FROM THE 
 
 BENNO LOEWY LIBRARY 
 
 COLLECTED BY 
 
 BENNO LOEWY 
 
 1854-1919 
 
 BEQUEATHED TO CORNELL UNIVERSITY 
 
Cornell University Library 
 BL85 .H39 
 
 Upa-sastra: Comments, linguistic and do 
 
 olin 
 
 3 1924 029 056 880 
 
Cornell University 
 Library 
 
 The original of tliis book is in 
 tlie Cornell University Library. 
 
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 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029056880 
 
U PA -S ASTRA 
 
Mythic Scraps, 
 
 - exomplifying tlie great variety af style, figure, and subject, which such 
 literature embodies, as well as some of th« statements made in ttis 
 ■work. 
 
 O Thou ! whom men affirm we cannot ' know,' 
 
 It may be we shall never see Thee nearer 
 
 Than in the clouds, nor ever trace Thee clearer 
 Than in that garment which, howe'er a-glow 
 With Life-divine, is still a changing show, 
 
 A little shadowing forth, and more concealing, 
 
 A glory which in uttermost revealing 
 Might strike us dead with one supreme life-blow. 
 We may not reach Thee through the void immense, 
 Measur'd by suns, or prove Thee anywhere ; 
 But hungry eyes that hunt the wilds above 
 For one lost face still drop despairing thence, 
 To find Thee in the heart, — love's ravisb'd lair ; 
 Else were ' the sting of death' not ' sin,' but love ! 
 
 Pfeiffer. 
 
 I sing the progres s of a deathless Soul, 
 
 Whom Fate— which God made, but doth not control- 
 Placed in most shapes. All times before the law 
 
 Yoked us, and when, and since, in this I sing ; 
 And the 'Great World to his- aged Evening, 
 
 From infant Morn thi'ough manly Noon I draw ; 
 What the gold Chaldee, or silver Persian saw, 
 
 Greek brass, or Roman iron, 'tis in this one ; 
 A work to outwear Seth's Pillars, brick and stone ; 
 
 And, Holy Writ excepted, made to yield to none. 
 
 Donne. 
 
 Then did they fall upon the chat of victuals and some belly fur- 
 niture to be snatched at in the very same place. Which purpose was 
 no sooner mentioned, but forthwith began flagons to go, gammons to 
 trot, goblets to fly, great bowls to ting, glasses to ring. 
 
 Trmulcbtion of Sabelais, 
 
 They surely would be lifted but, alas, their hearts are so ] 
 
 Encased within the garments and the shrouds of earth below, { 
 
 That they cannot hear the music of the angels till they die i 
 
 To all exterior teachings, and the shouts of " crucify ( 
 
 The false blasphemer" ring through their spirits, and they feel \ 
 
 The nails pass through them also, then Life comes in Death to heal \ 
 
 * * » ' \ 
 
 But it is because thine Inmosts have been quioken'd from the True i 
 The Beautiful and Holy Kedeemiug Living Sphere ; 
 
 Of Love Divine, that through these old legends doth appear \ 
 
 The gleamings of that " evening light" and radiance, dimly seen 
 By those within the shadows, where thy spirit hath not been, 
 
 A Mythic Message. 
 
Jll 
 
 The PiyoTAL Mother to her descended CHILD. 
 
 " ! sacred symbol of Divine Perfection ! 
 
 ! Infant-Angel, fortunate and free ! 
 
 ! sinless outgrowth of Divine affection ! " 
 
 The mother saith, " God gave thee life through me." 
 
 In bearing thee I drew Divinity 
 
 Down through my mother-bosom. He came down 
 
 Tfho wears the Universes for a Crown. 
 
 * * * * 
 
 Thou art more ancient than the Pleiades 
 In Spirit-life, my child, my Angel-star ; 
 The golden fruit of all God's Harmonies 
 Thy hands have pluok'd in Angel-heavens afar. 
 From, every sky thou hast a glory won. 
 
 « » * * 
 
 O'er perished Evil thou shalt reign sublime ; 
 
 And evermore the jeweled skies shall burn 
 
 From sun-like thoughts that from thy mind's wide sea 
 
 Shall lift their flaming fronts— while Life's full urn 
 
 Is filled with thought-streams pure from Deity. 
 
 child! unconscious of thy splendid fate, 
 
 Attendant Genii, like thy mother, wait — 
 
 Around thy path they throng — 
 And nerve thee for thy fight against the'aged Wrong. 
 
 * * Each rankling wound that smarted 
 
 Shall pain no more ; for peace dwells with the world's " departed." 
 Crown'd with rose-blooais, on thymy banks r eposing, 
 Sweet lovejs wait you ; ! one fond embrace, 
 One loving smile from eyes their love disclosing, 
 Shall compensate you for this mortal race, 
 And every sorrow from the heart erase. 
 Love God in Man, and thus on earth obtain 
 The victor's wreath. Lo ! Death shall not efface 
 Aught from the soul save Disappointment's pain. 
 All shall be your's in heaven the young heart hoped to gain. 
 
 — ' Harris. 
 
 The SUN- MAN smiled ; and through his breast, that quivers 
 
 With every joy that in the heart should be, 
 Pulsed Light and Love, and the divinest rivers 
 
 Of pure Desire and perfect Extacy ; 
 And in the rushing of their Deeps, the song 
 Of IjBERTr IN-TKIUMPH rolled along. 
 
^^ 
 
 IV 
 From deepest woe divinest joy proceeds ; 
 No human heart, until it inly bleeds 
 Its life away in pure self-sacrifloe, 
 Can teach to Earth the wisdom of the Skies. 
 An Angel, clad in outward clay, would be 
 Saddest of all the sons of Earth ; for he 
 Would thrill with pain as if he were a flower 
 Borne from some tropic land — with glorious dower 
 Of warmth and sweetness panting at the core, 
 But shivering, bleeding, dying evermore ; 
 With frost beneath him, and with snows above, 
 Death 'round him, and within — Immortal Love. 
 Therefore, as man becomes an Angel fine, 
 He needs must suffer while he dwells in Time; 
 He takes a woe from every bleeding breast, 
 And the heart-sweetness, by such pain expressed. 
 Flows from him. He is crushed by Hand-divine 
 In tenderest love, as grapes are turned to wine. 
 
 Oh ! let not a soft bosom pour 
 
 Itself in thine ! It is vain. 
 Love cheateth the heart, Oh ! be sure, 
 
 Worse even'than wine the brain. 
 Then snatch up thy lip from the brim, 
 
 Nor drain its dream-like death : 
 For Love loves to lie down and dim 
 
 The bright soul with his breath. 
 Then pass by Beauty vrith looks above ; 
 
 Oh ! seek never — share never — woman's love. 
 
 For in the air did I behold, indeed, 
 
 An Eagle and a Serpent wreathed in fight. 
 
 » * * « 
 
 What Life, what Power, was kindled and arose 
 Within the sphere of that appalling fray ! 
 For from the encoimter of those wondrous foes 
 A vapour like the sea's suspended spray 
 Hung gathered : in the void air far away 
 Floated the shattered plumes ; bright scales did leap 
 Where'er ths Eagle's talons made their way, 
 Like sparks into the darkness ; as they sweep. 
 Blood stains the snowy foam of the tumultuous Deep, 
 
 From fairest creatures we desire increase. 
 That thereby Beauty's rose might never die, 
 But as the riper should by-time decrease, 
 His tender heir might bear his memory. 
 
 Shakespeare. 
 
 Bailey, 
 
Hari thus spake ; — " With renovated energy, gods, I will restore 
 your strength. Do this— Let all the gods, associated with the Asuras, 
 cast all sorts of medicinal herbs into the sea of milk ; and then, taking 
 the mountain Mandara for the ohurning-stick, the serpent Vasuki for 
 the rope, churn the sea together, for ambrosia, depending upon my 
 aid. I will take care that the enemies of the gods shall not partake 
 of that Amrita, (ambrosia) and that they shall share in the labour 
 alone. While the churning proceeded, Hari himself, in the shape of 
 Kurma, was in the midst of the milk-sea serving as a pivot for the 
 mountain, as it was whirled around. " ' ' " 
 
 forms amongst the gods and demo: .. 
 
 the monarch of the Serpent-race. In 
 
 the summit of the mountain. With one poriion oi ms JBinergy, ne, 
 
 unseen, sustained the Serpent-king, and with another, infused vigour 
 
 into the gods From the sea thus churned by the gods and 
 
 Danavas, first uprose the cow Surabhi — the fountain of milk and 
 curds, worshiped by the deities. Then appeared the goddess of wine, 
 Varuni, Next sprang the celestial Parijata-tree, The troop of Apsa- 
 
 rasas were theii produced The cool-rayed moon next arose 
 
 and then poison. Dhanwantara robed in white and bearing in his 
 hand the cup of Amrita next came forth, . * * 
 
 That essence of the Supreme is defined by the term Bh&gavat 
 The word Bhdgavat is the denomination of that primeval and eternal 
 God ; and he who fully iuuderstands the meaning of that expression 
 ia possessed of holy wisdom, — the sum and substance of the Vedas. 
 The letter £A implies the cherisher and supporter of the Universe. 
 By Oa is understood, the Leader, Impeller, or Creator ; — the two 
 syllables together indicating the six attributes— Dominion, Might, 
 Glory, Splendour, Wisdom, and Uiiity. The purport of Va, is that 
 elemental Spirit in which all beings outform themselves. * * 
 The Destroyer of aH things— Hari, in the form of Eudra, who is the 
 flame of Time, becomes the soojching breath of the serpent Sesha, and 
 thereby reduces P4tala to ashes. ****** 
 On the day that Hari— or Krishna, departed from earth, the powerful 
 dark-bodied Kali-age descended. The Ocean rose and submerged the 
 whole of Dwaraka except alone the dwelling of the deity of the race 
 of Yadu. Vkhnv, Purdna, translated. 
 
 It comes to this. Ah, soon the silver crescent 
 
 la lost below the dim horizon's verge. 
 How like a ghost the future haunts the present ! 
 
 Soon the inevitable wave shall.merge 
 The beating heart, the arms around us thrown. 
 Our world is left a shell, the dove has flown. 
 
Each told the story of his love, 
 The history of ;that houi-Junblest, 
 Wheu, like a bird from its high aest, 
 Won down by fasoinatiug eyes, 
 
 For woman's smile he lost the syes. 
 
 Moon's Loves of the Angels-. 
 
 How sweet is Love ! Above the battle-stream Of the contending 
 years, man lifts his glance. To see, perchance, the maiden-augel gleam; 
 Then from his bosom'^draws the broken, lance. And courts the pang 
 that sunders soul from clay : She smiles, he follows from the fierce 
 affray, Seeking some gay pavilion inhere the kisses Of Immortality 
 shall be possest With healing power and fill the "void abysses Of an 
 iKSATiiTB TEAHSisa in the breast. 
 
 Soon as she heard my steps she leaped on me, 
 And glued her burning lips to mine, and laughed 
 With a loud, long, and frantic laugh of glee, 
 And cried, "Now Mortal, thou hast deeply quaffed 
 The Plague's blue kisses — soon millions shall pledge the draught. 
 Shelley's "Revolt of Islam" (or the gathering ofthefaMhful "seed") 
 
 * * » Wheu " Science" at its post 
 
 Reels blinded ; when the mountain avalanche 
 
 Of utter, hopeless fear, piles every coast 
 Of human Nature ; when the airy hall ' 
 
 Of the World's Breath burns like some fiery p.dl ;— 
 When respiration, the soft frame's delight. 
 
 Becomes a Titan's toil : °^ ■* 
 
 Then dawns the hour for thee, Love's pure vestal ! 
 
 Rise, o'er Earth's East, thou Day-star of swift beams ! 
 O'erbrim thy he.art, pare vase of living crystal, 
 
 Q'erbrim thyself witli the Immortal streams. 
 
 Ah ! He is gone, and yet, will not depart ! — 
 Is with me still, yet I from Him exiled ! 
 For stili there lives within my secret heart 
 The magic Image of the Magic Child. 
 
 Coleridge. 
 
 "But this is not a time, — he started up, 
 And smote his breast with woe-denouncing hand — 
 " This is no time to fill the joyous cup ; 
 The "Mammoth" comes, — the foe, the Monster Brand, 
 Wifh all his howling desolating baud ; — 
 These eyes have seen their blade and burning pino 
 Awake at once and silence half your laud. 
 Red is the cdp they drink, but not with wine : 
 .Awake and watch to-night, or see no morning shine. 
 
 Campbell's Gertrude. 
 
vu 
 
 With what a tender and impassioned voice 
 It fills the nice and delicate eau-of-thouoht 
 When the fast- ushering star of Morning comes 
 O'er-riding the grey hills * * 
 
 And this is the sweet Spirit that doth fill 
 The world. Lowj fellow' 3 " Spirit of Poetry" 
 
 * * * Foretasted fruit, 
 
 ■ Profaned first by^the Serpent, by hiiii^ first 
 Made common and unhallowd ere our taatH • 
 Nor yet on him found deadly, h 
 Lives, as thou said'st, and gains 
 Higher dighee of Life ; induce 
 To us. Milton's "Paradise Lost" 
 
 * f * Who best 
 
 Can suffer, best can do. 
 But what concerns it thee, when I begin 
 My Everlasting Kingdom ? why art thou 
 Solicitous ? what moves thy inquisition ? 
 Knowest thou not thatJMT msing. is- thy fall :. 
 
 " Paradise Regained." 
 « ~ 
 So, when the compas't course of the Universe 
 In six and thirty thousand years is run. 
 The bands of the Elements shall back reverse, 
 To their first Discord, and be quite undone 
 
 The seeds of which all things at first were bred, 
 
 Shall in Gbeat Chaos' womb again be hid. 
 
 Spenser's Bellay. 
 
 A cataract waits, upon Heaven's verge suspended 
 
 O'er Woman's bosom, and her breathing will ; 
 That bosom, through which Love"to;.Earth descended. 
 
 With Breath from His Divinitt sh;dl fill. 
 
 Whoever knows Brahma, who is Existence, Knowledge, Infinity— 
 as dwelling witliin the cavity (of the Heart) in the Infinite Ether,- 
 
 enjoy s all desires together with that Omniscient Brahma, From 
 
 that Soul sprang forth the Ether-from the Ether the Air, from the 
 
 Air, Fire from annual Herbs, Food,— from Food, Seed,— from 
 
 Seed, Man;— for Man is verily thejessence of Food. 
 
 In Speech is the Seven-formed. Of words, ffun is ffinMra, P,a, 
 is Prastava, A is Adi, Ut is Vdgxtha, Prati is Pratihdra, Upa is Upa- 
 
 drava,NiisNldhana. Unto him speech yields its treasure 
 
 who, thus knowing, adores the Seven-formed S^ma in Speech. 
 
 Vedic Vpanishads translated. 
 
UPA-SASTRA: 
 
 COMMENTS, 
 
 LINGUISTIC IND DOCTRINAL, 
 
 ON 
 
 ntvtX^ antr JHptStt ^.tteratuve* 
 
 BY 
 
 J. D. HAWKEN. 
 
 ]4y^WKE^ /.ND ^OJMp. 
 
 LONDON : TEUBNBE AND CO ; SIMPKIN, MAESHALL AND OO. 
 ~ GLASGOW : JOHN THOMSON, 
 1877. 
 
 ty^CC /C'Mniii rederve^.- 
 
Explanations. 
 
 The following are the abbreviated forms of the names of 
 languages possfessing a typal literature, and to which therefore 
 reference may be made in any work treating fully of linguistic 
 science. A few only of them are used in the following pages, but 
 it is thought best to present the whole at once. 
 
 Ar. is for Arabic 
 
 A.S. ... Anglo-Saxon. 
 
 Ben. ... Bengali 
 
 Bur. ... Burmese 
 
 Can, . . . Canarese 
 
 Ch. ... Chinese 
 
 D. ... Dutch 
 
 Dan. . . . Danish 
 
 Eng. ... English 
 
 Fr. ... French 
 
 Gael. ... Gaelic 
 
 Ger. ... German 
 
 Goth. ... Gothic 
 
 Gr. ... Greek 
 
 Guz. . . . Guzarati 
 
 Heb. . . . Hebrew 
 
 Hind. ... Hindi 
 
 loel. . . . Icelandic 
 
 Ir. ... Irish 
 
 It. is for Italian 
 
 Lat. ... Latin 
 
 Mar. ... Marathi 
 
 Mai. ... Malay 
 
 Mali. . . . Malayalim 
 
 Pal. ... Pali 
 
 Per. . . . Persian 
 
 Sans. ... Sanscrit 
 
 Scand. ... Scandinavian 
 
 Sp. ... Spanish 
 
 Sw. ... Swedish 
 
 Syr. ... Syriac 
 
 Tam. ... Tamir(l) 
 
 Tar. ... Tatar or Ouigour 
 
 Tel. . . Telugu 
 
 Thib. ... Thibetan 
 
 Tur. ... Turkish 
 
 W. ... Welsh 
 
 Z. ... Zand 
 
 Words printed in Italic type imply that they are the subject 
 of philologic remark. Inverted commas are affixed to many sepa- 
 rate words, implying that they are here used according to com- 
 mon acceptation rather than as their true meaning in most in- 
 stances would direct. The quoted passages or sentences to which 
 the same signs are affixed are mostly from the Bible. 
 
 It is na'tiii'ally to be supposed, if the work " Upa'-sasti'a" be wbat it pro- 
 fesses, that efforts will be put forth bfefore long to farther simplify its style 
 and the doctrines propounded ; as also, to modify its general construction 
 in view of translation into the respective Vernaculars, as circumstances may 
 require. 
 
 PKINfBD BY IIIGHLAWD AKD CO., MADRAS. 
 
U P A-S A S T R A. 
 
 INTRODUCTION. 
 
 It is designed to write a work, treating of, and explain- 
 ing, the nature of Sacred and of semi-sacred, or Mythic 
 Literature; to explain in what respect they differ from 
 other and ordinary productions of the human mind j to 
 enquire into the claims advocated for the Sacred Scriptures 
 of various nations, that such Scriptures are inspired: or God- 
 given; if God-given, to endeavour to ascertain why, for, in- 
 stance, the doctrines of Vedic, Puranic, BiblicaJj and other 
 sacred literature are so often irreconcilable with the facts of 
 modern science and the deductions of enlightened reason. 
 Taking it as granted that the statements ma,de in God- 
 given writings must be absolutely true, however anomalous 
 they may appear to the natural mind, the work will proceed 
 to establish to the apprehension, the truth of the aphorism, 
 BO popular in the East, to the effect, that the Sruti or 
 Sacred Scriptures take no direct cognizance of the affairs 
 of outer life ; and thence bringing forth from that literature 
 confirmation, that it is true in its own domain, the Soul ; 
 further, that it is equally true in respect of physical science ; 
 and, that the Deity speaks through it to men who may thus 
 learn, if their comprehensions will allow them, the secret 
 nature of things, whether pertaining to the life of earth or 
 of heaven. 
 
 No argument is necessary to assure every observant 
 miud that the human race of our globe is coming under 
 some mighty and unusual influence which is invading the 
 
2 INTKODUCTIOK. 
 
 old, exclusive, and time-honoured habits, cnstoms, and 
 opinions of the nations, and compelling them, willing or 
 unwilling, as it were, to surrender themselves to the com- 
 mon movement. The race, in short, appears to be tending 
 towards a cosmopolitan condition, by which the benefits 
 accruing from the peculiarities or circumstances of any one 
 shall be class made available to every other. Opportunity 
 will be taken, in the course of the work, to shew that this 
 tendency to intercommunity of interests is a substantial fact, 
 the inevitable result of enormous changes characterizing our 
 era and making progress deep within man's nature, and be» 
 yond his immediate exterior consciousness. Everywhere 
 men are discovering or experiencing new wants,and the vast 
 impulse which moves them takes the form of Enquiry; 
 enquiry for means whereby they hope to meet those wants. 
 Formerly, a man's own home, or people, or counti'y, satis- 
 fied his ordinary requirements ; now, there is a gradually 
 increasing tendency among every people to look abroad for 
 that which their forefathers were contented to be without. 
 The laws of nations were once framed upon nationally 
 isolated considerations ; we now see nations submitting to 
 be knit closer and closer under the conscious control of in- 
 terests, formerly unfelt and unknown, but now fast becoming 
 publicly recognized as pertaining to the world at large, in its 
 general human politics and internationality. Even the 
 right of any people to exercise now the old-fashioned 
 exclasiveness to the detriment of free enquiry, and hence, 
 of the general social advancement, is boldly impugned. 
 Awakening enquiry is the world-wide attitude of the 
 human mind to-day, betokening interior changes which 
 have had no parellel, to our knowledge, in the past history 
 of the race. It will be for this work, in its course, to 
 open up, if possible, the causes which are bringing about, 
 before our eyes, such astonishing results. 
 
 Let us see for ourselves what our surroundings are, 
 and what they may be made capable of affording us— nearly 
 
1NXEOD0CTION. 3 
 
 expresses the feelings which this new enquiring movement 
 arouses, and the aggregate results conform, of course, to our 
 ability to actually " see for ourselves." There was a time, 
 not long ago, when men, as a rule, took the sacred books 
 which they inherited from ancestors, as something utterly 
 above all questioning enquiry respecting the claims of such 
 Books to submissive reverential regard. They were God's, 
 Word, or Sruti, as the case might be ; that alone sufficed 
 and the questioning faculty slept on. There were no 
 misgivings as to the validity of that which the writings 
 taught, or of their divine authorship. But in course of 
 time, this spirit of enquiry, as it is called, begins to awake, 
 and an important change creeps almost unconsciously 
 over the feelings of men regarding their Sacred Books. The 
 comparatively young in years scout the idea that books 
 which will not endure the most moderate reasonable 
 criticism can be divine in origin and worthy of reverence ; 
 while the aged, reverting to, and living again, as they can, 
 in their old sympathies, shrink from encountering the 
 anomalous difficulties for which free thought or modern 
 enquiry claim a right to demand satisfactory solution. 
 That sacred writings are freely interspersed with " myths' 
 is probably one of the most frequent explanations by 
 which even honest devout souls, as will as others not so 
 devout, tide over the difficulties. 
 
 The work has been entitled Upa-Sastr4, aa being that 
 which would prove most suggestive of its character to 
 those for whose use it is chiefly intended. Whether -the 
 term be classical Sanscrit or not, is of little consequence, 
 if the end be obtained. Sastra is virtually the Latin 
 sacra, meaning, sacred things ; and upa, is sub. Thus, the 
 contents of this work may, in accordance with the title, 
 be characterized as comments pertaining to, and subserving, 
 those things which are essentially sacred. 
 
 The sacred literature which it is proposed to examina 
 comprehends all or any of those extant writings which aro 
 
4 INTRODUCTION. 
 
 or have been considered by any people as sacred or divine 
 teachings. Every race, there is reason to believe, has 
 something which it'accoants as sacred teachings, either 
 in the form of writings, or as traditionary memorial lays 
 transmitted orally from generation to generation. And here 
 the Sacred merges into the Mythic indistinguishably. The 
 Christian's Bible declares that sacred Scripture is God's 
 own work, delivered through human instruments indeed* 
 but entirely independent of their co-operation. This 
 declaration respecting the origin of sacred teachings is not 
 peculiar to the Bible ; it is the testimony in possession of 
 every people — that their sacred oracles or teachings are 
 divine inspirations, God-givon enunciations. But we have 
 to confine our attention, however, to that which has been 
 handed down to us in the shape of sacred writings. 
 
 Under " mythic literature" are included all those writings 
 or utterances, which, though they mighb not be readily ad- 
 mitted into the more sacred class of teachings just desci'ib- 
 ed as God-given Scripture, have yet, as a rule, sufiBcient 
 outwardly to distinguish them from common literary 
 productions. Their characteristic traits will be described 
 and elucidated in due course. But, indeed, it is for form's 
 sake rather than from any definable distinction, that the 
 terms sacred and mythic are both used ; for though the 
 xacred may mount infinitely high, and the so-called mythic 
 be at the other extreme, as an ultimatian of Truth, yet their 
 respective borders meet and merge into each other. The 
 Jews,Brahmans,Bouddhists, and others, recognize degrees of 
 holiness, so to speak, in Sacred Scriptures ; a docti-ine tra- 
 ditionally received, apparently ; but the Christian nations, 
 thinking it best to discard such doubtful classifications, 
 unsupported by direct internal evidence, consider their 
 sacred books, as a whole, to be the Divine Word ; and with 
 this they are mostly satisfied. 
 
 Literature is not mythic because it contains weird, 
 legendary matter, but because it has been mythically, or 
 
INTRODUCTION. 5 
 
 ■what is called, oracularly, produced. Mythic literature is 
 one with sacred literature, in that all sacred literature has 
 been mythically produced on this outer plane of life ; and on 
 the other side, all mythic literature is sacred in a higher 
 or lower degree. The vulger idea attached to mythic, as 
 synonymous with vague, illusory, fantastic, baseless, ima:- 
 ginary, and so forth, has no recognition in this work. All 
 mythic utterances are poetic ; and all true poetry, is such, in 
 as much as its utterance or productioix is in a mythical 
 manner. All mythic utterances, consequently, all poems, 
 have come forth spontaneously. This means, that the will 
 or mind of the poet, as we call such, did not control the form 
 and matter of the utterance, as is usual in ordinary cases, but 
 that the subject matter during its actual delivery, held ia 
 conti'ol, as though it were a positive force, the natural mind 
 of the " poet." He hears with an inner ear, not thinks 
 during the process. This is the distinguishing trait respect- 
 ing the production of genuine poetry ; hence, of all real 
 allegories, parables, legends, fables, in fact, of all mythic 
 literature whether esteemed sacred or otherwise. Such liter- 
 ature is " sruti" all the world over , and it remains as an inevi- 
 table conclusion, that the person who merely passively hears 
 and utters, is not the " poet" at all, in its proper sense. 
 A 'poet, is literally a maJcer, but wo need only attend to what 
 has been said above, to see, that he that merely utters poetry 
 is not, on that account, a whit better able than others, to 
 explain its real drift and essential meaning. 
 
 Following upon what has been said, it will be most 
 suitable in this work to limit Sacred Literature to those 
 holy writings, which, by popular consent, are known to be 
 consecrated to religious and divine service ; while Mythic 
 Literature will denote all that which is believed to have 
 come forth spontaneously, the result of an afflatus. To set 
 forth in a true light the claims of poetry, and of its writei'S, at 
 this stage, is unavoidable ; because the alternative presents 
 itself — that if the writer of poetry is the poet, the real 
 
6 INTEODUCTION. 
 
 authors of our sacred literature were mortal men like our- 
 selves. In ancient unsophisticated times, " the muse," or 
 mythic power, was invoked to inspire the poem, and honour 
 was thus, in form, at least, accorded to whom honour was 
 due ; but now, as a rule, such childish practices are pre- 
 tended to be scouted. Pretended, is the word, for every 
 one of any, experience in the poetic line, knows full well 
 that he is practically dependent for his effusions, upon influ- 
 ences which he may invoke, but over which he has no control. 
 That so called poets write " to order," pieces descriptive of 
 passing events, in no way impugns the truth of what has 
 been said. There is room for poets to be more honest, as 
 there is room for more worthy recognition of the intrinsic 
 claims of true poetry. If the reader can receive it, the 
 mythic principle personified, is the real and true poet ; the 
 external agent or writer is represented by the " oaten pipe," 
 and the melody produced, is the poem. The necessities of 
 this work, if nothing else, require this, what may be reckon- 
 ed, somewhat invidious allusion. 
 
 Thus I have endeavoured to explain the scope and 
 meaning of the title of the work before us. If well carried 
 out, it will have to take up and examine the comparatively 
 occult and mysterious principles of every science, sacred 
 and secular. The science of Divinity, is the science of 
 divine action in the works of Creation — the science of uni- 
 versal active and passive Existence. On these high themes, 
 we are all aware how gradual must be the instruction by 
 which any considerable number of readers may be intelli- 
 gently led upwards. Twenty -five years have passed since 
 the writer began to gather from the field we are about to 
 go over, and it seems hard to go over and re-assort the 
 circumstantial minutce necessary to bring down the accumu- 
 lated stores of so many years to the comprehensions of 
 beginners. Many of the earlier chapters must necessarily 
 partake more of the nature of introductory sketches than of 
 any approach to exhaustive detail— were one even capable 
 of effecting such. 
 
INTRODUCTION. 7 
 
 Seeing that the term mystic is so freely and often 
 ignorantly on the tongue, in these so called matter-of-fact 
 times, and that a certain degree of stigma generally attaches 
 to itj it will be in place to offer a few words in explanation , 
 All persons who produce literary work, abnormally, that is, 
 those who cannot by usual and instant volition call forth 
 the energies or stimulate the functions requisite for the 
 production of such work, are mystics, whether the tone of 
 their work indicate the same or not. Work got up and 
 finished with an eye to the literary market, is not likely to 
 lay itself open to charges of such a kind. But whatever 
 the poetry that is toned down for the popular taste may be, 
 it remains truo for the time, that genuine poetic ideas in 
 poetic language can be no other than genuine mysticism. 
 The opinion that true poetry will admit of hyperbole and 
 " license" must be discarded as a false one, grounded in 
 utter ignorance of the nature of poetry. Mystic writings, 
 ordinarily, may be characterized, without injustice, as essen- 
 tially misty j that is, the subjects which they present to our 
 minds will not harmonize with our every-day knowledge of 
 hard facts ; such subjects rather appear to the student as 
 belonging to some unidentifiable region of abstract theory, 
 wanting every clue to any sort of practical realization. Now 
 it is not for any one to decide whether the world is, or is 
 not, already too full of vague, mystical literature, for ha 
 might as well decide that there are too many rainy days of 
 dewy nights in the year ; but this work is entered upon 
 with the intention and hope of filling up, as far as possible, 
 the unbridged hiatus which every thoughtful reader of 
 mythic or mystic literature must feel to intervene, between 
 the ideal of the author he studies, and his own substantive 
 experience. To deal, as here purposed, with supernal sub- 
 jects, will not alone constitute mysticism. We will rather, by 
 throwing wide open the doors of her Adytum, investigate 
 as far as mortals may, the surroundings in which Mysticism 
 has hitherto ensconced herself. 
 
1NTEOD0CTION. 
 
 They who attach much importance to the intricate 
 niceties of grammatical rules, such as those, for instance, 
 which are applied to the more ancient, and the classical 
 Sanscrit, will not find much in this work, to be in that res- 
 pect, after their taste. Such grammatical distinctions have 
 been the subjects of study in India, perhaps for several 
 hundreds of years, but so far as the right or practicable 
 understanding of Sanscrit goes, the students are just 
 exactly where their predecessors were centuries ago. The 
 first useful lessons to be learnt in' reference to the study of 
 any science, should be those which embrace or relate to its 
 broad principles, so that all subsequent and minor details 
 may be therein comprehended ; we look in vain to the 
 grammars of dead languages for any scheme of the kind. 
 Rules there may be, but exceptional forms are as numerous 
 as coincidences. This work is not intended to be a gram- 
 matical treatise, yet enough will be brought forward to shew, 
 on the one side, of how little avail are the fancies of 
 grammarians to unfold the real import of language, and, 
 on the other, the broad principles upon which the languages 
 of men absolutely rest. They who stickle for the validity 
 of popular systems of grammar, ought, at least, to assure 
 theniselves that they know the true meaning of the base 
 of a word, before they attempt to place a value on its inflec- 
 tions.. But we see that a considei'able proportion of the 
 words of dead languages have no definite meanings, but 
 are assumed to possess this or that, often of widely diver- 
 gent senses, as the context may require. Let us compare 
 a few words, as to their essential and permanent sense, a 
 sense, respectively, they have possessed since first uttered, 
 with the sense they commonly bear. The English word in. 
 is used, and with apparent suitability, as meaning enclosed 
 or surrounded by something, but its true original import 
 is, surrounding something, an enclosure, in fact, an inn. 
 It is the same as the Hebrew prefix le, which is taken to 
 mean, in, by, with, for, because, and so on, as the case may 
 require ; but its unchangeable meaning is, that which sur- 
 
INTRODUCTldN. 9 
 
 rounds, as its name, beth, a houses implies. The Greek epi', 
 is variously translated; often by, upon, or above; but its 
 actual sense is-^outside of, sustained by, suspended to ; 
 meaning, aocreted, or taken up from below, to that which act* 
 as a base from above. The Sanscrit ut, English out, is subject 
 to the same confused application. Sanserit utiara, English 
 outer, is correctly applied to, the North; but both vt and 
 uitara, have their true meaiiings reversed when usied to 
 denote, as they do, up or above. Mythically, and in reality, 
 out, is downward, becauBe away from the centre, which is the 
 ■highest point ; but th^t Which is out, or down, from a superior 
 point of view, is inwards or up, in respect of the lowest point 
 of view. All sacred or mythic language is subject to thik 
 kind of treatment, to this violence, to make it, if possible^ 
 coincide with man's apprehensions regarding the order or 
 delations of surrounding natural objects. Words in the 
 Hebrew original of the Bible niay be found, that have to bo 
 translated by a score, if not fifty, different English wordsf, 
 to preserve a decent idiomatic form ; and on the other sidej 
 an equal number of Hebrew words are often represented by 
 one and the same English Word. There is probably no 
 remedy at preseitt for this incertitude ; it more or less, of 
 necessity, characterizes all modern translations of ancient 
 literatare of high mythic import. But the cause is not all 
 on the side of what is ancient, for modern conventional 
 language is also most faulty, being often vague, and vacillat'- 
 ing from any well-defined ideal point. The old rabbis tried 
 to amend this state of things, in respedt of the Hebrew, by 
 appending grammatical punctuations to the text, but the re- 
 salt, punctuations included, is that represented above; 
 All the contrivances that grammarians cain invent,will not 
 twist tnythic 'language into conformity with the train of 
 men's natural thoughts. 
 
 In dealing with the sa6red or mythic literature of the 
 nations id general, it will be assumed to be one in origin 
 stnd nature, as also esseiitially in subject matter, notwith- 
 
 2 
 
10 INTRODUCTION.' 
 
 Standing the distinctions or differences! of form ; which 
 distinctions would appear to be Providential arrangements 
 corresponding to the differences of national temperament, 
 in the peoples who possess such literature. Any one wh© 
 can exercise independant and unprejudiced judgment re- 
 garding the signs of the times in the course of events, must 
 come to the conclusion that the western nations, and the 
 English in particular, are in the ascendant, as to the ability 
 to impart knowledge, and the useful arts of life, to the other 
 nations of the earth. The English language, also, would 
 appear to be the vehicle.that will eventually come into wide- 
 spread use for the purpose of diffusing this knowledge. 
 Without laying much stress on the religious work likely to 
 be accomplished by " foreign missions," it must yet be ac- 
 cepted as a fact in the divine ordering and control of 
 human affairs* that good men of the West have been moved, 
 as by instinct, to sacrifice their wealth, or ease, fo^the 
 purpose f enlightening, and improving, as they hoped, far- 
 off and comparatively uncivilized tribes. The Bible is an 
 integrant part of the mythic literature of the world, but we 
 may accept it as mora ; it appears destined to occupy a 
 place, relative to that literature, which shall correspond to 
 the place which the English people hold, in relation to the 
 bther nations of the world. Without directly depreciat- 
 ing the intrinsic value of the Scriptures of other nations, 
 the Bible seems destined to occupy the preferential place 
 in the estimation of literate man, as he emerges, in the 
 course of the world-redemption, from class prejudices, 
 and from slavish subjection to the mere literal or natural 
 sense of holy writings. There is no room for fear, that in 
 such a one, though a native of the East, adopting the Bible 
 as a divine revelation, that the " Christianity" prevalent in 
 the West, will be adopted also. There is no doctrine in the 
 Bible, whichisnot to be found under some figure or other 
 in every other holy book, nor do any of these contain any 
 doctrine which is not to be found also in the Bible. But 
 as a one compact book of doctrinal reference, it has come 
 
INTEODUCTION- 11 
 
 to possess infinito advantages and collateral conveniences, 
 compared to any thing of the kind that any other collection 
 of sacred writings are ever likely to attain to. In the 
 following pages, reference will be chiefly made to the Bible, 
 as to a ready-prepared standard. Quotations will be made, 
 however, from any source which will aptly aflbrd them ; but 
 the native reader should endeavour to transfer all the 
 explanatory allusions made, for the purpose of throwing light 
 on corresponding expressions or passages in his own 
 vernacular literature. 
 
 So far as can be yet judged, the Bible is the only 
 system of sacred or mythic literature which furnishes us 
 with a standard Alphabet— the Alphabet of universal serial 
 or spheral Being. There may have been, or may now exist, 
 Buch a system in the East, but it has not come to notice.' 
 So far, the Bible, thus transcends all other Scriptures in 
 completeness and value-, of which, sufficient proof shall be 
 educed hereafter. 
 
 There are no pretensions here to the discovery of a 
 new system, it is merely the reading of some very old tales, 
 and such writings, by the help of an extended vision ; the 
 final results being attained by bringing together these 
 same old tales from all quarters, and by comparison, shew- 
 ing how they agree, and how their agreement indicates and 
 proves their common origin. As to the physical or spiri- 
 tual principles, or laws, theoretically propounded, they are 
 every where, visibly working. Lest it should be thought 
 that the writer has drawn his general ideas from the systems 
 of philosophy which have obtained at various epochs in the - 
 Bast or West, he here frankly declares, that so far as he is 
 aware, his ideas have been drawn from no promulgated ( 
 system, but have been evolved, as here presented, from, his ; 
 own interior consciousness ; in other words, intuitively ' 
 perceiving that certain grand archaic principles actuate 
 all things, he thence infers— observation corroborating— 
 
1 2 INTRODUCTION. 
 
 \/h.e conseqaeutial details" as abSolafca "neo^fisitios. Ha is 
 ^ware, of course, that his thoughts meet with confirmation, 
 moro pr less, in all the old systems, but, as said; he does 
 not know that he is indebted to them for suggestions, not 
 having even carefully read their doctrines. This explana- 
 tion is made in view of the objections likely to be made by 
 Western readers. But it is open to those who may^ feel 
 4Qctpinally aggrieved at the results put forward, to propose 
 other explications more satisfactory. There is intentionally 
 some leaning, in the treatment of the subjects, in favour 
 of the Eastern people, compared to the Western", for the 
 reason^ partly, that the ■vyork is written for the instruction 
 qi the former, rather than to meet the curiosity of the 
 latter. Considering, that the English language, for a 
 century, has been the medium, and English zeal the cause, 
 of vast aspersive injustice towards the nations and institu- 
 tions of the Bast, it sesms but a rig^ht course to offer some 
 such counterpoise as this, at the first opportunity. Judging- 
 from our human standpoint, it is to be regretted that the 
 momentous affairs here dealt with are, in themselves, so 
 difficult for the natural mind to grasp. Examples will be 
 interspersed, to relieve in some measuve the unavoidable 
 dryness, of what will appear to readers unaccustomed .to the 
 train of ideas and style of language used, as abstract and 
 metaphysical ; but withal, it is feared, there will, in many 
 instances, be an impossibility of their realizing, either the 
 substance of the statements, or the great, immutable charac- 
 ter of the literature which they are intended to elaoidafca. 
 
