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 CHARLES WILLIAM WASON 
 
 COLLECTION 
 
 CHINA AND THE CHINESE 
 
 THE GIFT OF 
 
 CHARLES WILLIAM WASON 
 
 CLASS OF 1676 
 
 1918 
 
ESOTERIC BUDDHISM 
 
BALLANTYNE, HANSON AND C6., EDINEUROV 
 CHANDOS STREET, LOXIX)N 
 
ESOTERIC BUDDHISM 
 
 , , ,, . ^ ia<z-<:A-T--'"-^ 
 
 <^ 
 
 '^^/A 
 
 A. P. SINNETT 
 
 PRESIDENT OF THE SIMLA ECLECTIC THEOSOPHIC**. SOCIETY 
 AUTHOR OF "the OCCULT WORLD" 
 
 LONDON 
 
 TRiJBNER & CO., LUDGATE HILL 
 
 1883 
 
 \jAll rights reserved.'] 
 
PREFACE. 
 
 Thb teacliings embodied in the present volume let 
 in a flood of light on questions connected with 
 Buddhist doctrine which have deeply perplexed pre- 
 vious writers on that religion, and ofler the world 
 for the first time a practical clue to the meaning 
 of almost all ancient religious symbolism. More 
 than this, the Esoteric Doctrine, when properly 
 understood, will be found to advance an over- 
 powering claim on the attention of earnest 
 thinkers. Its tenets are not presented to us as the 
 invention of any founder or prophet. Its testimony 
 is based on no written scriptures. Its views of 
 Nature have been evolved by the researches 
 of an immense succession of investigators, qualified 
 for their task by the possession of spiritual faculties 
 and perceptions of a higher order than those be- 
 longing to ordinary humanity. In the course of 
 ages the block of knowledge thus accumulated, 
 concerning the origin of the world and of man and 
 
vi PREFACE. 
 
 the ultimate destinies of our race — concerning also 
 the nature of other worlds and states of existence 
 differing from those of our present life — checked and 
 examined at every point, verified in all directions, 
 and constantly under examination throughout, has 
 come to be looked on by its custodians as constituting 
 the absolute truth concerning spiritual things, the 
 actual state of the facts regarding vast regions of 
 vital activity lying beyond this earthly existence. 
 
 European philosophy, whether concerned with 
 religion or pure metaphysics, has so long been used 
 to a sense of insecurity in speculations outrunning 
 the limits of physical experiment, that absolute 
 truth about spiritual things is hardly recognized 
 any longer by prudent thinkers as a reasonable 
 object of pursuit; but different habits of thought 
 have been acquired in Asia. The secret doctrine 
 which, to a considerable extent, I am now enabled to 
 expound, is regarded not only by all its adherents 
 but by vast numbers who have never expected to 
 know more of it than that such a doctrine exists, 
 as a mine of entirely trustworthy knowledge from 
 which all religions and philosophies have derived 
 whatever they possess of truth, and with which 
 every religion must coincide if it claims to be a 
 mode of expression for truth. 
 
PREFACE. Tii 
 
 This is a bold claim indeed, but I venture to an- 
 nounce the following exposition as one of imrmense 
 importance to the world, because I believe that claim 
 can be substantiated. 
 
 I do not say that within the compass of this 
 volume the authenticity of the esoteric doctrine 
 can be proved. Such proof cannot be given by 
 any process of argument ; only through the develop- 
 ment in each inquirer for himself of the faculties 
 required for the direct observation of Nature along 
 the lines indicated. But his primd facie con- 
 clusion may be determined by the extent to which 
 the views of Nature about to be unfolded may 
 recommend themselves to his mind, and by the 
 reasons which exist for trusting the powers of ob- 
 servation of those by whom they are communicated. 
 
 "Will it be supposed that the very magnitude of 
 the claim now made on behalf of the esoteric doctrine, 
 lifts the present statement out of the region of 
 inquiry to which its title refers — inquiry as to the 
 real inner meaning of the definite and specific re- 
 ligion called Bu'ddhism. The fact is, however, that 
 esoteric Buddhism, though by no means divorced 
 from the associations of exoteric Buddhism, must 
 not be conceived to constitute a mere imperium in 
 imperio—a. central school of culture in the vortex 
 
viii PREFACE. 
 
 of the BuddMst world. In proportion as Buddhism 
 retreats into the inner penetralia of its faith^ these 
 are found to merge into the inner penetralia of 
 other faiths. The cosmic conceptions, and the 
 knowledge of Nature on which Buddhism not 
 merely rests, but which constitute esoteric Bud- 
 dhism, equally constitute esoteric Brahminism. 
 And the esoteric doctrine is thus regarded by 
 those of all creeds who are "enlightened'' (in the 
 Buddhist sense) as the absolute truth concerning 
 Nature, Man, the origin of the Universe, and the 
 destinies toward which its inhabitants are tendings 
 At the same time, exoteric Buddhism has remained 
 in closer union with the esoteric doctrine than any 
 other popular religion. An exposition of the inner 
 knowledge, addressed to English readers in the 
 present day, will thus associate itself irresistibly 
 with familiar outlines of Buddhist teaching. It 
 will certainly impart to these a living meaning they 
 generally seem to be without, but all the more on 
 this account may the esoteric doctrine be most, 
 conveniently studied in its Buddhist aspect; one,, 
 moreover, which has been so strongly impressed 
 upon it since the time of Gautama Buddha that 
 though the essence of the doctrine dates back to. 
 a far more remote antiquity, the Buddhist colour- 
 
PREFACE. ix 
 
 ing has now permeated its whole substance. That 
 which I am about to put before the reader is 
 esoteric Buddhism, and for European students ap- 
 proaching it for the first time, any other designation 
 would be a misnomer. 
 
 The statement I have to make must be con- 
 sidered in its entirety before the reader will be able 
 to comprehend why initiates in the esoteric doctrine 
 regard the concession involved in the present dis- 
 closure of the general outlines of this doctrine as 
 one of startling magnitude. One explanation of this 
 feeling, however, may be readily seen to spring from 
 the extreme sacredness that has always been attached 
 by their ancient guardians to the inner vital truths 
 of Nature. Hitherto this sacredness has always 
 prescribed their absolute concealment from the pro- 
 fane herd. And so far as that policy of concealment, 
 — the tradition of countless ages, — is now being 
 given up, the new departure which the appearance 
 of this volume signalizes will be contemplated with 
 surprise and regret by a great many initiated 
 disciples. The surrender to criticism which may 
 sometimes perhaps be clumsy and irreverent, of 
 doctrines which have hitherto been regarded by 
 such persons as too majestic in their import to be 
 talked of at all except under circumstances of 
 
X PREFACE. 
 
 befitting solemnity^ will seem to them a terrible 
 profanation of the great mysteries. From the Euro- 
 pean point of view it would be unreasonable to expect 
 that such a book as this can be exempt from the 
 usual rough-and-tumble treatment of new ideas. 
 And special convictions or common-place bigotry 
 may sometimes render such treatment in the present 
 case peculiarly inimical. But all that, though a 
 matter of course to European exponents of the doc- 
 trine like myself, will seem very grievous and disgust- 
 ing to its earlier and more regular representatives. 
 They will appeal sadly to the msdom of the time- 
 honoured rule which, iu the old symbolical way, for- 
 bade the initiates from casting pearls before swine. 
 
 Happily, as I think, the rule has not been 
 allowed to operate any longer to the prejudice of 
 those who, while still far from being initiated, in 
 the occult sense of the term, will probably have 
 become, by sheer force of modern culture, qualified 
 to appreciate the concession. 
 
 Part of the information contained in the following 
 pages has been thrown out in a fragmentary form 
 during the last eighteen months in the Theosophist, 
 a monthly magazine, published hitherto at Bombay, 
 but now at Madras, by the leaders of the Theo- 
 sophical Society. As almost all the articles re- 
 
PREFACE. xi 
 
 ferred to have been my own writing, I have not 
 hesitated to weld parts of them, when this course 
 has been convenient, into the present volume. A 
 certain advantage is gained by thus showing how 
 the separate pieces of the mosaic as first presented 
 to public notice, drop naturally into their places 
 in the (comparatively) finished pavement. 
 
 The doctrine or system now disclosed in its broad 
 outlines has been so jealously guarded hitherto, 
 that no mere literary researches, though they might 
 have curry-combed all India^ could have brought to 
 light any morsel of the information thus revealed. 
 It is given out to the world at last by the free 
 grace of those in whose keeping it has hitherto lain. 
 Nothing could ever have extorted from them its 
 very first letter. It is only after a perusal of the 
 present explanations that their position generally, 
 as regards their present disclosures or their pre- 
 vious reticence can be criticised or even compre- 
 hended. The views of Nature now put forward are 
 altogether unfamiliar to European thinkers ; the 
 policy of the graduates in esoteric knowledge, 
 which has grown out of their long intimacy with 
 these views must be considered iu connection with 
 the peculiar bearings of the Doctrine itself. 
 
 As for the circumstances under which these re- 
 
xii PREFACE. 
 
 velations were first foreshadowed in the Theosophist, 
 and are now rounded off and expanded as my 
 readers will perceive^ it is enough for the moment 
 to say, that the Theosophical Society, through 
 my connexion with which the materials dealt 
 with in this volume have come into my hands, 
 owes its establishment to certain persons who are 
 among the custodians of esoteric science. The 
 information poured out at last for the benefit 
 of all who are ripe to receive it, has been destined 
 for communication to the world through the Theo- 
 sophical Society since the foundation of that body, 
 and later circumstances only have indicated myself 
 as the agent through whom the communication 
 could be conveniently made. 
 
 Let me add, that I do not regard myself as the 
 sole exponent for the outer world, at this crisis, 
 of esoteric truth. These teachings are the final 
 outcome, as regards philosophical knowledge, of 
 the relations with the outer world which have 
 been established by the custodians of esoteric truth, 
 through me. And it is only regarding the acts 
 and intentions of those esoteric teachers who have 
 chosen to work through me, that I can have any 
 certain knowledge. But, in difierent ways, some 
 other writers are engaged in expounding for the 
 
PREFACE. xiii 
 
 benefit of the world — and, as I believe, in accor- 
 dance with a great plan, of which this volume is a 
 part — the same truths, in different aspects, that 
 I am commissioned to unfold. A remarkable book 
 published within the last year or two, " The Perfect 
 Way," may be specially mentioned, as showing how 
 more roads than one may lead to a mountain top. 
 The inner inspirations of "The Perfect Way" 
 appear to me identical with the philosophy that I 
 have learned. The symbols in which those inspira- 
 tions are clothed, in my opinion, I am bound to 
 add, are liable to mislead the student ; but this is a 
 natural consequence of the circumstances under 
 which the inner inspiration has been received. 
 Far more important and interesting to me than the 
 discrepancies between the teachings of " The Per- 
 fect Way" and my own, are the identities that may 
 be traced between the clear scientific explanations 
 now conveyed to me on the plane of the physical 
 intellect, and the ideas which manifestly underlie 
 those communicated on an altogether different 
 system to the authors of the book I mention. 
 These identities are a great deal too close to be the 
 result either of coincidence or parallel speculation. 
 Probably the great activity at present of mere 
 ordinary literary speculation on problems lying 
 
xiv PREFACE. 
 
 beyond the range of physical knowledge, may also 
 , be in some way provoked by that policy, on the 
 part of the great custodians of esoteric truth, of 
 which my own book is certainly one manifestation, 
 and the volume I have just mentioned, probably 
 another. I find, for example, in M. Adolphe 
 d.'Assier's recently published " Essai sur rHumanite 
 Posthume,^' some conjectures respecting the destina- 
 tion of the higher human principles after death, 
 ■which are infused with quite a startling flavour of 
 true occult knowledge. Again, the ardour now 
 shown in " Psychical Research,'' by the very distin- 
 guished, highly gifted, and cultivated men, who lead 
 the society in London devoted to that object, is, 
 to my inner convictions — knowing as I do some- 
 thing of the way the spiritual aspirations of the 
 world are silently influenced by those vrhose work 
 lies in that department of Nature — the obvious 
 fruit of efibrtSj parallel to those with which I am 
 more immediately concerned. 
 
 It only remains for me to disclaim, on behalf 
 of the treatise which ensues, any pretension to high 
 finish as regards the language in which it is cast. 
 Longer familiarity 'with the vast and complicated 
 scheme of cosmogony disclosed, will no doubt sug- 
 gest improvements in the phraseology employed 
 
PREFACE. XV 
 
 to expound it. Two years ago, neither I, nor any 
 other European living, knew the alphabet of the 
 science here for the first time put into a scientific 
 shape — or subject at all events to an attempt in 
 that direction — the science of Spiritual Causes and 
 their Efi'ects, of Super-physical Consciousness, of 
 Cosmical Evolution. Though, as I have explained 
 above, ideas had begun to offer themselves to the 
 world in more or less embarrassing disguise of 
 mystic symbology, no attempt had ever been made 
 by any esoteric teacher, two years back, to put the 
 doctrine forward in its plain abstract purity. As 
 my own instruction progressed on those lines, 1 
 have had to coin phrases and suggest English words 
 as equivalents for tbe ideas which were presented to 
 my mind. I am by no means convinced that in all 
 cases I have coined the best possible phrases and hit 
 on the most neatly expressive words. Eor example, 
 at the threshold of the subject we come upon the" 
 necessity of giving some name to the various 
 elements or attributes of which the complete human 
 creature is made up. " Element " would be an im- 
 possible word to use, on account of the confusion 
 that would arise from its use in other significations; 
 and the least objectionable on the whole seemed to 
 me "principle'^ though to an ear trained in the 
 
xvi PREFACE. 
 
 niceties of metaphysical expression this word will 
 have a very unsatisfactory sound in some of its 
 present applications. Quite possibly, therefore, in 
 progress of time the Western nomenclature of the 
 esoteric doctrine may be greatly developed in 
 advance of that I have provisionally constructed. 
 The Oriental nomenclature is far more elaborate, 
 but metaphysical Sanscrit seems to be painfully 
 embarrassing to a translator — the fault my Indian 
 friends assure me, not of Sanscrit, but of the 
 language in which they are now required to express 
 the Sanscrit idea. Eventually we may find that, 
 with the help of a little borrowing from familiar 
 Greek quarries, English may prove more receptive 
 of the new doctrine — or rather, of the primeval 
 doctrine as newly disclosed — than has yet been 
 supposed possible in the East. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 ESOTEKIC TEACHERS. 
 
 PAGE 
 
 Nature of tke Present Exposition — Seclusion of Eastern 
 Knowledge — The Arhats and tlieir Attributes — The 
 Mahatmas — Occultists generally — Isolated Mystics 
 — Inferior Togis — Occult Training — The Great Pur- 
 pose — Its Incidental Consequences — Present Con- 
 cessions . . . . 1 
 
 CHA.PTER n. 
 
 THE CONSTITUTION OF MAN. 
 
 Esoteric Cosmogony — Where to Begin — "Working back 
 from Man to Universe — Analysis of Man — The Seven 
 Principles .... . . . . . 17 
 
 CHAPTER in. 
 
 THE PLANETARY CHAIN. 
 
 Esoteric Views of Evolution — The Chain of Globes- 
 Progress of Man round them — The Spiral Advance 
 — Original Evolution of the Globes — The Lower 
 
 Kingdoms 29 
 
 b 
 
xviii CONTENTS. 
 
 CHAPTER IV. 
 
 THE WOKLD PEEIODS. 
 
 lAOS 
 
 Uniformity of Nature — Hounds and Baces — Tlie Sep- 
 tenary Law — Objective and Subjective Lives — Total 
 Incarnations — Former JBaces on Earth — Periodic 
 Cataclysms — Atlantis — Lemnria — The Cyclic Law . 45 
 
 CHAPTER V. 
 
 DEVACHAlf. 
 
 Spiritual Destinies of the Ego — ^Karma — Division of 
 the Principles at Death — Progress of the Higher 
 Duad — Existence in Devachan — Subjective Progress 
 — Avitchi — Earthly Connection with Devachan — 
 Devachanic Periods 66 
 
 CHAPTER VI. 
 
 KAMA LOCA. 
 
 The Astral Shell — Its Habitat — Its Nature — Sui-viving 
 Impulses — Elementals — Mediums and Shells — Acci- 
 dents and Suicides — Lost Personalities 90 
 
 CHAPTER VII. 
 
 THE UUMAN TIDE-WAVE. 
 
 Progress of the Main Wave — Obscurations — Twilight 
 antl Dawn of Evolution — Our Neighbouiing Planets 
 — Gradations of Spirituality — Prematurely De- 
 veloped Egos — Intervals of Re-Iucaruation . . . 108 
 
CONTENTS. xix 
 
 CHAPTEE YIII. 
 
 THE PROGRESS OF HUMAIflTT. 
 
 FA.QB 
 
 The Choice of Good or Evil— The Second Half of Evo- 
 lution — The Decisive Turning-point — Spirituality 
 and Entellect— The Sni-vival of the Fittest— The 
 Sixth Sense — Development of the Principles in their 
 Order — The Subsidence of the Unfit — Provision for 
 All — The Exceptional Cases — Their Scientific Expla- 
 nation — Justice Satisfied — The Destiny of Failures 
 — ^Human Evolution Reviewed 122 
 
 CHAPTEE IX. 
 
 BtTDDHA. 
 
 The Esoteric Buddha — Ee-Tncamations of Adepts — 
 Buddha's Incarnation — The Seven Buddhas of the 
 Great Eaces — Avalokiteshwara — Addi Buddha — 
 Adeptship in Buddha's Time — Sankaracharya — ^Ve- 
 dantin Doctrines — Tsong-ka-pa — Occult Reforms in 
 Tibet 14« 
 
 CHAPTER X. 
 
 Its Remoteness— Preceding Gradations — Partial Nir- 
 vana — The Threshold of ^Nirvana — Nirvana — Para 
 Nirvana — Bnddha and Nirvana — Nirvana attained 
 by Adepts— General Progress towards Nirvana — 
 Conditions of its Attainment — Spirituality and 
 Religion— The Pursuit of Truth 160 
 
XX CONTENTS. 
 
 CHAPTER XI. 
 
 THE ITNITERSE. 
 
 PAGE 
 
 The Days and Nights of Brahma — The Various Man- 
 vantaras and Pralayas — The Solar System — The 
 Universal Pralaya — Kecommencement of Evolution 
 — " Creation"— The Great First Cause— The Eternal 
 Cyclic Process 171 
 
 CHAPTER Xn. 
 
 THE DOCTEnTE KEVIEWED. 
 
 Correspondences of the Esoteric Doctrine with Visible 
 Nature — Eree Will and Predestination — The Origin 
 of Evil — Geology, Biology, and the Esoteric Teaching 
 — Buddhism and Scholarship — The Origin of all 
 Things — The Doctrine as Distorted — The Ultimate 
 Dissolution of Consciousness — Transmigration — The 
 Soul and the Spirit — Personality and Individuality 
 — Karma 186 
 
ESOTERIC BUDDHISM. 
 
 CHAPTER I. 
 
 ESOTERIC TEACHERS. 
 
 The information contained in the following pages 
 is no collection of inferences deduced from study. 
 I am bringing to my readers knowledge whicli I 
 have obtained by favour rather than by effort. It 
 will not be found the less valuable on that account; 
 I venture, on the contrary, to declare that it will 
 be found of incalculably greater value, easily as I 
 have obtained it, than any results in a similar 
 direction which I could possibly have procured by 
 ordinary methods of research, even had I possessed, 
 in the highest degree, that which I make no claim 
 to possess at all — Oriental scholarship. 
 
 Every one who has been concerned with Indian 
 literature, and still more, any one who in India has 
 taken interest in talking with cultivated Natives on 
 philosophical subjects, will be aware of a general 
 conviction existing in the East that there are men 
 living who know a great deal more about philosophy 
 ■ in the highest acceptation of the word — the science, 
 the true knowledge of spiritual things, — than can be 
 
 B 
 
2 ESOTERIC BUDDHISM. 
 
 found recorded in any books. In Europe the 
 notion of secrecy as applied to science is so 
 repulsive to the prevailing instinct, that the first 
 inclination of European thinkers is to deny the 
 existence of that which they so much dislike. 
 But circumstances have fully assured me during 
 my residence in India that the conviction just 
 referred to is perfectly well founded^ and I have 
 been privileged at last to receive a very consider- 
 able mass of instruction in the hitherto secret 
 knowledge over which Oriental philosophers have 
 brooded silently till now ; instruction which has 
 hitherto been only imparted to sympathetic students, 
 prepared themselves to migrate into the camp of 
 secrecy. Their teachers have been more than con- 
 tent that all other inquirers should be left in doubt 
 as to whether there was anything of importance to 
 learn at their hands. 
 
 With quite as much antipathy at starting as any 
 one could have entertained to the old Oriental 
 policy in regard to knowledge, I came, never- 
 theless, to perceive that the old Oriental knowledge 
 itself was a very real and important possession. 
 It may be excusable to regard the high grapes 
 as sour so long as they are quite out of reach, 
 but it would be foolish to persist in that opinion 
 if a tall friend hands down a bunch and one finds 
 them sweet, 
 
 For reasons that will appear as the present ex- 
 planations proceed, the very considerable block of 
 hitherto secret teaching this volume contains, has 
 been conveyed to me, not only without conditions 
 of the U5ual kind, but to the express end that 
 
ESOTERIC TEACHERS. 3 
 
 I miglit convey it in my turn to the world at 
 large. 
 
 Without the light of hitherto secret Oriental 
 knowledge, it is impossible by any study of its 
 published literature — English or Sanscrit — for 
 students of even the most scholarly qualifica- 
 tions, to reach a comprehension of the inner 
 doctrines and real meaning of any Oriental re- 
 ligion. This assertion conveys no reproach to 
 the sympathetic, learned, and industrious writers of 
 great ability who have studied Oriental religions 
 generally, and Buddhism especially, in their ex- 
 ternal aspects. Buddhism, above all, is a religion 
 which has enjoyed a dual existence from the very 
 beginning of its introduction to the world. The 
 real inner meaning of its doctrines has been kept 
 back from uninitiated students, while the outer 
 teachings have merely presented the multitude with 
 a code of moral lessons and a veiled, symbolical 
 literature, hinting at the existence of knowledge in 
 the background. 
 
 This secret knowledge, in reality, long ante- 
 dated the passage through earth-life of Gautama 
 Buddha. Brahminical philosophy, in ages before 
 Buddha, embodied the identical doctrine which may 
 now be described as Esoteric Buddhism. Its out- 
 lines had iudeed been blurred; its scientific form 
 partially confused ; but the general body of know- 
 ledge was already in possession of a select few 
 before Buddha came to deal with it.. Buddha, 
 however, undertook the task of revising and re- 
 freshing the esoteric science of the inner circle of 
 initiates, as well as the morality of the outer world. 
 
 B 2 
 
+ ESOTERIC BUDDHISM. 
 
 The circumstances under -which this work was done 
 have been ■wholly misunderstood, nor would a 
 straightforward explanation thereof be intelligible 
 •without explanations^ which must first be furnished 
 by a survey of the esoteric science itself. 
 
 Erom Buddha's time till now the esoteric science 
 referred to has been jealously guarded as a precious 
 heritage belonging exclusively to regularly initiated 
 members of mysteriously organized associations. 
 These, so far as Buddhism is concerned, are the 
 ArahatSj or more properly Arhats, referred to in 
 Buddhist literature. They are the initiates who 
 tread the " fourth path of holiness," spoken of in 
 esoteric Buddhist writings. Mr. Hhys Davids, re- 
 ferring to a multiplicity of original texts and Sans- 
 crit authorities, says : — " One might fill pages with 
 the awe-struck and ecstatic praise which is lavished 
 in Buddhist writings on this condition of mind, the 
 fruit of the fourth path, the state of an Arahat, of 
 a man made perfect according to the Buddhist 
 faith." And then making a series of running 
 quotations from Sanscrit authorities, he says : — 
 " To him who has finished the path and passed 
 beyond sorrow, who has freed himself on all sides, 
 thrown away every fetter, there is no more fever or 
 grief. .... For such there are no more births 
 .... they are in the enjoyment of Nirvana. 
 Their old karma is exhausted, no new karma is 
 being produced ; their hearts are free from the long- 
 ing after future life, and no new yearnings springing 
 up within them, they, the wise, are extinguished like 
 a lamp." These passages, and all like them, convey 
 to European readers, at all events, an entirely false 
 
■ ESOTERIC TEACHERS. 5 
 
 idea as to what sort of person an Arhat really is, 
 as to the life he leads while on earth, and what he 
 anticipates later on. But the elucidation of such 
 points may be postponed for the moment. Some 
 further passages from exoteric treatises may first be 
 selected to show what an Arhat is generally sup- 
 posed to be, 
 
 Mr. Rhys Davids, speaking of Jhana and Samadhi 
 — the belief that it was possible by intense sdf- 
 absorption to attain supernatural faculties and 
 powers — goes' on to say : — " So far as I am aware, 
 no instance is recorded of any one, not either a 
 member of the order, or a Brahmin ascetic, acquir- 
 ing these powers. A Buddha always possessed 
 them; whether Arahats, as such, could work the 
 particular miracles in question, and whether of 
 mendicants only, Arahats or only Asekhas could do 
 so, is at present not clear." Very little in the 
 sources of information on the subject that have 
 hitherto been explored will be found clear. But 
 I am now merely endeavouring to show that 
 Buddhist literature teems with allusions to the 
 greatness and powers of the Arhats. For more 
 intimate knowledge concerning them, special cir- 
 cumstances must furnish us with the required 
 explanations. 
 
 ;Mr. Arthur Lillie, in " Buddha and Early 
 Buddhism,^^ tells us : — " Six supernatural faculties 
 were expected of the ascetic before he could claim 
 the grade of Arhat. They are constantly alluded 
 to in the Sutras as the six supernatural faculties, 
 
 usually without further specification Man 
 
 has a body composed of the four elements 
 
6 ESOTERIC BUDDHISM. 
 
 in this transitory tody his intelligence is enchained^ 
 the ascetic finding himself thus confused, directs his 
 mind to the creation of the Manas. He represents 
 to himself, in thought, another body created from 
 this material body — a body -with a form, members, 
 and organs. This body, in relation to the material 
 body, is like the sword and the scabbard; or a 
 serpent issuing from a basket in which it is 
 confined. The ascetic then, purified and perfected, 
 begins to practise supernatural faculties. He finds 
 himself able to pass thr-ough material obstacles, 
 walls, ramparts, &c. ; he is able to throw his 
 phantasmal appearance into many places at once, 
 ... .he can leave this world and even reach the 
 heaven of Brahma himself. .... He acquires the 
 power of hearing the sounds of the unseen world 
 as distinctly as those of the phenomenal world — 
 more distinctly in point of fact. Also by the 
 power of Manas he is able to read the most secret 
 thoughts of others, and to tell their characters.^'^ 
 And so on with illustrations. !Mr. Lillie has not 
 quite accurately divined the nature of the truth 
 lying behind this popular version of the facts ; but 
 it is hardly necessary to quote more to show that 
 the powers of the Arhats and their insight into 
 spiritual things are respected by the world of 
 Buddhism most profoundly, even though the Arhats- 
 themselves have been singularly indisposed to 
 favour the world with autobiographies or scientific 
 accounts of "the sis supernatural powers.^^ 
 
 A few sentences from Mr. Hoey^s recent transla- 
 tion of Dr. Oldenberg's " Buddha : his Life, his 
 Doctrine, his Order," may fall conveniently into 
 
ESOTERIC TEACHERS. ^ 
 
 this place, and then we may pass on. We read : — 
 " Buddhist proverbial philosophy attributes in in- 
 numerable passages the possession of Nirvana to 
 the saint -who still treads the earth : ' The disciple 
 who has put oflF lust and desire, rich in wisdom, 
 has here on earth attained deliverance from death, 
 the rest, the Nirvana, the eternal state. He who 
 has escaped from the trackless hard mazes of the 
 Sansara, who has crossed over and reached the 
 shore, self-absorbed, without stumbling and without 
 doubt, who has delivered himself from the earthly 
 and attained Nirvana, him I call a true Brahmin.* 
 If the saint will even now put an end to his state 
 of being he can do so, but the majority stand fast 
 until Nature has reached her goal; of such may those 
 words be said which are put in the mouth of the 
 most prominent of Buddha's disciples, ' I long not 
 for death; I long not for life ; I wait till mine hour 
 come, like a servant who awaiteth his reward.' " 
 
 A multiplication of such quotations would merely 
 involve the repetition in various forms of exoteric 
 conceptions concerning the Arhats. Like every 
 fact or thought in Buddhism, the Arhat has two 
 aspects, that in which he is presented to the world 
 at large, and that in which he lives, moves, and has 
 his being. In the popular estimation he is a saint 
 waiting for a spiritual reward of the kind the 
 populace can understand — a wonder-worker mean- 
 while by favour of supernatural agencies. In reality 
 he is the long-tried and proved-worthy custodian of 
 the deepest and innermost philosophy of the one 
 fundamental religion which Buddha refreshed and 
 restored, and a student of natural science standing 
 
8 ESOTERIC BUDDHISM. 
 
 in the very foremost front of human knowledge, in 
 regard not merely to the mysteries of spirit, but to 
 the material constitution of the world as well. 
 
 Arhat is a Buddhist designation. That which 
 is more familiar in India, where the attributes of 
 Arhatship are not necessarily associate-d -with pro- 
 fessions of Buddhism, is Mahatma. With stories 
 about the Mahatmas, India is saturated. The older 
 Mahatmas are generally spoken of as Rishis ; but 
 the terms are interchangable, and I have heard the 
 title Rishi applied to men now living. All the 
 attributes of the Arhats mentioned in Buddhist 
 writings are describedj with no less reverence in 
 Indian literature, as those of the Mahatmas, and 
 this volume might be readily filled with translations 
 of vernacular books, giving accounts of miraculous 
 achievements by such of them as are known to his- 
 tory and tradition by name. 
 
 In reality, the Arhats and the Mahatmas are the 
 same men. At that level of spiritual exaltation, 
 supreme knowledge of the esoteric doctrine blends 
 all original sectarian distinctions. By whatever 
 name such illuminati may be called, they are the 
 adepts of occult knowledge, sometimes spoken of in 
 India now as the Brothers, and the custodians of 
 the spiritual science which has been handed down 
 to them by their predecessors. 
 
 We may search both ancient and modern litera- 
 ture in vain, however, for any systematic explana- 
 tion of their doctrine or science. A good deal of 
 this is dimly set forth in occult writing; but very 
 little of this is of the least use to readers who take 
 up the subject without previous knowledge acquired 
 
ESOTERIC TEACHERS. 9 
 
 independently of books. It is under favour of 
 direct instruction from one of their numbers that 
 I am now enabled to attempt an outline of the 
 Mahatmas' teaching, and it is in the same way 
 that I have picked up what I know concerning the 
 organization to which most of them, and the greatest^ 
 in the present day belong. 
 
 All over the world there are occultists of various 
 degrees of eminence, and occult fraternities even, 
 which have a great deal in common with the lead- 
 ing fraternity now established in Tibet. But all 
 my inquiries into the subject have convinced me 
 that the Tibetan Brotherhood is incomparably the 
 highest of such associations, and regarded as such 
 by all other associations — worthy of being looked 
 upon themselves as really "enlightened" in the 
 occult sense of the term. There are, it is true, 
 many isolated mystics in India who are altogether 
 self-taught and unconnected with occult bodies. 
 Many of these will explain that they themselves 
 attain to higher pinnacles of spiritual enlightenment 
 than the Brothers of Tibet, or any other people on 
 earth. But the examination of such claims in all 
 cases I have encountered, would, I think, lead any 
 impartial outsiderj however little qualified him- 
 self by personal development to be a judge of occult 
 enlightenment, to the conclusion that they are 
 altogether unfounded. I know one native of India, 
 for example, a man of European education, holding 
 a high appointment under Government, of good 
 station in society, most elevated character, and en- 
 joying unusual respect with such Europeans as are 
 concerned with him in official life, who will only 
 
lo ESOTERIC BUDDHISM. 
 
 accord to the Brothers of Tibet a second place in 
 the Tvorld of spiritual enlightenment. The first 
 place he regards as occupied by one person, now in 
 this world no longer — his own occult master in 
 life — whom he resolutely asserts to have been an 
 incarnation of the Supreme Being. His own (my 
 friend^s) inner senses were so far awakened by this 
 Master, that the visions of his entranced state, into 
 which he can still throw himself at will, are to 
 him the only spiritual region in which he can feel 
 interested. Convinced that the Supreme Being 
 was his personal instructor from the beginning, and 
 continues so still in the subjective state, he is natu- 
 rally inaccessible to suggestions that his impressions 
 may be distorted by reason of his own misdirected 
 psychological development. Again, the highly 
 cultivated devotees, to be met with occasionally in 
 India, who build up a conception of Nature, the 
 universe, and God, entirely on a metaphysical basis, 
 and who have evolved their systems by sheer 
 force of transcendental thinking, will take some 
 established system of philosophy as its groundwork, 
 and amplify on this to an extent which only an 
 Oriental metaphysician could dream of. They win 
 disciples who put implicit faith in them, and 
 found their little school which flourishes for a time 
 within its own limits ; but speculative philosophy of 
 such a kind is rather occupation for the mind than 
 knowledge. Such " Masters,'" by comparison with 
 the organized adepts of the highest brotherhood, 
 are like rowing boats compared with ocean steam- 
 ships — helpful conveyances on their own native 
 lake or river, but not craft to whose protection 
 
ESOTERIC TEACHERS. ii 
 
 you can trust yourself on a world-wide voyage of 
 exploration over the sea. 
 
 Descending lower again in the scale, we find 
 India dotted all over with Yogis and Fakirs, in all 
 stages of self-development, from that of dirty 
 savages, but little elevated above the gipsy fortune- 
 tellers of an English racecourse, to men whose 
 seclusion a stranger will find it very difficult to 
 penetrate, and whose abnormal facilities and powers 
 need only be seen or experienced to shatter the 
 incredulity of the most contented representative of 
 modern Western scepticism. Careless inquirers 
 are very apt to confound such persons with the 
 great adepts of whom they may vaguely hear. 
 
 Concerning the real adepts, meanwhile, I cannot 
 at present venture on any account of what the 
 Tibetan organization is like, as regards its highest 
 ruling authorities. Those Mahatmas themselves, 
 of whom some more or less adequate conception 
 may, perhaps, be formed by readers who will follow 
 me patiently to the end, are subordinate by several 
 degrees to the chief of all. Let us deal rather with 
 the earlier conditions of occult training, which can 
 more easily be grasped. 
 
 The level of elevation which constitutes a man — 
 what the outer world calls a Mahatma or " Brother" 
 — is only attained after prolonged and weary pro- 
 bation, and anxious ordeals of really terrible severity. 
 One may find people who have spent twenty or 
 thirty years or more, in blameless and arduous 
 devotion to the life-task on which they have entered, 
 and are still in the earlier degrees of chelaship, still 
 looking up to the heights of adeptship as far above 
 
¥2 ESOTERIC BUDDHISM. 
 
 -their heads. And at whatever age a boy or man 
 dedicates himself to the occult career, he dedicates 
 himself to it, be it remembered, without any 
 reservations and for life. The task he undertakes 
 is the development in himself of a great many 
 faculties and attributes which are so utterly dormant 
 in ordinary mankind, that their very existence is 
 imsuspected — the possibility of their development 
 denied. And these faculties and attributes must 
 be developed by the chela himself, with very little, 
 if any, help, beyond guidance and direction from 
 -his master. " The adept,^' says an occult aphorism, 
 ^' becomes : he is not made." One may illustrate 
 this point by reference to a very common-place 
 physical exercise. Every man living, having the 
 ordinary use of his limbs, is qualified to swim. 
 But put those who, as the common phrase goes, 
 cannot swim, into deep water, and they will 
 struggle and be drowned. The mere way to move 
 the limbs is no mystery ; but unless the swimmer, 
 in moving them, has a full belief that such 
 movement will produce the required result, the 
 required result is not produced. In this case, we 
 are dealing with mechanical forces merely, but 
 the same principle runs up into dealings with 
 subtler forces. Very much further than people 
 generally imagine will mere '^confidence" carry 
 the occult neophyte. How many European readers, 
 who would be quite incredulous if told o£ some 
 results which occult chelas in the most incipient 
 stages of their training have to accomplish by 
 sheer force of confidence, hear constantly in 
 church nevertheless, the familiar Biblical assur- 
 
ESOTERIC TEACHERS. ij 
 
 ances of the power wliich resides in faith, and let 
 the words pass by like the wind, leaving no impres- 
 sion. 
 
 The great end and purpose of adeptship is the 
 achievement of spiritual development, the nature of 
 ■which is only veiled and disguised by the common, 
 phrases of exoteric language. That the adept seek& 
 to tmite his soul with God, that he may thereby 
 pass into Nirvana, is a statement that conveys 
 no definite meaning to the ordinary reader, and the 
 more he examines it with the help ; of ordinary 
 books and methods, the less likely will he be to 
 realize the nature of the process contemplated, or 
 of the condition desired. It wiU be necessary to- 
 deal first with the esoteric conception of Nature, 
 and the origin and destinies of Man, which differ 
 widely from theological conceptions, before an ex- 
 planation of the aim which the adept pursues can 
 become intelligible. Meanwhile, however, it is 
 desirable, at the very outset, to disabuse the reader 
 of one misconception in regard to the objects of 
 adeptship that he may very likely have framed. 
 
 The development of those spiritual faculties, 
 whose culture has to do with the highest objects of 
 the occult life, gives rise as it progresses to a great 
 deal of incidental knowledge, having to do with 
 physical laws of Nature not yet generally under- 
 stood. This knowledge, and the practical art of 
 manipulating certain obscure forces of Nature, 
 which it brings in its train, invest an adept, and 
 even an adept's pupils, at a comparatively early 
 stage of their education, with very extraordinary 
 powers, the application of which to matters o£ daily 
 
1 4 ESO TERIC B UDDHISM. 
 
 life will sometimes produce results that seem alto- 
 gether miraculous ; and, from the ordinary point of 
 vieWj the acquisition of apparently miraculous 
 power is such a stupendous achievement, that people 
 are sometimes apt to fancy the adept's object in 
 seeking the knowledge he attains has been to in- 
 vest himself with these coveted powers. It would 
 be as reasonable to say of any great patriot of 
 military history that his object in becoming a sol- 
 dier had been to wear a gay uniform and impress 
 the imagination of the nursemaids. 
 
 The Oriental method of cultivating knowledge 
 has always differed diametrically from that pursued 
 in the West during the growth of modern science. 
 Whilst Europe has investigated Nature as publicly 
 as possible, every step being discussed with the 
 utmost freedom, and every fresh fact acquired, cir- 
 culated at once for the benefit of all, Asiatic science 
 has been studied secretly aad its conquests jealously 
 guarded. I need not as yet attempt either 
 criticism or defence of its methods. But at all 
 events these methods have been relaxed to some 
 extent in my own case, and, as already stated, it is 
 with the full consent of my teachers that I now 
 follow the bent of my own inclinations as a Euro- 
 pean, and communicate what I have learned to all 
 who may be willing to receive it. Later on it will 
 be seen how the departure from the ordinary rules 
 of occult study embodied in the concessions now 
 made, falls naturally into its place in the whole 
 scheme of occult philosophy. The approaches to 
 that philosophy have always been open, in one 
 sense, to all. Vaguely throughout the world in 
 
ESOTERIC TEACHERS. 15 
 
 various ways has been diflfused the idea that some 
 process of study which men here and there did 
 actually follow, might lead to the acquisition of a 
 higher kind of knowledge than that taught to 
 mankind at large in books or by public religious 
 preachers. The East, as pointed out, has always 
 been more than vaguely impressed with this belief, 
 but even in the West the whole block of symbolical 
 literature relating to astrology, alchemy, and mys- 
 ticism generally has fermented in European society, 
 carrying to some few peculiarly receptive and quali- 
 fied nands the conviction that behind all this 
 superficially meaningless nonsense great truths lay 
 concealed. For such persons eccentric study has 
 sometimes revealed hidden passages leading to the 
 grandest imaginable realms of enlightenment. But 
 till now, in all such cases, in accordance with the 
 law of those schools, the neophyte no sooner forced 
 his way into the region of mystery than he 
 was bound over to the most inviolable secrecy 
 as to everything connected with his entrance 
 and further progress there. In Asia in the 
 same way, the " chela,''' or pupil of occultism, no 
 sooner became a chela than he ceased to be a 
 witness on behalf of the reality of occult know- 
 ledge. I have been astonished to find, since my 
 own connection with the subject, how numerous 
 such chelas are. But it is impossible to imagine 
 any human act more improbable than the un- 
 authorized revelation by any such chela, to persons 
 in the outer world, that he is one, and so the great 
 esoteric school of philosophy successfully guards its 
 seclusion. 
 
i6 ESOTERIC BUDDHISM. 
 
 In a former book, " The Occult World/' I have 
 given a full and straightforward narrative of the 
 circumstances under which I came in contact with the 
 gifted and deeply instructed men from whom I have 
 since obtained the teaching this volume contains. 
 I need not repeat the story. I now come forward 
 prepared to deal with the subject in a new way. 
 The existence of occult adepts, and the import- 
 ance of their acquirements, may be established 
 along two different lines of argument : firstly, by 
 means of external evidence, — the testimony of 
 qualified witnesses, the manifestation by or through 
 persons connected with adepts of abnormal faculties, 
 affording more than a presumption of abnormally 
 enlarged knowledge ; secondly, by the presentation 
 of such a considerable portion of this knowledge as 
 may convey intrinsic assurances of its own value. 
 My first book proceeded by the former method ; I 
 now approach the more formidable task of working 
 on the latter. 
 
CHAPTER II. 
 
 THE CONSTITUTION OF MAN. 
 
 A SURVEY of Cosmogony, as comprehended by 
 occult science, must precede any attempt to explain 
 tte means by which, a knowledge of that cosmogony 
 itself has been acquired. The methods of esoteric 
 research have grown out of natural facts, with 
 which exoteric science is wholly unacquainted. 
 These natural facts are concerned with the pre- 
 mature development in occult adepts of faculties, 
 which mankind at large has not yet evolved ; 
 and these faculties, in turn, enable their possessors 
 to explore the mysteries of Nature, and verify the 
 esoteric doctrines, setting forth its grand design. 
 The practical student of occultism may develop 
 the faculties first and apply them to the observation 
 of Nature afterwards, but the exhibition of the 
 theory of Nature for Western readers merely seeking 
 its intellectual comprehension, must precede con- 
 sideration of the inner senses, which occult research 
 employs. On the other hand, a survey of cosmo- 
 gony, as comprehended by occult science, could only 
 be scientifically arranged at the expense of in- 
 telligibility for European readers. To begin at the 
 beginning, we should endeavour to realize the state 
 of the universe before evolution sets in. This 
 
i8 ESOTERIC BUDDHISM. 
 
 subject is by no means shirked by esoteric students^ 
 and later on^ in the course of this sketchy some 
 hints AvUl be given concerning the views occultism 
 entertains of the earlier processes through which 
 cosmic matter passes on its way to evolution. But 
 an orderly statement of the earliest processes of 
 Nature would embody references to man's spiritual 
 constitution, which would not be understood with- 
 out some preliminary explanation. 
 
 Seven distinct principles are recognized by esoteric 
 sciencCj as entering into the constitution of man. 
 The classification differs so widely from any with 
 which European readers will be familiar that I 
 shall naturally be asked for the grounds on which 
 occultism reaches so far-fetched a conclusion. But 
 I mustj on account of inherent peculiarities in the 
 subject^ which will be comprehended later on^ beg 
 for this Oriental knowledge I am bringing home, 
 a hearing (in the first instance at all events) of the 
 Oriental kind. The Oriental and the European 
 systems of conveying knowledge are as unlike as 
 any two methods can be. The West pricks and 
 piques the learner^s controversial instinct at every 
 step. He is encouraged to dispute and resist con- 
 viction. He is forbidden to take any scientific 
 statement on authority. Pari passu, as he acquires 
 knowledge, he must learn how that knowledge 
 has been acquired, and he is made to feel that 
 no fact is worth knowing, imless he knows, 
 with it, the way to prove it a fact. The East 
 manages its pupils on a wholly different plan. 
 It no more disregards the necessity of proving its 
 teaching than the West, but it provides proof of a 
 
THE CONSTITUTION OF MAN. 19 
 
 wholly different sort. It enables the student to 
 search Nature for himself, and verify its teachings, 
 in those regions which Western philosophy can only 
 invade by speculation and argument. It never 
 takes the trouble to argue about anything. It 
 says : — " So and so is fact ; here is the key of 
 knowledge j now go and see for yourself." In this 
 way it comes to pass that teaching per se is never 
 anything else but teaching on authority. Teaching 
 and proof do not go hand in hand ; they follow one 
 another in due order. A further consequence of 
 this method is that Eastern philosophy employs the 
 method which we in the West have discarded for 
 good reasons as incompatible with our own line of 
 intellectual development — the system of reasoning 
 from generals to particulars. The purposes which 
 European science usually has in view would cer- 
 tainly not be answered by that plan, but I think 
 that any one who goes far in the present inquiry 
 will feel that the system of reasoning up from the 
 details of knowledge to general inferences is inap- 
 plicable to the work in hand. One cannot under- 
 stand details in this department of knowledge till 
 Ave get a general understanding of the whole scheme 
 of things. . Even to convey this general comprehen- 
 sion by mere language, is a large and by no means 
 an easy task. To pause at every moment of the 
 exposition in order to collect what separate evidence 
 may be available for the proof of each separate 
 statement, would be practically impossible. Such 
 a method would break down the patience of the 
 reader, and prevent him from deriving, as he may 
 from a more condensed treatise, that definite con- 
 
 c 2 
 
20 ESOTERIC BUDDHISM. 
 
 ception as to what the esoteric doctrine means to 
 teach, which it is my business to evoke. 
 