 On looking back over the n.s, before giving it into the 
 printer's hand, a few remarks seem called for. The author 
 perceives how imperfectly his work is written. He haid 
 hoped to be able, also, to make it more rudimentary in its 
 style, the better to suio the apprehension of the ordinarily 
 educated native of India j but he now feels any thing- but 
 elated at the success of his attempt. He would explaiii, 
 that he has fouadiit to b.« compai"a,tively easy tp merelv 
 
INTRODUCTION, 13 
 
 think out his subjects, and to frame his conclusions to the 
 satisfaction of his own mind ; but when he comes to tracQ 
 these out on paper, in a clear and connected style adapted 
 for the perusal of readers to whom the ideas will be in 
 great part new, he feels his inability, alike, either to do 
 justice to the great subjects, or to meet the expectations 
 that one might form, in a literary point of view. Whether 
 the exercise of deep thought, and a consequent fertility of 
 ideas, be inconsistent with fluency of language, he leaves to 
 othei'S to decide ; he only knows that he experiences, what 
 may be called, an unpliancy in the faculties which should give 
 expression to thought, when it happens to be deep and 
 close. He has, however, done his best, and he hopes the 
 reader will accept it as such. The work has been written 
 by bits and scraps, amidst the cares of daily business, and of 
 many other disturbing elements, which necessarily interfere 
 with the composure requisite to evolve and indite in 
 orderly sequence, ideas pertaining to such profound subjects 
 as are here dealt with. He can only hope, that the faults 
 observable, will not materially affect the sense which he has 
 intended to convey. Of the absolute value of the thoughts 
 propounded, and their intrinsic coherency as a whole, apart 
 from their poor setting, the wi'iter is bold to declare, that 
 he holds a high estimate ; otherwise, he would never have 
 been at the labour to put them into print. But he not only 
 feels assured of their value, intrinsically, but also of their 
 practical value to the world at large; and also, of the 
 appropriateness of the times, for their publication. The 
 literati of the world have long been offering solutions of 
 the diflSculties which beset the varieties of religious belief, 
 and the enigmatic monstrosities which enlightened reason 
 thinks it detects in some of them; holding, as these enigmas 
 do, in unaccountable subjection, the minds of millions of men, 
 who, otherwise, seem amenable enough to common sense. 
 "Whether the solutions here offered,of such difiiculties,are real- 
 ly truer and more consistent than those which have been of- 
 fered by others, time? that proves all things, cao alone shew. 
 
OM-THB TEINITT. 
 
 AUM. 
 
 This ia a form of salutation to the Deity, and common- 
 ly precedes forms of prayer, or invocations. It is nearly 
 the same in substance as 'that which is in use among 
 Christians — To the Father, Son, and Holy Spirit. As a 
 tri- literal-symbol of Deity, it partakes, to a great extent, of 
 the nature of that divine formula which we find in th e Bi- 
 ble— I am Alpha (A), and Omega (0), the'(M)ighty One. 
 According to the Tamir poet. A, as being fi rst, symbolizes 
 the Eternal or Unchangeable God. But He has other 
 attributes beside that of eternity, and the three-lettered 
 form is, for appreciable reasons, used. Every thing that 
 wo can think of, ot that exists, is what it is because of its 
 being one in a series of three. The word Ood, for instance, 
 does not mean an abstraction, an independent entity. He 
 is not, and cannot be, an isolated Existence. He is God in 
 relation, which is inseverable, to that which is not God, as 
 yet. There is no letter or combination of letters of the 
 Alphabet, which is capable of denoting an isolated being or 
 thing, for, as stated, all exist and are, by virtue of relation- 
 ship. God is God, because Humanity is his body ; just 
 as man is man, because he is the head, in respect of which 
 woman is the womb, or body. We could as reasonably 
 entertain the idea of a human head living without a body, 
 as entertain the idea, that the Deity exists apart from man 
 and the material creation. He is above all, and in all things, 
 but He has no existence apart from them. The Deity is a 
 cause, which must work by means ; the means being, what 
 woman is to man, a part of himself. The male principle is 
 cause, the female principle is means, and offspring is the 
 object, end, ultimation, effect, or what term else we may use. 
 It is in this sense that the syllable AUM, represents not 
 merely the Deity, but the Deity in His operations. The 
 worshiper approaches a working Deity, and in uttering 
 the mystic syllable, offers himself as the material to be 
 worked upon. The name, Udgitha, means, that which goes 
 
16 OM-THE TRINITY. 
 
 forth operative ; and Gayatri, the steps or stages by which 
 the harmonious procession of the divine power reaches the 
 self-devoted worshiper. The Vedio AUM, corresponds to 
 the Biblical form before given, and one description will do 
 for both. Though the serial form of cause, means, and end, 
 was mentioned to show the order in which all activity mu8t 
 necessarily proceed, the three-lettered formula or symbol 
 is not really in accord with that order, for the reason, that it 
 represents Deity merely as cause (A\ and means (M) . 
 for the effect would be not in the diviae, but in the human 
 sphere. So the Christian formula of Deity, is limited in the 
 same manner, and for the same reason. A, represefits 
 Abba, the Male Parent-cause ; TJ, stands for Son (Gr. u-ios), 
 a secondary cause ; and M, represents the inferior Mother- 
 form of Deity; by means of which, the son, as in her womb, 
 is to ■ be projected into an ultimate sphef e, as the Parent- 
 cause in ultimates. M, stands for mahat, might, or great- 
 ness, because it has been gathered from without, just as the 
 foetus again accretes to itself might and greatness from the 
 mother-substance. The work of the heavens, is the Sub- 
 jugation of the earth ; therefore progeny, or soins, are 
 likened to weapons or extensions of the parent-forcO) and the 
 parent who possesses them, to a mighty man. " As arrows 
 in the hand of a mighty man, so are children" — as a means 
 of subduing enemies. 
 
 In entering upon a work of this kind, there must 
 necessarily occur repeated instances where the reader will 
 be liable to feel as though the explanations are inconclusive, 
 or mere arbitrary accommodations. But each bi'anch of 
 enquiry, and each principle of interpretation, shall have 
 dfle attention and elucidation in their place. 
 
 THE SRUTI. 
 
 Sruti means, things heard. Men are every where com- 
 manded to hear what God shall say to them. It amounts 
 to the same, whether we call th-e divine oracles, as in the 
 
flSAEiNG THE VOICE. 17 
 
 E*st, tLat which comes by the ear, or whether we call them, 
 as iu the West, the "Word of God; meaning, that rod which 
 is to be feared aad obeyed. Word is wort, a plant, shoot, 
 or rod. 
 
 Men, in Scripture, are said to see before them, but 
 to hear from behind. To see, is active and positivej to hear, 
 is a passive and submissive attitude towards that which is 
 above us. But the exterior human ear is by conformation 
 adapted to receive sounds from the front, and below, rather 
 than from behind and above. This must be explained. There 
 are five external senses; beginning from the lowest, touch, by 
 the skin, takes note of solid substances > taste, by the palate , 
 tries the essences of organic substances ; smell, by the 
 olfactory organs, observes the qualities- of aromas; sight, by 
 the eye, is adapted to the asther, or solar atmosphere, and 
 hearing, by the ear, is effected by the air. In this last in- 
 stance, it will be observed, that the ascending order is 
 broken, for while the eye, which is the organ of the front 
 or intellectual part of the brain corresponds to the setheriai 
 or solar element, the ear, which is the organ of the hinder 
 or emotional part of the brain, and superior to the other, 
 descends to the grosser air, as its element. In the times 
 to come, of man's renovation, it is promised, that he shall 
 hear a voice behind him teaching him of the v?ay in which 
 to walk. And one of the most important books of the Bible, 
 the Revelation of John, was delivered to him after his being 
 prepared to receive it, by first hearing the Voice, which comes 
 to the natural mind from behind ; that is, coming in the di- 
 rection from the posterior region to the front of the brain. 
 But the truth is, man has six senses, and the sixth, is the 
 highest, that -v^hich, if developed and allowed free action, 
 as will be the case hereafter in his restoration, will hear 
 th« divine Voice. 
 
 Man's organs of sense con-espond to the degrees 
 of natural substance, ranged thuS) — solid substances, 
 
 8 
 
■18 SCEIPTUKfi ON THE HEAET. 
 
 essences, aromas, air, tefclier, magnetic element, primal 
 element ; which last, constitutes the atmosphere, as it were, of 
 the central sun of Space. The eye is setherial, the higher ear 
 is of the prime element which links nature to spii-it. To 
 the magnetic element, a prone-inclined interior ear corres- 
 ponds, the organ which yielded to the tempter's voice when 
 primal man, by listening, fell from his integrity. The 
 phrase abroad in some writings, " the magnetism of the 
 hells," is thus absolutely correct. But more on this point 
 in the sequel- 
 
 Sruti, is commonly accepted as meaning, things 
 heard ; but this cannot represent, as man accepts it, the 
 essential meaning, Sruti, if from sru, means obedience, 
 and obedience, in fallen man, involves organic and constitu- 
 tional change ; if from Svri, it means the reception of what 
 is sounded out. But, svir, means also, to torment, wound, 
 kill; and svaru, a form of the same root, means, an arrow, 
 Indra's thunderbolt, sparkles from the sacrificial fire. Now 
 taking the general gist of all these meanings, we find the 
 Sanscrit, sruti, and the English, heard, to afl'ord exactly the 
 same sense; for heard is eared, and to ear, is to dig or plough. 
 thus, by torment, to subdue and make obedient, as the 
 land to the husbandman's use. Sruti, if not exactly the 
 same word, at least, corresponds to the English, script, 
 also meaning, that which is engraven, or digged into. Thus 
 we see, that sruti, means, things heard; and heard, means 
 engraved, cut into, as the arrow or thunderbolt cuts in. 
 Hence, the essential meaning of sruti, is that which is en- 
 graven upon the Soul by the Divine Hand ; and it follows, 
 that all we have on earth in the shape of Veda, or Bible, is 
 but the mere reflection or echo of the interior reality. 
 
 Man's outer ear is below the organism of the cere- 
 bellum or hinder brain, just as the eye is below the organism 
 of the cerebrum or front brain; all indicative of the down- 
 ward tendency of the sensual-natural inclinations. This is 
 
THE SENSUili Fr,A-NEi3. 19 
 
 ■why the air is the element of the outer ear, standing as a 
 sentinel against danger, rather than as betokening obedi- 
 ence in any especial way. The true ascending order of 
 the senses, in conformity to their respective elements, was 
 shewn. The outer and lower ear is one with the air ; the 
 eye, the gate of the frontal brain, is one with the eether, 
 and the inmost ear, the dpor of the posterior brain and di- 
 rected upwards, is one with that element which is still mors 
 subtle than the asther — the life-breath of the sun's lungs, as 
 we may say, and known to the ancients as the Primum 
 Mobile or First Mover, the home of physical heat, the 
 medium of communication between the heavens and earth. 
 Now, it is by the operation of this unseen organ, this 
 inner up-turned ear communicating with the outmost ear- 
 plane, or the plane of language, and acting independently 
 of the perverted magnetic plane, that Sruti, or oracular 
 mythic effusions of every shade and digree reach the 
 outer plane of life. 
 
 It is supposed by Western thinkers, that religious 
 doctrine can be treated and kept separate from physical 
 science, and from philosophy; and they wonder to find 
 Vedic literature and its dogmas so blended, with natural 
 or cosmic philosophy, as is the case in the various schools 
 of the East ; but such a separation is an impossibility, 
 unless we would so cramp the limits of both as to practically 
 leave them but mere torsos or ti'unks, deprived alike of 
 primal head and naturally developed ■ extremities. No 
 way offers itself to us of properly treating the simplest 
 sacred subject without including its concomitant natural 
 scientific elements. Scientific digressions, which must 
 n-ecessarily be brought in here and there, may seem dry 
 matter to some, but there is really no alternative, if tho 
 corresponding spiritual facts are to be fairly apprehended. 
 
 Doubtless,-this higher and more exquisite ear, spoken 
 of above, exists to some rudimentary extent* even now 
 
20 MYTHIC UTTEKANCES OEAC0LAB. 
 
 iu every mau, but its exis.fcwcej however fi.aely developed, 
 is not sufficient to secure a safe passage down foi* inspira- 
 tional or mythic truth. In ordinary mental processes, the 
 emotions genei'ated in the cerebellnm or will-principle, flow 
 into the intellectual or frontal region to be invested there 
 with what may be called, their garment of circumspection, 
 as a means of attaining their objects. But this intellec- 
 tual brain, in its inmosts, is the tiee of sensual knowledge, 
 the perverted magnetic plane, the serpent on the outskirts 
 of BdeU) the intellectual light which affords to Satan his 
 cold, bright angelhood ; and heavenly truth, if transmitted 
 through such a medium, would not retain, much of its 
 pristine character by ths time it reached this outer plane 
 of earth. It would, as an actuality, descend., but in its 
 transmission, would be cpntorted from its original form, to 
 the idealism of the fallen natural mind ; it would be simply, 
 of the earth, sensual ; and entirely bereft, of its original 
 high mythic qualities. 
 
 When sacred utterances are characterized as Sruti, 
 we may accept the term as contradistinguishing them from 
 ordinary mental effusions, which are essentially rational, 
 and according tp the. dictates, of the natural corporeal 
 judgment. Si'uti, would thus be tantamount to utterances 
 unrecognizable, illogical, or irrational, from the natural point 
 of view. When diviae or mythic utterances, are to be 
 transmitted, the intellectual brain is thrown into a torpid 
 or quiescent state, and. they then descend, in their germinal 
 state, from the plane of tha inner ear where they are first, 
 received, through the will or hinder part of the bi'aiij, and 
 thence on by an interior way to the outer ear, without 
 being aflfected by the proclivities, of the perverted intellect. 
 
 The Bible represents the receivers of Gospel, as foolish, 
 (that is, unintellectual) when tried by the worldly-wise 
 standard. " Not many wise are called," because the 
 intellect cannot, as a rule, receive the heavenly influences. 
 
LATENT BOWBES OF OEATORT. 21 
 
 Ifc will die pathier than yield to them, it Avill die at length 
 uader the eompulsory reception of them. So with poetic 
 or mythic inspiration in the high iaculties, of the mind, a3 
 with that of the gospel in the seal. Not many wise, that 
 is, not many of those in whom the intelleetual principle- is- 
 well developed, are competent to receive and transmit the 
 decending mythic inflaences which develope into true poetry 
 for men. The " simple" are nsually the experts, hei'e. 
 
 The ouber ear-plane, is that of the air, of sound, of 
 speech or language. Hence, when the burning ideal-germs 
 of high truth descend from the uppee to the lower ear,, or 
 mental Eegioa of speech, the faculties of language or word- 
 picturing become correspondingly stimulated,, and a fluency 
 results which is. entirely above and beyond that which 
 accompanies the usual common processions of thought. 
 That there are latent in the human subject, extraordinary 
 powers, by which sublimesfc. thought may find sublimes fc 
 VQcal expression, is well attested by the numerous instances 
 in which comparatively nneducated persons have, when 
 in somnambulic or extatio states, delivered themselves. in 
 strains of eloquence. In such cases, it is plain, that the 
 action of the descending germinal truth-forms is automatic, 
 that is, they fall as quickening germs into their mental soil,, 
 and there enyolve themselves in appropriate language by 
 their own inherent selective powers.. 
 
 Mi mythic language, aa w« may now see, is what is heai'd 
 in, or impressed upon, the.highes=t and pure regionof the hu- 
 man brain, a region which- may fairly be termed the solar- 
 celestial of man's organization ; fmd- when thus heard, it &till 
 preserves itself unaffected, in its- descent, from any influence< 
 of the human natural mind. Even the language- itself, if the 
 process, is. perfect, is. ©volved . independently of any co-ope- 
 ration of the utberer. As our subject is " the Sruti," or real 
 myth, it wonlS be oat of place tO' consider the nature of- ut- 
 terances in which the^ proeess is; imperfect, or of a mixed, 
 and diluted character i 
 
22 THE SUBJECT OF ALL MYTH. 
 
 Sariptave, as a name given to sacred books, is so, 
 because God iuscribes or engraves His truth upon the soul 
 or heart. Heart means court, and the heart upon which 
 He writes, is that highest, purest, organ which occupies 
 the back part of the head ; an organ, in its real and 
 material, though impalpable essentials, which is constituted 
 of the solar substance itself, and bearing the same relation 
 to certain parts of the front brain, which the sun's heat 
 bears to his light. This heart, the liighest and central 
 oi'gan of the body, is the outwork or vestibule of heaven — 
 the sensible abode of Deity, who calls himself "The 
 Dweller in the Heart." It is the same subline oi'gan which 
 is referred to, whether as forming, a dwelling for the 
 Dweller, an ear digged into or opened to the divine Voice, 
 or a soul - tablet on which the Sacred Scriptures are 
 engraved. 
 
 Now, having said that all mythic utterances, that is, 
 Sruti of every degree, are born and elaborated in that pure 
 solar sphere to which sin and disorder have never pene- 
 trated, the question presents itself — What should wo 
 reasonably expect the general purporb to be, of such commu- 
 nications ? Or, to put the question in another form — What 
 subject of sufficient interest could occupy the minds of 
 the Intelligences of that sphere, which requires to be ti'ans- 
 mitted down, as being of like interest to ourselves ? There 
 can be but one answer, and upon that may be unhesitat- 
 ingly based the whole scheme, as it resolves itself, to be 
 unfolded in this book. The subject of subjects, of para- 
 mount interest to pure Intelligences and men alike, is, The 
 Eestoeation op man, through the destruction of Evil, and 
 the permanent establishment of Good, upon this Earth. 
 The burden of every genuine mythic utterance — be it of the 
 Bible, of the Koran, of the Veda ; be it chastest hymn-like 
 lyric, or scurrilous satire ; be it high cosmic science, wrought 
 out in Purana or Upanishad, or be it simplest, peurile 
 Folk-lore — consist in a series of events clustering around the 
 
MODEL LANanAGE. 23 
 
 Avatars, around the successive stages of the descent of the 
 Divine Life towards this outer world, when the due time 
 shall come. It would, though, be next to impossible for 
 the unpractised to detect the description of any of these 
 events as underlying ordinary mythic utterances ; and yet 
 they are there, bare as it is possible to make them, in the 
 present state of verbal usage. There could be no readier 
 means of drawing a full measure of distrust and ridicule 
 upon this work, than to recount some of the works which 
 have been mythically produced, and, as a consequence, 
 are really figurative descriptions ofevents of the first import- 
 ance to the welfare of our race. 
 
 The Sruti or Sacred Scriptures of the various races, 
 are thus seen to be " remains," literary indeed, but' far 
 removed iu character from the literary brain-work of men. 
 Here we are to look for the real instrument which has 
 gradually improved and modified the dialects of the nations. 
 The mythic chanters and wi-iters have been the unconscious 
 teachers of language, the moulders of the popular tongue, 
 in all ages of time, in all stages of language, among all 
 tribes of people. But while, on the one hand, mythic 
 effusions of a certain inferior and popular kind have furnish- 
 ed continuously, age after age, the exemplars of improved 
 lingual construction, intended for, and worthy ofj study and 
 imitation, we are, on the other hand, entirely precluded 
 from entertaining the opinion that such forms of language 
 as that of the Sanscrit, the Pali, the Zend, the Hebrew, 
 the Arabic (of the Koran), the Homeric and Hellenistic 
 Greek, the Icelandic of the Bddas, or oven the Shen Tamir, 
 were ever dialects in common colloquial use. There has 
 simply been a high poetic or sacred dialect, along-side of 
 the colloquial one. 
 
 The diction of the original Sacred Books of every 
 people, is at this day what it has always been— a strange 
 tongue to the people who reverence and look to them. 
 
24. MTTHIC LANGUAGE NOT COLLOQUIAL. 
 
 These Sacred Books, iu fact, need, respectively, translating 
 into the Vernacular tongue of the people, before they can 
 be understood, except to some extent by the learned few. 
 We must put from our minds the vain assertions of modern 
 scholars, that any of these sacred languages are rich, 
 expressive, high-polished, and so on. They doubtless 
 possess these qualities, judged from an immortal stand- 
 point, but the man who would say so, judging of them 
 merely as works of humap skill, speaks at random perhaps, 
 mistaking, in his enthusiasm, the insurmountable difficulties 
 he encounters, in respect of inflexional and syntactical 
 construction, as so many instances of literary eixcellenca 
 or polish. 
 
 He who soberly and without prejudice takes up the 
 study of any of these sacred tongues, must soon be con- 
 vinced, if he has a discerning judgment, that all the gram- 
 matical rules that grammarians can invent or frame will 
 not meet the exigencies of the case ; that in conse- 
 quence of the frequency of the apparently anomalous 
 forms of construction which present themselves such 
 writings cannot be reckoned amenable to the ordinary laws 
 of lingual or verbal inflective combination. To attribute 
 those difficulties to the antiquity of the writings, is a mere 
 shift; for antiquity, in respect of linguistic forms, means 
 simplicity, rather than complexity of construction. But 
 the subject will have more attention in its place. It is 
 in the meaning of root words, as they are called, that 
 exegetical science is primarily at fault, the apparent diffi- 
 culties of construction being the secondary result. 
 
 Though all sacred writings do not partake of these 
 characteristic " difficulties" to the same extent, yet, what 
 has been said, applies more or less to all mythic utterances. 
 We should perhaps not be far wrong, if we accept it as 
 a general rule, with exceptions of course, that the higher 
 the sacredness of the book, the greater is the divergence 
 
ALL mSTUOTION NEGATIVE. 25 
 
 of its diction from that which could have prevailed at any 
 time in the intercourse of common life ; which, put into 
 another foi'm of expression, presents to our minds the 
 remarkable truth, that the Divine Voice reaches men, as to 
 their natural consciousness, in a dialect which we ara 
 obliged to account strange and foreign to them. We 
 cannot but accept this as the Divine Will) seeing that it 
 is a common, patent fact ; and it should lead every thought- 
 ful person to seriously consider how it affects mankind ; or 
 rather, what are the circumstances in man's state which 
 accord with such a fact. 
 
 It needs not argument, one should think, here to esta- 
 blish the truth that education, even the best religious 
 education, is powerless, as to directly raising the religious 
 principle in the soul of man. Religion is love and devotion 
 looking upwards ; knowledge, is not necessarily heavenly, 
 its symbol is the serpent. Whatever else it may be able 
 to effect, such as social amelioration and so forth, religious 
 teaching, in itself, fails to reach and influence the " hidden 
 man of the heart." For the present, this must stand as it 
 is. Sacred Books, with all their divine precepts, doctrines, 
 promises and examples, can do no more than furnish the 
 devotee with, as it were, reflective realizations of the ideas 
 innate to his spiritual condition. The religious experiences 
 of all time shew, that the grasping of the soul towards this 
 or that truth is but the outward expression of a pre-exist- 
 ing internal condition, which has at length become matured 
 when, as manifested, the corresponding truth could be so 
 eagerly and practically appropriated. Truth cannot pene- 
 trate to the soul ; if they meet, it must be by the soul 
 stooping to adopt the truth. 
 
 The teachings of Sacred Books might, we can suppose, 
 make men wiser, but to develope this kind of wisdom 
 without a corresponding internal basis, would be to deve- 
 lope the intellectual pride of the fiend, and a wisdom that 
 
 4 
 
2t5 ALL SCEIFTURK PASSIVE. 
 
 could only be, as was said, of the serpent. Here are tha 
 circumstances we are in search of, that accord with th'e 
 giving of Sacred Books in comparatively unknown tongues. 
 The root of the \yords muse, mystic, myth, is considered to 
 be mu, signifying to cover, hide, clothe, as in language. 
 The Deity speaks to men in parables — " without a parable 
 spake he not unto them," Divine Truth, more pure and 
 resplendent than the light, must be veiled, covered, 
 bedimmed, hid in figure and allegory, before it can be set 
 for man's acceptance. The sacred writings themselves, are 
 veilings to their more interior forms of truth, but it is left 
 for men to complete this series of coverings — to more fully 
 hide the truth from their eyes — by means of their trans- 
 lations, interpretations and glosses, modelled by each one 
 to suit his cherished opinions ; for he has no power to act 
 otherwise, however honestly intentioued. Every true 
 religious doctrine, and eveiy religious heresy, may alike be 
 confirmed to the satisfaction of their respective advocates, 
 by appeal to sacred writ. It is open to every one to 
 contort the apparently indecisive language of the Sacred 
 Books, to suit his own fancy — it may be for righteousness 
 and good, in the case of this man, it may be for wrong 
 and evil in the case of that. Hence, the countless number 
 of schools and sects of religious opinion. The more intel- 
 lectual the people, the greater the tendency to divisions 
 and sub-divisions of opinion ; not one of which but may 
 claim, perhaps, divine sanction. Men are not what their 
 sacred writings make them, but the sacred writings are 
 just what men's acceptation of them makes them ; and their 
 deity corresponds. And yet, the Sacred Books are a mirror 
 in which the good man may, for his guidance, see reflected 
 the painfully subduing experiences of his own pilgrimage on 
 earth, as well as the ineffable recompences which await 
 him at his journey's eiad. And for the world at large too, 
 its system of Sacred Books is ^ indispensable as earth's 
 supply of food. 
 
LIFE A MORAL SHIFT. 27 
 
 This is not a work in whicTi to criticise, as to their merits, 
 the mere doctrines and deeds of men, further than our sab- 
 jects require for exemplification. All alike have sinned. But 
 it may be, that some will think that the ineffectiveness of 
 sacred writings to influence men through the mere process 
 of teaching, has been overdrawn. The burden, directly or 
 indirectly, of all Scripture messages to man, is self-surren- 
 dery, self-sacrifice, a dying unto the present life, a reviving 
 unto that which is to come- The cei'emonial rites and 
 observances prescribed by Buddhism, by Brahmaism, by 
 Shamanism, Judaism, Mahomedanism, and Christianity, all 
 exclusively refer to sacrificial and regenerative processes 
 in the soul itself ; and this would be clearly seen, were the 
 vails removed from Scripture and from the hearts and eyes 
 of men. In all these instances, from the extreme East to 
 the extreme West, mere outward symbolical forms have 
 been, with the apparent consent of Scripture, been substi- 
 tuted for the interior vital processes themselves. Is the 
 Scripture, as read, definite or indefinite, effectual or ineffec- 
 tual here ? The blood of beasts may flow, or utensils be 
 cleansed, the sacred fire be sustained, or pilgrimages 
 performed, but the evil of the man, the object aimed at, 
 is not touched. Where the divine injunctions do happen to 
 stand out in clear and decisive language, unquestionable, 
 they prove still ineffectual. The mind shrinks back into 
 its'elffrom encountering them j and then some subterfuge 
 is sought suitable to the occasion. Pious or impious, self- 
 preservation is the all-powerful law which prevails. The 
 sum and substance of all such subterfuges — we may almost 
 say, of all subterfuges whatever, is safety through some 
 cherished form or other of the doctrine of vicarious 
 sacrifice. Other life blood shall flow father than that of the 
 sinner's soul ; the pot is zealously scoured rather than the 
 heart j the sacred fire may be on the house-hold hearth, if 
 formality now goes so far at all, but devotion is cold, and 
 corruption remains unconsumed ; the earthly shrine is built, 
 or visited, with all shew, but the face is not towards heaven. 
 
28 SCKIPTDRB SUBSERVIENT TO MAN- 
 
 Salvation by vicarious sacrifice, is the essence of human 
 hope, East and West. In principle, there exists no differ- 
 ence between the poor Shanar sacrificing his cock to avert 
 wrath, and the evangelical Christian " by faith" transferring ' 
 his liabilities to the Man upon Calvary. The teaching of 
 every Church, of every sect that exists, is more or less but 
 ^ specious system of presenting acceptable and pleasant 
 subterfuges to escape, if possible, that one great ordeal 
 which our frail humanity instinctively dreads — the dying 
 personally unto sin. It is this instinct which chiefly lends 
 to death its gloom, a gloom which no strewing of bright 
 flowers can wholly dispel. 
 
 The Shastrel and the Bible alike declare, that it is 
 through much tribulation, prostrating sufferings, scathing 
 fire, that man can rise to pure immortal life ; and yet we all 
 willingly deceive ourselves, cherishing, in some of its 
 million forms, the unfounded doctrine, that we may each ' 
 one escape sacrifice through the immolation of some other 
 victim, Scriptures may appear to countenance, and the 
 instincts of humanity to corroborate, this widely prevailing 
 doctrine of vicarious sacrifice ; but it is not in accordance 
 exactly with either rational judgment or the absolute truth, 
 of Scripture, as we shall hereafter see, in its proper place 
 The truth here sought to be exemplified is — that the real 
 tenor of Scripture is in kindest mercy hid from natural 
 man; at the same time that he can gather therefrom, 
 instruction suited to his every possible need. 
 
 DHARMA, SATYA. 
 
 There are, as all are convinced, two opposing princi- 
 ples operative in the world. It is not of very great con- 
 sequence, at this stage, whether we regard them as mere 
 principles, or as actual self-conscious personalities, repre- 
 senting their respective systems; for until we clearly 
 apprehend what constitutes a mere principle, and what a 
 
MALE AND FEMALE NATURE. 29 
 
 perssnalifcy, we had better use either, just as ordinary 
 usage and the occasion may dictate. All who read Sacred 
 Books know well, that falsity and evil are insepai-abla 
 from the elements of weakness, and that they are to even- 
 tually fall before the - power of truth and goodness. On 
 surveying the various systems of things around us, we 
 see the principles of strength and weakness everywhere 
 manifest in the distinctions of sex. Scripture too, supports 
 this view, presenting womanto us as the weak vessel, both 
 physicallyand morally. Man, is the form of positive force, the 
 lover; she, the receptive form and object which seduces 
 him from his true allegiance and steadfastness. She leads, 
 in the way of error and transgression, he follows. Bud- 
 dhism teaches — " that which is named Woman, is Sin" ; 
 and Christianity, that spiritual parity consists in being free 
 from defilement by women. But we may sum up and say, 
 that the ceremonial laws of all people recognize contact 
 with the woman as defilement. Herd we have presented 
 to us the two principles, distinct and antagonistic, so long 
 as they are apart ; but constituting a unity of energy and 
 error when combined. The modesty of feminine virtue, 
 and the sense of shame which, since the loss of innocence, 
 spontaneously attaches to the more intimate relations of 
 the sexes, beti'ay the evil consequences which ensue there- 
 from ; and if requisite, would alone sufiice for proof of what 
 sex-distinctions and intercourse morally represent. There 
 is opening for deep moralizing here ; this sensitiveness to 
 shame, or let it be, sense of decency, if we will gloze over 
 the discreditable cause, had no existence in Eden. Its 
 depth is commensurate still, with man's distance from tho 
 Eden-state, indicating the measure of his fall from that' state 
 of innocence. The Aboriginal occupies the highest place 
 here, and the people representing the most advanced 
 civilization, the lowest. Then what folly is betrayed by 
 these last, in their squeamish delicacy, towards others when 
 reprobating the manners of people whose harmless genius 
 has no need for the cultivation of such fastidiousness in 
 
30 MITH AND EXPEEIENCE DISAGREE. 
 
 sexual matters ! In man's fallen state, sexual intercom-se 
 is sin, as his sense of shame betrays. 
 
 Then sin, at least of the type here shewn, is a necessity 
 of our being ? The one and only answer is — sexual union is 
 a law. In man's fallen state, sex-intercourse is, according to 
 a Scriptural expression, a sowing to the flesh ; and he who 
 does so, will surely reap therefrom his harvest of spiritual 
 death. Hence, there is a law of sin opei-ating, and its 
 evolution is, of necessity, sin and spiritual death. But death 
 is Life's mask. 
 
 Now it must be evident, that what has been advanced, 
 however true it may be as moral facts in a sort of abstract 
 history of humanity, it does not agree with natural obser- 
 vation and experience. This we will look into before we 
 proceed further, as it affords us an instructive instance of 
 the hiatus or gap which separates the actualities which 
 mythic language describes, from the circumstances which 
 surround us. The statements made, and the doctrines 
 implied, are perfectly scriptural, and of course, true ; but 
 withal, the facts of outer life are a contradiction to them in 
 very material respects. Although not directly to the present 
 point, enough has been already said in former pages to shew, 
 that Scripture, and we may include mythic productions in 
 general, view and estimate things and events from above ; 
 that while they take cognizance of, and describe causes 
 and the initiatory stages of action and state,our minds, it may 
 be, are occupied with what arc in reality produced, yea, are 
 thrice re-produced and ultimated, effects. We are, as we 
 may say, on the earth, looking up to phenominal effects 
 projected to our view from the clouds above us ; while the 
 Intelligences which give expression to the Sruti sit throned 
 in the sun, the seat of natural cause, the focus of day and 
 of doing. It may hence be easily judged, how impossible 
 ofteu-times it must necessarily be, to reconcile mythip des- 
 cription with natural circumstance. We know how much the 
 
MTTHIC MEANINGS CONTOETED. 81 
 
 aspect of a thing may differ, viewed from divergent points, 
 or by different minds ; but in the case we are considering, 
 it is not a mere change pf view, the very things themselves 
 are changed, both in essence and manifestation. A. des- 
 cription appropriate to the higher point of view, as mythic 
 language must be, cannot evidently be also appropriate to 
 the lower. If transferred, and made to do duty in its 
 strange sphere, there must be a wrenching of something 
 from its ligitimate connection and use ; either there must 
 result misrepresentation, or the verbal expressions must, 
 by a kind of convention, be allowed to assume fictitious 
 meanings, corresponding to the altered circumstances. 
 The words of our common languages are all mythic, or 
 from the solar stand-point, in respect of their radical and 
 true import ; all have been bestowed upon man by means 
 of the Sruti, or mythic utterances, in their various forms •, 
 and it is only by arbitrarily imposing upon these words 
 various and forced meanings — multitudinous shades of 
 meanings, suited to the context or the occasion — that 
 anything like sustained coherence in sense and, diction can 
 be educed from mythic lore. Thus, language, in its collo- 
 quial or popular usage, divoKjed from its original grand 
 ideals, and from its status of an immutable symbolism, has, 
 in its degradation, become but a system of shifting signs 
 at the mercy of every sleight-of-hand performer. 
 
 To the want of the means of identifying mythic terras 
 with, and applying them to, the particular subjects that 
 should, on the natural plane, be represented by them ; and 
 of the misapprehension that thereupon ensues, attention 
 shall be given iq course ; only glancing at the fact in pass- 
 ing — that Man, in his wondrous organization, constitutes the 
 world of Scripture and myth ; that it is upon him that the 
 geography, and history, and astronomy of Sacred Books 
 all concentre, and that ia him all have their realization. 
 One has only to separate the literary lore of the world into 
 its to parts, the mythic and the natural, to discover how 
 
S2 MAN THE NUCLEUS 01? WOMAN. 
 
 vastly tliG former preponderates, and what astoundiug 
 misconceptions are, to the present hour, derived from it. 
 "We have here digressed to our old subject; that of the 
 Sruti, or mythic utterance. Unfortunately for the per- 
 spicuity of our work, if it should otherwise chance to have 
 possessed any, all things that we can be called to examine, 
 exist after an orbic ideal, and our pursuit necessarily leads 
 us round and round. In doing so, we can scarcely avoid 
 coming now and again, upon some of our old snbjects. - 
 
 In their spheral relations, sex distinctions are repre- 
 sented by the yellow and white of the egg, the male or 
 yellow drawing, absorbing and assimilating the passive 
 white, while that which is resistant and unassimilable, the 
 shell, is rejected as exuviae. Inorganic nature represents 
 sex-distinctions in its land and water, continents and seas : 
 the one ascensive, steadfas';, as looking up gratefully for 
 blessings, past and to come 5 the other tending downwards, 
 " unstable as Water," barren as the hungry sea. The action 
 of the male is that of the attracting nucleus in a passive 
 matrix ; as the sown seed-germ in the soil ; as the heated 
 globule of air, which involves itself in moisture until its 
 positive force or ardour is so far quenched, that an equili- 
 brium is established between its sustaining power and the 
 dead weight of water in which it has involved itself. These 
 examples are deeply instructive in their bearing, if under- 
 stood. There is but one force in existence, we may term it 
 the power of love, or of heat, or of positivity ; and it has but 
 one primitive phase, one mode of motion, which is, the 
 vortical sweep or whirl, into which, vacuum-like, by reason 
 of its relative levity or life-fullness, the grosser surround- 
 ings tend to flow. Here we may see too, on the one hand, 
 the explanation so far as it goes, of the nature of universal 
 attraction, and on the other, that of universal gravitation. 
 Vortical centres of action, mean, centres of higher activity, 
 higher levity or the power of lifting, and higher vitality in 
 connection with the universal Vital Existence. The grosser 
 
NATUEE GASPS FOB HIGHEK LIFE. SS 
 
 particles surrounding a vortrcle of air, gravitate into it as 
 into a higher state of life, of which they are to partake ; the 
 grosser substances alsO;Constituting the surface of the earTih, 
 gravitate towards its central vortex, and thus tending to 
 an equilibrium, for the same reason. All things, except the 
 natural mind, gasp for, and drink in, the elements of a su- 
 perior life ; all gravitate upwards — not downwards — to their 
 primal source of life. The gross shell of our orb gasps for 
 the central solar life in its bosom, and ia doing so, gravita- 
 tes inwards — not downwards — to it; the planets gasp for, 
 and gravitate to the sun, the fount of their life ; and lastly, 
 the iron, gasps for, under certain conditions, and gravitates 
 to, its own magnetic focal source of energy. Each invol- 
 untary heave of the human chest for breath, is but a foi'm 
 of the one gravitative power by which all things are being 
 contiauously re-vitalized, and energized, and so raised nearer 
 and nearer to the living source of Being. The vacuum- 
 like vortex of subtler substantive life, thus concentering, 
 and so pervading and actuating all forms, from atoms to 
 solar systems and "universes," constitute the male force. 
 The objects which yield themselves to this up-lifting 
 tendency, are representative of feminine truth and faithful, 
 ness in unfallen spheres ; while the iron, which looks away 
 from the real centre of life, to a hyperborean one of its 
 own, represents ia first principles, the feminine, that is, the 
 intellectual organism, which is unyielding and resistant to 
 the higher assimilative life. 
 
 The male or steadfast principle, is that which aggres- 
 sively extends itself outwards, " that which is from above ;" 
 the feminine, on the contrary, is that which is to be picked 
 up and assimilated, that which is from beneath. Now if we 
 imagine some comparatively high and pure stage of 
 existence, where the iwo principles are balanced, where the 
 male, by sheer vital force, can compel surrendery, can take 
 up and sustain intact, the opposite principle, leaving no 
 resistant remnant or shell to fall away, we conceive of a 
 
 5 
 
84 MAK DESCENDS TO WOMAN. 
 
 state wliere sexual intercourse, or the exercise of love on 
 the part of the male, is not sin, is not productive of declen- 
 sion, but is self-sacrificing, and, as it where, redemptive. The 
 progeny that will result in such case, and be projected to a 
 lower sphere, will in itself also possess a balanced nature, 
 corresponding to the duality whence it sprang. But though 
 balanced in itself, and inheriting a nature from both parents, 
 as we will say, it yet possesses, as a compound form of force, 
 but the relative proportion of the male energy of its male 
 progenitor. If it proceeds to enact the male on passive sur- 
 roundings, its sustaining power must prove deficient, there 
 will be a falling away on the feminine or passive side, and a 
 dragging down and degeneracy on the male side. Here sin is 
 initiated, here is a " sowing to the flesh ;" and we can see, by 
 repeating the process to our minds, that the two natures 
 which at first were balanced and able unitedly to maintain 
 allegiance to the highest good, would at length,by, the natural 
 course of successive generation, retain but the shadow — if 
 even that — of the primitive sustaining power. This quench- 
 ing process, often repeated from offspring to ofispring, would 
 necessarily tend to drown the dwindling life to the last 
 spark ; till in the end, instead of the ardent male principle 
 assimilating and lifting the passive female, the i-everso 
 would be the case ; and the true male characteristics be 
 obliterated and unrecognizable. Such is man — every man — 
 the wreck of his primal self; and such the silken cords by 
 which our quondam giant has suffered himself to be 
 dragged down and enslaved. It is to this downward 
 course of the male principle in its way to exterior birth, 
 that the Scripture alludes, where it says, " he goeth after 
 her straightway as an ox goeth to the slaughtej-, or as a 
 fool to the correction of the stocks." Sucih is taan's— every 
 man's.—" Fall," 
 
 The consideration which the ordinary literature of 
 the time claims of us, is that which the intellect, in its 
 debased natural state, voluntarily concedes j the considera- 
 
RECOGNITION OF MYTH INSTINCTIVB, 85 
 
 tiou which sacred or mythic literature extorts from tho 
 mass of mankind, is based upon instinct ; for it is often- 
 times involuntary, and opposed to men's reason. ' Very 
 many of our natural social institutions, and much that " the 
 more enlightened" esteem as superstitions observances — 
 which, if not .exactly ill-judged and worse adapted, are to 
 say the least, not well suited to the present circumstances — 
 continue to hold their place by virtue of instinct, by virtue 
 of what may be called — the blind, eyeless dictates of a 
 sapei-nal nature in man. The celibacy of the priesthood in 
 different churches, for instance, is based upon instinct , ig 
 the reflection of feeling projected from that high, pure, and 
 priestly plane of interior life, which is capable, as an indi- 
 vidual conscious entity, one might say, of analyzing the 
 nevitable results of ordinary sexual concourse. To confirm 
 the statements made, and so bring them home to our own 
 doors, allow it to be asked, " Lives there the man with soul 
 so dead" that he has never instinctively felt, that in bending 
 himself to woman, even where the tenderest natural ties 
 have existedjhe has not thereby stooped in respect of manly 
 nobility, and consciously lost ground, as her strong supporter, 
 without elevating or any way benefiting her ? These are 
 the sad undertones which come floating dowa- to us as me- 
 mentos of our lost Eden state. 
 