 This reflection may suggest, in passing, a new 
 view, having an intimate connection with our present 
 subject, of the Platonic and Aristotelian systems of 
 reasoning. Plato's system, roughly described as 
 reasoning from universals to particulars, is con- 
 demned by modern habits in favour of the later and 
 exactly inverse system. But Plato was in fetters in 
 attempting to defend his system. There is every 
 reason to believe that his familiarity with esoteric 
 science prompted his method, and that the usual 
 restrictions under which he laboured as an initiated 
 occultist, forbade him from saying as much as would 
 really justify it. No one can study even as much 
 occult science as this volume contains, and then 
 turn to Plato or even to any intelligent epitome 
 of Plato's system of thought, without finding cor- 
 respondences cropping out at every turn. 
 
 The higher principles of the series which go to 
 constitute i\Ian are not fully developed in the man- 
 kind with which we are as yet familiar, but a com- 
 plete or perfect man would be resolvable into the 
 following elements. To facilitate the application of 
 these explanations to ordinary exoteric Buddhist 
 writings the Sanscrit names of these principles are 
 given as well as suitable terms in English.* 
 
 * The nomenclature liere adopted differs slightly from that hit 
 upon when some of the present teachings were first given out 
 in a fragmentary form in the Theosophist. Later on it will 
 be seen that the names now preferred embody a fuller concep- 
 tion of the whole system, and avoid some difficulties to which 
 the earlier names gave lise. If the earlier presentations of 
 esoteric science were thus imperfect, one can hardly be surprised 
 
THE CONSTITUTION OF MAN. 21 
 
 1. The Body Rupa. 
 
 2. Vitality Prana, or Jiva. 
 
 3. Astral Body Linga Sharira. 
 
 4. Animal Soul Kama Supa, 
 
 5. Human Soul Manas. 
 
 6. Spiritual Soul .... Btiddhi. 
 
 7. Spirit Atma. 
 
 Directly conceptions, so transcendental as some 
 of those included in this analysis, are set forth in a 
 tabular statement, they seem to incur certain de- 
 gradation, against "which, in endeavouring to realize 
 clearly what is meant, we must be ever on our 
 guard. Certainly it would be impossible for even 
 the most skilful professor of occult science to ex- 
 hibit each of these principles separate and distinct 
 from the others, as the physical elements of a com- 
 pound body can be separated by analysis and 
 preserved independently of each other. The ele- 
 ments of a physical body are all on the same plane 
 of materiality, but the elements of man are on very 
 different planes. The finest gases of which the 
 body may to some extent be chemically composed, 
 are still, on one scale at all events, on nearly the 
 lowest level of materiality. The second principle 
 which, by its union with gross matter, changes it 
 from what we generally call inorganic, or what 
 might more properly be called inert, into living 
 matter, is at once a something different from the 
 
 at so natural a consequence of tlie difficulties under which its 
 English exponents laboured. But no substantial errors have 
 to be confessed or deplored. The connotations of the present 
 names are more accurate than those of the phrases first selected, 
 but the explanations originally given, as far as they went, were 
 quite in harmony with those now developed. 
 
22 ESOTERIC BUDDHISM. 
 
 finest example of matter in its lower state. Is 
 the second principle, then, anything that we can 
 truly call matter at all ? The question lands us, 
 thusj at the rery outset of this inquiry, in the 
 middle of the snhtle metaphysical discussion as to 
 whether force and matter are different or identical. 
 Enough for the moment to state that occult science 
 regards them as identical, and that it contemplates 
 no principle in Nature as wholly immaterial. In 
 this way, though no conceptions of the universe, of 
 man's destiny, or of Nature generally, are more 
 spiritual than those of occult science, that science 
 is wholly free from the logical error of attributing 
 material results to immaterial causes. The esoteric 
 doctrine is thus really the missing link between 
 materialism and spirituality. 
 
 The clue to the mystery involved, lies of course 
 in the fact, directly cognizable by occult experts, 
 that matter exists in other states besides those 
 which are cognizable by the five senses. 
 
 The second principle of Man, Vitality, thus 
 consists of matter in its aspect as force, and its 
 afiinity for the grosser state of matter is so great 
 that it cannot be separated from any given particle 
 or mass of this, except by instantaneous translation 
 to some other particle or mass. When a man's 
 body dies, by desertion of the higher principles 
 which have rendered it a living reality, the second, - 
 or life principle, no longer a unity itself, is never- 
 theless inherent still in the particles of the body as 
 this decomposes, attaching itself to other organisms 
 to which that very process of decomposition gives 
 rise. Bury the body in the earth and its jiva will 
 
THE CONSTITUTION OF MAN. 2.3 
 
 attach itself to the vegetation which springs above, 
 or the lower animal forms which evolve from its 
 substance. Burn the body, and indestructible jiva 
 flies back none the less instantaneously to the body 
 of the planet itself from which it was originally 
 borrowed, entering into some new combination as 
 its affinities may determine. 
 
 The third principle, the Astral Body, or Linga 
 Sharira, is an ethereal duplicate of the physical 
 body, its original design. It guides jiva in its 
 work on the physical particles, and causes it to 
 build up the shape which these assume. Vitalized 
 itself by the higher principles, its unity is only 
 preserved by the union of the whole group. At 
 death it is disembodied for a brief period, and, 
 under some abnormal conditions, may even be tem- 
 porarily visible to the external sight of still living 
 persons. Under such conditions it is taken of 
 course for the ghost of the departed person. 
 Spectral apparitions may sometimes be occasioned ia 
 other ways, but the third principle, when that results 
 in a visible phenomenon, is a mere aggregation of 
 molecules in a peculiar state, having no life or con- 
 sciousness of any kind whatever. It is no more a 
 Being, than any cloud wreath in the sky which 
 happens to settle into the semblance of some 
 animal form. Broadly speaking, the linga sharira 
 never leaves the body except at death, nor migrates 
 far from the body even in that case. When seen 
 at all, and this can but rarely occur, it can only be 
 seen near where the physical body still lies. In 
 some very peculiar cases of spiritualistic medium- 
 ship, it may for a short time exude from the 
 
24 ESOTERIC BUDDHISM. 
 
 physical body and be visible near it, but the 
 medium in such cases stands the while in con- 
 siderable danger of his life. Disturb unwillingly 
 the conditions under which the linga sharira was 
 set free, and its return might be impeded. The 
 second principle would then soon cease to animate 
 the physical body as a unity, and death would 
 ensue. 
 
 During the last year or two, while hints and 
 scraps of occult science have been finding their way 
 out into the world, the expression, " Astral Body," 
 has been applied to a certain semblance of the 
 human form, fully inhabited by its higher prin- 
 ciples, which can migrate to any distance from the 
 physical body — projected consciously and with exact 
 intention by a living adept, or unintentionally, by 
 the accidental application of certain mental forces 
 to his loosened principles, by any person at the 
 moment of death. For ordinary purposes there is 
 no practical inconvenience in using the expres- 
 sion " Astral Body " for the appearance so pro- 
 jected — indeed, any more strictly accurate expression, 
 as will be seen directly, would be cumbersome, and 
 we must go on using the phrase in both meanings. 
 No confusion need arise ; but, strictly speaking, the 
 linga sharira, or third principle, is the astral body, 
 and that cannot be sent about as the vehicle of the 
 higher principles. 
 
 The three lower principles, it will be seen, are 
 altogether of the earth, perishable in their nature 
 as a single entity, though indestructible as regards 
 their molecules, and absolutely done with by man 
 at his death. 
 
THE CONSTITUTION OF MAN, 25 
 
 The fourth principle is the first of those which 
 belong to man's higher nature. The Sanscrit desig- 
 nation, kama rwpa, is ofteu translated "Body of 
 Desire," which seems rather a clumsy and inaccurate 
 form of words. A closer translation, having re- 
 gard to meanings rather than words, would, perhaps, 
 be " Vehicle of Will," but the name already adopted 
 above. Animal Soul, may be more accurately sugges- 
 tive stUl. 
 
 In the TheosopMst for October, 1881, when the 
 first hints about the septenary constitution of man 
 were given out, the fifth principle was called the 
 animal soul, as contra-distinguished from the sixth 
 or " spiritual soul ;" but though this nomenclature 
 sufficed to mark the required distinction, it degraded 
 the fifth principle, which is essentially the human 
 principle. Though humanity is animal in its nature 
 as compared with spirit, it is elevated above the cor- 
 rectly defined animal creation in every other aspect. 
 By introducing a new name for the fifth principle, we 
 are enabled to throw back the designation " animal 
 soul" to its proper place. This arrangement need 
 not interfere, meanwhile, with an appreciation of 
 the way in which the fourth principle is the seat 
 of that will or desire to which the Sanscrit name 
 refers. And, withal, the kama rupa is the animal 
 soul, the highest developed principle of the brute 
 creation, susceptible of evolution into something 
 far higher by its union with the groiring fifth 
 principle in man, but still the animal soul which 
 man is by no means yet without, the seat of all 
 animal desires, and a potent force in the human 
 body as well, pressing upwards, so to speak, as well 
 
26 ESOTERIC BUDDHISM. 
 
 as downwards, and capable of intfuencing the fifth, 
 for practical purposes, as well as of being influenced 
 by the fifth for its own control and improvement. 
 
 The fifth principle, human soul, or Manas (as 
 described in Sanscrit in one of its aspects), is the 
 seat of reason and memory. It is a portion of this 
 principle, animated by the fourth, which is really 
 projected to distant places by an adept, when he 
 makes an appearance in what is commonly called 
 his astral body. 
 
 Now the fifth principle, or human soul, in the 
 majority of mankind is not even yet fully developed. 
 This fact about the imperfect development as yet of 
 the higher principles is very important. We can- 
 not get a correct conception of the present place of 
 man in Nature if we make the mistake of regarding 
 him as a fully perfected being already. And that 
 mistake would be fatal to any reasonable anticipa- 
 tions concerning the future that awaits him — fatal 
 also to any appreciation of the appropriateness of 
 the future which the esoteric doctrine explains to 
 us as actually awaiting him. 
 
 Since the fifth principle is not yet fully deve- 
 loped, it goes without saying that the sixth principle 
 is still in embryo. This idea has been variously 
 indicated in recent forecasts of the great doctrine. 
 Sometimes it has been said, we do not truly possess 
 any sixth principle, we merely have germs of a 
 sixth principle. It has also been said, the sixth 
 l)rinciple is not in us ; it hovers over us ; it is a 
 something that the highest aspirations of our nature 
 must work up towards. But it is also said : — All 
 things, not man alone, but every animal, plant, and 
 
THE CONSTITUTION OF MAN. 27 
 
 mineral have their seven principles, and the highest 
 principle of all — the seventh itself — vitalizes that 
 continuous thread of life which runs all through 
 evolution, uniting into a definite succession the 
 almost innumerable incarnations of that one life 
 which constitute a complete series. We must im- 
 Libe all these various conceptions and weld them 
 together, or extract their essence, to learn the 
 doctrine of the sixth principle. Following the 
 order of ideas which just now suggested the appli- 
 cation of the term animal soul to the fourth principle, 
 and human soul to the fifth, the sixth may be called 
 the spiritual soul of man, and the seventh, therefore, 
 spirit itself. 
 
 In another aspect of the idea the sixth principle 
 may be called the vehicle of the seventh, and the 
 fourth the vehicle of the fifth; but yet another 
 mode of dealing with the problem teaches us to 
 regard each of the higher principles from the 
 fourth upwards, as a vehicle of what, in Buddhist 
 philosophy, is called the One Life or Spirit. Ac- 
 cording to this view of the matter the one life is 
 that which perfects, by inhabiting the various 
 vehicles. In the animal the one life is concen- 
 trated in the kama rupa. In man it begins to 
 penetrate the fifth principle as well. In perfected 
 man it penetrates the sixth, and when it penetrates 
 the seventh, man ceases to be man, and attains a 
 wholly superior condition of existence. 
 
 This latter view of the position is especially 
 valuable as guarding against the notion that the 
 four higher principles are like a bundle of sticks 
 tied together, but each having individualities of 
 
28 ESOTERIC BUDDHISM. 
 
 their own if untied. Neither the animal soul 
 alouBj nor the spiritual soul alone, has any in- 
 di^dduality at aU ; hut, on the other hand, the 
 fifth principle would he incapahle of separation 
 from the others in such a way, that its individuality 
 woTold he preserved while hoth the deserted principles 
 would he left unconscious. It has been said that 
 the finer principles themselves even, are material 
 and molecular in their constitution, though com- 
 posed of a higher order of matter than the physical 
 senses can take note of. So they are separable, 
 and the sixth principle itself can be imagined as 
 divorcing itself from its lower neighbour. But in 
 that state of separation, and at this stage of 
 mankind's development, it could simply reincarnate 
 itself in such an emergency, and grow a new fifth 
 principle by contact with a human organism ; in 
 such a case, the fifth principle would lean upon 
 and become one with the fourth, and be propor- 
 tionately degraded. And yet this fifth principle, 
 which cannot stand alone, is the personality of the 
 man ; and its cream, in union with the sixth, his 
 continuous individuality through successive lives. 
 
 The circumstances and attractions under the 
 influence of which the principles do divide up, and 
 the manner in which the consciousness of man 
 is dealt with then, will be discussed later on. 
 Meanwhile, a better understanding of the whole 
 position than could ensue from a continued 
 prosecution of the inquiry on these lines now, will 
 be obtained by turning first to the processes of 
 evolution by means of which the principles of man 
 have been developed. 
 
CHAPTER III. 
 
 THE PLANETARY CHAIN. 
 
 Esoteric Science, though the most spiritual system 
 imaginable, exhibits, as running throughout Nature, 
 the most exhaustive system of evolution that the 
 human mind can conceive. The Darwinian theory 
 of evolution is simply an independent discovery of 
 a portion — unhappily but a small portion — of the 
 vast natural truth. But occultists know how to 
 explain evolution without degrading the highest 
 principles of man. The esoteric doctrine finds 
 itself under no obligation to keep its science and 
 religion in separate water-tight compartments. Its 
 theory of physics and its theory of spirituality are 
 not only reconcilable with each other, they are 
 intimately blended together and interdependent. 
 And the first great fact which occult science 
 presents to our notice in reference to the origin of 
 man on this globe, will be seen to help the imagina- 
 tion over some serious embarrassments of the 
 familar scientific idea of evolution. The evolution 
 of man is not a process carried out on this planet 
 alone. It is a result to which many worlds in 
 different conditions of material and spiritual develop- 
 ment have contributed. If this statement were 
 merely put forward as a conjecture, it would surely 
 
30 ESOTERIC BUDDHISM. 
 
 recommend itself forcibly to rational minds. For 
 there is a manifest irrationality in the common- 
 place notion that man's existence is divided into a 
 material beginning, lasting sixty or seventy years, 
 and a spiritual remainder lasting for ever. The 
 irrationality amounts to absurdity when it is alleged 
 that the acts of the sixty or seventy years — the 
 blundering, helpless acts of ignorant human life — 
 are permitted by the perfect justice of an all-Tvise 
 Providence to define the conditions of that later life 
 of infinite duration. Nor is it less extravagant to 
 imagine that, apart from the question of justice, the 
 life beyond the grave should be exempt from the 
 law of change, progress and improvement, which 
 every analogy of Nature points to as probably run- 
 ning through all the varied existences of the universe. 
 But once abandon the idea of a uniform, unvarying, 
 unprogressive life beyond the grave — once admit 
 the conception of change and progress in that life 
 — and we admit the idea of a variety hardly com- 
 patible with any other hypothesis than that o£ pro- 
 gress through successive worlds. As we have said 
 before, this is not hypothesis at all for occult science, 
 but a fact, ascertained and verified beyond the 
 reach (for occultists) of doubt or contradiction. 
 
 The life and evolutionary processes of this planet 
 — in fact, all which constitutes it something more 
 than a dead lump of chaotic matter — are linked 
 with the life and evolutionary processes of several 
 other planets. But let it not be supposed that 
 there is no finality as regards the scheme of this 
 planetary union to which we belong. Tlie human 
 imagination once set free is apt sometimes to bound 
 
THE PLANETARY CHAIN. 31 
 
 too far. Once let this notion, that the earth is 
 merely one link in a mighty chain of worlds, be 
 fully accepted as probable, or true, and it may 
 suggest the whole starry heavens as the heritage of 
 the human family. That idea would involve a serious 
 misconception. One globe does not afford Nature 
 scope for the processes by which mankind has been 
 evoked from chaos, but these processes do not require 
 more than a limited and definite number of globes. 
 Separated as these are, in regard to the gross 
 mechanical matter of which they consist, they are 
 closely and intimately bound together by subtle 
 currents and forces, whose existence reason need 
 not be much troubled to concede since the existence 
 of some connection — of force or etherial media — 
 ■uniting all visible celestial bodies, is proved by the 
 mere fact that they are visible. It is along these 
 subtle currents that the life-elements pass from 
 world to world. 
 
 The fact, however, will at once be liable to dis- 
 tortion to suit preconceived habits of mind. Some 
 readers may imagine our meaning to be that after 
 death the surviving soul will be drawn into the 
 currents of that world with which its affinities con- 
 nect it. The real process is more methodical. The 
 system of worlds is a circuit round which all indi- 
 vidual spiritual entities have alike to pass; and 
 that passage constitutes the Evolution of Man. For 
 it must be realized that the evolution of man is a 
 process still going on, and by no means yet com- 
 plete. Darwinian writings have taught the modern 
 world to regard the ape as an ancestor, but the 
 simple conceit of Western speculation has rarely 
 
32 ESOTERIC BUDDHISM. 
 
 permitted European evolutionists to look in the other 
 direction and recognize the probability, that to our 
 remote descendants we may be, as that unwelcome 
 progenitor to us. Yet the two facts just declared 
 hinge together. The higher evolution will be ac- 
 complished by our progress through the successive 
 worlds of the system ; and in higher forms we shall 
 return to this earth again and again. But the 
 avenues of thought through which we look forward 
 to this prospect, are of almost inconceivable length. 
 
 It will readily be supposed that the chain of 
 worlds to which this earth belongs are not all pre- 
 pared for a material existence exactly, or even 
 approximately resembling our own. There would 
 be no meaning in an organized chain of worlds 
 which were all alike, and might as well all have been 
 amalgamated into one.- In reality the worlds with 
 xvhich we are connected are very unlike each other, 
 not merely in outward conditions, but in that 
 supreme characteristic, the proportion in which 
 spirit and matter are mingled in their constitution. 
 Our own world presents us with conditions in which 
 spirit and matter are, on the whole, evenly balanced 
 in equilibrium. Let it not be supposed on that 
 account that it is very highly elevated in the scale 
 of perfection. On the contrary, it occupies a very 
 low place in that scale. The worlds that are 
 higher in the scale are those in which spirit largely 
 predominates. There is another world attached to 
 the chain, rather than forming a part of it, in which 
 matter asserts itself even more decisively than on 
 «arth, but this may be spoken of later. 
 
 That the superior worlds wliich Man may come 
 
THE PLANETARY CHAIN. 33 
 
 to inhabit in his onward progress should gradually 
 become more and more spiritual in their constitu- 
 tion — life there being more and more successfully 
 divorced from gross material needs — will seem 
 reasonable enough at the first glance. But the 
 first glance in imagination at those which might 
 conversely be called the inferior^ but may with less 
 inaccuracy be spoken as the preceding worlds, 
 would perhaps suggest that they ought to be con- 
 versely less spiritual, more material, than this 
 earth. The fact is quite the other way, and must 
 be so, it will be seen on reflection, in a chain of 
 worlds which is an endless chain — i.e., round and 
 round which the evolutionary process travels. If 
 that process had merely one journey to travel along a 
 path which never returned into itself, one could 
 think of it, at any rate, as working from almost 
 absolute matter, up to almost absolute spirit ; but 
 Nature works always in complete curves, and travels 
 always in paths which return into themselves. 
 The earliest, as also the latest, developed worlds — 
 for the chain itself has grown by degrees — the fur- 
 thest back, as also the furthest forward, are the most 
 immaterial, the most ethereal of the whole series ; 
 and that this is in all ways in accordance with the 
 fitness of things will appear from the reflection that 
 the furthest forward of the worlds is not a region 
 of finality, but the stepping-stone to the furthest 
 back, as the month of December leads us back 
 again to January. But it is not a climax of de- 
 velopment from which the individual monad falls, 
 as by a catastrophe, into the state from which he 
 slowly began to ascend millions of years previously. 
 
34 ESOTERIC BUDDHISM. 
 
 From that which, for reasons which will soon appear, 
 must be considered the highest world on the 
 ascending arc of the circle, to that' which must be re- 
 garded as the first on the descending arc, in one 
 sense the lowest — i.e., in the order of development — 
 there is no descent at all, but still ascent and pro- 
 gress. For the spiritual monad or entity, which 
 has worked its way all round the cycle of evolution, 
 at any one of the many stages of development into 
 which the various existences around us may be 
 grouped, begins its next cycle at the next higher 
 stage, and is thus still accomplishing progress as it 
 passes from world Z back again to world A. Many 
 times does it circle, in this way, right round the 
 system, but its passage round must not be thought 
 ■of merely as a circular revolution in an orbit. In 
 ihe scale of spiritual perfection it is constantly as- 
 cending. Thus, if we compare the system of worlds 
 to a system of towers standing on a plain — towers 
 ■each of many stories and symbolizing the scale of 
 perfection — the spiritual monad performs a spiral 
 progress round and round the series, passing 
 through each tower, every time it comes round to 
 it, at a higher level than before. 
 
 It is for want of realizing this idea that specu- 
 lation, concerned with physical evolution, is so 
 constantly finding itself stopped by dead walls. It 
 is searching for its missing links in a world where 
 it can never find them now, for they were but re- 
 quired for a temporary purpose, and have passed 
 away. Man, says the Darwinian, was once an ape. 
 ■Quite true; but the ape known to the Darwinian 
 will never become a man — i.e., the form will not 
 
THE PLANETARY CHAIN. 35 
 
 change from generation to generation till the tail 
 disappears and the hands turn into feet, and so on. 
 Ordinary science avows that^ though changes of 
 form can be detected in progress within the limits 
 of species, the changes from species to species can 
 only be inferred; and to account for these, it is 
 content to assume great intervals of time and the 
 extinction of the intermediate forms. There has 
 been no doubt an extinction of the intermediate or 
 earlier forms of all species (in the larger accepta- 
 tion of the world) — i.e., of all kingdoms, mineral, 
 vegetable, animal, man, &c. — ^but ordinary science 
 can merely guess that to have been the fact with- 
 out realizing the conditions which rendered it 
 inevitable, and which forbid the renevced generation 
 of the intermediate forms. 
 
 It is the spiral character of the progress accom- 
 plished by the life impulses that develope the various 
 kingdoms of Nature, which accounts for the gaps 
 now observed in the animated forms which people 
 the earth. The thread of a screw, which is a 
 uniform inclined plane in reality, looks like a suc- 
 cession of steps when examined only along one line 
 parallel to its axis. The spiritual mouads which 
 are coming round the system on the animal level, 
 pass on to other worlds when they have performed 
 their turn of animal incarnation here. By the 
 time they come again, they are ready for human 
 incarnation, and there is no necessity now for the 
 upward development of animal forms into human 
 forms — these are already waiting for their spiritual 
 tenants. But, if we go back far enough, we come 
 to a period at which there were no human forms 
 
 D 2 
 
36 ESOTERIC BUDDHISM. 
 
 ready developed on the earth. Whea spiritual 
 monadsj travelling on the earliest or lowest human 
 levelj were thus beginning to come round, their 
 onward pressure in a world at that time containing 
 none but animal formsj provoked the improvement 
 of the highest of these into the required form — the 
 much-talked-of missing link. 
 
 In one way of looking at the matter, it may be 
 contended that this explanation is identical with 
 the inference of the Darwinian evolutionist in 
 regard to the development and extinction of missing 
 links. After all, it may be argued by a materialist, 
 " we are not concerned to express an opinion as to 
 the origin of the tendency in species to develops 
 higher forms. We say that they do develope these 
 higher forms by intermediate links, and that the 
 intermediate links die out; and you say just the 
 same thing." But there is a distinction between 
 the two ideas for any one who can follow subtle 
 distinctions. The natural process of evolution from 
 the influence of local circumstances and sexual 
 selection, must not be credited with producing in- 
 termediate forms, and this is why it is inevitable 
 that the intermediate forms should be of a tempo- 
 rary nature and should die out. Otherwise, we 
 should find the world stocked with missing links of 
 all kinds, animal life creeping by plainly apparent 
 degrees up to manhood, human forms mingling 
 in indistinguishable confusion with those of animals. 
 The impulse to the new evolution of higher forms 
 is really given, as we have shown, by rushes of 
 spiritual monads coming round the cycle in a state 
 fit for the inhabitation of new forms. These 
 
THE PLANETARY CHAIN. 37 
 
 superior life impulses burst tlie chrysalis of the 
 older form on the planet they invade, and throw off 
 an eflflorescence of something higher. The forms 
 which have gone on merely repeating themselves 
 for millenniums, start afresh into growth; with 
 relative rapidity they rise through the intermediate 
 into the higher forms, and then, as these in turn 
 are multiplied with the vigour and rapidity of all 
 new growths, they supply tenements of flesh for 
 the spiritual entities coming round on that stage or 
 plane of existence, and for the intermediate forms 
 there are no longer any tenants offering. In- 
 evitably they become extinct. 
 
 Thus is evolution accomplished, as regards its 
 essential impulse, by a spiral progress through the 
 worlds. In the course of explaining this idea we 
 have partly anticipated the declaration of another 
 fact of first-rate importance as an aid to correct 
 views of the world-system to which we belong. 
 That is, that the tide of life, — the wave of e.vistence, 
 the spiritual impulse, call it by what name we 
 please — passes on from planet to planet by rushes, 
 or gushes, not by an even continuous flow. For the 
 momentary purpose of illustrating the idea in hand, 
 the process may be compared to the filling of a 
 series of holes or tubs sunk in the ground, such as 
 mav sometimes be seen at the mouths of feeble 
 springs, and connected with each other by little 
 surface channels. The stream from the spring, as 
 it flow^, is gathered up entirely in the beginning by 
 the first hole, or tub A, and it is only when this is 
 quite full that the continued in-pouring of water 
 from the spring causes that which it already contains 
 
38 ESOTERIC BUDDHISM. 
 
 to overflow into tub B. This in turn fills and 
 overflows along the channel which leads to tub C, 
 and so on. Now, though, of course, a clumsy 
 analogy of this kind will not carry us very far, it 
 precisely illustrates the evolution of life on a chain 
 of worlds like that we are attached to, and, indeed, 
 the evolution of the worlds themselves. For the 
 process which goes on does not involve the pre- 
 existence of a chain of globes which Nature proceeds 
 to stock with life; but it is one in which the 
 evolution of each globe is the result of previous 
 evolutions, and the consequence of certain impulses 
 thrown off from its predecessor in the super- 
 abundance of their development. Now, it is 
 necessary to deal with this characteristic of the 
 process to be described, but directly we begin to 
 deal with it we have to go back in imagination to a 
 period in the development of our system verj^ far 
 antecedent to that which is specially our subject at 
 present — the evolution of man. And manifestly, 
 as soon as we begin talking of the beginnings of 
 worlds, we are dealing with phenomena which can 
 have had A'ery little to do with life, as we under- 
 stand the matter, and, therefore, it may be supposed, 
 nothing to do with life impulses. But let us go 
 back by degrees. Behind the human harvest of the 
 life impulse, there lay the harvest of mere animal 
 forms, as every one realizes; behind that, the 
 harvest or growths of mere vegetable forms — for 
 some of these undoubtedly preceded the appearance 
 of the earliest animal life on the planet. Then, 
 before the vegetable organizations, there were 
 mineral organizations, — for even a mineral is a 
 
THE PLANETARY CHAIN. 39^ 
 
 product of Nature, an evolution from something 
 behind it, as every imaginable manifestation of 
 Nature must be, until in the vast series of manifesta- 
 tions, the mind travels back to the unmanifested 
 beginning of all things. On pure metaphysics of 
 that sort we are not now engaged. It is enough to- 
 show that "we may as reasonably — and that we 
 must if we s-ould talk about these matters at all — 
 conceive a life impulse giving birth to mineral 
 forms, as of the same sort of impulse concerned 
 to raise a race of apes into a race of rudimentary 
 men. Indeed, occult science travels back even, 
 further in its exhaustive analysis of evolution than- 
 the period at which minerals began to assume 
 existence. In the process of developing worlds- 
 from fiery nebulae, Nature begins with something 
 earlier than minerals — -with the elemental forces 
 that underlie the phenomena of Nature as visible 
 now and perceptible to the senses of man. But 
 that branch of the subject may be left alone for the 
 present. Let us take up the process at the period 
 when the first world of the series, globe A let us 
 call it, is merely a congeries of mineral forms. 
 Now it must be remembered that globe A has 
 already been described as very much more ethereal, 
 more predominated by spirit, as distinguished from 
 matter, than the globe of which we at present are 
 having personal experience, so that a large allowance 
 must be made for that state of things when we ask the 
 reader to think of it, at starting, as a mere congeries 
 of mineral forms. Mineral forms may be mineral 
 in the sense of not belonging to the higher forms 
 of vegetable organism, and may yet be very 
 
40 ESOTERIC BUDDHISM. 
 
 immaterial as we think of matter, very etlierealj 
 consisting of a very fine or subtle quality of matter, 
 in which the other pole or characteristic of Nature, 
 spirit, largely predominates. The minerals we 
 are trying to portray are, as it were, the ghosts 
 of minerals; by no means the highly-finished and 
 beautiful, hard crystals which the mineralogical 
 cabinets of this world supply. In these lower 
 spirals of evolution with which we are now dealing, 
 as with the higher ones, there is progress from 
 world to world, and that is the great point at which 
 we have been aiming. There is progress down- 
 wards, so to speak, in finish and materiality and 
 consistency; and then, again, progress upward in 
 spirituality as coupled with the finish which matter, 
 or materiality rendered possible in the first instance. 
 It will be found that the process of evolution in its 
 higher stages as regards man is carried on in 
 exactly the same way. All through these studies, 
 indeed, it will be found that one process of Nature 
 typifies another, that the big is the repetition of 
 the little on a larger scale. 
 
 It is manifest from what we have already said, 
 and in order that the progress of organisms on 
 globe A shall be accounted for, that the mineral 
 kingdom will no more develope the vegetable king- 
 dom on globe A until it receives an impulse from 
 without, than the Earth was able to develope Man 
 from the ape till it received an impulse from with- 
 out. But it will be inconvenient at present to go 
 back to a consideration of the impulses which 
 operate on globe A in the beginning of the system's 
 construction. 
 
THE PLANETARY CHAIN. 41 
 
 We have already, in order to be able to advance 
 more comfortably from a far later period than that 
 to which we have now receded, gone back so far 
 that further recession would change the whole 
 character of this explanation. We must stop some- 
 where, and for the present it will be best to take 
 the life impulses behind globe A for granted. 
 And having stopped there we may now treat the 
 enormous period intervening between the mineral 
 epoch on globe A and the man epoch, in a very 
 cursory way, and so get back to the main problem 
 before us. What has been already said facilitates 
 a cursory treatment of the intervening evolution. 
 The full development of the mineral epoch on globe 
 A prepares the way for the vegetable development, 
 and as soon as this begins, the mineral life impulse 
 overflows into globe B. Then when the vegetable 
 development on globe A is complete and the 
 animal development begins, the vegetable life 
 impulse overflows to globe B, and the mineral 
 impulse passes on to globe C. Then, finally, comes 
 the human life impulse on globe A. 
 
 Now it is necessary at this point to guard 
 against one misconception that might arise. As 
 just roughly described, the process might convey 
 the idea that by the time the human impulse began 
 on globe A, the mineral impulse was then begin- 
 ning on globe D, and that beyond lay chaos. This 
 is very far from being the case, for two reasons. 
 Firstly, as already stated, there are processes of 
 evolution which precede the mineral evolution, and 
 thus a wave of evolution, indeed several waves of 
 evolution, precede the mineral wave in its progress 
 
42 ESOTERIC BUDDHISM. 
 
 round the spheres . But over and above this, 
 there is a fact to be stated -which has such an 
 influence on the course of events, that, ■when it is 
 realizedj it will be seen that the life impulse has 
 passed several times completely round the whole 
 chain of worlds before the commencement of the 
 human impulse on globe A. This fact is as 
 follows : — Each kingdom of evolution, vegetable, 
 animal, and so on, is divided into several spiral 
 layers. The spirifual monads — the individual 
 atoms of that immense life imptdse of which so 
 much has been said— do not fully complete their 
 mineral existence on globe A, then complete it on 
 globe B, and so on. They pass several times 
 round the whole circle as minerals, and then again 
 several times round as vegetables, and several times 
 as animals. We purposely refrain for the present 
 from going into figures, because it is more con- 
 venient to state the outline of the scheme in 
 general terms first, but figures in reference to these 
 processes of Nature have now been given to the 
 world by the occult adepts (for the first time we 
 believe in its history), and they shall be brought 
 out in the course of tliis explanation, very shortly, 
 but as we say the outline is enough for any 
 one to think of at first. 
 
 And now we have rudimentary man beginning 
 his existence on globe A, in that world where all 
 things are as the ghosts of the corresponding things 
 in this world. He is beginning his long descent 
 into matter. And the life impulse of each 
 "round" overflows, and the i-aces of man are 
 established in difi'erent degrees of perfection on all 
 
THE PLANETARY CHAIN. 45 
 
 tlie planets, on each in turn. But the rounds 
 are more complicated in their design than this 
 explanation would show, if it stopped short here. 
 The process for each spiritual monad is not merely 
 a passage fi'om planet to planet. Within the limits 
 of each planet, each time it arrives there, it has a 
 complicated process of evolution to perform. It is 
 many times incarnated in successive races of men 
 before it passes onward, and it even has many 
 incarnations in each great race. It will he found 
 when we get on further that this fact throws a 
 flood of light npon the actual condition of mankind 
 as we know it, accounting for those immense 
 diflierences of intellect and morality, and even of 
 welfare in its highest sense, which generally appear 
 so painfully mysterious. 
 
 That which has a definite beginning generally 
 has an end also. As we have shown that the 
 evolutionary process under description began when 
 certain impulses first commenced their operation, 
 so it may be inferred that they are tending towards 
 a final consummation, towards a goal and a con- 
 clusion. That is so, though the goal is still far 
 off. INIan, as we know him on this earth, is but 
 half-way through the evolutionary process to which 
 he owes his present development. He will be as 
 much greater, before the destiny of our system is 
 accomplished, than he is now, as he is noAv greater 
 than the missing link. And that improvement 
 will even be accomplished on this earth, while, in 
 the other worlds of the ascending series, there are 
 still loftier peaks of perfection to be scaled. It is 
 utterly beyond the range of facilities, untutored in 
 
44 ESOTERIC BUDDHISM. 
 
 the discernment of occult mysteries, to imagine the 
 kind of life which man will thus ultimately lead 
 before the zenith of the great cycle is attained. 
 But there is enough to be done in filling up the 
 details of the outline now presented to the reader, 
 without attempting to forecast those which have 
 to do with existences towards which evolution 
 as reaching across the enormous abysses of the 
 future. 
 
CHAPTER lY. 
 
 THE WORLD PEKIODS. 
 
 A STRIKING illustration of the uniformities of 
 Nature is brought out by the first glance at the 
 occult doi^trine in reference to the development 
 of man on the earth. The outline of the design 
 is the same as the outline of the more compre- 
 hensive design covering the whole chain of worlds. 
 The inner details o£ this worlds as regards its units 
 of construction, are the same as the inner details of 
 the larger organism of which this world itself is a 
 unit. That is to say, the development of humanity 
 on this earth is accomplished by means of succes- 
 sive waves of development which correspond to the 
 successiA'e worlds in the great planetary chain. The 
 great tide of human life, be it remembered — for 
 that has been already set forth — sweeps round the 
 whole circle of worlds in successive waves. These 
 primarj" growths of humanity may be conveniently 
 spoken of as rounds. We must not forget that the 
 individual units, constituting each round in turn, 
 are identically the same as regards their higher 
 principles, that is. that the individualities on the 
 earth during round one, come back again after 
 completing their travels round the whole series of 
 worlds and constitute round two, and so on. But 
 the point to which special attention should be drawn 
 
46 ESOTERIC BUDDHISM. 
 
 here is that the individual unit having arrived at 
 any given planet- of the series, in the course of any 
 given round, does not merely touch that planet and 
 pass on to the next. Eefore passing on. he has to 
 ^ Jive ^^ thi; Q u^h a series of races on that planet. And 
 this fact suggests the outline of the fahric which 
 will presently develope itself in the reader's mind 
 and exhibit that similarity of design on the part of 
 the one world as compared with the whole series to 
 which attention has already been drawn. As the 
 complete scheme of Nature that we belong to, is 
 worked out by means of a series of rounds sweeping 
 through all the worlds, so the development of 
 humanity on each world is worked out by a series of 
 races developed within the limits of each world in turn. 
 It is time now to make the working of this law 
 clearer by coming to the actual figures which have 
 to do with the evolution of our doctrine. It would 
 have been premature to begin with them, but as 
 soon as the idea of a system of worlds in a chain, 
 and of life evolution on each through a series of re- 
 births, is satisfactorily grasped, the further exami- 
 nation of the laws at work will be greatly facilitated 
 by precise reference to the actual number of worlds 
 and the actual number of rounds and races, required 
 to accomplish the whole purpose of the system. 
 For the whole duration of the system is as certainly 
 limited in time, be it remembered, as the life of a 
 single man. Probably not limited to any definite 
 number of years set irrevocably from the com- 
 mencement, but that which has a beginning, pro- 
 gresses onward towards an end. The life of a man, 
 leaving accidents quite out of the account, is a 
 terminable period, and the life of a world system 
 
THE WORLD PERIODS. 47 
 
 leads up to a fiaal consummation. The vast periods 
 of time, concerned in the life of a world system, 
 dazzle the imagination as a rule, but still they are 
 measurable; they are divisible into sub-periods of 
 various kinds, and these have a definite number. 
 
 By -what prophetic instinct Shakespeare pitched 
 upon seven as the number which suited his fantastic 
 classification of thg agps of -maTi, is a question with 
 which we need not be much concerned, but certain 
 it is that he could not have made a more felicitous 
 choice. In periods of sevens the evolution of the 
 races of man may be traced, and the actual number 
 of the objective worlds which constitute our system, 
 and of which the earth is one, is seven also. 
 Hemember the occult scientists know this as a 
 fact, just as the physical scientists know for a fact 
 that the spectrum consists of seven colours, and 
 the musical scale of seven tones. There are seven 
 kingdoms of Nature, not three as modern science 
 has imperfectly classified them. !Man belongs to a 
 kingdom distinctly separate from that of the 
 animals, including beings in a higher state of or- 
 ganization than that which manhood has familiar- 
 ized us with, as yet ; and below the mineral 
 kingdom there are three others which science in 
 the West knows nothing about ; but this branch 
 of the subject may be set aside for the present. 
 It is mentioned merely to show the regular opera- 
 tion of the septenary law in Nature. 
 
 Man — ^returning to the kingdom we are most 
 interested in — is evolved in a series of rounds 
 (progressions round the series of worlds), and seven 
 of these rounds have to be accomplished before the 
 destinies of our svstem are worked out. The 
 
48 ESOTERIC BUDDHISM. 
 
 round wliicli is at present going on is the fourth. 
 There are considerations of the utmost possible 
 interest connected with precise knowledge on these 
 points, because each round is, as it were, specially 
 allotted to the predominance of one of the seven 
 principles in man, and in the regular order of their 
 upward gradation. 
 
 An individual unit, arriving on a planet for the 
 first time in the course of a round, has to work 
 through seven races on that planet before he passes 
 on to the next, and each of those races occupies 
 the earth for a long time. Our old-fashioned 
 speculations about time and eternity, suggested by 
 the misty religious systems of the West, have 
 brought on a curious habit of mind in connection 
 with problems bearing on the actual duration of 
 such periods. We can talk glibly of eternity, and, 
 going to the other end of the scale, we are not 
 shocked by a few thousand years, but directly years 
 are numbered with precision iu groups which lie in 
 intervening regions of thought, illogical Western 
 theologians are apt to regard such numbering as 
 nonsense. Now, we at present living on this earth 
 — the great bulk of humanity that is to say, for 
 there are exceptional cases to be considered later — 
 are now going through the fifth race of our pi-esent 
 fourth round. And yet the evolution of that fifth 
 race began about a million of years ago. Will the 
 reader, in consideration of the fact that the present 
 cosmogony does not profess to work with eternity, 
 nerve himself to deal with estimates that do con- 
 cern themselves with millions of years, and even 
 count such millions by considerable numbers? 
 
 Each race of the seeen which go to make up a 
 
THE WORLD PERIODS. 49 
 
 round — i.e., which are evolved on the earth in suc- 
 cession during its occupation by the great wave of 
 humanity passing round the planetary chain — is 
 itself subject to subdivision. Were this not the 
 case, the active existences of each human unit 
 would be indeed few and far between. Within the 
 limits of each race there are seven subdivisional 
 races, and again within the limits of each sub- 
 division, there are seven branch races. Through all 
 these races, roughly speaking, each individual 
 human unit must pass during his stay on earth 
 each time he arrives there on a round of progress 
 through the planetary system. On reflection, this 
 necessity should not appal the mind so much as a 
 hypothesis which would provide for fewer incarna- 
 tions. For, however many lives each individual 
 unit majr pass through while on earth during a 
 round, be their numbers few or many, he cannot 
 pass on until the time comes for the round-wave to 
 sweep forward. Even by the calculation already 
 foreshadowed, it will be seen that the time spent 
 by each individual unit in physical life, can only be 
 a small fraction of the whole time he has to get 
 through between his arrival on earth and his de- 
 parture for the next planet. The larger part of 
 the time — as we reckon duration of time — is ob- 
 viously, therefore, spent in those subjective con- 
 ditions of existence which belong to the "World 
 of Effects,-" or spiritual earth attached to the phy- 
 sical earth on which oiir objective existence is 
 passed. 
 
 The nature of existence oil the spiritual earth 
 must be considered pari jmssu with the nature of 
 
 E 
 
50 ESOTERIC BUDDHISM. 
 
 that passed on the physical earth and dealt with in 
 the above enumeration of race incarnations. We 
 must never forget that between each physical exis- 
 tence the individual unit passes through a period of 
 existence in the corresponding spiritual world. 
 And it is because the conditions of that existence 
 are defined by the use that has been made of the 
 opportunities in the next preceding physical exis- 
 tence that the spiritual earth is often spoken of in 
 occult writing as the world of effects. The earth 
 itself is its corresponding world of causes. 
 
 That which passes naturally into the world of 
 effects after an incarnation in the world of causes 
 is the individual unit or spiritual monad ; but the 
 personality just dissolved passes there with it^ to 
 an extent dependent on the qualifications of such 
 personality — on the use^ that is to say, which the 
 person in question has made of his opportunities in 
 life. The period to be spent in the world of 
 effects — enormously longer in each case than the 
 life which has paved the way for existence there — 
 corresponds to the " hereafter" or heaven of ordi- 
 nary theology. The narrow purview of ordinary 
 religious conceptions deals merely with one spiritual 
 life and its consequences in the life to come. 
 Theology conceives that the entity concerned had its 
 beginning in this physical life, and that the ensuing 
 spiritual life will never stop. And this pair of exist- 
 ences, which is shown by the elements of occult 
 science that we are now unfolding, to constitute a 
 part only of the entity's experience during its connec- 
 tion with a branch race, which is one of seven belong- 
 ing to a subdivisional race, itself one of seven belong- 
 ing to a main race, itself one of seven belonging to 
 
THE WORLD PERIODS. 51 
 
 tlie occupation of earth by one of the seven round 
 waves of humanity which have each to occupy it in 
 turn before its functions in Nature are concluded — 
 this microscopic molecule of the whole structure is 
 what common theology treats as more than the 
 whole, for it is supposed to cover eternity. 
 
 The reader must here be warned against one 
 conclusion to which the above explanations — ^per- 
 fectly accurate as far as they go, but not yet cover- 
 ing the whole ground — might lead him. He will 
 not get at the exact number of lives an individual 
 entity has to lead on the earth in the course of its 
 occupation by one round, if he merely raises seven 
 to its third power. If one existence only were 
 passed in each branch race the total number would 
 obviously be 343, but each life descends at least 
 twice into objectivity in the same branch — each 
 monad, in other words, incarnates twice in each 
 branch race. Again, there is a curious cyclic law 
 which operates to augment the total number of in- 
 carnations beyond 686. Each subdivisional race 
 has a certain extra vitality at its climax, which 
 leads it to throw off an additional offshoot race at 
 that point in its progress, and again another offshoot 
 race is developed at the end of the subdivisional 
 race by its dying momentum, so to speak. 
 Through these races the whole tide of human life 
 passes, and the result is that the actual normal 
 number of incarnations for each monad is not far 
 short of 800. Within relatively narrow limits it 
 is a variable number, but the bearings of that fact 
 rnay be considered later on. 
 
 The methodical law which carries each and every 
 
 E 2 
 
52 ESOTERIC BUDDHISM. 
 
 individual hiunaa entity through the vast evolu- 
 tionary process thus sketched out, is in no way 
 incompatible with that liability to fall away into 
 abnormal destinies or ultimate annihilation which 
 menaces the personal entities of people who culti- 
 vate very ignoble affinities. The distribution of the 
 seven principles at death shows that clearly enough, 
 but viewed in the light of these further explanations 
 about evolution, the situation may be better 
 realized. The permanent entity is that which lives 
 through the whole series of lives, not only through 
 the races belonging to the present round-wave on 
 earth, but also through those of other round-waves 
 and other worlds. Broadly speaking, it may, in 
 due time, though at some inconceivably distant 
 future as measured in years, recover a recollection 
 of all those lives, which will seem as days in the 
 past to us. But the astral dross, cast off at each 
 passage iato the world of effects, has a more or 
 less independent existence of its own, quite separate 
 from that of the spiritual entity from which it has 
 just been disunited. 
 