 Hitherto we have been attempting to trace, in the 
 genei'ative descent of man to his birth on this outer plane, 
 the causes or influences which lead to that degradation 
 which our experience, as well as the strictures which mythic 
 discourse is ever directing against him, more than sufSci- 
 -ently attest. M4ya has darkened the very lights in the 
 expanse of his mind, has, from small beginnings, come at 
 length to exercise such control as practically to extinguish 
 the faculties which entitle the human family to be reckoned, 
 in the genuine senses of the terms, as either rational or 
 possessed of moral rectitude. We will now proceed to 
 examine the means which the Sruti reveal, as that by which 
 
36 DOOTKINES or EEDEMPTION ■WOIiLD-'WIDE. 
 
 man's interior and exterior natures may be brought into 
 liarmony ; how the " fall" 'or degradation wrought by 
 " sowing to the flesh," that is, by sowing human seed from 
 unworthy — such as carnal and sensual — motives, may be 
 remedied ; in short, how MS,y& may become Satya, aud the 
 buried and obliterated man stand forth in moi'e than his 
 pristine power and majesty as Dbarma-rajah, the Prince 
 of Virtue. 
 
 The sects of Christendom lay immense stress, in the 
 comparisons which they are accustomed to make of their 
 own with other religious creeds, on the tenet which they 
 think peculiar to Christianity, namely, the redemption of 
 the world by the sacrifice of a divine man — Jesus the 
 Christ. It has been already stated, that all the Sruti that 
 ever fell into the ears of men refer to events which cluster 
 around the Avataras or stages of descent —ascent, if we 
 will — by which mankind are to attain beatitude in the 
 divine bosom. To be more exact, it should be explained, 
 that the subjects, events, circumstances, which mythic lore 
 presents to us, constitute primarily the history of the life 
 of that dual Man (homo) who, as a centre or pivot to the 
 entire human family, becomes the means of conveying 
 down that substantive Divine Essence and Power which is 
 to raise the entire race from its degradation, disorder, and 
 misery. The human family of all times, is made up of 
 individuals — not one of whom is precisely like another— 
 in the aggregate possessing infinite diversities of nature 
 and experience. This family, made up apparently of such 
 heterogeneous parts, is— or is to be— in reality, a complete 
 organized body, lacking not even a monad. For want 
 of a better simiHtude, we may liken the new heart or centre, 
 or pivotal man of this body, which is to reconstitute 
 and raise it, to a vertical conduit let down, or rather work- 
 ing its way down, through the successive direct lineal gene- 
 rations> with their respective sub-extensions which form so 
 many horizontal planes from the top throughout. This new 
 
THE UNIVERSAL MAN. 37 
 
 heart works its way down, reoonslraoting as it proceeds ; 
 because not with the infancy of the race is it born into the 
 world, but in the " fulness of time" its descant takes place. 
 This pivotal heart- man who is to occupy such an im- 
 portant position, from whom humanity is to drink new life, 
 and who is thus to enact such a wondrous part towards every 
 individual of the race, must, in order to fully perform his 
 office, stand for that race God-ward, the mediatorial represen- 
 tative of every individual particular of those infinite diver- 
 Bi;ies above spoken of. He must inherit into every one of all 
 those characteristic diversities, whatever they may be, good 
 or bad, excellent or excrable ; he must be the entire race 
 in miniature ; an organized and a perfect type of its aggre- 
 gate and component parts. This pivotal man's experiences 
 too, must be perfectly representative. His experiences of 
 the universal life of the race, indeed, will necessarily grow 
 out of his corresponding diversities of nature and character, 
 but this does not comprehend all the expei-iences that are 
 alluded to. His birth, both as to externals and internals, 
 must be the circumstantial prototype — though subsequent 
 in time — of the ancestral birth of the race ; its childhood 
 and growth also, corresponding to his ; and altogether, 
 his life's history must be the exemplar, the very original, 
 as to events, of the life-history of the great world 
 into which he comes. And then, as to his bodily form 
 or oragnization, to complete the resentative character, 
 his personality must likewise sensitively embrace, in 
 type and archetype, the lower physical creation as well as 
 the human ; for all are links inseparable from one another. 
 In him must be the original of the constellated firmament, 
 and of the monster haunted abyss; the angelic heavens and 
 infernus ; the hills and plains, rivers and seas ; the animal, 
 vegetable, and mineral kingdoms ; in him, in fine, all fulness 
 must dwell ; even the fulness of Him " who filleth all things." 
 
 Now, keeping all these particulars in mind, it becomes 
 evident, that whatever may be predicated, is so of him first 
 
38 DECLENSION BY SUCCESSIVE BIETHS. 
 
 who is the higher aad represents ; and afterwards, in an in- 
 ferior sense, of that which is represented. The whole is pre- 
 dicated of him alone, whereas, the same whole of the Sruti 
 has to be infinitely divided; as we may say, for appropriation 
 respectively, by the units represented. In this way it is 
 correct to say, that the representative and pivotal man of 
 the race, its new God-given heart, as it were, is the subject 
 directly of all mythic literature ; and, more remotely, that 
 this literature, as its circumstantial details may suit, is dis- 
 tributively applicable to humanity at large. It is through 
 this pivotal man as being an incarnation of- the Divine 
 Essence, that the redemption of the race is to be wrought 
 out. Whether this incarnation or avatdr be called Christ, 
 or Ki'ishna, or Buddha ; whether death reaches him through 
 the " heel" or through the belly, is merely a figure-of-myth 
 distinction to us. 
 
 It has been shewn how the germinal soul of man, in its 
 births to the outer plane by the natural course of procrea- 
 tion, becomes, as it descends, more and more materialized ; 
 that is, over-weighed with the matrix-matter or Maya into 
 which the germ is, as into a lower plane, successively sown ; 
 the ultimate result being, that he comes forth, as to his 
 original faculties, a buried man, a man crushed under a 
 weight of grave-clothes. His whole being, his thoughts, 
 his desires, his instincts, are but so many phases of May^ 
 or earthliness. His pristine stability failed him at a certain 
 point of his route ; up to that he is strong, holding fast 
 his integrity, drawing his inspirations from the source of 
 Truth J beyond that point, which, had he sufficient previ- 
 sion of his danger he would never attempt to pass, he be- 
 comes first weak, then false to his origin, and lastly — allow 
 the case — callous to all but that which appeals to him 
 through the senses. The divine avataras here present 
 themselves for our consideration as the means of, at least, 
 rectifying what has gone wrong ; in other words, of sustain- 
 ing man at the point where he usually fails, and of retrieving 
 
THE HUMANITY OF HEAVENj A TEEB, 39 
 
 the degradation which has been wrought, by invigorating 
 the male principle to that extent which shall enable it, not 
 only to disenthral itself, but also to successively take up 
 and endue with its own excellence and energy those resistant 
 materializing or sensual planes the causes of its original, 
 declension and helplessness. 
 
 The mode of the I'edemption of the race is set forth in 
 myth under an almost endless vai'iety of aspects and forms. 
 If we do not see this, it is because the vail of those special 
 symbols and formularies of worship which we have been ac- 
 customed to, is upon our eyes, and thus the nature of the 
 real object is hidden from our sight. The human form 
 which embodies the redemptive or regenerative Life des- 
 cending as avataras, was compared just now to a conduit let 
 down — that is, growing say, as the roots, of the bodi-tree, 
 by accretions from below — into the body of humanity in 
 general. Indeed, a very common similitude in Scriptures 
 and myth, and one that is instructive as well, is that of a 
 tree, to represent the descending life of the heavens in the 
 instance of the avataras. Buddha worshiped under the 
 Bodi, and died under the Sal ; Abraham was buried undei- 
 the Oak, and Absalom was seized and caught up by one ; 
 Pentheus was entrapped by the Pine ; the Christian system 
 has its tree of the curse or cross, its tree of knowledge, or 
 death, and its tree of life ; the Moslem has his Sadr or lote- 
 tree, at Al Mamur in the seventh heaven ; Brahmanism has 
 its Parij^ta, and other heavenly trees : the yew is esteemed 
 sacred to the dead, and Scandinavia had its Tggdrasil. 
 
 We are dealing with myths, and from what has before 
 been stated it must be understood that when, for instance, 
 a tree is mythically alluded to, a something is meant which 
 exists in the regions whence the utterance comes; an 
 object it must be, occupying a position and performing 
 functions in those spheres corresponding to the position 
 occupied) and the functions performed, by the tree in the 
 
40 THE TEEK OF HEAVENLY LIFE. 
 
 natural sphere. The tree represents man's supporter, it 
 symbolizes, and its name implies, strength and stability ; 
 while man is the fading flower, the wind-driven grass. 
 The tree represents man's saviour, for it is an organism 
 which, by means of protruded salivary — which means 
 saving— :seed, seeks out, seizes, and takes up for food parti- 
 cles of dead matter at its lower extremity, and by continu- 
 ally repeating the process gradually endows them, in their 
 upwards course, with higher and higher digrees of life, till 
 at length they are sent forth as pure forms for ever free of 
 earthiness. By pushing its roots into the dense undis- 
 turbed soil and disintegrating it, the tree represents the 
 ploughman making ready for the heavenly seed j by pro- 
 truding its saliva-like seed, the tree becomes a sower j 
 and by delivering its gainage into the great storehouse 
 of the serial elements, it represents the divine harvester. 
 The tree represents man's mediator, in that it occupies the 
 entire interstice or transitional planes through which he 
 must pass from utter moral death to the final fulness of 
 life in Deity. It represents mediatorship, in that its highest 
 point is as though it touched the sphere of essential Deity, 
 imbibing thence Life for transmission downwards, afford- 
 ing to each plane in succession that degree of vitality which 
 is necessary to its sustentation and gi'owth in its 
 course upwards. As the tree represents the transitional 
 spheres of man's life, it thus also represents the stages 
 of the regenerative process. Below the surface of the 
 earth, by means of rootlets, its action is disintegrative; 
 so in man's soul, as its great trial proceeds, the 
 heavenly Life-tree gradually works its way down. Thor's 
 hammer and Hari's chakra are there at work, wrench- 
 ing or cutting away their morsels, as the tree disintegrates 
 and eats up the mineral soil. Death, unwilling sacrificial 
 death, in its most terrible aspect to the natural mind, is 
 represented in this disintegrative underground process. But 
 once above the surface, light breaks in, and the work, which 
 before was disintegrative and destructive, now becomes 
 
THD UNIVERSAL TREE 01 LIFE. 41 
 
 reconstructive, the heavenly increments taking the place of 
 those which suffer elimination, until the ascending forma 
 emerge as pure essences, deathless, unchangeable. la 
 mythic language, the disintegrated particles only, are 
 termed earth, or, that which is eared — referring, of 
 course, not to common earth, but to man's interior 
 nature; just as "nature" is that in him which ha3 
 become natant, or floating above the sea of life's 
 troubles by being horn, into the sphere above. It is neces- 
 sary to keep these and such like qualifications constantly 
 in view, while studying myth, otherwise, instead of soaring 
 amid high things as birds, we shall be as groping moles in 
 the earth, worse than we really are. The planes lower down, 
 and not yet touched by any disintegrating power come under 
 the general characterization of " things under the earth ;" 
 while of the life which is above the tree, above the spheres 
 of change, above the transitory heavens, Scripture is to us 
 silent, for the reason, that the condition of things there is 
 to man ineffable. Here then is the teee, constituting the 
 Way along which, as he travels like the mineral particle up 
 the vegetable organism, man is changed from absolute 
 moral inertness to the condition of nirvana, — assimilation 
 to the essential life of Deity. Here is the teee ; it not 
 only receives and distributes the higher life to the inferior 
 members of its own body, but in its divine far-searching 
 hunger it pierces the caverns of the grave in which man 
 lies, to burst and rifle it ; thus making the grand Spoiler 
 yield his prey. 
 
 In connecting the symbolic Universal Tree which 
 pierces the spheres with mythic names and history, such as 
 of Budha, or Abraham, or Jesus the Christ, we have to learn 
 that such names are entirely epithetio, denotingthe part 
 severally enacted,and therelative position of the actor's place, 
 in the regenerative path. The history of each is a description 
 of the life which appertains to a particular stage or 
 sphere of that, upward path. Each peVson, or bis history 
 
 6 
 
42 EESUREECTION TO THE OVEKSHADOWINa SPHERE. 
 
 occupies, as one may say, but an internode of that grand 
 tree ; entering upon it at birth, ascending through it, and 
 working off, as the means of that ascent, the degree or body 
 of earthliness characteristic of and appertaining to that 
 stage. The deathof such " body" is the finale of the passage 
 through that stage ; death of it as a shell and disencum- 
 brance from it, whereby birth is attained to the sphere 
 and degree of Hfe next above. The life of Buddhn, for 
 instance, sets before us the experience of a soul — say a 
 pivotal soul — passing through a sphere mythically known 
 by that name. The death of such a one would then take 
 place as that soul rises or emerges on to the plane or planes 
 represented by the sal-tree j for the sal-tree is over 
 him at death. In like manner, Abraham's death or 
 emergence from the shell would usher him into that 
 sphere of the grand tree represented by the oak. The 
 grand tree of the redemptive process, extends, as we 
 have seen, from the lowest earth to the highest heaven > 
 but when figures are presented, such as Buddha under the 
 bodhi, or Abraham under the oak, it implies that the tree 
 in question occupies only those spheres which stretch 
 upwards from that represented by such a name. Buddha 
 or Abraham may stand, for aught there is to the contrary, 
 fpr a sphere of the heavens ; in which case, the redemptive 
 tree under which he is, and to which he yields himself for 
 resuscitation and perfection, would occupy merely the 
 spheres intervening between that where he is, and the 
 extreme highest. The same may be said of Christ and the 
 cross, with this difference, that the intensity of the suffer- 
 ings and other circumstances depicted in this latter case, 
 prove that the sphere in which they could possibly occur 
 must be where the disintegrative crushing process is yet 
 applicable. But the same redemptive machinery is referred 
 to, whether we say that Buddha died under the sal, or 
 Christ died suspended under (Gr. epi) the rood-tree. 
 
 " Under the Ash Tggdrasil" is the place, in northern 
 mythology, where the gods should assemble, "because to be 
 
YaSDEASILj THE EUNIC ASH. 43 
 
 there, as explained above, ia to worship, to die daily, or mora 
 and more to the outer life, and so rise to the inner, to sit 
 in the draught of the full breeze and so inhale heaven's 
 breath. The word Yggdrasil, may be taken as a form of ask- 
 drasla, meaning, the " runic 'ash" with pendant, prehensile 
 roots ; or, as a form of ygg-drcisil, the terrible war-horse 
 that in his eager pawing raises the earth by means of his 
 hoofs — as the tree by means of its roots — and so opens the 
 fountain Mimir ; or, as a form of hugi-drasla, Odin's raven 
 eager to stoop upon the carcase of man's dead nature and 
 so resuscitate and elevate it, as the vulture does with the 
 entrails of Prometheus. Again, the word may be compound- 
 ed of ygg-dru-sil, the dreadful tree which pierces or cuts 
 into j or, lastly, of hugi, a wish or desire ; and drasla, to 
 stoop over and fasten upon j meaning, the divine love 
 which yearns over and seizes upon lost man in the process 
 of reclaiming and restoring him ; as says the Edda, 
 " All-father desired a draught from Mimir's well-springs." 
 This example of etymological analysis or dissection is 
 quite legitimate and to the point, iu showing how words 
 in every language may be dealt with. The example is 
 far-fetched intentionally. Whether the myths and mythic 
 language of the extreme North-west, or of the South-west, 
 of Indo-China, India, or Scandinavia, be investigated as 
 they ought, there is the one grand series of truths to be 
 found underlying all — those relating to man's redemption. 
 The native of India may not care much for Scandinavian 
 myths, but if his mind is expansive, he ought to do so. 
 All words are mythic, holding many an orphic strain. The 
 poet aptly says, 
 
 Could we dissect the bony frame of words, 
 What mysteries of heaven and hell were bare ! 
 
 There is nothing strained in the interpretations given 
 above ; the three syllables being so many " root-words- 
 bearing, in the dictionary, the ordinary meanings which 
 we have seen applied. That such interpretations may hap- 
 
 )) 
 
44 BCBIPTURE EMBMMS COMMON TO ALL. 
 
 pea to be wide of those wliicli tlie accepted scientific for- 
 mulae of the day would suggest, need not be allowed to 
 influence our convictions. 
 
 They who speak the Tamir language should here 
 recognize, in connection with the interpretatiions just given, 
 the principle involved in — that huthirai means, both the 
 sacred mango tree, and the horse ; and that huthar is 
 the corresponding Sanscrit word, and means, the churning- 
 post ; it also means an axe, the axe which Parasur§,ma 
 flung into the ocean, and by the means of which the 
 land of Malayala was churned up. Danda means, in 
 Sanscrit, the churning-post or staff; also punishment, 
 the judge, a warlike force, and the lower part of a tree. 
 Now putting all these facts with those related in the 
 Sruti regarding the churning of the ocean, it becomes 
 plain that tbis churning is a phase or particular portion of 
 the process described under the figure of the functions of a 
 universal tree. It is the old, old story still, that of man's 
 redemption and libei'ation. The serpent lifted up on to the 
 pole by Moses, is in Eastern myth, Vasuki on the churning- 
 post; and both emblems point to the same reality, the 
 Christians' " Son of Man" on the Cross. The same life-tree 
 is refei-red to in each instance, that which is appointed to 
 lift man to his eternal inheritance ; and the same sacrifice, 
 that of the intellectual-sensual nature of the race. It will 
 be remembered what was said as to the stages included in 
 the figure of a universal tree whose extent corresponds 
 with the whole course which the human subject must tra- 
 verse from lowest depth to infinite glory ; the instances 
 now adduced, however, refer to the divine operation in 
 particular spheres only. The process is really a judgment— 
 the judgment ; for Danda, the churning-post, is the name of 
 Yama, man's judge. Now what is the principle implied in 
 the wordi judgment, or in the process indicated ? The Bible 
 represents Christ as virtually saying, " if I be lifted up as the 
 serpent on the pole, I will draw all men unto me ; and the 
 
E15DEMPTI0N THE SUBJECT OF MYTH. 45 
 
 process of being so lifted, qualifies me to become man's 
 judge." Here we see that the offices of both Vasuki and 
 Danda are included in that which the " Son of .Man" 
 assumes ; for Danda represents the lower part of the tree 
 only, the region of judgment, and Vasuki the serpent, that is, 
 Vasuki the crown of flowers, the part which is lifted up, 
 the upward extension, so to say, of the Danda-planes. 
 
 Now, kind reader, do ask yourself " What am I reading 
 about ?" The writer is ready to give up the work in 
 despair ; not that he has any lack of real subject-matter, 
 such as it is, to keep him going for a long time yet, if need 
 be ; but rather, that he feels quite perplexed in not having 
 any basis from which to work, and so enlist the reader's 
 sympathetic comprehension at starting. What with the pro- 
 foundest sense of the magnitude and vast importance of his 
 subjects to his fellow men on the one hand, and]on the other, 
 the consciousness of the insufficiency of what he is writing 
 to convey with any clearness to the minds of readers the 
 truths which he wishes, he is placed in no enviable position. 
 Oh Fate ! The reader is reading about circumstances and 
 events in the, inner life of that man through whom redemp- 
 tion is to be brought to the world — in whose mortal frame 
 the anguish of a world will be concentrated. Let the reader 
 realize this continually, in spite of figurative horses and trees, 
 churns and axes — that everything here attempted to be 
 described relates primarily to that one man's circumstances 
 and experiences, This great and intensely interesting 
 subject, could we appreciate it while inthis life as we ought, 
 and which equally effects all races, is presented in different 
 aspects in the books of the East and of the West, to 
 suit the genius of the respective races, both regarding their 
 mental inclinations and the parts they are yet to severally 
 act in the great world -tragedy. If we may use the expression, 
 on making comparison there would appear to be more 
 of the scourge held up to view in the Bible ; the con- 
 dition of man being also more mournfully represented 
 
46 , MYTH A DAEK SAYING NO LONQER. 
 
 in it than in the Scripfcares of the East. There are 
 two sides in the process of redemption. On the one side 
 are the gods, demi-gods, angels, anglers, or " fishers of 
 men" to catch and draw up the sacrificial victim to the stake 
 or " cross," — to themselves in fact, in their pure, dual stead- 
 fastness ; and on the other side, the shivei-ing mortal nature 
 about to be immolated, sinking under the " terrors which 
 have taken hold" upon it. From which side will the reader 
 choose to look ? Redemption, in effect, and according to 
 the Sruti, means, purifying the offering or sacrifice by 
 drawing it up through fire, thus singeing off all carnal 
 efflorescences that will not abide such a test, The avatlrs, 
 as described, present the higher powers lifting, or churning 
 up, or subjugating, what is beneath. All is prosperity, a 
 sort of harvest home to them. The experiences presented 
 in the Bible are more on the lower or suffering side, more 
 in accordance with what the experiences of man's west- 
 most nature will be. Ah, what a tale ! 
 
 It is hoped that when we come to examine, by means 
 of the alphabet, into the serial arrangement of things, the 
 writer's descriptions will appear clearer and to the point. 
 But let there not be misconception. As surely as mythic 
 literature is now one vast " dark saying," a systematic 
 riddle to men, so surely is the time approaching and near, 
 when they shall begin to understand the import of that lite- 
 rature in the sense here indicated. The writer is becoming 
 conscious that he has undertaken a work beyond his power 
 to effectually compass, simply from the fact, that the minds of 
 nearly all, if not all, of his readers are untrained in the vein of 
 thought which he is obliged to pursue. The work may appear 
 to them vague, hazy, repetitious, and rambling, but its faults, 
 are in great part owing to the efforts made in it as a first 
 essay, to bring down its recondite subjects in shapes suited 
 to the common apprehension. There will be no mastery over 
 the science of myth, no intelligent appreciation of the true 
 value of Sacred Scripture for any one, until he is equal to 
 the depictings, however rough, which are here offered. 
 
THE SYNONYMIC rEINCIPLE. 47 
 
 Now, why should the tree, the horse, and the churn- 
 iug post Mount-Maadara, be emblems of the same mythic 
 spiritual truth ? Kuthirai, is the horsO; and likewise, a bird, 
 the mango-tree also ; Kuthara, is the churning-post r ilf «?»- 
 t^ara, is a mountain, and also the churning-post; Kuthirai- 
 Kaulai, is a tree, and a mountain, and it literally means, the 
 slaughtering war-horse prancing over his victims. Com- 
 pare all this with what was adduced regarding the various 
 meanings of Yggdrasil. Any one who studies language 
 closely, especially in the Bast, must have felt that there 
 exists a kind of synonymic principle pervading words, 
 which is altogether apart from the ordinary sense attached 
 to them. The above examples, — and numercus others to' 
 follow — suffice to show what is meant, did not such* works 
 as the Tamir Sadur-agradi and Sanscrit Amera-kosha 
 systematically exhibit language as subject to an arrange- 
 ment subserving the " synonymic" principle alluded to. 
 
 All names are mythic epithets denoting some particu- 
 lar inherent quality or attribute which the natural subject 
 so nominated, possesses ; and it thus becomes a suitable 
 emblem by which to represent to the senses that same 
 quality or attribute existing in spiritual spheres. The 
 misconception that names—swords whose essential forms 
 man has in no active way contributed to frame, stand 
 absolutely for natural objects instead of for certain attri- 
 butes which such objects embody, has led the more 
 intellectual of our race into widely spread errors. This is 
 wandering from the particular subject in hand, but the 
 opportunity must not pass of repeatedly pressing that 
 upon the attention of the reader, which is a cardinal fact, 
 worth presenting in many aspects, in connection with the 
 study of the Scriptures of every people possessing them. 
 That fact is, again, that names, following the mythic principle, 
 represent objects no further than the distinguishing of 
 certain qualities which such objects embody; and, conse- 
 quently, that these qualities, existing though they do in 
 
48 ALL FOECB VOETICAL IN POEM. 
 
 the gross natural sphere around us, are yet really the 
 downward extensions of these very qualities — infinitely 
 exalted, of oo urse — as they pertain to the essential life of 
 the heavens and Deity. 
 
 What qualities, then, pertain alike to the plant, the 
 horse, and the churn ? The plant breaks down, even the 
 solid rock in search of its food. The minute vorticle , as 
 salivary seed protruded from its rootlets by the plant, 
 dissolves the mineral, and becomes the means of attracting, 
 as an infinitessimal whirlwind, that which is sought ; the 
 most easily disengaged particles being those which fall 
 into, or yield unto, the uplifting power first, while that 
 which is unyielding, is left. This vortical, absorptive power, 
 is in kind that which successively draws the reclaimed par- 
 ticle to the highest point it is ever destined to reach. That 
 which is not assimilable to the life of any particular plane, 
 must undergo death or elimination before entry to that plane 
 can be obtained, and that which is so eliminated, is cast 
 out as material for the cortical planes. If any doubt the 
 existence of such a vortical motion and power resident in 
 the sap of plants, let him examine the method by which the 
 plant-cell is initiated and out-wrought. The spirally 
 shaped vessels are proof enough, for there is no form of 
 force but the vortical, that can produce vessels of such 
 shape. To return — the mineral particle which the plant 
 disengages, swallows, digests, exalts and finally sends forth 
 perfect, divested of figurative associations, is the human 
 particle man, undergoing crucial sacrifice, death, resurrec- 
 tion, renovation, and at length, perfect heavenly purification. 
 
 Danda, the tree, is Yama the judge. Analyze the 
 expression, crucial lest, and it will be found to literally mean, 
 judgment by means of a cross. Judge, is the Sans, yuj, to 
 coniform to, unite ; yama, is also, to conform to, unite ; and 
 the Eng. atone, is, to conform to, unite. This is the 
 essential meaning of judgment, corresponding very closely 
 
THB JCDQK A TOTICESTONB Of PTJEITT. 49 
 
 to the meaning of doom, damn, condemn, which are forms 
 of the Latin domeo, domus, and coincide with the Eng. 
 tame, domestic, tomb. Judgment, is then the act of bringing 
 a thing to a standard or test for the sake of weighing or 
 comparing. For instance, when Baddha, represented as 
 dying under the sal, is about to ascend to the purer sphere 
 above, it is necessary that he cast off so much of his earthy 
 encumbrances as shall enable him to endure the test of 
 purity of that sphere above him, and with which he is about 
 to come into contact. It is the comparative purity of that 
 higher sphere, which, on contact, withers as a fiery blast all 
 impurities inconsistent with its own standard, and which 
 he had brought with him without challenge through the 
 sphere just traversed. Ha must be conformed in digree 
 of purity to the sphere he is about to enter, and so become 
 one with. This test is judgment— literally, at-one-ment— 
 and it is a testing process which, to some extent, every 
 soul must repeatedly undergo from the moment he first 
 comes within the regenerative influence of the Life-tree. 
 Repeatedly, because the ascent brings him to successive 
 gates of judgment, to the crises of change between any 
 plane and that which succeeds it. Yama, as judge, is thus 
 the standard of purity of life pertaining to a certain sphere 
 of existence, which they who would, willingly or unwillingly, 
 enter that sphere, must be conformed to, 
 
 Domeo, is to gather unto, to build ; the male principle, 
 espicially, builds its house of the feminine material which it 
 has the strength to wrest from the stubborn rock and 
 arrange as its dwelling. But male, as well as female 
 principles, as they alternate successively, are lifted and 
 inbuilt by the same process. Hence, to doom, damn, 
 condemn, and tame, is to bring home as from a lost state, 
 to gather into the family or house, and so, adjudge ; for the 
 family here is the judgment-test, to which the stranger is 
 to be brought, washed, reolothed, and as a member, inbuilt. 
 
50 MAREIAGE A FOEM Of PURITY. 
 
 Crucial test, literally, is the quality resident in a ci'oss, 
 ■wMch test3. The " cross" may be said to occupy tha 
 greater part of the horizon of doctrinal Christianity, and 
 as such, deserves some attention here from us •, though, 
 beyond its pales the emblem is unrecognized. Yama is a 
 test to forlorn souls, and so is the cross. They are thus 
 synonymous as to function. Tama means " twins }" but say 
 rather, a dual form, of male and female combined. The pri- 
 mary fall of man, as was before ejfplained, was owing to his 
 inability to restrain the grovelling tendency of the intellectual 
 or feminine principle to which he joined himself. In the res- 
 toration of man, the male principle may be said to be first 
 raised in power, and so becomes the medium of quickening, 
 raising, and restoring its fellow principle. This is the recla- 
 mation depicted of Sita, of Draupadi, of Helen ; and of a 
 host of other captivated, lapsed, or runaway wives. When 
 this reclamation from corrupting influences is perfect, and 
 the resulting reunion complete, then the pair are " twins" 
 or yama ; and as such, become the standard or judgment-test 
 toward those who are yet to follow, ascendiug to that yama- 
 state. The male principle being now capable of sustaining 
 its reclaimed and united fellow, this dual form is charac- 
 terized, as one of strength and stability, which no surges 
 of natural passion will be able to again submerge. This 
 is Yama, two-in-one ; a standard of moral stability and 
 spiritual purity to those who follow. In the Bible, this 
 process of approaching and enduring this crucial fiery 
 test is called, "following Christ in the regeneration," 
 " filling up what are behind of the sufferings of Christ," 
 "bearing the cross after Christ," "being crucified with 
 Christ." For Christ, when risen, becomes, in effect, the 
 fiery test to which his followers have to be nailed. 
 
 Let us examine this other emblem, synonymous with 
 yama, the Christian cross. The Greek original word is 
 stauros, that which stands, or is steadfast. Another ex- 
 pression formed from the same root is istoii istamai, which 
 
THE CHEISTlAN'a " CROSS." 51 
 
 meaus, to draw up ia weaving the woof-thread and con- 
 solidate it with that which is already woven or established. 
 Woof is wife ; weh is (Ger.) iveib ; hence, to weave, or cross 
 the warp with the woof, is to make that which is fixed, or 
 capable of standing ; a crossing or substantiating the warp 
 with the woof; thus, a crossing or interknitting of the 
 male and female principles, a dual form, a yama. This is 
 the web which Penelope is represented as nreaving, but 
 which in reality is an extension of herself, all complete 
 and ready to enmesh the suitors .when she and her lord are 
 united. This is the bridal bed she is so long preparing for- 
 them. This is also the web or net by which Mars and 
 Venus are enmeshed by Vulcan, This is also the burning 
 bier, the bed of tribulation, threatened upon adulterous 
 couples, in the "Revelation." Warp is A..S. weorp, that 
 which is thrown or protruded, as the positive salivary seed 
 among food ; or as Hari's chakra among his adversaries. The 
 warp thus represents the male force, as the warp of a ship 
 holds or sustains it steadfast to its place. There are many, 
 forms of the word cross. Cross is curse, crush, Gr. hurios,. 
 lord; crease, cres-t, church, crus-t. Christ means cross-d or 
 curs-d, in that he " hangs on a tree.'" All these words, as to 
 their mythic essence, are pervaded by the same radical 
 idea, the perfect marriage union of the male and female. 
 The same word is in A. S. gerec or geres = ge-risen to a stead- 
 fast condition ; this word also means, marriage union. The 
 cross is sometimes alluded to as wood — weded, and thus, latent 
 fire. Fire, is a relative term, meaning, a superior digree of 
 life projected into the plane of a lower degree. We saw, 
 cross meant, sexual union ; the offspring of such, is that 
 firebrand which pregnant wives have — in myth — so often 
 dreamt of giving birth to, as the future scourge of an evil 
 world. 
 
 Before we dismiss this subject of the wonderful and 
 mythic Tree which is both Life and Death, Cursing and 
 Blessing, Doom and Deliverance to mankind, it appears 
 
52 THE PEOCJREATIVE DESCENT OT THE " TEEl." 
 
 ■well to add here some few farther details which may not 
 find a more fitting place. As a figare, the natural tree ia 
 not perfect, if we, in our apprehensions, wander beyond 
 the mere fact of its being an organism which absorbs and 
 conveys down a higher life for the purpose of detaching, 
 quickening and gradually elevating that which is bound 
 and dead. The origin of the real Life-tree is in the highest 
 heavens, an air-plant, whence it sends down its angelic 
 roots, growing downwards as the roots of the banyan. 
 Stem and branches and foliage follow, or succeed to, the roots, 
 ihrough the vast series of the heavens. The first " earth" 
 the roots strike is that plane where man first fell. 
 Gradually, that plane is broken up as by some dreadful 
 plough, the seed is sown, and the reclaimable portions of 
 this inmost human soil are taken up, pass to their assize, 
 and their subsequent pilgrimage upwards ; while the uu- 
 reclaimable portions of that plane are cast out to tako 
 lodgment with lower planes which correspond, as to iutracti- 
 bility of nature. Eventually, the descending roots reach 
 these lower planes also, when the same selecting, and the 
 same dispersions before the advancing" whirlwinds" are 
 again enacted as before. The vorticle which attracts and in- 
 gathera the tractable particle, possesses also a dispersive 
 power, in respect of the intractable ; like earth' s central 
 fires, which throw back as intractable the volcanic scoriee and 
 stones, while the tractable portions are assimilated to its 
 more interior and glowing currents of solar life. 
 
 This Life-tree is the organized foi-m which the divine 
 descent assumes in the avataras ; which mean, the assump- 
 tions of the various planes of man's sensual nature, by the 
 descending Life. The teachings of all Scriptures are the 
 same in substance, respecting this grand and momentuous 
 event — say the one event of all Scripture — but the circum- 
 stances are presented under many varying forms, respec- 
 tively suited to the character of the difi"erent peoples. All 
 agree that the dayine descent ia in order to reconetitute 
 
ONE TAKEN AND THE OTHER LEFT. 53 
 
 the race by delivering it from every kind of evil- If tha 
 process of redemptioa described under the figure of the 
 functional life of a tree, a figure common to all Scripture, 
 approaches the reality, it becomes impossible to admit th.o 
 Christian article of belief, that the pivotal redemptive Man 
 was incaruate eighteen hundred years ago, and that he at 
 that time " put away sin by the sacrifice of himself." In 
 the Divine Mind, as we are taught, the Past and the Future 
 have nothing to distinguish them ; and mythic writings are 
 the reflection of it. Had such an event really taken place, as 
 believed, the great Life-tree would be, even now, in our midst ; 
 a Jacob's ladder, uniting earth with heaven, and every man, 
 in blessed peace, be sitting under his own vine or fig-tree. 
 
 It was explained before, that the life-experience of 
 that perfectly organized human form, the pattern Man and 
 pivot of the entire race, would necessarily be the represen- 
 tative type of the life of that race. We saw, when tracing 
 the progress of the regenerative power, that only a portion 
 of the human plane, which is the immediate subject of its 
 opei'ation, is capable of assimilation; the remainder, it may 
 be further stated, after undergoing partial dissolution and 
 other changes in accordance with laws hereafter to be treat- 
 ed of, is cast out, or retreats successively to lower and lower, 
 and so denser planes, where at length the advancing Life, 
 coarsened by descent, can seize and assimilate it. This 
 dispersive process and its consequent changes in the indivi-- 
 dual man, is known as Transmigration ; in the history of the 
 race, we see its outward manifestation in the dispersion 
 westward, of the Gipsies — appropriately, and by mythic rule' 
 termed Bgyptions and also Bohemians — and of the Jews. 
 The legend of the " Wandering Jew" is founded on facts, 
 connected in this way with the world's redemptive history. 
 
 We must now resume our enquiry regarding the — so to 
 term it — synonymous relations of, the tree, the horse, and the 
 churaing-post of Puranic lore. We have seen what the tree 
 
54 THE EMBLEMATIC HORSE. 
 
 represents, successive planes of Life, angelic-human Life, 
 the lowest of which, as a voracious mouth craunches the inert 
 and compacted inferior nature of man, selects and seizes 
 the assimilable parts — scattering the remainder — sends 
 them up for union to the planes above ; which process of 
 unifying, involves spiritual death and a judgment-test ; and 
 results in that which is unified or cross-woven, becoming, iu 
 its turn, the crucial or judgment-test towards those other 
 and companion parts which tire to follow. The Bible 
 presents the horse to us as being strong, fearless, and of a 
 purity, that is, literally, a fieryness which is terrible ; as 
 pawing in the valley and glorying in his warlike impetuo- 
 sity and resistlessness ; as swallowing the ground in his 
 vehement ardour for prey ; and as delighting in the tumult of 
 war. This is the horse of theBible,and of mythic description ; 
 and though we can hardly reconcile the animal of nature with 
 it, we can, at least trace the similarity, for the purpose of 
 identifying the synonymous relations which have been 
 adverted to. The name of Odin's horse, which the gods 
 are to use for the purpose of drawing up materials where- 
 with to construct their hall of doom, is, Sleipnir. Sleip is 
 slip, the act of descending, or transferring what belongs 
 to one plane, to another which is lower ; nir is probably 
 near. The tree is the embodiment of the quickening power 
 which raises the mineral atom ; Sleipnir represents the power 
 which raises the quarried stone. Hoof, is heave, or lift ; it 
 represents the lowest or latest accretions which have been 
 lifted, corresponding to the extremity of the root growing 
 downwards ; and by the act of " pawing in the valley" tho 
 hoof or heaved part becomes the means of lifting the inert 
 material beneath, which he is represented as desiring (as a 
 plant) to eat and digest. As the tree figures the Life-organism 
 which lifts man to his heavenly abode, so the horse figures 
 the embodiment of the power which conveys him on the 
 same journey from place to place, from sphere to sphere. 
 The characteristics above quoted from the Bible, and their 
 application briefly shewn, will sn^ce to exemplify what is 
 
H4N'a RESISTANCE OF DIVINE LOTS. 65 
 
 predicated of the korse, generally, in inythic literature. 
 i4«ua, horse, is asM-j breath; atid breath is the principle of 
 all activity. 
 
 Those characteristics present us with a very remarkable 
 aspect of the divine will and operation in the redemptive 
 process which is to transform demoralized man into a being 
 of light and love. The eager pawing, the vehement desire 
 to swallow the earth, bring impressively before our minds 
 the feelings which actuate the Gods — this is the biblical 
 Heb. Mohim, and is a true rendering — in reference to man's 
 alienated condition. Crucifixion, judgment-doom, the paina 
 of hell itself, are but so many phases of the eager Heart of 
 the heavens bending with tenderest love, vehement and 
 hungry over this outer earth, to draw unrepentant man back 
 to itself. Having wandei*ed away from his right place, and 
 thus suffered entire change in his physical nature and moral 
 constitution, he is but eating the fruit of his own doings, if 
 his return involves the terrible trials which those terms 
 imply. But " war" " to horse" aro the cries, both on the 
 side of right and of wrong. Compromise on the one side 
 or submissive acquiescence on the other, appears to be out 
 of the question. The war hoi'se, or some equivalent, is the 
 terrible figure meeting us in the myths of every people. What 
 can such portentous equivalents mean, or forebode ? We 
 see that they are intimately connected with the divine incar- 
 nations and descent, But then, war is an affair of defiant 
 hostile forces ; not the sutnnaoning, however compulsory, of 
 hum^n " worms" to judgment. -Christendom is wise in, 
 its own conceits; but, in common with the rest of the 
 world, it has yet to learn the rudinaents of the tremendous 
 truths thus figuratively implied. When it does so, it will ba 
 in a better position to decide whether the events recorded 
 in such warlike language in all mythic writings — the New 
 Testament included — are not really prospective in import, 
 rather than retrospective, and already accomplished, as the 
 mere letter often reads. 
 
56 ALTERNATION OF MALE AND TEMALB. 
 
 Feeding, ia tlie grand business of life in all spheres. 
 All things may be said to be eaters, and all things in turn 
 that are subject to change, are being eaten and digested, 
 as the means by which that change is effected. The animal 
 world is thus lifting the plant world, and this in turn, tha 
 mineral world. The heavens are eating the human earth ; 
 the gods eat men ; victor warriors eat the slain. The 
 charniug-post, danda, is Yama, Death ; danda is danta, 
 tooth; and tooth, is Death on his pale horse, the All- 
 devourer. Instead of eating the ground, as the plant and 
 the horse have been seen doing, the figure may be further 
 changed ; and, in accordance with nature in another aspect, 
 milk, the" feminine principle," the mother-substance, drig- 
 dha, the wealth of the dug or breast, is the food operated 
 upon — as in the churning of the sea. Milk is the food of 
 habes only ; in the case we are examining, that which has 
 been last taken up by the death-dealing process and new-born 
 into the sphere above, is the " babe" appointed to suck tha 
 next portion up. The gyratory or vortical motion which thus 
 sucks, extracts, or gathers, has been explained before ; there 
 being not the least difference, as to the form of the power, be- 
 tween that which spiritually regenerates the soul onitslxion's 
 wheel, and that which dries up or draws up, a drop of water. 
 We have, in this figure, an instance of the alternation of male 
 and female spheres, a myriad-fold arrangement pervading 
 universal Being. The milk represents the feminine princi- 
 ple, then succeeds danda as the male force, then above that 
 again is Vasuki, the intellectual or feminine. A type of these 
 ,daal relations is the yolk and white of the egg, or the cere- 
 bellum and cerebrum of the brain. Nothing can exist as 
 an absolute male, or as an absolute female. The male prin- 
 ciple alone would be like steam-power without a containing 
 vessel to resist its expansive pressure and dissipation into tha 
 atmosphere ; while a feminine principle or form without a 
 male force would be but a lifeless imago. Every man is thus, 
 in his nature, more or less woman ; and every woman is in 
 her nature, also, more or less man. 
 
THiE MYTHIC MOUNT OE MOON. 57 
 
 Yama is danda ; and danda is Mandara, the mountain. 
 A mountain is earth's substance elevated and consolidated, 
 a graduated way of ascent for such as are to adopt the 
 course. In the tree', the horse, and tho process of the churn, 
 the power, espeoiallj', is presented to us by which the 
 human earth is elevated ; the mountain rather presents us 
 with a picture of the majestic and mighty result. With- 
 drawn, as it were, fi*om the earth, and attached to the sus- 
 pended heavens, it implies also the way or vehicle by which 
 power from on high is transmitted to lower lying, and as 
 yet, unlifted, spheres. In plain language, a mountain re- 
 presents those who have passed the first great test — not mere 
 physical death — and in doing so, have, like a bird, emerged 
 from their earthy shell into tho new birth and solidarity of 
 the skies. Mount is moun-t ; moon is a form of the same 
 word J for the moon, in myth, is recognized as a portion of 
 our earth uplifted, suspended, and so, become the lowermost 
 concretion to the descending or downward growing heavens ; 
 it is the " moon-mountain", a vehicle of the sun's light to the 
 yet unlifted earth ; and, in some measure, as we see, a vehicle^ 
 of the power which lifts the tidal sea. It is the mean-est, 
 that is, the lowermost of the heavens, as well as the means, 
 or intermediate, between them and the earth. Man, manas, 
 and mane, a crest, are likewise forms of the same root. In 
 the realm of myth, there is seen but one human family, and 
 the Voice of but one Teacher heard j for there, that family 
 has not yet reached Babel, or experienced the confusion of 
 tongues. Man, the last and lowest of the heavenly creation, 
 corresponds to themount or moow-sphere. Below this, myth 
 recognizes no existence except the sublunary, or that which 
 is in progress of being subjected to the moon. There is no 
 name for the outer planes of man's form, so long as any of 
 them have not passed the judgment test ; until then, they 
 are a something where moral disorder and chaos prevail, a 
 something which has no stability, a troubled sea of conflict- 
 ing elements, subject to ever -recurring changes and vicissi- 
 tudes. That Akshara,.&a a Sans, word, means among other 
 
58 THE ANCESTRAL SPHERE. 
 
 tilings, a letter of the Alphabet, and also, exemption from 
 further transmigration, is apparently a small fact, but one 
 which really includes many a lesson. It teaches that the 
 letters are symbols of permanent conditions only — that for 
 the conditions of man's life prior to his attaining emancipa- 
 tion from evil and transmigratory change, there are no 
 names, no letters to symbolize or indicate them. The word 
 of Truth or Scripture, abides for ever : then how can it deal 
 with anything that exists to-day, and, like the mortal planes 
 of man's organism, is gone to-morrow ? And yet this state- 
 ment requires some modification, as we shall see when we 
 come to examine the symbolic power of the letter N, a sort 
 of supernumerary or appendage ; for it is omitted in one of 
 the Hebrew classifications ; a fact of deep import. 
 
 To ascend to the ma?i, or moon, or mind-siphere, is to 
 be " gathered to the fathers," to the " assembly of the just." 
 All men hope for this, it is their object of desire ; their wor- 
 ship or to wardship has really this for its object, for it lies in 
 their path upwards, it intervenes as a stage, between them- 
 selves and the Supreme Essence, " whom no man hath seen, 
 or can (ever) see." How greatly are we all swayed by the 
 mere sound of words ! Here is Christendom denouncing 
 Asiatics for reverencing or worshipping ancestors, while its 
 own Bible decidedly and continuously inculcates it. A 
 parallel case is that of " tree and serpent worship," which is as 
 strongly advocated — and, in reality, acted upon by Christi- 
 ans—in the same Scripture as in other mythic teachings. 
 This is not depreciating the Bible ; God forbid ! But were it 
 even doing so, it would not be half so bad as depreciating His 
 attributes, which Christendom does, ostentatiously enough, 
 when its thousands take upon themselves to declare that the 
 Creator has bestowed the full favours of Revelation upon 
 them, to the exclusion of the human rabble, which happens;, 
 to constitute by far the greater portion of the world. The 
 ordinary Christian fails to recognize the Deity, except when 
 dressed in the particular names of his Sacred Book, The 
 
IMPEESSIBIHTY OF THE ANCIENTS. £9 
 
 So-called idolater knows him only when presented in a 
 particular bodily form. lu principle, there is no distinction 
 between the worshipers of nominal and of material forms. 
 The task undertaken, among other things, in this work, is 
 to demonstrate, that from the civilizee to the savage, all 
 are equally recipients of divine instruction, differing in 
 form, may be, but one in essence. The J5ible cannot lose 
 ground by such comparison as may here be made, if the 
 system of exposition pursued be verifiable. 
 
 Having examined the mythic, that is, the religious or 
 spiritual import of mountain, the question occurs— Does 
 there exist any similarity of import between a mountain, 
 and those artificial mounds, the tumuli, stupas, pyramidsj 
 and other like structures, so thickly scattered in some parts 
 of the world? Remembering, the oneness of the instinctive 
 or superstitious principle which actuates man in general, 
 but especially men of uncultivated intellect ; the essential 
 oneness also of all mythic ideal and utterance ; there can be 
 little doubt regarding the aim or import of these structures. 
 We have grown out of sympathy with our ancestors. The 
 . intellectual world is growing farther and farther away 
 from God each day ; and in doing so, becoming more 
 and more unable to appreciate the devotional feelings 
 which controled the men of ancient times. We do not now 
 eat our enemies ; but we abstain from doing so, as we may 
 say, only because we have entirely lost the divine instinct 
 which impelled less degenerate races to automatically act 
 that way. lu proceeding to estimate the motives which 
 moved masses of men, in the past, we first invest them with 
 the conditions of the present ; but which really had no 
 existence or equivalents then. With regard to the belt of 
 colossal ruins which stretches from the extreme East to the 
 West, we are apt to feel astonished at the magnitude of 
 the despotic control which we suppose ancient rulers exer- 
 cised over their subjects. But in this, we certainly wrong 
 antiquity. Those ancient structures were evidently associ- 
 
60 HEAVEN IS THE TEMPLE. 
 
 ated with the popular religion ; and as such, could never 
 have been raised except bv a wide-spread unanimous im- 
 pulse taking possession of the masses. "We see, even in 
 our own utilitarian age, that masses of men are at times 
 swayed by a common religious or " revival" impulse so far 
 as to temporarily forego their usual pursuits, giving them- 
 selves with enthusiasm to the prevailing agitation. Con- 
 sidering what the men of old were, such popular religious 
 uprisings among them must have been common, and long- 
 continued in their effects. To build a grand temple then, 
 would be tantamount to the zealousness which seeks to 
 enlarge sectarian interests now. 
 
 Chi'istians of these latter days have to be informed that, 
 according to the Bible, they do not worship in thechurch, 
 chapel, temple, or whatever else it may be called, but towards 
 (Gr. eis.) it. The formula, " I will worship towards thy 
 holy temple" stands good in every act of true worship that 
 man can possibly engage in. He ivorsMps towards it, in order 
 to become one (eis) with, and in it. The Greek word for 
 Church and Lord is radipally the same ; and the A.S. for 
 cljurch and cross is the same, as explained before. The 
 mount or mound, natural or artificial, is the holy place 
 where Deity manifests its presence, and to where man 
 hopes to ascend. His body at death, is laid towards the 
 holy erection or inclosure, expressive of his hope. Ashes 
 and other pure relics which have passed the fiery oi'deal 
 find their place in the mound itself, but at its foot is where 
 the decaying carcase must lie. By instinct or some other 
 mode, the people of old seem to have been wiser in these 
 things, than the people of the present. " God's acre," is 
 that in which the seed is sown, the fruit is gathered above. 
 In other words, the corruptible body of outer life is sown 
 outside the " house" ; when this bodily husk is pushed oif 
 by the invigorated germinant " soul", it is born into the 
 structure or church above. The Gentile has his appointed 
 court, and the Israelite his tabernacle, but it is only throuo-h 
 
MYTHIC SUBJECTS NECKSSAEILT OBSOtJKB. 61 
 
 death, that either can enter the most holy place. Cromlechs, 
 and other rude stone monuments, the tomb or dome, which 
 literally means, impending doom to that which is beneath, 
 and even the rune or headstone of the common grave, all 
 typify that ascended, consolidated, and rock-like assemblage 
 of immortal saints, the Church of the first-born, the temple 
 of living stones, whereunto our poor frail selves, in common 
 with the dying ones of dim antiquity expect at last to come- 
 Men, and with the doctrine of the ^-esurrection unrevealed to 
 them ! Who will undei ..j,ke to say there ever were such ? 
 The church, chapel, mausoleum, mosque, pagoda, chaytya 
 triumphal arch or spire, Egyptian pyramid, and the Polyne- 
 sian pah, all figuratively point to the same thing — the house 
 eternal in the heavens, towards which man's face should be 
 
 ever turned while on his pilgrimage here. 
 
 ■» 
 
 Probably the reader will begin to think now — if it is 
 not some mythic elf or the man in the moon who is writino- 
 down these mystic intangible explanations — that it is time a 
 halt were called, and some sort of a physical, palpable clew 
 afforded, whereby one may know, while standing on the solid 
 ground — around him nature and blue space— in which direc- 
 tion to mentally look for realization of the visionary things 
 described ; when to expect or experience the effects of their 
 occurrence ; and how these effects will be likely to influence 
 himself. If he is displeased with this planless sort of essay 
 on nothing in particular, it is suggested, that he wait till 
 he has perused the volume, and then think for himself with 
 which subject the work ought to have commenced, and 
 how it should have proceeded to unfold in order such other 
 subjects as naturally follow. The author has not succeed- 
 ed in discovering either beginning or ending to mythic 
 subjects. He presents the work as merely a collection of 
 " comments" or notes on mythic texts drawn from anywhere. 
 
 Is the reader aware that, as no letters exist whereby 
 to definitely name planes of human life yet unestablishedj 
 
62 SCKIPTUEE A NARRATIVE OP CIIANaES. 
 
 SO, no word can be framed to denote, what we conven- 
 tionally term. Essential Deity ? Ood, literally means a 
 soul, wliich in its generative descent has adopted a body ; 
 being no other, in fact, than the old word Oaucl, or 
 Gaudama, Siqirema, is su-pari-ma, suprama, that which 
 is &s,-sumed or -assimilated from a lower plane, and so 
 become a paries or h-edge to the planes above. To 
 these upper planes, this last assumed portion is the lowest 
 (pari) ; it is supreme, in the common acceptation of being 
 above, to those planes only, from which it has been- lifted. 
 Here we see an instance of what has been affirmed, — that 
 Scripture is just what men agree to make it. If there is no 
 word for the essential A.bstraction, which some men imagine 
 God to be, neither is there any word which can be made, 
 except reflectively and by conventional usage, to represent at 
 present, man and nature on this outer plane. This was said 
 before, but what follows the fact ? That all Scripture is taken 
 up with describing man's changes in his regenei'ative 
 spiritual course upwards. That Revelation reveals nothing 
 of that Divine Life which is Essential and Eternal. That 
 the Buddhists are as near the truth as others who stigma- 
 tize them as atheists— because doctrines pertaining to 
 " Essential Deity" find no place in their creeds. For words 
 are mythic in origin and substance, and myth is wholly occu- 
 pied with the great process of redemptive change — far within 
 but approaching — of the new creation consequent upon the 
 avatars. The church esS of the West apprehend Deity as an 
 absolate Abstraction, distinct, and apart from Creation ; yet 
 exercising over it parental care and active control. In the 
 East, on the other hand, mistaking the idea of peaceful rest 
 or " sleep," for the absence of activity or desires, there 
 would appear to be a tendency to conceive of some essen- 
 tial being or " Soul," above all active life, in an unchanging 
 state of quiescent bliss or repose. But language reaches 
 not so high ; and all human ideas inspecting an absolute Es- 
 sence can be bub imaginary. Brahma, really Vrahma, 
 signifies, to grow or increase, that is, as before explained, by 
 
THE ceeaxive act. 83 
 
 additions or accretions from substance lying below ; for it 
 is to imagine an impossibility, if we think that any being 
 can increase itself simply from resources within. Eeal ex- 
 pansion must be by means of accretions, as to a nucleus' 
 from without. And yet the All can neither be enlarged or 
 diminished. Creation, as an act, is simply reconstruction — 
 the construction of a permanent edifice out of material ex- 
 isting in a disordered or impermanent condition. Creation, 
 is the Sanscrit krita, that which is made, established, ab- 
 stracted or cut away from one part and consolidated with 
 another ; for Icdrd is a place of safety ; Latin career. 
 Sanscrit kara, is a tax, that which is gathered ; also a hand, 
 or elephant's trunk, because that which is gathered and con- 
 joined becomes the instrumental extension for gathering 
 more. The root is kri, a positive form, signifying to sow, 
 scatter, pour out ; and ta, is then that which is in process of 
 being conjoined, and thus consolida|ed by means of the 
 positive germ disseminated. This creative process of 
 gathering to, and securing, by consolidation with the original 
 established body, is involved in the meaning of such English 
 words as sure, cure, care, shore, shire, choir, churn-n, a-cre, 
 shear, cor-n, hor-n ; which are all forms of the root kri. 
 The popular Christian idea of the'act of creation is certainly 
 unworthy of a thoughtful people, Buddha, really, Vouddha 
 or Wouddha, means likewise — first, gain, acquisition from 
 without ; then actual distributive wealth. And Jehovah, 
 means at least, the same, whatever more. 
 
 The world would not have been the scene of half the 
 doctrinal dissentions that it has, if the disputants liad 
 known the meanings of the terms they used. Matter is 
 mother, matrix, the substance which is to be absorbed by the 
 embryo, to be transformed into the body of that embryo, 
 and so super-vitalized and lifte* by that central, nucleal, 
 germinal life sown therein. Here matter : is unenduring, 
 changeful. Yet all the change it is subject to, is the being 
 raised to a higher state of vitality j just as we may see a snb- 
 
6'1. MATTER CHANGEABLE NOT DKStRUCTIELE. 
 
 stance, by heat, raised to tlio liqaid and thence to the 
 gaseous state ; but it is the same substance stili, for by cooling 
 it may revert to its original dense condition. From the 
 fact that outbirth iavolves the assuming of inferior substance, 
 we may safely conclude, were no other evidence forthcoming, 
 that the successive generation of life, is a degenerative pro- 
 cess, slow indeed, but really a continuous condensation. 
 Hence comes the conchasion, that when man first emerged 
 on this earth, both it and him were in a condition of con- 
 siderable rarity compared to what they now are ; the sub- 
 stance of the bodies of ofispring being at maturity denser 
 than was that of the bodies of the parents. The law ag 
 shewn, by which this is effected, is sufficient to account for 
 the formation of dense ultimate matter, by transformation, 
 from pre-existent substance, of the form of which it scarcely 
 concerns us now to enquire about. All substances, organized 
 and inorganized, are subject to the process of birth, which is 
 merely a projected positive, attracting' and clothing itself 
 with a negative, an acid with an alkili, to form a salt. Mat- 
 ter, means the womb of spirit, or of that which is sj)irted, 
 sperm ; but it is equally matter, or matrix, when it thus sub* 
 serves spirit, even though subsisting in states of inconceiv- 
 able refinement. The divine or angelic nature itself, as reveal- 
 ed to us, is thus a combination of positive spirit from above, 
 with negativesubstance from beneath, diSering only in degree 
 of quickness or vitalizationfrom the corresponding planes and 
 processes on this lowest outer sphere. All spheres, so far as 
 the Sruti reveals to us, are consequently constituted of the 
 same two principles, the positive protruded sperm, and its 
 negative substantial body. Corruption, rot, and all the other 
 terms which we use to indicate the dissolution of matter, are 
 strictly expressive of the processes in some shape, which 
 matter must undergo, in order to its refinement and eleva- 
 tion. The densest matter may be dissolved and sublimated 
 by heat, that is, by increased vitality ; but its every atom 
 is imperishable ; its density, like that of the substance of the 
 nails, or an animal's horn, being the effects of diminished 
 
HUMANITY THE OEaANIC FOKM OF DEITY, 65 
 
 vitality, which, in turn, is the consequence of degenerative 
 remoteness from its central life. 
 
 When we were examining the import of the tree, the 
 great Life Tree, we saw that its top touched the very high- 
 est state of existence which scripture is competent to des- 
 cribe or exhibit to us, while its root extends to spheres so 
 low that those beyond can find no name j and, that the func- 
 tions of that tree is to absorb all, with name, or with no 
 name, into the one uplifting organism. The inevitable con- 
 clusion that forces itself here upon us, is, that the one Life 
 is the life of all things, into which, as into the members of 
 one great consolidated Organism, they are to be absorbed. 
 The Bible, in common with other mythic writings, advo- 
 cates this view of the Eternal Economy, but the Western mind, 
 unlike the Eastern mind, seems so constituted that it does 
 not like to have it so. All myth represents man as the 
 offspring of Deity, a partaker of the divine nature, as living, 
 moving, and having his being in Grod. In all strictness of 
 Scriptural language, man becomes a god when he, as a germ- 
 soul, possesses power sufficient to assimilate and retain from 
 falling off, his companion feminine sphere. In all strictness 
 too, he becomes absorbed into the .Essential Life of the one 
 Eternal, when, having accomplished his passage up through 
 the Life-tree of the universal heavens, he thence emerges, 
 unchangeable and eternal in his whole nature. It may be 
 through myriads of ages, that some men, at length, attain 
 to this ; but, longer or shorter, the abundant flow of the di- 
 vine life-stream in the direction of this our planet, conse- 
 quent upon the avatars, and as revealed in Scripture, as- 
 suredly indicates that the pi'ooess of absorption must 
 continue till the work of perfect redemption be accom- 
 plished to the very last man. 
 
 The All of Being is a bodily organism pervaded by 
 psychical Life. The unusual concentration of such an amount 
 of that life upon this planet as shall raise it from oompara- 
 
 9 
 
6C EARTH A NEW CENTRE OF IIPB. 
 
 tive inertness to iho condition involved in absorption into 
 tlie heart life of the Universe, would, of itself, tend to destroy 
 that equilibrium which the great Organism, we may be sure, 
 keeps laws in operation to preserve. The decadence, by a 
 prolonged succession of outbirths, in the vitality of matter, 
 has been brought forward as shewing a sufficient cause 
 for its density and inertness ; it is not irrelevant here, in 
 passing, to suggest that a process of decadence analogous 
 to that which this orb has in past ages been subject to, may 
 be compensatively about to proceed in some other part of 
 the Organism. There is no necessary irreverence in judg- 
 ing of the All as the Organism, any more than there is of 
 estimating and calculating. the functional forces and opera- 
 tions of the human form. Life is one, it conforms to one 
 law whether it be essential or subordinate. The suggestion 
 proposed is, — that if this earth is to become the arena 
 where, as Scripture teaches, a vast conflux of Divine Life 
 is to concentrate and so become a new source of beatific 
 harmony to the universe, it must result, one would think, 
 that a corresponding decadence of vital energy must occur 
 somewhere else. 
 
 We have been engaged, in great part, hitherto, in exa- 
 mining into the general principles of things, not as into 
 comparatively incomprehensible abstractions, which there is 
 reason to fear is too commonly the sort of conception enter- 
 tained of spiritual and moral things, but into subjects more 
 substantially real and conci'ete, and hence more tangible, in 
 their own degree, and also more permanent, than any natural 
 subjects which can engage the attention. That wljich is 
 subtle in nature, is positive to that which is less subtle or 
 grosser. The air eats into oi- corrodes the mineral ; it dis- 
 solves substances both organic, and inorganic, thus causing 
 them to return, in some measure, to the original forms 
 whence they were gathered. If we ascend to spiritual 
 spheres it is still breaih, the breath of God, that which is 
 learccl or oiitborn, that is the medium of life. It is hard to 
 
NATUEE A FIGURE OF THE UNSEEN. §7 
 
 imagine that the '•' liquid air" is essentially deathless, 
 yet so it is. Around God's throne the inhaled breath is 
 the form by which the emanations of Deity impart life t» 
 surrounding archangelio spheres. This exemplifies the 
 real unity of all things in the one grand general Organism. 
 Of course, in the estimation of some, what has been 
 stated will be reckoned as " materialistic" opinions j but to 
 pursue enquiries into the revelations of the Sruti is tlie 
 task in hand, not, into the myriadal forms and complexions 
 of men's thoughts. Wnat does the Bible teach on this sub- 
 ject ? " That the invisible things of God can be seen beneath 
 and apprehended in the things outwrought from created 
 order." It would be difficult to have any statement more 
 explicit than this regarding the mode in which nature re- 
 veals the corresponding qualities and motions of Deity. 
 .In respecb of the enquiries we are engaged upon, and the 
 general principles adverted to, it should be adopted at 
 once as an axiom, that processes of generalization may 
 be legitimately carried out to extremes that may be rec- 
 koned truly illimitable, and of which oi'dinary scientific , 
 enquirers would appear to have no conception. Science 
 has accumulated a vast array of facts, but much of them . 
 must remain inexplicable, isolated, and commonly unutiliz- 
 able until a broader base bo afforded by the schools to 
 admit generalizations somewhat of the kind here hinted at. 
 There is no biblical or mythic theosophy apart from natural 
 science ; and a true practical generalization must have a 
 scope sufficient to embrace all. 
 
 The highest form which generalization can be made to 
 assume is that of the bare recognition of two principles, the 
 positive and the negative, the male and the female, or, in 
 chemical language, the acid and the alkali. The power 
 exerted by the one is the only one power operant anywhere ; 
 the intrinsic inertness of the other, is the characteristic of 
 matter, universally. The interaction of these two principles 
 begets a third form of these same principles in combination 
 
63 SALT A TYPE OP UNIVERSAL DUALITY. 
 
 a salt or sonl. The God-man is thus literally a salt — a sal- 
 ratoi". Let no one, again, think that, in saying this, the 
 subject is approached irreverently ; the petrifactions of old 
 worn-out thought known as systems of religious doctrine, 
 need some arousing counteractive, for in their present state 
 they represent very much the torpidity of death brooding 
 over and settling down upon the professing adherent masses, 
 Scripture, and the words of Scripture, are but skeleton 
 forms ready to receive anything in the shape of soal 
 which the student or devotee chooses to infuse into them. 
 The ideal thought which the Bible embodies to the general 
 Christian was infased into its terminology by the teachers 
 of the Reformation, three centuries ago. This is indeed 
 " walking according to the good old paths." Still, the Bible 
 does support the expression above used ; it — and^other scrip- 
 tures as well, perhaps — virtually says, salt is goodness, salt is 
 divine grace, salt is a heavenly messenger, salt is the fire from 
 before the Lord which consumes the sacrifice j and thus salt 
 is the saviour. Salt is the universal soul of things. It is use- 
 less to say that the word, salt, is a mere figure of speech ; 
 for mytbic words, as both Veda and Bible declare, are 
 settled in heaven. The fact is, the world is entering, by 
 all appearances, upon a series of radical changes, and that 
 among the first to take place is the breaking up of the in- 
 crustations of old modes and systems of religious thought. 
 But, even, were there irreverence, and misrepresentation as 
 well, in the above expressions, they could scarcely be more 
 blamable and pernicious than the voluntary iuanity or in- 
 difference to high sacred subjects, which, East and West, 
 is observed to so widely prevail. 
 
 Having said so much as to principles, the subjects which 
 are named as heading to the chapter, may be in great part 
 explained as exemplifications of what has been said ; in 
 other words, by identifying these subjects with their princi- 
 ples, as already explained. Dharma is vir-tue or goddncss, 
 the positive power or male (Lafc. vir) principle implied in 
 
TRUTH AND BEAUTT STNONTMOUS. 69 
 
 dhar, a mountain; iilso, the advance of a horse. This power 
 is exercised in sustaining the feminine principle, implied by 
 ma, Dhar is the Eng, tower, door, whence, in the woi'k of 
 redemption, forces issue, as from a boundary, to make raids 
 upon the enemy.' As Yama, dharraa means a certain degree 
 of purity to which, as a judge or personification of Law, de- 
 faulters are brought as to a touchstone to expose their 
 deficiencies and wither their impurities. Dharma is sacrifice, 
 that which has passed the testing, fiery ordeal, and so con- 
 secrated to a divine use, namely, that of testing — executing 
 as a priest, the process of sacrifice upon those to come after. 
 Dharma, is one who has drunk the soma-juice, the sap or 
 life of the Great Tree on that lowest of the uplifted planes 
 which has been shewn to correspond to Soma, the moon. 
 
 The Bag wordseec?, is equivalent to sow-ed, meaning, the 
 germ sown, together with the matter which this germ has 
 subsequently taken up or added to itself. In this sense 
 satya, truth, corresponds to seed, as applied in scripture to 
 divine truth, Truth, means that which is true, immovable, 
 steadfast ; and its stability consists in the sufiiciency of the 
 power of the indwelling germ to sustain what it has adopted, 
 against the assaults of these adverse influences which gain 
 admission through the sense-planes. Truth, is the feminine 
 principle adopted by, and conformed to, the positive or hea- 
 venly principle. Beauty is a feminine attribute, and that 
 which works man's woe if he is over-eager to appropriate it. 
 Beauty, really bears no meaning in reference to appearance, 
 or to symmetry of form in this sense ; the word being rather 
 allied to buxom, (Germ, bau, to build around oneselfj that 
 which bows, yields, or conforms itself. Hence, beauty may 
 mean a form enclasping virtue and strength, as its support ; 
 or it may apply to a form of sensual fascination, in that it 
 invites the male principle, and by enclasping it, seduces it, 
 Lamia-like, by dragging down and stifling its better nature. 
 This feminine plane, if subject to the virtuous influences from 
 above, is then, in mythic language, a virg-in, because of its 
 
70 SACRED SCRIPTURE A HEAVENLY FORM. 
 
 indwelling vir or male force ; it is also trath, because of its 
 stability. But if the male principle succumb to the sensual 
 influences whicli are inherent to the feminine plane or " un- 
 derstanding," this then is not truth hnt falsity, from ibs fall- 
 ing away ; neither is it virgiaal, but adidterous, Lat. ad-altero, 
 he is faithless to the feminine plane above, his bride-plane, 
 and turns off to another. It is harlotry, or whoredom, be- 
 cause the plane to which he turns is not assimilated, not of 
 the family or household of faith, but is hired, a one from 
 ■without, or at least, on the border. Rahab, of Bible story, is 
 called a harlot because, being not of the plane called Israeli- 
 tish, she yet yielded herself to it to receive thence the holy 
 seed. Her faith consisted in the willingness to submit and 
 receive that which too many of us would resist to the death. 
 Satya or truth, may be compared to a candid human counten- 
 ance, which, though not the soul itself, is yet the conforma- 
 tion by which that soul's qualities and motions are, in 
 living lines, expressively depicted. 
 
 It is common to hear some Christians call the Bible, the 
 Word of God, or, the Word of Truth, and probably there exist 
 some analogous usages among all people who possess, books 
 reckoned as sacred. But it should be known that a printed 
 book or sacred literature is not really truth, but merely an 
 earthly symbol of truth, of truth which exists only in heaven. 
 God is manifest in the firmament of every heaven as a living 
 word, as the Truth itself. Whether we use the name Word, or 
 Yeda, or Koran, or Pitakaya, or Avesta, or Edda, it invariably 
 means a feminine plane of life taken up in the redemptive 
 process, and made a living manifestation and exemplification 
 of the divine attributes — a legible face of God. 
 
 There is a subject which may be brought in here, 
 partly, as exemplification of what has been said, and partly, 
 to do an act of justice to Eastern nations, namely, that 
 which pertains to the devadasis, or temple-girls. It does 
 not come within the scope of this work to examine how far 
 
THE VESTAL OB VIRGINAL CHOIRS. 71 
 
 earthly iastifcufciona have been perverted from their mythic 
 ideal or from their legitimate use ; nor ought the work to 
 bo influenced by the consideration of how prejudices may be 
 affected by the investigation of subjects '^like the one men- 
 tioned. Mythic literature, and man's history which is its 
 out-most embodiment or realization, are taken as found, and 
 commented upon accordingly. 
 
 This subject or phase of religious life, is not confined 
 to what may be called, the devadasi system, for it embraces 
 as well, that of the Grecian chorus, the Moslem Jiouris, and 
 the harem institution generally. Gr. chorus, means that 
 which sui'rounds, as a cour-t. Ar. houri, means the same, 
 but is applied to the white of the eye, as surrounding and 
 in beauteous contrast with the black. The root also means, 
 ground grain, indicative of having passed through affliction ; 
 just as grist is the same word with Christ, the afflicted 
 one. Ar. haram, or haraim, also signifies that which sur- 
 rounds, or in this case, the encompassing or lowest boun- 
 dary of heaven, where it verges upon the human planes in 
 process of being elevated to become heaven. This outmost 
 of heaven is, in its series, as the inmost or holy of holies 
 to the earthly planes below. In every serial succession 
 of planes, the third or ultimate of any particular series con- 
 stitutes the first or inmost member of the series next below. 
 Thus, the lowest or encompassing boundary plane of 
 heaVen, this haram-plane, surmounts the highest earthly 
 plane. In temples, the " holy of holies," the inmost 
 shrine or recess, represents the lowest deva-planes ; while 
 that of the devadasi may be accepted as a sub-plane, sub- 
 servient to the other. It is thus a connecting link between 
 the Gods and mortal men — the dancing Hours] before the 
 sun— the outstretched divine hand, as it were, which is let 
 down in order to loop up those who may be willing to 
 avail themselves if the help. In short, there can be no 
 bowing of the heavens to lift man, but through these 
 devadasis. 
 
72 THE MINISTRATIONS Oi' VESTAL SPHERBS. 
 
 The Bible recognizes the system almost as openly as 
 the literature of more Eastern lands, but for evident social 
 reasons, it could obtain no practical recognition in the West. 
 Basa, means servant, also the outmost or end -, and deva, Lat. 
 deus, Gr. theos, is a term applicable to any or all of the truth- 
 planes of the universal heavens. Devadasi, thus means a 
 feminine plane of life, or personalities, subservient to the 
 lowest of those which are worthy of being reckoned heavenly- 
 As heaven means Itead, or that which is heaved, anything 
 subservient to this must correspond to the necle ; or to the 
 nose — which is the same word as nech or ness — and forming 
 an extension of the head or face, a conduit or vehicle of its 
 life. Thus the devadasi-plane is the neck or nose of the 
 heavens, through which " sweet savours" ascend, life-breath 
 is communicated, and sweeping whirlwinds of wrath go 
 forth. Sensual or outer human nature, or say rather, man, 
 is not lifted to heaven by a " believe and be saved" pro- 
 cess, such as some would teach, there is machinery to bo 
 brought into play for the purpose whose action would shock 
 the sensibilities of the devoub Western mind. What a world 
 of unapprehended doctrine lies hid under that one Bible 
 expression, " I have many things to tell you of, but ya 
 cannot bear them now" ! In the case of the intellectually 
 developed, the process involves a painful work of years, 
 decades even ; indeed, the four-fold coarse prescribed for 
 the sannyasi, corresponding in many ways with Israel's 
 tutilage and desert pilgrimages approaches much nearer 
 to the reality- than anything now taught in connection 
 with "evangelical" Christianity. In all these regenera- 
 tive processes, proceeding from plane to plane, the devadasi 
 occupies a conspicuous place. 
 
 The immediate subject of all myths or inspirational lore, 
 is the divine descent into, and the consequent redemption 
 of, one man, the pivotal man of the race, and its perfect 
 representative as a whole. In him is includedthe'great world's 
 history re-enacted in miniature ; he is the real " multuni 
 
THE PRIEST OP HUMAHITY. 73 
 
 in pavvo ;" just as if a man's natural life witii all its particu- 
 lars, should, when about to close, be re-enacted in his heart — 
 the man in miniature ; while his body Would represent to him, 
 as ib were, a condensation of all that had transpired in the 
 outside world beyond. This, in substance, has been explained 
 previously, but it is a cardinal truth worth re-iteration. This 
 pivotal, universal man is accordingly represented by the Bible 
 as one in sympathy with the experience of every unit of the 
 human race who has an experience of this life, who has 
 feelings to be sympathized wibh. The Sins and sorrows, 
 aspirations and hopes of humanity are alike individualized 
 and cumulatively concentered in him. This is man's Hio-h 
 Priest, that is here spoken of, taken fkom AMONa men. 
 Christians misinterpret the statements respecting him, in 
 not distinguishing his life while one with men, from his life 
 after being raised God-ward as their representeitive, carry- 
 ing his world experience along with him. Christians believe 
 that he should always be separate ; just as if a youth of our 
 race could become a full brahman and true yogi without 
 passing through the preparatory states of the brahmachari, 
 grihasta, and so on. The mythic meaning of "high priest" 
 or " priest," is one who stands at the outer side or border, 
 that is, the outer border of heaven (Gr. perista) and so, be- 
 tween Deity and the unregenerate planes below. The word 
 invariably means one who has himself been offered up as a 
 sacrifice through death. Buddha is represented as pas- 
 sing through the different stages as a necessary preparation- 
 for his subsequent higher office. The first paj.'fc of his man- 
 hood is seen spent among damsels corresponding to the 
 Devadasi ; and we may be sure the circnmstanoes properly 
 accord with his state at that time, as tEe related circumstances 
 which follow accord with his after state. Krishna with the 
 gopis is a parallel instance, or rather, the same series of cir- 
 cumstances differently presented. In the Bible, Jacob wins 
 his wifely flock (Rachel) froni Laban. Solomon, Ahasuerus, 
 and he, whoever he may be, whose praises are given in the 
 "Song of Songs" are alike presented to us as encompassed 
 
 10 
 
Ti MYTHIC DAKCING. 
 
 by female trains. In the religious customs of ancient Mexi- 
 co also, we see that he who was chosen to be offered up as 
 a sacrifice, had a number of young female companions, fi'om 
 the time of his being set apart to that object. The ancient 
 Jews accepted it has a doctrine of their Scriptures, that the 
 Messiah will have numerous wives, and the New Testament 
 states that many women minister to him of their feminine 
 life, substance. The gopis constitute the redeemable parts of 
 that plane known as the sea of milk, when churned and 
 restored ; and if the reader can receive it, the medicinal herbs 
 cast therein to kernel it, correspond to the image or seminal 
 form of Krishna which each gopi subjectively beheld after- 
 wards to be dwelling in her own interiors. 
 
 These feminine attendants are sometimes represented 
 as dancers. • To dance, signifies to harmonize that which is 
 under the feet with the condition of the dancer ; thus, to 
 lift up or assimilate. The divine effluence is living harmony, 
 while the uuregenerate life of man is discordance. It is 
 the procession of the harmonious life in the dance, which 
 crucifies what is inharmonious. The dancing of the 
 daughter of Herodias, in its true import, is the means 
 of lifting the head of the Baptist from his less vivifiable 
 shoulders. The music and dancing brings home and res- 
 tores the Prodigal Son, as the lyres of Amphion and others, 
 tame wild beasts, and bring the stones into concordant posi- 
 tion in the walls of Thebes. The same architypal action is 
 alluded to, when the walls of Jericho fall at the sound of 
 trumpets. Compare the meanings of the Lat. root sal = to 
 dance, to save from corruption, to impregnate sexually, 
 (mutually) to raise up. This will serve to illustrate the man- 
 ner or cause through which words in all languages, living 
 and dead come to bear so many, often apparently adverse, 
 meanings. Eaised to their mythic status, such words re- 
 present, each, a meaning which includes all the diverse 
 senses which usage may attribute to it. 
 