 The natural history of this astral remnant is a 
 problem of much interest and importance, but a 
 methodical continuation of the whole subject, will 
 require us in the first instance to endeavour to 
 realize the destiny of the higher and more durable 
 spiritual Ego, and before going into that inquiry 
 there is a good deal more to be said about the 
 development of the objective races. 
 
 Esoteric science, though interesting itself mainly 
 with matters generally regarded as appertaining to 
 religion, would not be the complete comprehensive 
 and trustworthy system that it is, if it failed to 
 
THE WORLD PERIODS. 53 
 
 bring all the facts of earth life iuto harmony with 
 its doctrines. It would have been little able to 
 search oxit and ascertain, the manner in which the 
 human race has evolved through aeons of time and 
 series of planets^ if it had not been in a position to 
 ascertain also^ as the smaller inquiry is included in 
 the greater, the manner in which the wave ot 
 humanity with which we are now concerned has 
 been developed on this earth. The facultieSj in 
 short, which enable adepts to read the mysteries of 
 other worlds, and of other states of existence, are 
 in no way unequal to the task of travelling back 
 along the life-current of this globe. It follows 
 that while the brief record of a few thousand years 
 is all that our so-called universal history can deal 
 with, the earth history, which forms a department 
 of esoteric knowledge, goes back to the incidents of 
 the fourth race which preceded ours, and to those 
 of the third race which preceded that. It goes 
 back still further indeed, but the second and first 
 races did not develope anything that could be called 
 civilization, and of them therefore, there is less to 
 be said than of their successors. The third and 
 fourth did — strange as it may seem to some modern 
 readers to contemplate the notion of civilization on 
 the earth several millions of years ago. 
 
 Where are its traces ? they will ask. How 
 could the civilization with which Europe has 
 now endowed mankind pass away so completely 
 that any future inhabitants of the earth could ever 
 be ignorant that it once existed? How then can 
 we conceive the idea that any similar civilization 
 can have vanished, leaving no records for us? 
 
 The answer lies in the regular routine of plane- 
 
54 ESOTERIC BUDDHISM. 
 
 tary life, which goes on pari passu with the life of 
 its inhabitants. The periods of the great root 
 races are divided from each other by great con- 
 •VTilsions of NaturCj and by great geological changes. 
 Europe was not in existence as a continent at the 
 time the fourth race flourished. The continent on 
 which the fourth race lived was not in existence at 
 the time the third race flourished, and neither of 
 the continents which were the great vortices of 
 the civilizations of those two races are in existence 
 now. Seven great continental cataclysms occur 
 during the occupation of the earth by the human 
 life-wave for one round period. Each race is cut 
 oflp in this way at its appointed time, some sur- 
 vivors remaining in parts of the world, not the 
 proper home of their race ; but these, invariably in 
 such cases, exhibiting a tendency to decay, and 
 relapsing into barbarism with more or less rapidity. 
 The proper home of the fourth race, which 
 ■directly preceded our own, was that continent of 
 which some memory has been preserved even in 
 exoteric literature — the lost Atlantis. But the 
 great island, the destruction of which is spoken of 
 by Plato, was really but the last remnant of the 
 continent. " In the Eocene age," I am told, 
 "even in its very first part, the great cycle of the 
 fourth race men, the Atknteans, had already 
 reached its highest point, and the great continent, 
 the father of nearly all the present continents, 
 showed the first symptoms of sinking — a process 
 that occupied it down to 11,446 years ago, when 
 its last island, that, translating its vernacular name, 
 we may call with propriety Poseidonis, went down 
 with a crash. 
 
THE WORLD PERIODS. 55 
 
 " Lemuria" (a former continent stretching south- 
 wards from India across what is now the Indian 
 Oceanj but connected with Atlantis, for Africa was 
 not then in existence) " should no more be con- 
 founded with the Atlantis continent than Europe 
 with America. Both sank and were drowned, with 
 their high civilizations and ' gods/ yet between the 
 two catastrophes a period of about 700,000 years 
 elapsed, Lemuria flourishing and ending her career 
 just about that lapse of time before the early part of 
 the Eocene age, since its race was the third. Behold 
 the relics of that once great nation in some of the 
 flat-headed aborigines of your Australia." 
 
 It is a mistake on the part of a recent writer 
 on Atlantis to people India and Egypt with the 
 colonies of that continent, but of that more anon. 
 
 " Why should not your geologists," asks my 
 revered Mahatma teacher, " bear in mind that 
 under the continents explored and fathomed by 
 them, in the bowels of which they have found the 
 Eocene age, and forced it to deliver them its secrets, 
 there may be hidden deep in the fathomless, or 
 rather unfathomed ocean beds, other and far older 
 continents whose strata have never been geologically 
 explored ; and that they may some day upset en- 
 tirely their present theories. Why not admit that 
 our present continents have, like Lemuria and 
 Atlantis been several times already submerged, and 
 had the time to reappear again, and bear their new 
 groups of mankind and civilization ; and that at the 
 first great geological upheaval at the next cataclysm, 
 in the series of periodical cataclysms that occur 
 from the beginning to the end of every round, our 
 
S6 ESOTERIC BUDDHISM. 
 
 already autopsized continents will go downj and the 
 Lemurias and Atlantises come up again. 
 
 " Of course the fourth race had its periorls of 
 the highest civilization." (The letter from which £ 
 am now quoting was written in answer to a series of 
 questions I put.) " Greek, and Roman, and even 
 Egyptian civilizations are nothing compared to the 
 civilizations that began with the third race. Those of 
 the second race were not savages, but they could not 
 be called civilized. 
 
 " Greeks and Romans were small sub-races, and 
 Egyptians part and parcel of our own Caucasian 
 stock. Look at the latter, and at India. Having 
 reached the highest civilization, and what is more, 
 learning, both went down ; Egypt, as a distinct sub- 
 race, disappearing entirely (her Copts are but a 
 hybrid remnant) ; India, as one of the first and 
 most powerful ofiFshoots of the mother race, and 
 composed of a number of sub-races, lasting to these 
 times, and struggling to take once more her place 
 in history some daJ^ That history catches but a 
 few stray, Eazy glimpses of Egypt some 12,000 
 years back, when, having already reached the apex 
 of its cycle thousands of years before, the latter 
 had begun to go down. 
 
 '"' The Chaldees were at the apex of their occult 
 fame before what you term the Bronze Age. We 
 hold — but then what warrant can you give the world 
 that we are right ? — that far greater civilizations 
 than our own have risen and decayed. It is not 
 enough to say, as some of your modern writers do, 
 that an extinct civilization existed before Rome and 
 Athens were founded. We affirm that a series of 
 
THE WORLD PERIODS. 57 
 
 civilizations existed before as well as after the 
 glacial period, that they existed upon various points 
 of the globe, reached the apex of glory, and died. 
 Every trace and memory had been lost of the 
 Assyrian and Phoenician civilizations, until dis- 
 coveries began to be made a few years ago. And 
 now they open a new though not by far one of the 
 earliest pages in the history of mankind. And yet 
 how far back do those civilizations go in compari- 
 son with the oldest, and even them history is slow 
 to accept. Archaeology has suflSciently demon- 
 strated that the memory of man runs back vastly 
 further than history has been willing to accept, and 
 the sacred records of once mighty nations preserved 
 by their heirs, are still more worthy of trust. "We 
 speak of civilizations of the anti-glacial period, and, 
 not only in the minds of the vulgar and the profane, 
 but even in the opinion of the highly-learned geo- 
 logist, the claim sounds preposterous. What would 
 you saj"^ then to our affirmation that the Chinese 
 — I now speak of the inland, the true Chinaman, 
 not of the hybrid mixture between the fourth and 
 fifth races now occupying the throne — the aborigines 
 who belong in their unallied nationality wholly to 
 the highest and last branch of the fourth race, 
 reached their highest civilization when the fifth had 
 hardly appeared in Asia. When was it ? Calculate. 
 The group of islands discovered by Nordenskiold 
 of the Vega, was found strewn with fossils of horses, 
 sheep, oxen, &c., among gigantic bones of elephants, 
 mammoths, rhinoceroses, and other monsters be- 
 longing to periods when man, says your science, 
 had not yet made his appearance on earth. How 
 
J 8 ESOTERIC BUDDHISM. 
 
 came horses and steep to be found in company 
 ■with the huge antidiluvians ? 
 
 " The region now locked in the fetters of eternal 
 winter, uninhabited by man — ^that most fragile of 
 animals — will very soon be proved to have had not 
 only a tropical climate, something your science 
 knows and does not dispute, but having been like- 
 wise the seat of one of the most ancient civili- 
 sations of the fourth race, whose highest relics 
 we now find in the degenerate Chinaman, and 
 whose lowest are hopelessly (for the profane 
 scientist) intermixed with the remnants of the third. 
 I told you before that the highest people now 
 on earth (spiritually) belong to the first sub- 
 Tace of the fifth root race, and those are the Aryan 
 Asiatics, the highest race (physical intellectuality) 
 is the last sub-race of the fifth — yourselves, the white 
 conquerors. The majority of mankind belongs to 
 the seventh sub-race of the fourth root race — the 
 above-mentioned Chinamen and their offshoots and 
 branchlets (ISIalayans, ^Mongolians, Tibetans, Javan- 
 ese, &c.&c.) — with remnants of other sub-races of the 
 fourth and the seventh sub-race of the third race. 
 All these fallen, degraded semblances of humanity 
 are the direct lineal descendants of highly civilized 
 nations, neither the names nor memory of which 
 have survived, except in such books as ' PopuhTih,' 
 the sacred book of the Guatemalans, aud a few 
 others unknown to science." 
 
 I had inquired was there any way of accounting 
 for what seems the curious rush of human progress 
 within the last two thousand years as compared 
 with the relatively stagnant condition of the fourth 
 
THE WORLD PERIODS. 59 
 
 round people up to the beginning of modern pro- 
 gress. This question it was that elicited the ex- 
 planations quoted above, and also the following 
 remarks in regard to the recent " rush of human 
 progress." 
 
 " The latter end of a very important cycle. 
 Each roundj each race, as every sub-race, has its 
 great and its smaller cycles on every planet that 
 mankind passes through. Our fourth round hu- 
 manity has its one great cycle and so have its races 
 and sub-races. 'The curious rush' is due to the 
 double efiFect of the former — the beginning of its 
 downward course — and of the latter (the small cycle 
 of your sub-race) running on to its apex. Remem- 
 ber you belong to the fifth race, yet you are but a 
 western sub-race. Notwithstanding your efforts, 
 what you call civilization is confined only to the 
 latter and its offshoots in America. Radiating 
 around, its deceptive light may seem to throw its 
 rays on a greater distance than it does in reality. 
 There is no rush in China, and of Japan you make 
 but a caricature. 
 
 " A student of occultism ought not to speak of 
 the stagnant condition of the fourth round people, 
 since history knows next to nothing of that condition, 
 *up to the beginning of modern progress,' of other 
 nations but the Western. What do you know of 
 America, for instance, before the invasion of that 
 country by the Spaniards? Less than two centuries 
 prior to the arrival of Cortez there was as great a 
 rush towards progress among the sub-races of Peru 
 and Mexico as there is now in Europe and the 
 United States. Their sub-race ended in nearly 
 
6o JESOTERIC BUDDHISM. 
 
 total annihilation through causes generated by 
 itself? We may speak only of the 'stagnant' 
 condition into which, following the law of develop- 
 ment growth, maturity and decline every race and 
 sub-race falls during the transition periods. It is 
 that latter condition your universal history is ac- 
 quainted with, while it remains superbly ignorant of 
 the condition even India was in some ten centuries 
 back. Your sub-races are now running toward the 
 apex of their respective cycles, and that history goes 
 no further back than the periods of. decline of a 
 few other sub-races belonging most of them to the 
 preceding fourth race.'' 
 
 I had asked to what epoch Atlantis belonged, 
 and whether the cataclysm by which it was de- 
 stroyed came in an appointed place in the progress 
 of evolution, corresponding for the development of 
 races to the obscuration of planets. The answer 
 was : — 
 
 " To the Miocene times. Everything comes in 
 its appointed time and place in the evolution of 
 rounds, otherwise it would be impossible for the 
 best seer to calculate the exact hour and year when 
 such cataclysms great and small have to occur. All 
 an adept could do would be to predict an approxi- 
 mate time, whereas now events that result in great 
 geological changes may be predicted with as mathe- 
 matical a certainty as eclipses and other revolutions 
 in space. The sinking of Atlantis (the group 
 of continents and isles) began during the Miocene 
 period — as certain of your continents are now 
 observed to be gradually sinking — and it culminated 
 first in the final disappearance of the largest con- 
 
THE WORLD PERIODS. 6i 
 
 tinent, an event coincident with the elevation of the 
 Alps, and second, with that of the last of the fair 
 islands mentioned by Plato. The Egyptian priests 
 of Sa'is told his ancestor Solon, that Atlantis (i.e., 
 the only remaining large island) had perished 9,000 
 years before their time. This was not a fancy date, 
 since they had for millenniums preserved most care- 
 fully their records. But then, as I say, they spoke 
 but of the Poseidonis, and would not reveal even to 
 the great Greek legislator their secret chronology. 
 As there are no geological reasons for- doubting, 
 but, on the contrary, a mass of evidence for accepting 
 the tradition, science has finally accepted the exis- 
 tence of the great continent and archipelago, and 
 thus vindicated the truth of one more ' fable/ 
 
 " The approach of every new obscuration is always 
 signalled by cataclysms of either fire or water. But 
 apart from this, every root race has to be cut in 
 two, so to say, by either one or the other. Thus 
 having reached the apex of its development and 
 glory, the fourth race — the Atlanteaus — were de- 
 stroyed by water ; you find now but their degenerate 
 fallen remnants, whose sub-races nevertheless, 
 each of them, had its palmy days of glory and 
 relative greatness. What they are now, you will 
 be some day, the law of cycles being one and 
 immutable. When your race, the fifth, will have 
 reached its zenith of physical intellectuality, and 
 developed its highest civilization (remember the 
 difference we make between material and spiritual 
 civilizations), unable to go any higher in its own cycle, 
 its progress towards absolute evil will be arrested 
 (as its predecessors, the Lemurians and the Atlan- 
 
62 ESOTERIC BUDDHISM. 
 
 teans, the men of the third and fourth races were 
 arrested in their progress towards the same) by one 
 of snch cataclysmic changes, its great civilization 
 destroyed, and all the sub-races of that race will 
 be found going down their respective cycles, after a 
 short period of glory and learning. See the rem- 
 nants of the Atlanteans, the old Greeks and Romans 
 (the modern belong to the fifth race). See how 
 great and how short, how evanescent were their 
 days of fame and glory. For they were but sub- 
 races of the seven offshoots of the root race.* No 
 mother race, any more than her sub-races and ofi- 
 shoots, is allowed by the one reigning law to tres- 
 pass upon the prerogatives of the race, or sub-race 
 that will follow it ; least of all to encroach upon the 
 knowledge and powers in store for its successor.'" 
 
 The " progress towards absolute evil," arrested by 
 the cataclysms of each race in turn, sets in with 
 the acquisition by means of ordinary intellectual 
 research aud scientific advancement, of those powers 
 over Nature, which accrue even now in adeptship 
 from the premature development of higher faculties 
 than those we ordinarily employ. I have spoken 
 slightly of these powers in a preceding chapter, 
 when endeavouring to describe our esoteric teachers ; 
 to describe them minutely would lead me into a 
 long digression on occult phenomena. It is enough 
 to say that they are such as cannot but be dangerous 
 to society generally, and provocative of all manner 
 of crimes which would utterly defy detection, if 
 possessed by persons capable of regarding them as 
 
 * Branches of the subdivisions, according to the nomen- 
 clature I have adopted previously. 
 
THE WORLD PERIODS. 63. 
 
 anything else but a profonndlj sacred trust. Now 
 some of these powers are simply the practical appli- 
 cation of obscure forces of Nature, susceptible of 
 discovery in the course of ordinary scientific pro- 
 gress. Such progress had been accomplished by 
 the Atlanteans. The worldly men of science in 
 that race had learned the secrets of the disintegra- 
 tion and reintegration of matter, which few but 
 practical spiritualists as yet know to be possible, and 
 of control over the elementals, by means of which 
 that and other even more portentous phenomena 
 can be produced. Such powers in the hands of 
 persons -willing to use them for merely selfish and 
 unscrupulous ends, must not only be productive of 
 social disaster, but also for the persons who hold 
 them, of progress in the direction of that evilly- 
 spiritual exaltation, which is a far more terrible 
 result than suffering and inconvenience in this 
 world. Thus it is, when physical intellect, un- 
 guarded by elevated morality, runs over into the 
 proper region of spiritual advancement, that the 
 natural law provides for its violent repression. The 
 contingency will be better understood when we 
 come to deal with the general destinies towards 
 which humanity is tending. 
 
 The j)rinciple under which the various races of 
 man as they develope are controlled collectively by 
 the cvclic law, however they may individually 
 exercise the free will they unquestionably possess, 
 is thus very plainly asserted. For people who 
 have never regarded human affairs as covering 
 more than the very short period with which history 
 deals, the course of events will perhaps, as a rule. 
 
€4 ESOTERIC BUDDHISM. 
 
 exhibit no cyclic character, but rather a chequered 
 progress, hastened sometimes by great men and 
 fortunate circumstances, sometimes retarded by war, 
 bigotry, or intervals of intellectual sterility, but 
 moving continually onwards in the long account at 
 one rate of speed or another. As the esoteric 
 vievr of the matter, fortified by the wide range of 
 observation which occult science is enabled to take, 
 has an altogether opposite tendency, it seems worth 
 while to conclude these explanations with an 
 extract from a distinguished author, quite un- 
 connected with the occult world, who nevertheless, 
 from a close observation of the mere historical 
 record, pronounces himself decisively in favour of the 
 theory of cycles. In his " History of the Intel- 
 lectual Development of Europe," Dr. J. W. Draper 
 writes as follows : — 
 
 "We are as we often say the creatures of 
 circumstances. In that expression there is a 
 higher philosophy than might at first sight appear. 
 .... From this more accurate point of view we 
 should therefore consider the course of these events, 
 recognizing the principle that the affairs of men 
 pass forward iu a determinate way, expanding and 
 unfolding themselves. And hence we see that the 
 things of which we have spoken as though they 
 were matters of choice, were in reality forced upon 
 their apparent authors by the necessity of the 
 times. But in truth they should be considered as 
 the presentation of a certain phase of life which 
 nations in their onward course sooner or later 
 assume. To the individual, how well we know that 
 a sober moderation of action, an appropriate gravity 
 
THE WORLD PERIODS. 65 
 
 of demeanour, belong to the mature period of life, 
 change from the wanton wilfulness of youth, which 
 may be ushered in, or its beginning marked by, 
 many accidental incidents; in one perhaps by 
 domestic bereavements, in another by the loss of 
 fortune, in a third by ill-health. We are correct 
 enough in imputing to such trials the change of 
 character; but we never deceive ourselves by sup- 
 posing that it would have failed to take plaee had 
 those incidents not occurred. There runs an 
 irresistible destiny in the midst of all these vicissi- 
 tudes. .... There are analogies between the life of 
 a nation and that of an individual, who, though he 
 may be in one respect the maker of his own 
 fortunes, for happiness or for misery, for good or 
 for evil, though he remains here or goes there as 
 his inclinations prompt, though he does this or 
 abstains from that as he chooses, is nevertheless 
 held fast by an inexorable fate — a fate which 
 brought him into the world involuntarily, as far as he 
 was concerned, which presses him forward through 
 a definite career, the stages of which are absolutely 
 invariable — infancy, childhood, youth, maturity, old 
 age, with all their characteristic actions and passions 
 — and which removes him from the scene at the 
 appointed time, in most cases against his will. So 
 also it is with nations; the voluntary is only the 
 outward semblance, covering but hardly hiding the 
 pre-determined. Over the events of life we may 
 have control, but none whatever over the law of its 
 progress. There is a geometry that applies to 
 nations an equation of their curve of advance. 
 That no mortal man can touch." 
 
CHAPTER V. 
 
 DEVACHAX. 
 
 It was not possible to approact a consideration of 
 the states into which the higher human principles 
 pass at ueath, without first indicating the general 
 framework of the whole design worked out in the 
 course of the evolution of man. That much of my 
 task, however, having now been accomplished, we 
 may pass on to consider the natural destinies of 
 each human Ego, in the interval which elapses 
 between the close of one objective life, and the 
 commencement of another. At the commencement 
 of another, the karma of the previous objective 
 life determines the state of life into which the in- 
 vidual shall be born. This doctrine of Karma is 
 one of the most interesting features of Buddhist 
 philosophy. There has been no secret about it at 
 any time, though for want of a proper comprehen- 
 sion of elements in the philosophy which have been 
 strictly esoteric, it may sometimes have been mis- 
 understood. 
 
 Karma is a collective expression applied to that 
 complicated group of aflSnities for good and evil 
 generated by a human being during life, and the 
 character of which inheres in the molecules of his 
 fifth principle all through the interval which elapses 
 
DEI/^ACHAN. 67 
 
 between his death from one objective life and his 
 birth into the next. As stated sometimes, the 
 doctrine seems to be one which exacts the notion 
 of a supex'ior spiritual authority summing up the 
 acts of a man's life at its close, taking into con- 
 sideration his good deeds and his bad, and giving 
 judgment about him on the whole" aspect of the 
 case. But a comprehension of the way in which 
 the human principles divide up at death, will afford 
 a clue to the comprehension of the way in which 
 Karma operates, and also of the great subject we 
 may better take up first — the immediate spiritual 
 condition of man after death. 
 
 At death, the three lower principles — ^the body, 
 its mere physical vitality, and its astral counterpart — 
 are finally abandoned by that which really is the 
 Man himself, and the four higher principles escape 
 into that world immediately above our own ; above 
 our own, that is, in the order of spirituality — not 
 above it at all, but in it and of it, as regards real 
 locality — the astral plane, or karma loca, according 
 to a very familiar Sanscrit expression. Here a 
 division takes place between the two duads, which 
 the four higher principles include. The explana- 
 tions already given concerning the imperfect extent 
 to which the upper principles of man are as yet 
 developed, will show that this estimation of the 
 process, as in the nature of a mechanical separation 
 of the principles, is a rough way of dealing with the 
 matter. It must be modified in the reader's mind 
 by the light of what has been already said. It may 
 be otherwise described as a trial of the extent to 
 which the fifth principle has been developed. Re- 
 
 F 2 
 
68 ESOTERIC BUDDHISM. 
 
 garded in the light of the former idea, however, 
 we must conceive the sixth and seventh principles, 
 on the one hand, drawing the fifth, the human 
 soul, in one direction, while the fourth draws it 
 back earthwards in the other. Now, the fifth prin- 
 ciple is a very complex entity, separable itself into 
 superior and inferior elements. In the struggle which 
 takes place between its late companion principles, 
 its best, purest, most elevated and spiritual por- 
 tions cling to the sixth, its lower instincts, im- 
 pulses and recollections adhere to the fourth, and 
 it is in a measure torn asunder. The lower rem- 
 nant, associating itself with the fourth, floats off in 
 the earth's atmosphere, while the best elements, 
 those, be it understood, which really constitute the 
 Ego of the late earthly personality, the indivi- 
 duality, the consciousness thereof, follows the sixth 
 and seventh into a spiritual condition, the nature of 
 which we are about to examine. 
 
 Rejecting the popular English name for this 
 spiritual condition, as encrusted with too many 
 misconceptions to be convenient, let us keep to the 
 Oriental designation of that region or state into 
 which the higher principles of human creatures 
 pass at death. This is additionally desirable because, 
 although the Devachan of Buddhist philosophy 
 corresponds in some respects to the modern 
 European idea of heaven, it differs from heaven 
 in others which are even more important. 
 
 Firstly, however, in Devachan, that which sur- 
 vives is not merely the individual monad, which 
 survives through all the changes of the whole 
 evolutionary scheme, and flits from body to body, 
 
.DEVACHAN,. '69 
 
 from planet to planet, and so forth— that- ■which 
 survives in Devachan is the man's own self-conscious 
 personality, under some restrictions indeed, -which , 
 ■we will come to directly, but still it is the same 
 personality as regards its higher feelings, aspira- 
 tions, affections, and even tastes, as it was on earth. 
 Perhaps it would he better to -say the essence of 
 the late self-conscious personality. 
 
 It may be worth the reader's while to learn what 
 Colonel H. S. Olcott has to to say in his " Buddhist 
 Catechism" (14th thousand) of the intrinsic difference 
 between "individuality" and "personality/' Since 
 he wrote not only under the approval of the High 
 Priest of the Sripada and Galle, Sumangala, but also 
 under the direct instruction of his Adept Guru, his 
 words will have weight for the student of Occultism. 
 This is what he says, in his Appendix : — 
 
 " Upon reflection, I have substituted ' personality' 
 for 'individuality' as written in the first edition. 
 The successive appearances iipon one or many 
 earths, or ' descents into generation' of the tanhai- 
 caMy-coherent parts (Skandhas) of a certain being, 
 are a succession of personalities. In each birth 
 the personality differs from that of the previous or 
 next succeeding birth. Karma, the deus ex mdchina, 
 masks (or shall we say, reflects?) itself now in the 
 personality of a sage, again as an artisan, and so 
 on throughout the string of births. But though 
 personalities ever shift, the one line of life along 
 which they are strung like beads, runs unbroken. 
 
 " It is ever that particular line, never any other. 
 It is therefore individual, an individual vital un- 
 dulation which began in Nirvana or the subjective 
 
70 ESOTERIC BUDDHISM. 
 
 side of Nature, as the light or heat undulation 
 through sether began at its dynanaic source; is 
 careering through the objective side of Nature, 
 lander the impulse of Karma and the creative 
 direction of Tanha ; and tends through many cyclic 
 changes back to Nirvana. Mr. Rhys Davids calls 
 that which passes from personality to personality 
 along the individual chain, ' character* or ' doing.' 
 Since ' character' is not a mere metaphysical 
 abstraction but the sum of one's mental qualities 
 and moral propensities, would it not help to dispel 
 what Mr. Rhys Davids calls, 'the desperate expedient 
 of a mystery,' if we regarded the life undulation as 
 individuality and each of its series of natal inani- 
 festations as a separate personality? 
 
 " The denial of ' soul' by Buddha (see ' Sanyutto 
 Nikaya/ the Sutta Pitaka) points to the prevalent 
 delusive believe in an independent transmissible 
 personality ; au entity that could move from birth 
 to birth unchanged, or go to a place or state where, 
 as such perfect entity, it could eternally enjoy or 
 suffer. And what he shows is that the ' I am 1' 
 consciousness, is, as regards permanency, logically im- 
 possible, since its elementary constituents constantly 
 change, and the ' V of one birth differs from the ' V 
 of every other birth. But everything that I have 
 found in Buddhism accords with the theory of a 
 gradual evolution of the perfect man — viz., a 
 Buddha through numberless natal experiences. 
 And in the consciousness of that person who at 
 the end of a given chain of beings attains Buddha- 
 hood, or who succeeds in attaining the fourth stage 
 of Dhyana, or mystic self-development, in any one 
 
DEVACHAN. 71 
 
 of his births anterior to the final one, the scenes of 
 all these serial births are perceptible. In the 'Jata- 
 kattahavannana/ so well translated by Mr. Ehys 
 Davids, an expression continually recurs which I 
 think rather supports such an idea — viz., ' Then the 
 blessed one made manifest an occurrence hidden by 
 change of birth/ or 'that which had been hidden 
 by, &c.' Early Buddhism then, clearly held to a 
 permanency of records in the Akasa, and the 
 potential capacity of man to read the same when 
 he has evoluted to the stage of true individual 
 enlightenment." 
 
 The purely sensual feelings and tastes of the late 
 personality, will drop off from it in Devachan, but it 
 does not follow that nothing is preservable in that 
 state, except feelings and thoughts having a direct 
 reference to religion or spiritual philosophy. On 
 the contrary, all the superior phases, even of 
 sensuous emotion, find their appropriate sphere of 
 development in Devachan. To suggest a whole 
 range of ideas by means of one illustration, a soul 
 in Devachan, if the soul of a man who was pas- 
 sionately devoted to music, would be continuously 
 enraptui'ed by the sensations music produces. The 
 person whose happiness of the higher sort on earth 
 had been entirely centered in the exercise of the 
 affections will miss none in Devachan of those 
 whom he or she loved. But, at once it will be 
 asked, if some of these are not themselves fit for 
 Devachan, how then ? The answer is, that does not 
 matter. For the person who loved them they will 
 be there. It is not necessary to say much more to 
 give a clue to the position. Devachan is a subjec- 
 
72 ESOTERIC BUDDHISM. 
 
 tive statCi It ^vill seem as real as the chairs and 
 tables round us ; and remember that, above all 
 things, to the profound philosophy of Occultism, 
 are the chairs and tables, and the whole objective 
 scenery of the world, unreal and merely transitory 
 delusions of sense. As real as the realities of 
 this world to us, and even more so, will be the 
 realities of Devachan to those who go into that 
 state. 
 
 Prom this it ensues that the subjective isolation 
 of Devachan, as it will perhaps be conceived at 
 first, is not real isolation at all, as the word is 
 understood on the physical plane of existence ; it 
 is companionship with all that the true soul craves 
 for, whether persons, things, or knowledge. And 
 a patient consideration of the place in Nature 
 which Devachan occupies will show that this sub- 
 jective isolation of each human unit is the only 
 condition which renders possible anything which 
 can be described as a felicitous spiritual cKistence 
 after death for mankind at large, and Devachan 
 is as much a purely and absolutely felicitous con- 
 dition for all who attain it, as Avitchi is the 
 reverse of it. There is no inequality or injustice 
 in the system ; Devachan is by no means the same 
 thing for- the good and the indifferent alike, but it 
 is not a life of responsibility, and therefore there is 
 no logical place in it for suffering any more than 
 in Avitchi there is any room for enjoyment or 
 repentance. It is a life of effects, not of causes ; 
 a life of being paid your earnings, not of labouring 
 for them. Therefore it is impossible to be during 
 that life cognizant of what is going on on earth. 
 
DEVACHAN. 73 
 
 Under the operation of such cognition there would 
 be no true happiness possible in the state after 
 death. A heaven which constituted a watch-tower 
 from which the occupants could still survey the 
 miseries of the earth, would really be a place of 
 acute mental suffering for its most sympathetic, un- 
 sel&sh, and meritorious inhabitants. If we invest 
 them in imagination with such a very limited range 
 of sympathy that they could be imagined as not 
 caring about the spectacle of suffering after the 
 few persons to whom they were^ immediately 
 attached, had died and joined them, still they would 
 have a very unhappy period of waiting to go 
 through before survivors reached the end of an 
 often long and toilsome existence below. And 
 even this hypothesis would be further vitiated by 
 making heaven most painful for occupants who 
 were most unselfish and sympathetic, whose re- 
 flected distress would thus continue on behalf of 
 the afflicted race of mankind generally, even after 
 their personal kindred had been rescued by the 
 lapse of time. The only escape from this dilemma, 
 lies in the supposition that heaven is not yet 
 opened for business, so to speak, and that all 
 people who have ever lived from Adam downwards 
 are still lying in a -death-like trance, waiting for 
 the resurrection at the end of the world. This 
 hypothesis also has its embarrassments, but we are 
 concerned at present with the scientific harmony of 
 -esoteric Buddhism, not with the theories of other 
 creeds. 
 
 Readers, however, who may grant that a purview 
 of earthly life from heaven would render happiness 
 
74 ESOTERIC BUDDHISM. 
 
 in heaven impossible, may still doubt whether true 
 happiness is possible in the state, as it may be 
 objected, of monotonous isolation now described. 
 The objection is merely raised from the point of 
 view of an imagination that cannot escape from its 
 present surroundings. To begin with, about mono- 
 tony. No one will complain of having experienced 
 monotony during the minute, or moment, or half- 
 hour, as it may have been, of the greatest happiness 
 he may have enjoyed in life. Most people have 
 had some happy moments, at all events, to look 
 back to for the purpose of this comparison ; and 
 let us take even one such minute or moment, too 
 short to be open to the least suspicion of monotony, 
 and imagine its sensations immensely prolonged 
 without any external events in progress to mark 
 the lapse of time. There is no room, in such a 
 condition of things, for the conception of weariness. 
 The unalloyed unchangeable sensation of intense 
 happiness goes on and on, not for ever, because the 
 causes which have produced it are not infinite 
 themselves, but for very long periods of time, until 
 the efiBcient impulse has exhausted itself. 
 
 Nor must it be supposed that there is, so to 
 speak, no change of occupation for souls in 
 Devachan — that any one moment of earthly sensa- 
 tion is selected for exclusive perpetuation. As a 
 teacher of the highest authority on this subject 
 writes : — 
 
 " There are two fields of causal manifestations — 
 the objective and subjective. The grosser energies 
 — those which operate in the denser condition of 
 matter — manifest objectively in the next physical 
 
DEVACHAN. 75 
 
 life, their outcome being the new personality of 
 each birth marshalling within the grand cycle of 
 the evoluting individuality. It is but the moral 
 and spiritual activities that find their sphere of 
 eflFects in Devachan. And, thought and fancy being 
 limitless, how can it be argued for one moment 
 that there is anything like monotony in the state 
 of Devachan ? Few are the men whose lives were 
 so utterly destitute of feeling, love, or of a more or 
 less intense predilection for some one line of thought 
 as to be made unfit for a proportionate period of 
 Devachanic experience beyond their earthly life. 
 So, for instance, while the vices, physical and sen- 
 sual attractions, say, of a great philosopher, but a 
 bad friend and a selfish man, may result in the 
 birth of a new and still greater intellect, but at 
 the same time a most miserable man, reaping the 
 Karmic efiects of all the causes produced by the 
 ' old' being, and whose make-up was inevitable 
 from the preponderating proclivities of that being 
 in the preceding birth, the intermedial period 
 between the two physical births cannot be, in 
 Nature's exquisitely well-adjusted laws, but a hiatus 
 of unconsciousness. There can be no such dreary 
 blank as kindly promised, or rather implied, by 
 Christian Protestant theology, to the ' departed 
 souls,' which, between death and ' resurrection, '^ 
 have to hang on in space, in mental catalepsy, 
 awaiting the ' Day of Judgment.' Causes pro- 
 duced by mental and spiritual energy being far 
 greater and more important than those that are 
 created by physical impulses, their effects have to 
 be, for weal or woe, proportionately as great. 
 
76 ESOTERIC BUDDHISM. 
 
 Lives on this earth, or other earths, aflfording no 
 proper field for such efiFects, and every labourer 
 being entitled to his own harvest, they have to 
 expand in either Devachan or Avitchi.* Bacon, 
 for instance, whom a poet called 
 
 ' The brightest, wisest, meanest of mankind,' 
 
 might reappear in his next incarnation as a greedy 
 money- getter, with extraordinary intellectual capa- 
 cities. But, however great the latter, they would 
 find no proper field in which that particular line of 
 thought, pursued during his previous lifetime by 
 the founder of modern philosophy, could reap all 
 its dues. It would be but the astute lawyer, the 
 corrupt Attorney-General, the ungrateful friend, 
 and the dishonest Lord Chancellor, who might 
 find, led on by his Karma, a congenial new soil in 
 the body of the money-lender, and reappear as a new 
 Shylock. But where would Bacon, the incompar- 
 able thinker, with whom philosophical inquiry upon 
 the most profound problems of Nature was his 
 ' first and last and only love,' where would this 
 •^ intellectual giant of his race,' once disrobed of 
 his lower nature, go to ? Have all the effects of 
 that magnificent intellect to vanish and disappear? 
 Certainly not. Thus his moral and spiritual 
 qualities would also have to find a field in which 
 their energies could expand themselves. Devachan 
 is such a field. Hence, all the great plans of 
 moral reform, of intellectual research into abstract 
 principles of Nature — all the divine, spiritual aspi- 
 
 * The lowest states of Devachan interchain with those of 
 Avitchi. 
 
DEVACHAN. 77 
 
 rations that had so filled the brightest part of his 
 life would, in Devachan, come to fruition ; and the 
 abstract entity, known in the preceding birth as 
 Francis Bacon, and that may be known in its sub- 
 sequent re-incarnation as a despised usurer — that 
 Bacon's own creation, his Frankenstein, the son of 
 his Karma — ^shall in the meanwhile occupy itself in 
 this inner world, also of its own preparation, in 
 enjoying the effects of the grand beneficial spiritual 
 causes sown in life. It would live a purely and 
 spiritually conscious existence — a dream of realistic 
 vividness — until Karma, being satisfied in that 
 direction, and the ripple of force reaching the edge 
 of its sub-cyclic basin, the being should move into 
 its next area of causes, either in this same world 
 or another, according to his stage of progression. 
 .... Therefore, there is ' a change of occupation,' 
 a continual change, in Devachan. For that dream- 
 life is but the fruition, the harvest-time, of those 
 psychic seed-germs dropped from the tree of physi- 
 cal existence in our moments of dream and hope — 
 fancy-glimpses of bliss and happiness, stifled in an 
 ungrateful social soil, blooming in the rosy dawn 
 of Devachan, and ripening under its ever-fructifying 
 sky. If man had but one single moment of ideal 
 experience, not even then could it be, as erroneously 
 supposed, the indefinite prolongation of that ' single 
 moment.'' That one note, struck from the lyre of 
 life, would form the key-note of the being's subjec- 
 tive state, and work out into numberless harmonic 
 tones and semitones of psychic phantasmagoria. 
 There,, all unrealized hopes, aspirations, dreams, 
 become fully realized, and the dreams of the objec- 
 
78 ESOTERIC BUDDHISM. 
 
 tive become the realities of the subjective existence. 
 And there, behind the curtain of Maya, its vapor- 
 ous and deceptive appearances are perceived by 
 the Initiate, who has learned the great secret 
 how to penetrate thus deep into the Arcana of 
 Being. . . . ." 
 
 As physical existence has its cumulative intensity 
 from infancy to prime, and its diminishing energy 
 thenceforward to dotage and death, so the dream- 
 life of Devachan is lived correspondentially. There 
 is the first flutter of psychic life, the attainment of 
 prime, the gradual exhaustion of force passing into 
 conscious lethargy, semi-unconsciousness, oblivion 
 and — ^not death but birth ! birth into another per- 
 sonality and the resumption of action which daily 
 begets new congeries of causes that must be worked 
 out in another term of Devachan. 
 
 " It is not a reality then, it is a mere dream," 
 objectors will urge ; " the soul so bathed in a delusive 
 sensation of enjoyment which has no reality all the 
 while, is being cheated by Nature, and must en- 
 counter a terrible shock when it wakes to its 
 mistake." But, in the nature of things, it never 
 does or can wake. The waking from Devachan is 
 its next birth into objective life, and the draught of 
 Lethe has then been taken. jSTor as regards the 
 isolation of each soul is there any consciousness of 
 isolation whatever; nor is there ever possibly a 
 parting from its chosen associates. Those asso- 
 ciates are not in the nature of companions who 
 may wish to go away, of friends who may tire of 
 the friend that loves them, even if he or she does 
 not tire of them. Love, the creating force, has 
 
D EVA CHAN. 79 
 
 placed their living image before the personal soul 
 which craves for their presence, and that image 
 "will never fly away. 
 
 On this aspect of the subject I may again avail 
 myself of the language of my teacher : — 
 
 " Objectors of that kind will be simply postulat- 
 ing an incongruity, an intercourse of entities in 
 Devachan, which applies only to the mutual rela- 
 tionship of physical existence ! Two sympathetic 
 souls, both disembodied, will each work out its own 
 Devachanic sensations, making the other a sharer 
 in its subjective bliss. This will be as real to 
 them, naturally, as though both were yet on this 
 earth. Nevertheless, each is dissociated from the 
 other as regards personal or corporeal association. 
 While the latter is the only one of its kind that is 
 recognized by our earth experience as an actual 
 intercourse, for the Devachanee it would be not only 
 something unreal, but could have no existence for 
 it in any sense, not even as a delusion : a physical 
 body or even a Mayavi-rupa remaining to its spiri- 
 tual senses as invisible as it is itself to the physical 
 senses of those who loved it best on earth. Thus 
 even though one of the ' sharers' were alive and 
 utterly unconscious of that intercourse in his waking 
 state, still every dealing with him would be to the 
 Devachanee an absolute reality. And what actual 
 companionship could there ever be other than the 
 purely idealistic one as above described, between 
 two subjective entities which are not even as mate- 
 rial as that etherial body-shadow — the Mayavi- 
 rupa ? To object to this on the ground that one 
 is thus ' cheated by Nature' and to call it ' a 
 
8o ESOTERIC BUDDHISM. 
 
 delusiTe sensation of enjoyment which has no 
 reality/ is to show oneself utterly unfit to compre- 
 hend the conditions of life and being outside of our 
 material existence. Por how can the same distinc- 
 tion be made in Devachan — i.e., outside of the con- 
 ditions of earth-life — between what we call a reality, 
 and a factitious or an artificial counterfeit of the 
 same, in this, our world? The same principle 
 cannot apply to the two sets of conditions. Is it 
 conceirable that what we call a reality in our 
 embodied physical state will exist under the same 
 conditions as an actuality for a disembodied entity ? 
 On earth, man is dual — in the sense of being a 
 thing of matter and a thing of spirit; hence the 
 natural distinction made by his mind — the analyst 
 of his physical sensations and spiritual perceptions 
 — between an actuality and a fiction ; though, 
 even in this life, the two groups of faculties are 
 constantly equilibrating each other, each group 
 when dominant seeing as fiction or delusion what 
 the other believes to be most real. But in Deva- 
 chan our Ego has ceased to be dualistic, in the 
 above sense, and becomes a spiritual, mental entity. 
 That which was a fiction, a dream in life, and 
 which had its being but in the region of ' fanev/ 
 beconaes, under the new conditions of existence, the 
 only possible reality. Thus, for us, to postulate 
 the possibility of any other reality for a Devachaiiee 
 is to maintain an absurdity, a monstrous fallacy, an 
 idea unphilosophical to the last degi-ee. The actual 
 is that which is acted or performed de facto : - the 
 reality of a thing is proved by its actuality.' And 
 the suppositious and artificial having no possible 
 
DEVACHAN. gi 
 
 existence in that Devachanic state, the logical 
 sequence is that everything in it is actual and 
 real. For, again, whether overshadowing the five 
 principles during the life of the personality, or 
 entirely separated from the grosser principles by 
 the dissolution of the body — the sixth principle, or 
 our ' Spiritual Soul,' has no substance — it is ever 
 Arupa ; nor is it con6ned to one place with a 
 limited horizon of perceptions around it. There- 
 fore, whether in or out of its mortal body, it is ever 
 distinct, and free from its limitations ; and if we call 
 its Devachanic experiences ' a cheating of Nature,' 
 then we should never be allowed to call ' reality' 
 any of those purely abstract feelings that belong 
 entirely to, and are reflected and assimilated by, our 
 higher soul — such, for instance, as au ideal perception 
 of the beautiful, profound philanthropy, love, &c., as 
 well as every other purely spiritual sensation that 
 during life fills our inner being with either immense 
 joy or pain." 
 
 We must remember that by the very nature of 
 the system described there are infinite varieties of 
 well-being in Devachan, suited to the infinite varie- 
 ties of merit in mankind. If " the next world" 
 really were the objective heaven which ordinary 
 theology preaches, there would be endless injustice 
 and inaccuracy in its operation. People, to begin 
 with, would be either admitted or excluded, and the 
 differences of favour shown to different guests 
 within the all-favoured region, would not sufficiently 
 provide for differences of merit in this life. But 
 the real heaven of our earth adjusts itself to the 
 needs and merits of each new arrival with unfailing 
 
 G 
 
83 ESOTERIC BUDDHISM. 
 
 certainty. Not merely as regards the duration of 
 the blissful state, which is determined by the causes 
 engendered during objective life, but as regards 
 the intensity and amplitude of the emotions which 
 constitute that blissful state, the heaven of each 
 person who attains the really existent heaven is 
 precisely fitted to his capacity for enjoying it. It 
 is the creation of his own aspirations and faculties. 
 More than this it may be impossible for the unini- 
 tiated comprehension to realize. But this indication 
 of its character is enough to show how perfectly it 
 falls into its appointed place in the whole scheme 
 of evolution. 
 
 "Devachan," to resume my direct quotations, 
 " is, of course, a state, not a locality, as much as 
 Avitchi, its antithesis (which please not to con- 
 found with helJ). Esoteric Buddhist philosophy 
 has three principal lokas so-called — namely, 1, 
 Kama loka ; 2, Rupa loka ; and 3, Arupa loka ; or 
 in their literal translation and meaning — 1, world 
 of desires or passions, of unsatisfied earthly cravings 
 — the abode of ' Shells' and Yictims, of Elemen- 
 taries and Suicides ; 2, the world of Forms — i.e., 
 of shadows more spiritual, having form and objec- 
 tivity, but no substance ; and 3, the formless 
 world, or rather the world of no form, the incor- 
 poreal, since its denizens can have neither body, 
 shape, nor colour for us mortals, and in the sense 
 that we give to these terms. These are the three 
 spheres of ascending spirituality in which the several 
 groups of subjective and semi-subjective entities 
 find their attractions. All but the suicides and the 
 ■victims of premature violent deaths go, according to 
 
DEVACHAN. 83 
 
 their attractions and powers, either into the Deva- 
 chanic or the Avitchi state, which two states form 
 the numberlfiss subdivisions of Rupa and Arupa 
 lokas — ^that is to say, that such states not only vary 
 in degree, or in their presentation to the subject 
 entity as regards form, colour, &c., but that there 
 is an infinite scale of such states, in their progres- 
 sive spirituality and intensity of feeling; from the 
 lowest in the Rupa, up to the highest and the most 
 exalted in the Arupa-loka. The student must bear 
 in mind that personality is the synonym for limita- 
 tion ; and that the more selfish, the more contracted 
 the person's ideas, the closer will he cling to the 
 lower spheres of being, the longer loiter on the 
 plane of selfish social intercourse." 
 
 Devachan being a condition of mere subjective 
 enjoyment, the duration and intensity of which is 
 determined by the merit and spirituality of the 
 earth-life last past, there is no opportunity, while 
 the soul inhabits it, for the punctual requital of 
 evil deeds. But Nature does not content herself 
 with either forgiving sins in a free and easy way, 
 or damning sinners outright, like a lazy master too 
 indolent, rather than too good-natured, to govern 
 his household justly. The Karma of evil, be it 
 great or small, is as certainly operative at the 
 appointed time as the Karma of good. But the 
 place of its operation is not Devachan, but either 
 a new rebirth, or Avitchi — a state to be reached 
 only in exceptional cases and by exceptional natures. 
 In other words, while the common-place sinner 
 will reap the fruits of his evil deeds in a following 
 re-incarnation, the exceptional criminal, the aristocrat 
 
 G a 
 
84 ESOTERIC BUDDHISM. 
 
 of sin, has Avitchi in prospect — that is to say, the 
 condition of subjective spiritual misery which is the 
 reverse side of Devachan. 
 
 " Avitchi is a state of the most ideal spiritual 
 wickedness, something akin to the state of Lucifer, so 
 superbly described by Milton. Not many though, 
 are there who can reach it, as the thoughtful reader 
 will perceive. And if it is urged that since there 
 is Devachan for nearly all, for the good, the bad, 
 and the indifiFerent, the ends of harmony and equi- 
 librium are frustrated, and the law of retribution 
 and of impartial, implacable justice, hardly met and 
 satisfied by such a comparative scarcity if not 
 absence of its antithesis, then the answer will show 
 that it is not so. 'Evil is the dark son of Earth 
 (matter) and Good — the fair daughter of Heaven' 
 (or Spirit) says the Chinese philosopher ; hence the 
 place of punishment for most of our sins is the 
 earth — its birth-place and play-ground. There is 
 more apparent and relative than actual evil even 
 on earth, and it is not given to the hoi polloi to 
 reach the fatal grandeur and eminence of a ' Satan' 
 every day." 
 
 Generally, the re-birth into objective existence is 
 the event for which the Karma of evil patiently 
 waits ; and theu it irresistibly asserts itself, not 
 that the Karma of good exhausts itself in Devachan, 
 leaving the unhappy monad to develope a new con- 
 sciousness with no material beyond the evil deeds of 
 its last personality. The re-birth wiU be qualified 
 by the merit as n-ell as the demerit of the previous 
 life, but the Devachan existence is a rosy sleep — 
 
DEVACHAN. 85 
 
 a peaceful night with dreams more vivid than day, 
 and imperishable for many centuries. 
 
 It will be seen that the Devachan state is only 
 one of the conditions of existence which go to make 
 up the whole spiritual or relatively spiritual com- 
 plement of our earth life. Observers of spiritual- 
 istic phenomena would never have been perplexed 
 as they have been if there were no other but the 
 Devachan state to be dealt with. For once in De- 
 vachan there is very little opportunity for com- 
 munication between a spirit, then wholly absorbed 
 in its own sensations and practically oblivious of 
 the earth left behind, and its former friends still 
 living. Whether gone before or yet remaining on 
 earth, those fi-iends, if the bond of affection has 
 been sufficiently strong, will be with the happy 
 spirit still, to all intents and purposes for him, and 
 as happy blissful, innocent, as the disembodied 
 dreamer himself. It is possible, however, for yet 
 living persons to have visions of Devachan, thoiigh 
 such visions are rare, and only one-sided, the 
 entities in Devachan, sighted by the earthly clair- 
 voyant, being quite unconscious themselves of under- 
 going such observation. The spirit of the clair- 
 voyant ascends into the condition of Devachan in 
 such rare visions, and thus becomes subject to the 
 vivid delusions of that existence. It is under the 
 impression that the spirits, with which it is in De- 
 vachanic bonds of sympathy, have come down to 
 visit earth and itself, while the converse operation 
 has really taken place. The clairvoyant's spirit has 
 been raised towards those in Devachan. Thus many 
 
86 ESOTERIC BUDDHISM. 
 
 of the subjective spiritual comrnvmications — most 
 of them •when the sensitives are pure-minded — are 
 real, though it is most difficult for the uninitiated 
 medium to fix in his mind the true and correct 
 pictures of what he sees and hears. In the same 
 ■way some of the phenomena called psychography 
 (though more rarely) are also real. The spirit of 
 the sensitive getting odylized, so to say, by the aura 
 of the spirit in the Devachan becomes for a feiv 
 minutes that departed personality, and writes in the 
 handwriting of the latter, in his language and in 
 his thoughts as they were during his lifetime. 
 The two spirits become blended in one, and the 
 preponderance of one over the other during such 
 phenomena, detennines the preponderance of per- 
 sonality in the characteristics exhibited. Thus, 
 it may incidentally be observed, what is called 
 rapport, is, in plain fact, an identity of molecular 
 vibration between the astral part of the incarnate 
 medium and the astral part of the disincarnate 
 personality. 
 
 As already indicated, and as the common sense 
 of the matter would show, there are great varieties 
 of states in Devachan, and each personality drops 
 into its befitting place there. Thence, consequently, 
 he emerges in his befitting place in the world of 
 causes, this earth or another, as the case may be, 
 when bis time for re-birth comes. Coupled with 
 survival of the affinities, comprehensively described 
 as Karma, the affinities both for good and evil en- 
 gendered by the previous life, this process will be 
 seen to accomplish nothing less than an explanation 
 
DEVACHAN. 87 
 
 of the problem which has always been regarded as 
 so incomprehensible — ^the inequalities of life. The 
 conditions on which we enter life are the conse- 
 quences of the use we have made of our last set of 
 conditions. They do not impede the development 
 of fresh Karma, whatever they may be, for this will 
 be generated by the use we make of them in turii; 
 Nor is it to be supposed that every event of a 
 current life which bestows joy or sorrow is old 
 Karma bearing fruit. Many may be the immediate 
 consequences of acts in the life to which they belong 
 — ^ready-money transactions with Natm'e, so to 
 speak, of which it may be hardly necessary to make 
 any entry in her books. But the great in- 
 equalities of life, as regards the start in it 
 which different human beings make, is a manifest 
 consequence of old Karma, the infinite varieties 
 of which always keep up a constant supply of 
 recruits for all the manifold varieties of human 
 condition. 
 
 It must not be supposed that the real Ego slips 
 instantaneously at death from the earth life and 
 its entanglements, into the Devachanic condition. 
 When the division of or purification of the fifth 
 principle has been accomplished in Kama loca by 
 the contending attractions of the fourth and sixth 
 principles, the real Ego passes into a period of un- 
 conscious gestation. I have spoken already of the 
 way in which the Devachanic life is itself a process 
 of growth, maturity, and decline ; but the analogies 
 of earth are even more closely preserved. There 
 is a spiritual ante-natal state ,at the entrance to 
 
88 ESOTERIC BUDDHISM. 
 
 spiritual life, as there is a similar and equally un- 
 conscious physical state at the entrance to objective 
 life. And this period, in diflFerent cases, may be of 
 very difierent duration — from a few moments to 
 immense periods of years. "When a man dies, his 
 soul or fifth principle becomes unconscious and 
 loses all remembrance of things internal as well as 
 external. Whether his stay in Kama loca has to 
 last but a few moments, hours, days, weeks, months 
 or years, whether he dies a natural or a violent 
 death; whether this occurs in youth or age, and 
 whether the Ego has been good, bad, or indifFerent, 
 his consciousness leaves him as suddenly as the 
 flame leaves the wick when it is blown out. When 
 life has retired from the last particle of the bi'ain 
 matter, his perceptive faculties become extinct for 
 ever, and his spiritual powers of cognition and 
 volition become for the time being as extinct as 
 the others. His Mayavi-rupa may be thrown into 
 objectivity as in the case of apparitions after 
 death, but unless it is projected by a conscious or 
 intense desire to see or appear to some one shoot- 
 ing through the dying brain, the apparition will 
 be simply automatic. The revival of consciousness 
 in Kama loca is obviously, from what has been 
 already said, a phenomenon that depends on the 
 characteristic of the principles passing, uncon- 
 sciously at the moment, out of the dying body. 
 It may become tolerably complete under circum- 
 stances by no means to be desired, or it may be 
 obliterated by a rapid passage into the gestation 
 state leading to Devachan. This gestation state 
 
DEVACHAN. 89 
 
 may be of yery long duration in proportion to the 
 Ego's spiritual stamina^ and Devachan accounts for 
 the remainder of the period between death and the 
 next physical re-birth. The whole period is, of 
 course, of very varying length in the case of 
 different persons, but re-birth in less than fifteen 
 hundred years is spoken of as almost impossible, 
 while the stay in Devachan which rewards a very 
 rich Karma, is sometimes said to extend to 
 enormous periods. 
 
CHAPTER VI. 
 
 KAMA LOCA. 
 
 The statements already made in reference to tte 
 destiny of the' higter hiiman principles at death, 
 •will pave the way for a comprehension of the 
 circumstances in Tvhich the inferior remnant of 
 these principles finds itself, after the real Ego has 
 passed either into the Devachanic state, or that un- 
 conscious intervening period of preparation therefor 
 •which corresponds to physical gestation. The 
 sphere in -which such remnants remain for a time 
 is known to occult science as Kama loca, the region 
 of desire, not the region in -which desire is developed 
 to any abnormal degree of intensity as compared 
 -with desire as it attaches to earth- life, but the 
 sphere in -which that sensation of desire, which is 
 a part of the earth-life, is capable of surviving. 
 
 It -will be obvious, from -what has been said 
 about Devachan, that a large part of the recollec- 
 tions -«hich accumulate round the human Ego 
 during life are incompatible in their nature -with 
 the pure subjective existence to -which the real, 
 durable, spiritual Ego passes; but they are not 
 necessarily on that account extinguished or anni- 
 hilated out of existence. They inhere in certain 
 molecules of those finer (but not finest) principles. 
 
UTAMA LOCA. 91 
 
 ■which escape from the body at death ; and just as 
 dissolution separates what is loosely called the soul 
 from the body, so also it provokes a further separa- 
 tion between the constituent elements of the soul. 
 So much of the fifth principle, or human soul, which 
 is in its nature assimilable with, or has gravitated 
 upwards toward, the sixth principle, the spiritual 
 soul, passes with the germ of that divine soul into 
 the superior region, or state of Devachan, in which 
 it separates itself almost completely, from the 
 attractions of the earth ; quite completely, as far as 
 its own spiritual coiirse is concerned, though it still 
 has certain affinities with the spiritual aspirations 
 emanating from the earth, and may sometimes 
 draw these towards itself. But the animal soul, 
 or fourth principle (the element of will and desire 
 as associated with objective existence), has no up- 
 Avard attraction, and no more passes away from the 
 earth than the particles of the body consigned to 
 the grave. It is not in the grave, however, that 
 this fourth principle can be put away. It is not 
 spiritual in its nature or affinities, but it is not 
 physical in its nature. In its affinities it is 
 physical, and hence the result. It remains within 
 the actual physical local attraction of the earth — 
 in the earth's atmosphere — or, since it is not the 
 gases of the atmosphere that are specially to be 
 considered in connection with the problem in hand, 
 let us say, in Kama loca. 
 
 And with the fourth principle a large part (as 
 regards most of mankind unfortunately, though a 
 part very variable in its relative magnitude) in- 
 evitably remains. There are plenty of attributes 
 
92 ESOTERIC BUDDHISM. 
 
 ■which the ordinary composite human being exhibits, 
 many ardent feelings, desires, and acts, floods of 
 recollections, which even if not concerned with a 
 life as ardent perhaps as those which have to do 
 with the higher aspirations, are nevertheless essen- 
 tially belonging to the physical life, which take 
 time to die. They remain behind in association with 
 the fourth principle, which is altogether of the 
 earthly perishable nature, and disperse or fade out, 
 or are absorbed into the respective universal prin- 
 ciples to which they belong, just as the body is 
 absorbed into the earth, in progress of time, and 
 rapidly or slowly in proportion to the tenacity of, 
 their substance. And where meanwhile, is the 
 consciousness of the individual who has died or 
 dissolved ? Assuredly in Devachan ; but a difiBculty 
 presents itself to the mind untrained in occult 
 science, from the fact that a semblance of con- 
 sciousness inheres in the astral jjortion — the fourth 
 principle with a portion of the fifth — which remains 
 behind in Kama loca. The individual consciousness, 
 it is argued, cannot be in two places at once. ]3ut 
 first of all, to a certain extent, it can. As may 
 be perceived presently, it is a mistake to speak of 
 consciousness, as we understand the feeling in life, 
 attaching to the astral shell or remnant ; but never- 
 theless a certain spurious semblance may be re- 
 awakened in that shell, without having any connec- 
 tion with the real consciousness all the while growing 
 in strength and vitality in the spiritual sphere. 
 There is no power on the part of the shell of taking 
 in and assimilating new ideas and initiating courses 
 of action on the basis of those new ideas. But 
 
UTAMA LOCA. 
 
 93 
 
 there is in the shell a survival of volitional im- 
 pulses imparted to it during life. The fourth prin- 
 ciple is the instrument of volition though not voli- 
 tion itself, and impulses imparted to it during life 
 by the higher principles may run their course and 
 produce results almost indistinguishable for careless 
 observers from those which vrould ensue were the 
 four higher principles really all united as in life. 
 
 It, the fourth principle, is the receptacle or 
 vehicle during life of that essentially mortal con- 
 sciousness which cannot suit itself to conditions of 
 permanent existence ; but the consciousness even of 
 the lower principles during life is a xery different 
 thing from the vaporous fleeting and uncertain con- 
 sciousness, which continues to inhere in them when 
 that which really is the life, the overshadowing of 
 them, or vitalization of them by the infusion of the 
 spirit, has ceased as far as they are concerned. 
 Language cannot render all the facets of a many- 
 sided idea intelligible at once, any more than a 
 plain drawing can show all sides of a solid object at 
 once. And at the first glance different draw- 
 ings of the same object from different points of 
 view may seem so unlike as to be unrecognizable as 
 the same, but none the less, by the time they are 
 put together in the mind, will their diversities be 
 seen to harmonize. So with these subtle attributes 
 of the invisible principles of man — no treatise can 
 do more than discuss their different aspects sepa- 
 ratelj'. The various views suggested must mingle in 
 the reader's mind before the complete conception 
 corresponds to the realities of Nature. 
 
 In life the fourth principle is the seat of will and 
 
94 ESOTERIC BUDDHISM. 
 
 desire, but it is not will itself. It must be alive, 
 ia union vrith the overshadowing spirit, or ''one 
 life," to be thus the agent of that very elevated 
 function of life — will, in its sublime potency. As 
 already mentioned, the Sanscrit names of the 
 higher principles connote the idea that they are 
 vehicles of the one life. Not that the one life is a 
 separable molecular principle itself, it is the union 
 of all — the influences of the spirit; but in truth 
 the idea is too subtle for language, perhaps for 
 intellect itself. Its manifestation in the present 
 case, however, is apparent enough. Whatever the 
 willing fourth principle may be when alive, it is no 
 longer capable of active will when dead. But then, 
 under certain abnormal conditions, it may partially 
 recover life for a time ; and this fact it is which 
 explains many, though by no means all, of the 
 phenomena of spiritualistic mediumship. The 
 " elementary," be it remembered — as the astral 
 shell has generally been called in former occult 
 writings — is liable to be galvanized for a time in 
 the mediumistic current into a state of conscious- 
 ness and life which may be suggested by the first 
 condition of a person who, carried into a strange 
 room in a state of insensibility during illness, wakes 
 up feeble, confused in mind, gazing about with a 
 blank feeling of bewilderment, taking in impressions, 
 hearing words addressed to him and answering 
 vaguely. Such a state of consciousness is unasso- 
 ciated with the notions of past or future. It is an 
 automatic consciousness, derived from the medium. 
 A medium, be it remembered, is a person whose 
 principles are loosely united and susceptible of 
 
KAMA LOCA. 95 
 
 beingborrowed by other beings, or floating principles, 
 having an attraction for some of them or some 
 part of them. Novr what happens in the case of a' 
 shell drawn into the neighbourhood of a person so 
 constituted ? Suppose the person from whom the 
 shell has been cast, died with some strong unsatisfied 
 desire, not necessarily of an unholy sort, but con- 
 nected entirely with the earth-life, a desire, for ex- 
 ample, to communicate some fact to a still living 
 person. Certainly the shell does not go about in 
 Kama loca with a persistent intelligent conscious 
 purpose of communicating that fact ,• but, amongst 
 others, the volitional impulse to do this has been 
 infused into the fourth principle, and while the 
 molecules of that principle remain in association, 
 and that may be for many years, they only need a 
 partial galvanization into life again, to become 
 operative in the direction of the original impulse. 
 Such a shell comes into contact with a medium 
 (not so dissimilar in nature from the person who 
 has died as to render a rapport impossible), and 
 something from the fifth principle of the medium 
 associates itself with the wandering fourth principle 
 and sets the original impulse to work. So much 
 consciousness and so much intelligence as may be 
 required to guide the fourth principle in the use of 
 the immediate means of communication at hand — 
 a slate and pencil, or a table to rap upon — is 
 borrowed from the medium, and then the message 
 given may be the message which the dead person 
 originally ordered his fourth principle to give, so 
 to speak, but which the shell has never till then 
 had an opportunity of giving. It may be argued 
 
96 ESOTERIC BUDDHISM. 
 
 that the production of writing on a closed slate, or 
 of raps on a table without the use of a knuckle or 
 a stickj is itself a feat of a marvellous nature, 
 bespeaking a knowledge on the part of the com- 
 municating intelligence of powers of Nature we in 
 physical life know nothing about. But the shell is 
 itself in the astral world ; in the realm of such 
 powers. A phenomenal manifestation is its natural 
 mode of dealing. It is no more conscious of pro- 
 ducing a wonderful result by the use of new powers 
 acquired in a higher sphere of existence, than we are 
 conscious of the forces by which in life the volitional 
 impulse is communicable to nerves and muscles. 
 
 But, it may be objected, the " communicating 
 intelligence" at a spiritual seance will constantly 
 perform remarkable feats for no other than their 
 own sake, to exhibit the power over natural forces 
 which it possesses. The reader will please remem- 
 ber, however, that occult science is very far from 
 saying that all the phenomena of spiritualism are 
 traceable to one class of agents. Hitherto in this 
 treatise little has been said of the " elementals,^' 
 those semi-intelligent creatures of the astral light, 
 who belong to a wholly different kingdom of Nature 
 from ourselves. Nor is it possible at present to 
 enlarge upon their attributes, for the simple and 
 obvious reason, that knowledge concerning the 
 elementals, detailed knowledge on that subject, 
 and in regard to the way they work, is scrupu- 
 lously withheld by the adepts of occultism. To 
 possess such knowledge is to wield power, and the 
 whole motive of the great secresy in which occult 
 science is shrouded, turns upon the danger of con- 
 
KAAfA LOCA. 97 
 
 ferring powers upon people who have not, first of all, 
 by undergoing the training of initiates, given moral 
 guarantees of their trustworthiness. It is by com- 
 mand over the elementals that some of the greatest 
 physical feats of adeptship are accomplished ; and 
 it is by the spontaneous playful acts of the elemen- 
 tals that the greatest physical phenomena of the 
 seance room are brought about So also with 
 almost all Indian Fakirs and Yogis of the lower 
 class who have power of producing phenomenal 
 results. By some means, by a scrap of inherited 
 occult teaching, most likely, they have come into 
 possession of a morsel of occult science. Not 
 necessarily that they understand the action of the 
 forces they employ, any more than an Indian servant 
 in a telegraph office, taught how to mix the ingre- 
 dients of the liquid used in a galvanic battery, under- 
 stands the theory of electric science. He can perform 
 the one trick he has been taught ; and so with the 
 inferior Yogi. He has got influence over certain 
 elementals, and can work certain wonders. 
 
 Returning to a consideration of the ex-human 
 shells in Kama loca, it may be argued that their 
 behaviour in spiritual seances is not covered by the 
 theory that they have had some message to deliver 
 from their late master, and have availed themselves 
 of the mediumship present to deliver it. Apart 
 altogether from phenomena that may be put aside 
 as elemental pranks, we sometimes encounter a 
 continuity of intelligence on the part of the 
 elementary or shell that bespeaks much more than 
 the survival of impulses from the former life. 
 Quite so; but with portions of the medium's fifth 
 
98 ESOTERIC BUDDHISM^ 
 
 principle conveyed into it, tte fourth principle is 
 once more an instrument in the hands of a master. 
 With a medium entranced so that the energies of 
 his fifth principle are conveyed into the ■wandering 
 shell to a very large extent, the result is that there 
 IS a very tolerable revival of consciousness in the 
 shell for the time being, as regards the given 
 moment. But -what is the nature of such con- 
 sciousnessj after all? Nothing more, really, than 
 a reflected light. Memory is one thing, and per- 
 ceptive faculties quite another. A madman may 
 remember very clearly some portions of his past 
 life ; yet he is unable to perceive anything in its 
 true light, for the higher portion of his Manas, 
 fifth, and Buddhi, sixth principles, are paralyzed in 
 him and have left him. Could an animal — a dog, 
 for instance — explain himself, he could prove that his 
 memory, in direct relation to his canine personality, 
 is as fresh as his master's ; nevertheless, his memory 
 and instinct cannot be called perceptive faculties. 
 
 Once that a shell is in the aura of a medium, he 
 will perceive, clearly enough, -whatever he can per- 
 ceive through the borrowed principles of the 
 medi^^m, and through organs in magnetic sympathy 
 therewith ; but this will not carry him beyond the 
 range of the perceptive faculties of the medium, or 
 of some one else present in the circle. Hence the 
 often rational and sometimes highly intelligent 
 answers he may give, and hence, also, his invariably 
 complete oblivion of all things unknown to that 
 medium or circle, or not found in the lower recol- 
 lections of his late personality, galvanized afresh 
 by the influences under which he is placed. The 
 
JCAMA LOCA. 99 
 
 sliell of a highly intelligentj learned, but utterly 
 unspiritual man, who died a natural death, will last 
 longer than those of weaker temperament, and (the 
 shadow of his own memory helping) he may deliver, 
 through trance-speakers, orations of no contemptible 
 kind. But these will never be found to relate to 
 anything beyond the subjects he thought much and 
 earnestly of during life, nor will any word ever fall 
 &om him indicating a real advance of knowledge. 
 
 It will easily be seen that a shell, drawn into 
 the mediumistic current, and getting into rapport 
 with the medium's fifth principle, is not by any 
 means sure to be animated with a consciousness- 
 (even for what such consciousnesses are worth)/ 
 identical with the personality of the dead person 
 from whose higher principles it vras shed. It i& 
 just as likely to reflect some quite different person- 
 ality, caught from the suggestions of the medium's 
 mind. In this personality it will perhaps remain 
 and answer for a time; then some new current of 
 thought, thrown into the minds of the people pre- 
 sent, will find its echo in the fleeting impressions 
 of the elementary, and his sense of identity will 
 begin to waver ; for a little while it flickers over two 
 or three conjectures, and ends by going out altoge- 
 ther for a time. The shell is once more sleeping in 
 the astral light, and may be unconsciously wafted 
 in a few moments to the other ends of the earth. 
 
 Besides the ordinary elementary or shell of the 
 kind just described, Kama loca is the abode of 
 another class of astral entities, which must be taken 
 into account if we desire to comprehend the various 
 conditions under which human creatures may pass 
 
 H 2 
 
too ESOTERIC BUDDHISM. 
 
 from this life to others. So far we have been ex- 
 amining the normal course of events, when people 
 die in a natural manner. But an abnormal death 
 will lead to abnormal consequences. Thus, in the 
 case of psrsons committing suicide, and in that of per- 
 sons killed by sudden accident, results ensue which 
 differ widely from those following natural deaths. 
 A thoughtful consideration of such cases must 
 show, indeed, that in a world governed by rule and 
 law, by affinities working out their regular effects 
 in that deliberate way which Nature favours, the 
 case of a person dying a sudden death at a time 
 when all his principles are firmly united, and ready 
 to hold together for twenty, forty, or sixty years, 
 whatever the natural remainder of his life would 
 be, must surely be something different from that of 
 a person who, by natural processes of decay, finds 
 himself, when the vital machine stops, readily 
 separable into his various principles, each prepared 
 to travel their separate ways. Nature, always 
 fertile in analogies, at once illustrates the idea by 
 showing us a ripe and an unripe fruit. From out of 
 the first tbe inner stone will come away as cleanly 
 and easily as a hand from a glove, while from the 
 unripe fruit the stone can only be torn with diffi- 
 culty, half the pulp clinging to its surface. Now, 
 in the case of the sudden accidental death or of the 
 suicide, the stone has to be torn from the unripe 
 fruit. There is no question here about the moral 
 blame which may attach to the act of suicide. 
 Probably, in the majority of cases, such moral blame 
 does attach to it, but that is a question of Karma 
 which will follow the person concerned into the 
 
KAMA LOCA. loi 
 
 next re-birth, like any other Karma, and has 
 nothing to do with the immediate difficulty such 
 person may find in getting himself thoroughly and 
 ■wholesomely dead. This difficulty is manifestly 
 just the same, whether a person kills himself, or is 
 killed in the heroic discharge of duty, or dies the 
 victim of an accident over which he has no control 
 whatever. 
 
 As an ordinary rule, when a person dies, the long 
 account of Karma naturally closes itself — that is to 
 say, the complicated set of affinities which have been 
 set up during life in the first durable principle, the 
 fifth is no longer susceptible of extension. The 
 balance-sheet, so to speak, is made out afterwards, 
 when the time comes for the next objective birth; 
 or, in other words, the affinities long dormant in 
 Devachan, by reason of the absence there of any 
 scope for their action, assert themselves as soon as 
 they come in contact once more with physical 
 existence. But the fifth principle, in which these 
 affinities are grown, cannot be separated in the case 
 of the person dying prematurely, from the earthly 
 principle — the fourth. The elementary, therefore, 
 which finds itself in Kama loca, on its violent expul- 
 sion from the body, is not a mere shell — it is the 
 person himself who was lately alive, minus nothing 
 but the body. In the true sense of the word, he is 
 not dead at all. 
 
 Certainly elementaries of this kind may commu- 
 nicate very efiectually at spiritual seances at their 
 own heavy cost ; for they are unfortunately able, by 
 reason of the completeness of their astral constitu- 
 tion, to go on generating Karma, to assuage their 
 
J 02 ESOTERIC BUDDHISM. 
 
 thirst for life at the unwholesome spring of medium- 
 «hip. If they were of a very material sensual type 
 in life, the enjoyments they will seek will be of a 
 ?£ind the indulgence of which in their disembodied 
 state may readily be conceived even more prejudicial 
 to their Karma than similar indulgences would have 
 been in life. In such cases facilis est descensus. Cut 
 oflp in the full flush of earthly passions which bind 
 them to familiar scenes, they are enticed by the 
 opportunity which mediums aflbrd for the gratifica- 
 tion of these vicariously. They become the incubi 
 and succubi of mediaeval writing, demons of thirst 
 and gluttony, provoking their victims to crime. A 
 brief essay on this subject, which I wrote last year, 
 and from which I have reproduced some of the 
 sentences just given, appeared in the Theosophist, 
 with a note, the authenticity of which I have 
 reason to trust, and the tenor of which was as 
 follows : — 
 
 " The variety of states after death is greater if 
 possible than the variety of human lives upon this 
 earth. The victims of accident do not generally 
 become earth walkers, only those falling into the 
 current of attraction who die full of some engrossing 
 earthly passion, the selfish who have never given a 
 thought to the welfare of others. Overtaken by 
 death in the consummation, whether real or 
 imaginary, of some master passion of their lives, 
 the desire remaining unsatisfied even after a full 
 realization, and they still craving for more, such 
 personalities can- never pass beyond the earth 
 attraction to wait for the hour of deliverance in 
 
KAMA LOG A. 103 
 
 happy ignorance and full oMivion. Among the 
 suicides, those to whom the above statement about 
 provoking their victims to crime, &c. applies, are 
 that class who commit the act in consequence of a 
 crime to escape the penalty of human law or their 
 own remorse. Natural law cannot be broken with 
 impunity ; the inexorable causal relation between 
 action and result has its full sway only in the world 
 of effects, the Kama loca, and every case is met 
 there by an adequate punishment, and in a thousand 
 ways, that would require volimies even to describe 
 them superficially." 
 
 Those who " wait for the hour of deliverance in 
 happy ignorance and full oblivion,'^ are of course 
 such victims of accident as have already on earth 
 engendered pure and elevated aflSnities, and after 
 death are as much beyond the reach of temptation 
 in the shape of mediumistic currents as they would 
 have been inaccessible in life to common incite- 
 ments to crime. 
 
 Entities of another kind occasionally to be 
 found in Kama loca have yet to be considered. 
 We have followed the higher principles of persons 
 recently dead, observing the separation of the 
 astral dross from the spiritually durable portion, 
 that spiritually durable portion being either 
 holy or Satanic in its nature, and provided for 
 in Devachan or Avitchi accordingly. We have 
 examined the nature of the elementary shell cast 
 off and preserving for a time a deceptive resem- 
 blance to a true entity ; we have paid attention also 
 to the exceptional cases of real four principled 
 
104 ESOTERIC BUDDHISM. 
 
 beings in Kama loca who are the victims of accident 
 &r suicide. But what happens to a personality 
 which has absolutely no atom of spirituality, no 
 trace of spiritual affinity in its fifth principle, 
 either of the good or bad sort ? Clearly in such 
 a case there is nothing for the sixth principle to 
 attract to itself. Or, in other words, such a per- 
 sonality has already lost its sixth principle by the 
 time death comes. But Kama loca is no more a 
 sphere of existence for such a personality, than the 
 subjective world ; Kama loca may be permanently 
 inhabited by astral beings, by elementals, but can 
 only be an antechamber to some other state for 
 human beings. In the case imagined, the surviving 
 personality is promptly drawn into the current of 
 its future destinies, and these have nothing to do 
 with this earth's atmosphere or with Devachan, but 
 with that " eighth sphere" of which occasional 
 mention will be found in older occult writings. It 
 will have been unintelligible to ordinary readers 
 hitherto why it was called the " eighth" sphere, 
 but since the explanation, now given out for the 
 first time, of the sevenfold constitution of our 
 planetary system, the meaning will be clear enough. 
 The spheres of the cyclic process of evolution are 
 seven in uumber, but there is an eighth in connec- 
 tion with our earth, our earth being, it will be 
 remembered, the turning-point in the cyclic chain, 
 and this eighth sphere is out of circuit, a cul de 
 sac, and the bourne from which it may be truly said 
 no traveller returns. 
 
 It will readily be guessed that the only sphere 
 
JiTAAfA LOCA. 105 
 
 connected with our planetary chain, which is lower 
 than our own in the scale, having spirit at the 
 top and matter at the hottom, must itself he no 
 less visible to the eye and to optical instruments 
 than the earth itself, and as the duties which this 
 sphere has to perform in our planetary system 
 are immediately associated with this earth, there 
 is not much mystery left now in the riddle of 
 the eighth sphere, nor as to the place in the sky 
 where it may be sought. The conditions of 
 existence there, however, are topics on which the- 
 adepts are very reserved in their communications 
 to uninitiated pupils, and concerning these I 
 have for the present no further information to- 
 give. 
 
 One statement though is definitely made — viz., 
 that such a total degradation of a personality as may 
 suffice to draw it, after death, into the attraction of 
 the eighth sphere, is of very rare occurrence. From 
 the vast majority of lives there is something which 
 the higher principles may draw to themselves, some- 
 thing to redeem the page of existence just passed 
 from total destruction, and here it must be remem- 
 bered that the recollections of life in Devachan, very 
 vivid as they are, as far as they go, touch only 
 those episodes in life which are productive of the 
 elevated sort of happiness of which alone Devachan 
 is qualified to take cognisance, whereas the life 
 from which for the time being the cream is thus 
 skimmed, may come to be remembered eventually 
 in all its details quite fully. That complete re- 
 membrauce is only achieved by the individual at 
 
io6 ESOTERIC BUDDHISM, 
 
 the threshold of a far more exalted spiritual state 
 than that which yue are now concerned with, and 
 which is attained far later on in the progress of 
 the vast cycles of evolution. Each one of the long 
 series of lives that will have heen passed through 
 will then be, as it were, a page in a book to which 
 the possessor can turn back at pleasure, even 
 though many such pages will then seem to him 
 most likely very dull reading, and will not be 
 frequently referred to. It is this revival eventually 
 of recollection concerning all the long forgotten 
 personalities that is really meant by the doctrine of 
 the Resurrection. But we have no time at present 
 to stop and unravel the enigmas of symbolism as 
 bearing upon the teachings at present under con- 
 veyance to the reader. It may be worth while to 
 •do this as a separate undertaking at a later period ; 
 but meanwhile, to revert to the narrative of how 
 the facts stand, it may be explained that in the 
 whole book of pages, when at last the "resurrec- 
 tion^' has been accomplished, there will be no 
 entirely infamous pages ; for even i£ any given 
 spiritual individuality has occasionally, during its 
 passage through this world, been linked with per- 
 sonalities so deplorably and desperately degraded 
 that they have passed completely into the attraction 
 of the lower vortex, that sjjiritual individuality in 
 such cases will have retaiued in its own affinities 
 no trace or taint of them. Those pages will, as it 
 were, have been cleanly torn out from the book. 
 And, as at the end of the struggle, after crossing the 
 Kama loca, the spiritual individuality will have 
 
JiTAMA LOCA. 107 
 
 passed into the unconscious gestation state from 
 which, skipping the Devachan state, it will be 
 directly (though not immediately in time) re-horn 
 into its next life of objective activity, all the self- 
 consciousness connected with that existence will 
 have passed into the lower world, there eventually 
 to " perish everlastingly ;" an expression of which, 
 as of so many more, modern theology has proved a 
 faithless custodian, making pure nonsense out of 
 psycho-scientific facts. 
 
CHAPTER VII. 
 
 THE HUMAN TIDE-WAVE. 
 
 A GENERAL account has already been given of the 
 •way in which the great evolutionary life- wave' sweeps- 
 round and round the seven worlds which compose 
 the planetary chain of which our earth is a part. 
 Further assistance may now be ofFeredj with the 
 view of expanding this general idea into a fuller 
 comprehension of the processes to which it relates. 
 And no one additional chapter of the great story 
 wiU do more towards rendering its character intel- 
 ligiblcj than an explanation of certain phenomena 
 connected with the progress of worlds, that may be 
 conveniently called obscurations. 
 
 Students of occult philosophy who enter on that 
 pursuit with minds already abundantly furnished in 
 other ways, are very liable to misinterpret its earlier 
 statements. Everything cannot be said at once, 
 and the first broad explanations are apt to suggest 
 conceptions in regard to details which are most 
 likely to be erroneous with the most active-minded 
 and intelligent thinkers. Such readers are not 
 content with shadowy outlines even for a moment. 
 Imagination fills in the picture, and if its work 
 is undisturbed for any length of time, the author of 
 it will be surprised afterwards to find that later 
 
THE HUMAN TIDE-WAVE. 
 
 109 
 
 information is incompatible with that which he had 
 come to regard as having been distinctly taught in 
 the beginning. Now in this treatise the writer's 
 effort is to convey the information in such a way 
 that hasty weed growths of the mind may be pre- 
 vented as far as possible, but in this very effort it 
 is necessary sometimes to run on quickly in advance, 
 leaving some details, even very important details, 
 to be picked up during a second journey over the 
 old ground. So now the reader must be good 
 enough to go back to the explanation given in 
 Chapter III. of the evolutionary progress through 
 the whole planetary chain. 
 
 Some few words were said then concerning the 
 manner in which the life impulse passed on from 
 planet to planet in " rushes or gushes ; not by an 
 even continuous flow." Now the course of evolu- 
 tion in its earlier stages is so far continuous that 
 the preparation of several planets for the final tidal- 
 wave of humanity may be going on simultaneously. 
 Indeed, the preparation of all the seven planets 
 may, at one stage of the proceedings, be going on 
 simultaneously, but the important point to re- 
 member is, that the main wave of evolution — the 
 foremost growing wave — cannot be in more than 
 one place at a time. The process goes on in the way 
 which may now be described, and which the reader 
 may be the better able to follow, if he constructs 
 either on paper or in his own mind a diagram con- 
 sisting of seven circles (representing the worlds) 
 arranged in a ring. Calling them A, B, C, &c., it 
 will be observed from what has been already stated 
 that circle (or globe) D stands for our earth. Now 
 
no ESOTERIC BUDDHISM. 
 
 the kingdoms of Natore as known to occultists, 
 be it remembered, are seven in number, three 
 haying to do -with astral and elementary forces, 
 preceding the grosser material kingdoms in the 
 order of their development. Kingdom 1 evolves 
 on globe A, and passes on to B, as kingdom 2 
 begins to evolve on A. Carry out this system and 
 of course it will be seen that kingdom 1 is evolving 
 on globe G, while kingdom 7, the human kingdom, 
 is evolving on globe A. But now what happens as 
 kingdom 7 passes on to globe B. There is no 
 eighth kingdom to engage the activities of globe A. 
 The great processes of evolution have culminated in 
 the final tidal-wave of humanity, which, as it 
 sweeps on, leaves a temporary lethargy of Nature 
 behind. When the life- wave goes on to B, in fact, 
 globe A passes for the time into a state of obscura- 
 tion. This state is not one of decay, dissolution, 
 or anything that can be properly called death. 
 Decay itself, though its aspect is apt to mislead 
 the mind, is a condition of activity in a certain 
 direction, this consideration affording a clue to the 
 meaning of a great deal which is otherwise mean- 
 ingless, in that part of Hindu mythology which 
 relates to the deities presiding over destruction. 
 The obscuration of a world is a total suspension of 
 its activity ; this does not mean that the moment 
 the last human monad passes on from any given 
 world, that world is paralyzed by any convulsion, 
 or subsides into the enchanted trance of a sleeping 
 palace. The animal and vegetable life goes on as 
 before, for a time, but its character begins to recede 
 instead of advancing. The great life-wave has left 
 
 & 
 
THE HUMAN TIDE- WA VE. 1 1 1 
 
 itj and the animal and vegetable kingdoms gradually 
 return to the condition in which they were found 
 ■when the great life- wave first reached them. 
 Enonnous periods of time are available for this 
 slow process by which the obscured world settles 
 into sleep, for it will be seen that obscuration in 
 each case lasts six times* as long as the period of 
 each world's occupation by the human life-wave. 
 That is to say, the process which is accomplished as 
 above described in connection with the passage of 
 the life- wave from globe A to globe B, is repeated 
 all along the chain. When the wave passes to 
 Cj B is left in obsctiration as well as A. Then D 
 receives the life- wave, and A, B, C,- are in obscura- 
 tion. When the wave reaches G, all the preceding 
 six worlds are in obscuration. Meanwhile the life- 
 wave passes on in a certain regular progression, the 
 symmetrical character of which is very satisfactory 
 to scientific instincts. The reader will be prepai-ed 
 to pick up the idea at once, in view of the explana- 
 tions already given of the way in which humanity 
 evolves through seven great races, during each 
 round period on a planet — that is to say, during 
 the occupation of such planet by the tidal wave of 
 life. The fourth race is obviously the middle race 
 of the series. As soon as this middle point is 
 turned, and the evolution of the fifth race on any 
 given planet begins, the preparation for humanity 
 begins on the next. The evolution of the fifth race 
 on E for example, is commensurate with the evolu- 
 
 * Or we may say five times, allowing for the half period of 
 morning which precedes and the half period of evening which 
 follows the day of full activity. 
 
1 1 2 ESO TERIC B UDDHISM. 
 
 tion, or rather with the revival, of the mineral king- 
 dom on D, and so on. That is to say, the evolution 
 of the sixth race on D, coincides with the revival of 
 the vegetable kingdom on E, the seventh race on 
 D, with the revival of the animal kingdom on E, 
 and then when the last monads of the seventh race 
 on D have passed into the subjective state or world 
 of effects, the human period on E begins, and the 
 first race begins its development there. Meanwhile 
 the twilight period on the world preceding D has 
 been deepening into the night of obscuration in 
 the same progressive way^ and obscuration there 
 definitely sets in when the human period on D 
 passes its half-way point. But just as the heart of 
 a man beats and respiration continues, no matter 
 how profound his sleep, there are processes of vital 
 action which go on in the restiug world even during 
 the most profound depths of its repose; And these 
 preserve, in view of the next return of the human 
 wave, the results of the evolution that preceded its 
 first arrival. Kecorery for the reawaking planet is 
 a larger process than its subsidence into rest, for it 
 has to attain a higher degree of perfection against 
 the return of the human life-wave, than that at 
 which it was left when the wave last went onward 
 from its shore. But with every new beginning, 
 Nature is infused with a vigour of its own — the 
 freshness of a morning — and the later obscuration 
 period, which is a time of preparation and hopeful- 
 ness as it were, invests evolution itself with a new 
 momentum. By the time the great life-wave re- 
 turns, all is ready for its reception. 
 
 In the first essay on this subject it was roughly 
 
THE HUMAN TIDE-WAVE. 113 
 
 indicated that the various worlds making up our 
 planetary chain were not all of the same materiality. 
 Putting the conception of spirit at the north pole of 
 the circle and that of matter at the south pole, the 
 worlds of the descending arc vary in materiality 
 and spirituality, like those of the ascending arc. 
 This variation must now be considered more atten- 
 tively if the reader wishes to realize the whole pro- 
 cesses of evolution more fully than heretofore. 
 
 Besides the earth, which is at the lowest material 
 point, there are only two other worlds of our chain 
 which are visible to physical eyes — the one behind 
 and the one in advance of it. These two worlds, as 
 a matter of fact, are Mars and Mercury — Mars 
 being behind and Mercury in advance of us — Mars 
 in a state of entire obscuration now as regards the 
 human life-wave. Mercury just beginning to prepare 
 for its next human period.* 
 
 * It may be worth while here to remark for the benefit of 
 people who may be disposed, from physical science reading, to 
 object that Mercury is too near the Sun, and consequently too 
 hot to be a suitable place of habitation for jMan, — that in the 
 official report of the Astronomical Department of the United 
 States on the recent " Mount Whitney observations," state- 
 ments will be found that may check too confident criticisms of 
 occult science along that line. The results of the Mount 
 Whitney observations on selective absorption of solar rays 
 showed, according to the official reporter, that it would no 
 lono'er be impossible to suggest the conditions of an atmosphere 
 which should render Mercury habitable, at the one extreme of 
 the scale, and Saturn at the other. We have no concern with 
 Saturn at present, nor if it were necessary to explain on occult 
 principles the habitability of Mercury, should the task be at- 
 tempted with calculations about selective absorption. The fact 
 is that ordinary science makes at once too much and too little 
 of the Sun, as the storehouse of force for the solar system, — too, 
 
 I 
 
114 ESOTERIC BUDDHISM. 
 
 The two planets of our chain that are behind 
 Mars, and the two that are in advance of Mercnry, 
 are not composed of an order of matter which tele- 
 scopes can take cognizance of. Four out of the 
 seven are thus of an ethereal nature, which people 
 "who can only conceive matter in its earthly form 
 will be inclined to call immaterial. But they are 
 not really immaterial at all. They are simply in a 
 finer state of materiality than the earth, but their 
 finer state does not in any way defeat the unifor- 
 mity of Nature's design in regard to the methods 
 and stages of their evolution. Within the scale of 
 their subtle "invisibility/' the successive rounds 
 and races of mankind pass through their stages of 
 greater and less materiality just as on this earth ; 
 but whoever would comprehend them must compre- 
 hend this earth first, and work out their delicate 
 phenomena by correspondential inferences. Let us 
 return therefore to the consideration of the great 
 life-wave in its aspects on this planet. 
 
 Just as the chain of worlds treated as a unity 
 
 mucli in so far as the heat of planets has a great deal to do with 
 another influence quite distinct from the San, an influence 
 which will not be thoroughly understood till more is known 
 than at present ahout the correlations of heat and magnetism, 
 and of the magnetic, meteoric dust, with which inter-planetary 
 ■space is pervaded. However it is enough — to rebut any ob- 
 jection that might be raised against the explanations now in 
 progress, from the point of view of loyal devotees of last year's 
 science — to point out that such objections would be already 
 out of date. Modern science is very progressive, — this is one 
 ■of its greatest merits, — but it is not a meritorious habit with 
 modern scientists to think, at each stage of its progress, that 
 all conceptions incompatible with that stage must necessarily 
 be absurd. 
 
THE HUMAN TIDE-WAVE. 115 
 
 has its north and south, its spiritual and material 
 pole, working from spirituality down through mate- 
 riality up to spirituality again, so the rounds of 
 mankind constitute a similar series which the chain 
 of globes itself might be taken to symbolize. In 
 the evolution of man in fact, on any one plane as 
 on all, there is a descending and an ascending arc; 
 spirit, so to speak, involving itself into matter, 
 and matter evolving itself into spirit. The lowest 
 or most material point in the cycle thus becomes 
 the inverted apex of physical intelligence, which is 
 the masked manifestation of spiritual intelligence. 
 Each round of mankind evolved on the downward 
 arc (as each race of each round if we descend to 
 the smaller mirror of the cosmos) must thus be 
 more physically intelligent than its predecessor, 
 and each in the upward arc must be invested with 
 a more refined form of mentality commingled with 
 greater spiritual intuitiveness. In the first round 
 therefore we find man, a relatively ethereal being 
 compared even on earth with the state h« has now 
 attained here, not intellectual, but super-spiritual. 
 Like the animal and vegetable shapes around him, 
 he inhabits an immense but loosely organized body. 
 In the second round he is still gigantic and ethereal, 
 but growing firmer and more condensed in body — 
 a more physical man, but still, less intelligent than 
 spiritual. In the third round he has developed a 
 perfectly concrete and compacted body, at first the 
 form rather of a giant ape than of a true man, but 
 with intelligence coming more and more into the 
 ascendant. In the last half of the third round his 
 gigantic stature decreases, his body improves in 
 
 I 2 
 
ir(5 ESOTERIC BUDDHISM. 
 
 texturCj and he begins to be a rational man. In the 
 fourth round intellect, now fully developed, achieves 
 enormous progress. The direct races with which 
 the round begins, acquire human speech as we 
 understand it. The ^orld teems with the results 
 of intellectual activity and spiritual decline. At 
 the halfway point of the fourth round here the 
 polar point of the whole seven-world period is 
 passed. From this point outwards the spiritual 
 Ego begins its real struggle with body and mind to 
 manifest its transcendental powers. In the fifth 
 round the struggle continues, but the transcendental 
 faculties are largely developed, though the struggle 
 Setween these on the one hand with physical intel- 
 lect and propensity is fiercer than ever, for the 
 Intellect of the fifth round as well as its spirituality 
 is an advance on that of the foiirth. In the sixth 
 round humanity attains a degree of perfection both 
 of body and soul, of intellect and spirituality, 
 which ordinary mortals of the present epoch will 
 not readily realize in their imaginations. The most 
 supreme combinations of wisdom, goodness, and 
 transcendental enlightenment which the world has 
 ever seen or thought of, will represent the ordinary 
 type of manhood. Those faculties which now, in 
 the rare efflorescence of a generation, enable some 
 extraordinarily gifted persons to explore the mys- 
 teries of Nature and gather the knowledge of which 
 some crumbs are now being oftered (through these 
 writings and in other ways) to the ordinary world, 
 will then be the common appanage of all. As to 
 what the seventh round will be like, the most com- 
 launicative occult teachers are solemnly silent. 
 