RESULTS OF SEXUAL INTERACTION. i^ 
 
 The process of the world's redemption, is a process of 
 assimilating earthly planes to the heavenly, and thus making 
 all, at length, heavenly, by communicating a higher life from 
 plane to plane downwards. But, astounding as it will seem 
 to many, there can be no procession of redemptive life from 
 above, except through sexual communion ; precisely as there 
 can be no procession of natural life but through the same 
 means ; for natural, spiritual, and divine life, are but as di- 
 grees of intensity or energy in the one universal stream. 
 Male and female planes alternate from the highest to the 
 lowest piano ; that is, from the divine centre of every form 
 to its outer circumference. That the male imparts germs 
 of life to the female which result in offspring is well 
 enough known ; but other cognate facts, because less patent, 
 entirely escape observation. The human male may impreg- 
 nate every molecule in the system of the female, without 
 producing visible offspring ; and a vigorous womanly wife 
 may produce the same effects upon her husband. This 
 may be the case, even where the husband and wife 
 are only united as to the life of the body ; which is the 
 nature of most of the unions in this disordered age. But 
 should the subject be one whose organism is a continuous 
 succession of planes, whose female associate is organized in 
 like manner, and whose interior planes are an inseparable 
 unity with hers — the pair being counterparts — then there 
 might result alternating processions of life that would 
 utterly transcend in redemptive effectiveness all that it is 
 possible for men ts conceive of. 
 
 There is no way possible for one man to impart tho 
 higher life, which is to renovate the race, to another 
 man, or to another series of men, but through a wife- 
 medium, the wife or concubine of him who imparts, 
 the female offspring of him who receives ; and thus, through 
 sexual interaction, must living rapport be established 
 throughout the whole net-work of humanity, for the purpose 
 of lifting it from its degradation. But why should this be 
 
76 PEEVALENCE OF THE CHORAL SYSTEM, 
 
 tlioughfi ualikely ? Ifc was sliewn that by the very same sexual 
 interaction moral declension and sin became established 
 through the weakness of man ; surely, by a sufficient acces- 
 sion of strength, to re-organize the weak parts, a remedy 
 may be effected by the original mode of action. It may be 
 repeated; there is no redemption for man but as the higher 
 life succeeds in forcing its way from plane to plane in the 
 shape of human germinal seed ; and in respect of the man 
 who is to lead that life down thus from plane to plane, the 
 divinely appointed medium for doing so, are he and the true 
 devadasis, which the poor creatures attached to the temples 
 represent. The institution is represented under very many 
 forms in mythic literature, some of which would be hardly 
 recognizable to the general reader, but these may be men- 
 tioned — Choristers, Gandharvas, Apsarasas, Nereids, Vestals, 
 !N'orns,Demi-goddesses, Hours, Muses, Nymphs, Fates, Houris, 
 Padma, or the Lotus-couch of Hari,Paphian train, Bacchantes) 
 Cestus of Venus, Ananta — the many-headed Serpent, Peris, 
 Cup of Jamshed ; all epithets dialectically indicative of the 
 nature of the respective object and the offices which are 
 performed. The universal prevalence of the intuitive re- 
 cognition of this choral or fairy system, supported as it is 
 by mythic literature in general, renders it worthy of closest 
 investigation. If any are dissatisfied with the explanation 
 here given, let them favour the world with a more consist- 
 ent and better one. 
 
 Opportunity will be taken hereafter to shew fully, that 
 in all time past, " growth in grace," or progress in a devout 
 life, has been in accordance with the statements made, or 
 principles enunciated in this work. A curious work surely ! 
 While one hand is outworking it for the edification of the 
 East, the other is employed in holding up a shield for pro- 
 tection against the West. It is plainly and naturally fore- 
 seen, that many who imagine themselves to be " well up" 
 in religions doctrinals and experience, will be unable, even 
 if willing, to make many of these statements or principles 
 
POPULAR EELiaiOUS IDEAS ANTIQUATED. 77 
 
 dovetail in with the ideas or thoughts which constitute 
 their mental woi'ld. But let such simply endeavour to ex- 
 plain a few, of the very few common terms pertaining to 
 their religious life, after the manner in which they would sa- 
 tisfactorily explain a technical term pertaining to any other 
 branch of knowledge, and they will find that their whole 
 system of ideas — if system there be — can neither be ex- 
 emplified from natural laws, as Paul teaches it should be, or 
 sustained by direct appeal to the body of Scripture itself. 
 Who ever heard such terras as, faith, hope, charity, love, 
 heaven, hell, sin, holiness, closely and rationally analyzed, 
 either by those with or without " spiritual discernment" ? 
 Every page of Scripture, East and West, is replete with 
 vast concatenations of ideas ; but the ideals of the 
 Churches, even of the most intellectual races, are embodied 
 in a few disconnected passages which altogether might be 
 contained on a single page, With all this fulness, has on9 
 spark of spiritual light, for instance, during the last century, 
 been struck out directly from the thousand-paged Bible by 
 any popular expounder ? If these observations be in any way 
 even near the truth, there ought to be reason sufficient to 
 induce an indulgent hearing of anything professing to be a 
 departure from the old beaten and dry-as-dust course. Is 
 it definitely decided, that no " Voice of one crying in the 
 wilderness,' not even the shadow of a Forerunner, is ever 
 again to disturb the self-satisfaction and equanimity of the 
 " chosen peopl^' ? 
 
 The world, that is, humanity, and the earth which sus- 
 tains that humanity, are one and inseparable. The worlds 
 ai-e thus the body of Deity. But can they form a body unless 
 regularly organized and connected by arterial ducts through 
 which common life may flow ? The life flowing through 
 the living men of today reaches them through those who 
 have in past ages occupied the same outer earth's surface. 
 These men of long ago have receded from our view but 
 they have not fallen out of the ranks ; they are links or con- 
 
78 MINUTE FOKMS THE SOURCE OP POWER. 
 
 nective " cells" still, and much will it aid the reader towards 
 understanding this medley of " comments," if he can rise 
 to see that humanity is an aggregate as to its real existence, 
 permitting the disseverance of not even an atom. The 
 ancestors of the men of today are yet living sentient en- 
 tities within us. Our subjection to sense impressions, and 
 to convictions based on these impi'essions, make us think 
 and act as though each man were an isolated, individual 
 form of life ; while, in reality, he exists only because he 
 constitutes a link. One of the deceptions of the senses is 
 to associate size or bulk of form with force or faculty, and to 
 imagine the one to be anecessary accompaniment of the other. 
 Bat body results from exterior accretions, and is, if anything, 
 a cause of weakness to the primal faculties. When the 
 descending life shall have fully developed man's interior and 
 exterior nature hereafter, it will be found that each atom of 
 his form will be a man as to inherent force and faculty. There- 
 fore, it may even now be said, that a man's ancestors for a 
 thousand genei'ations back, are yet within him, and constitute 
 a unity of life with his own. It is partly upon this fact that 
 reverence for ancestors is enjoined and intuitively recognized 
 by tribes whose better instincts remain yet unblunted. 
 
 We each instinctively feel the poverty which sin has 
 brought on us all, and we cannot consent, while under 
 this sense of want, that others shall have an equal 
 share with ourselves in what we possess. We are too 
 deeply conscious of our wants to be able to cherish 
 generosity. All exertion through which goods are Won, is a 
 pain ; and the spur to such exertion springs from a craving 
 that proves insatiable, whether in respect of material gains 
 or sensual gratifications. Hence, all is vanity and vexation, 
 notwithstanding that selfishness, in some one or other of its 
 Protean forms, is the law of our life, ever crying, give, give. 
 To our natural minds, wrapped up thus in cold isolation, the 
 doctrine which teaches that man restored, possesses nothing 
 of what we call individuality, is apt to appear supremely 
 
MYTHIC WEALTH. 79 
 
 repulsive. Yet, as he becomes lifted into a purer atmos- 
 phere, in the regeneration of the race, it will gradually 
 dawn upon him, that no man can live to himself or die to 
 himself ; that to advance in godliness is to advance into more 
 and more of a universal consciousness and unity, approach- 
 ing, as he does so, that state where self is anihilated in bliss- 
 ful oneness with the great All. Man's inmost essence sprang 
 from the Supreme Deity ; it has come forth into material 
 nature on a Divine mission ; when that mission work is ac- 
 complished, it will return whence it came, carrying the 
 harvest of its labours, or sufferings, along with it. 
 
 There is a wonderful similarity between the motions of 
 spiritual and outer life, in all but the ultimate motives. 
 Acquisition, is the law of positive life both in heaven and 
 earth. The debasing greed of the natural man is but the 
 outer expression of what is pure and elevating in his deep 
 interiors. There he feels no mere personal wants, nor any 
 desire to provide for future contingencies. But he has 
 wants ; ho is so full of blessed life that he yearns for de- 
 pendant organisms into which he may bounteously infuse 
 it. This is the nature of divine love ; for the natural man 
 to receive which, is no other than crucifixion, a death to siu. 
 We have seen above how man strains and grasps in order to 
 selfishly accumulate earthly riches or goods. Scripture, Bible 
 and Ved-T, alike, represent the acquisition of cattle, wells, 
 fruits, servants, offspi'ing, as real blessings to man, as the 
 things which make him great. But there is this to be re- 
 marked — his earthly things perish with him, but his spiritual 
 earnings constitute his " house eternal in the heavens." 
 The blessings alluded to in Scripture, under such terms 
 as those mentioned, are human increments, feminine planes 
 raised, won, restored, and made a part ofhimself ; substance 
 gathered from the powers of evil by the outlay of his own 
 life-essence. In this manner, spiritual labour is the process 
 which gains the man a body — wealth which accretes to 
 himself) a glorious surrounding feminine form, in the life of 
 
80 THE JOYS OF THE BLESSED. 
 
 which, as in a well, he quenches his thirst ; by the power 
 of which he ploughs newly acquired soil : from which, as 
 from the daintiest of all food, he feasts ; and through which 
 he extends his homestead and paternal rule. 
 
 If man's cupidity for earthly things is an outworking 
 of pure actualities deep within his outer gross nature, how 
 shall we view his sexual cupidities, which have the power 
 to crush all others out of sight ? Men give way, at times, to 
 many curious surmisings as to what the positive enjoyments 
 of heavenly bliss may consist in ; but if they will but consi- 
 der what constitutes man's int ensest pleasure on the outer 
 plane, namely, sex-love, they have but to accept the various 
 phases of its manifestation on this natural plane, depraved 
 as it is, as a sufficient indicative reflection of the nature 
 of some, at least, of man's chief joys hereafter. As on 
 earth, so in heaven, connubial bliss, the communings and 
 comminglings of the male essence with its female counter- 
 part must be reckoned among the chief pleasures of the 
 heavenly state. The woman sees her Lord in her spouse ; 
 subjectively, he sees in his wife, a Bride-deity. It is only 
 from false sentiments, and judging of the divine life from 
 a debased and corporeal point of view, that objections can 
 be raised against these statements. In its instincts, Islam- 
 ism is justified, when it attributes heavenly bliss to be 
 derivable from sex-relationship. Saivaism too, is by in- 
 stinct, superior to that which opposes it, when it advances 
 the doctrines of the linga and yoni, the types of propagative 
 and generative action, to the forefront of its system. How 
 true it is, that, respecting his peculiar thoughts and actions, 
 to his own master alone, each man stands or falls ! 
 
 How greatly the idea of that shame which attaches to 
 sex-communion interferes with the right appreciation of all 
 that is implied in dissemination ! As there is but one form 
 of power — the vortical nucleus, into which all things, in their 
 process of change are absorbed, or fall, so there exists but 
 
MAN MUST WIN HIS WIFE, 81 
 
 one mode of action by which the positive yorticle is brought 
 into contact with its negative matrix, and that change ini- 
 tiated. Seminal projection, is that mode of action. Every 
 cause is really a seminal projection, every effect is through a 
 jieldance to that cause. Every motion of a muscle involves a 
 seminal act ; every activity in nature is but a continuous 
 series of like action. The saliva is seed which desire for food 
 sheds upon it as a preparatory means of vitalization and as- 
 similation to the substance of the body ; the tears are seed 
 which sorrow sheds upon that which is separated, as a means 
 of searching out, exploring, litei'ally, weeping out, and recover- 
 ing the cherished object ; and it is by sweat also, which is the 
 same word as seed, that the produce of the earth is won. 
 These are outward bodily expressions, but the reality exists 
 deeper within. The sowing of man's seed is but one form of 
 expression of the universal activity. It is ever proceeding on 
 some plane or other. It is as imperishable as the solar sub- 
 stance, of which it consists ; and though it may not be ulti- 
 mated in human natural offspring, it is not less effective 'and 
 real than if it were so. It goes forth, and is eventually deposit, 
 ed as activities in the setherial plane of that feminine form 
 which belongs to him as his Eve ; which he is to possess 
 as his feminine counterpart for ever ; but which he will never 
 obtain except as won through his disseminations, and by a 
 process corresponding to Rama's recovery of Sitd, or of 
 Helen by the Greeks. It is this process which, in the Bible, 
 is represented by a rib of Adam being built into a woman 
 and brought to him. The struggle is involved in the build- 
 ing ; for the materials have to be won from a stubborn 
 I'ock -, and the walls constructed " by one hand, while the 
 other holds a weapon." The command to him and to 
 every man, to be fruitful and multiply, is in this way carried 
 out, and wedded Eve is the happy result. The " fall" is in 
 this manner to be retrieved ; that is, in the very manner 
 it originated, but with an accession of uplifting power. 
 
 11 
 
82 OHGANIC STRUCTURE 01? HUMANITY. 
 
 The development of the human race on our planet may 
 be compared to a tree as to its ramifications. There is the 
 central stem and its outspreading branches. There is thus 
 always a central or pivotal stock running down the family 
 whence lateral branches have shot out. As was stated, these 
 branches, or the lines of procession, remain a perfect series, 
 as intact as though every member or link were yet living in 
 our visible midst. The clay of the bodies of oar predecessors 
 has merely drdpt ofi"; and were the clay to drop off our eyes, 
 we should see the long lines actually within ourselves and 
 constituting our interior selves. This pivotal stock of the 
 race, concentering its life, would not differ greatly from the 
 branches ; it would merely possess the energy of the heart 
 compared with the surrounding body ; and as that whole body 
 is sunk in earthliness, the consequent manifestation, if any 
 distinction were visible, would probably be, that of an intens- 
 er earthliness. Now it is this central stem and articulations, 
 down which that new descent of the divine life is to proceed, 
 that constitute the pivotal organization and miniature re- 
 presentative form of the rest of the world-tree. When we 
 come to examine into the nature of Life, we shall see what it 
 is which, at the avatars actually descends ; here we will merely 
 take into consideration, that it is this old central stem with 
 its lateral articulations, which constitute this pivotal human 
 organism and its feminine choral accessaries, known as Deva- 
 dasis. The wife of any male, is the alternative female plane 
 which immediately succeeds it in the line of descent ; the 
 bride, is that which precedes ; so that, in mythic parlance, 
 the bride draws up and marries the bridegroom or husband 
 to herself i and he, in turn, wins and conjoins his inferior 
 wife-plane. The husband of a woman is the plane next 
 below her ; her spouse is that to which she is wife. The male 
 sheds his seed upon the nest plane below for a double 
 purpose ; first, to make it one with him, thus, to be his own 
 body ; then yet again, in the same manner, when it has 
 become the wife, that his seed may reach beyond her as a 
 more ultimated (offspring) form of his power. There are 
 
THE DEVADASI A PEE-ORDINATION. 83 
 
 details hero respecting intermidiates, but whicli do not 
 faovv affect our general remarks. 
 
 Some human organisms are simplistic, that is, their 
 natural forms consist of but a separate (male and female) 
 internode, as we may term it; others are composite, possess- 
 ing an interior and an exterior, yet acting ordinarily in con- 
 cert. But the stem of the human tree is termed a univer- 
 sal organism because every plane of the entire universe, 
 spiritual, and natural, divine and human, male and fe- 
 male, is perfectly developed in it. Bach male plane in 
 that organism has not only a wife piano under it, but it 
 has also a female plane surrounding it laterally, inter- 
 vening between the stem proper and each of the branches, 
 thus forming articulations to those branches. These are 
 the Devadasis ; and thus, from the top throughout, this 
 human stem is surrounded by an assemblage of femi- 
 nine forms, constituting a graduative and connective cho- 
 ral band between the heart-life within and the radiative 
 branch-life without ; each feminine form standing as a sub- 
 centre towards the tribe whence she has been extracted by 
 the usual process, and of which, she, by right of descent, is 
 representative. It comes not within the power of human 
 choice, who shall occupy the position of a Devadasi. Each 
 is divinely appointed ; her relation to the pivotal man is 
 unchanging ; the whole assemblage constituting, in the ages 
 to come, his external glorified and effulgent body ; manifest- 
 ing, as living attributal hieroglyphics, the Truth of God 
 towards their respective peoples in the heavens. King 
 Solomon, of Bible record, with his " thousand" wives and 
 concubines, is paralleled, in Eastern myth, by both Krishna 
 of the Hindoos, and him who eventually becomes the Buddha 
 of the . Buddhists. 
 
 The regenerative life actually kills, in its descent, tha 
 old natural life of each succeeding plane of the central or 
 ganism, as that plane suffers sacrifice and renovation. As 
 
84 THE POSITION OF TUB DEVABiSI. 
 
 this process proceeds, the descending stream of life would 
 be shut off from the planes below, were there no lateral 
 means of communicating with them ; but these Devadasi- 
 forms meet the requirements of the crises as they oc- 
 cur, by presei'ving, in a measure, the continuity of tbesff 
 descending life-currents established by virtue of the rela- 
 tions which sexual interaction brings about. It was said, 
 that there could be no regeneration of the race wrought 
 out, but as the life of the higher and restored planes 
 is ti'ansmitted to the lower through scx-communings. To 
 this may be added, that, in consequence of the destructivo 
 sacrificial processes carried on, plane after plane, in the 
 central organism of our race, no regenerative or any other 
 digree of human life at the time of such judgment-crises, 
 could reach the lower planes or branches of the human 
 tree, but through the choral assemblage pertaining to 
 each plane, known as these Devadasis. They are appoint- 
 ed to form the connecting link between the heavenly 
 planes in the pivotal man's organism and those below 
 that whereon destruction and reconstruction may be taking 
 place. For the time being, they must constitute the only 
 channels of communication between heaven and the natural 
 v;-orld. Such is the true Devadasi ; she performs many other 
 indespensable functions during the " great world's passion 
 week" now drawing upon us ; but more about the subject 
 hereafter. They are ministrants of heaven ; and but for the 
 wild surgings of evil during its throes and woes, would re- 
 main pure vestals with lamps of life atrim, faithful to their 
 early vows. But being on the boundary line between heaven 
 and earth, good and evil, they become subject to many 
 vicissitudes, winning at last their rest through a full share 
 of life's misery and afiBiction. That their position is an 
 intermediate one may be gathered from some of their many 
 names. For instance, choir, signifies a mar/cei-place ; market 
 is marsh, imargm ; just as choir is shore, or land scarcely 
 ■ secure from the " troubled sea". This accords with the 
 ■meaning of dasa, the extreme limit. The idea of a market. 
 
TRUE AND EEFLEOTED MEANINGS. 85 
 
 is tbat of a border place, where those from within meet 
 and make exchanges with those from without. When risen 
 above the intermediative sphere, the Devadasis become 
 pre-eminently a satya-form ; for they then, constitute the 
 real, living Veda, or Word ; an emblematic vestare, clothing 
 the divine Adam and Eve, the symbols on which, are 
 inscriptions — engraving;s cut, and infilled with sacrificial 
 blood. In the instances of Solomon, Krishna, and Buddha, 
 the scene is presented as being on the mortal plane ; but 
 in the Bible, where the Lamb, or Agni, (Lat. agnus) the 
 ascended Sacrifice, is represented as being followed by a 
 concourse of virgins, the scene is unmistakably laid in the 
 immortal sphere. This subject is lengthily spun out, for 
 the double reason — that it is yet to come into the great 
 practical importance shewn ; and farther, that the world 
 generally, is in profound ignorance of the institution i-efer- 
 red to, in its bearings on the future destiny of our orb. 
 
 Satya, Sitaand SAti, are but forms of one and the same 
 word ; at least, their differences need not engage our atten- 
 tion. . Mythic description has a certain doubleness of ap- 
 plication sometimes, which is hard to explain to the readei-, 
 and yet requires to be brought forward in connection with 
 these words. The peculiarity alluded to, may be illustrated 
 by supposing, that when the Jewish people were led away- 
 captive from their land, the virtuous part of them were taken 
 by a righteous captor to a Babylon in the Bast ; while the 
 reprobate ones were led away by a reprobate captor to his 
 Babylon in the West. Site's captivity, as related, partakes of 
 the same peculiarity, as does also the performance of the 
 Siti sacrifice. Let the reader ask himself — is Sitd carried 
 ofi" by a good power or by a bad power ; southward, towards 
 the centre, or northward, away from it ; to Su-lanka (Sn- 
 lan = Ceylon), or Lanka ? Are the Rakshasas, as brahmans, 
 on the side of good, are of evil ? Siva is the chief Rakshasa. 
 ' If Sita is taken ofi" upwards, then Rama's difiiculties repre- 
 sent his subjective experiences by which -he is purified and 
 
86 DOUBLE APPLICATION OP WORDS, 
 
 rendered fit, afc length, to join his lost bride in a higher 
 sphere. In this case, he himself would be the negative 
 plane upon which Sita would be secretly shedding her scorch- 
 ing ardours of intenser life. But if R^vana represents an 
 evil power, Lanka should be to the northward ; and Kama 
 then represents the male force which wins back the feminine 
 principle which has fallen under the power of the evil planes 
 beneath, of the giants which attempt to scale heaven. The 
 feminine is that which is especially receptive either way. In 
 the universal organism, the planes continually alternate j and 
 while the "bride" or bird plane mounts upward to become 
 the angelic vulture to prey upon the liver of her Prome- 
 theus, the wife-plane beneath him, terrified at the sufierings 
 of her Job, falls off an easy victim to the influences from 
 beneath. Thus, the male plane, or Rama, is apparently 
 deserted ; " lovers and kindred stand afar off." These cir- 
 cumstances are fully depicted in the " Helen" of Euripides. 
 While Menelaus is in the wars, the heavenly Helen is carried 
 off southward by Proteus to Egypt, and the earthly Helen- 
 plane falls away with Paris to Troy. The sati process is 
 merely the substitution and sacrifice of the female plane for 
 the male, just described. In this case, the upper male or 
 spouse-plane has passed upward through sacrificial death, 
 and the alternate female plane next below is that which is 
 deserted, and whereon " fire from before the Lord" is 
 falling, to make it in turn, a sacrifice also. To the sati, her 
 ascended partner becomes a spouse of fire •, for it is really 
 he which is the pile in whose flames she becomes assimilated 
 to him. The male plane, her " husband," died when her 
 spouse died ; the one dying to earthly things and becoming 
 assimilated, through judgment, to the heavenly life ; the 
 other, dying unto the higher life, becomes subject to the in- 
 fluences from beneath. She yearns to join her spouse 
 above, to whose fiery embrace she consequently yields 
 herself; she mourns over her lost husband with tears which 
 will^ in due time, as seed sown, raise him from death, 
 and restore him to her; even as the tears of Mary at the 
 
SEEIAL AEEANGEMENT OF THINGS. 87 
 
 grave, help to restore to her the lost Lazarus, her hua- 
 band-brother. 
 
 VARNA. 
 This is the Sanscrit word for "caste," that is, a series. 
 Everything that exists, exists in a series ; in other words, 
 it occupies its place in the universal system of things 
 by virtue of its procreated descent. The constituept ele- 
 ments of a series are simply — cause, instrument and eflfect ; 
 or, to change the figure — male force, female vehicle, and 
 resultant or projected offspring. The effect or outcome, is 
 a combination of the cause and means, or vehicle ; and its 
 primal aspect, is that of an extension or stretching out of 
 the causative force towards the object aimed at. This 
 aspect should never be lost sight of, that procreation is but 
 a process of extending primal force ; just as the extension 
 of the arm and hand would be meaningless, unless they 
 conveyed the body's power to grasp. We shall not be 
 overstretching the meaning, if we take varna to be the 
 same word as the old Eng. bairn, that which is born ; for 
 however far baclg we trace our first term or cause, it will 
 still be something which has been ontborn. 
 
 As we we have come now to the consideration of the 
 serial arrangement of things, it is a fitting opportunity to 
 descend from the cloud-land where we have been descant- 
 ing, and take a stand beside the reader on the solid ground. 
 Well then, first to be learnt is, that what is up or down ac- 
 cording to common acceptance, is often, rather the reverse 
 of the reality, than true. Every form or organization is 
 after a globular 'original, 'and this necessarily results from 
 the fact, that the form of the power which outworks, is vor- 
 tical. The circumference of an organism is its lowest part • 
 the centre, its highest. The highest point of the earth is its 
 centre, and this is as high as the sun ; for it is of the 
 same solar substance at its centre, and lives in the sun's 
 radiative life, as an ofispring. The highest point of man's 
 nervous system, that is, of his natural organism, is also 
 
68 SEX-FKINCIPLES ESSENTIALLY INDIYISABLE. 
 
 one with the earth's centre, and with the solar substance ; 
 and this substance, wherever it exists, constitutes a con- 
 tinuous and an all pervasive soul (Lat. sol) of the solar 
 digree. Whence life flows, there is the highest part. 
 The heart is the highest part of the corporeal system ; 
 the inmost cerebellum, that of the nervous system. All 
 forms are organized after the one pattern, though, as in the 
 case of the human form, there are certain extra developments 
 drawn forth, as we may say, by the exigencies of outer life. 
 As man rises. In the restitution, he must revert towards that 
 architypal form, if he is to shine a star in the firmament. All 
 substance, from highest to lowest, is constituted of the posi- 
 tive and negative principles combined ; and every bodily form 
 is what it is, first, by virtue of the relative proportions in- 
 herited, of these two principles ; and next, by virtue of the 
 digree of life pervading that body, or form. The relations 
 of these two principles, are such, that the bare existence 
 of the smallest atom or portion of either, apart, is absolutely 
 unimaginable by the human mind. 
 
 Where are wo to look for heaven, essential Deity, de- 
 parted souls, hell, and the scene of all the circumstances 
 narrated in the preceding pages ? Who are the good, or 
 the bad, on earth ; — and why this distinction ? The life of 
 the body is the blood, and the life of the blood is the air. 
 The life of the nervous sy-stem Is its ichor or essnce, and 
 the life of that is the elemental Primum Mobile. The idea 
 of life, is simply that which lifts ; the active, In respect of 
 the passive. Now If we follow up this course sufficiently, 
 we find at last the absolute Life ; that is, we find the divine 
 life circulating far within the human spiritual organism, as 
 the blood or Ichor circulates within the body. Creation is 
 the body of essential Deity ; but as was said above of the 
 two principles, it Is utterly Impossible to conceive of Deity 
 apart from Creation, or of Creation apart from Deity, when 
 their existent relations are apprehended, that is, so far as 
 the finite mind may do so. It Is the same, whether w® 
 
THE CONTINUITY OF COSMIC PLANES, 89 
 
 say the beavenly and earthly planes of the Universal All, 
 or the heavenly and earthly planes in the organism of 
 universal man ; yea, farther, or whether we say the 
 heavenly and earthly planes in a molecule of that organism ; 
 for each permanent plane is a continuation illimitably, 
 and lives by a common life circulating throughout. Ic was 
 said; for instance, that the inmost of the earth, as also 
 the inmost of the human brain, are of one substance, or of 
 one plane, with the sun. Though these parts appear dis- 
 severed, there is really no disseverance; being, by the sub- 
 tilty of their own substance, bat much more by that of the 
 life which perjneates them, conjoined, and in communica- 
 tion as a continuous organism. li is only to sense, that 
 breaks, as in the continuity of the life of things, appear. 
 Planes are thus universal, and they pervade everything j 
 but excepting the central human organism, of which 
 statements have been made, no forms exist with all the 
 planes fully developed. Their development is a possibility, 
 and- would become a reality if the dissemination of life 
 in any given direction require it so, but as things are, a 
 large proportion of planes remain in a rudimentary or inert 
 state. Thus, men are what they are by reason of the parti- 
 cular planes developed in their organizations, and that some 
 planes are developed, and not others, is a consequence of 
 position or membership ia the orbic whole. 
 
 Deity and heaven are resident in every molecule of the 
 body. Deity, means, that which has been taken up from 
 being a mere passive, and so infilled with vitality that it has 
 become a positive, in respect of lower planes. Heaven, is that 
 which is heaved, or lifted, or, enlivened by the vital influx. 
 Heaven does not mean some region above the sky, a kind 
 of celestial country ; the solar substance of the head (Jieaved) 
 is heaven, because it is above the planes of the body which 
 have fallen under the dominion of sin. Seven years ago, the 
 inmost, or solar-intellectual plane of our race was in a morally 
 perverted, state •, it is now, in great part, restored, lifted, 
 
 12 
 
90 THE PROCESS OF PHrslCAL DEATH. 
 
 conjoined to, and made one •with the heavens. There are 
 aboriginal tribes in the extreme Bast, who, in the corporeal 
 digree, correspond to that plane, and have ia consequence, 
 experienced, in an obscure manner, the moral and physical 
 changes spoken of. The production of this work, in some 
 of its details, would now be an impossibility on earth, but 
 for those changes. Thus, heaven, means, any plane which 
 possesses a positive and restorative moral power in respect 
 of the demoralized planes beneath. When a plane is said to be 
 lifted to be one with the heavens, it really means, that the 
 power and life of the heavens, as a fiery current, commonly 
 known as the "fire of hell," has flowed down, consumed, that 
 is, assiimtid, to its own digree of life, all that was assimilable 
 of the substance of that plane, and winnowed off the re- 
 mainder. 
 
 Physical death, in its sphere, exactly represents, on 
 its positive side, the process of the regenerative life. 
 The mode of death may be seon in the withered fall- 
 ing leaf, whose vitality has been absorbed and itself 
 pushed off by the new protruding bud, which, in the 
 process, has eaten the essence of the old leaf. Man's 
 more interior planes are ever eating his exterior ones ; 
 and thus too, his inmost heavenly planes will eat up the ad- 
 joining mortal ones in the progress of redemption. The true 
 waste of the body is inwards, as though a slow fever indrew 
 and consumed it. The decay attending old age or disease, 
 is essentially an absorption of the finer elements of the body 
 into more interior planes, without the usual replacement by 
 bodily food. When this absorptive process is completed to 
 the soul's satisfaction, its antense and other extensions aro 
 indrawn, and the shell of the body, thus deserted and 
 tenantless, falls off as exuviae. So long as the soul requires 
 its ultimate body-form, which is its connecting link with 
 outmost nature, no disease, nothing short of violence or 
 starvation can separate them ; for what is popularly termed 
 " disease," ia really the symptoms of the efforts for its 
 
FALLS CONSEQUENT UPON KEDEHPTION. 91 
 
 expxilsion — or perhaps, more correctly — of the antagonism 
 of tlie inner powers towards, and for the expulsion of, the 
 body's impurities. Natural death is thus a voluntary dis- 
 carding of the body after the soul has abstracted all that is 
 required of it. In the case of violent death, this abstractive 
 process still continues and goes on to completion ; as the 
 separation of soul and body is imperfect until the process 
 be complete. 
 
 There is a very exact limit in all things as to what is 
 absorbable, naturally and spiritually, and what is not. 
 And closely connected with this fact are a series of events, 
 tbe most astounding in kind to be found in the whole 
 range of mythic revelation ; a series which immediately 
 involves the severest afflictions that humanity at large 
 is doomed to suffer. The primates, as we may call them, 
 are absorbed and taken up, and thus form a new reconsti- 
 tuted and essential body for the soul. The old shell falls 
 away, is cast off j or as before expressed, is winnowed off. 
 Mark well this terrible word/aM, little as it appears. Satan, 
 as lightning, falls from heaven ; " Woe to ye inhabitants 
 of earth, for the devil is come down to you, having .great 
 wrath." The spiritual sun acting upon the upper strata 
 of the human cloud, re-evaporates them, abstracting thus 
 the latent heat of lower strata, and lo ! the Deluge, a tor- 
 rent of descending death. Israel arises from its bondage, 
 abstracts from the Bgyptions these primates of their's . 
 or, as it is expressed, spoils them of their precious things. 
 Israel again, as the personal embodiment of these primates 
 ascends towards the promised land, and lo ! the deluge in 
 another form— the cold snowy avalanche of death descends 
 fi'om behind and overwhelms the contumacious Egyptians. 
 What falls ! The deathful waters fall, the Egyptians fall, the 
 carcases of the Israelites fall. The soul lets the old body fall 
 off, an insensate clod. The orts of the Brahman's meal are dis- 
 carded as impure, though innocuous ; but not thus will it be 
 as the great absorptive and separative process woi'ks down- 
 
' 93 DISJUNCTIONS IS man's natuee, 
 
 ward through the manifold planes of the huiuan organism — 
 through the manifold planes as developed in tribal life. If the 
 reader can receive it, the deadly serpents which afHicted the 
 pilgrim Israelites, are the ghosts of the Egyptians over whose 
 " fall" they so lately exulted. This absorptive or abstrac- 
 tive process, and the consequent falling off; are as though 
 both heaven, and hell unfolded in opposite directions, 
 from out the soul — from out the family, from out the 
 same tribe, from among the nations, and for a time 
 constituted a linked horror, a mutual torment. The 
 Bible alludes to these terrific afflictions in such expres- 
 sions as — " nation shall rise against nation" ; " the one 
 shall be taken and the other left" ; " a man's foes shall be 
 they of his own household" ; " the father shall be divided 
 ao'aiust the son, and the son against the father." Men ai^e 
 utterly ignorant, as yet, of what an intensity of rancorous 
 hate towards good the mind is capable of, when the better 
 virtues and precious things of its life have been abstracted — 
 as Israel abstracted Egypt's jewels, or as the sun absorbs the 
 higher stratum of clouds, and with them abstracts from the 
 lower the levitating power which keeps them in suspension 
 heaven- ward. When this takes place in man, cold satanichate 
 is the residue. Heaven thus works its way downwards, which 
 ineans outwards, from man's interiors, reversing plane after 
 plane from their moral obliquity, to righteousness and sub- 
 missiveness to the life of heaven. When it is stated that 
 it has been a work of years to reverse the life and tenden- 
 cies of one grand plane, nnd that the inmost, it may be 
 understood in some sort, that the redemption and restora- 
 tion of the race will not be disproportionately prolonged if it 
 prove the work of the greater part of a century. There 
 has ever been piety in the world, but not radical change. 
 This manifestation of pious inclinations is wholly depen- 
 dant upon mental organization. Piety and intellectuality 
 are, as a rule, opposed one to the other. We are merely 
 glancing at these important matters • here in passing. 
 There is much misconception among men respecting the 
 
EASTERN IDEAS "WELL FOUNDED. 93 
 
 nature of religious feelings and the unseen life; but the 
 grossness of this misconception among thejntellectual races 
 of the West, is, if this book reveals amy ti'uth, a something 
 almost' inexplicable with beings endowed with an immortal 
 nature. Some estimate may be fo rmed of tliis misconcep- 
 tion, by considering how those races pride themselves in 
 their contempt for, and superiority to, superstition as it 
 shews itself among tribes simple and ignorant, when, if tho 
 reality be brought out, it is found to agree very much closer 
 with these same "abominable superstitions," than with the 
 ideals of the much vaunted " enlightenment" of this same 
 West. This statement is advanced here in anticipation of 
 such objections, as that these " comments" are mostly old 
 glosses furbished up, of Eastern commentators. But in reply 
 again, it may be stated, that these " comments" are so much 
 more in accord with the doctrines or opinions of the Bast than 
 of the West, simply because those of the East are found to be 
 so much nearer the absolute reality than those of theWest.lt 
 is when we descend, in the progress of our enquiries, to earth 
 from the mysteries of cloud land, and take up the doctrines 
 taught more or less among the Christian sects, that but for 
 the laws which control it being so evident, wonder would be 
 excited at the persistency of the fact, that the development 
 of intellect and natural shrewdness, is the development of 
 obtuseness to all that pertains to the higher and spiritual life. 
 
 Some ethnologists modify their classifications of the 
 human races by the test of having a devil in their religions 
 systems or otherwise ; not knowing, that where there is a 
 Deity there must be a devil, in every system, under some 
 form or other, so long as an opposite principle to good ex- 
 ists. Through the transformation of " being lifted' up, as 
 shewn in the Bible, the serpent, th_at is, the devil or satanic 
 principle, becomes a saviour ; for it is the intellectual-se'nsual 
 principle in its spiritual digrees which is called " devil" and 
 " Satan." Evil would never feel repugnance to good, if they 
 existed entirely apart. Why should it ? We feel repugnance 
 
94 THE EVIL PEINCIPLE. 
 
 only to that which injures us. If hell were the necessity of a 
 fate unconnected with the divine will, those sufiering its 
 tortures, even Satan himselfj could call forth or exercise no 
 resentment against heaven ; but it is the pangs which evil 
 suffers on the concious approach of a higher life, which be- 
 get that intense hatred which, according to Scripture 
 characterizes the fiend. All pain is the result of an extra 
 inflow of life ; or, in the case of the body, of an extra inflow 
 of blood and vital activity to any part. Thus, pain, every 
 kind of pain that can afilict man bodily or spiritually, is 
 from the same cause, increase of circulating life. In the 
 progress of the regenerative life downwards from the 
 heavens, it brings first to the spiritual plane touched, 
 such an increase of life or disintegrative action as to dissolve 
 or decompose gradually its original formation,and causing 
 in the process, the slow drawn-out agonies of death. When 
 this is taking place, there is the clearest perception as to 
 whence these sufferings spring and their cause ; and the 
 consequence is, the mind revolts with a vehemence which 
 has no parellel in the experiences of Outer life. 
 
 Devil, Gr. diaholos, means, that which is inferiorly 
 allied to deity [dia), but temporarily cast oS ov fallen ; tem- 
 porarily, for the plane, at least in part, which is diabolic in 
 one instance, will have reverted to the heavens and become 
 the instrument of torture and purification in turn, when the 
 next lower series of planes shall come to be operated upon. 
 The Serpent is the Devil ; and Scripture, in denouncing a 
 curse upon it, in that it should " go upon (Gr. ejji) its 
 belly," simply teaches, that all its movements should bo 
 actuated by, and in subjection to, what may be called, 
 belly-principles. Not to be the belly, but to be in sub- 
 jection or subservience to the belly. For what is the 
 belly ? It is the part of the organism which subsists upo'n 
 that which has been rejected by the higher members of the 
 body, and casts out, as excrement, the remainder. So, to 
 be subject to the belly, means, to have the last particles of 
 
THE SEEPENT-NAT0EE OP MAN. 95 
 
 good abstracted, and then to be cast out ; not lost, but to en- 
 rich or vitalize planes that are yet without of the body-propei'. 
 It is difficult to be precise in many of these explanations ; iu 
 the present instance, the viscera of the belly, together with 
 their contents, are " belly," though the viscera act posi- 
 tively, and their contents are passive, and are acted upon. 
 This exemplifies, again, what is elsewhere said— that there 
 is no inner good or male principle without some measure of 
 an outer or truth-form, nor a truth-form without some in- 
 terior good. The existence of the one is not even imaginable, 
 without the presence of the other. The belly bears the same 
 relation to the breast, that the intellectual brain bears to the 
 emotional. The belly represents sensual greed for basa 
 things ; the intellect, selfish calculation in view of the acqui- 
 sition of the same. The belly is tha body, of which, the 
 intellect is the head. When Hari is represented wreathed 
 with serpents, around his head, around his arms, around his 
 legs, it is to teach, that this snake-nature has been won by 
 him, retrieved from its old carnality, and made into a crown 
 of victory for his brows, into bracelets of beauty for his 
 arms, and into greaves or buskins of defence for his legs. 
 For it is the same, whether it be said that Hari is garlanded 
 with Ananta, or that he reclines upon it. To be around, and 
 to be under, is the same to an orbic form. The form 
 which the serpent-nature assumes, in man's general orga- 
 nism, is not that of an alternating series of separate rings or 
 spheres, but rather constitutes a connected spiral, winding 
 parallel with the other opposite principle, throughout. 
 Hence, we see pictures of Hari, with the serpent-form 
 winding away in immense coils. In the progression of the 
 new life, one part of this serpent-form is first elevated 
 and purified — say, the head ; and then, this elevated 
 portion proceeds to eat, or draw up, by assimilation, the 
 next part. The Christ says, in substanqe — If I, the serpent, 
 be lifted up, I will draw all up after me. This principle 
 of action is represented by the well-known emblem of a 
 serpent eating its tail — meaning, that the members of 
 
93 MAN, A3 DEPEIVED OF GOOD. 
 
 its body, which are already elevated, will in turn eat up or 
 elevate the inferior members. The gods are often repre- 
 sented in statues or pictures, with their iufurior members or 
 legs thus taken up, or turned up. So " Jacob gathered up 
 his feet into the bed, ^' or place of rest. Ananta is the 
 feminine principle redeemed, and become the victor's 
 wreath ; and whether it be figui'titively shewn as a laurel- 
 crown, after the manner of the Greeks ; or, as the many- 
 hoaded serpent ; or, as a choral concourse of glorious 
 gopi-forms wrought into a garment of beauty, the one great 
 truth is taught — the Man has won his maniform " wife." 
 
 When the precious things, the love and faith and other 
 virtues in concrete substance, have been abstracted from tho 
 mind or human organism, the negative belly falls away , as 
 was before shewn. When Judas the betrayer hangs himself, 
 that is, submits, like Socrates in his basket, to be raised 
 and annexed to a higher life-plane, it is Judas' belly which 
 falls off, or takes leave of such a consociation — " and all his 
 bowels gushed out." Bolos, is A.S. baely, belly, bowels, 
 hale or evil ; the same in radical import as holos in dia-holos, 
 the devil. The words ." devil" and " Satan" differ, strictly, 
 as to meaning ; the first, being the moving principle, the 
 other, its intellectual form. The head is heaven, the belly 
 is the corporeal world. Scripture represents the belly as 
 the god of this world ; also, the devil, as the god of this 
 world ; and also, hell as a belly. The belly of Leviathan 
 is to Jonah the " belly of hell." That a being or a princi- 
 ple can be characterized as the " devil" is in scripture, is 
 entirely the consequence of the redemptive action of 
 abstracting those planes in the human organism which, by 
 their nature are inclined for good, and consequently, 
 for responding to the divine appeal, from the intellectual- 
 sensual planes which are serpentine, and in themselves 
 invariably represented as unrelieved evil and falsity.- All 
 men in their normal condition have, in their moral constitu- 
 tion, more or less of good, more or less of evil ; in some 
 
THE NEW LIPB KILLS THE OLD. 97 
 
 ihe subjective emotional faculties prevail, and they ara 
 necessarily piously inclined •, in others, the intellectual, 
 positive, and objective, in respect of outer things, prevail, 
 and a thoughtful, discriminative, and self-sufficient mind is 
 developed. But in every case, normally, the prevailing 
 tendencies are tempered and modified to some extent by 
 their opposites. Now remove every germ of good from its 
 connection with the intellectual principle, and only the 
 diabolic nature remains ; to which add the consideration, that 
 the removed heavenly principles are becoming fiery, cross- 
 like, and hellish, that is, holy, (A.S. helig) to the subjective 
 perceptions, and necessarily a state of thing supervenes 
 sufficient to develope fiendism in its intensest manifes- 
 tations. The parts or principles which are elevated, be- 
 come in turn the Eakshasa-plane towards that which is fallen 
 off — a standing horror, a sword suspended overhead by a 
 single hair. The planes or psychical entities which fall away, 
 retreat or seek shelter ; some are overtaken, as we may say, 
 by judgment ; some become wanderers, like the " wander- 
 ing Jew," unreclaimable until the very last, transmigrating 
 downwards from plane to plane, and undergoing a par- 
 tial death with each. Thus the great Redemption will 
 proceed, gradually wearing out by its attendant agonies, the 
 old life of the world. P^ndavas may arise, Kurus fall 
 away ; but all except Yudhisthira and the redeemed Dhsirma, 
 or paternal virtue, must leave their carcases in the wilder- 
 ness, or on the battle field. Many are called, but few 
 respond willingly to the divine summons. Waste, waste — 
 the result of gradual but incessant gnawings of the hungry 
 heavens, is the only means by which the mortal mind can 
 become disencumbered of its earthly impedimenta— the 
 work must go on upon the man, upon humanity, until only 
 cast-off ultimate scales or exuviae of the natural organism 
 remain. The disqualifications and defilement which attach, 
 by custom, to the Hindu widow, is from the cause above ex- 
 plained. The male principle is the head or heavenly 
 principle of the female principle, which corresponds t© tha 
 
 13 
 
98 otrtBiBTa into lower planes is sin. 
 
 womb or belly. When this head, represented by the 
 woman's husband, is abstracted and taken up from her 
 by death, she is then, as it were, without any principle of 
 good. The precious heavenly things of her life have been 
 taken away upwards, and only the elements of moral im- 
 purity and social disability remain with her. 
 
 What is sin, essentially ? Every act is a sowing of seed. 
 Sin is said to be sowing to the flesh, and the consequence, 
 the Bible teaches, is to reap corruption. We say " the mouth 
 waters" for anything that is eagerly desired. This water is 
 what was before called salivary seed. Whatever we make 
 an effort to obtain, we by this means sow seed upon it in 
 •order to make it our own. Wo cast our seed upon the soil 
 •or plane beneath us ; that is, our desires go out upon earthly 
 things. If we delight in those things for their own sake, we, 
 in the act of sowing, descend ourselves towards their- level. 
 Man's seed is ever one with himself; whatever soil he casts 
 -his seed into, he can never rise but by carrying that soil up 
 with himself. This is degeneration ; this is sowing to the 
 flesh; this is sin ; this is re enacting man's origiual fall. 
 The suffering entailed by thus " lading oneself with thick 
 clay," as the scripture puts it, is absolutely the penalty of sin. 
 
 We read in the Bible of one who " hath borne our sor- 
 rows,'" who "was wounded for our transgressions," upon 
 whom " the Lord hath laid the iniquities of us all," who 
 " poured out his soul unto death," and who "was numbered 
 with the transgressors." His experiences are likened to a 
 seed which is sown in order that it may die, and thence brino- 
 forth the accustomed fruit. These things are said of Jesus 
 the Christ. If the seed " die not, it abideth alone, but if 
 it die, it brings forth fruit." What grand principle of a 
 world's resurrection is here involved, or taught, as lying in 
 the death of an individual ? The seed here sown is a divine 
 offspring ; the soil into which it is sown is humanity. When 
 implanted, its heavenly vitality or warmth, as concrete sub- 
 
mSSEMIKATION OF LIFE, 99 
 
 stance, dissipates or radiates into the stagnant mass around 
 until there is an equality. The mass has gained what the 
 sown form has lost ; the seed is comparatively dead. This 
 is the first necessity of fruitfulness, as the Scripture states. 
 This dying is a cause, of which fertility is to be the effect ;: 
 " he pours out his soul unto death" — in other words, his- 
 life-essence is dissipated, radiated, or disseminated upon 
 those things which surround him. The saliva or salivary 
 seminations which are thrown into masticated food, consti- 
 tute so many inseparable links or bonds which unite the- 
 particles of food to the human organism. A subtle rapport 
 becomes at once established, and the essential particles of the- 
 food, even in this preliminary stage, are indrawn within the, 
 scope and reach of the vital organic circulations. Tho 
 salivary seed is, as may be palpably perceived, projected 
 into its soil ; there it partially dies y that is, " it pours out 
 its soul" as re-disseminations. It is the same, whether we 
 say, the soul is poured out, or, that seed is disseminated^ or, 
 that sacrificial blood is slied, or, that the activity and heat 
 of protruded, vortioally-formed offspring are again being 
 radiated as seminations or concrete forms of super- essential 
 life into surrounding substance. The sum of the matter is — 
 divine life comes forth through womb action, clothed in 
 mortal substance, the substance of the comparatively lifeless- 
 body of humanity. This life, like heat, dissipates itself y. 
 there is thus a dying of this divine form down to the level 
 of the mass ; excepting that this form is its nuoleas. If 
 the mass was originally a form of sin or transgression, this- 
 nucleal form is now one with it by means of the positive life,, 
 as disseminations, which has been projected into that rnass. 
 Now when this divine form first descended as offspring^ 
 from the Father-soul, it was replete with divine life ; but- 
 as this became appropriated by the mass of cold human 
 soil around, the form not only " died" through the radia- 
 tions of its original life, but the very process of thus dying, 
 conjoined and bound to it as a moving sepulchre, the mass 
 which received the living, radiated, positive entities. This 
 
100 THE ACT OF SINKINS IS REDEMPTIVE. 
 
 form must now rise -with the mass attached to it, not else ; 
 for it is in perfect rapport with that mass, as a heart is in 
 rapport with its surrounding frame. Thas, the dying of 
 the sown seed, is a re-distribution of life ; and the fruitage 
 is the body or " pulp" which this distributed seed-life ac- 
 cretes to itself and bears upward as " first-fruits," as ab- 
 straeted precious things, to its original homo in the skies. 
 In this brief explanation is involved, the birth, ministry, 
 death, resurrection, and ascension of the divine incarnated 
 life" known as Jesas the Christ. 
 
 But there is a sowing also, which is not sin ; and that 
 is, when our sense or carnal desires go forth as subsidiary to 
 other and higher desires which yearn for the restitution of all 
 things to primal order. Thus, by denying to our natural de- 
 grading propensities, the first place, we tend to destroy them 
 and rise upon their ruins; while, by gratifying those same 
 pi'opensities in serving self alone, we immerse ourselves more 
 and more, we sow our very souls, in sensualism and carnality. 
 Every act of this kind of sowing is a sin, and, as described, 
 is its essential nature. Sin, in fact, is loving that which is 
 below, and so attacbfng it to ourselves, from mere sensual 
 motives. Love is the moving force of everything, life 
 being the extension of that force ; thus, the love of one 
 plane, as a positive, is the life of that receptive plane which 
 is the next below. There is no variation attending 
 this simple force of love and its exterior development, 
 whether we investigate its nature in the heavens above or 
 on the earth beneath .The expression, so common in Scrip- 
 ture, to gird oneself, Or, to gird up the loins, as preparatory 
 to action, is full of instruction for us respecting the relations 
 of Love and Life. Force, seminal force, is the universal form 
 of power, even where space and time have no existence ; and 
 indeed, that the same form of force is paramount in the animal 
 nature of all of us too, may be proved by this — that much 
 action of the brain, or of the stomach, or of the exterior 
 muscles, deflects the power and substance which otherwise 
 would flow into the sexual spermatic vessels. 
 
sod's love is man's crucifixion. lOl 
 
 That God is Love, is the Christian's text , and yet no sect 
 hesitates to curtail and modify, in application, its broad, 
 absolute sense. No man ever yet hated his own body, but 
 nourishes and cherishes it, is also a dictum of scripture, as 
 well as the law of Life, corporal, spiritual and divine. God's 
 Jove tends, as the soul's instinct tends, to draw the body 
 close. The positive principle derives exquisite enjoyment 
 from the compressive grasp of clinging passive afFection, 
 Whether love be divine and pure, or carnal and impure, 
 there must be delight to it from the sensatioa alluded to ; 
 just as there must necessarily be a yielding bliss experi- 
 enced by the passive affections when conscious that the 
 yearning male vigour is pouring its affluence, as a strong 
 sustaining arm, through and around all their beiug. In 
 the case of our orb, so fallen off, Love seeks to draw it up 
 in the execution of His omniscient counsels, and constitute 
 it a new heart, a new centre of Life to the orbs of universal 
 space ; as though the absence of the desired object i ntensi- 
 fies the heart's longings towards it, ! the Heart of the 
 heavens is a Man's heart, which reproduces its emotions in 
 our daily lives. It is in this process of drawing up, this 
 clasping of the cold benumbed earth to the ardeht bosom 
 of the yearning heavens, that are involved all the changes 
 of dissolving worlds, the scenes of judgment, the agonies 
 and blank despairs of hell, which mythic works depict. 
 There need be no modifying or qualifying reserve in 
 respect of the absoluteness of the sense of the expression, 
 God is Love. Explanation may be hereafter given, as to 
 why this suffering is a necessity ; and also, why the special 
 exaltation of this orb follows as a consequence upon its 
 pre-ordained degradation. We have heard of mythic spears 
 whose touch alone could heal the wounds they had made ; 
 earth's degradation is the first effect of a cause, which, by 
 its continuance will more than restore her original loss. 
 Britain, with her people, is mythically and naturally the ex- 
 treme ultimation and concentration of the downward son" 
 sual tendancy, where earthliaess calmiaates and reigns in- 
 
102 THE LAST MUST BECOME THE FIEST. 
 
 tense, surpassing that of all other lands. By the very laAv 
 of ultimation, the earfchlinesa, that is, to be more explicit, 
 the earthly energy, insatiabilty, aud general executive tact 
 of all predecessive lands converge and concentrate upon 
 her. Earth is morally the extreme ultimation of the orbs 
 of space, she is the outcast ; Britain is the same among the 
 nations ; the Galilean Man, the Mlaitcha of the Brahmaic 
 system occupies a corresponding position among men. 
 But it is from the cloacEe, according to Roman myth, that 
 Venus the Queen of Beauty is born ; and thus too with 
 earth's " saints" and " sinners." The heavens do not con- 
 fer a premium upon wickedness for its own sake, but the 
 race whose intellectual-sensual principles, that is, the men 
 most sinful and serpentine in their developments, will, when 
 restored, exhibit transcendent administrative abilities ; while 
 they whose development now tends to passivity and 
 simple obedience, will retain that nature still. " The last 
 shall be first, and the first, last." These will prove 
 tractable to the heavenly power, become transformed 
 and attain their angelic or divine status with compa- 
 rative ease ; while the former, in the process of casting their 
 manifold serpent skins, will die hard indeed. It is, however, 
 the serpent that at length attains pre-eminence, and the 
 positive power to heal others. The generations of men 
 which have passed away from earth's surface, have not 
 greatly altered, as to spiritual state, from what they were 
 while in the flesh. They are, in a sense, yet one with their 
 descendants now in outer life. The delivering Power, as 
 it makes its way from the heavens to the earth-planes, will 
 take up and reconstitute all in succession. Ah 1 would 
 that anything that can be said here will have the effect of 
 relieving, to any extent, the weariness and desolateness 
 which is apt to attend upon those whose hopes are intently 
 set beyond the mere life of sense. The self sufficient 
 provide for themselves — or are supposed to do so. What- 
 ever '• spiritualism'' may have effected, it has, at least, done 
 something to familiarize the exterior mind with the interior, 
 
THE TRIBES OF HUMANITY A SERIES 103 
 
 SO far as similarity of circumstances and sensations go. 
 The subjective mind must continue to feel a certain digree 
 of anxiety respecting those eternal interests wliich it con- 
 siders to be staked upon its persistent efforts, but much 
 suffering in this direction has sprung from narrow erroneous 
 teachings. The prospect of the sad accompaniments of 
 physical dissolution is painful enough without adding that 
 sense of utter uncertainly respecting psychical existence 
 which ordinary teaching seems powerless to alleviate in any 
 rational common-sense manner. 
 
 Let us resume our observations on the science of var- 
 na or series. It may be also .termed, the science of digrees, 
 though the former term better expresses the idea. The 
 members of a series may be continuous, in which case there 
 are usually seven members as successive stages of one ex- 
 istence, rising from lowest to highest, and indicative of 
 digrees of intensity or excellenccr The real series, however, 
 is that which consists of three discrete members, which are 
 distinct and cannot interchange their respective qualities. 
 Their relations are as cause, means, and effect ; or, as male, 
 female, and offspring. The tribal relations of our race con- 
 TBlitute a series ; or rather, like all other things, a series 
 ■within which range many sub-series ; and, viewed as such, 
 a very interesting and profitable study the subject is capa- 
 ble of affording to those who may take interest at all in 
 the ethnology of our world. If but two principles exist, 
 represented by the male and female, or by force and 
 passivity, impulse and thought, it is evident that any human 
 breed must range under one or other of these distinc- 
 tions, according as one or other principle prevails most in 
 its organization. A man, to make his power effec- 
 tive, '' girds up his loins" ; that is, he uses means to bind 
 in and compress that expansive force in order to concen - 
 trate it upon a definite object. But the girdle means 
 more than compression, it represents the passive plane 
 which is to be the vehicle, or sakti, for conducting the re- 
 
1 04 PHYSICAL CONFORMATIONS TYPICAt. 
 
 sources of his energy. Thus the man is energy, but the sur- 
 rounding girdle or feminine plane is a form of power ; and, 
 in fact, is power, or sakti, when operative and pregnant 
 with the consociated male energy. So the female plane is 
 essential intellect, but it can only operate through the male 
 medium, in which case, this male principle becomes in 
 turn, the embodiment and manifestation of intellectual 
 action. Thus also in the case of tribes ; those in whom 
 the male principle prevails most, shew in themselves 
 passivity, while on the other side, tribes inheriting the 
 passive nature mostly, manifest the most energy; the 
 outer form constituting an embodiment and developing 
 vehicle for the indwelling qualities or principles. 
 
 The earth, mythically, means its inhabitants, the human 
 world. In like manner, mountain means the people who 
 dwell on it ; so of other distinctions of this kind, for we 
 read, '■' the seven heads are seven mountains" ; " the waters 
 which thou sawest are peoples" ; " the woman which thou 
 sawest is that city" ; these instances <ire suflacient to establish 
 the principal of interpretation here pursued. A projecting 
 neck of land is a chersonesus, a golden nose or necic — the 
 head, as exellence, being comparatively gold — and the peo- 
 ple who inhabit it, being the real subject, bear that relation 
 to some neighbouring people, which the neck, as a prolong- 
 ation, bears to the head. A chain of mountains represents 
 the outer edge of the land lying to the south and to the east ; 
 the land lying on the north and west being reckoned a low- 
 er plane. Caucasus is the outer edge of Asia. Prometheus 
 is represented under it, that is, on the north, suffering judg- 
 ment ; and this makes Asia representatively as being above 
 the plane of judgment, or dividing line, aod Europe beneath 
 it ; for Asia is aswa, asu, life, horse, force ; and Europe has 
 the meaning of rupa, an outer surrounding form to Asia. 
 
 If we take a map of the Eastern Hemisphere and draw 
 upon it a line from the east end of New Guinea to the Land's 
 
WATERS EMBLEMATIC OF DESCENDING LIFE. 105 
 
 « 
 
 End of England, that line will-lio through the midst of a belt 
 of regions which are above every other, the regions of my- 
 thic Oracle. That belt represents the core of the human 
 globe J with its one end at the cradle, the other at the grave 
 of the race. It represents, and stretches over, the planes 
 of the human tree ; it represents the pivotal centre down 
 which the regenerative life will burn its way, throwing out 
 branches as it proceeds ; it represents the natural orgnnism 
 of the man who stands the type of the race ; and, lastly, 
 that belt comprises within its bounds the successive seats 
 of advancing civilization and empire. Eough and confused 
 as the outer -aspects of nature may appear to mere sense 
 apprehension, there is yet a reigning design in all the con- 
 formations of land and sea, and of tribal distribution. That 
 design is a representative conformity, in aggregate and de- 
 tails, to the physical and moral condition of our race, 
 
 " Unstable as water" ! is the expression of the Bible, 
 All aeriform substance is higher, more vitalized than liquids; 
 and liquids, in turn, are more vitalized than solids. The air 
 is the ocean of life to fluids, and these constitute the river 
 of life to solids. We have seen what mountains represent ; 
 now we come to the river systems, which take their rise in, 
 and flow down from them. ' Waters represent the feminine 
 or intellectual planes, the planes which naturally tend away 
 from heaven, the planes which fall off when trial approaches ; 
 and yet, in their fall they sow life upon the planes below. 
 "Gather up the fragments, the orts, that nothing be lost." 
 That which is rejected by the man, makes a feast for his 
 wife. There are absolutely no distinctions to be deplored or 
 approved, of high or low, of purity or impurity, of good or 
 bad, virtue or vice, to that introspection of things which 
 sees the one Life descending everywhere, the one Grrand Or- 
 geiaism comprehending all. " All rivers run into the sea yet 
 the sea is not full, into the place from whence the rivers 
 come thither they return again." However deep may be 
 the fall of any plane, it bears its life to other planes, until 
 
 14 
 
106 AETEEIAL RIVERS OF LIFE. 
 
 an equilibrium be established ■, thence, in its time, the divine 
 sun will uplifo and restore all. Is it in the nature of water to 
 descend ? The time will come when men will discover with 
 gladness, that those phases and developments of inferior sen- 
 sual human life which are now associated with sin and its 
 immediate dire consequences, are equally as necessary a part 
 of the cycle of divine counsel and action as the established 
 solidarity of the archangelic heavens. The griefs of pious 
 people tend to assure them that God must be grieved at sia 
 in like manner as themselves. 
 
 The river system of the earth corresponds to the 
 arterial system of man. His organism is a mart where the 
 aerial or higher life meets and vitalizes the gross substances 
 from below. He eats from beneath, he inbreathes vitality 
 from above; and the results are the fluid life in his arteries, 
 flowing from the heart to the extremities, from the moun- 
 tains, as we may say, to the sea. The rocks, that is, such 
 mineral deposits as contain potash, soda, or lime, are, as we 
 may say, earth's lungs,drinking their life from the moisture- 
 laden atmosphere, then sending it forth as " springs," to 
 replenish earth's river arteries. Man's voluntar'y life is com- 
 paratively on the surface, and has downward proclivities, his 
 involuntary life is from sources deep within, drawing him 
 upwai'ds as the power, of gravitation, before noticed. Life 
 is a manifold cord. The river that goes forth from Eden 
 is thence divided into heads ; meaning, that in the proces- 
 sion of life, the head of a series, though it may communi- 
 cate with the trank vertically, its true course is rather late- 
 rally towards the heads of secondary series. iSo in respect 
 of tribes ; the organic head of the Asiatic peoples is in sym- 
 pathy with its own ultimate or offspring — the zone with in- 
 cludes Arabia Feli.s — more fully than with its dependant 
 trunk ; just as the brain has its extensions in the nervous 
 system of the body rather than into the sanguineus system 
 of the head. But this shall be explained hereafter. 
 
THE HUMAN SCALE Olf I'LANES. 107 
 
 Life is a river ; its ocean is tlie universal ferinl ele- 
 ments, the lands it flows through and irrigates in its descent, 
 ftre the terraced planes of humanity from its apex to its 
 outmost lowest limits. In its ,desceut, it becomes less and 
 less endued with vitality, less and less energized; more 
 exhausted as it reaches each successive plane, and thus 
 becomes, as we would say, gradually quenched or diluted, 
 s > as to be suited to the digree of vitality which the planes 
 of any organism, in their descending order, may possess. 
 
 When, in the Bible, " woe, woe" is declared as com- 
 ing upon the inhabitants of earth because the devil has 
 descefnded to it, full of wrath or heat, it means that 
 that plane of life which had fallen off as, just. then, unassimila- 
 ble to the heavens, was yet possessed of more vitality than 
 the inhabitants of earth could patiently en'dure to have 
 sown or dispersed among them. Hence, their impending 
 woe ; for, in every syphere, increase of vitality beyond the 
 usual and normal digree, is productive of all the symptoms 
 and sensations which we recoguiae as fever or inflamatiou. 
 For instance,the immediate communication or transmission of 
 the digree of life which pervades the system of the aboriginals 
 of the extreme East, to the cold nature of a native of the 
 West, would produce, in all likelihood, the symtoms referred 
 to. On the other side, the density of the one bodily organism 
 compared to the other, is as iron to potter's clay. The eastern 
 aborigines constitute the natural apex of humanity, the Teu- 
 tonic race, the base or lower extreme. In all the respective 
 characteristics of these two human extremes, we may accept 
 them as types by which to theoretically assign to the inter- 
 mediate races, their several relations and standings. Tlie woe, 
 or cup of agony, which the Christ is represented as drink- 
 ing, is the downflowing measure of that higher digree 
 of life which is to elevate him to the status of the cross, and 
 thus, by sifting or abstracting the grains of good, shake off 
 for a time the unassimilable shell of the body. Satan is 
 the sifter, the plane of life which tests both Job and the 
 
108 THE STAN1)['0INT OF I'AUj/b EPISTLES. 
 
 disciples as the Bible shews ; while the desceiiding cup, 
 the Clip of agony which the Tather gives to drink — in realitj, 
 the " cup of Jomshed''' — is that higher positive angelic 
 plane which abstracts the "good" or spirit of Christ com- 
 mitted thus into the hands of the Father, and winnows off, — 
 what? Whj', his body, his desciples ; for "they all for- 
 sook him and fled." The smiting of the shepherd, with this 
 green living rod, dispersed the sheep. If the sacramental cup 
 of the present possessed any of the old virtue there can he 
 no doubt what the efitict would be upon us all. We pray for 
 grace, but real grace to man iu his natural state is, accord- 
 ing to its measurOj a cup of suffering which be would shrink 
 from at the first contact. The " grace" of Scripture is a 
 far different thing from the grace which the churches in- 
 tend in their supplications. Paul's Epistles are all written 
 from a point of view where the bitterness of death is past, 
 and the devotee is being re-established ia the new condi- 
 tions. That point corresponds to a time when the soul's 
 great battle has been decided, and the few survivorH, the 
 first fruits redeemed from the earth, have set out, like 
 king Yudhishthira with his brothers and Draupadi, on their 
 pilgrimage eastward to the heavenly mount Meru. Could 
 those who lament over the deadness which they think they 
 see prevailing through the churches, apprehend what 
 has taken place during the last seven yeai's in the interiors 
 of the race, they would recognize in this same deadness a 
 demonstration of what has been adduced in this work as to the 
 causes of any wide-spread falling away. To return — the first 
 that this transmitted Satanic life effects is Judas, for the soak- 
 ed sop is Satan ; '^and with the sop Satan entered into him" ; 
 the very sop ofi which the- disciples were all supping, 
 the natural body of the divine Man, the serpent-principle in 
 his organization. However people, who know no better, 
 may malign Satan, there is this to be said — he is oftenesfc 
 found in good company ; and this should at least be .a les- 
 son in framing our. opinions of him. Satan is iu Eden ; be 
 is in heaven receiving God's commands ; he is the compan- 
 
REASON AND EEVELATION CONSONANT. 109 
 
 ion of the divine saviour. Moses dared not to accuse him, 
 as being a dignitary of power acting under the Lord. There 
 is nothing related in Soriptui-e that does not literally over- 
 flow with instruction for us, even in connection with 
 tribal relations. Judas is in immediate contact with Jesus, 
 for the communication is direct. Judas is the first to 
 fall off as the result of taking the sop, the transmitted 
 life of Jesus. He is also the first to seek recovery ; the 
 first of the desciples to be elevated, (hungl and thus follow 
 his master, by his own free will. The time is near when 
 thinking people will demand and insist by right upon 
 having the principles of the divine government set forth in 
 a manner consistent with clear reason. Even natural rea- 
 son can appreciate rectitude and equity in administrative 
 rule, but the interpreters of Scripture have failed signally 
 hitherto in their attempts to educe from it such principles, 
 generally. Harping away upon the old String, that " the 
 wisdom of God is foolishness with men," and thereby im- 
 plying, that the divine, Government is founded upon pi-inci- 
 ples, the equity of which is beyond the powers of man's 
 comprehension, will fail to quiet the requirements of honest 
 active minds much longer. This is said in reference 
 to the growing spirit of enquiry, expressing itself in 
 various ways, among all people. Respecting the commu- 
 nion sacrament of the Christians, unless some sparks of 
 intelligent life, commensurate with the common sense of 
 worshipers, be infused into the ordinance, it is much to 
 be feared that, for any recognized inherent value in it, the 
 institution must fall into disuse and be slighted by the 
 thoughtful. The less critical and thoughtful, but more devout 
 members of the churches, especially those of the south of Eu- 
 rope, will from instinctive piety cling, and as it were, blindly 
 suck sustenance from the form ; but it would seem as 
 though its day were fast departing from among the more 
 mental and educated of the races. This singular rite of 
 the sacrament of communion, which virtually signifies a 
 yielding one's-self to be a sacrifice, and thus inviting judg- 
 
110 SLIDING PLiNES. 
 
 iiient, is here explained, chiefly, as being of interest to 
 enquiring and observant persons who are not Christians. 
 
 In the approach of the divine life to the various sub- 
 jective planes, the intellectual or feminine encompissing 
 form of each, falls away. This is the actual Satanic princi- 
 ple, so much the more pronounced as it is more purely intel- 
 lectual. Hence, the Grecian Helen is called, as fallen away 
 to Troy, " a hell to ships, a hell to men, a hell to cities-" 
 The results of sin are painful and deplorable to those 
 involved in them, but the irrational human mind con- 
 jures up theiewith a lot of fantastic bogies that accord 
 with nothing that possesses a real existence. The mythic, 
 emblematic language of Milton and others, has been accep- 
 ted literally and naturally. The Bible has been quite 
 overlooked by the Christian churches in framing their 
 ideal of Satan. This falling off is the manner, however the 
 mythic story may read, in which the Vedas and Amrita get 
 to the bottom of the sea, and how the earth sinks into tho 
 ocean, Hiranyakasipu and Mahabali really represent intel- 
 lectual planes, which, like the devil from bis high position, 
 having been driven off, openly resist for a time, but even- 
 tually are overtaken and succumb to the advancing potency 
 of the heavens. Divine or mythic subjects resolve them- 
 selves so into simple generals, that whatever may be des- 
 cribed, if described properly as to principles, comes back, 
 like traversing a circle, to where it started. Does the rea- 
 der doubt this, wondering meanwhile what this declension 
 of planes can have to do with the ethnic divisions of the 
 human race ! Some minds are subjective to such a digreo, 
 that they live in an ideal atmosphere, and perceive outer 
 objects only as they appear through its enveloping haze ; 
 the sensuous mind losing its independent judgment and self- 
 control. Another state of mind, in some respects analo- 
 gous to this, is when the interior subjective faculties possess 
 a consciousness of their own ideal sphere, but without affect- 
 ing the freedom of the exterior judgment — the interior and 
 
THE SPIRITUAL AND NATUEAt, WORLDS BLEND. Ill 
 
 exterior rather acting in mutaal subservience and unity. 
 In this state, the vividness of sensuous existence is not 
 blunted, rather heightened, but its objects all appear as but 
 inferior andsecondary forms of the inner architypal life which 
 actuates them. Hence, the tribal aon.es in their serial or- 
 ders, stretching from the extreme Bast to the "West, appear 
 really as the organic planes of a human form which combines 
 in one, both the spiritual fe,nd natural elements — as, or- 
 ganic planes that exist only as constituent parts of one indi- 
 visable form, and in this manner only, can be described. 
 The mythic view is the real ;-the outer, is but the shadow, 
 as one would say. It is down this tribal range of stairs, 
 corresponding exactly to the stairs in the central human 
 organism, that the reconstituted subjective mind sees in 
 life-like prospective, all the tremendous events of the re- 
 demptive process developing themselves in their dread pro- 
 gressive order. And it is along the same course, that it 
 perceive Restoration and beautiful Peace making compen- 
 sation as they advance, for all the afflictions previously en- 
 dured. All the events and circumstances which myth des- 
 cribes must be outborn into sensuos us life. The apparent 
 confusion in this work, mythic or mystic though it inten- 
 tionally be, is much to be regretted, and, in great digreOj 
 arises from the perceptive mixing of the spiritual and the 
 natural. 
 
 We saw that the Caucasus represents the dividing line 
 between Asia, as a sphere of force, and Europe, as the form 
 or sacti of that force. But this would make the two oppo- 
 site qualities of positivity and negation to be in immediate 
 contact, without a graduated medium ; in fact, it would be 
 as if fire were in immediate contact with water-^which can- 
 not be. There can be no abrupt transitions in nature or 
 spirit, or even in active matter chemically ; all things being 
 graduated into each other with an infinite precision, by 
 virtue of their own inherent powers. And how are they 
 graduated.'' If a foreign substance is lodged in a muscular 
 
]12 THE FORM OF AaGKEGATE HUMANITY. 
 
 part of the body, how does nature attempt to remedy the 
 violence thus offered, dead substance being in contact with 
 livring tissue ? Serum is thrown out, that is, the life of the 
 blood is, as seed, outborn, for the purpose of dissolving, 
 assimilating and vivifying this dead substance to the digree 
 of the adjoining tissue. Failing in this, the serum dies 
 down to the condition of the dead substance, and pus is 
 formed; thence more serum is thrown out between the 
 comparatively dead pus and the living tissue, until 
 there be a regular gradation of vitality between the living 
 tissue and the dead substance. This process, as described, 
 may be applied equally to the action of the regenerative 
 life upon the soul, for the laws of graduated vitality neces- 
 sarily pervade every substance that may in any way be 
 affected by an active principle. The subject is highly in- 
 structive being universally applicable, but it has been 
 brought forward here in connection more especially 
 with the zone-like and serial distribution of the human race. 
 
 Our race, as a whole, constitutes an organized human 
 form, of which, as a series, the head is male force, or good; 
 the trunk is the passive vehicle, feminine womb, or truth ; 
 and the legs are the ultimated effect or outbirth. Again, 
 the head or brain is a cause, to which the breast and shoul- 
 ders stand as means, and the arms form the effect or out- 
 birth. The head — that is, the hinder and frontal lobes of 
 the brain — is a dual form, of cause and means to which the 
 neck, or medulla oblongata, stands as outbirth or ultimation. 
 The breast is cause, the loins, means, and the penis, which 
 means neck, or extension, is the outbirth. The thighs or 
 loins are cause ; the leg or knee is a subservient, or bowing 
 means ; and the foot is their ultimation. In this explana- 
 tion may be seen what is meant by series and sub-series. 
 The science of series is scarcely noticed in the schemes of 
 popular science either in name or in principle, nevertheless, 
 myth must remain, as hitlierto, a hidden mystery to tho 
 student until he has familiarized himself with the principles 
 
The PL.VKE3 OF PHT3ICAL MAN. 118 
 
 of this same law of series, and their applications. The sub- 
 ject may appear rather impracticable and ill founded atfirst, 
 but will prove other-wise in practice. The race, as a serially 
 divided human form is thus distinguished, and whatevei" 
 may be the functions of any part of the body, there 
 will be a corresponding forte characterizing the tribe or 
 people which occupy a like part in relation to the body of 
 the race. In physical nature, inountains, or, if we will, 
 «7ioon-lands, represent the head, or neck, in that they are 
 heaved above the land ; and islands or ea-lands represent 
 the breast, in that thej are raised from the waters. In 
 island, the first syllable, though, appears to correspond to 
 «ce = water-born. 
 
 A line drawn from New Guinea to the Land's End in 
 England, we will say, runs down through the heart of the 
 world of mythic literature. Across this line at right angles- 
 mountainous regions excepted — but curved somewhat to- 
 wards Britain or Iceland as a centre, lie the tribal zones 
 Maps whereon lines or arcs of distances from London are 
 desci'ibed, wil explain what is here meant. First, there is the 
 Bouddhist or solar zone extending from the east coast of Asia 
 to the Brahmapootra; next, between the south-east coast of 
 India and the southeast coast of Arabia, with this last line 
 extended up through Kelat to Yarkand is the Brahmaic, 
 lunar, or Asian intellectual zone." Then follows the ultima- 
 tion of these two — the solar-ultimate, Arab, Beloochee, and 
 Persian, alnd the lunar-ultimate, Northern Arab, Turk and 
 Tatar zones- These two represent the zone of Islamism ; the 
 desert lands stretching arc-like from the Atlantic coast of 
 Africa up through Bokhara, being the solar or dry sphere ; 
 the coast lands and seas stretching from Morocco to the 
 Black Sea and Caspian constituting the lunar, truth, humid 
 or, of its kind, intellectual sphere, of ultimate or Lower 
 Asia. This dual ultimate sphere of Asia is the head of tha 
 European series. The Islam-Greek zone is the neck or 
 prolongation of the Asian head of Europe, the solar portion 
 
 15 
 
114 -GEOaRAPHICAL ZONES. 
 
 representing the good or precious things, or, as they are 
 sometimes called, " remains," most assimilable to the Asian 
 heavens ; but there are still further sub-divisions or planes 
 ■in this grand zonal series. Next comes the zone of the 
 Greek and Romish churches, occupying the trunk of the 
 tribal " grand man", and extending to the Alps and the 
 south of Prance. Switzerland, South-France, Bohemia, and 
 Poland, constitute the ultimation of the Romish-Greek zone 
 and thus also, the head of the next or Teutonic zone. The 
 Asiatic zones coalesce with corresponding African zones ; 
 Madagascar being one with Malaya and Cochin China. 
 Generally speaTiing, the people or human zones representing 
 the head of any series are the inexperts in respect of that 
 broad worldly circumspection and political management 
 which gives to a people a position among the nations. 
 They are subjective and emotional ; reserved and retiring 
 from the busy world around them, and with almost infantile 
 intellects. They live in a world of their own which differ- 
 ently constituted minds cannot realize, and are equally in- 
 competent to criticise. They represent a head without 
 hands, a heart without arterial extensions. Of course, this 
 description, true essentially as regards the Bast, must be 
 qualified in its application to the West. It is not pretend- 
 ed either, that the demarcations indicated are very precise j 
 they are merely general. The dual ultimation of two spheres 
 or zones constitute, in all cases, the head of the succeeding 
 series. Allowing for the difference that Asia in general 
 represents the good or emotional faculties, and Europe the 
 truth or intellectual faculties, the following comparisons as 
 parallels, are well founded, — the Eastern Archipelago, with 
 the Grecian ; Siam and Malaya, with Greece and Roumelia ; 
 India, with the countries on the Danube ; East Persia, 
 Afghanistan ; and East Turkestan, with Austria, Italy and 
 Spain ; Arabia, and Turkey in Asia, with Prance, Bavaria, 
 Bohemia, and Poland. In respect of the zones of religions, 
 it is worth noting, that the focus whence each is animated, 
 is, so far as data exist, towards, the south-east maro-in. Thus 
 
rRIMTTIVE HUMAN TRIBES. 115 
 
 from Mecca, Islamism expands over an area stretcliiiig from 
 westward around to north-eastward. Christianity, from 
 Jerusalem, expands over a lilce compass. The Greek Church, 
 from Constantinople, covers somewhat of a liko expanse > 
 and so tha Romish Church from Rome, and the Protestant 
 from Saxony. However migrations may take place, when 
 once settled, the inhabitants soon become one with the land, 
 through sucking their sustenance from it» mother-bosom. 
 There is a Destiny controling even the migrations of the 
 apparently restless wanderers ; they and their offspring are- 
 gravitating to their proper locality, which ' will be found in 
 due course. Thus, the tribes of earth have the bounds of 
 their habitations defined ; the land itself possesses a physi- 
 cal or phychical essence conformable respectively to the 
 serial arrangement of the tribes. It would appear to be 
 useless as yet to attempt to strictly distinguish all the races 
 ethnographically, because, though some may be marked 
 strongly enough, a great number of others form gradational, 
 or intermediate sub-series, whose distinctive and essential 
 traits are not sufficiently appreciable by those who would 
 investigate them as ethnic facts. Besides, no tribe, as to 
 its members, not even the oEfdpring of the same couplo; are 
 strictly similar, either in physical development, or the more 
 interior traits of character. Yet the entire human race 
 does constitute, in all strictness, a serial and sub serial 
 organization. 
 