THE HUMAN TIDE-WAVE. 117 
 
 Mankind in the seventh round will be something 
 altogether too God-like for mankind in the fourth 
 round to forecast its attributes. 
 
 During the occupation of any planet by the 
 human life-wave, each individual monad is inevitably 
 incarnated many times. This has been partly ex- 
 plained. K one existence only be passed by the 
 monad in each of the branch races through which 
 it must pass at least once, the total number accom- 
 plished during a round period on one planet, would 
 be 343 — the third power of seven. But as a matter 
 of fact each monad is incarnated twice in each of 
 the branch races, and also comes in, necessarily, for 
 some few extra incarnations as well. For reasons 
 which is not easy for the outsider to divine, the 
 possessors of occult knowledge are especially reluc- 
 tant to give out numerical facts relating to cosmo- 
 gony, though it is bard for the uninitiated to 
 understand why these should be withheld. At 
 present, for example, we shall not be able to state 
 what is the actual duration in years of the round 
 period. But a concession, which only those who 
 have long been students of occultism by the old 
 method will fully appreciate, has been made about the 
 numbers with which we are immediately concerned ; 
 and this concession is valuable at all events, as it 
 helps to elucidate an interesting fact connected with 
 evo] ution, on the threshold of which we have now 
 arrived. This fact is, that while the earth, for 
 example, is inhabited as at present, by fourth round 
 humanity, by the wave of human life, that is to 
 say, on its fourth journey round the circle -of the 
 worlds, there may be present among us some few 
 
1 1 8 ESOTERIC BUDDHTSM. 
 
 persons, few in relation to the total number, whoy 
 properly speaking, belong to the fifth round. Now, 
 in the sense of the term at present employed, it 
 must not be supposed that by any miraculous pro- 
 cess, any individual unit has actually travelled round 
 the whole chain of worlds once more often than his 
 compeers. Under the explanations just given as ta 
 the way the tide-wave of humanity progresses, it 
 will be seen that this is impossible. Humanity has 
 not yet paid its fifth visit even to the planet next 
 in advance of our own. But individual monads 
 may outstrip their companions as regards their 
 individual development, and so become exactly as 
 mankind generally will be when the fifth roimd 
 has been fully evolved. And this may be accom- 
 plished in two ways. A man born as an ordinary 
 fourth round man, may, by processes of occult 
 training, convert himself into a man having all the 
 attributes of a fifth round man, and so become 
 what we may call an artificial fifth rounder. But 
 independently of all exertions made by man in his 
 present incarnation, a man may also be born a 
 fifth rounder, though in the midst of fourth round 
 aumanity, by virtue of the total niimber of his 
 previous incarnations. 
 
 If X stands for the normal number of incarna- 
 tions which in the course of Nature a monad must 
 go through during a round period on one planet, 
 and y for the margin of extra incarnations into 
 which by a strong desire for physical life he may 
 force himself during such a period, then, as a matter 
 of fact, 24J {x + y) may exceed 28 x ; that is to say, 
 in Z\ rounds a monad may have accomplished as. 
 
THE HUMAN TIDE-WAVE. 119. 
 
 many incarnations as an ordinary monad would 
 have accomplished in four complete rounds. In 
 less than Z\ rounds the result could not have been 
 attained, so that it is only now that we have passed 
 the halfway point of evolution on this halfway 
 planet, that the fifth rounders are beginning ta 
 drop in. 
 
 It is not possible in the nature of things that a 
 monad can do more than outstrip his companions- 
 by more than one round. This consideration, not- 
 withstanding Buddha was a sixth round man, but 
 this fact has to do with a great mystery outside 
 the limits of the present calculation. Enough for 
 the moment to say that the evolution of a Buddha 
 has to do with something more than mere incarna- 
 tions within the limits of one planetary chain. 
 
 Since large numbers of lives have been recog- 
 nized in the above calculations as following one- 
 another in the successive incarnations of an indi- 
 vidual monad, it is important here, with the view 
 of averting misconceptions, to point out that the 
 periods of time over which these incarnations range 
 are so great, that vast intervals separate them, 
 numerous as they are. As stated above, we cannot 
 just now give the actual duration of the round 
 periods. Nor, indeed, could any figures be quoted 
 as indicating the duration of all round periods 
 equally, for these vary in length within very wide 
 limits. But here is a simple fact which has been 
 definitely stated on the highest occiilt authority we 
 are concerned with. The present race of humanity, 
 the present fifth race of the fourth round period,, 
 began to evolve about one million of • years ago. 
 
120 ESOTERIC BUDDHISM. 
 
 Now it is not yet finislied j but supposing that a 
 million years had constituted the complete life of 
 the race,* how would it have been divided up for 
 each individual monad ? In a race there must be 
 rather more than 100, and there can hardly be 120 
 incarnations for an individual monad. But say 
 even there have been already 120 incarnations for 
 monads in the present race already. And say that 
 the average life of each incarnation was a century, 
 even then we should only have 12,000 years out of 
 the million spent iu physical existence against 
 988,000 years spent in the subjective sphere, or 
 there would be an average of more than 8,000 years 
 between each incarnation. Certainly these inter- 
 vening periods are of very variable length, but 
 they can hardly even contract to anything less 
 than 1,500 years — Cleaving out of account of course 
 the case of adepts who have placed themselves quite 
 outside the operation of the ordinary law — and 
 lj500 years if not an impossibly short, would be a 
 very brief, interval between two rebirths. 
 
 These calculations must be qualified by one or 
 two considerations, however. The cases of children 
 dying in infancy are quite unlike those of persons 
 who attain full maturity, and for obvious reasons, 
 that the explanations now already given will sug- 
 
 * The complete life of a nice is certainly much longer than 
 this ; but when we get to figures of this kind we are on very 
 delicate ground, for precise periods are very profound secrets, for 
 reasons uninitiated students (" lay chelas," as the adepts now 
 say, coining a new designation to meet a new condition of 
 things) can only imperfectly divine. Calculations like those 
 given above may be trusted literally as far as they go, but must 
 not rashly be made the basis of others. 
 
THE HUMAN TIDE-WAVE. 121 
 
 gest. A child dying before it has lived long 
 enough to begin to be responsible for its actions, 
 has generated no fresh Karma. The spiritual 
 monad leaves that child's body in just the same 
 state in which it entered it after its last death in 
 Devachan. It has had no opportunity of playing 
 on its new instrument, which has been broken 
 before even it was tuned. A re-incarnation of the 
 monad, therefore, may take place immediately, on 
 the line of its old attraction. But the monad so 
 re-incarnated is not to be spiritually identified in 
 any way with the dead child. So, in the same 
 way, with a monad getting into the body of a 
 born idiot. The instrument cannot be tuned, so 
 it cannot play on that any more than on the 
 child's body in the first few years of childhood. 
 But both these cases are manifest exceptions that 
 do not alter the broad rule above laid down for all 
 persons attaining maturity, and living their earth 
 lives for good or evil. 
 
CHAPTER VIII. 
 
 THE PBOGRESS OF HUMANITY. 
 
 The course of Nature provides, as the reader will 
 now have seen, for the indefinite progress towards 
 higher phases of existence of all human entities. 
 But no less wiU it have been seen that by endowing 
 these entities, as they advance with ever-increasing 
 faculties and by constantly enlarging the scope of 
 their activity. Nature also furnishes each human 
 entity with more and more decisive opportunities 
 of choosing between good and evil. In the earlier 
 rounds of humanity this privilege of selection is not 
 fully developed, and responsibility of action is cor- 
 respondingly incomplete. The earlier rounds of 
 humanity, in fact, do not invest the Ego with 
 spiritual responsibility at all in the larger sense of 
 the term which we are now approaching. The Deva- 
 chanic periods which follow each objective existence 
 in turn, dispose fully of its merits and demerits, 
 and the most deplorable personality which the ego 
 during the first half of its evolution can possibly 
 develope, is merely dropped out of the account as 
 regards the larger undertaking, while the erring 
 personality itself pays its relatively brief penalty, 
 and troubles Nature no more. But the second 
 half of the great evolutionary period is carried on 
 on different principles. The phases of existence 
 
THE PROGRESS OF HUMANITY. 12^ 
 
 which are now coming into view, cannot be entered 
 upon by the ego without positive merits of its own 
 appropriate to the new developments in prospect ; it 
 is not enough that the now fully responsible and 
 highly gifted being which man becomes at the great 
 turning-point in his career, should float idly on the 
 stream of progress ; he must begin to swim, if he 
 wishes to push his way forward. 
 
 Debarred by the complexity of the subject from 
 dealing with all its features simultaneously, our 
 survey of Nature has so far contemplated the seven 
 rounds of human development, which constitute the 
 whole planetary undertaking with which we are 
 concerned, as a continuous series throughout which it 
 is the natural destiny of humanity in general to pass. 
 But it will be remembered that humanity in the sixth 
 round has been spoken of so highly developed that 
 the sublime attributes and faculties of the highest 
 adeptship are the common appanage of all ; while .in 
 the seventh round the race has almost emerged from, 
 humanity into divinity. Now every human being 
 in this stage of development will still be identified 
 by an uninterrupted connection with all the per- 
 sonalities which have been strung upon that thread 
 of life from the beginning of the great evolutionary 
 process. Is it conceivable that the character- of 
 such personalities is of no consequence in the long- 
 run, and that two God-like beings might stand side 
 by side in the seventh round, developed, the one 
 from a long series of blameless and serviceable exist- 
 ences, the other from an equally long series of evil 
 and grovelling lives ? That surely could not come 
 to pass, and we have to ask now, how do we find 
 
J24 ESOTERIC BUDDHISM. 
 
 the congruities of Nature preserved compatibly with 
 the appointed evolution of humanity to the higher 
 forms of existence which crown the edifice ? 
 
 Just as childhood is irresponsible for its acts, the 
 •earlier races of humanity are irresponsible for theirs ; 
 but there comes the period of full growth, when the 
 complete development of the faculties which enable 
 the individual man to choose between good and 
 ■evU, in the single life with which he is for the 
 moment concerned, enable the continuous ego also 
 to make its final selection. That period — that 
 enormous period, for Nature is in no hurry to 
 •catch its creatures in a trap in such a matter as 
 this — is barely yet beginning, and a complete 
 round period around the seven worlds will have to 
 be gone through before it is over. Until the 
 middle of the fifth period is passed on this earth, 
 the great question — to be or not to be for the 
 future — is not irrevocably settled. We are coming 
 now into the possession of the faculties which 
 render man a fully responsible being, but we have 
 yet to employ those faculties during the maturity 
 ^£ our ego-hood in the manner which shall deter- 
 mine the vast consequences hereafter. 
 
 It is during the first half of the fifth round that 
 the struggle principally takes place. Till then, 
 the ordinary course of life may be a good or a bad 
 preparation for the struggle, bat cannot fairly be 
 described as the struggle itself. And now we have 
 to examine the nature of the struggle, so far merely 
 spoken of as the selection between good and evil. 
 That is in no way an inaccurate, but it is an in- 
 complete, definition. 
 
THE PROGRESS OF HUMANITY, 125 
 
 The ever-recurriug and ever-threatened conflict 
 between intellect and spirituality, is the phenomenon 
 to be now examined. The commonplace conceptions 
 which these two words denote, must of course be 
 expanded to some extent before the occult concep- 
 tion is realized ; for European habits of thinking 
 are rather apt to set up in the mind an ignoble 
 image of s pirituality, as an attribute rather of the 
 char acter than the mind itself, — a pale goody-goodi- 
 n ess, born of an attachment to religious ceremo nial^ 
 and of devout aspirations, no matter to what 
 whimsical notions of lieaven and i)ivinity"in wBch" 
 the " spiritually- minded" person may have been 
 brought up. Spirituality, in the occult sense, has 
 little o r nothing to do wit h feeling devout ; it has to 
 ^_wi^_the_^pacity_Q £ the mind for..^ssim iIai,ing 
 knowledge at the fou ntain-hea d of knowledge itself 
 '-^of absolute knowledge— instead of by the circuitous 
 and laborious process of ratiocination. 
 
 The development of pure intellect, the ratio- 
 cinative faculty, has been the business of European 
 nations for so long, and in this department of 
 human progress they have achieved such magnificent 
 triumphs, that nothing in occult philosophy will be 
 less acceptable to Europeans themselves at first, and 
 while the ideas at stake are imperfectly grasped, 
 than the first aspect of the occult theory concerning 
 intellect and spirituality ; but this does not arise so 
 much from the undue tendency of occult science 
 to depreciate intellect, as from the undue tendency 
 of modern Western speculation to depreciate 
 spirituality. Broadly speaking, so far Western 
 philosophy has had no opportunity of appreciating 
 
126 ESOTERIC BUDDHISM. 
 
 spirituality ; it has not been made acquainted with 
 the range of the inner faculties of man; it has 
 merely groped blindly in the direction of a belief 
 that such inner faculties existed ; and Kant himself, 
 the greatest modern exponent of that idea, does 
 little more than contend that there is such a faculty 
 as intuition — if we only knew how to work with it. 
 The process of working with it, is occult science 
 in its highest aspect, the cultivation of spirituality. 
 The cultivation of mere power over the forces of 
 Nature, the investigation of some of her subtler 
 secrets as regards the inner principles controlling 
 physical results, is occult science in its lowest 
 aspect, and into that lower region of its activity 
 mere physical science may, or even must, gradually 
 run up. But the acquisition by mere intellect — 
 physical science in excelsis — of privileges which are 
 the proper appanage of spirituality, — is one of the 
 dangers of that struggle which decides the ultimate 
 destiny of the human ego. For there is one thing 
 which intellectual processes do not help mankind 
 to realize, and that is the nature and supreme 
 excellence of spiritual existence. On the contrary, 
 intellect arises out of physical causes — the per- 
 fection of the physical brain — and tends only to 
 physical results, the perfection of material welfare. 
 Although, as a concession to "■ weak brethren" and 
 "religion," on which it looks with good-humoured 
 contempt, modern intellect does not condemn 
 spirituality, it certainly treats the physical human 
 life as the only serious business with which grave 
 men, or even earnest philanthropists, can concern 
 themselves. But obviously, if spiritual existence. 
 
THE PROGRESS OF HUMANITY. 127 
 
 vivid subjective consciousness, really does go on for 
 periods greater than the periods of intellectual 
 physical existence in the ratio, as we have seen in 
 discussing the Devachanic condition, of 80 to 1 at 
 least, then surely man's subjective existence is 
 more important than his physical existence and 
 intellect in error, when all its efforts are bent on 
 the amelioration of the physical existence. 
 
 These considerations show how the choice be- 
 tween good and evil — which has been made by the 
 human ego in the course of the great struggle 
 between intellect and spirituality — ^is not a mere 
 choice between ideas so plainly contrasted as wicked- 
 ness and virtue. It is not so rough a question as 
 that — whether man be wicked or virtuous — which 
 must really at the final critical turning-point decide 
 whether he shall continue to live and develope into 
 higher phases of existence, or cease to live altogether. 
 The truth of the matter is (if it is not imprudent 
 at this stage of our progress to brush the surface of 
 a new mystery) that the question, to be or not to 
 be, is not settled by reference to the question 
 whether a man be wicked or virtuous at all. It 
 will plainly be seen eventually that there must be 
 evil spirituality as well as good spirituality. So 
 that the great question of continued existence turns 
 altogether and of necessity on the question of 
 spirituality, as compared with physicality. The 
 point is not so much " shall a man live, is he good 
 enough to be permitted to live any longer,'' as " can 
 the man live any longer in the higher levels of 
 existence into which humanity must at last evolve ?" 
 Has he qualified himself to live by the cultivation 
 
128 ESOTERIC BUDDHISM. 
 
 of the durable portion of his nature ? If not^ he 
 has got to the end of his tether. The destiny 
 which must befall him is annihilation — not neces- 
 sarily suffering in a conscious existence, but that 
 dissolution that must befall the soul which has 
 wholly assimilated itself to matter. Into the 
 eighth sphere of pure matter that ego must de- 
 scend, which is finally convicted of unfitness to go 
 any further Ai the upward spiral path around the 
 planetary chain. 
 
 It need not be hurriedly supposed that occult 
 philosophy considers vice and virtue of no con- 
 sequence to human spiritual destinies, because it 
 does not discover in Nature that these charac- 
 teristics determine ultimate progress in evolution. 
 No system is so pitilessly inflexible in its morality 
 as the system which occult philosophy explores and 
 expounds. But that which vice and virtue of 
 themselves determine, is happiness and misery, not 
 the final problem of continued existence, beyond 
 that immeasurably distant period, when in the 
 progress of evolution man has got to begin being 
 something more than man, and cannot go on 
 along the path of progress with the help only of 
 the relatively lower human attributes. It is true 
 again that one can hardly imagine virtue in any 
 decided degree to fail in engendering, in due time, the 
 required higher attributes, but we should not be 
 scientifically accurate in speaking of it as the cause 
 of progress, in ultimate stages of elevation, though 
 it may provoke the development of that which is 
 the cause of progress. 
 
 This consideration — that ultimate progress is 
 
THE PROGRESS OF HUMANITY. 129 
 
 determined by spirituality irrespective of its moral 
 colouring, is the great meaning of the occult doc- 
 trine that " to be immortal in good one must iden- 
 tify oneself with God ; to be immortal in evil "with 
 Satan. These are the two poles of the world of 
 souls ; between these two poles vegetate and die 
 without remembrance the useless portion of man- 
 kind.'^* The enigma, like all occult formulas, has 
 a lesser application (fitting the microcosm as well 
 as the macrocosm), and • in its lesser significance 
 refers to Devachan or Avitchi, and the blank destiny 
 of colourless personalities ; but in its more import- 
 ant bearing it relates to the final sorting out of 
 humanity at the middle of the great fifth round, 
 the annihilation of the utterly unspiritual Egos and 
 the passage onward of the others to be immortal in 
 good, or immortal in evil. Precisely the same 
 meaning attaches to the passage in Revela- 
 tion (iii. 15, 16) : " \ would thou wert cold or 
 hot ; so then because thou art lukewarm, and 
 neither cold nor hot I will spue thee out of my 
 mouth." 
 
 Spirituality, then, is not devout aspiration ; it is 
 the highest kind of intellection, that which takes 
 cognizance of the workings of Nature by direct 
 assimilation of the mind with her higher principles. 
 The objection which physical intelligence will bring 
 against this view is that the mind can cognize 
 nothing except by observation of phenomena and 
 reasoning thereon. That is the mistake — it can; 
 and the existence of occult science is the highest 
 proof thereof. But there are hints pointing in the 
 * Eliphas Levi. 
 
 K 
 
130 ESOTERIC BUDDHISM. 
 
 direction of such proof all around us if we tave but 
 the patience to examine their true bearings. It is 
 idle to say, in face^ merely for one thing, of the 
 phenomena of clairvoyance — crude and imperfect 
 as those have been -which have pushed themselves 
 on the attention of the world — ^that there are no 
 other avenues to consciousness but those of the five 
 senses. Certainly in the ordinary world the clair- 
 voyant faculty is an exceedingly rare one, but it 
 indicates the existence in man of a potential faculty, 
 the nature of which, as inferred from its slightest 
 manifestations, must obviously be capable in its 
 highest development of leading to a direct assi- 
 milation of knowledge independently of observa- 
 tion. 
 
 One of the most embarrassing diflBculties that 
 beset the present attempt to translate the esoteric 
 doctrine into plain language, is due really to the 
 fact, that spiritual perceptireness, apart from all 
 ordinary processes by which knowledge is acquired, 
 is a great and grand possibility of human nature. 
 It is by that method in the regular course of occult 
 training that adepts impart instruction to their 
 pupils. They awaken the dormant sense in the 
 pupil, and through this they imbue his mind with 
 a knowledge that such and such a doctrine is the 
 real truth. The whole scheme of evolution, which 
 the foregoing chapters have portrayed, infiltrates 
 into the regular chela's mind by reason of the fact 
 that he is made to see the process taking place by 
 clairvoyant vision. There are no words used in his 
 instruction at all. And adepts themselves to whom 
 the facts and processes of Nature are familiar as 
 
THE PROGRESS OF HUMANITY, 131 
 
 our five fingers to us, find it diflScult to explain in 
 a treatise whicli they cannot illustrate for uSj by 
 producing mental pictures in our dormant sixth 
 sense, the complex anatomy of. the planetary 
 system. 
 
 Certainly it is not to be expected that mankind 
 as yet should be generally conscious of possessing 
 the sixth sense, for the day of its activity has not 
 yet come. It has been already stated that each 
 round in turn is devoted to the perfection in man of 
 the corresponding principle in its numerical order, 
 and to its preparation for assimilation with the 
 next. The earlier rounds have been described as 
 concerned with man in a shadowy, loosely or- 
 ganized, unintelligent form. The first principle of 
 all, the body was developed, but it was merely 
 growing used to vitality, and was unlike anything 
 we can now picture to ourselves. The fourth round, 
 in which we are now engaged, is the round ia which 
 the fourth principle. Will, Desire, is fully developed, 
 and in which it is engaged in assimilating itself 
 with the fifth principle, reason, intelligence. In 
 the fifth round, the completely developed reason, 
 intellect, or soul, in which the Ego then resides, 
 must assimilate itself to the sixth principle, spirit- 
 uality, or give up the business of existence alto- 
 gether. 
 
 All readers of Buddhist literature are familiar 
 with the constant references made there to the 
 Arhat's union of his soul with God. This, in other 
 words, is the premature development of his sixth 
 principle. He forces himself right up through all 
 the obstacles which impede such an operation in the 
 
 K a 
 
132 ESOTERIC BUDDHISM. 
 
 case of a fourth round man, into that stage of 
 evolution -which awaits the rest of humanity — or 
 rather so much of humanity as may reach it in the 
 ordinary comse of Nature — in the latter part of the 
 fifth round. And in doing this it will he observed 
 he tides himself right over the great period of 
 danger — the middle of the fifth round. That is the 
 stupendous achievement of the adept as regards his 
 own personal interests. He has reached the further 
 shore of the sea in which so many of mankind will 
 perish. He waits there in a contentment which 
 people cannot eVen realize without some glimmer- 
 ings of spirituality — of the sixth sensCj — themselves 
 for the arrival there of his future companions. He 
 does not wait in his physical body, let me hasten 
 to add to avoid misconstruction, but when at last 
 privileged to resign this, in a spiritual condition, 
 which it would be foolish to attempt to de- 
 scribe, while even the Devachanic states of 
 ordinary humanity are themselves almost beyond 
 the reach of imaginations untrained in spiritual 
 science. 
 
 But, returning to the ordinary course of humanity 
 and the growth into sixth round people of men and 
 women, who do not become adepts at any premature 
 stage of their career, it will be observed that this 
 is the ordinary course of Nature in one sense of 
 the expression, but so also is it the ordinary course 
 of Nature for every grain of com that is developed 
 to fall into appropriate soil, and grow up into 
 an ear of corn itself. All the same a great many 
 grains do nothing of the sort, and a great many 
 human Egos will never pass through the trials of 
 
THE PROGRESS OF HUMANITY. 133 
 
 the fifth round. The final effort of Nature in 
 evolving man is to evolve from him a being un- 
 measurably higher, to be a conscious agent, and 
 what is ordinarily meant by a creative principle in 
 Nature herself ultimatdy. The first achievement is 
 to evolve free-will, and the next to perpetuate that 
 free-will by inducing it to unite itself with the final 
 purpose of Nature, which is good. In the course 
 of such an operation it is inevitable that a great 
 deal of the free-wiU evolved should turn to evil, 
 and after producing temporary suffering, be dis- 
 persed and annihilated. ]\1ore than this, the final 
 purpose can only be achieved by a profuse ex- 
 penditure of material, and just as this goes on in 
 the lower stages of evolution, where a thousand 
 seeds are thrown off by a vegetable, for every one 
 that ultimately fructifies into a new plant, so are 
 the god- like germs of Will, sown one in each man's 
 breast, in abundance like the seeds blown about 
 in the wind. Is the justice of Nature to be im- 
 pugned by reason of the fact that many of these 
 germs will perish ? Such an idea could only rise 
 in a mind that will not realize the room there is 
 in Nature for the growth of every germ which 
 chooses to grow, and to the extent it chooses to 
 grow, be that extent gi*eat or small. If it seems 
 to any one horrible that an '' immortal soul" should 
 perish, under any circumstances, that impression 
 can only be due to the pernicious habit of regarding 
 everything as eternity, which is not this microscopic 
 life. There is room in the subjective spheres, and 
 time in the catenary manvantara, before we even 
 approach the Dhyan Chohan or God-like period, for 
 
134 ESOTERIC BUDDHISM. 
 
 more than the ordinary brain has ever yet conceived 
 of immortality. Every good deed and elevated im- 
 pulse that every man or woman ever did or felt, 
 must reverberate through aeons of spiritual existence, 
 whether the human entity concerned proves able 
 or not to expand into the sublime and stupendous 
 development of the seventh round. And it is out 
 of the causes generated in one of our brief lives on 
 earth, that exoteric speculation conceives itself 
 capable of constructing eternal results ! Out of 
 such a seven or eight hundredth part of our 
 objective life on earth during the present stay here 
 of the evolutionary life-wave, we are to expect 
 Nature to discern suflScient reason for deciding 
 upon our whole subsequent career. In truth. 
 Nature will make such a large return for a com- 
 paratively small expenditure of human will-power 
 in the right direction, that, extravagant as the 
 expectation just stated may appear, and extrava- 
 gant as it is applied to ordinary lives, one 
 brief existence may sometimes suffice to anticipate 
 the growth of milliards of years. The adept may 
 in the one earth-life* achieve so much advancement 
 that his subsequent growth is certain, and merely 
 a matter of time ; but then the seed germ which 
 produces an adept in our life, must be very perfect 
 to begin with, and the early conditions of its- 
 growth favourable, and withal the efiFort on the 
 part of the man himself, life-long and far more 
 concentrated, more intense, more arduous, than it 
 
 * In practise, my impression is tliat this is rarely achieved 
 in one earth-life ; approached rather in two or three artificial 
 incarnations. 
 
THE PROGRESS OF HUMANITY. 135 
 
 is possible for the uninitiated outsider to realize. 
 In ordinary cases, the life which is divided between 
 material enjoyment and spiritual aspiration — ^how- 
 ever sincere and beautiful the latter — can only be 
 productive of a correspondingly duplex result, of a 
 spiritual reward in Devachan, of a new birth on 
 earth. The manner in which the adept gets above 
 the necessity of such a new birth, is perfectly 
 scientific and simple be it observed, though it 
 sounds like a theological mystery when expounded 
 in exoteric writings by reference to Karma and 
 Skandhas, Trishna, and Tanha, and so forth. The 
 next earth-life is as much a consequence of affini- 
 ties engendered by the fifth principle, the conti- 
 nuous human soul, as the Devachanic experiences 
 which, come first are the growth of the thoughts, 
 and aspirations of an elevated character, which the 
 person concerned has created during life. That is 
 to say, the affinities engendered in ordinary cases 
 are partly material, partly spiritual. Therefore 
 they start the soul on its entrance into the world 
 of effects with a double set of attractions inhering in 
 it, one set producingthe subjective consequences of its 
 Devachanic life, the other set asserting themselves 
 at the close of that life, and carrying the soul back 
 again into re-incarnation. But if the person 
 during his objective life absolutely developes no 
 affinities for material existence, starts his soul at 
 death with all its attractions tending one way in 
 the direction of spirituality, and none at all 
 drawing it back to objective life, it does not come 
 back; it mounts into a condition of spirituality, 
 corresponding to the intensity of the attractions 
 
136 ESOTERIC BUDDHISM. 
 
 or aflfimties in that direction, and the other thread 
 of connection is cat off. 
 
 Now this explanation does not enitrely cover the 
 ■whole position, because the adept himself, no matter 
 how high, does return to incarnation eventually, 
 after the rest of mankind have passed across the 
 great dividing period in the middle of the fifth 
 round. Until the exaltation of Planetary Spirit- 
 hood is reached, the highest human soul must have 
 a certain aflBnity for earth stiU, though not the earth- 
 life of physical enjoyments and passions that we 
 are going through. But the important point to 
 realize in regard to the spiritual consequences of 
 earthly life is, that m so large a majority of cases, 
 that the abnormal few need not be talked about, 
 the sense of justice in regard to the destiny of good 
 men is amply satisfied by the course of Nature 
 step by step as time advances. The spirit-life is 
 ever at hand to receive, refresh, and restore the 
 soul after the struggles, achievements, or sufl'erings 
 of incarnation. And more than this, reser\"ing the 
 question about eternity. Nature, in the intercyclic 
 periods at the apex of each round, provides for all 
 mankind, except those unfortunate failures who 
 have persistently adhered to the path of evil, great 
 intervals of spiritual blessedness, far longer and 
 more exalted in their character than the Devachanic 
 periods of each separate life. Nature, in fact, is 
 inconceivably liberal and patient to each and all 
 her candidates for the final examination during 
 their long preparation for this. Nor is one failure 
 to pass even this final examination absolutely fatal. 
 The failures may try again, if they are not utterly 
 
THE PROGRESS OF HUMANITY. 137 
 
 disgraceful failures, but they must wait for the 
 next opportunity. 
 
 A complete explanation of the circumstances 
 under which such waiting is accomplished, would 
 not come into the scheme of this treatise ; but it 
 must not be supposed that candidates for progress, 
 self-convicted of unfitness to proceed at the critical 
 period of the fifth round, fall necessarily into the 
 sphere of annihilation. For that attraction to assert 
 itself, the Ego must have developed a positive 
 attraction for matter, a positive repulsion for 
 spirituality, which is overwhelming in its force. In 
 the absence of such affinities, and in the absence 
 also of such affinities as would suffice to tide the 
 Ego over the great gulf, the destiny which meets 
 the mere failures of Nature is, as regards the present 
 planetary manwantara, to die, as Eliphas Levi puts it, 
 without remembrance. They have lived their life, 
 and had their share of Heaven, but they are not 
 capable of ascending the tremendous altitudes of 
 spiritual progress then confronting them. But 
 they are qualified for further incarnation and life 
 on the planes of existence to which they are 
 accustomed. They will wait, therefore, in the 
 negative spiritual state they have attained, till those 
 planes of existence are again in activity in the next 
 planetary manwantara. The duration of such 
 waiting is, of course, beyond the reach of imagina- 
 tion altogether, and the precise nature of the 
 existence which is now contemplated is no less 
 unrealizable ; but the broad pathway through that 
 strange region of dreamy semi-animation, must be 
 taken note of in order that the symmetry and com- 
 
138 ESOTERIC BUDDHISM. 
 
 pleteness of the whole evolutionary scheme may be 
 perceived. 
 
 And with this last contingency provided for, the 
 whole scheme does lie before the reader in its main 
 outlines with tolerable completeness. We have 
 seen the one life, the spirit, animating matter in its 
 lowest forms first, and evoking growth by slow 
 degrees into higher forms. Individualizing itself 
 at last in man, it works up through inferior and 
 irresponsible incarnations until it has penetrated 
 the higher principles, and evolved a true human 
 soul, which is thenceforth the master of its own 
 fate, though guarded in the beginning by natural 
 provisions which debar it from premature shipwreck, 
 which stimulate and refresh it on its course. But 
 the ultimate destiny offered to that soul is to 
 develope not only into a being capable of taking 
 care of itself, but into a being capable, of taking 
 care also of others, of presiding over and directing, 
 within what may be called constitutional limits, 
 the operations of Nature herself. Clearly before 
 the soul can have earned the right to that pro- 
 motion, it must have been tried by having conceded 
 to it fall control over its own affairs. That full 
 control necessarily conveys the power to shipwreck 
 itself. The safeguards put round the Ego in its 
 youth — its inability to get into higher or lower 
 states than those of intermundane Devachan and 
 Avitchi — fall from it in its maturity. It is potent, 
 then, over its own destinies, not only in regard to 
 the development of transitory joy and suffering, 
 but in regard to the stupendous opportunities in 
 both directions which existence opens out before 
 
THE PROGRESS OF HUMANITY. 139. 
 
 it. It may seize on the higher opportunities in 
 two ways; it may throw up the struggle in two 
 ways ; it may attain sublime spirituality for good 
 or sublime spirituality for evil; it may ally itself 
 to physically for (not evil but for) utter annihila- 
 tion ; or, on the other hand, for (not good but for) 
 the negative result of beginning the educational 
 processes of incarnation all over again. 
 
CHAPTER IX. 
 
 BUDDHA. 
 
 The historical Buddha, as known, to the custodians 
 of the Esoteric Doctribie, is a personage whose 
 birth is not invested with the quaint marvels 
 popular story has crowded round it. Nor was his 
 progress to adeptship traced by the literal occurrence 
 of the supernatural struggles depicted in symbolic 
 legend. On the other hand, the incarnation, which 
 may outwardly be described as the birth of Buddha, 
 is certainly not regarded by occult science as an 
 event like any other birth, nor the spiritual 
 development through which Buddha passed during 
 his earth-life, a mere process of intellectual evolu- 
 tion, like the mental history of any other philo- 
 sopher. The mistake which ordinary European 
 writers make in dealing with a problem of this sort, 
 lies in their inclination to treat exoteric legend 
 -either as a record of a miracle about which no more 
 need be said, or as pure myth, putting merely a 
 fantastic decoration on a remarkable life. This, it 
 is assumed, however remarkable, must have been 
 lived according to the theories of Nature at 
 present accepted by the nineteenth century. The 
 account which has now been given in the fore- 
 going pages, may prepare the way for a statement 
 
BUDDHA. 141 
 
 as to what the Esoteric Doctrine teaches concerning 
 the real Buddha, who was born, as modern investi- 
 gation has quite correctly ascertained, 643 years 
 before the Christian era, at Kapila-vastu, near 
 Benares. 
 
 Exoteric conceptions, knowing nothing of the 
 laws which govern the operations of Nature in her 
 higher departments, can only explain an abnormal 
 dignity attaching to some pajticular birth, by 
 supposing that the physical body of the person 
 concerned was generated in a miraculous manner. 
 Hence the popular notion about Buddha, that his 
 incarnation in this world was due to an immaculate 
 conception. Occult science knows nothing of any 
 process for the production of a physical human 
 chUd other than that appointed by physical laws; 
 but it does know a good deal concerning the limits 
 within which the progressive "one life,'^ or " spiritual 
 monad," or continuous thread of a series of 
 incarnations, may select definite child-bodies as 
 theif human tenements. By the operation of 
 Karma, in the case of ordinary mankind, this 
 selection is made, unconsciously as far as the 
 antecedent, spiritual Ego emerging from Devachan 
 is concei'ned. But in those abnormal cases where 
 the one life has already forced itself into the sixth 
 principle — that is to say, where a man has become 
 an adept, and has the power of guiding his own 
 spiritual Ego, in full consciousness as to what he is 
 about, after he has quitted the body in which he 
 won adeptship, either temporarily or permanently — 
 it is quite within his power to select his own 
 next incarnation. During life even, he gets above 
 
142 ESOTERIC BUDDHISM. 
 
 the Devachanic attraction. He becomes one of 
 the conscious directing powers of the plapetary 
 system to Trhich he belongs, and great as this 
 mystery of selected reincarnation may be, it is not 
 by any means restricted in its application to such 
 extraordinary events as the birth of a £uddha. It is 
 a phenomenon frequently reproduced by -the higher 
 adepts to this day, and while a great deal recounted-in 
 popular Oriental mythology is either purely fictitious 
 or entirely symbolical, the reincarnations of the Dalai 
 and Teshu Lamas in Tibet, at which travellers only 
 laugh for want of the knowledge that might enable 
 them to sift fact from fancy, is a sober scientific 
 achievement. In such cases the adept states before- 
 hand in what child, when and where to be born, he 
 is going to reincarnate, and he very rarely fails. 
 We say very rarely, because there are some accidents 
 of physical nature which cannot be entirely guarded 
 against ; and it is not absolutely certain that with 
 all the foresight even an adept may bring to bear 
 upon the matter, the child he may choose to 
 become — in his reincarnated state — may attain 
 physical maturity successfully. And, meanwhile, 
 in the body, the adept is relatively helpless. Out of 
 the body he is just what he has been ever since he 
 became an adept ; but as regards the new body he 
 has chosen to inhabit, he must let it grow up in the 
 ordinary course of Nature, and educate it by 
 ordinary processes, and initiate it by the regular 
 occult method into adeptship, before he has got a 
 body fully ready again for occult work on the 
 physical plane. All these processes are immensely 
 simplified, it is true, by the peculiar spiritual force 
 
BUDDHA. 143 
 
 working within; but at first, in the child's body, 
 the adept soul is certainly cramped and embarrassed, 
 and, as ordinary imagination might suggest, very 
 uncomfortable and ill at ease. The situation would 
 be very much misunderstood if the reader were to 
 imagine, that reincarnation of the kind described, is 
 a privilege which adepts avail themselves of with 
 pleasure. 
 
 Buddha's birth was a mystery of the kind de- 
 scribed, and by the light of what has been said, it 
 will be easy to go over the popular story of his 
 miraculous origin, and trace the symbolic references 
 to the facts of the situation in some even of the 
 most grotesque fables. None for example can look 
 less promising as an allusion to anything like a 
 scientific fact, than the statement that Buddha 
 entered the side of his mother as a young white 
 elephant. But the white elephant is simply the 
 symbol of adeptship — something considered to be 
 a rare and beautiful specimen of its kind. So with 
 other anti-natal legends poiuting to the fact that 
 the future child's body had been chosen as the 
 habitation of a great spirit already endowed with 
 superlative wisdom and goodness. Indra and Brahma 
 came to do homage to the child at his birth — that 
 is to say, the powers of Nature were already in 
 submission to the Spirit within him. The thirty- 
 two signs of a Buddha, which legends describe by 
 means of a ludicrous physical symbolism, are merely 
 the various powers of adeptship. 
 
 The selection of the body known as Siddhartha, 
 and afterwards as Gautama, son of Suddhodana, 
 of Kapila-Vastu, as the human tenement of the 
 
144 ESOTERIC BUDDHISM. 
 
 enlightened human spirit, who had submitted to 
 incarnation for the sake of teaching mankind, 
 ■was not one of those rare failures spoken of above ; 
 on the contrary, it was a signally successful choice 
 in all respects, and nothing interfered with the 
 accomplishment of adeptship by the Buddha in his 
 new body. The popular narrative of his ascetic 
 struggles and temptations, and of his final attain- 
 ment of Buddahood under the Bo-tree, is nothing 
 more of course than the exoteric version of his 
 initiation. 
 
 From that period onward, his work was of a 
 dual nature ; he had to reform and revive the morals 
 of the populace and the science of the adepts — for 
 adeptship itself is subject to cyclic changes, and 
 in need of periodical impulses. The explanation 
 of this branch of the subject, ia plain terms, will 
 not alone be important for its own sake, but will 
 be interesting to all students of exoteric Buddhism, 
 as elucidating some of the puzzling complications 
 of the more abstruse " Northern doctrine.'^ 
 
 A Buddha visits the earth for each of the seven 
 races of the great planetary period. The Buddha 
 with whom we are occupied was the fourth of the 
 series, and that is why he stands fourth in 
 the list quoted by Mr. Rhys Davids, from Bur- 
 nouf, — quoted as an illustration of the way the 
 Northern doctrine has been, as Mr. Davids supposes, 
 inflated by metaphysical subtleties and absurdities 
 crowded round the simple morality which sums 
 up Buddhism as presented to the populace. The 
 fifth, or Maitreya Buddha, will come after the final 
 disappearance of the fifth race, and when the sixth 
 
BUDDHA. 145 
 
 race will already have been established on earth for 
 some hundreds of thousands of years. The sixth 
 Trill come at the beginning of the seventh race, and 
 the seventh towards the close of that race. 
 
 This arrangement will seem, at the first glance, 
 out of harmony with the general design of human 
 evolution. Here we are in the middle of the fifth 
 race, and yet it is the fourth Buddha who has been 
 identified with this race, and the fifth will not come 
 tin the fifth race is practically extinct. The ex- 
 planation is to be found, however, in the great 
 outlines of the esoteric cosmogony. At the begin- 
 ing of each great planetary period, when obscuration 
 comes to an end, and the human tide-wave in its 
 progress round the chain of worlds, arrives at the 
 shore of a globe where no humanity has existed for 
 milliards of years, a teacher is required from the 
 first for the new crop of mankind about to spring 
 up. Remember, that the preliminary evolution of 
 the mineral, vegetable, and animal kingdoms has 
 been accomplished in preparation for the new round 
 period. With the first infusion of the life-current 
 into the ''missing link^' species the first race of 
 the new series will begin to evolve. It is then that 
 the Being, who may be considered the Buddha of 
 the first race, appears. The Planetary Spirit, or 
 Dhyan Chohan, who is — or to avoid the suggestion 
 of an erroneous idea by the use of a singular verb, 
 let us defy grammar and say, who are — Buddha 
 in all his or their developments, incarnates among 
 the young, innocent, teachable forerunners of the 
 new humanity, and impresses the first broad prin- 
 ciples of right and wrong, and the first truths of 
 
 L 
 
146 ESOTERIC BUDDHISM. 
 
 tlie esoteric doctrine on a sufficient number of 
 receptive minds, to ensure the continued reverbera- 
 tion of the ideas so implanted through successive 
 generations of men in the millions of years to come, 
 before the first race shall have completed its course. 
 It is this advent in the beginning of the round 
 period of a Divine Being in human form that starts 
 the ineradicable conception of the anthropomorphic 
 God in all exoteric religions. 
 
 The first Buddha of the series in which Gautama 
 Buddha stands fourth, is thus the second incarna- 
 tion of Avaloketiswara — the mystic name of the 
 hosts of the Dhyan Chohans or Planetary Spirits 
 belonging to our planetary chain — and though 
 Gautama is thus the fourth incarnation of enlighten- 
 ment by exoteric reckoning, he is really the fifth of 
 the true series, and thus properly belonging to our 
 fifth race. 
 
 AvaloketisTvara, as just stated, is the mystic 
 name of the hosts of the Dhyan Chohans; the 
 proper meaning of the word is manifested wisdom, 
 just as Addi-Buddha and Amitabha both mean 
 abstract wisdom. 
 
 The doctrine, as quoted by Mr. Davids, that 
 " every earthly mortal Buddha has his pure and 
 glorious counterpart in the mystic world, free from 
 the debasing conditions of this material life, or 
 rather that the Buddha under material conditions 
 is only an appearance, the reflection, or emanation, 
 or type of a Dhyani Buddha" is perfectly correct; 
 the number of Dhyani Buddhas or Dhyan Chohans, 
 or planetary spii-its, perfected human spirits of 
 former world periods, is infinite, but only fire are 
 
BUDDHA. 147 
 
 practically identified in exoteric and seven in 
 esoteric teaching, and this identification, be it re- 
 membered, is a manner of speaking which must 
 not be interpreted too literally, for there is a unity 
 in the sublime spirit-life in question that leaves no 
 room for the isolation of individuality. All this 
 mil be seen to harmonize perfectly with the reve- 
 lations concerning Nature embodied in previous 
 chapters, and need not in any way be attributed to 
 mystic imaginings. The Dhyani Buddhas, or Dhyan 
 Chohans, are the perfected humanity of previous 
 Manwantaric epochs, and their collective intelligence 
 is described by the name " Addi-Buddha,'' which 
 Mr. Rhys Davids is mistaken in treating as a com- 
 paratively recent invention of the Northern Budd- 
 hish. Addi-Buddha means primordial wisdom, and 
 is mentioned in the oldest Sanscrit books. For 
 example, in the philosophical dissertation ou the 
 " Mandukya Upanishad,^^ by Gowdapatha, a Sanscrit 
 author contemporary Arith Buddha himself, the ex- 
 pression is freely used and expounded in exact 
 accordance with the present statement. A friend 
 of mine in India, a Brahmin pundit of first-rate 
 attainments as a Sanscrit scholar, has shown 
 me a copy of this book, which has never yet, 
 that he knows of, been translated into English, 
 and has pointed out a sentence bearing on the 
 present question, giving me the following trans- 
 lation : '' Prakriti itself in fact, is Addi-Buddha, 
 and all the Dharmas have been existing from 
 eternity." Gowdapatha is a philosophical writer 
 respected by all Hindoo and Buddhist sects 
 alike, and widely known. He was the guru, or 
 
 L 2 
 
148 ESOTERIC BUDDHISM. 
 
 spiritual teacher of the first Sankaracharya, of 
 ■whom I shall have to speak more at length very 
 shortly. 
 