 Though all that our general subject immediately re- 
 quires has now been said regarding the human series 
 ethnologically, still, a few further remarks will not, perhaps, 
 be thought uninteresting. The tribes which represent the 
 emotional faculties, and which may be termed solar, or those 
 in whom "good" is most developed, ■ inbabit lands con- 
 tiguous to the equator. They are black " because the sun 
 has looked upon them" ; that is, they are receptive, or, as we 
 say, subjective to the influences of the spiritual Sun. Black 
 corresponds to good or heat of nature, as white corresponds 
 
J 1(5 CHARACrEWSTICS OF KACffS- 
 
 to truth, intellect, or coldness. Hair represents tlie sur- 
 rounding plane, that is, the feminine ; and spiral, crisp hair 
 indicates representatively, that the feminine nature of that 
 plane is endowed with a positive life force towards lower 
 planes. Thus, the negro race with woolly heads, represent 
 the sheep or moral innocence; and the male and female 
 planes together coustitate the head of the one entire race.. 
 Thick protruding lips shew the development of the absorp- 
 tive or positive power — excess of the emotional or passional 
 elenients ; for whatever part or member of the form be un- 
 duly or prominently developBd in any person, that person is 
 especially of theit member at least, in the aggi-egated body 
 of the Orb-man. The negro race, for instance, constitute, 
 among other members, the lips, as it were, of heaven, by 
 which, as world-forceps, the runaways who will have shun- 
 ned heaven's kisses when proffered, will be seized and brought- 
 back (without romance). Aboriginal mountainteers through- 
 out the Eastern Archipelago, Southern China, Indo-China, 
 and India, alongwith the general equatorial Negro race, are 
 also of the head, and its cervical extensions. The part which 
 they will enact inthe great Redemption, causes then instinc- 
 tively to act, for instance, towards their enemies, the same 
 r61e now and always. They are interiorly as lambs in inno- 
 cence, notwithstanding their repulsive and sometimes violent 
 exterior traits ; but it must be remembered that there is a 
 " wrath ('or heat) of the lamb" ; for lamb is lo,mh-ent, 
 licking up > lamb is agnus = agni, fire. The life of these 
 races, as a rule, is little other than the outcome of instinct 
 and impulse. The Eastern Archipelago islanders, other than 
 those above mentioned, are of the head also, but partake of 
 the declining intellectual nature. 
 
 The next.gi'eat division, constitates the breast and belly 
 of the Eastern races. The Chinese, Indo-Chinese, Thibitans, 
 Cingalese, and Shanars of South India, constitute tbe breast, 
 or good of-the trunk planes. As the people of the head 
 constitute the ear-plane in its various digrecs, representing 
 
THE SERIAI, ZONES OP HUMANITT, 117 
 
 obedieuce towards what is above, and positlvifcy to that 
 which, ia beneath, so these trunk planes may be said to con- 
 stitute the corresponding eye-plane, exercisiog circamspec- 
 tiou, ov intelligence; the pupil representing the male prin- 
 ciple or good, coi-respouding to the breast, the white repre- 
 senting the feminine or encompassing principle. The dark 
 shade of this part of the eye in the negro, is from the same 
 cause as the dark skin and frizzly hair. The peculiar cou 
 formation of the eye inthe Chinese or Mongol race betoken g, 
 commixture of the tendencies of the ear with those of the eye j 
 the eye being here deficient of its ordinary expressiveness, 
 and drawn back towards the region of the ear. The people 
 of India, generally, are especially those in whoin the intel- 
 lectual plane, or that of truth, is developed. The Tamir 
 people form an intermediate plane between the intellectual- 
 ity of Brahmanism proper, and the '' good" of the more 
 eastern races. Beyond the Indus, the races form inter- 
 mediates again, graduating between the intellect of India 
 and the ultimated " good" ofSouthern Arabia. Egypt,Syria, 
 Kurdistan, and Turkestan, form the ultimated truth-plane 
 of which India is the womb or mother-form. The last de- 
 cided form of simple good is seen in the Arab of the desert; 
 in a modified form it is also in the Turk of Roumelia ; but 
 westward of this it is in great measure lost to perception in 
 the pre-eminent developments of the intellectual principle. 
 As said before, Lower Asia is the head of Europe — Asia 
 Minor and Greece forming the neck ; and the islands of the 
 Archipelago, being in course of "heaving" out of the sea, 
 like Aphrodite, are in preparation to become of the head. 
 This head is, again, in its outer digree, developed among the 
 Alps, and other contiguous hilly provinces, as an nltimation 
 of the Asiatic good, manifesting itself, as usual, in excess of 
 impulse, and deficiency of steadying judgment. We then 
 descend the water-shed towards the north and the west, and 
 get to the lands of the cool, calculating Teuton, where even 
 the faint " good" or piety of the south of Europe is lost in 
 
lis PEOCBKATIVK DETERIORATIONS, 
 
 habits of tlioughfcful reasoning and mental abstraction, deep 
 or comparativelj superficial, as the case may be. 
 
 Since Man first stood on this orb, his successive pro- 
 creations have been a succession of declensions from his 
 pristine moral susceptibility to the higher and better influ- 
 ences; they have also constituted a gradual process of phy- 
 sical or corporeal indurations. The distinctions into differ- 
 ent tribes, and the dispersions of those tribes to where 
 we now find them, have been the direct results of 
 procreations ; meaning, that offspring are literally and 
 actually descendants from the moral and physical status of 
 their parents, and that the depth of each particular descent, 
 is according to the nature or genius, according to the re- 
 lative proportions, of outer " truth" or inner " good" or- 
 ganically inherited by the offspring. A child, when born, 
 or weaned, may be supposed to represent the parents, as to 
 density of interior corporeal structure ; but thereafter, till 
 tlie decline of life, that interior structure is accreting to it- 
 self from without, digrees of essential matter beyond those 
 attained by the parents. If that child has inherited a larger 
 proportion of the intellectual principle than was developed 
 in the parents, his true place will be more to the westward,- 
 because the essential principles of the land's produce there 
 will be found more gross, and thus, also, more in accordance 
 with the child's nature, than farther eastward. We saw 
 before, that these successive accretions of the outer princi- 
 ple, or truth, were the original cause of man's fall from 
 integrity, in that, a point would be at length reached where 
 the increasing proportion of truth would come to overbalance 
 the relatively decreasing inherent good. The words truth 
 and good are used accommodatively here, as often also else- 
 where, lacking more appropriate terms ; for, truth, really 
 means, the outer encompassing female principle, when held 
 in subjection or subservience to the permanently establish- 
 ed male principle, or good. The one tends downward as 
 water, the other upwards^ as sparks, or smoke. When 
 
EJIOTIONiL VEKSTJS INTKLLECTCAL. 119 
 
 tlie point alluded to would be overpassed, the deteriorat- 
 ing process would be constant and increasingly, rapid. The 
 picture here, and elsewhere as well, drawn of the physical 
 and moral effects of reproductive human oatbirth, shews 
 the original type and immediate cause of man's downward 
 degenerative course or " descent," both organically in 
 structure and geographically in location. 
 
 The earth and its inhabitants are one inseparably ; 
 those tribes which have continued to maintain their 
 position geographically, such as some aboriginal moun- 
 taineers, would appear £p have undergone the indura- 
 tion mentioned, in about the same slow ratio as the surface 
 of the earth itself has become indurated to its present con- 
 dition. Only such tribes as are pretty evenly balanced, as 
 we may say, in their proportions of inherited good and 
 truth — only the mountaineers of Eastern Asia, in fact, can 
 be considered to remain in anything like a permanent state. 
 There is no reason whatever to suppose that such genuine 
 mountaineers as are known to exist in the East, have ever 
 been driven to their habitat by any stress of external cir- 
 cumstances. The inhabitants of plains may occasionally flee 
 to monntains for refuge and remain there, but they will not 
 become thereby transformed into the mountaineei's alluded 
 to here, and which have been so, as to their descent, ever 
 since the infancy of our race. The intellectual faculties 
 of these people are of the most unusually meagre kind ; 
 yet, that their innate prime virtue, or " good," balances 
 their mentality or doward proclivities, constitutes a state 
 closely related to that of the lowest natural heavens. In 
 some respects they represent the "little children" of the 
 Bible — the passive, docile, and simple ones who are about 
 to "enter the kingdom of heaven." Had they more 
 intellect they would not be genuine mountaineers. Being 
 the apex or essential head of the humanity of our orb, 
 they must retain their position steadfast and inviolate. 
 These despised timid people constitute thelink which unites 
 
120 THE OTTOMAN EMPIRE. 
 
 the body of natural humanity to the heavens. They are the 
 "salt" of the earth, and will yet be the fire spread over it 
 in the day of its great sacrifice. The Western mind is very 
 apt to foi'm its ideas of heavenly existences from that which 
 constitutes its own peculiar superiority — high intellectual 
 endowment. According to this, all heavenly beings are so 
 many sublime " intelligences". But the heavenly state is one 
 of child-like obedience. High intelligence there may be, for it 
 takes all digrees to make heaven, just as it takes " all kinds 
 to make a world" ; but high intelligeuceis merely an accident, 
 obedience being the essential and characteristic requisite 
 which must imbue and pervade everything. The subjective 
 faculties must be developed ; the intellectual may or may not 
 be so to any particular extent. Hence, the false estimate which 
 the proud dominant intellectual man is liable to form as to 
 the real condition of these tender, simple, and comparatively 
 unknown mountain-people which All-father holds in his 
 keeping. They stand in relation to the whole race, as the 
 Tcherghis = Tm^k does to Europe. Ever since Europe, as a 
 family of nationalities existed, the Asiatic element must 
 have prevailed in Roumelia ; and as long as Europe shall 
 remain, so long must some such element prevail there. It 
 is an indispensable link connecting the West to the East ; 
 sever that, and social anarchy to Europe would be the dis- 
 astrous consequence. The name Porte, as given to the Ot- 
 toman Empire, in all probability, owes its permanence, if 
 not its origin also, to mythic sanction. For, as shown, this 
 Power representatively constitutes the " gate" — a gate of 
 judgment aboveEurope, the dividing line between the higher 
 Eastern sphere of Asiatic good, and the lower European 
 sphere of negative truth. A gate, as of a city, is a seat of 
 judgment, because the redeemed "assembly of the just'' is 
 likened to a (holy) city, into which nothing can enter " that 
 defileth".Without the city are the unredeemed,the unclean; 
 and the gate is the testing point of entry. The Ottoman 
 Porte is in this wise, mythically, the gate between Asia and 
 Europe. The epithet " Suhlime Forte", is quite in keeping 
 
THE POSITION ACCORDED TO WOMAN. 121 
 
 with the explanation given ; snb-Ume, meaning the limit, 
 or outer, lower boundary ; in this case, of Asia, and so consti- 
 tuting that which is sublime or high in respect of Europe. 
 Even the effort, therefore, to poHtically disjoin Eoumelia 
 from her Principalities can only, as it appears to the writer, 
 femporarily succeed. They constitute " intermediates" be- 
 tween Eoumelia andBurope proper ; their destruction, poli- 
 tically, must tend, judging fi-om what he ventures to con- 
 sider mythic principles, towards a break np of the European 
 political system. Europe has a secondary head in the Afri- 
 can, or Moorish element, in the south of Spain. The partial 
 disseverance even here, wrought disaster to Europe ; but 
 that severance, secondary as it was, can never be complete ; 
 the Moor still lives in Granada in his mixed offspring. 
 
 With man's geographical and physical retrogression, is 
 connected those phases of social life which accords, in the 
 West, a superior, and in the East, an inferior position to 
 woman. The female nature envelopes the male, as a girdle 
 or garment ; but we see that the female organization is tha 
 finer, subtler ; and the male, the coarser one. The male or- 
 ganism is that homo, male and female ; and vastly more 
 complex than that of the female, which is, as it were, but a 
 limb temporarily abstracted from him, to be replaced, in the 
 restitution, whence it was taken. Man is both interior and 
 extcior to the natural form of the woman. In the course of 
 human propagation, this exterior man-nature, has, out of 
 proportion, become dense, coarse, and inferior, compared to 
 the female, as the race has declined or retrograded west- 
 ward. In the East, this outer marie nature has been but 
 slightly developed •, the man, and woman as well, retaining 
 much Consciousness of his superior nature and position. In 
 the West, on the contrary, man, in that particular outer 
 plane, consciously feels himself inferior in that sensitiveness 
 or spiritual delicacy of temperament which he there rightly 
 esteems peculiar to the woman. There are tribes where the 
 women are reckoned literally as the werking human cattle; 
 
 16 
 
122 HUMAN ENEEGIES AT LENGTH FAIL. 
 
 while, on the other hand, in the extreme westering of the 
 race, the coarse robustness of the outer man-natare in con- 
 trast with the natural tenderness of that of the woman, 
 has attained its climax. 
 
 There is always a tendency in the respective branches 
 of our race to migrate in two nearly opposite directions, the 
 one south-eastward, the other westward, or north westward; 
 represented respectively in the course of the arterial,and the 
 course of the venous blood. Should energy, that is, energy 
 conjoined as it usually is with some digree of enterprise, 
 exist in a people, it will actuate them to proceed westward 
 from their ancestral homesteads, in search of " fresh fields 
 and pastures new," free from the yoke of restrictive custom ; 
 in a word, their energies like the heart's streams, seek ac- 
 cretion, need quenching ; a lusty arm and broad acres of 
 virgin soil with its flocks and herds, or what else, to bring 
 under control, is the desired outlook. But energies fail apace ; 
 in the decrease, and at length in the absence of bounding 
 vigour, labour and exposure become more and more irksome ; 
 the winters too seem cold and harsh. The thoughts of such 
 a people soon turn in search of relief. The raising of food 
 by peacefully cultivating the passive soil has come to appear 
 more congenial to their tastes than the rough chase or the 
 more sober caring for flocks and herds. Or, may be, the 
 excitements and easy gains of pillage present themselves. 
 But whatever the mode of life, present or prospective, such a 
 people turn, as if by insiinct, to the more favoured regions 
 of the south. Fraternization with the people already there, 
 forcible occupation, pillage, anything for a change to a 
 more genial clime and a more easy life. The old course 
 was westward ; here a detour is made south-westward 
 or southward. The original and continued outgrowth 
 of the race exactly corresponds to that of the foetus in the 
 womb ; the circulations ever preserve their course, though 
 it may take centuries, in the case of man, to perform one 
 revolution. 
 
HUMAN MIQKiTIONS INSTINCTIVE. 123 
 
 As an exemplification of the above theory, observe how 
 northern races have invariable impinged upon the abodes of 
 southern ones. The Northmen, whatever their specific 
 name, invade Britain; the Franks, Gaul and Spain ; the 
 Goths, or Vandals, Italy ; the Scythians, or Tatars, iavade 
 the Greek Empire and Pei'sia ; The Mongols, India and 
 China ; The Phcenicians and Greeks, Egypt ; the Romans, 
 Carthage. Yet in spiet of all these changes the settled in- 
 habitants are one with het land they dwell on and live by. 
 As the Bible says — God has made of one blood, all the na- 
 tions, and has also determined the bounds of their respec- 
 tive habitations. Though Goths swarm into Italy or Tatars 
 into Persia, the inhabitants, the language, the customs ever 
 remain Italian or Persian. The Moslem of India, or the 
 Mongol^f China is each gradually becoming, as to idio- 
 syncrasies, a son of the soil. With these above mentioned 
 incursions, as last and final, the original hardihood and en- 
 ergy may be considered as expended. Colonization, rather 
 than hostile inroads, is the aspect which subsequent move- 
 ments assume. The venous blood creeps by instinct, or is 
 drawn by secret . attraction, rather than, like the arterial, 
 dashes forward from inherent expansive energy. As invaders 
 flow into a land from the north, the more enervated find timid 
 will instinctively seize the opportunity to retreat towards 
 the regions of the south-east, as offering the longed-for repose; 
 thus making another detour, which will at length complete 
 the circuit. This last movement will, of course, be gradual, 
 and so, less demonstrative than the original outgoing mi- 
 gratory movements ; it will also be of less magnitude, though 
 none the less real, so far as it goes. The vital condition 
 of the people who are thus ready to flee, or are con- 
 templating such a move, will be already approximating 
 to that of the people or laud where they will eventually 
 settle. The same may be said of the incoming assailants. 
 If what is here stated be a true theory and founded in fact, 
 the various excursive movements in past times will have sent 
 refugees from vhe British Isles to Britagne ; from Spain to 
 
124 PRIMITIVE TRIBES. 
 
 the Belearic Isles, and Sardinia ; from France i;o Corsica and 
 the fastnesses of the Alps and of other contiguous ranges-; 
 from Italy and Greece to Sicily, Africa, the Levant, and Asia 
 Minor; from Syria, Arabia, and Persia, to Western India; from 
 Northern India to Eastern Bengal and Assam ; from South- 
 ern India to Ceylon, Sumatra or Java ; from Corea to Japan; 
 from China and Burmah to Cochin China, Malaya, and the 
 Eastern Archipelago j from the whole sea-board of Eastern 
 Asia to the Polynesian Islands and America; and from the 
 Eastern Archipelago to Australia, The emigrations from 
 the British Isles to America and Australia are manifesta- 
 tions of the working of principles which conform to all that 
 have been stated, and which we should not be far wrong in 
 characterizing as instinctive. 
 
 There are two families of people on earth whose 
 circumstances are respectively so singular as to really 
 merit the term, wonderful. One of them is the true moun- 
 tain-men who constitute the apex of the entire race, as be- 
 fore explained ; and have consequently and necessarily held 
 fast to their pristine subjective integrity. But they have 
 hitherto been a saddened people ; the world beneath them 
 has thrown up moral embankments to ward off the influx of 
 the higher life which these simple receptive people v/ould 
 otherwise be the means of diffusing. Their life, which 
 should have found a passage out has reverted back upon 
 themselves, and there stagnated. But now, the barriers are 
 overthrown, in great measure ; if they were not so, this work 
 could never come forth to the light. There is a consider- 
 able stress laid all through on this fact of organic change- 
 it is a sort of key-note giving a tone to the whole per- 
 formance ; for it marks the advent of a series of radical 
 changes more rapid in evolution and more abrupt in 
 their operations than the world has ever yet experienced. 
 Those most primitive tribes have been a saddened, 
 pei'liaps rather -say, a joyless, people. " They laugh that 
 win" ; " men rejoice when they divide the spoil," To 
 
THE BRITISH CELT. 125 
 
 laugh, is to Ugliten, a proceeding forth or down, to alight 
 from. Mirth, or feasting, takes place when that which is 
 around or subordinate is won as spoil, and thereby submits 
 to receive our affluent vitality, and causing what is won to 
 be assimilated and become a part of ourselves. Mai'riage, 
 is a winning of the inferior plane, " a feast of fat things", 
 in that it is a taking up into our own organism as food, the 
 feminine spoil we in this manner win. To laugh, or rejoice, 
 is the diffusion of our life, free from obstruction, upon that 
 which is receptive. The people we are speaking of, have 
 been joyless, in that, while they have been receptive to the 
 higher life, the human planes or races below them have 
 offered ceaseless obstruction to its outflow. 
 
 The other wonderful family is at the lower extremity 
 of the race — the British people. Mythically, and in opposi- 
 tion to main-lands, all islands are supposed to possess 
 elements of holiness from the fact of their being risen 
 above the vexed and strifeful waters — the " troubled sea.'^ 
 Continents have always been above the waters ; but resur- 
 rection from a state of submergence betokens the pre- 
 eminence, before described, which attaches to the intellectual 
 nature when raised and redeemed. The Anglo-Saxon is 
 allied to the Teuton or Northmen ; the British Celt, to the 
 people of the south of Europe. Not that the Celt has 
 come from the South, but that, by his nature and following 
 his bent, he should have migrated there, were there not 
 other counter qualifications or considerations detaining 
 him where we find him. The least that can be said of him 
 is, that he has strong emigrative tendencies. He is endow- 
 ed with more inclination towards primitive virtue than the 
 Anglo-Saxon, and has, inconsequence, less intellect; he 
 has also greater sensibility to the influence of the higher 
 life, as shewn at the time of religious revivals, proving that 
 he is kindred to tribes high in the scale of human rectitude. 
 He possesses several of the traits which characterize abori- 
 ginal races ; his position along the western sea-board of 
 
1 26 HUMAN CHARACTEEISTICS CHANGEFUL. 
 
 Europe is peculiar, but tliat would not alone justify us in 
 coucludiug that he has been driven there. The world, at 
 large, grows farther away from virtue as it grows in intellect* 
 The land is comparatively stable ; the inhabitants are full 
 of change, changefnl as the blood-globule or the moon, in 
 their waxing and waning energies. They change their loca- 
 lities by migrations ; their moral status undergoes constant 
 change, and with it their religious convictions, forms, and 
 institutions. A people who called themselves, or whom 
 the Roman called Celts, may have occupied central Europe 
 at one time, but we have now no means of identifying any 
 representative of the Celt of those bygone days. Buddhist 
 or Jaina remaiias, as we term them, exist in India, but we 
 have no right >to suppose that the races which constructed 
 them, as many do suppose, were expelled by force, or that any 
 violent national catastrophe — anything, in fact, other than 
 the slow general normal declension inseparable from intel- 
 lectual advance, has materially operated to change to the 
 prevailing forms, the religious sentiments of the people. 
 Migratory transitions have taken place, of course, but the 
 comparatively settled inhabitants are the sons of the soil 
 just as though they were permanently rooted in it. The 
 English people of the present are the English people of the 
 twelfth century, in name and descent, but in nothing more, — 
 manners, customs, religious sentiments, and secular thought 
 have all suffered a deep and general change. Have the 
 people of India, during tlie long ages, undergone no corres- 
 ponding change ? 
 
 To understand the cause of Britain's positive greatness 
 we must steadily keep iu view the organic distribution of 
 life, as manifested in the circulating currents of the blood. 
 The procession of the blood globule from the heart is like a 
 rocket-projectile, in that it carries its projectile force within 
 its own bowels. Those globules which are least aerated, 
 vitalized, or energized, will gyrate most slowly, and be at 
 the circumference of the current; they will be the first 
 
BNGIAND's GEEATNilSS. 127 
 
 matui'ed, first to break up under tlie pulsating compression, 
 and first to fall out and be absorbed by the surrounding 
 system of capillaries. The races which first " give in" and 
 turn away southward, as before explained, correspond to 
 those weak and exhausted globules which early fall out of - 
 the line of march. Those globules which ai'e most endowed 
 with vitality will gyrate and advance rapidly in the centre 
 of the stream, and preserve energy to the very extremities 
 of the system. Thus with England — she lies at the extre- 
 mity, but still in the central current of life ; the human life- 
 globules to which she corresponds, or, which reach her, 
 have been, and are, necessarily, the most energized ; the 
 stream tending directly westward, and that tending south- 
 westward, converge upon her. Other nations, by their posi- 
 tion, receive more or less of the worn-out returning venous 
 stream making the detour towards the S')uth and south-east, 
 it is not so with her. She may transmit her worn out forms 
 to Bretague, America, or elsewhere, but there is no land so 
 situated as to cast such worn-out forms upon her. And 
 therefore, all her accessions of immigrants in time past from 
 the east or north-east, have been so many accessions of 
 fresh vigour. But far more important than these outward 
 movements, is the constant influx of that essential stream of 
 vitality through the world organism which renews her daily 
 vigour, and of which, the tribal imniigrations were but as 
 ultimated outbirths and correspondent reflections. Even the 
 very ground of that island partakes of this concentering 
 and converging vitality, and by this means mutually inter- 
 acts, as every land does, with the vital principles of its in- 
 habitants. The perfection of sensuous life, the convergence 
 of all corporeal energy, is in the extremities, '' In the 
 mighty West the glory culminates." We are here contemplat- 
 ing the present material or physical-natural relations of 
 Britain. " He who feels Britain's heart feels all the world ; 
 he who tastes Britain's joy tastes all its cheer." -Prance, in 
 some respects, is as a soul to England ; but France's energy 
 al one; is explosive, wanting the intellectual bonds of the 
 
128 INTELLECT A MEASURE OP GJJEATNESS. 
 
 English nature, to restrain, direct, and control, that energy. 
 But Britain's real strength, that which constitutes her a 
 positive centre to the world in respect of sacred and secular 
 learning, of commercial and manufacturing agency, and of 
 the political control of the millions of her extraneous sub- 
 jects, is dependant as much upon, what may be termed, her 
 moral consciousness, or convictions, as upon the concentra- 
 tion of ultimate physical energy. The conjunction of the 
 two makes her great. It should especially be remembered, 
 when discussing such questions as these,"what it is which 
 constitutes the greatness of intellectual development, 
 as contrasting with the very limited demonstrations of 
 effectiveness which pertain to " good." Good, in its instincts, 
 looks inwards ; it becomes outwardly effective only as the 
 result of its inward receptiveness. It can only act through the 
 intellect, upon which, as limbs, it is dependent ; the intellect, 
 on the reverse, possesses, not only its own peculiar powers, 
 but wheu assimilated to interior spheres of good, it becomes, 
 in addition, endowed with all the qualities of good. Intel- 
 lect, in its unregenerate condition is positively mighty, in 
 its regenerate state it becomes both mighty and positively 
 good. From this may be perceived the extreme greatness 
 which must, in the future, accrue to the people in whom the 
 intellect will have been extremely developed. In the present 
 moral life of such a people, a people whose constitutional 
 nature, intrinsically, is that from which all good, or tender 
 emotional principles have been displaced and substituted by 
 hard self-reliant intellect, there are necessarily depths and 
 intensities of infamy, as we are accustomed to account 
 them, surpassing those which other races can attain to. 
 But, on the other hand, there exists more than a counterpoise 
 to this — Britain's insular nature and ultimate position make 
 her, in the organic lateral arrangement of secondary heads, 
 receptive to, or in rapport with the, virtues qualities of races, 
 whom, in her lordly self-esteem, she would be slow indeed 
 thus to recognize. She is, par excellence, the intellectual- 
 ly developed nation ; and therefore necessarily, the able, 
 
Britain's convictions and moeal inability, 129 
 
 haughty, unsympathetic ruler. But she is moj'e than this ; 
 there is another side to her character. Although possessed 
 of no genuine principles of good, such as the Eastern people 
 inherit into more or less, her descent and psychical relations 
 are such, that all the good which elsewhere naturally ex- 
 ists, is reflectively daguerreotyped as perceptive convictions 
 upon her natui'al consciousness. Paul, though speaking 
 from a higher ideal, in some respects aptly represents her 
 straitened state of mind thus — " the good that I would, I do 
 not ; but the evil which I would not, that I do". From the 
 various convergent influential causes mentioned, Britain is 
 the world's new focus; the world's pioneer in all enquiry 
 and research ; the world's colonizer ; the world's commer- 
 cial mart; the world's mythic oracle or poet ; the world's 
 Bible-warehouse ; and, as we judge, the nursery of the 
 world's future tongue. In as much as her neighbours share 
 in her mental aud energetic resources, they can share in her 
 cosmopolitan e3"orts ; but to her belongs the van. Prom 
 her two-fold nature, she is possessed of the noblest ideals, 
 combined with the most grovelling propensities for all 
 material' things. This is the British nation — Teutonic, or 
 Titanic Britain. Obher nations neither possess nor profess 
 such high ideals as she does -, nor hsve any of them the 
 energy to grovel as she can. Herein she lays herself open 
 to the charge of national hypocrisy ; but withal, for general 
 nobility of character, she has no equal. 
 
 Varna, a series or class, is varna, a surronding, or, an 
 outbuilt structure. Varna, is also v^runi, spirituous liquor. 
 It is recorded in the Bible, that certain waterpots were filled 
 with water, and that, on drawing it off, it was found to be 
 wine, vdruni. How came this ? Why simply thus — the life, 
 or water, of any particular sphere, which has been elevated 
 through the process of judgment, " yama," or marriage- 
 union with the heavens, has become, thereby, sap of the vine 
 or life-tree of heaven. The elaborated sap is the " blood of 
 the grape.'^ This, when diffused upon planes below the 
 
 17 
 
130 THE WINE THAT BOTH CHEERS AND MADDEN3. 
 
 dividing line, is to thetn, wine; jast so is the water poured 
 in at the top of the vessels wine on that plane where it is 
 drawn ofif, Wine, thus represents the normal life of heaven, as 
 water, the normal life of earth ; but it is wine in that it is the 
 life of heavenly planes diffused undiluted upon earthly ones. 
 The wari,or water, of one plane, isvdruni,oi' wine,fco the other. 
 Whenever we read in mythic literature of wine or drunken- 
 ness, it means htat a spirituous life is diffused,differing from 
 the normal life of the recipient, as wine differs from water. 
 If received in moderation, by those who are journeying up- 
 wards, and who thirst for a higher life, wine merely exhilia- 
 rates, or "cheers the heart;"but when given to the disobedi- 
 ent as a preparation for judgment, it becomes the means of 
 making mad, those, whom the gods are thus about to destroy. 
 It is at a marr iage, that this diffusion from the waterpots- 
 takes place; for it is at such union that life is poured out and 
 transmitted as procreated germinal forms, or offspring. The 
 fruit of the vine of heaven, is Bacchus, the bei-ry or grape) 
 the god of wine. Strictly, Bacchus, is the seed of the grape, 
 the Bacchantes constituting the pulp or vinous portion. The 
 same is represented in the case of Krishna and the Gopia — 
 each separate form of them possessing him as an interior 
 kernel or germ-seed, towards which, the feminine life gi-avit- 
 ated, and around which, each feminine form is outbuilt and 
 clings. There is much might be said here regarding V4runi 
 the goddess, in connection with theDevadasis orBacchantes, 
 and their administration of this wine of judgment, this cup 
 of the " Last Supper," the " cup of trembling," which is to 
 be handed to the nations, to make them drunk, when the 
 time arrives ; but we must pass on, remembering, when 
 contemplating such gloomy subjects, that there is a silver 
 lining on the upper orfartherside of even the darkest cloud. 
 The lesson, however, which should be kept in view from the 
 circumstances quoted, is in reference to varna, a series, that 
 which is outbuilt. 
 
THE ALPHABETIC SERIES. 131 
 
 A series consists of three membei'S, the second and third 
 being outbuilt by and surrounding the first ; the first is the 
 head or cause; the secondj a gathered or accreted body out- 
 built by that head, like as we see the head of the embryo 
 outbuilding a body for itself; and thirdly, a dual offspring 
 or legs, possessing the essential substance cf both parent- 
 head and parent-body, or womb. Now, applying this 
 theory to the literal " Tama," that is, to the Alphabet, it 
 results, that that long list of symbols must consist, if it be 
 a serial arrangement at all, of a general series of merely 
 three members, with dependant minor series as intermedi- 
 ates. This is the law of series, — however great the nuipi- 
 ber of particulars, they all come under generals, and these 
 generals can be neither more nor less in number than three, 
 as already shewn, again and again. 
 
 If the Alphabet be a serial arrangem ent of sacred sym" 
 bols, and these sacred symbols are representative of the lives 
 or existences which constitute the heavens — for in this light 
 we are authorized by Scripture itself to receive them — then 
 the symbols which are in use as the alphabet of any lan- 
 guage, are representative forms; not forms, as imagined* 
 of certain vocal sounds merely, which man utters, which 
 sounds cannot be identified from one age to another, but 
 of the very things, the very heavenly existences themselves. 
 By the law of series, we have only to be informed of the 
 relative position of any member, to be thonce able, with 
 certainty, to infer the nature of the movements or actions 
 of that member. In other words, the primitive principle is 
 quality ; then characteristic action,as the result or outcome 
 of quality. So, if the Alphabet be a serial arrangement of 
 representative symbols, as its Sanscrit name teaches, it 
 represents the order and relative qualities of existences in 
 the heavenly spheres ; and not only this, but it also repre- 
 sents to us the general nature of the actions of which each 
 separate existence in its order is capable- 
 
132 SERIAL DIVISIONS OF THE ALPHABET. 
 
 To hold forth an argument here as to whether, essen- 
 tially, the dialects of men constitute distinct families of 
 speech, would be superfluous, in view of what has now been 
 stated. So long as we accept the current alphabets, as 
 representing certain mere yocal sounds, we may consistent- 
 ly admit reasoning respecting the genera or classifications 
 of language ; but if Man's Alphabet represent the substan- 
 tive spheres of Man's inner or higher existence, as above 
 expounded, there is no roon to even speak or thiuk of his 
 Language as other than one. Let us proceed upon this 
 hypothesis. The Alphabet which we are furnished with in 
 the Hebrew original of the Old Testament, as it is called, of 
 the Bible, is, in Roman letters, thus : — 
 
 ABCDEFGHi. IKLMNX. OPZQRST' 
 
 If these literal symbols, as they stand, constitute serial 
 and sub-serial arrangements, it must be confessed that there 
 is not much to confirm the theory, upon ordinary superficial 
 inspection. The Jewish Cabbalists, by including five extra 
 forms of K M N P Z, raised the number of symbols to 
 twenty seven (forming a sei'ial scheme allied to that of the 
 Nakshetras) ; these they divided into three classes of nine 
 in each, with the vowels, A I 0, respectively, at the head 
 of each class. This Cabbalistic formula shall be exhibited 
 hereafter, but probably we may even then conclude that 
 thp modern world would not have lost much if the formula 
 had sunk into oblivion with its advocates. The subject is 
 interesting to us, simply as shewing, that there prevailed 
 among men in ancient times, the conviction, that the letters 
 of their alphabet were symbols of something more sub- 
 stantial than mere sound. As there appears to be no sort 
 of inductive process by which the reader might, through- 
 out, be directly led on from one tenable point to another in 
 the unfolding of this alphabetic system of symbols, the only 
 available -way open is— to explain it at once ; leaving, 
 whatever may be assumedly advanced now, to bo corrobo- 
 rated hereafter, seriatim, in the practical exemplification of 
 
THE SERIES. 133 
 
 the value of each symbol as it modifies the meauing and 
 use of words. And yet, we must try and see if anything 
 even approaching to serial arrangements, can be educed by 
 the analytic method, before confessing to our entire depend- 
 ence upon what might be objected to as sheer guess, or 
 empiricism. 
 
 Now, in making such a trial or investigation, there are 
 some chief points which more particularly require to be kept 
 in mind — the divisions are by threes ; the first member in 
 a division represents the positive male nature ; the second, 
 female passivity ; the third, the joint reproduction of the 
 other two, and to be at length developed after their pattern 
 as the originals. (Sex-division here confuses the representa- 
 tion to some extent.) As the third member is but a copy of 
 the first and second, the essential distinctions, as to nature, 
 are really limited to two, the two ; the first in a series being 
 active, or outborn as a germ-seed ; the second, passive, or that 
 which has been gathered and outbuilt as a body to that germ. 
 The first member of a series being positive towards the 
 second, and the third positive to that which is being drawn 
 from below into the series, the first and third should pos- 
 sess some recognizable similarity in their included sub- 
 series or subordinates. We see that the first nine letters 
 conclude with W, which is also, essentially, the concluding 
 letter of the third series, and of the whole alphabet ; thus, 
 so far establishing the divisions which are respectively 
 headed by the three vowels. The first and third divisions 
 will compare thus :— 
 
 A BCD E( = AI)FG( = CD)H( = KT) S;(=TS) 
 
 0( = AU)P Z ( = CD) Q E S T 
 
 A student of comparative philology will recognize a 
 parellelism -here, though not a very close one. There would 
 appear to be also the elements of four triads, if we reckon 
 dual CD = Z, and omit Rj but this, as given, is about the 
 
13 i DIFFICULTY IN PUTTINfi FOETH NEW TIIE0EIE3. 
 
 sum of what mere superficial examinafciou is capable of 
 recogniziug. Or, if the compound letters G H ® X and the 
 vowels E I be omitted, the entire alphabet may represent 
 parallels thus : — 
 
 A B D K L M N 
 
 0=AU P Z=GD Q R=AL 
 R=AL ST 
 
 Owing to the interposition of sub-series or intermedi- 
 ates between the members of the principal series, as well 
 as other deranging particulars, viewing the Alphabet as a 
 triple series, any thorough unravelling that would be 
 attempted of the apparent confusion, must at first proceed 
 hypothecally, taking the opportunities that may subsequent- 
 ly offer, to establish the theories which may have been 
 advanced. Also, it should be mentioned, that in advocating 
 the claims of a complex, and, so far as the reader is con- 
 cerned, an entirely new system of interpretation like the 
 present, there will occur instances where, at first, certain 
 facts are only partially exhibited, and presented iu the 
 most simple manner to notice; but more fully so, subse- 
 quently. Mere superficial comparison of two such expla- 
 nations, perhaps of diSerent aspects of the same subject, 
 might lead to the inference that they are inconsistent. 
 Not merely are there a few propositions here and there 
 which will be new, but this whole work, the substance of 
 almost every paragraph will prove virtually new to readers 
 in general. How reasonable then that they should suspend 
 their- judgment rather than rush over such untrodden 
 ground to hasty conclusions. The bodily forms of the 
 principles which are here theoretically adduced have been 
 for ages before the eyes of thoughtful observant men with- 
 out gaining their recognition. Will a novice in the study 
 of these subjects take upon himself then to decide off- hand 
 the soundness or otherwise of the general theories here 
 propounded ? But, to return — as the law of series has been 
 already exemplified by reference to the human form, that 
 
ALPHABETIC ORGANISATION. 135 
 
 illustration we will here adopt again ; carefully remember- 
 ing, in doing so, that the legs— or third member — consti- 
 tute really the undeveloped head and trunk of a new 
 inferior series, yet to be unfolded. 
 
 In the language of Man,, there are three primary 
 essential vowels, or soul-letters ; and seven primary essen- 
 tial consonants, or body-lettei'S. The vowels are A, I, U ; 
 the consonants, B, C, D, L, M, N, R. The other twelve 
 letters are either repetitions on inferior planes, or else 
 compound letters. The arrangement, in reference to the 
 human form, is shewn, as under. Some additional names 
 are also given over the sections as exemplification of the 
 use of the letters, but without attaching much importance 
 to them at this stage of our enquii'es. 
 
 Male, or good. Female, or trutli. 'Ultimatioii. 
 
 Abba, Seed, Compounds, Soul, or Am, Neck, 
 pa-tri, Cauda, inter- Bhoul-ders ; mother, offspring Bepetition of. 
 
 or head, or neck. mediates. breast. matrix, thighs. AUCUQ, AJBCD. 
 
 ' AB° ' CD ' ' GHT ' 'iKL M " NX ' OPZQ, RST.' 
 
 As a generalization of the whole alphabetic series, A, 
 essentially represents all that is male or positive, and M, 
 all that is of the female or negative nature. Thus, the 
 Syllable O M, is the sum of all ; for A, is male force or 
 cause ; IVJ, its accreted feminine form or body ; and U, is the 
 copula or projected son of A (through I, suppressed) which 
 gathers around itself, M, as a mother- form or body, and so 
 constituting it the holy " ghost" of the Christian formula. 
 Because, ghost, is that which the body is said to yield up at 
 death, consequently, .that which is gathered up as a body 
 around the germ-nucleus or attracting power above. It 
 was described before how, when the divine seed or 
 higher life is disseminated upon a lower and negative series 
 of planes, the higher of these planes, the "precious 
 things," or " remains" are abstracted, like the oxen of 
 
136 ALPHABETIC SYMBOLS. 
 
 Admetiis by Hermes, and carried off, from those less de- 
 sirable things which lie below. The vowels, as constituting 
 the " souls" of the consonants, and which head the three 
 grand divisions of the Alphabet, especially represent those 
 " precious things" or riches v/hich are readiest to take 
 to themselves wings and fly away from their self-constituted 
 owners. When the uppermost " cream" has thus yielded 
 itself, and been taken up, the next lower plane lies exposed 
 to the descending influences ; this, by some painful, sub- 
 jugating or " churning" operations, may also, at length, be 
 made to yield ; for it is the plane K, and is attached by 
 sympathy to what has ascended (to T), rather than to what 
 is still farther beneath. Next comes L ; there is little 
 hope of this rising when K is dissevered and taken up 
 from it ; for L is Lucifer, L is the Lamia-plane, L is Levia- 
 than, " that crooked serpent." In itself, and normally con- 
 nected with K, it is steadfast, but separated, its tendency is 
 downward ; for L is Love, and Life, and consequently in 
 its eagerness to gain that which is beneath, it grasps at 
 too much, loses its balance, like Buddha eating the deadly 
 " pork," as to his inferior nature, and so topples down into 
 Death's stye. (But " pork," or swine, has an interior 
 meaning which shall be shew in the sequel.) L is thus 
 weak, because I and K, its soul and essence — the " oxen 
 of the sun," of Homer — have been abstracted and eaten up 
 by the gods, and the Lotus-eaters — or abandoned sphere 
 below — left to give way to their sensual desires uncontrolled. 
 