 Adeptship, when Buddha incarnated, was not the 
 condensed, compact hierarchy that it has since be- 
 come under his influence. There has never been 
 an age of the world -without its adepts ; but they 
 have sometimes been scattered throughout the 
 ■world, they have sometimes been isolated in sepa- 
 rate seclusions, they have gravitated no^w to this 
 country, now to that ; and finally, be it remembered, 
 their knowledge and power has not always been 
 inspired with the elevated and severe morality 
 •which Buddha infused into its latest and highest 
 organization. The reform of the occult -world by 
 his instrumentality was, in fact, the result of his 
 great sacrifice, of the self-deuial which induced him 
 to reject the blessed condition of Nirvana to which, 
 after his earth-life as Buddha, he was fully entitled, 
 and undertake the burden of renewed incarnations 
 in order to carry out more thoroughly the task he 
 had taken in hand, and confer a correspondingly 
 increased benefit on mankind. Buddha reincar- 
 nated himself, nest after his existence as Gautama 
 Buddha, in the person of the great teacher of whom 
 but little is said in exoteric works oa Buddhism, 
 but without a consideration of whose life it would 
 be impossible to get a correct conception of the 
 position in the Eastern world of esoteric science — 
 namely, Sankaracharya. The latter part of this 
 name, it may be explained — acharya — merely means 
 teacher. The whole name as a title is perpetuated 
 to this day under curious cii-cumstances, but the 
 
BUDDHA. 149 
 
 modem bearers of it are not in the direct line of 
 Buddhist spiritual incarnations. 
 
 Sankaracharya appeared in India — ^no attention 
 being paid to his birth, which appears to have taken 
 place on the Malabar coast — about sixty years after 
 Gautama Buddha's death. Esoteric teaching is to 
 the effect that Sankaracharya simply was Buddha 
 in all respects, in a new body. This view will not 
 be acceptable to uninitiated Hindu authorities, 
 who attribute a later date to Sankaracharya's ap- 
 pearance, and regard him as a wholly independent 
 teacher, even inimical to Buddhism, but none the 
 less is the statement just made the real opinion of 
 initiates in esoteric science, whether these call 
 themselves Buddhists or Hindus. I have received 
 the information I am now giving from a Brahmin 
 Adwaiti, of Southern India — not directly from 
 my Tibetan instructor — and all initiated Brahmins, 
 he assures me, would say the same. Some of the 
 later incarnations of Buddha are described differ- 
 ently as overshadowings by the spirit of Buddha, 
 but in the person of Sankaracharya he reappeared 
 on earth. The object he had in view was to fill up 
 some gaps and repair certain errors in his own 
 previous teaching ; for there is no contention in 
 esoteric Buddhism that even a Buddha can be abso- 
 lutely infallible at every moment of his career. 
 
 The position was as follows ; — Up to the time 
 of Buddha, the Brahmins of India had jealously 
 reserved occult knowledge as the appanage of their 
 own caste. Exceptions were occasionally made in 
 favour of Tshatryas, but the rule was exclusive in a 
 very high degree. This rule Buddha broke down. 
 
ijo ESOTERIC BUDDHISM. 
 
 admitting all castes equally to the path of adeptship. 
 The change may have been perfectly right in prin- 
 ciple, but it paved the way for a great deal of 
 trouble, and as the Brahmins conceived, for the 
 degradation of occult knowledge itself — that is to 
 say, its transfer to unworthy hands, not unworthy 
 merely because of caste inferiority, but because of 
 the moral inferiority which they conceived to be 
 introduced into the occult fraternity, together with 
 brothers of low birth. The Brahmin contention 
 would not by any means be, that because a man 
 should be a Brahmin, it followed that he was 
 necessarily virtuous and trustworthy, but the argu- 
 ment woidd be : It is supremely necessary to keep 
 out all but the virtuous and trustworthy from the 
 secrets and powers of initiation. To that end it is 
 necessary not only to set up all the ordeals, proba- 
 tions, and tests we can think of, but also to take 
 no candidates except from the class which, on the 
 whole, by reason of its hereditary advantages, is 
 likely to be the best nursery of fit candidates. 
 
 Later experience is held on all hands now to 
 have gone far towards vindicating the Brahmin 
 apprehension, and the next incarnation of Buddha, 
 after that in the person of Sankaracharya, was a 
 practical admission of this ; but meanwhile, ia the 
 person of Sankaracharya, Buddha was engaged in 
 smoothing over, beforehand, the sectarian strife in 
 India which he saw impending. The active oppo- 
 sition of the Brahmins against Buddhism began in 
 Asoka's time, when the great efibrts made by that 
 ruler to spread Buddhism provoked an apprehen- 
 sion on their part in reference to their social and 
 
BUDDHA. 151 
 
 political ascendancy. It must be remembered that 
 initiates are not wholly free in all cases from the 
 prejudices of their own individualities. They 
 possess some such god-like attributes that out- 
 siderSj when they first begin to understand some- 
 thing of these, are apt to divest them, in imagi- 
 nation, even too completely of human frailties. 
 Initiation and occult knowledge held in common, 
 is certainly a bond of union among adepts of all 
 nationalities, which is far stronger than any other 
 bond. But it has been found on more occasions 
 than one to fail in obliterating all other distinc- 
 tions. Thus the Buddhist and Brahmin initiates of 
 the period referred to, were by no means of one 
 mind on all questions, and the Brahmins very 
 decidedly disapproved of the Buddhist reformation 
 in its exoteric aspects. Chandragupta, Asoka's 
 grandfather, was an upstart, and the family were 
 Sudras. This was enough to render his Buddhist 
 policy unattractive to the representatives of the 
 orthodox Brahmin faith. The struggle assumed a 
 veiy embittered form, though ordinary history gives 
 us few or no particulars. The party of primitive 
 Buddhism was entirely worsted, and the Brabmin 
 ascendency completely re-established in the time 
 of Vikramaditya, about 80 B.C. But Sankaracharya 
 had travelled all over India in advance of the great 
 struggle, and had established various mathams, or 
 schools of philosophy, in several important centres. 
 He was only engaged in this task for a few years, 
 but the influence of his teaching has been so 
 stupendous that its very magnitude disguises the 
 change wrought. He brought exoterio Hinduism 
 
152 ESOTERIC BUDDHISM. 
 
 into practical harmony TFitli the esoteric " wisdom 
 religion/' and left the people amusing themselves 
 still with thdr ancient mythologies, but leaning on 
 philosophical guides who were esoteric Buddhists 
 to all intents and purposes, though in reconcilia- 
 tion with all that was ineradicable in Brahmanism. 
 The great fault of previous exoteric Hinduism 
 lay in its attachment to vain ceremonial and its 
 adhesion to idolatrous conceptions of the divinities 
 of the Hindu pantheon. Sankaracharya emphasized, 
 by his commentaries on the Upanishads, and by his 
 original writings, the necessity of pursuing gnyanam 
 in order to obtain moksha — that is to say, the im- 
 portance of the secret knowledge to spiritual pro- 
 gress, and the consummation thereof. He was the 
 founder of the Vedantin system — ^the proper mean- 
 ing of Vedanta being the final end or crown of 
 knowledge — though the sanctions of that system 
 are derived by him from the writings of Vyasa, the 
 author of the "Mahabharata,''the "Puranas,"and the 
 "Brahmasutras.'" I make these statements, the reader 
 will understand, not on the basis of any researches 
 of my own — which I am not Oriental scholar 
 enough to attempt — but on the authority of a 
 Brahmin initiate who is himself a first rate Sanscrit 
 scholar as well as an occultist. 
 
 The Vedantin school at present is almost co- 
 extensive with Hinduism, making allowance, of 
 course, for the existence of some special sects like 
 the Sikhs, the Vallabacharyas, or ilaharajah sect, 
 of very unfair fame, and may be divided into three 
 great divisions — the Adwaitees, the Vishista Ad- 
 waitees, and the Dwaitees. The outline of the 
 
BUDDHA. 153; 
 
 Adwaitee doctrine is that brahmum or punish, the 
 universal spirit, acts only through prakriti, matter^ 
 that everything takes place in this way through the 
 inherent energy of matter. Brahmum, or Para- 
 brahm, is thus a passive incomprehensible uncon- 
 scious principle, but the essence, one life, or energy 
 of the universe. In this way the doctrine is iden- 
 tical with the transcendental materialism of the 
 adept esoteric Buddhist philosophy. The name 
 Adwaitee signifies not dual, and has reference partly 
 to the non-duality or unity of the universal spirit, 
 or Buddhist one life, as distinguished from th& 
 notion of its operation through anthropomorphic 
 emanations ; partly to the unity of the universal 
 and the human spirit. As a natural consequence 
 of this doctrine, the Adwaitees infer the Buddhist 
 doctrine of Karma, regarding the future destiny 
 of man, as altogether depending on the causes he 
 himself engenders. 
 
 The Vishishta Adwaitees modify these views by 
 the interpolation of Vishnu as a conscious deity, 
 the primary emanation of Parabrahm, Vishnu being 
 regarded as a personal god, capable of intervening^ 
 in the course of human destiny. They do not 
 regard yog, or spiritual training, as the proper 
 avenue to spiritual achievement, but conceive this 
 to be possible, chiefly by means of Bhakti, or de- 
 voutness. Roughly stated in the phraseology of 
 European theology, the Adwaitee may thus be said 
 to believe only in salvation by works, the Vishishta 
 Adwaitee in salvation by grace. The Dwaitee 
 differs but little from the Vishishta Adwaitee, merely 
 afiSrming, by the designation he assumes, with 
 
1 54 ESOTERIC BUDDHISM. 
 
 increased empbasisj the duality of the human spirit 
 and the highest principle of the universej and 
 including many ceremonial observances as an essen- 
 tial part of Bhakti. 
 
 But all these diflferences of view, it must be 
 borne in mind, have to do merely with the exoteric 
 variations on the fundamental idea, introduced by 
 different teachers with varying impressions as to 
 the capacity of the populace for assimilating trans- 
 cendental ideas. All leaders of Vedantin thought 
 look up to Sankaracharya and the Mathams he 
 established with the greatest possible reverence, 
 and their inner faith runs up in all cases into the 
 -one esoteric doctrine. In fact the initiates of all 
 schools in India interlace with one another. Except 
 as regards nomenclature, the whole system of cos- 
 mogony as held by the Buddhist-Arhats, and as set 
 forth in this volume, is equally held by initiated 
 Brahmins, and has been equally held by them since 
 before Buddha's birth. Whence did they obtain it ? 
 the reader may ask. Their answer would be from 
 the Planetary Spirit, or Dhyan Chohan, who first 
 visited this planet at the dawn of the human race 
 in the present round period — more millions of years 
 ago than I like to mention on the basis of conjec- 
 ture, while the real exact number is withheld. 
 
 Sankaracharya founded four principle Mathams, 
 one at Sringari, in Southern India, which has 
 always remained the most important; one at Jug- 
 gernath, in Orissa; one atDwaraka, in Kathiawar; 
 and one at Gungotri, on the slopes of the Himalayas 
 in the North. The chief of the Sringari temple 
 has always borne the designation Sankaracharya, in 
 
BUDDHA. 155 
 
 addition to some individual name. From these four 
 centres others have been established, and Mathams 
 now exist all over India, exercising the utmost 
 possible influence on Hinduism. 
 
 I have said that Suddha, by his third incarnation, 
 recognized the fact that he had, in the excessive 
 confidence of his loving trust in the perfectibility of 
 humanity, opened the doors of the occult sanctuary 
 too widely. His third appearance was in the person 
 of Tsong-ka-pa, the great Tibetan adept reformer of 
 the fourteenth century. In this personality he was 
 exclusively concerned with the affairs of the 
 adept fraternity, by that time collecting chiefly in 
 Tibet. 
 
 From time immemorial there had been a certain 
 secret region in Tibet, which to this day is quite 
 unknown to and unapproachable by any but initiated 
 persons, and inaccessible to the ordinary people of 
 the country as to any others, in which adepts have 
 always congregated. But the country generally 
 was not in Buddha's time, as it has since become, 
 the chosen habitation of the great brotherhood. 
 Much more than they are at present, were the 
 Mahatmas in former times distributed about the 
 world. The progress of civilization, engenderiag 
 the magnetism they find so trying, had, however, by 
 the date with which we are now dealing — the 
 fourteenth century — ^already given rise to a very 
 general movement towards Tibet on the part of the 
 previously dissociated occultists. Far more widely 
 than was held to be consistent with the safety of 
 mankind, was occult knowledge and power then 
 found to be disseminated. To the task of putting 
 
156 ESOTERIC BUDDHISM. 
 
 it under the control of a rigid system of rule and 
 law did Tsong-ka-pa address himself. 
 
 Without re-establishing the system on the pre- 
 vious unreasonable basis of caste exclusiveness, he 
 elaborated a code of rules for the guidance of the 
 adepts, the effect of which was to weed out of the 
 occult body aU but those who sought occult know- 
 ledge in a spirit of the most sublime devotion to 
 the highest moral principles. 
 
 An article in the Theosophist for March, 1882, 
 on " Re-incarnations in Tibet,'' for the complete 
 trustworthiness of which in all its mystic bearings 
 I have the highest assurance, gives a great deal of 
 important information about the branch of the 
 subject with which we are now engaged, and the 
 relations between esoteric Buddhism and Tibet, 
 which cannot be examined too closely by any one 
 who desires an exhaustive comprehension of Buddh- 
 ism in its real signification. 
 
 " The regular system," we read, " of the Lamaic 
 incarnations of -' Sangyas' (or Buddha), began with 
 Tsong-kha-pa. This reformer is not the incarnation 
 of one of the five celestial Dhyans or heavenly 
 Buddhas, as is generally supposed, said to have been 
 created by Sakya Muni after he had risen to 
 Nirvana, but that of Amita, one of the Chinese 
 names for Buddha. The records preserved in the 
 Gon-pa (lamasery) of Tda-shi Hlum-po (spelt by 
 the English Teshu Lumbo) show that Sangyas in- 
 carnated himself ia Tsong-kha-pa, in consequence of 
 the great degradation his doctrines had fallen into. 
 Until then there had been no other incarnations 
 than those of the five celestial Buddhas, and of 
 
BUDDHA. 157 
 
 their Buddhisatvas, each of tlie former having 
 created (read overshadowed with his spiritual wis- 
 dom) five of the last named It was'hecause, 
 
 among many other reforms, Tsong-kha-pa forhade 
 necromancy (which is practised to this day with the 
 most disgusting rites, by the Bhons — ^the abo- 
 rigines of Tibet, with whom the Red Caps or 
 Shammars had always fraternized) that the latter 
 resisted his authority. This act was followed by a 
 split between the two sects. Separating entirely 
 from the Gyalukpas, the Dugpas (Red Caps), from 
 the first in a great minority, settled in various parts 
 of Tibet, chiefly its borderlands, and principally in 
 Nepaul and Bhootan. But, while they retained a 
 sort of independence at the monastery of Sakia- 
 Djong, the Tibetan residence of their spiritual (?) 
 chief, Gong-sso Rimbo-chay, the Bhootanese have 
 been from their beginning the tributaries and vassals 
 of the Dalai Lamas. 
 
 " The Tda-shi Lamas were always more powerful 
 and more highly considered than the Dalai Lamas. 
 The latter are the creation of the Tda-shi Lama, 
 Nabang-lob-sang, the sixth incarnation of Tsong-kha- 
 pa, himself an incarnation of Aniitabha or Buddha." 
 
 Several writers on Buddhism have entertained a 
 theory, which Mr. Clements Llarkham formulates 
 very fully in his " Narrative of the ^Mission of 
 George Bogle to Tibet,'^ that whereas the original 
 Scriptures of Buddhism were taken to Ceylon by the 
 son of Asoka, the Buddhism, which found its way 
 into Tibet from India and China, was gradually 
 overlaid with a mass of dogma and metaphysical 
 speculation. And Professor JNIax ^liiller says : — 
 
iS8 ESOTERIC BUDDHISM. 
 
 "Themost important element in the Buddhist reform 
 has always been its social and moral code, not its 
 metaphysical theories. That moral code, taken by 
 itself, is one of the most perfect which the 
 world has ever known ; and it was this blessing 
 that the introduction of Buddhism brought Into 
 Tibet." 
 
 " The blessing," says the authoritative article in 
 the TheosopTiist, from which I have just been quo- 
 ting, " has remained and spread all over the country, 
 there being no kinder, purer-minded, more simple, 
 or sin-fearing nation than the Tibetans. But for 
 all that,.the popular lamaism, when compared with the 
 real esoteric, or Arahat Buddhism of Tibet, offers a 
 contrast as great as the snow trodden along a road 
 in the valley, to the pure and undefiled mass which 
 glitters on the top of a high mountain peak." 
 
 The fact is that Ceylon is saturated with exoteric, 
 and Tibet with esoteric. Buddhism. Ceylon concerns 
 itself merely or mainly with the morals, Tibet, or 
 rather the adepts of Tibet, with the science, of 
 Buddhism. 
 
 These explanations constitute but a sketch of the 
 whole position. I do not possess the arguments 
 nor the literary leisure which would be required for 
 its amplification into a finished picture of the 
 relations which really subsist between the inner 
 principles of Hinduism and those of Buddhism. 
 And I am quite alive to the possibility that many 
 learned and painstaking students of the subject 
 will have formed, as the consequences of prolonged 
 and erudite research, conclusions with which the 
 explanations I am now enabled to give may seem at 
 
BUDDHA. 159 
 
 first sight to conflict. But none the less are these 
 explanations directly gathered from authorities to 
 whom the subject is no less familiar in its scholarly 
 than in its esoteric aspect. And their inner know- 
 ledge throws a light upon the whole position which 
 wholly exempts them from the danger of miscon- 
 struing texts and mistaking the bearings of obscure 
 symbology. To know when Gautama Buddha was 
 horn, what is recorded of his .teaching, and what 
 popular legends have gathered round his biography, 
 is to know next to nothing of the real Buddha, 
 so much greater than either the historical moral 
 teacher, or the fantastic demi-god of tradition. 
 And it is only when vre have comprehended the 
 link between Buddhism and Brahminism that the 
 greatness of the esoteric doctrine rises into its true- 
 proportions. 
 
CHAPTER X. 
 
 NIRVANA. 
 
 A COMPLETE assimilation of esoteric teaching up to 
 the point we have now reached will enable us to 
 approach the consideration of the subject which 
 exoteric writers on Buddhism have generally treated 
 as the doctrinal starting-point of that religion. 
 
 HithertOj for want of any better method of 
 seeking out the true meaning of Nirvana, Buddhist 
 scholars have generally picked the word to pieces, 
 and examined its roots and fragments. One might 
 as hopefully seek to ascertain the smell of a flower 
 by dissecting the paper on which its picture was 
 painted. It is difficult for minds schooled in the 
 intellectual processes of physical research — as all 
 our Western nineteenth-century minds are, directly 
 or indirectly — to comprehend the first spiritual 
 state above this life, that of Devachan. Such 
 conditions of existence are but partly for the under- 
 standing, a higher faculty must be employed to 
 realize them, and all the more is it impossible to 
 force their meaning upon another mind by words. 
 It is by first awakening that higher faculty in his 
 pupil, and then putting the pupil in a position to 
 observe for himself, that the regular occult teacher 
 proceeds in such a matter. 
 
NIRVANA. i6i 
 
 Now there are the usual seven states of Deva- 
 chan, suited to the different degrees of spiritual 
 enlightenment -which the various candidates for that 
 condition may obtain; there are rupa and arwpa 
 locas in Devachan — that is to say, states which take 
 (subjective) consciousness of form, and states which 
 transcend these again. And yet the highest Deva- 
 chanic state in arupa loca is not to be compared to 
 that wonderful condition of pure spirituality which 
 is spoken of as Nirvana. 
 
 In the ordinary course of Nature during a round, 
 when the spiritual monad has accomplished the 
 tremendous journey from the first planet to the 
 seventh, and has finished for the time being its exis- 
 tence there — finished all its multifarious existences 
 there, with their respective periods of Devachan 
 between each — the Ego passes into a spiritual con- 
 dition different from the Devachanie state, in which, 
 for periods of inconceivable duration it rests before 
 resuming its circuit of the worlds. That condition 
 may be regarded as the Devachan of its Devachanie 
 states — a sort of review thereof— a superior state 
 to those reviewed, just as the Devachanie state 
 belonging to any one existence on earth is a 
 superior state to that of the half-developed spiritual 
 aspirations or impulses of affection of the earth-life. 
 That period — that intercyclic period of extraordi- 
 nary exaltation, as compared to any that have gone 
 before, as compared even with the subjective con- 
 ditions of the planets in the ascending arc, so 
 greatly superior to our own as these are — is spoken 
 of in esoteric science as a state of partial 
 Nirvana. Carrying on imagination through im- 
 
 3X 
 
162^ ESOTERIC BUDDHISM. 
 
 measurable vistas of the future, we must next con- 
 ceive ourselves approaching the period which would 
 correspond to the intercyclic period of the seventh 
 round of humanity, in which men have become as 
 gods. The very last most elevated and glorious 
 of the objective lives having been completed, the 
 perfected spiritual being reaches a condition in 
 which a complete recollection of all lives lived at 
 any time in the past returns to him. He can look 
 back over the curious masquerade of objective 
 existences, as it will seem to him then, over the 
 minutest details of any of these earth-lives among 
 the number through which he has passed, and can 
 take cognisance of them and of all things with 
 which they were in any way associated, for in 
 regard to this planetary chain he has reached 
 omniscience. This supreme development of indi- 
 viduality is the great reward which Nature reserves 
 not only for those who secure it prematurely, so to 
 speak, by the relatively brief, but desperate and 
 terrible struggles which lead to Adeptship, but also 
 for all who by the distinct preponderance of good 
 over evil iu the character of the whole series of 
 their incarnations, have passed through the valley 
 of the shadow of death iu the middle of the fifth 
 round, and have worked their way up to it in the 
 sixth and seventh rounds. 
 
 This sublimely blessed state is spoken of in 
 esoteric science as the threshold of Nirvana. 
 
 Is it worth while to go any further in speculation 
 as to \Ahat follows? One may be told that no 
 state of individual consciousness, even though but 
 a phase of feeling already identified in a large 
 
NIRVANA. 163 
 
 measure with the general consciousness on that 
 level of existence^ can be equal in spiritual elevation 
 to absolute consciousness in which all sense of 
 individuality is merged in the "whole. We may 
 use such phrases as intellectual counters, but for 
 no ordinary mind — dominated by its physical brain 
 and brain-born intellect — can they have a living 
 signification. 
 
 All that words can convey is that Nirvana is a 
 sublime state of conscious rest in omniscience. 
 It would be ludicrous, after all that has gone before, 
 to turn to the various discussions which have been 
 carried on by students of exoteric Buddhism as to 
 whether Nirvana does or does not mean annihilation. 
 Worldly similes fall short of indicating the feeling 
 with which the graduates of esoteric science regard 
 such a question. Does the last penalty of the law 
 mean the highest honour of the peerage ? Is a 
 wooden spoon the emblem of the most illustrious 
 pi'c-emineuce in learning? Such questions as 
 these but faintly symbolize the extravagance 
 of the question whether Nirvana is held by 
 Buddhism to be equivalent to annihilation. And 
 in some, to us inconceivable, way the state 
 of para-Nirvana is spoken of as immeasurably 
 higher than that of Nirvana. I do not pretend 
 mvself to attach any meaning to the statement, but 
 it may serve to show to what a very transcendental 
 realm of thought the subject belongs. 
 
 A great deal of confusion of mind respecting 
 Nirvana has arisen from statements made concern- 
 ing Buddha. He is said to have attained Nirvana 
 while on Earth; he is also said to have foregone 
 
 M 2 
 
1 64 ESOTERIC BUDDHISM. 
 
 Nirvana in order to submit to renewed incarnations 
 for the good of humanity. The two statements are 
 quite reconcilable. As a great adept, Buddha 
 naturally attained to that which is the great achieve- 
 ment of adeptship on earth, — the passing of his 
 own Ego-spirit into the ineffable condition of Nir- 
 vana. Let it not be supposed that for any adept 
 such a passage is one that can be lightly under- 
 taken. Only stray hints about the nature of this 
 great mystery have reached me, but putting these 
 together I believe I am right in saying that the 
 achievement in question is one which only some of 
 the high initiates are qualified to attempt, which 
 exacts a total suspension of animation in the body 
 for periods of time compared to which the longest, 
 cataleptic trances known to ordinary science are 
 insignificant; the protection of the physical frame 
 from natural decay during this period by means 
 which the resources of occult science are strained 
 to accomplish, and withal it is a process involving 
 a double risk to the continued earthly life of the 
 person who undertakes it. One of these risks is the 
 doubt whether when once Nirvana is attained the 
 Ego will be willing to return. That the return will 
 be a terrible effort and sacrifice is certain, and will 
 only be prompted by the most devoted attachment, 
 on the part of the spiritual traveller, to the idea of 
 duty in its purest abstraction. The second great 
 risk is that allowing the sense of duty to predomi- 
 nate over the temptation to stay, a temptation be 
 it remembered that is not weakened by the notion 
 that any conceivable penalty can attach to it — even 
 then it is always doubtful whether the traveller will 
 
NIRVANA. 165 
 
 be able to return. In spite of all this, however, 
 there have been many other adepts besides Buddha 
 who have made the ^eat passage, and for whom 
 those • about them at such times have said, the 
 return to their prison of ignoble flesh, — though so 
 noble ex hypothesi compared to most such tene- 
 ments, — has left them paralyzed with depression for 
 weeks. To begin the weary round of physical life 
 again, to stoop to earth after having been in Nir- 
 vana, is too dreadful a collapse. 
 
 Buddha's renunciation was in some inexplicable 
 manner greater again, because he not merely 
 returned from Nirvana for duty's sake, to finish 
 the earth-life in which he was engaged as Gautama 
 Buddha, but when all the claims of duty had been 
 fully satisfied, and his right of passage into 
 Nirvana, for incalculable aeons entirely earned 
 under the most enlarged view of his earthly 
 mission, he gave up that reward, or rather post- 
 poned it for an indefinite period, to undertake a 
 supererogatory series of incarnations, for the sake 
 of humanity at large. How is humanity being 
 benefited by this renunciation? it maybe asked. 
 But the question can only be suggested in reality 
 by that deep-seated habit, we have most of us 
 acquired, of estimating benefit by a physical stan- 
 dard, and even in regard to this standard of taking 
 very short views of human affairs. No one will 
 have followed me through the foregoing chapter 
 on the Progress of Humanity, without perceiving 
 what kind of benefit it would be that Buddha 
 would wish to confer on men. . That which is 
 necessarily for him the great question in regard to 
 
i66 ESOTERIC BUDDHISM. 
 
 humanity, is how to help as many people as 
 possible across the great critical period of the fifth 
 round. ' 
 
 Until that time everything is a mere preparation 
 for the supreme struggle, in the estimation of 
 an adept, all the more of a Buddha. The material 
 welfare' of the existing generation is not even as 
 dust in the balance in sucli a calculation, the 
 only thing of importance at present is, to culti- 
 vate those tendencies in mankind which may 
 launch as many Egos as possible upon such a 
 Karmic path that the growth of their spirituality 
 in future births wiU be promoted. Certainly it is 
 the fixed conviction of esoteric teachers — of the 
 adept co-workers with Buddha — that the very pro- 
 cess of cultivating such spirituality wiU immensely 
 reduce the sum of even transitory human sorrow. 
 And the happiness of mankind, even in any one 
 generation only, is by no means a matter on which 
 esoteric science looks with indifference. So the 
 esoteric policy is not to be considered as something 
 so hopelessly up in the air that it will never con- 
 cern any of us who are living now. But there are 
 seasons of good and bad harvest for wheat and 
 barley, and so also for the desired growth of 
 spirituality amongst men ; and in Europe, at all 
 events, going by the experience of former great 
 races, at periods of development corresponding to 
 that of our own now, the great present uprush of 
 intelligence in the direction of physical and mate- 
 rial progress, is not likely to bring on a season of 
 good harvests for progress of the other kind. For 
 the moment the best chance of doing good in conn- 
 
NIRVANA. 167 
 
 tries where the uprush referred to is most marked, 
 is held to lie ia the possibility that the importance 
 of spirituality may come to be perceived by 
 intellect, even in advance of being felt, if the atten- 
 tion of that keen though unsympathetic tribunal 
 can but be secured. Any success in that direction 
 to which these explanations may conduce, will 
 justify the views of those — ^but a minority — among 
 the esoteric guardians of humanity who have 
 conceived that it is worth while to have them 
 made. 
 
 So Nirvana is truly the keynote of esoteric 
 Buddhism, as of the hitherto rather misdirected 
 studies of external scholars. The great end of the 
 whole stupendous evolution of humanity, is to 
 cultivate human souls so that they shall be ultimately 
 fit for that as yet inconceivable condition. The 
 great triumph of the present race of planetary spirits 
 who have reached that condition themselves, will 
 be to draw thither as many more Egos as possible. 
 We are far as yet from the era at which we may be in 
 serious danger of disqualifying ourselves definitively 
 for such progress, but it is not too soon even now 
 to begin the great process of qualificatien, all th 
 more as the Karma which will propagate itself 
 through successive lives in that direction, will carry 
 its own reward with it, so that an enlightened pursuit 
 of our highest interests, in the very remote future, 
 win coincide with the pursuit of our immediate 
 welfare in -the next Devachanic period, and the next 
 rebirth. - 
 
 Will it be argued that if the cultivation of 
 spirituality is the great purpose to be followed, it 
 
i68 ESOTERIC BUDDHISM. 
 
 matters little whether men pursue it along one 
 religious pathway or another. This is the mistake 
 which, as explained in a former chapter, Buddha as 
 Sankaracharya set himself especially to combat — viz., 
 the early Hindu helief that moksha can be attained 
 by bhahti irrespective of gnyanam — that is, that sal- 
 vation is obtainable by devout practices irrespective 
 of knowledge of eternal truth. The sort of salvation 
 we are talking about now, is not escape from a 
 penalty to be achieved by cajoling a celestial 
 potentate — it is a positive and not a negative 
 achievement — the ascent into regions of spiritual 
 elevation so exalted that the candidate aiming at 
 them, is claiming that which we ordinarily describe 
 as omniscience. Surely it is plain, from the way 
 Nature habitually works, that under no circum- 
 stances will a time ever come when a person, 
 merely by reason of having been good, will suddenly 
 become wise. The supreme goodness and wisdom of 
 the sixth round man, who once becoming that, will 
 assimilate by degrees the attributes of divinity 
 itself, can only be grown by degrees themselves, 
 and goodness alone, associated as we so often find it 
 with the most grotesque religious beliefs, cannot 
 conduct a man to more than Devachanic periods of 
 devout but unintelligent rapture, and in the end, if 
 similar conditions are reproduced through many 
 existences, to some painless extinction of individuality 
 at the great crisis. 
 
 It is by a steady pursuit of, and desire for, real 
 spiritual truth, not by an idle, however well-meaning 
 acquiescence in the fashionable dogmas of the 
 nearest church, that men launch their souls into 
 
NIRVANA. 169. 
 
 the subjective state, prepared to imbibe real Jinow- 
 ledge from the latent omniscience of their own sixth 
 principles, and' to reincarnate in due time with 
 impulses in the same direction. Nothing can pro- 
 duce more disastrous effects on human progress a» 
 regards the destiny of individuals, than the very 
 prevalent notion that one religion, followed out in a 
 pious spirit, is as good as another, and that if such 
 and such doctrines are perhaps absurd •when you 
 look into them, the great majority of good people 
 ■will never think of their absurdity, but will recite 
 them in a blamelessly devoted attitude of mind. 
 One religion is by no means as good as another, 
 even if all were productive of equally blameless 
 lives. But I prefer to avoid all criticism of specific 
 faiths, leaving this volume a simple and inoffensive 
 statement of the real inner doctrines of the one 
 great religion of the world which — presenting as it 
 does in its external aspects a bloodless and innocent 
 record — has thus been really productive of blame- 
 less lives throughout its whole existence. Moreover, 
 it would not be by a servile acceptance even of its 
 doctrines that the development of true spirituality 
 is to be cultivated. It is by the disposition to seek 
 truth, to test and examine all which presents itself 
 as claiming belief, that the great result is to be 
 brought about. In the East, such a resolution in 
 the highest degree leads to chelaship, to the pursuit 
 of truth, knowledge, by the development of inner 
 faculties by means of which it may be cognized 
 with certainty. In the West, the realm of intellect, 
 as the world is mapped out at present, truth un- 
 fortunately can only be pursued and hunted out 
 
170 ESOTERIC BUDDHISM. 
 
 with tte help of many words and much wrangling 
 •and disputation. But at all events it may be 
 hunted, and, if it is not finally captured, the chase 
 on the part of the hunters will hare engendered 
 instincts that will propagate themselves and lead, to 
 results hereafter. 
 
CHAPTER XL 
 
 THE UNIVERSE. 
 
 In all Oriental literature bearing on the constitu- 
 tion of the cosmos, frequent reference is made to the 
 days and the nights of Brahma j the inbreathings 
 and the outbreathings of the creative principlCj the 
 periods of manvantara,* and the periods of pralaya. 
 This idea runs into various Eastern mythologies, 
 but in its symbolical aspects we need not follow it 
 here. The process in Nature to which it refers is 
 of course the alternate succession of activity and 
 repose that is observable at every step of the great 
 ascent from the infinitely small to the infinitely 
 great. Man has a manvantara and pralaya every 
 four- and -twenty hours, his periods of waking and 
 sleeping j vegetation follows the same rule from 
 year to year as it subsides and revives with the 
 seasons. The world too has its manvantaras and 
 pralayas, when the tide- wave of humanity 
 approaches its shore, runs through the evolution of 
 its seven races, and ebbs away again, and such a 
 manvantara has been treated by most exoteric 
 religions as the whole cycle of eternity. 
 
 The major manvantara of our planetary chain is 
 that which comes to an end when the last Dhyan 
 
 * As transliterated into English, this word may be written 
 either manwantara or manvantara ; and the proper pronuncia- 
 tion is something between the two, with the accent on the 
 second syllable. 
 
172 ESOTERIC BUDDHISM. 
 
 Chohan of the seventh round of perfected humanity 
 passes into Nirvana. And the expression has thus 
 to be regarded as one of considerable elasticity. It 
 may be said indeed to have infinite elasticity, and 
 that is one explanation of the confusion -which has 
 reigned in all treatises on Eastern religions in their 
 popular aspects. All the root-words transferred to 
 popular literature from the secret doctrine have a 
 seven-fold significance at least, for the initiate, while 
 the uninitiated reader, naturally supposing that one 
 word means one thing, and trying always to clear 
 up its meaning by collating its various applications, 
 and striking an average, gets into the most hopeless 
 embarrassment. 
 
 The planetary chain with which we are con- 
 cerned is not the only one which has our sun as its 
 centre. As there are other planets besides the 
 Earth in our chain, so there are other chains 
 besides this in our solar system. There are seven 
 such, and there comes a time when all these go into 
 pralaya together. This is spoken of as a solar 
 pralaya, and within the interval between two such 
 pralayas, the vast solar manvantara covers seven 
 pralayas and manvantaras of our — and each 
 other — planetary chain. Thought is baffled, say 
 even the adepts, in speculating as to how many 
 of our solar pralayas must come before the great 
 cosmic night in which the whole universe, in its 
 collective enormity, obeys what is manifestly the 
 universal law of activity and repose, and with all 
 its myriad systems passes itself into pralaya. But 
 even that tremendous result, says esoteric science, 
 must surely come. 
 
THE UNIVERSE. 173 
 
 After tte pralaya of a single planetary chain 
 there is no necessity for a recommencement of 
 evolutionary activity absolutely de novo. There is 
 only a resumption of arrested activity. The vege- 
 table and animal kingdoms^ which at the end of the 
 last corresponding manvantara had reached only a 
 partial development, are not destroyed. Their life 
 or vital energy passes through a night, or period of 
 rest ; they also have, so to speak, a Nirvana of their 
 own, as why should they not, these foetal and 
 infant entities ? They are all like ourselves, be- 
 gotten of the one element. As we have our Dhyan 
 Chohans, so have they in their several kingdoms, 
 elemental guardians, and are as well taken care of 
 in the mass as humanity is in the mass. The one 
 element not only fills space and is space, but inter- 
 penetrates every atom of cosmic matter. 
 
 TVhen, however, the hour of the solar pralaya 
 strikes, though the process of man's advance on his 
 last seventh round is precisely the same as usual, 
 each planet, instead of merely passing out of the 
 visible into the invisible, as he quits it in turn, is an- 
 nihilated. With the beginning of the seventh round 
 of the seventh planetary chain manvantara, every 
 kingdom having now reached its last cycle, there 
 remains on each planet, after the exit of man, merely 
 the maya of once living and existing forms. With 
 every step he takes on the descending and ascending 
 arcs, as he moves on from globe to globe the planet 
 left behind becomes an empty chrysaloidal case. 
 At his departure there is an outflow from every 
 kingdom of its entities. Waiting to pass into higher 
 forms in due time, they are nevertheless liberated. 
 
174 ESOTERIC BUDDHISM. 
 
 and to the day of the next evolution, they will rest 
 in their lethargic sleep in space^ until brought into 
 life again at the new solar mauvantara. The old 
 elementals will rest till they are called on to become 
 in their turn the bodies of mineral, vegetable, and 
 animal entities on another and a higher chain of 
 globes on their way to become human entities, 
 while the germinal entities of the lowest forms — 
 and at that time there will remain but few of such 
 — ^will hang in space like drops of water suddenly 
 turned into icicles. They will thaw at the first hot 
 breath of the new solar manvantara, and form the 
 soul of the future globes. The slow development 
 of the vegetable kingdom, up to the period we are 
 now dealing with, will have been provided for by 
 the longer interplanetary rest of man. When the 
 solar pralaya comes, the whole purified humanity 
 merges into Nirvana, and from that intersolar 
 Nirvana will be reborn in the higher systems. The 
 strings of worlds are destroyed, and vanish like a 
 shadow from the wall when the light is extinguished. 
 " We have every indication,"' say the adepts, "that at 
 this very moment such a solar pralaya is taking place, 
 while there are two minor ones ending somewhere." 
 At the beginning of the solar manvantara the 
 hitherto subjective elements o£ the material worlds, 
 now scattered in cosmic dust, receiving their im- 
 pulse from the new Dhyau Chohans of the new solar 
 system (the highest of the old ones having gone 
 higher) will form into primordial ripples of life, and 
 separating into diflFerentiating centres of activity, 
 combine in a graduated scale of seven stages of 
 evolution. Like every other orb of space, our earth 
 
THE UNIVERSE. 175, 
 
 has, before obtaining its ultimate materiality, to 
 pass through a gamut of seven stages of density. 
 Nothing in this world now can give us an idea of 
 what that ultimate stage of materiality is like. 
 The French astronomer Flammarion,-in a book 
 called La Hesurrection et la Fin des Mondes, has 
 approached a conception of this ultimate materiality. 
 The facts are, I am informed, with slight modifica- 
 tions, much as he surmises. In consequence of 
 what he treats as secular refrigeration, but which 
 more truly is old age and loss of vital power, the 
 solidification and desiccation of the earth at last 
 reaches a point when the whole globe becomes a 
 relaxed conglomerate; Its period of child-bearing 
 has gone by; its progeny are all nurtured; its 
 term of life ■ is finished. Hence its constituent 
 masses cease to obey those laws of cohesion and 
 aggregation which held them together. And be- 
 coming like a corpse, which abandoned to the work 
 of destruction, leaves each molecule composing it 
 free to separate itself from the body, and "obey in 
 future the sway of new influences, ''the attraction 
 of the moon,'' suggests M. Flammarion, "would 
 itself undertake the task of demolition by pro- 
 ducing a tidal wave of earth particles instead of 
 an aqueous tide." This last idea must not be 
 regarded as countenanced by occult science except 
 so far as it may serve to illustrate the loss of mole- 
 cular cohesion iu the material of the earth. 
 
 Occult physics pass fairly into the region of 
 metaphysics, if we seek to obtain some indication 
 of the way in which evolution recommences after a 
 universal pralaya. 
 
176 ESOTERIC BUDDHISM. 
 
 The one eternal, imperishable thing in the uni- 
 verse which universal pralayas themselves pass over 
 without destroying, is that which may be regarded 
 indifferently as space, duration, matter or motion ; 
 not as something having these four attributes but 
 as something which is these four things at once, 
 and always. And evolution takes its rise in the 
 atomic polarity which motion engenders. In 
 cosmogony the positive and the negative, or the 
 active and passive, forces correspond to the 
 male and female principles. The spiritual eflBux 
 enters into the veil of cosmic matter; the active is 
 attracted by the passive principle, and if we may 
 here assist imagination by having recourse to 
 old occult symbology — the great Nag — the serpent 
 emblem of eternity, attracts its tail to its mouth, 
 forming thereby the circle of eternity, or rather 
 cycles in eternity. The one and chief attribute 
 of the universal spiritual principle, the uncon- 
 scious but ever active life giver is to expand 
 and shed ; that of the universal material principle 
 is to gather in and fecundate. Unconscious and 
 non-existing when separate, they become conscious- 
 ness and life when brought together. The word 
 Brahma comes from the Sanscrit root hrih, to 
 expand, grow, or fructify, esoteric cosmogony being 
 but the vivifying expansive force of Nature in its 
 eternal evolution. No one expression can have 
 contributed more to mislead the human mind in 
 basic speculation concerning the origin of things 
 than the word " creation." Talk of creation and 
 we are continually butting against the facts. But 
 once realize that our planet and ourselves are no 
 
THE UNIVERSE. 177 
 
 more creations than an iceberg, but states of being 
 for a given time — that their present appearance, 
 geological and anthropological, are transitory and 
 but a condition concomitant of that stage of evolu- 
 tion at which they have arrived — ^and the way has 
 been prepared for correct thinking. Then we are 
 enabled to see what is meant by the one and only 
 principle or element in the universe, and by the 
 treatment of that element as androgynous ; also by 
 the proclamation of Hindu philosophy that all 
 things are but Maya — ^transitory states — except 
 the one element which rests during the maha- 
 pralayas only — the nights of Brahma. 
 
 Perhaps we have now plunged deeply enough 
 into the fathomless mystery of the great First Cause. 
 It is no paradox to say that, simply by reason o£ 
 ignorance, do ordinary theologians thint they kno^v 
 so much about God. And it is no exaggera- 
 tion to say that the wondrously endowed repre- 
 sentatives of occult science, whose mortal nature 
 has been so far elevated and purified that their 
 perceptions range over other worlds and other 
 states of existence, and commune directly with 
 beings as much greater than ordinary mankind, as 
 man is greater than the insects of the field, it is 
 the mere truth that they never occupy themselves 
 at all with any conception remotely resembling the 
 God of churches and creeds. Within the limits of 
 the solar system, the mortal adept knows, of his 
 own knowledge, that all things are accounted for by 
 law, working on matter in its diverse forms, plus 
 the guiding and modifying influence of the highest 
 intelligences associated with the solar system, the 
 
 N 
 
i7S ESOTERIC BUDDHrSM. 
 
 Dhyan Chohans, the perfected humanity of the last 
 preceding manvantara. These Dhyan Chohans, or 
 Planetary Spirits, on whose nature it is almost 
 fruitless to ponder until one can at least realize the 
 nature of disembodied existence in one's own case, 
 impart to the reawakening worlds at the end of a 
 planetary chain pralaya, such impulses that evolu- 
 tion feels them throughout its whole progress. The 
 limits of Nature's great law restrain their action. 
 They cannot say, let there be paradise throughout 
 space, let all men be born supremely wise and 
 good ; they can only work through the principle of 
 evolution, and they cannot deny to any man who 
 is to be invested with the potentiality of develop- 
 ment himself into a Dhyan Chohan, the right to do 
 evil if he prefers that to good. Nor can they 
 prevent evil, if done, from producing suffering. 
 Objective life is the soil in which the life-germs 
 are planted ; spiritual existence (the expression 
 being used, remember, in contrast merely to grossly 
 material existence) is the flower to be ultimately 
 obtained. But the human germ is something 
 more than a flower-seed; it has liberty of choice 
 in regard to growing up or growing down, and 
 it could not be developed without such liberty 
 being exercised by the plant. This is the 
 necessity of evil. But within the limits that 
 logical necessity prescribes, the Dhyan Chohan 
 impresses his conceptions upon the evolutionary 
 tide, and comprehends the origin of all that he 
 beholds. 
 
 Surely as we ponder in this way over the magni- 
 tude of the cyclic evolution with which esoteric 
 
THE UNIVERSE. 179 
 
 science is in this way engaged, it seems reasonable 
 to postpone considerations as to the origin of the 
 "whole cosmos. The ordinary man in this earth- 
 life, with certainly some hundred many earth-lives 
 to come, and then very mnch many important inter- 
 incarnation periods (more important, that is, as 
 regards duration and the prospect of happiness or 
 sorrow) also in prospect, may surely be most wisely 
 occupied with the inquiries whose issue will affect 
 practical results, than with speculation in which he 
 is practically quite uninterested. Of course, from 
 the point of view of religious speculation resting on 
 no positive knowledge of anything beyond this life, 
 nothing can be more important or more highly 
 practical than conjectures as to the attributes and 
 probable intentions of the personal, terrible Je- 
 hovah pictured as an omnipotent tribunal into 
 whose presence the soul at its death is to be 
 introduced for judgment. But scientific know- 
 ledge of spiritual things throws back the day of 
 judgment into a very dim perspective, the inter- 
 vening period being filled with activity of all kinds. 
 jMoreover, it shows mankind that certainly, for 
 millions and millions of centuries to come, it will 
 not be confronted with any judge at all, other than 
 that all pervading judge, that Seventh Principle, or 
 Universal Spirit which exists everywhere, and, 
 operating on matter, provokes the existence of man 
 himself, and the world in which he lives, and the 
 future conditions towards which he is pressing. 
 The Seventh Principle, undefinable, incompre- 
 hensible for us at our present stage of enlighten- 
 ment, is of course, the only God recognized by 
 
 n2 
 
i8o ESOTERIC BUDDHISM. 
 
 esoteric knowledge, and no personification of this 
 can be otherwise than symbolical. 
 
 And yet in trnth, esoteric knowledge, giving life 
 and reality to ancient symbolism in one direction, 
 as often as it conflicts with modern dogma in 
 the other, shows us how far from absolutely fabu- 
 lous are even the most anthropomorphic notions of 
 Deity associated by exoteric tradition with the 
 beginning of the world. The Planetary Spirit, 
 actually incarnated among men in the first round, 
 was the prototype of personal deity in aU subse- 
 quent developments of the idea. The mistake 
 made by uninstructed men in dealing with the 
 idea is merely one of degree. The personal God 
 of an insignificant minor manvantara has been 
 taken for the creator of the whole cosmos, a most 
 natural mistake for people forced, by knowing no 
 more of human destiny than was included in one 
 objective incarnati()n, to suppose that all beyond 
 was a homogenous spiritual future. The God of 
 this life, of course, for them, was the God of all 
 lives and worlds and periods. 
 
 The reader will not misunderstand me, I trust, 
 to mean that esoteric science regards the Planetary 
 Spirit of the first round as a god. As I say, it is 
 concerned with the working of Nature iu an im- 
 measurable space, from an immeasurable past, and 
 all through immeasurable future. The enormous areas 
 of time and space in which our solar system operates 
 is e.'cplorable by the mortal adepts of esoteric science. 
 Within those limits they know all that takes place, 
 and how it takes place, and they know that every 
 thing is accounted for by the constructive will of the 
 
THE UNIVERSE. i8i 
 
 collective host of the Planetary Spirits, operating 
 under the law of evolution that pervades all Nature. 
 They commune with these Planetary Spirits and 
 learn from them that the law of this, is the law of 
 other solar systems as well, into the regions of which 
 the perceptive faculties of the Planetary Spirits can 
 plunge, as the perceptive faculties of the adepts them- 
 selves can plunge, into the life of other planets of this 
 chain. The law of alternating activity and repose is 
 operating universally ; . for the whole cosmos, even 
 though at unthinkable intervals, pralaya must suc- 
 ceed manvantara, and manvantara, pralaya. 
 
 Will any one ask to what end does this eternal 
 succession -n ork? It is better to confine the question 
 to a single system, and ask to what end does the ori- 
 ginal nebula arrange itself in planetary vortices of 
 evolution, and develope worlds in which the universal 
 spirit, reverberating through matter, produces form 
 and life and those higher states of matter in which 
 that which we call subjective or spiritual existence 
 is provided for. Surely it is end enough to satisfy 
 any reasonable mind, that such sublimely perfected 
 beings as the Planetary Spirits themselves come 
 thus into existence, and live a conscious life of 
 supreme knowledge and felicity, through vistas of 
 time which are equivalent to all we can imagine of 
 eternity. Into this unutterable greatness every living 
 thing has the opportunity of passing ultimately. 
 The Spirit which is in every animated form, and 
 which has even worked up into these from forms 
 we are generally in the habit of calling inanimate, 
 will slowly but certainly progress onwards until the 
 working of its untiring influence in matter has 
 
i82 ESOTERIC BUDDHISM. 
 
 evolved a human soul. It does not follow that the 
 plants and animals around us have any principle 
 evolved in them as yet which will assume a human 
 form in the course of the present manvantara ; hut 
 though the course of an incomplete evolution may be 
 suspended by a period of natural repose, it is not 
 rendered abortive. Eventually every spiritual 
 monad — itself a sinless unconscious principle, will 
 work through conscious forms on lower levels, until 
 these, throwing off one after another higher and 
 higher forms, will produce that in which the God- 
 like consciousness may be fully evoked. Certainly 
 it is not by reason of the grandeur of any human 
 conceptions as to what would be an adequate reason 
 for the existence of the universe, that such a con- 
 summation can appear an insufficient purpose, not 
 even if the final destiny of the planetary spirit 
 himself, after periods to which his development 
 from the mineral forms of primaeval worlds is but 
 a childhood in the recollection of the man, is to 
 merge his glorified individuality into that sum total 
 of all consciousness, which esoteric metaphysics 
 treat as absolute consciousness, which is non-con- 
 sciousness. These paradoxical expressions are 
 simply counters representing ideas that the human 
 mind is not qualified to apprehend, and it is waste 
 of time to haggle over them. 
 
 These considerations supply the key to esoteric 
 Buddhism, a more direct outcome of the universal 
 esoteric doctrine than any other popular religion, for 
 the effort in its construction has been to make men 
 love virtue for its own sake and for its good effect 
 on their future incarnations, not to keep them in 
 
THE UNIVERSE. a«3 
 
 •subjection, to any priestly system or dogma by 
 terrifying their fancy with the doctrine of a 
 personal judge waiting to try them for more than 
 their lives at their death. Mr. Lillie is mistaken, 
 -admirable as his intention has been, and Bympa- 
 thetic as his mind evidently is with the beautiful 
 morality and aspiration of Buddhism, in de- 
 ducing from its Temple ritual the notion of a Per- 
 sonal God. No such conception enters into the 
 ..great esoteric doctrine of Nature, of which this 
 volume has furnished an imperfect sketch. Nor 
 •even in reference to the farthest regions of the im- 
 ^mensity beyond our own planetary system, does the 
 adept exponent of the esoteric doctrine tolerate the 
 adoption of an agnostic attitude. It will not suffice 
 •for him to say — " as far as the elevated senses of 
 jplanetary spirits, whose cognition extends to the 
 •outermost limits of the starry heavens — as far as 
 their vision can extend Nature is self-sufficing ; as 
 to what may lie beyond we offer no hypothesis.^' 
 AVhat the adept really says on this head is, " The 
 ■universe is boundless, and it is a stultification of 
 thought to talk of any hypothesis setting in beyond 
 the boundless — on the other side of the limits of 
 the limitless." 
 
 That which antedates every manifestation 
 of the universe, and would lie beyond the 
 limit of manifestation, if such limits could ever be 
 found, is that which underlies the manifested 
 universe within our own purview — matter animated 
 by motion, its Parabrahm or Spirit. Matter, space, 
 motion, and duration, constitute one and the same 
 eternal substance of the universe. There is nothing 
 
1 84 ESOTERIC BUDDHISM. 
 
 else eternal absolutely. That is the first state of 
 matter^ itself perfectly uncognizable by physical 
 senseSj which deal Tvith manifested matter, another 
 state altogether. But though thus in one sense of 
 the word materialistic, the esoteric doctrine, as any 
 reader of the foregoing explanations will have seen^ 
 is as far from resembling the gross narrow-minded 
 conception of Nature^ which ordinarily goes by the- 
 name of Materialism, as the North Pole looks away 
 from the South. It stoops to Materialism, as it were, 
 to link its methods with the logic of that system, and 
 ascends to the highest realms of idealism to embrace- 
 and expound the most exalted aspirations of Spirit. 
 As it cannot be too frequently or earnestly repeated 
 — it is the union of Science with Religion — the- 
 bridge by which the most acute and cautious pur- 
 suers of experimental knowledge may cross over to- 
 the most enthusiastic devotee, by means of which 
 the most enthusiastic devotee may return to Earth 
 and yet keep Heaven still around him. 
 
CHAPTER XII, 
 
 THE DOCTRINE REVIEWED. 
 
 Long familiarity with the esoteric doctrine will 
 aloae give rise to a full perception of the manner 
 in which it harmonizes with facts of Nature such as 
 we are all in a position to observe. But something 
 may be done to indicate the correspondences that 
 may be traced between the whole body of teaching 
 now set forth, and the phenomena of the world 
 around us. 
 
 Beginning with the two great perplexities of 
 ordinary philosophy — the conflict between free-will 
 and predestination, and the origia of evil, it will 
 surely be recognized that the system of Nature 
 now explained, enables us to deal with those 
 problems more boldly than they have ever yet been 
 handled. Till now the most prudent thinkers 
 have been least disposed to profess that either by 
 the aid of metaphysics or religion could the 
 mystery of free-will and predestiuation be un- 
 ravelled. The tendency of thought has been to 
 relegate the whole enigma to the region of the 
 unknowable. And strange to say this has been 
 done contentedly by people who have been none 
 the less contented to accept as more than a pro- 
 visional hypothesis the religious doctrines whichi 
 
1 86 ESOTERIC BUDDHISM. 
 
 thus remained incapable of reconciliation •with some 
 of their own most obvious consequences. The 
 omniscience of a personal Creator ranging over the 
 future as well as the past, left man no room to exercise 
 the independent authority over his own destinies, 
 which nevertheless it was absolutely necessary 
 to allow him to exercise in order that the policy of 
 punishing or rewarding him for his acts in life 
 could be recognized as anything but the most 
 grotesque injustice. One great English philosopher, 
 frankly facing the embarrassment, declared in a 
 famous posthumous essay, that by reason of these 
 considerations, it was impossible that God could 
 be all-good and all-potent. People were free to 
 invest him logically with one or other of these 
 attributes, but not with both. The argument was 
 treated with the respect due to the great reputation 
 of its author, and put aside with the discretion 
 due to respect for orthodox tenets. 
 
 But the esoteric doctrine comes to our rescue in 
 this emergency. First of all it honestly takes into 
 account the insignificant size of this world com- 
 pared to the universe. This is a fact of Nature, 
 which the early Christian church feared with a 
 true instinct, and treated with the cruelty of ten'or. 
 The truth was denied, and its authors were tor-* 
 tured for many centuries. Established at last 
 beyoud even the authority of papal negations, 
 the Chiirch resorted to the " desperate expedient," 
 to quote Mr. Rhys David's phrase, of pretending 
 that it did not matter. 
 
 The pretence till now has been more successful 
 than its authors could have hoped. When they 
 
THE DOCTRINE REVIEWED. 187 
 
 dreaded astronomical discovery, they were crediting 
 the world at large with more remorseless logic than 
 it ultimately showed any inclination to employ. 
 People have been found willing as a rule to do that 
 which I have described Esoteric Buddhism as not 
 requiring us to doj to keep their science and their 
 religion in separate watertight compartments. So 
 long and so thoroughly has this principle been 
 worked upon, that it has finally ceased to be an 
 argument against the credibility of a religious 
 dogma to point out that it is impossible. But 
 when we establish a connection between our hitherto 
 divided reservoirs and require them to stand at the 
 same level, we cannot fail to see how the insignificance 
 of the earth's magnitude diminishes in a correspond- 
 ing proportion the plausibility of theories that re- 
 quire us to regard the details of our own lives as 
 part of the general stock of a universal Creator's 
 omniscience. On the contrary, it is unreasonable 
 to suppose that the creatures inhabiting one of the 
 smaller planets of one of the smaller suns in the 
 ocean of the universe, where suns are but water-drops 
 in the sea, are exempt in any way from the general 
 principle of government by law. But that principle 
 cannot co-exist with government by caprice^ which 
 'is an essential condition of such predestination as 
 •conventional discussions of the problems before us 
 associate with the use of the word. For, be it 
 observed that the predestination which conflicts with 
 free-willj is not the predestination of races, but indi- 
 vidual predestination, associated with the ideas of 
 divine grace or wrath. The predestination of races, 
 under laws analogous to those which control the 
 
i88 ESOTERIC BUDDHISM. 
 
 general tendency of any multitude of independent 
 chances^ is perfectly compatible with individual free 
 will, and thus it is that the esoteric doctrine recon- 
 ciles the long-standing contradiction of Nature. 
 Man has control over his own destiny within con- 
 stitutional limits, so to speak; he is perfectly free 
 to make use of his natural rights as far as they go,^ 
 and they go practically to infinity as far as he, the 
 individual unit, is concerned. But the average 
 human action, under given conditions, taking a vast 
 multiplicity of units into account, provides for the 
 unfailing evolution of the cycles which constitute 
 their collective destiny. 
 
 Individual predestination, it is true, may be as- 
 serted, not as a religious dogma having to do with 
 divine grace or wrath, but on purely metaphysical 
 grounds — that is to say, it may be argued that each 
 human creature is fundamentally, in infancy, subject 
 to the same influence by similar circumstances, and 
 that an adult life is thus merely the product or impres- 
 sion of all the circumstances which have influenced 
 such a life from the beginning, so that if those cir- 
 cumstances were known, the moral and intellectual 
 result would be known. By this train of reasoning 
 it can be made to appear that the circumstances 
 of each man's life may be theoretically knowable by 
 a sufficiently searching intelligence ; that hereditary 
 tendencies, for example, are but products of ante- 
 cedent circumstances entering into any given cal- 
 culation as a perturbation, but not the less calculable 
 on that account. This contention, however, is no 
 less in direct conflict with the consciousness of 
 humanity, than the religious dogma of individual 
 
THE DOCTRINE REVIEWED. 189 
 
 predestination. The sense of free-will is a factor 
 in the process which cannot be ignored, and the 
 free-will of which we are thus sensible is not a 
 mere automatic impulse like the twitching of a 
 dead frog's leg. The ordinary religious dogma 
 and the ordinary metaphysical argument both 
 require us to regard it in that light; but the 
 esoteric doctrine restores it to its true dignity, and 
 shows us the scope of its activity, the limits of its 
 sovereignty. It is sovereign over the individual 
 career, but impotent in presence of the cyclic law, 
 which, even so positive a philosopher as Draper 
 detects in human history — ^brief as the period is 
 which he is enabled to observe. And none the 
 less does that collateral quicksand of thought which 
 J. S. Mill discerned alongside the contradictions of 
 theology — the great question whether speculation 
 must work with the all-good or all-potent hypo- 
 thesis — finds its explanation in the system now 
 disclosed. Those great beings, the perfected efiBores- 
 cence of former humanity, who, though far from 
 constituting a supreme God, reign nevertheless in 
 a divine way over the destinies of our world, are 
 not only not omnipotent, but, great as they are, are 
 restricted as regards their action by comparatively 
 narrow limits. It would seem as if, when the stage 
 is, so to speak, prepared afresh for a new drama- of 
 life, they are able to introduce some improvements 
 into the action, derived from their own experience 
 in the drama with which they were concerned, 
 but are only capable as regards the main construc- 
 tion of the piece, of repeating that which has been 
 represented before. They can do on a large scale 
 
ipo ESOTERIC BUDDHISM. 
 
 what a gardener can do with dahlias on a small 
 one; he can evolve considerable impi'ovements in 
 form and colour, but his flowers^ however carefully 
 tended, will be dahlias still. 
 
 Is it nothing, one may ask in passing, in support 
 of the acceptability of the esoteric doctrine, that 
 natural analogies support it at every turn ? As it 
 is below so it is above, wrote the early occult philo- 
 sophers, the microcosm is a mirror of the macro- 
 cosm. All Nature lying within the sphere of our 
 physical observation verifies the rule, so far as that 
 limited area can exhibit any principles. The struc- 
 ture of lower animals is reproduced with modifica- 
 tions in higher animals, and in Man ; the fine fibres 
 of the leaf ramify like the branches of the tree, 
 and the microscope follows such ramifications, re- 
 peated beyond the range of the naked eye. The 
 dust-laden currents of rain-water by the roadside 
 deposit therein " sedimentary rocks''' in the puddles 
 they develope, just as the rivers do in the lakes 
 and the great waters of the world over the sea-bed. 
 The geological work of a pond and that of an ocean 
 difi'er merely in their scale, and it is only in scale 
 that the esoteric doctrine shows the sublimest laws 
 of Nature difi'eriug, in their jurisdiction over the 
 man and their jurisdiction over the planetary 
 family. As the children of each human genera- 
 tion are tended in infancy by their parents, and 
 grow up to tend another generation in their turn, 
 so in the ■whole humanity of the great manvantaric 
 periods, the men of one generation, grow to be the 
 Dhyan Chohans of the next, and then yield their 
 places in the ultimate progress of time to their 
 
THE DOCTRINE REVIEWED. 191 
 
 descendants and pass themselves to higher conditions 
 of existence. 
 
 Not less decisively than it answers the question 
 about free-will, does the esoteric doctrine deal with 
 the existence of evil. This subject has been dis- 
 cussed in its place in the preceding chapter on the 
 Progress of Humanity^ but the esoteric doctrine, it 
 ■will be seen, grapples with the great problem more 
 closely than by the mere enunciation of the way 
 human free-wdll, which it is the purpose of Nature 
 to grow, and cultivate into Dhyan Chohanship, 
 must by the hypothesis be free to develope evil 
 itself if it likes. So much for the broad principle 
 in operation, but the vay it works is traceable in 
 the present teaching as clearly as the principle 
 itself.' It -works through physical Karma, and 
 could not but -work that way except by a suspen- 
 sion of the invariable law that causes caunot but 
 produce effects. The objective man born into the 
 physical world is just as much the creation of the 
 person he last animated as the subjective man who 
 has in the interim been living the Devachanic 
 existence. The evil that men do lives after them, 
 in a more literal sense even than Shakespeare in- 
 tended by those words. It may be asked how can 
 the moral guilt of a man in one life cause him to 
 be born blind or crippled at a diiferent period of 
 the world^s history several thousand years later, of 
 parents with whom he has had, through his former 
 life, no lack of physical connexion whatever. But 
 the difiSculty is met by considering the operation 
 of affinities more easily than may be imagined at 
 the first glance. The blind or crippled child, as 
 
192 ESOTERIC BUDDHISM. 
 
 regards his physical frame, may have been the 
 potentiality rather than the product of local cir- 
 cumstances. But he would not have come into 
 existence unless there had been a spiritual monad 
 pressing forward for incarnation and bearing with 
 it a fifth principle (so much of a fifth principle as 
 is persistent, of coiirse) precisely adapted by its 
 Karma to inhabit that potential body. Given 
 these circumstances and the imperfectly organized 
 child is conceived and brought into the world to be 
 a cause of trouble to himself and others — an effect 
 becoming a cause in its turn — and a living enigma 
 for philosophers endeavouring to explain the origin 
 of evil. 
 
 The same explanation applies with modifications 
 to a vast range of cases that might be cited to 
 illustrate the problem of evil in the world. Inci- 
 dentally, moreover,, it covers a question connected 
 with the operation of the Karmic law that can 
 hardly be called a difficulty, as the answer would 
 probably be suggested by the bearings of the doc- 
 trine itself, but is none the less entitled to notice. 
 The selective assimilation of Karma laden spirits 
 with parentage which corresponds to their neces- 
 sities or deserts, is the obvious explanation which 
 reconciles rebirth with atavism and hereditv. The 
 child born may seem to reproduce the moral and 
 mental peculiarities of parents or ancestors as well 
 as their physical likeness, and the fact suggests 
 the notion that his soul is as much an offshoot 
 of the' family tree as his physical frame. It is 
 unnecessary to enlarge here on the multifarious 
 embarrassments by which that theory would be 
 
THE DOCTRINE REVIEWED. 193 
 
 surrounded, on tlie extravagance of supposing that a 
 soul thus thrown off, like a spark from an anvil 
 without any spiritual past behind it, can have a 
 spiritual future before it. The soul, which was 
 thus merely a function of the body, wotdd certainly 
 come to an end with the dissolution of that out of 
 which it arose. The esoteric doctrine, however, 
 as regards transmitted characteristics, will afford a 
 complete explanation of that phenomenon, as 
 well as all others connected with human life. The 
 family into which he is born is, to the reincarnating 
 spirit, what a new planet is to the whole tide of 
 humanity on a round along the manvantaric 
 chain. It has been built up by a process of evolu- 
 tion working on a line transverse to that of hu- 
 manity's approach ; but it is fit for humanity to 
 inhabit when the time comes. So with the rein- 
 carnating spirit, it presses forward into the ob- 
 jective world, the influences which have retained it 
 in the Devaehanic state having been exhausted, and 
 it touches the spring of Nature, so to speak, pro- 
 voking the development of a child which without 
 such an impulse would merely have been a poten- 
 tiality, not an actual development ; but in whose 
 parentage it finds — of course unconsciously by the 
 blind operation of its affinities — the exact conditions 
 of renewed life for which it has prepared itself 
 during its last existence. Certainly we must never 
 forget the presence of exceptions in all broad rules 
 of Nature, In the present case it may sometimes 
 happen that mere accident causes an injury to a 
 child at birth. Thus a crippled frame may come 
 to be bestowed on a spirit whose Karma has by no 
 
 
 
194 ESOTERIC BUDDHISM. 
 
 means earned that penalty, and so with a great 
 Tariety of accidents. But of these all that need be 
 said is that Nature is not at all embarrassed by 
 her accidents ; she has ample time to repair them. 
 The undeserved suflfering of one life is amply re- 
 dressed under the operation of the Karmic law in 
 the nest, or the next. There is plenty of time for 
 making the account even, and the adepts declare, I- 
 believe, that, as a matter-of-fact, in the long run 
 undeserved suffering operates as good luck rather 
 than otherwise, thereby deriving from a purely 
 scientific observation of facts a doctrine which reli- 
 gion has benevolently invented sometimes for the 
 consolation of the afiElicted. 
 
 While the esoteric doctrine affords in this way 
 an unexpected solution of the most perplexing 
 phenomena of life, it does this at no sacrifice in 
 any direction of the attributes we may fairly expect 
 of a true religious science. Foremost among the 
 claims we may make on such a system is that it 
 shall contemplate no injustice, either in the direc- 
 tion of wrong done to the undeserving, or of 
 benefits bestowed on the undeserving; and the justice 
 of its operation must be discernible in great things 
 and small alike. The legal maxim, de minimis non 
 curat lex, is means of escape for human fal libility from 
 the consequences of its own imperfections. There 
 is no such thing as indifference to small things in 
 chemistry or mechanics. Nature in physical opera- 
 tions responds with exactitude to small causes as 
 certainly as to great, and we may feel instinctively 
 sure that in her spiritual operations also she has 
 no clumsy habit of treating trifles as of no con- 
 
THE DOCTRINE REVIEWED^ 395 
 
 ■sequence, of ignoring small debts in consideration 
 of paying big ones, like a trader of doubtful in- 
 tegrity content to respect obligations which are 
 serious enough to be enforced by law. Now the 
 minor acts of life, good and bad alike are of neces- 
 sity ignored under any system which makes the 
 final question at stake, admission to or exclusion 
 from a uniform or approximately uniform condition 
 of blessedness. Even as regards that merit and 
 demerit which is solely concerned with spiritual 
 consequences, no accurate response could be made by 
 Nature except by means of that infinitely graduated 
 ■condition of spiritual existence described by the 
 esoteric doctrine as the Devachanic state. But 
 the complexity to be dealt with is more serious 
 than even the various conditions of Devachanic 
 existence can meet. No system of consequences 
 ensuing to mankind after the life now under obser- 
 vation, can be recognized as adapted scientifically 
 to the emergency, unless it responds to the sense 
 •of justice, in regard to the multifarious acts and 
 habits of life generally, including those which 
 merely relate to physical existence, and are not 
 deeply coloured by right or wrong. 
 
 Now, it is only by a return to physical existence 
 that people can possibly be conceived to reap with 
 precise accuracy the harvest of the minor causes 
 they may have generated, when last in objective 
 life. Thus, on a careful examination of the matter 
 the Karmic law, so unattractive to Buddhist 
 students, hitherto, in its exoteric shape, and no 
 wonder, will be seen not only to reconcile itself to 
 the sense of justice, but to constitute the only 
 
 2 
 
196 ESOTERIC BUDDHISM. 
 
 imaginable method of natural action that would 
 do this. The continued individuality running^ 
 through successive Kaxmic rebirths once realized^ 
 and the corresponding chain of spiritual existences 
 intercalated between each^ borne in mind, the 
 exquisite symmetry of the whole system is in no 
 way impaired by that feature which seems ob- 
 noxious to criticism at the first glance, — the 
 successive baths of oblivion, through which the 
 reincarnating spirit has to pass. On the contrary, 
 that oblivion itself is in truth the only condition 
 on which objective life could fairly be started afresh. 
 Few earth-lives are entirely free from shadows, the 
 recollection of which would darken a renewed lease 
 of life for the former personality. And if it is 
 alleged that the forgetfulness in each life of the 
 last involves waste of experience and effort, and 
 intellectual acquirements, painfully or laboriously 
 obtained, that objection can only be raised in 
 forgetfulness of the Devachauic life in which, far 
 from being wasted, such efibrts and acquirements 
 are the seeds from which the whole magnificent 
 harvest of spiritual results will be raised. In the 
 same way the longer the esoteric doctrine occupies 
 the mind the more clearly it is seen that every 
 objection brought against it meets with a ready 
 reply, and only seems an objection from the point 
 of view of imperfect knowledge. 
 
 Passing from abstract considerations to others 
 partly interwoven with practical matters, we may 
 compare the esoteric doctrine with the observable 
 facts of Nature in several ways with the view of 
 directly checking its teachings. A spiritual science 
 
THE DOCTRINE REVIEWED. 197 
 
 which has successfully divined the absolute truth, 
 must accurately fit the facts of earth whenever it 
 impinges on earth. A religious dogma in flagrant 
 opposition to that which is manifestly truth in 
 respect of geology and astronomy, may find churches 
 and congregations content to nurse it, but is not 
 worth serious philosophical consideration. How 
 then does the esoteric doctrine square with geology 
 and astronomy? 
 
 It is not too much to say that it constitutes the 
 only religious system that blends itself easily with 
 the physical truths discovered by modern research 
 in those branches of science. It not only blends 
 itself with, in the sense of tolerating:, the nebula 
 hypothesis and the stratification of rocks, it rushes 
 into the arms of these facts, so to speak, and could 
 not get on without them. It could not get on 
 without the great discovei'ies of modern biology ; 
 as a system recommending itself to notice in a 
 scientific age it could ill afibrd to dispense with the 
 latest acquisitions of physical geography, and it 
 may ofier a word of thanks even to Professor 
 Tyndal for some of his experiments on light, for 
 he seems on one occasion, as he describes the 
 phenomenon without knowing what he is describing, 
 in Fragments of Science, — to have provoked con- 
 ditions within a glass tube, which enabled him for 
 a short time to see the elementals. 
 
 The stratification of the earth's crust is, of course, 
 a plain and visible record of the inter-racial cata- 
 clysms. Physical science is emerging from the habits 
 -of timidity, which its insolent oppression by religious 
 bigotry for fifteen centuries .engenderedj but it is 
 
ic,S- ESOTERIC BUDDHISM. 
 
 still a little shy in its relations with dogma^ from; 
 the mere force of habit. In that way geology has 
 been content to say, such and continents^ as their 
 shell- beds testify, must have been more than once 
 submerged below and elevated above the surface of 
 the ocean. It has not yet grown used to the free 
 application of its own materialsj to speculation 
 which trenches upon religious territory. But surely 
 if geology were required to interpret aD its facts 
 into a consistent history of the earthj throwing in 
 the most plausible hypotheses it could invent to fill 
 up gaps in its knowledge^ it would already construct 
 a history for mankind, which in its broad outlines- 
 would not be unlike that sketched out in the- 
 chapter on the Great World Periods; and the 
 further geological discovery progresses,, our esoteric- 
 teachers assure us, the more closely will the corre- 
 spondence of the doctrine and the bony traces of 
 the past be recognized. Already we find experts from 
 the Challenger vouching for the existence of Atlantis,. 
 though the subject belougs to a class of problems- 
 unattractive to the scientific world generally, so 
 that the considerations in favour of the lost conti- 
 nent are not yet generallj' appreciated. Already 
 thoughtful geologists are quite ready to recognize 
 that in regard to the forces which have fashioned 
 the earth, this, the period witiiin the range of 
 historic traces, may be a period of comparative 
 inertia and slow change; that cataclysmal meta- 
 morphoses may have been added formerly to those 
 of gradual subsidence, upheaval, and denudation. It 
 is only a step or two to the recognition as a fact, of 
 wliat no one could any longer find fault with as a 
 
THE DOCTRINE REVIEWED. 199 
 
 hypothesis^ that great continental upheavals and 
 submergences take place alternately ; that the whole 
 map of the world is not only thrown occasionally 
 into new shapes, like the pictures of a ialeidoscope 
 as its coloured fragments fall into new arrangements, 
 but subject to systematically recurrent changes, 
 which restore former arrangements at enormous 
 intervals of time. 
 
 Pending further discoveries, however, it will, 
 perhaps, be admitted that we have a sufficient block 
 of geological knowledge already in our possession 
 to fortify the cosmogony of the esoteric doctrine. 
 That the doctrine should have been withheld from 
 the world generally as long as no such knowledge 
 had paved the way for its reception, can hardly be 
 considered indiscreet for the part of its custodians. 
 Whether the present generation will attach sufficient 
 importance to its correspondence with what has been 
 ascertained of Nature in other ways, remains to be 
 seen. 
 
 These correspondences may, of course, be traced 
 in biology as decisively as in geology. The broad 
 Darwinian theory of the Descent of Man from the 
 animal kingdom, is not the only support afforded 
 by this branch of science to the esoteric doctrine. 
 The detailed observations now carried out in 
 embryology are especially interesting for the light 
 thev throw on more than one department of this 
 doctrine. Thus the now familiar truth that the 
 successive stages of ante-natal human development 
 correspond to the progress of human evolution 
 through different forms of animal life, is nothing 
 less than a revelation, in its analogical bearings. 
 
200 ESOTERIC BUDDHISM. 
 
 It does not merely fortify the evolutionary hy- 
 pothesis itself, it affords a remarkable illustration 
 of the way Nature works in the evolution of new 
 races of men at the beginning of the great round 
 periods. When a child has to be developed from a 
 germ which is so simple in its constitution that it 
 is typical less of the animal — less even of the 
 vegetable — than of the mineral kingdom, the 
 familiar scale of evolution is run over, so tp speak, 
 with a rapid touch. The ideas of progress which 
 may have taken countless ages to work out in a 
 connected chain for the first time, are once for all 
 firmly lodged in Nature's memory, and thenceforth 
 they can be quickly recalled in order, in a few months. 
 So with the new evolution of humanity on each 
 planet as the human tide-wave of life advances. 
 In the first round the process is exceedingly slow, 
 and does not advance far. The ideas of Nature 
 are themselves under evolution. But when the 
 process has been accomplished once it can be 
 quickly repeated. In the later rounds, the life 
 impulse runs up the gamut of evolution with a 
 facility only conceivable by help of the illustration 
 which embryology affords. This is the explana- 
 tion of the way the character of each round 
 differs from its predecessor. The evolutionary work 
 which has been once accomplished is soon repeated ; 
 then the round performs its own evolution at a 
 very different rate, as the child, once perfected up to 
 the human type, performs its own individual 
 growth but slowly, in proportion to the earlier 
 stages of its initial development. 
 
 No elaborate comparison of exoteric Buddhism 
 
THE DOCTRINE REVIEWED. 201 
 
 ■with tlie views of Nature which have now been set 
 forth — ^briefly indeed, considering their scope and 
 importance, but comprehensively enough to furnish 
 the reader with a general idea of the system in its 
 whole enormous range — will be required from me. 
 With the help of the information now communi- 
 cated, more experienced students of Buddhist litera- 
 ture will be better able to apply to the enigmas that 
 may contain the keys which Avill unlock their 
 meaning. The gaps in the public records of Bud- 
 dha's teaching will be filled up readily enough now, 
 and it will be plain why they were left. For 
 example, in Mr. Rhys Davids' book, I find this : 
 " Buddhism does not attempt to solve the problem 
 of the primary origin of all things ;" and quoting 
 from Hardy's " Manual of Buddhism," he goes on, 
 " When Malunka asked the Buddha whether the 
 existence of the world is eternal or not eternal, he 
 made him no reply ; but the reason of this was that 
 it. was considered by the teacher as an inquiry that 
 tended to no profit." In reality the subject was 
 manifestly passed over because it could not be dealt 
 with by a plain yes or no, without putting the inquirer 
 upon a false scent ; while to put him on the true 
 scent would have required a complete exposition of 
 the whole doctrine about the evolution of the plane- 
 tary chain, an explanation of that for which the 
 community Buddha was dealing with, was not intel- 
 lectually ripe. To infer from his silence that he 
 regarded the inquiry itself as tending to no profit, 
 is a mistake which may naturally enough have been 
 made in the absence of any collateral knowledge, 
 but none can be more complete in reality. No 
 
203 ESOTERIC BUDDHISM. '. 
 
 religious system that ever publicly employed itself 
 on the problem of the origin of all things, has, as 
 will noTv be seen, done more than scratch the sur- 
 face of that speculation, in comparison "with the 
 exhaustive researches of the esoteric science of which 
 Buddha "was no less prominent an exponent than he 
 ■was a prominent teacher of morals for the populace. 
 
 The positive conclusions as to what Buddhism 
 does teach — carefully as he has worked them out — 
 are no less inaccurately set forth by Mr. Rhys 
 Davids than the negative conclusion just quoted. 
 It was inevitable that all such conclusions should 
 hitherto be inaccurate. I quote an example, not to 
 disparage the careful study of which it is the fruit, 
 but to show how the light now shed over the whole 
 subject penetrates every cranny and puts an entirely 
 new complexion on all its features. 
 
 "Buddhism takes as its ultimatefact the existence 
 of the material world, and of conscious beings 
 living within it ; and it holds that everything is 
 subject to the law ■ of cause and effect, and that 
 everything is constantly, though imperceptibly, 
 changing. There is no place where this law does 
 not operate ; no heaven or hell therefore in the 
 ordinary sense. There are worlds where angels 
 live whose existence is more or less material 
 according as their previous lives were more or less 
 holy; but the angels die, and the worlds they 
 inhabit pass away. There are places of torment 
 where the evil actions of men or angels produce 
 unhappy beings ; but when the active power of the 
 evil that produced them is exhausted, they will 
 vanish and the worlds they inhabit are not eternal. 
 
THE DOCTRINE REVIEWED. 203. 
 
 The whole Kosmos — earth, and heavens, and hells — 
 is always tending to renovation or destruction, is 
 always in a course of change, a series of revolutions 
 or of cycles, of which the beginning and the • end 
 alike are unknowable and unknown. To this 
 universal law of composition and dissolution, men 
 and gods form no exception ; the unity of forces 
 which constitutes a sentient being must sooner or 
 later be dissolved, and it is only through ignorance 
 and delusion that such a being indulges in the 
 dream that it is a separable and self-existent 
 entity."* 
 
 Now certainly this passage might be taken to 
 show how the popular notions of Buddhist 
 philosophy are manifestly thrown off from the real 
 esoteric philosophy. Most assuredly that philo- 
 sophy no more finds in the universe than in the 
 belief of any truly enlightened thinker, — Asiatic or 
 European, — the unchangeable and eternal heaven 
 and hell of monkish legend ; and " the worlds 
 where angels live," and so on, — the vividly real 
 though subjective strata of the Devachanic state, — 
 are found in Nature truly enough. So with all 
 the rest of the popular Buddhist conceptions just 
 passed in review. But in their popular form they 
 are the nearest caricatures of the corresponding 
 items of esoteric knowledge. Thus the notion 
 about individuality being a delusion, and the 
 ultimate dissolution as such of the sentient being, 
 is perfectly unintelligible without fuller explanations 
 concerning the multitudinous feons of individual 
 life, in as yet, to us, inconceivable, but ever-pro- 
 gressive, conditions o£ spiritual exaltation, which 
 
204 ESOTERIC BUDDHISM. 
 
 come before that tinutterably remote mergence 
 into the non-individualized condition. That con- 
 dition certainly must be somewhere in futurity, 
 but its nature is something which no uninitiated 
 philosopher, at any rate, has ever yet comprehended 
 by so much as the faintest glimmering guess. 
 As with the idea of Nirvana, so with this about the 
 delusion of individuality, writers on Buddhist 
 doctrine derived from exoteric sources, have most 
 unfortunately found themselves entangled with 
 some of the remote elements of the great 
 doctrine, under the impression that they were 
 dealing Avith Buddhist views of conditions im- 
 mediately succeeding this life. The statement, 
 which is almost absurd, thus put out of its proper 
 place in the whole doctrine, may be felt, not only 
 as no longer an outrage on the understanding, but 
 as a sublime truth when restored to its proper place 
 in relation to other truths. The ultimate mergence 
 of the perfected Man-god or Dhyan Chohan in the 
 absolute consciousness of para-nirvana, has nothing 
 to do, let me add, with the " heresy of individu- 
 ality," which relates to physical personalties. To 
 this subject I recur a little later on. 
 
 Justly enough, Mr. Rhys Davids says, in reference 
 to the epitome of Buddhist doctrine quoted above : 
 " Such teachings are by no means peculiar to 
 Buddhism, and similar ideas lie at the foundation 
 •of earlier Indian philosophies." (Certainly by 
 reason of the fact that Buddhism as concerned 
 with doctrine, was earlier Indian philosophy itself.) 
 ■" They are to be found indeed in other systems 
 >widely separated from them in time and place ; and 
 
THE DOCTRINE REVIEWED. 
 
 205 
 
 Buddhism, in dealing mth the truth which they con- 
 tain, might have given a more decisive and more last- 
 ing utterance if it had not also borrowed a belief in 
 the curious doctrine of transmigration, a doctrine 
 which seems to have arisen independently, if not 
 simultaneously, in the Valley of the Ganges and the 
 Valley of the Nile. Theword transmigration has been 
 used, however, in different times and at different places 
 for theories similar indeed but very different ; and 
 Buddhism in adopting the general idea from post- 
 Vedic Brahmiuism, so modified it as to originate, 
 in fact, a new hypothesis. The new hypothesis, like 
 the old one, related to life in past and future 
 births, and contributed nothing to the removal 
 here, in this life, of the evil it was supposed to 
 explain." 
 
 The present volume should have dissipated the 
 misapprehensions on which these remarks rest. 
 Buddhism does not believe in anything i-e- 
 sembling the passage backwards and forwards 
 between animal and human forms, which most 
 people conceive to be meant by the principle of 
 transmigration. The transmigration of Buddhism 
 is the transmigration of Darwinian evolution scien- 
 tifically developed, or rather exhaustively explored, 
 in both directions. Buddhist writings certainly 
 contain allusions to former births, in which even 
 the Buddha himself was now one and now another 
 kind of animal. But these had reference to the 
 remote course of pre-human evolution, of which 
 his fully opened , vision gave him a retrospect. 
 Never in any authentic Buddhist writings will any 
 support be found for the notion that any human 
 
2o6 ESOTERIC BUDDHISM. 
 
 creature once haviag attained manhood, falls back 
 into the animal kingdom. Again, wMle nothing 
 indeed could be more ineflFectual as an explanation 
 of the origin of evil, than such a caricature of 
 transmigration as would contemplate such a return, 
 the progressive rebirths of human Egos into objective 
 existence, coupled with the operation of physical 
 Karma, and the inevitable play of free-will within 
 the limits of its privilege, do explain the origin of 
 «vil, finally and completely. The efiFort of Nature 
 being to grow a new harvest of Dhyan Chohans 
 whenever a planetary system is evolved, the inci- 
 dental development of transitory evil is an unavoid- 
 able consequence under the operation of the forces 
 or processes just mentioned, themselves unavoidable 
 stages in the stupendous enterprise set on foot. 
 
 At the same time the reader, who wiU now take 
 up Mr. Rhys Davids' book and examine the long 
 passage on this subject, and on the skandhas, will 
 realize how utterly hopeless a task it was to attempt 
 the deduction of any rational theory of the origin 
 of evil from the exoteric materials there made use 
 of. Nor was it possible for these materials to sug- 
 gest the true explanation of the passage immediately 
 afterwards, quoted from the Brahmajala Sutra : 
 
 " After showing how the unfounded belief in the 
 eternal existence of God or gods arose, Gautama 
 goes on to discuss the question of the soul, and 
 points out thirty-two beliefs concerning it, which 
 he declares to be wrong. These are shortly as 
 follows : ' Upon what principle, or on what ground, 
 do these mendicants and Brahmans hold the 
 doctrine of future existence. They teach that the 
 
THE DOCTRINE REVIEWED. 
 
 207 
 
 soul is material^ or is immaterial, or is both or 
 neither; that it will have one or many modes of 
 consciousness ; that its perceptions will be few or 
 boundless ; that it will be in a state of joy or of 
 misery, or of neither. These are the sixteen 
 heresies, teaching a conscious existence after death. 
 Then there are eight heresies teaching that the soul 
 material or immaterial, or both or neither, finite or 
 infinite, or both or neither, has one unconscious 
 existence after death. And, finally, eight others 
 which teach that the soul, in the same eight ways, 
 exists after death in a state of being neither con- 
 scious nor unconscious. ' Mendicants,' concludes 
 the sermon, ' That which binds the teacher to 
 existence (viz., tanha, thirst), is cut off, but his 
 body still remains. While his body shall remain, 
 he will be seen by gods and men, but after the 
 termination of life, upon the dissolution of the 
 body, neither gods nor men will see him.' Would 
 it be possible in a more complete and categorical 
 manner to deny that there is any soul — anything 
 of any kind which continues to exist in any manner 
 after death." 
 
 Certainly, for exoteric students, such a passage 
 as this could not but seem in flagrant contradiction 
 with those teachings of Buddbism which deal with 
 the successive passages of the same individuality 
 through several incarnations, and which thus along 
 another line of thought may seem to assume the 
 existence of a transmissible soul, as plainly as the 
 passage quoted denies it. Without a comprehen- 
 sion of the seven principles of man, no separate 
 utterances on the various aspects of this question 
 
2o8 ESOTERIC BUDDHISM. 
 
 of immortality could possibly be reconciled. But 
 the key now given leaves the apparent contradiction 
 devoid of all embarrassment. In the passage last 
 qnoted Buddha is speaking of the astral per- 
 sonality, while the immortality, recognized by the 
 esoteric doctrine is that of the spiritual individu- 
 ality. The explanation has been fully given in the 
 chapter on Devachan, and in the passages quoted 
 there from Colonel Olcott's " Buddhist Catechism.^' 
 It is only since fragments of the great revelation 
 this volume contains have been given out during 
 the last two years in the Theosophist, that the 
 important distinction between personality and indi- 
 viduality, as applied to the question of human 
 immortality, has settled into an intelligible shape, 
 but there are plentiful allusions in former occult 
 writing, which may now be appealed to in proof of 
 the fact that former writers were fully alive to the 
 doctrine itself. Turning to the most recent of the 
 occult books in which the veil of obscurity was 
 still left to wrap the doctrine from careless observa- 
 tion, though it was strained in many places almost 
 to transparency, we might take any one of a dozen 
 passages to illustrate the point before us. Here is 
 one: — 
 
 " The philosophers who explained the fall into 
 generation their own way, viewed spirit as some- 
 thing wholly distinct from the soul. They allowed 
 its presence in the astral capsule only so far as the 
 spiritual emanations or rays of the " shining one" 
 were concerned. Man and soul had to conquer 
 their immortality by ascending toward the unity, 
 with which, if successful, they were finally linked. 
 
THE DOCTRINE REVIEWED. 209 
 
 and into which they were absorbed so to say. The 
 individualization of man after death depended on 
 the spirit, not on his body and soul. Although 
 the word ' personality' in the sense in which it is 
 usually understoodj is an absurdity if applied 
 literally to our immortal essencCj still the latter 
 is a distinct entityj immortal and eternal jper se, 
 and as in the case of criminals beyond redemptioUj 
 when the shining thread which links the spirit to 
 the soul from the moment of the birth of a child, 
 is violently snapped, and the disembodied entity is 
 left to share the fate of the lower animals, to 
 dissolve into ether and have its individuality anni- 
 hilated — even then the spirit remains a distinct 
 being."* 
 
 No one can read this — scarcely any part, 
 indeed, of the chapter from which it is taken — 
 without perceiving by the light of the explanations 
 given in the present volume, tbat the esoteric 
 doctrine now fully given out was perfectly familiar 
 to the writer — though I have been privileged to 
 put it for the first time into plain and unmistak- 
 able language. 
 
 It takes some mental effort to realize the differ- 
 ence between personality and individuality, but the 
 craving for the continuity of personal existence — 
 for the full recollection always of those transitory 
 circumstances of oiir present physical life which 
 make up the personality — is manifestly no more 
 than a passing weakness of the flesh. For many 
 people it will perhaps remain irrational to say that 
 any person now living, with his recollections bounded 
 * " Isis Unveiled," vol. i. p. 315. 
 
 r 
 
3IO ESOTERIC BUDDHISM. 
 
 by the years of his childhood, is the same individual 
 as some one of quite a different nationality and 
 epoch who lived thousands of years ago, or the same 
 that will reappear after a similar lapse of time under 
 some entirely new conditions in the future. But 
 the feeling " I am I/' is the same through the 
 three lives and through all the hundreds j for that 
 feeling is more deeply seated than the feeling " I 
 am John Smith, so high, so heavy, with such and 
 property and relations/^ Is it inconceivable — as 
 a notion in the mind — ^that John Smith, inheriting 
 the gift of Tithonus, changing his name from time 
 to time, marrying afresh every other generation or 
 so, losing property here, coming into possession of 
 property there, and getting interested as time went 
 on in a great variety of different pursuits — ^is it 
 inconceivable that such a person in a few thousand 
 years should forget all circumstances connected 
 with the present life of John Smith, just as if the 
 incidents of that life for him had never taken place ? 
 And yet the Ego would be the same. If this is 
 conceivable in the imagination, what can be in- 
 conceivable in the individual continuity of an 
 intermittent life, interrupted and renewed at regular 
 intervals, and varied with passages through a purer 
 condition of existence. 
 
 No less than it clears up the apparent conflict 
 between the identity of successive individualities 
 and the " heresy" of individuality, will the esoteric 
 doctrine be seen to put the " incomprehensible mys- 
 tery" of Karma which Mr. Rhys Davids disposes 
 of so summarily, on a perfectly intelligible and scien- 
 tific basis. Of this he savs that because Buddhism 
 
THE DOCTRINE REVIEWED. 211 
 
 " does not acknowledge a soul," it has to resort to 
 the desperate expedient of a mystery to bridge over 
 the gulf hetween one life and another somewhere 
 else, the doctrine, namely, of Karma. And he con- 
 demns the idea as " a non-existent fiction of the 
 brain." Irritated as he feels with what he regards 
 as the absurdity of the doctrine, he yet applies 
 patience and great mental ingenuity in the effort 
 to evolve something that shall feel like a rational 
 metaphysical conception out of the tangled utter- 
 ances concerning Karma of the Buddhist scriptures. 
 He writes : — 
 
 " Karma, from a Buddhist point of view, avoids 
 the superstitious extreme, on the one hand, of those 
 who believe in the separate existence of some entity 
 called the soul ; and the irreligious extreme on the 
 other of those who do not believe in moral justice 
 and retribution. Buddhism claims to have looked 
 through the word soul for the fact it purports to 
 cover, and to have found no fact at all, but only 
 one or other of twenty different delusions which 
 blind the eyes of men. Nevertheless, Buddhism is 
 convinced that if a man reaps sorrow, disappoint- 
 ment, pain, he himself and no other must at some 
 time have sown folly, error, sin, and if not in this 
 life, then in some former birth. Where, then, in 
 the latter case, is the identity between him who 
 sows and him who reaps. In that which alone re- 
 mains when a man dies, and the constituent parts 
 of the sentient being are dissolved, in the result, 
 namely, of his action, speech, and thought, in his 
 good or evil Karma (literally his doing) Avhich does 
 not die. We are familiar with the doctrine. 
 
212 ESOTERIC BUDDHISM. 
 
 * Whatever a man soweth that shall he also reap,' 
 and can therefore enter into the Buddhist feeling 
 that •whatever a man reaps that he must also have 
 sown ; we are familiar with the doctrine of the in- 
 destructibility of force, and can therefore under- 
 stand the Buddhist dogma (however it may contra- 
 vene our Christian notions) that no exterior power 
 can destroy the fruit of a man's deeds, that they 
 must work out their full eflFect to the pleasant or 
 the bitter end. But the peculiarity of Buddhism 
 lies in this, that the result of what a man is or 
 does is held not to be dissipated as it were into 
 many separate streams, but to be concentrated 
 together in the formation of one new sentient 
 being — new that is in its constituent parts and 
 powers, but the same in its essence, its being, its 
 doing, its Karma/' 
 
 Nothing could be more ingenious as an attempt 
 to invent for Buddhism an explanation of its 
 '•' mystery" on the assumption that the authors of 
 the mystery threw it up originally as a " desperate 
 expedient" to cover their retreat from an untenable 
 position. But in reality the doctrine of Karma 
 has a far simpler history, and does not need so 
 subtle an interpretation. Like many other pheno- 
 mena of Nature having to do with futurity, it was 
 declared by Buddha an incomprehensible mystery, 
 and questions concerning it were thus put aside, 
 but he did not mean that because it was incom- 
 prehensible for the populace, it was incomprehen- 
 sible, or any mystery at all for the initiates in the 
 esoteric doctrine. It was impossible to explain it 
 without reference to the esoteric doctrine, but the 
 
THE DOCTRINE REVIEWED. 213 
 
 outlines of that science once grasped. Karma, like 
 so mucli else, becomes a comparatively simple 
 matter, a mystery only in the sense in which also 
 the affinity of sulphuric acid for copper, and its 
 superior affinity for iron, are also mysteries. Cer- 
 tainly esoteric science for its " lay chelas" at all 
 events, like chemical science for its lay chelas, — all 
 students, that is to say, of its mere physical pheno- 
 mena, — leaves some mysteries unfathomed in the 
 background. I am not prepared to explain by 
 ■what precise molecular changes the higher affinities 
 which constitute Karma are stored up in the per- 
 manent elements of the fifth principle. But no more 
 is ordinary science qualified to say what it is in a 
 molecule of oxygen, which induces it to desert the 
 molecule of hydrogen with which it was in alliance 
 in the raindrop, and attach itself to a molecule of 
 the iron of a railing on which it falls. But the 
 speck of rust is engendered, and a scientific ex- 
 planation of that occurrence is held to have been 
 given when its affinities are ascertained and ap- 
 pealed to. 
 
 So with Karma, the fifth principle takes up the 
 affinities of its good and evil deeds in its passage 
 through life, passes with them into Davachan, where 
 those which are suitable to the atmosphere, so to 
 speak, of that state, fructify and blossom in pro- 
 digious abundance, and then passes on, with such 
 as have not yet exhausted their energy, into the 
 objective world once more. And as certainly as 
 the molecule of oxygen brought into the presence 
 of a hundred other molecules will fly to that with 
 which it has the most affinity, so will the Karma 
 
214 ESOTERIC BUDDHISM. 
 
 laden spiritual monad fly to that incarnation with 
 which its mysterious attractions link it. Nor is 
 there in that process any creation of a new sen- 
 tient being, except in the sense that the new bodily 
 structure evolved is a new instrument of sensation. 
 That which inhabits it, that which feels joy or 
 sorrow, is the old Ego — walled off by forgetfulness 
 from its last set of adventures on earth it is true, 
 but reaping their fruit nevertheless — the same " I 
 am I" as before. 
 
 " Strauge it is," Mr. Rhys Davids thinks, that 
 " all this,'' the explanation of Buddhist philosophy 
 which esoteric mateiials have enabled him to give, 
 " should have seemed not unattractive, these 2,300 
 years and more, to many despairing and earnest 
 hearts- — that they should have trusted theicselves 
 to the so seemirg stately bridge which Buddhism 
 has tried to build over the river of the mysteries 
 
 and sorrovrs of life They have failed to see 
 
 that the very keystone itself, the link between one 
 life and another is a mere word — this wonderful 
 hypothesis, this airy nothing, this imaginary cause 
 bej'ond the reach of reason — the individualized and 
 individualizing grace of Karma." 
 
 It would have been strange indeed if Buddhism 
 had been built on such a frail foundation ; but its 
 apparent frailty has been simply due to the fact 
 that its mighty fabric of knowledge has hitherto 
 been veiled from view. Now that the inner doc- 
 trine has been unveiled it will be seen how little it 
 depends for any item of its belief on shadowy 
 subtleties of metaphysics. So far as these have 
 clustered round Buddhism they have merely been 
 
THE DOCTRINE REVIEWED. 215 
 
 constructed by external interpreters of stray doc- 
 trinal Mats that could not be entirely left out 
 of the simple system of morals prescribed for the 
 populace. 
 
 In that which really constitutes Buddhism we 
 find a sublime simplicity, like that of Nature herself 
 — one law running into infinite ramifications — 
 complexities of detail it is true, as Nature herself is 
 infinitely complex in her manifestations, however 
 unchangeably uniform in her purposes, but always 
 the immutable doctrine of causes and their efi'ects, 
 which in turn become causes again in an endless 
 cyclic progression. 
 
 THE END. 
 
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8 A Catalogue of Important Works, 
 
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10 A Catalogue of Important Works, 
 
 BRUNTON.— Map of Japan. See under Japan. 
 
 BUDGE. — Abchaic Classics. Assyrian Texts ; being Extracts from the Annals of 
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 AECHiEOLOGIOAL SdBVET OF 'WESTERN INDIA : — 
 
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Published by Trvhner & Co. IT 
 
 BURNET. — The Todng Seauan's Maitoai and Bigokb'h Guide. By Commander 
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 pp. 86, 2s. 6d. 1877, pp. 100, 3s. 1878, pp. 112, 3a. 6d. 1879, Ss. 1880, 3s. 
 
 FRCEMBLING. — Gbaduated Gbbman Keadee. Consisting of a Selection from the 
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 306, cloth. 1879. 3s. 6d. 
 
 FKffiMBIJNG.— Gbaduated Exercises foe Translation into German. Consist- 
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 322, cloth. With Notes, pp. 66. 1867. 48. 6d. Without Notes, 4s. 
 
 FKOUDE.— The Book of Job. By J. A. Froude, SLA., late Fellow of Exeter Col- 
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26 A Catalogue of Impo'rtant Works, 
 
 GAU TAMA . — Thb Idstitctes of. See Auctobes Sahskeiti, Vol. IL 
 
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 GELDABT. — ^Faith AND Feeedom. Fourteen Sermons. By E. M. Geldart, M.A. 
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Published by Trubner & Co. 27 
 
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 GREENE.— A New Method of Learning to Read, Write, and Speak the 
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 1869. 3s. 6d. 
 
 GREENE. — The Hebrew Migration prom Egypt. By J. Baker Greene, LL.B., 
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 1882. 10s. 6d. 
 
 GREG. — Truth versus Edification. By W. K. Greg. Fcap. Svo, pp. 32, cloth. 
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28 A Catalogue 0/ Important Works, 
 
 GREG. — ^MisTAEEK Aims and Attainable Ioeais op the Artisan Class. By W. 
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 cloth. 1870. 10s. 6d. 
 
 GREG.— The Great Duel : Its true Meaning and Issues. By "W. E. Greg. Crown 
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 GREG. — ^The Creed of Christendom. See English and Foreign Philosophical 
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 Edition, with a Reply to Objectors. Crown 8vo, pp. xliv. and 236, cloth. 1874. 
 9s. 
 
 GREG.— MiscELLANEons Essays. By W. E. Greg. Crown 8vo, pp. 260, cloth. 
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 Contents : — Rocks Ahead and Harbours of Eefuge. Foreign Policy of Great 
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 Brothers : Louis Napoleon and Benjamin DisraelL Is the Popular Judgment 
 in Politics more Just than that of the Higher Orders ? Harriet Martineau. 
 Verify your Compass. The Prophetic Element in the Gospels. Mr. Frederick 
 Harrison on the Future Life. Cau Truths be Ajiprehended which could 
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 GREG. — Interleaves in the ■Workd.w Peose of Twenty Years. By Percy Greg. 
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 GRIFFIN. — The Rajas op the Pdnjab. Being the History of the Principal States 
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 Punjab, Author of "The Punjab Chiefs," &c. Second Edition. Royal 8vo, 
 pp. xvi. and 630, cloth. 1873. £1, Is. 
 
 GRIFFIN.— The 'Woeld under Glass. By Frederick Griffin, Author of "The 
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 cloth gUt. 1S79. 3s. 6d. 
 
 GRIFFIS.— The Mikado's Empire. Book I. History of Japan, from 660 B.C. to 
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 20s. 
 
 GRIFFIS.— Japanese Fairy World. Stories from the Wonder-Lore of Japan. By 
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Published by Trubner & Co. 29 
 
 GRIFFITH.— The Bieth of the Wak God. See Trubner's Oriental Series. 
 
 GRIFFITH.— YOSDC AND Zulaikra. See Triibner's Oriental Series. 
 
 GRIFFITH. — Scenes pbom the Rahatana, Meghaddta, &c. Translated by Kalph 
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 Ck>irT£l3TS. — Preface — Ayodhya— Ravan Boomed — The Birth of Rama — The Heir-Apparent — 
 Manthara's G-aile — Dasaratha's Oath — The Step-mother — Mother and Son — The Triumph of 
 Love— Farewell I — The Hermit's Son—The Trial of Truth— The Forest — The Rape of Sita — 
 Bama's Despair^ The Messenger Cloud — Khambakama — The Suppliaot Pore — True Glory — 
 Peed the Poor— The Wise Scholar. 
 
 GRrEFITH.— The RXmItajt OF VALjrfKi. Translated into English Verse. By Ralph 
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 and enlarged, 4to, pp. xxiv. and 520, boards. 1880. 425. 
 
 G0BERNATIS.— Zoological Mythology ; or. The Legends of Animals. By Angelo 
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 di Stndii Superorii e di Perfezionamento at Florence, kc. 2 vols. Svo, pp. xivi. 
 and 432, and vii. and 442, cloth. 1872. £], 8s. 
 
 This work is an important contribution to the study of the comparative mythology of the Indo- 
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 migration of the mythological ideas from the times of the early Aryans to those of the Greeks. 
 Homans, and Teutons. 
 
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 Commentaiy of Muhammed Bin Yahya Lahiji. By E- H. Whinfield, M.A., Bar- 
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 GUMPACH. — Treaty Rights of the Foreign Merchant, and the Transit System 
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 HAAS.— Catalogue of Sanskrit and Pali Books in the British Museum. By 
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 4to, pp. viii and 188, paper boards. 1876. 21s. 
 
 HAFIZ OF 6HIRAZ.— Sbleotioks from his Poems. Translated from the Persian 
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 384 printed on fine stont plate-paper, with appropriate Oriental Bordering in gold 
 and colour, and Hlustrations by J. R. Herbert, R. A- 1875. £2, 28. 
 
30 A Catalogue of Important Works, 
 
 HAF^Z.— See Triibner's Oriental Series. - : 
 
 HAGEN.— NOBICA ; or, Tales from the Olden Time. Translated from the.German of 
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 HAGGABD. — Cettwato and hi3 White Neighbours ; or. Remarks on Becent 
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 pp. xvL and 294, cloth. 1882. lOs. 6d. 
 
 HAGGASD.— See "The Vazir of Lankuran." 
 
 HAHN.— TsDM-llGoAM, the Supreme Being of the Khoi-Khoi. By Theophilus 
 Hahn, Ph.D., Custodian of the Grey Collection, Cape Town, &c., &c. Post 8to, 
 pp. xiv. and 154. 1882. 7s. 6d. 
 
 HALDEMAH. — Penusylvania Ddtch : A. Dialect of South Germany with an Infusion 
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 University of Pennsylvania, Philadelphia. 8vo. pp. viii. and 70, cloth. 1872. 3s. 
 6d. 
 
 HALL— On Ekglish Adjectives in -Abls, with Special Eepeeenck to Reliable. 
 By FitzEdward Hall, C.E., M.A., Hon. D.C.L. Oxon ; formerly Professor of 
 Sanskrit Language and Literature, and of Indian Jurisprudence in King's College, 
 London. Crown 8vo, pp. viii. and 23t?, cloth. 1877. 7s. 6d. 
 
 HAT.T.. — Modern English. By FitzEdward Hall, M.A., Hon. D.C.L. Oxon. Crown 
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 HALL. — Sun and Earth as Great Forces in Chemistry. By T. TV. Hall, M.D. 
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 HALL.— The Pedigree of the Devil. By F. T. Hall, F.E.A.S. "With Seven 
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 256, cloth. 1883. 7s. 6d. 
 
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 HAKDT.— Christianity and Buddhism Compared. By the late Rev. E. Spence 
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 HARLEY.— The Simplification of English Spelling, specially adapted to the Ris- 
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 By Dr. George Harley, F.R.S., F.C.S. 8vo. pp. 128, cloth. 1877. 2s. 6d. 
 
 HARRISON.— The Meaning of History. Two Lectures delivered by Frederic 
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 HAK.EISON.— Woman's Handiwork in Modern Homes. By Constance Cary 
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 242, cloth. ISSl. lOs. 
 
 HARTING. — British Animals Extinct within Historic Times : with some Ac- 
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 Illustrations by Wolf, Whymper, Sherwin, and others. Demy 8vo, pp. 256, 
 cloth. 1881. 14s. A few copies, large paper, 31s. 6d. 
 
Piiblished by Ti-vbner & Co. 31 
 
 HASTZENBUSCH and LEUMIKG.— Eco DE Madbid. A Practical Guide to Spanish 
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 EASE.— Miracle "Plats and Sacked Dramas : An Historical Survey. By Dr. 
 Eail Hase. Translated from the German by A. 'W. Jackson, and Edited by the 
 Bev. "W. "W. Jackson, Fellow of Exeter College, Oxford. Crown 8to, pp. 288. 
 1880. 9s. 
 
 HAUG. — Glossabt and Index of the Pahlavi Texts of the Book of Arda Viraf, 
 the Tale of Gosht— J. Fryano, the Hadokht Nask, and to some extracts from the 
 Dinkard and Nlrangistan ; prepared from Destur Hoshangji Jamaspji Asa's 
 Glossary to the Arda Viraf Kamak, and from the Original Texts, with Notes on 
 Pahlavi Gr-ammar by E. "W. West, Ph.D. Bevised by M. Hang, Ph.D., &c. 
 Published by order of the Bombay Government. 8vo, pp. viii. and 352, sewed. 
 1874. 25s. 
 
 HA0G.— The Sacred Language, &c. , of the Parsis. See Trubner's Oriental Series. 
 
 HAUPT. — The LoNDoy ARBitRACEnK; or. The English Money Market, in con- 
 nection with Foreign Bourses. A Collection of Notes and Formulae for the Arbi- 
 tration of Bills, Stocks, Shares, Bullion, and Coins, with all the Important 
 Foreign Countries. By Ottomar Haupt. Crown 8vo, pp. viii. and 196, cloth. 
 1870. 7s. 6d. 
 
 HAWKEN.— Upa-Sastea : Comments, Linguistic, Doctrinal, on Sacred and Mythic 
 Literature. By J. D. Hawken. Crown 8vo, pp. viii. and 288, cloth. 1877. 7s. 6d. 
 
 EAZEK. — ^The School and the Army in Germany and France, with a Diary of Siege 
 Life at Versailles. By Brevet Major-General W. B. Hazen, U.S. A, GoL 6th In- 
 fantry. 8vo, pp. 408, cloth. 1872. 10s. 6d. 
 
 HEATH. — Edgar Quinet. See English and Foreign Philosophical Library, Vol. 
 XIV. 
 
 HEBREW LITERATUBE SOCTETT.— Subscription, one guinea per annum. List of 
 publications on application. ■ 
 
 HECZEE.— The Epidemics of the Middle Ages. Translated by G. B. Babington, 
 M.D., F.R.S. Third Edition, completed by the Author's Treatise on ChUd-Pil- 
 grimages. By J. F. C. Hecker. 8vo, pp. 384, cloth. 1859. 9s. 6d. 
 CONTB!rra. — The Black Death — The Dancing Mania — The Sn-eating Sickness—Child Pil- 
 grimages, 
 
 EEDLEY. — ^Masterpieces of German Poetry. Translated in the Measure of the 
 Originals, by F. H. Hedley. With Illustrations by Louis Wanke. Crown 8vo, 
 pp. viii. and 120, cloth. 1876. 6s. 
 
 HEINE. — ^Eeligion and Philosophy in Germany. See English and Foreign 
 Philosophical Library, VoL XVIIL 
 
 HEINE. — ^VTlT, Wisdom, and Pathos from the Prose of Heinrich Heine. With a 
 few pieces from the " Book of Songs." Selected and Translated by .7. Snodgrass. 
 With Portnut. Crown 8vo, pp. xx. and 340, cloth. 1879. 7s. 6d. 
 
 HEINE. — ^Pictures of Travel. Translated from the German of Henry Heine, by 
 Charles G. Leland. 7th Revised Edition. Crown 8vo, pp. 472, with Portrait, 
 cloth. 1873. 7s. 6d. 
 
 HEINE. — Heine's Book of Songs. Translated by Charles G. Leland. Fcap. 8vo, 
 pp. xiv. and 240, cloth, gilt edges. 1874. 7s. 6d. 
 
32 A Catahgve of Important "WorTcs, 
 
 HENDRIE.— Meuoiks tfg Haks Hesdrik, the Arctic Teavellee ; serving nnder 
 Kane, Haj-es, Hall, and Kares, 1893-76. Written by Himself, l^nslated from 
 the Eskimo Language, by Dr. Henry Sink. Edited by Prof. Dr. G. Stephens, 
 F.S.A. Crown 8vo, pp. 100, Map, cloth. 1874 3s. 6d. 
 
 HENNELI.. — ^Pbesent Keligion: As a Faith owning Fellowship with Thought. 
 Vol. I. Part L By Sara S. HenneU. Crown 8vo, pp. 570, cloth. 1865. 7s. 6d. 
 
 HENNELL.— Pbesent RELIGION : As a Faith owning Fellowship with Thought. 
 Part II. First Division. Intellectual Effect : shown as a Principle of Metaphy- 
 sical Compaiativism. By Sara S. Hennell. Crown 8vo, pp. 61^ cloth. 1873. 
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 LACEBSA'S JouRSET TO Cazembe in 1798. Translated and Annotated by Captain 
 R. F. Burton, F.R.G.S. Also Journey of the Pombeiros, &c. Demy 8to, pp. viii. 
 and 272. With Map, cloth. 1873. 7s. 6d. 
 
 LANABI. — Collection op Italian and English Dialogues. By A. Lanari. 
 Fcap. 8vo, pp. viii. and 200, cjpth. 1874. 3s. 6d. 
 
 I^ND.— The Principles op Hebrew Grammar. By J. P. N. Land, Professor of 
 Logic and Metaphysics in the University of Leyden. Translated from the Dutch, 
 by Reginald Lane Poole, BaUiol CoUege, Oxford. Part I. Sounds. Part II. 
 Words. With Large Additions by the Author, and a new Preface. Crown 8vo, 
 pp. XX. and 220, cloth. 1876. 7s. 6d. 
 
 LANE. — The Koran. See Trubner's Oriental Series. 
 
 LANGE. — ^A History op Materialism. See English and Foreign Philosophical 
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 LANGE. — Germania. A German Reading-book Arranged Progressively. By F. K. 
 W. Lange, Ph.D. Part I. Anthology of German Prose and Pontry, with 
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 Part n. Essays on German History and Institutions, with Notes. 8vo, pp. 124, 
 cloth. Parts I. and II. together. 5s. 6d. 
 
 LANGE.— German Prose Writing. Comprising English Passages for Translation 
 into German. Selected from Examination Papers of the University of London, 
 the College of Preceptors, London, and the Royal Military Academy, Woolwich, 
 arranged progressively, with Notes and Theoretical as well as Practical Treatises 
 on themes for the writing of Essays. By F. K. W, Lange, Ph.D., Assistant Ger- 
 man Master, Royal Academy, Woolwich ; Examiner, Royal College of Preceptors 
 London. Crown 8vo, pp. viii. and 176, cloth. 1881. 4s. 
 
 LANGE.— German Grammar Practice. By F. K. W. Lange, Ph.D. Crown 8vo, 
 pp. viii. and 64, cloth. 1882. Is. 6d. 
 
 LANGE. — Colloquial German Grammar. With Special Reference to the Anglo- 
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 Crown 8vo, pp. xxxii. and 380, cloth. 1882. 4s. 6d. 
 
 LASCAKIDES. — A Comprehensive Phraseological English- Ancient and Modern 
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 by L. Myriantheus, Ph.D. 2 vols. 18mo, pp. xi. and 1338, cloth. 1882. £1, lOs. 
 
 LATHE (the) and its Uses ; or, Instruction in the Art of Turning Wood and Metal, 
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 Index. Illustrated. 8vo, pp. iv. and 316, cloth. 1878. 16s. 
 
 LE-BEUN. — Materials por Translating prom English into French ; being a 
 short Essay on Translation, followed by a Graduated Selection in Prose and Verse. 
 Bv L. Le-Brun. Seventh Edition. Revised and corrected by Henri Van Laun. 
 Post 8vo, pp. xii. and 204, cloth. 1882. 43. 6d. 
 
40 A Catalogue of Important Works, 
 
 LEE. — Illdstkations of the Fbtsioloct of RELiGioy. In Sections adapted for 
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 1880. 33. 6d. 
 
 LEES. — A Fkactical Guide to Health, and to the Houe Treatment of the 
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 stiff covers. 1874. 3s. 
 
 LEGGE. — The Chinese Classics. With a Translation, Critical and Exegetical, 
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 don Missionary Society. In 7 vols. Koyal 8vo. Vols. L-V. in Eight Farts, 
 published, doth. £2, 2s. each Fart. 
 
 LEGGE.— The Chinese Classics, translated into English. With Freliminary Essays 
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 cloth, 128.— VoL HI. The She-King; or. The Book of Poetry. Pp. vi. and 432, 
 cloth. 1876. 12s. 
 
 LEGGE.— COSFDCIANISM IN RELATION TO Chbistianitt. A Paper read before the 
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 D.D., LL.D., &c. 8vo, pp. 12, sewed. 1877. Is. 6d. 
 
 LEGGE.— A Lkttee TO Professob Max MClleb, chiefly on the Translation into 
 English of the Chinese Terms Tt and Shang Ti. By James Legge, Professor of 
 the Chinese Language and Literature in the University of Oxford. Crown 8vo, 
 pp. 30, sewed. 1880. Is. 
 
 LEIGH. — The Religion op the World. By H. Stone Leigh. 12mo, pp. xii. and 
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 LEIGH. — The Stoey op Philosophy. By Aston Leigh. Post 8vo, pp. xii. and 
 210, cloth. 188L 6s. 
 
 LELAMD.— TheBreitmann Ballads. The only authorised Edition. Complete in 1 
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 printed), with Comments by Fritz Schwackenhammer. By Charles G. Leland. 
 Crown 8vo, pp. xxviil and 292, cloth. 1872. 6s. 
 
 LELAND. — ^The Music Lesson of Confucius, and other Poems. By Charles 6. 
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 LELAND. — Gaudeamus. Humorous Poems translated from the German of Joseph 
 Victor Scheffel and others. By Charles G. Leland. 16mo, pp. 176, cloth 1872. 
 3s. 6d. 
 
 LELAND.— The Egyptian Sketch-Book. By C. G. Leland. Crown 8vo, pp. viii. 
 and 316, cloth. 1873. 7s. 6d. 
 
 LFXAN D.— The English Gipsies and their Language. By Charles G. Leland. 
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 LELAND. — English Gipsy Songs in Rommany, with Metrical English Tr.inslations. 
 By Charles G. Leland, Professor E. H. Palmer, and Janet Tuckey. Crown 8vo, pp 
 xii. and 276, cloth. 1875. 7s. 6d. 
 
Published by Trvbner & Co. 41 
 
 LELAND.— Fu-Sang ; ok. The Discovert or America by Chinese Buddhist Priests 
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 78. 6d. 
 
 LELAND. — FiBonr-ENQLlSH Sikg-Song ; or. Songs and Stories in the China-English 
 Dialect. With a Vocabulary. By Charles G. Leland. Crown Svo, pp. viii. and 
 140, doth. 1876. 5s. 
 
 LELAND.— The Gypsles. By C. G. Leland. Crown Svo, pp. 372, cloth. 1882. 
 lOs. 6d. 
 
 LEOFASDL— See English and Foreign Philosophical Library, Vol. XVII. 
 
 LEO. — ^FonB Chapters of North's Plctarch, Containing the Lives of Caius Mar- 
 cins, Coriolanus, Julius Csesar, Marcus Antonius, and Harcus Brutus, as Sources 
 to Shakespeare's Tragedies ; Coriolanus, Julius Csesar, and Antony and Cleo- 
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 size of the Edition of 1595. With Preface, Notes comparing the Text of the 
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 dent of the New Shakespeare Society ; Member of the Directory of the Germaa 
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 Folio, pp. 22, 130 of facsimiles, half-morocco. Library Edition (limited to 250 
 copies), £1, lis. 6d. ; Amateur Edition (50 copies on a superior large hand-made 
 paper), £3, 3s. 
 
 LEKMONTOFT. — THE DEMOJf. By Michael Lermontoff. Translated from the 
 Russian by A. Condie Stephen. Crown Svo, pp. S8, cloth. 1881. 2s. 6d. 
 
 LESLEY.— Man's Origin and Destiny. Sketched from the Platform of the Physical 
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 considerably Enlarged) Edition, crown Svo, pp. viii. and 142, cloth. 1881. 73. 6(1. 
 
 LESSING. — Letters ON BiBLiOLATKT. By Gotthold Ephraim Lessing. Translated 
 from the German by the late H. H. Bernard, Ph. D. 8vo, pp. 184, cloth. 1862. 5s. 
 
 LESSIKG — See English and Foreign Philosophical Library, Extra Series, Vols. I. 
 and XL 
 
 LETTERS ON THE "War between Germant and France. By Mommsen, Strauss, 
 MaxMiiller, andCarlyle. Second Edition. Crown Svo, pp. 120, cloth. 1871. 2s. 6d. 
 
 LEWES. — Problems op Life and Mind. Bv George Henry Lewes. First Series : 
 The Foundations of a Creed. Vol. I., demy Svo. Third edition, pp. 488, cloth. 
 12s. — ^Vol. IL, demy Svo, pp. 552, cloth. 1875. 16s. 
 
 LEVTES. — Problems OF Life AND Mind. By George Henry Lewes. Second Series. 
 The Physical Basis op Mind. Svo, with Illustrations, pp. 508, cloth. 1877. 
 16s. Contents. — The Nature of Life ; The Nervous Mechanism ; Animal Auto- 
 matism ; The Reflex Theory. 
 
 LEWES. — Problems of Life and Mind. By George Henry Lewes. Third Series. 
 Problem the First— The Study of Psychology : Its Object, Scope, and Method. 
 Demy Svo, pp. 200, cloth. 1879. 7s. 6d. 
 
 LEWES. — Problems of Life and Mind. By George Henry Lewes. Third Series. 
 Problem the Second — Mind as a Function of the Organism. Problem the Third— 
 The Sphere of Sense and Logic of Feeling. Problem the Fourth — The Sphere of 
 Intellect and Logic of Signs. Demy Svo, pp. x. and 500, cloth. 1879. 158. 
 
42 A Catalogue of Important Works, 
 
 LEWIS.— See JnvENAL and Pintr. 
 
 LIBRABIANS, TRANSACTIONS AND PROCEEDINGS OF THE CONFERENCE OF, held In 
 London, October 1877. Edited by Kdward B. Nicholson and Heniy K. Tedder. 
 Imperial Svo, pp. 276, cloth. 1878. £1, Ss. 
 
 LIBEABY ASSOCIATION OF THE mnTED KINGDOM, Transactions and Proceed- 
 ings of the Annual Meetings of the. Imperial Svo, cloth. , First, held at 
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 Oxford Union Society. Pp. viii. and 192. 1879. £1, 8s.— Second, held at Man- 
 chester, September 23, 24, and 25, 1879. Edited by H. E. Tedder and E. 0. 
 Thomas. Pp. x. and 184. 1880. £1, Is.— Third, held at Edinburgh, October 
 5, 6, and 7, 1880. Edited by E. C. Thomas and C. Welsh. Pp. x. and 202. 
 1881. £1, Is. 
 
 LIEBEE. — The Life and Letters op Francis Lieber. Edited by T. S. Perry. 
 Svo, pp. iv. and 440, cloth, with Portrait. 1882. 14s. 
 
 LILLIE.— Buddha and Eaklt Buddhism. By Arthur Lillie, late Regiment of 
 Lucknow. With numerous Illustrations drawn on "Wood by the Author. Post 
 Svo, pp. xiv. and 256, cloth. 188U 7s. 6d. 
 
 LITTLE FRENCH READER (The). Extracted from " The Modem French Reader.'- 
 Second Edition. Crown Svo, pp. 112, cloth. 1872. 2s. 
 
 LLOYD AKD Newton. — Prussia's Representative Man. By F. Lloyd of the 
 tiniversities of Halle and Athens, and W. Newton, F.R.6.S. Crown Svo, pp. 
 648, cloth. 1875. 10s. 6d. 
 
 LOBSCBTEID. — Chinese and English Dictionary, arranged according to the Radi- 
 cals. By W. Lobscheid. 1 vol. imperial Svo, pp. 600, cloth. £2, 8s. 
 
 LOBSCHEID. — English and Chinese Dictionakt, with the Punti and Mandarin 
 Pronunciation. By W. Lobscheid. Four Parts. Folio, pp. viiL and 2016, boards. 
 
 £S, 8s. 
 
 LONG.— Eastern Proverbs. See Trubners Oriental Series. 
 
 LOVETT.— The Life and Struggles of William Lovett in his pursuit of Bread, 
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 he belonged to, and of the Opinions he entertained. Svo, pp. vL and 474, cloth. 
 1876. 5s. 
 
 LOVELY.— Where to go foe Help: Being a Companion for Quick and Easy 
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 ic, of London and the Suburbs. Compiled by W. Lovely, R.N. Third Edi- 
 tion. ISmo, pp. 16, sewed. 1882. 3d. 
 
 LOWELL.— The BiGLOW Papers. By J.-unes Russell Lowell. Edited by Thomas 
 Hughes, Q.C. A Reprint of the Authorised Edition of 1859, together with the 
 Second Series of 1862. First and Second Series in 1 vol. Fcap., pp. lxviii-140 
 and lxiv.-190, cloth. 1880. 2s. 6d. 
 
 LUCAS.— The Children's Pentateuch : With the Hephterahs or Portions from 
 the Prophets. Arranged for Jewish Children. By Sirs. Henry Lucas. Crown 
 Svo, pp. viii. and 570, cloth. 1878. 5s. 
 
 LIJDEWIG.--THE Literature of American Aboriginal Languages. By Hermann 
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 Edited by Nicolas Trubner. Svo, pp. ixiv. and 258, cloth. 1858. 10s. 6d. 
 
Pvblished hy Triibner & Co. 43 
 
 LUKIN.^The Bot Enchteebb : What they did, and how thej did it. By the Rev. 
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 gravings. Imperial 16mo, pp. viii. and 344, cloth. 1877. 78. 6d. 
 
 LUX E TEKEBKIS; OB, The Testimony or Coksoiousness. A Theoretic Essay. 
 Crown 8vo, pp. 376, with Diagram, cloth. 1874. 10s. 6d. 
 
 UACCOBHAC. — ^Tete Conveesatiok op a Soul with God : A Theodicy. By Henry 
 HacCormac, M.D. 16ma, pp. xvl and 144, cloth. 1S77. 39. 6d. 
 
 MACHIAVKT.T.T. — THE HlSTOBICAI,, POLITICAL, AND DIPLOMATIC WkITINGS OF 
 NiccOLO Machiavblli. Translated from the Italian by C. B. Detmold. AVith 
 Portraits. 4 vols. 8vo, cloth, pp. xli, 420, 464, 488, and 472. 1882. £3, Ss. 
 
 MADDEN.— Conrs OP THE Jews. Being a History of the Jewish Coinage and Money 
 in the Old and New Testaments. By Frederick TV. Madden, M.R.A.S. Member 
 of the Numismatic Society of London, Secretary of the Brighton College, &c., frc. 
 With 279 Woodcuts and a Plate of Alphabets. Boyal 4to, pp. xii and 330, cloth. 
 1881. £2, 2s. 
 
 MAD^LXTSG. — The Causes and Operative Tbeatmekt op Duputtren's Fingkr 
 CoNTBACTION. By Dr. Otto W. Madelung, Lecturer of Surgery at the Univer- 
 sity, and Assistant Surgeon at the University Hospital, Bonn. 8vo, pp. 24, sewed. 
 1876. Is. 
 
 MAHAPARINIBBANASDTTA— See Childers. 
 
 MAHA-VIEA-CHAEITA; or, The Adventures of the Great Hero Eama. An Indian 
 Drama in Seven Acts. Translated into English Prose from tbe Sanskrit of 
 BhavabhiitL By John Pickford, M.A. Crown 8vo, cloth. 5s. 
 
 MAIET. — Incidents in the Biography of Dost. By H. P. Malet, Author of 
 " The Interior of the Earth," &c. Crown 8vo, pp. 272, cloth. 1877. 6s. 
 
 MALET. — The Beginninos. By H P. Malet. Crown 8to, pp. xix. and 124, cloth. 
 1878. 4s. 6d. 
 
 MAIiLESON. — Essays and Lectobes on Indian Historical Subjects. By Colonel 
 6. B. Malleson, C.S.I. Second Issue. Crown 8vo, pp. 348, cloth. 1876. os. 
 
 MAW TIT.TTV — WOMAN OOTSIDE CHRISTENDOM. An Exposition of the Influence 
 exerted by Christianity on tbe Social Position and Happiness of Women. By 
 J. 6. Mandley. Crown 8vo, pp. viii. and 160, cloth. 1880. 5s. 
 
 MANIPDItrS VOCABDLOROM. A Rhyming Dictionary of the English Language. By 
 Peter Levins (1570). Edited, with an Alphabetical Index, by Henry B. Wheatley. 
 8vo, pp. xvi. and 370, cloth. 1867. 14s. 
 
 MANCEUVEES. — ^A Retbospect OF THE Adtcmn Mancbuvees, 1871. W;ith 5 Plans. 
 By a Recluse. 8vo, pp. xii. and 133, cloth. 1872. os. 
 
 MARIETTE-BET.— The Monoments OF Upper Egypt: a translation of the 
 "Itineraire de la Haute Egypte" of Auguste Mariette-Eey. Translated by 
 Alphonse Mariette. Crown 8vo, pp. xvi. and 262, cloth. 1877. 7s. 6d. 
 
 MARKHAM.— QoiCHUA Grammar and Dictionary. Contributions towards a 
 Grammar and Dictionary of Quichua, the Language of the Yncas of Peru. Col- 
 lected by ClementaR. Markham, F.S.A. Crown 8vo, pp. 223, cloth. £1, lis. 6d. 
 
44 A Catalogue of Important WorTcs, 
 
 MAKEHAU— Ollanta : A Drama in the Quichua Language. Text, Translation, 
 and Introduction. By Clements K. Mark ham, C.B. Crown 8to, pp. 128, cloth. 
 1871. 7s. 6d. 
 
 MAKEHAM. — A Meuoib of tbe Ladt Ana de Osobio, Countess of Chincon, and 
 Vice-Queen of Pern, a.d. 1629-39. With a Plea for the correct spelling of the 
 Chinchona Genus. By Clements B. Markham, C.B., Member of the Imperial Aca- 
 demy Katuise Cuiiosorum, with the Cognomen of Chinchon. Small 4to, pp. zii. and 
 100. With 2 Coloured Plates, Map, and Illustrations. Handsomely bound. 
 1874. 28s. 
 
 WARKHAH — A Memoir on the Indian Sdbtets. By Clements K Markham, 
 C.B., F.R.S., &c., &c. Published by Order of H. M. Secretary of State for India 
 in Council. Illnstrated with Maps. Second Edition. Imperial 8vo, pp. xxx. 
 and 481, boards. 1878. 10s. 6d. 
 
 MARKHAM.— Nabratives OP THE Mission of Geoege Bogle to Tibet, and of the 
 Journey of Thomas Manning to Lhasa. Kdit'Cd with Notes, an Introduction, and 
 Lives of Mr. Bogle and Mr. Manning. By Clements K. A^arkham, C.B., F.B.S. 
 Second Edition. 8vo, pp. clxv. and 362, cloth. With Maps and Illustrations. 
 1879. 21s. 
 
 MAEMONTEL.— Belisaire. Par Marmontel. Nouvelle Edition. 12mo, pp. xii. 
 and laS, cloth. 1867. 2s. 6d. 
 
 MARTIN AND Tbubner.— The Cdebent Gold and Silver Coins op all Codntries, 
 their Weight and Fineness, and their Intrinsic Value in English Money, with 
 Facsimiles of the Coins. By Leopold C. Martin, of Her Majesty's Stationery 
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 Cover, and gilt edges. 1863. £2, 2s. 
 
 MARTIN. — The Chinese : their Education, Philosophy, and Letters. By W. 
 A. P. Martin, D.D., LL.D., President of the Tungwen College, Pekin. 8vo. pp. 
 320, cloth. 1881. 7s. 6d. 
 
 MARTINEAU. — Ess.\TS, PHILOSOPHICAL AND Theological. By James Martineau. 
 2 vols, crown 8vo, pp. iv. and 414 — x. and 430, cloth. 1875. £1, 4s. 
 
 MARTINEAU. — Letters proji Ireland. By Harriet Martineau. Reprinted from 
 the Daily X^ews. Post Svo, pp. viii. and 220, cloth. 1852. 6s. 6d. 
 
 MATHEWS.— Abraham Ibn Ezra's Commkstart <fs the Canticles after the 
 First Kecension. Edited from the MSS., with a translation, by H. J. Mathews, 
 B.A., Exeter College, 0-\ford. Crown Svo, pp. x., 34, and 24, limp cloth. 1874. 
 2s. 6d. 
 
 MAXWELL.— A Manual of the Mal.\y Language. By AV. E. Maxwell, of the 
 Inner Temple, Barrister-at-Law ; Assistant Besident, Perak, Malay Peninsula. 
 With an Introductory^ Sketch of the Sanskrit Element in Malay. Crown Svo, 
 pp. viii. and 182, cloth. 1882. 7s. 6d. 
 
 MAYER. — On the Art of Pottery : with a History of its Rise and Progress in 
 LiverpooL By Joseph Mayer, F.S.A., F.S.S.N.A., &c. Svo, pp. 100, boards. 
 1873. OS. 
 
 MATERS.— Treaties Between the E.mpiee op China and Foreign Powers, 
 together with Regulations for the conduct of Foreign Trade, &c. Edited by W. 
 F. Mayers, Chinese Secretary to H.B.M.'s Legation at Peking. Svo, pp. 246. 
 cloth. 1877. 25s. 
 
Published by Tiiibnei' & Co. 45 
 
 UlTEBS. — The Chiitese Gotebnhent : a Manual of Chinese Titles, categorical! j 
 arranged and explained, with an Appendix. By "Wm. Fred. Mayers, Chinese 
 Secretary to H.B.M.'s Legation at Peking, &c., &c. Royal 8vo, pp. viii. and 160, 
 cloth. 1878. 30s. 
 
 M'CRINDLE. — Ancient India, as Descbibed by Megasthenes and Arkian; 
 being a translation of the fragments of the Indika of Megasthenes collected by 
 Dr. Schwanbeck, and of the first part of the Indika of Arrian. By J. W. 
 M'Crindle, M.A., Principal of the Government College, Fatna, &c. With 
 Introduction, Notes, and Klap of Ancient India. Post 8to, pp. xi. and 224, 
 cloth. 1877. 7s. 6d. 
 
 M'CRINDLE.— The COMMERCE AND Navigation of the ERTTHEaiAN Sea. Being 
 a Translation of the Periplns Maris Erythrxi, by an Anonymons Writer, and of 
 Arrian's Account of the Voyage of Nearkhos, from the Mouth of the Indus to the 
 Head of the Persian Gulf. With Introduction, Commentary, Notes, and Index. 
 By J. W. M'Crindle, M.A., Edinburgh, &c. Post 8to, pp. iv. and 238, cloth. 
 1879. 7s. 6d. 
 
 M'CKINDLE. — Ancient India as Described by Xtesias the Enidian; being a Transla- 
 tion of the Abridgment of his '' Indika ** by Photios, and of the Fragments of that 
 Work preserved in other Writers. With Introduction, Notes, andlndex. By 
 J. W. M'Crindle, M.A., M.E.S.A. 8vo, pp. viii. and 104, cloth. 1882. 6s. 
 
 HECHANIC (The Young). A Book for Boys, containing Directions for the iise of 
 all kinds of Tools, and for the construction of Steam Engines and Mechanical 
 Models, including the Art of Turning in Wood and Metal. Fifth Edition. 
 Imperial 16mo, pp. iv. and 346, and 70 Engravings, cloth. 1878. 6s. 
 
 MECHANIC'S Workshop (Amateur). A Treatise contaimng Plain and Concise 
 Directions for the Manipulation of Wood and Metals, including Casting, Forging, 
 Brazing, Soldering, and Carpentry. By the Author of "The Lathe and its Uses." 
 Sixth Edition. Demy 8vo, pp. iv. and 148. lUustrated, cloth. 1880. 6s. 
 
 MEDITATIONS ON Death and Eternitt. Translated from the German by Frederica 
 Rowan. Published by Her Majesty's gracious permission. 8vo, pp. 386, cloth. 
 1862. 10s. 6d. 
 Ditto. Smaller Edition, crown 8vo, printed on toned paper, pp. 352, cloth. 
 1863. 6s. 
 
 MEDITATIONS ON Life and its Religious Duties. Translated from the German 
 by Frederica Rowan. Dedicated to H.R.H. Princess Louis of Hesse. Published 
 by Her Majesty's gracious permission. Being the Companion Volume to "Medi- 
 tations on Death and Eternity." 8vo, pp. vi. and 370, cloth. 1863. 10s. 6d. 
 
 Ditto. Smaller Edition, crown 8vo, printed on toned paper, pp. 338. 1863. 
 6s. 
 
 MEDLICOTT.— A Manual of the Geology of India, chiefly compiled from the 
 observationsof the Geological Survey. By H. B. Medlicott, BI.A., Superintendent, 
 Geological Survey of India, and W. T. Blanford, A.R.S. JI., F.R.S., Deputy Super- 
 intendent. Published by order of the Government of India. 2 vols. 8vo, pp. 
 xviiL-lxxx.-818. with 21 Plates and large coloured Map mounted in case, uniform, 
 cloth. 1879. 16s. (For Part IIL see Ball.) 
 
 MEGHA-DDTA (The). (Cloud-Messenger.) By Kalidasa. Translated from the 
 Sanskrit into English Verse by the late H. H. Wilson, M.A., F.B.S. The Vocabu- 
 lary by Francis Johnson. New Edition. 4to, pp. xL and 180, cloth. lOs. 6d. 
 
46 A Co'talogue of ImporLant Wbrlcs, 
 
 MENKE. — Obbis Antiqui Descriftio : An Atlas illustrating Ancient History and 
 Geography, for the Use of Schools ; containing 18 Maps engraved on Steel and 
 Coloured, with Descriptive Letterpress. By D. T. Menke. Fourth Edition. 
 Folio, half bomid morocco. . 1866. 9s. 
 
 SEESEDYTH. — Abca, A Repertoibe of Obigixal Poems, Sacred and Secular. By 
 F. Meredyth, M.A., Canon of limerick Cathedral. Crown 8vo, pp. 124, cloth. 
 1875. OS. 
 
 METCALFE. — ^The ENGLISHMAN AST) THE ScASDINAViAX. By Frederick Met- 
 calfe, M.A., Fellow of Lincoln College, Oxford; Translator of "Gallus" and 
 "Charicles;" and Author of "The Oxonian in Iceland." Post 8vo, pp. 512, 
 cloth. 1880. 18s. 
 
 jnCHEI.. — Les Ecossais en France, Les FRASgAis en Ecosse. Par Francisque 
 Michel, Correspondant de I'lnstitut de France, &c. In 2 vols. 8vo, pp. vii.. Ml, 
 and 551, rich hlue cloth, with emblematical designs. With upwards of 100 Coats 
 of Arms, and other Blustrations. Price, £1, 12s. — Also a Large-Paper Edition 
 (limited to 100 Copies), printed on Thick Paper. 2 vols. 4to, half morocco, with 3 
 additional Steel Engravings. 1862. £3, 3s. 
 
 MICKIEWICZ. — KONRAD Wallenrod. An Historical Poem. By A. Mickiewicz. 
 Translated from the Polish into English Verse by Miss M. Biggs. 18mo, pp. 
 ivi. and 100, cloth. 1882. 2s. 6d. 
 
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