 The description of the churning of the ocean represents, 
 in the manner above explained, the rising of successive 
 planes to the surface or heavenly abode. Neither the watery 
 planes of the milk, nor the amphibious tortoise, rise. These 
 things are presented here to shew that there are two kinds 
 of distinctions represented by the alphabet — the serial 
 distinctions of what are called discrete planes, and thosa of 
 continuous planes. The former depend upon sex-differen- 
 ces, or those of the active nature and of the passive nature 
 
1"He hcman foem a composite symbol. 137 
 
 respectively ; the one can never become the other. Contin- 
 uous planes, on the contrary, gradually rise to the condition 
 of the planes above, if of the same genus ; the relative posi- 
 tion of each plane being determined by the relative propor- 
 tions of its inherent good and truth, or of positive and nega- 
 tive qualities. As the members of the discrete series are 
 absolutely limited to three, so those of the continuous series 
 are supposedly limited to seven. We say, supposedly, or 
 hypothetically, for the number of stages cannot be defined. 
 As well define how many coils the spiral spring of a watch 
 is to consist of — when we know that the number of revolu- 
 tions depends upon the diameter into which they may hap- 
 pen to be contracted. Probably seven is a convenient 
 number, in that the first triad represents the positive sub- 
 divided elements ; the second triad, the passive ; and the 
 remaining unit, the ultimation. The seven stages or planes 
 would then representatively stand thus, — ABC. ILM.R.This 
 graduated ascent is that figured by Ixion's wheel ; each re- 
 volution drawing the object up nearer to the centre, as beat 
 seizes and draws upwards the evaporated particle of water. 
 
 The Alphabet has been presented under the figure of 
 the human form ; it really grows and developes to maturity 
 of form much after the manner of the embryo in the womb. 
 There is, apparently, no more suitable form to represent the 
 Alphabet by, than the human. The reader must necessai-ily 
 keep some form before his mind as an embodiment of tho 
 ideal principles which we have to present to him in connec- 
 tion with the symbolic teachings of the Alphabet. For un- 
 less some compact organism which can fitly embody these 
 symbols in their existing order be kept steadily in view, there 
 is danger that the mere reference to them alone would be 
 about as permanent on the mind as a reference to the forms 
 of the fleeting clouds. We will therefore use especially the 
 human form as an embodiment or exemplification, so far as a 
 moderate acquaintance with its physiology will allow of. 
 The infant form, or projected germ, then,'is represented by 
 
 18 
 
138 ALPHABETIC DEVELOPMENTS. 
 
 the ultimates R, wliicli unfold as the three soul-letters, 
 A, I, U ; with L, as essential body. That is, is A com- 
 pounded with U; U, is the dual offspring of male A with 
 feminine I ; aud L is the highest of the passive consonants 
 or body letters which A in B, as male parent, can accrete 
 to itself. This wo see in the Hebrew and Arabic Al in Allah, 
 iSiobim=God. Gold is in Lat.OR, or aur, our alphabetic 
 offspring; and this will elucidate that passage of the Bible, — 
 " a man (child) more precious than gold ; a man, the golden 
 wedgo of Ophir." Offspring, (here the divine child) being 
 mythically reckoned as a wedge to be inserted amidst that 
 which is to be broken and dissolved — like the barley loaf that 
 tumbles into the midst of theMidianitish host and smites it 
 down. It is well known that R and L are, to a great extent, 
 interchangeable in many languages. The developing process 
 advances thus; — ■ 
 
 AU accretes P 
 
 L ....M 
 
 A accretes B fromP 
 
 C D N 
 
 G- H...KT 
 
 S TChaos. 
 
 A with I begets U 
 
 A B C 
 
 L M N 
 
 G .11 % 
 
 AB.,JL R 
 
 C tempered in L is K 
 
 C D...G 
 
 0, U,..S 
 
 A.... with U...0 
 
 K S ..X 
 
 K T...H 
 
 The original elements out of which every alphabet must 
 be constructed are A B 0,^as head-primates; I L M, as body- 
 primates ; U R, as ultimations ; and D N, as passive ultimate 
 forms. In such a complexity of movements as every 
 organism possesses, it must evidently result, that organs 
 which are negative or receptive toward those above them- 
 selves must be] positive or diffusive in respect of those be- 
 neath. The following two Tables will exhibit these relations 
 alphabetically. 
 
 This alphabetic series may be applied to the Univer- 
 sal Cosmos ; it may also be applied to the constitution of a 
 molecule. It may be applied, symbol by symbol, to so many 
 
COMBINED LETTERS TTPIFY COMBINED IDEAS. 139 
 
 general planes, extending from the Infinite to the lowest 
 cosmic or established plane ; or it may be wholly applied 
 to any one general plane to indicate its particular subdivi- 
 sions ; and it may be re-applied, in this manner, to still fur- 
 ther subdivisions. It is thus infinite in its applications; 
 even as matter is infinite, alike in its extensions and subdi- 
 visions. It is a key which, adroitly applied to mythic ter- 
 minology, will afford the clue to many a labyrinthine my- 
 stery in the workings of both Nature and Spirit. Of course, 
 it must be understood that mere rough outlines only, are 
 tabularly presented here. Indeed, ten such volumes, res- 
 tricted to the size this is intended to be, would not suffice in 
 which to unfold the ordinary particulars of the subjects so 
 generally touched upon. In presenting the alphabetic series 
 in the form it is, it should be borne in mind that its three 
 divisions lie laterally, or side-wise, rather than end to end, 
 as given. Thus, I surrounds A almost more closely than B. 
 and U is more essentially the offspring of I than C is of B; 
 But other tabular forms, perhaps, shall be hereafter given, 
 BO far as we can devise anything calcnlated to exhibit the 
 relations of the different parts of what must appear a very 
 involved complexity to those to whom the entire system will 
 be new. 
 
 If each'letter of the alphabet represents a distinct plane 
 of existence, an organ in the Grand Organization, together 
 with the functional motions or offices of that organ, it be- 
 comes most evident that any word which contains more than 
 one letter must constitute a compound representation. 
 Now herein must be another fruitful cause of confusion, 
 when applying words mythically born, to the ordinary 
 events or circumstances of outer life. For instance, the . 
 words, — see, sew, sea sow, having but a single consonant each, 
 would be comparatively simple in their ideal meanings ; but 
 if we come to examine such verbal forms as seed, seem, son, 
 sin, having two consonants each, the involved ideas must be 
 much more complex than in the former case. Each word, in 
 
140 
 
 
 
 
 
 
 
 
 
 TABLE I 
 
 S '"o^ 1 
 
 
 ^ < 
 
 ZJorrespondenls , m 
 
 1 
 
 
 e 
 
 H 
 
 m 
 
 
 or equivaleuta -g •- ' aeueral Planes 
 
 Ethuio Zones 
 
 
 
 
 
 
 
 A -1 
 
 
 
 jy 
 
 W 
 
 alif 
 
 A 
 
 r. u. 
 
 
 B 
 
 
 Mountaineers of the ex- 
 treme East. 
 
 
 
 
 
 
 -1 
 
 >2 
 
 03 
 
 
 
 
 
 
 
 L W 
 
 EQ Xfl 
 
 
 u 
 
 
 be 
 
 B 
 
 [ PV 
 
 -+j 
 
 M J 
 
 I Heave 
 or Goo( 
 Caspiar 
 
 Mountaineers oflndoChi- 
 na and Negro Papuans. 
 
 5= 
 
 jim 
 
 '1 
 
 k: qs 
 
 
 -R l-S 
 
 Aborigines of Dravidia 
 
 
 
 
 S. Z. S C;^ 
 
 ■1 S-2 
 
 and Cejloa. 
 
 ^ 
 
 2f 
 
 dal 
 
 1. , T. T j ^ 
 
 " S d 
 
 (B (d w 
 
 Malays, Siamese, Mala- 
 
 OT 
 
 o5 
 
 he 
 
 E = 
 
 U. V. ) -p ( C 
 
 A 
 
 
 gasy. 
 Chinese, Burmese, Thi- 
 
 
 
 
 
 
 ■ee-fol( 
 iiotior 
 from 
 
 betans, Tamirs, 
 
 eu 
 
 » 
 
 va 
 
 ¥ = 
 
 « 
 
 Brahmaic races of India. 
 
 
 43 
 
 ze 
 
 G = 
 
 CD. " 
 
 
 A 
 
 -1 
 
 O 
 
 
 Sikhs,Afghans, Mongols. 
 
 
 si' 
 
 he 
 
 H = 
 
 KT. 
 
 "a . 
 
 B 
 
 
 d^At 
 
 South Arabs, Eastern 
 Persians, Tatars. 
 
 
 ■u^ 
 
 toe 
 
 ® 
 
 GH. J 
 
 
 C . 
 
 
 a -^ 'EL 
 
 > g g 
 
 Arabs, W. Persians, 
 
 UJ 
 
 c»:i 
 
 ye 
 
 I 
 
 B. P.) 
 
 'r1 
 
 . 
 
 gHw 
 
 Natives of Syria, Asia 
 
 
 
 > 
 
 
 
 t5 !h Cl 
 
 Minor, Grecian Islesi 
 
 a s- 
 
 kaf 
 
 K 
 
 C. Q. ) 
 
 1- <u 
 
 ml 
 
 til 
 
 GreekSjEuropean Turks. 
 
 
 
 
 
 
 -« is Ph 
 
 ( 
 
 6V 
 
 et 
 
 lam 
 
 L 
 
 DR. 
 
 or 
 
 ■■.iiP... 
 
 Southern, Italians Scla- 
 
 
 
 
 
 . J.V4. 
 
 02 "g _o< vonians, Hungarians. 
 
 to 
 
 £5 
 
 mem 
 
 M 
 
 B. ^ S 1 
 
 a 
 
 o 
 
 2 -g "*( Italians, Austrians, Mus- 
 •v ^ ° covites. 
 
 /B 
 
 (^ 
 
 nun 
 
 N 
 
 D. J 
 
 -•a 
 
 ffl -S .2 Spaniards, Portuguese, 
 
 
 
 
 
 
 ^h^ &) 
 
 Southern French. 
 
 
 -& 
 
 sin 
 
 X =. 
 
 KS, 
 
 
 f A ■ 
 
 ^ S 
 
 
 9 
 
 2j 
 
 ain 
 
 = 
 
 AU. 
 
 
 B 
 C 
 
 OQ 
 
 ens. 
 
 lanes 
 
 ia. 
 
 Central French, Swiss, 
 Bohemians, Poles. 
 
 
 •25 
 
 fe 
 
 p 
 
 B. 
 
 ■1 
 
 D 
 
 L 
 
 M 
 N 
 R 
 
 u 
 
 c3 i-^ O 
 
 Bavarians, Saxons, East 
 
 
 t5iH 
 
 sad 
 
 z = 
 
 CD. 
 
 
 C3 o -^ 
 
 W > 3 
 
 Prussians 
 Normandians, Belgians, 
 
 
 
 
 
 
 
 or 
 R 
 
 natur 
 )r opei 
 ritain. 
 
 West Prussians. 
 
 
 4:?C 
 
 kaf 
 
 Q 
 
 K. 
 
 -fold 
 nal( 
 toBi 
 
 Danes, Swedes, Dutch. 
 
 JT 
 
 ??K 
 
 re 
 
 R = 
 
 ABL. ) ^ f A 
 
 1 ro 
 f » 
 
 Three 
 
 insatio 
 Alps ■ 
 
 British (Albion = ALB, 
 the head in ultimates.) 
 
 
 ^i, 
 
 shin 
 
 S 
 
 C. ) *= ( c 
 
 m 
 
 
 {— 
 
 1 
 
 te 
 
 T 
 
 D. D. Feet. ^ 
 
 
 
TABLE 11 
 
 Ul 
 
 B 
 
 D 
 
 CO 
 
 S 
 
 .A 
 
 ^B 
 
 ^C 
 
 SD 
 
 a 
 
 u 
 
 ;oO 
 
 •3 
 o 
 
 IS 
 
 -«■ A 
 
 Mbelly 
 loins 
 Pleg3 
 Zfeet 
 
 head 
 
 neck 
 
 u 
 .a 
 
 , Eternal Deity, celestial heavens correspond- 
 ing to the cerebellum, or emotions. 
 
 Form of Deity,spiritual heavens,oorrespond- 
 ing to cerebrum, or understanding. 
 
 Ultimate heavens, positive outbirth of A 
 with B. 
 
 Natural celestial heavens, raised to forat 
 body to C, 
 
 Celestial Spiritual heavens, or sakti-form of 
 A, or power. 
 
 Heavens of the Spiritual digree, as interme- 
 diates between the head and belly. 
 
 Encompassing womb-form of 0, but superior 
 to P and L. 
 
 Central sun of all Space; inmost essential " ^^faenl^'""^ 
 solar digree. Head of Nature. inmost liuman ear, 
 
 Central sun; passive body-form, or house and Primum 
 
 to the above. ^''^'^^^ 
 
 l.Sub-solar spheres; male and female / essen- Solar element, 
 tial digrees of human dual brain. Hnmaa ear. 
 
 Uufallen, planetary systems. An intellect 
 subordinate to the cerebellum. 
 
 Intellectual planes.,liable under certain con- Magnetic element, 
 ditions, to fall off from higher planes. 
 
 Inferior planes with sensual debased teuden- Inmost eye-plane, 
 
 1 -'" 
 head-S 
 
 -a 
 ■ o 
 
 o 
 
 '4 
 >^ 
 
 m 
 
 B 
 
 CDn 
 
 I 
 
 
 
 iGtherial element, 
 
 L 
 
 
 T 
 
 
 L 
 
 ," 
 
 
 rQ 
 
 M 
 
 L„- 
 
 
 
 cies, sustained only as by coercion 
 Offspring of solar planes, through, or ab- 
 stracted from, the above fallen planes. 
 Spiritual or intellectual body to solar ulti- 
 
 mation. 
 Plane forming a body for A. " First fruits" 
 
 in the redemptive processes. 
 Intermediate unsettled planes betweenSpirit 
 
 and natural Body. " Shades;" " Ghosts." 
 Se^m'ation at 'physical death. 
 Quiescent forms awaiting"redemption of the 
 
 body." Atomic natural primates. 
 Psychic essences of the Animal, Vegetable Ontereair 
 
 and Mineral kingdoms of Nature. Natural Life, 
 
 P legs r Essential aromal body to the above and 
 
 < Emergence of corporealMan upon the out- 
 Z feet ( er planes Highest Papuan Mountaineers. 
 Asia proper. 
 Koman Empire from edge of the plateau of 
 
 Iran to the Alps. 
 
 Mbelly 
 loins 
 
 ( Teutonia and 
 A head ( Britain, 
 
142 ALPHABETS Ol? THE EAST AND WEST IDENTICAL, 
 
 fact, must repi-esenfc a double entity and a double activity of 
 some kind, to correspond. In each of the words last given, 
 there is an initial postive S combined with a passive symbol j 
 the two indicative of an action positively, and the nature of 
 the recipient negatively. We need not wonder therefore, if 
 the natural applications of words should prove confusedly, 
 diversified, and the ideas represented, ill-defined. 
 
 Although there may be no direct proof available, yet 
 reasoning from analogy, we may safely advance this in res- 
 pect of the natural connection existing between vocal sounds 
 and their usual alphabetic symbols, — that the actions of the 
 lingual and other muscles, with the air as their instrument, 
 in producing the true sound of any given letter, correspond 
 relatively to the characteristic actions of any plane of life 
 which that same letter may represent. Thus, the organs of 
 speech are serially' arranged, and their motions, if harmonized 
 would correspond to the serial interaction of the heavens, as 
 represented in the vocal symbols mythically transmitted to 
 earth. Here vistas open, as to the essential nature of 
 rythm and the charm of music ; but other branches of en- 
 quiry claim our attention. In regard to the sounds to which 
 letters respectively correspond, the enquiry of greatest 
 practical importance to us now, is the correct identification 
 of the letters constituting the alphabetic system of the 
 East with those constituting the system of the West, as 
 above shewn. Considerable difficulties are here presented, 
 but not such, perhaps, as are insurmountable. Let us hope 
 they are not so, for it is a most mportant matter, one that 
 would materially hinder our advance,unless we can manage 
 to remove such obstacles as these two so dissimilar systems, 
 seem to place here in our way.' The difference in tone, bet- 
 ween B and P, (Gimel) and S, D a.nd T, shews, that the 
 grave sounds are the interior, or higher, as the light sounds 
 are the superficial and lower ones, in the scale. The diflFer- 
 ence between a harsh guttui'al and a smoothe lingual utter" 
 ance is also suggestive for our guidance; the one being deep 
 
ORGANS OF SrEECH EEPKESENT A SCALE. 143 
 
 and forceful, the other, comparatively, without energy, more 
 exterior, and likewise more sonorous. Other things being 
 equal, the races which have retained their aboriginalism 
 most, possess the faculties best adapted for guttural enun- 
 ciation. The nasal pronounciation of N (ng), so prevalent 
 amoung the French, Chinese, and some other nations, being 
 a modification of the guttural,is also suggestive to us in the 
 present enquiry. As man has declined from his original 
 primitive nature by successively assuming more and more 
 of the exterior, intellectual, and instrumental faculties, so his 
 vocal utterance has gradually changed from that possessing 
 a sort of high-pressure potency, as we find in the Bedouin, 
 for instance, to the soft, gliding modulations which charac- 
 terize the tutored speech of the extreme West. What the 
 exact articulation may have been of the old Hebrew, or any 
 cognate dialect, in its day, is not of great consequence to us, 
 for our search is not directly for vocal sounds or their dis- 
 tinctions, but rather their relations as indicative of their 
 position in the scale. In other words, what more nearly 
 concerns us to know is, the constituent element or elements 
 of each Sanscrit letter, in order to be able to place the whole 
 in a scale parallel with the Hebrew letters ; and no sinall 
 part of the means for doing this, would seem to lie in a pro- 
 per appreciation of the changes ■which vocal sounds, in 
 common with man himself, have been liable to undergo. 
 The Hebrew arrangemen't of the Alphabet may be said to 
 extend over the countries westward of the Indus j and that, 
 which obtains in the present Sanscrit, over the countries 
 thence eastward. Our case would certainly betray weakness 
 were we absolutely unable to reconcile these two grand sys- 
 tems of alphabetic symbolism. This whole work is com- 
 mitted to the fact, theoretically, that the two systems are 
 essentially one in origin and evolution ; we have therefore, 
 if possible, but to proceed and shew it, with the materials 
 at command, seriatim. 
 
144 THE LETTER A EEPEKSENTS ETEENAL DEITY. 
 
 A aleph, an ox, the dutiful labourer. 
 
 This letter indicates all that is, eternal ; that is, un- 
 changeable — the Eternal. By " the Eternal" is meant 
 Divine Humanity — human nature, from suns or planets, 
 raised to a perfect state of assimilation to absolute Deity, 
 if we cau admit this term. The heavens themselves are 
 comparatively changeable. Whatever may be symbolized 
 by the Alphabet, though it were but a monad, that which 
 A represents, is the Eternal Divine constituting the central 
 nucleus or head of that monad. Is this Divine Essence 
 then, which is the centre of everything, a separate Ex- 
 istence ever resident there ? If we can imagine the san- 
 guineus life of the heart to be ever resident in, and 
 restricted to it, then we may conceive also of Essential 
 Deity as i-esident in, and restricted to, the inmost of created 
 Form. That which we term Essential Deity — was it al- 
 ways so ? The soul's functions, while attached to' the 
 body, is to assimilate the essences of that body. Are these 
 essences, when assimilated ever so intimately, thereby trans- 
 formed to Soul ? The answer has been before given ; the 
 existence of the positive element which draws up, if traced 
 inwards, is inconceivable apart from that whieh has been* 
 at some time or other, drawn up. Essential Deity consists 
 of Good and Truth, or, to change the terms. Love and Wis- 
 dom ; and Truth is necessarily that which has been drawn 
 from the surroundings. As A is said to be the sign, alike, 
 for the Inmost of a grand series and of a minor series or 
 subdivision — are we to understand that the Divine snbstance 
 is subdivided and distributed ? Again, as this substance 
 is said to centre, even every atom, are we to understand 
 that it is subdivided, and, as it were, its distributed parti, 
 cles shut off from one another by the walls of the abode in 
 which each dwells ? Is there an aggregation of this sub- 
 stance in one place, and but an infinitesslmal portion in 
 another, which A equally stands for? The "air" is the 
 body of the electric element; how is this element aggra- 
 
HIGHER SPHERES PERMEATE THE LOWER. 145 
 
 gated or disti ibuted ? Is it in one place rather than ano- 
 ther, or does it maintain a sort of equilibrium or level, and 
 flow everywhere ? It is resident in each globule of air, 
 and so in this way equally distributed i but the walls of its 
 air-abode does not confine it any more than would a globule 
 of iron j or than a globule of glass will confine the setherial 
 element of light. The passive body rather encompasses and 
 clings for support and nourishment to that which is encom- 
 passed, than, restricts its movements. Thus, the Divine Sub- 
 stance cannot be said to be in one place more than in ano- 
 ther. Its every infinitessimal part or atom clothes itself with 
 the substance of an inferior human plane ; yet in its totality, 
 it is a Divine Sea, boundless ; and as unoonfined as the elec- 
 tric element is unconfined by its passive air- walls. ^Creation 
 is a Man ; its Divine Soul permeating every atom as the 
 aggregate Essential Deity; precisely as Man's soul per- 
 meating every atom in existence of the Universal Human 
 Form is the aggregate Human Soul — the one unconfined 
 interflowing Sea of Essential Humanity. We are dealing 
 with infinite things — things to be reverenced ; the mind 
 may well stagger in doing so. It may be said, that 
 the Divine Essence is in one place or in one atom more 
 thau in another, in this sense — that in every organism, 
 whether that of the Universal Cosmos, or that of any sub- 
 form, there is a higher digree of Life pervading central 
 planes, and a gradually lower digree pervading planes, as 
 their position is more and more towards the circumfer- 
 ence. The Existence signified by A is positive to all outer 
 planes. A. is Male Existence in contact with I, which 
 is essentially significativ.e of Female Existence. A inter_ 
 changes with E and 0, which are forms of A. Unless in the 
 case of being initial, the vowels, in many languages, seem 
 but to fill up the body of words very much as caprice may 
 dictate, or diversity of orthographic form suggest. Vowel 
 signs would also appear to be merely human contrivances, 
 to multiply, in this way, the one original form into a 
 variety of words, Still, there is a universal instinct which 
 
 19 
 
146 THE NAME ALEi?®. 
 
 associates the thin sound of I with the passive feminine 
 principle; and the broad sound of A and O with the 
 force pertaining to the male. The Hebrew substantive 
 vowels, are, of course, permanent signs. 
 
 The name aleph, means an ox, signifying — strength to 
 labour, together with the most entire subjugation. " The 
 ox knoweth its owner." In Heb. and Ar. the word also 
 means,that which is gathered together,an assimilated unity. 
 The name also means strength or male force, being, as 
 stated, the characteristic of the ox ; and again, that whioh 
 is highest, the " precious things" of each series ; for A and 
 L and P, its constituent letters, are as heads of their res- 
 pective series, provided that A be conjoined with L, or P. 
 Aleph is Alp, the head or mountain ; also elf, a son of light. 
 It is also the alf in calf=cow-alf; and the elp in whelp = 
 cu-elp jSans. cu, a dog, hou-nd. Child or son being that which 
 is abstracted and " caught up" on high- The word ox, a 
 castrated bullock, means that which has been separated from 
 its natui'al love-members ; abstracted from its inferior planes, 
 and taken up. Wo are not now writing a mythic dic- 
 tionary, though a whole vocabulary might be dissected after 
 this manner ; these instances are put forth as exemplifica- 
 tions of principles upon which the words of every language 
 on earth is based. Initial A is supposed, in some combina- 
 tions, to possess a privative or negative sense. It may be 
 explained by what was lately said about L. In itself, L is 
 lax, low, a lie ; but if A precedes it as its initial, the L suc- 
 ceeding, is sustained, and a sense, the reverse ofwhat lax re- 
 presents, would then be imparted to the word. This is the 
 principle upon which A becomes " privative," let the phases 
 of its application be what they may. As a sign, when final, 
 of the feminine, it implies perfect assimilation to the male 
 energy, and one with it as a subservient distributive vehicle. 
 But there is enough known to warrant the assertion that 
 Hebrew, and perhaps Sanscrit, may be unfolded either 
 way, right to left, or the reverse. This final A would, in 
 
THE HORSE AN EMBLEM OF ENEUCIT. 147 
 
 this case, be an initial ; and the reversed interpretation 
 would proceed from negative to positive instead of the plan 
 we shall invariably adopt at present. 
 
 Our attention has been directed to the horse as a form 
 of power for raising fallen nature. As an animal associate 
 with man, it occupies a conspicuous place in mythic liter- 
 ature. Its Sans, name dsioa will not only serve here to ex- 
 emplify the symbolic use of A, with other letters, but it 
 will also afford us, perhaps, as good an opportunity as we 
 shall get, as well of exemplifying the manner in which the 
 alphabetic symbols, generally, may be applied in order to 
 elucidate the typal idea? which myth embodies in natural 
 fornis, as to exhibit the nature of the difiBculties which beset 
 the whole subject viewed from this scientific world of mere 
 phenomenal effects. According to the component letters o^ 
 dsiua = asu, it symbolizes the very essence of energy ,or" quick- 
 ness" (Heb. as, fire; sus, a horse), the meaning attributed 
 to it ; thus — A, first cause ; S, ultimation of A ; and U, the 
 ultimationof A through I. But the word is too bare of 
 letters indicative of passive form,, to stand alone ; therefore 
 we have aswi-n, the highest- of the nakshetraa or mansions 
 for the sun. As the horse symbolizes energy, we have in 
 Grecian myth, the " horses of the sun." Are there really 
 such horses then ; or is such an expression a mere figure 
 of speech for some abstract quality ? Neither the one nor 
 the other ; the truth being, the interior active gyrating 
 forms which constitute the soul of the sun and the power 
 which urges it forward, are the solar horse or horses. The 
 idea of the horse, as representing indwelling energy, may be 
 exemphfied in the relations of the horse and its rider. The 
 rider is said to sit upon (Gr. epi) the horse, that is, he is 
 dependant upon it, encompassing it as a body. In such 
 case, the horse is within and superior to the man, literally, 
 the mind. This corresponds to " horses" as being the inter- 
 nal constituent energy of the sun j and it further supplies 
 a good illusti'ation of the relations of the two all-pervading 
 
148 AN OKCANISM INCLUDES k CYCLE 05 ACTION. 
 
 principles — the love or emotional planes, and the truth or in- 
 tellectual planes. The horse is the internal energy or power, 
 the man is the exterior circumspective intellect which directs 
 and controls that power. The power is of no avail without 
 competent direction, and the directive judgement would be 
 of no avail without having power to direct. When we come 
 to explain the essential nature of what we term positive 
 and negative qualities, it will be shewn how the positive 
 is every where under the directive control of the so-called 
 negative. In the aswa-medha, or horse sacrifice, dswa 
 represents the positive sacrificial fire, to which medha is the 
 body which has been assuraed,and which has to be perfectly 
 assimilated to the higher nature. It is the moral weakness 
 of this assumed body that renders the whole being liable to 
 be captivated and taken possession of, in its wanderings, 
 by adverse powers ; for " the sacrificial horse is the year," 
 that is, its organism includes a cycle of action extending 
 from the A plane to the last or outmost of the series. This 
 extension of an organism may be exemplified in the history 
 of Atlas, of Grecian myth, who was condemned to sustain 
 the heavenly world on his shoulders. His own head had 
 become heaven, as represented by thp A in his name •, T or 
 D, his neck ; L, his trunk, in which as hell, he suffers the 
 punishment of having to endui-e the proximity of his re- 
 novated head ; just as the wicked, in the Bible, are re- 
 presented as enduring their hellish torments in the"presence 
 of the holy angels," and that Tophet or Gehenna, the place 
 of this torment, is contiguous to the boundary walls of the 
 " holy city." The word medha is the same as medium, mtid, 
 or that which lies as a graduation between solidified, per- 
 fect good, and most imperfect, unstable ill-, but which,by sa- 
 crifice, or elevation,is at length to be made perfect and sta- 
 ble. Tlie meanings usually ascribed to the word aswa are 
 thus in'relation to the planes beneath. The mode of apply- 
 ing the letters in the case of the wovdAtlas should be noted, 
 asbeing apparently inconsistent with the rules laid down, — 
 that A represents Eternal Deity, and the body of the Alpha 
 
SACRIFICIAL CLEANSING A DOUBLE PROCESS. 149 
 
 bet, the heavens. For in the case of Atlas, his head is the 
 lowest heavens j and his body, subject to the planes of judg- 
 ment immediately beneath the heavens. That the Alphabet 
 symbolizes, throughout, the heavens, is the absolute rule_ 
 But as partially shewn in the Table before given, every thing 
 falls into a sei'ies, and every series pertaining to the natural 
 or unstable planes, can yet, in a reflective sense, be repre- 
 sented by the alphabetic series. For these is nothing in 
 itself absolute, except the All, every object being what it is 
 relatively. As Algebra may be termed the science of re- 
 lative quantities, or that of the quantities of relatives, so the 
 Alphabet is a system of symbols indicating, in their appli- 
 cation, the Relation of Qualities, or the qualities of specific 
 relations. The Tables will serve to exhibit the relations of 
 heavenly spheres to those which are beneath them. The 
 essentials only of the Alphabet are shewn in the second 
 Table. 
 
 There is a double course of sacrificial suffering included 
 in the entire process of redemption. The first, the washing 
 away of impurities by the " deluge ■" the other, a burning, 
 as that of Sodom, by fire. " And he burnt the head upon 
 the altar ; and washed the inwards and legs, and burnt 
 them also upon the altar." In the Bible account of the sacri- 
 fice of Jesus the Christ, this washing takes place in the 
 valley beside the brook Kedron, and is known as, the agony 
 of Gethsemane ; whereas, the sacrifice by fire takes place 
 upon a mount. Calvary — meaning, the head, as before ex- 
 plained in the case of Atlas ; and by being nailed to wood 
 as a form of latent fire, is this sacrifice by fire accom- 
 plished. It must be borne in mind that every pnssage that 
 is quoted as mythic or scriptural refers to matters of in- 
 tense interest for every reader — matters that refer incompa- 
 rably more to the present times than to any old epoch in 
 the dim half -forgotten past. Observe in what era the speaker, 
 " Peter," in the following passage, stands ; " The world that 
 then was, being overflowed with water (through the win- 
 
150 MYTHIC SCIENCE INVOLVES VAST DIFFICULTIES. 
 
 dow3 of heaven) perished ; but now, the heavens and reno- 
 vated earth are treasured in fiery reseTve, to become the 
 judgment and overthrow of ungodly men." Here the 
 speaker is stationed at a point of time between the acts of 
 which Gethsemane and Calvary are the respective scenes. 
 The washing or water rjudgment is here past, that of fire is, 
 in prospect. The world has very much yet to learn of the 
 nature of that mythic literature which it now accounts 
 so cheap"; but the ways and means for its being made willing 
 to be taught are in preparation, irrespective of this, or any 
 other literary claimant's pretensions to popular notice. A few 
 words more about the horse. Aswa, is a horse ; so is Icalki, 
 the highest avatar ; so is ippos, the (wooden) horse, in the 
 inside (not outside) of which Ulysses and his companions 
 gained admittance into Troy. In English, ass represents, 
 as is supposed, the animal on which royal conquerors in an- 
 cient times were wont to ride. It is evident that the very 
 same planes of life cannot be represented by these various 
 names. Either the horse cannot be represented in all, or 
 only some of the qualities which he inherits are represented 
 by each name. There are, as we may see from this, vast 
 difficulties in our present knowledge, or rather, ignorance, 
 of the principles of mythic language ; but those difficulties 
 may be gradually surmounted ; the statements we are mak- 
 ing are as the first tottering steps towards doing so. In 
 the sequel, there may be a return to the subject. 
 
 B heth, a house, out-built by A, the dweller. 
 
 In Scriptui'e we have the story of two men who built ; 
 one built on the sand, the other on a rock. The letter A 
 is that immovable rock j B, is the house built thereon. A is 
 also the builder ; B, the material gathered and constructed. 
 How does a father proceed to build his house ? He seminates 
 the germinal forms of his strength upon the proper material, 
 and in due time they come back to him invested and laden 
 with the mother nature, which they went forth on purpose 
 to abstract and bring away to their ftither. lu ATJM, U is 
 
THE LETTER B AS A SYMBOL. 151 
 
 this mother nature abstracted, as the child-form, but also 
 having the germinal essence form of A within. For B stands 
 to A, as M stands to A B. Thus we see B and U, or V, per- 
 form the same oflEice, and, as to students is known, they are 
 interchangeable. In relative position also, they correspond ; 
 A B, on the cause plane, being equal to P, that is, A U P, 
 on the ultimate. The Sanscrit letter ha is the same in form 
 as va ; the word hrahina being, according to the Purana, 
 from vrik, as the letters are now pronounced. This ex- 
 ample affords us a lesson — that letters which were originally 
 one, have, by adding a diacritic mark, been made into two. 
 B is that which has been abstracted by the seminations of 
 A, through previously existing digrees of B, upon P. It is 
 simply P raised to a higher condition. In the processions 
 of Essential Life from A into B, this latter will eventually 
 become so closely assimilated to A as to be a one with it, 
 in organization and functions. The letter A symbolizes 
 this exalted state, but there can be no word framed to 
 positively indicate it. In what has been said, we see that 
 B represents the offspring which A abstracts and draws 
 up around itself from P. We saw the horse Sleipnir 
 going down and bringing up stones to construct the 
 abode of the gods. A is aswa, the horse, the projected 
 germ ; P is the quarry ; B is the abode, the stones inbuilt" 
 The temple of God is a structure formed of human souls, of 
 living consolidated stones. The Heb. hen, means, both, a son, 
 and, to build.Now, should we call this B plane, a wife plane, 
 or an offspring plane ? The process of forming it is pre- 
 cisely that which was before described under the figure of 
 weaving a wife or weib (web) by drawing up the " cross" 
 or substantiating threads. This B plane which is drawn up 
 represents also the "Son" of the Christian Trinity. Is it male 
 or female ? If any one can intelligently answer this, he will 
 thereby stand above the ecclesiastic lore of Christendom. 
 It should be stated, that the explanations will often vacil- 
 late to and fro, in respect of the letters serially under A, 
 and those under ; the lower series being a repetition or 
 
1 52 OFPSPKING IS THAT WHICH UP SPEINGS. 
 
 oufcbirth of the higher, as before stated. The relation 
 which the aspirate form of any Sans, letter bears to its un- 
 aspirate form, is that which the first division of the Alpha- 
 bet bears to the third ; that is, the aspirate -indicates a cer- 
 tain disseminative or positive power. For instance the Heb. 
 B would be aspirate, compai'ed with P or V ; and in a 
 sense, P, passive generally, might be reckoned as positive, 
 and hence, in some digree aspirate, in respect of the other 
 passives inferior to itself, as we see it in the Gv. and Heb. 
 But it is hard to say what the practical use consists in, of 
 giving to so many of the Sanscrit letters both active and 
 passive forms, except it be for the mere sake of mulfciplying, 
 and so diversifying, the original alphabetic list. The name 
 beth, means a house, that is, the descendant membei'S of a 
 family. It also means a tomb, or dome, that which is erect- 
 ed above, which is elevated, taken up from the body. Thus, 
 the soul of man, or any other part which is abstracted and 
 taken up, goes to constitute this beth or family above. 
 Hence, we may call the soul, when abstracted and caught 
 up, the " son" of the body, just as the seed of a tree, beino- 
 its eliminated essence, is its offspring. Christ is called the 
 " son of David." But " David, in spirit, calls him Lord, 
 how is he then his son ?" Have we entered upon wondrous 
 times that the problems of a hundred ages devolve upon 
 those of the present day to solve ? If " David" represents 
 the inferior planes whence this " son" or B is absti-acted as 
 an eliminated essence, say from P or DV, then B must be 
 the lord of what is left behind. The son becomes lord, 
 literally loaf or life giver to the parent form, agreeably to 
 the Brahmaic doctrine, that the son redeems the parent. 
 This letter B indicates, as being the accreted body of A, 
 steadfastn'ess against all assults of evil. Buu is Ger. to 
 build ; the Eng. he means established existence ; bee, the 
 insect, means, a gathered community ; Sans, hka, is a star, 
 that which is lifted, a stair ; bha i va) is birth, permanent 
 being, gain, or that which is gathered ; bJia (va), is life, 
 soul, offspring. The examples of the meaning of B in the 
 
HEAVEN IS AN IWSKPARABLB DUALITY. 183 
 
 Simplest form of its verbal consfcniotiou ought to be saffioi- 
 ent to substantiate the statements before made. 
 
 The Scriptures of both the Bast and West teach, that 
 there is " neither male nor female" in the spheres where 
 entire deliverance from the infectious taints of the natural 
 miad is attained. The male and the female, as they exist in 
 lower planes, there become merged into a perfect unity ; ia 
 fact, into what the two principles are previbus to the separa- 
 tion and falling off of the woman. This is mentioned here* 
 because it has been shewn under A and B, that the essential 
 female nature, passive to the positive power of the projected 
 germs from A, is, in the form of offspring, gradually ab- 
 stracted, and nothing but her soulless shell left. Offspring 
 thus occupy a position between the positive father-soul and 
 the negative mother-form ; thus constituting the house of 
 the father; but the orginal woman form vanishes as the pro- 
 cess of abstraction is completed. The male seed will have 
 transformed the original "mother" into offspring or children. 
 This is a phase of the blending of the two principles which 
 pertain alone to the higher spheres, although the process is 
 ever reflectively in progress in all lower planes. The 
 monthly exuviae which fall away from the female shew that, 
 portion by portion, the riches of her nature are being ab- 
 stracted and gathered to a higher sphere ; while the outer 
 planes or films fall of after the pattern of the spiritual pro- 
 totypal action before described. Now this gathered plane, 
 this B plane which A gathers around itself as a house, con- 
 sists of feminine formsabstracted as the "choice" from some 
 lower plane, and concreted around seed-ge rms disseminat- 
 ed by A, — the male and female unified. These abstracted 
 forms are dual, as we may call them. They are female 
 forms with a male nucleus,the very soul germ originally pro- 
 jected from A. In Heb. they are called in the singular, ben, 
 a son ; though both B and N represent feminine planes. 
 Irreconcilable as it may seem, this plane, in its action, con- 
 stitutos the U, V, or B, in AUM ; and is also -^vhat is re- 
 
 20 
 
154 THE SYMBOLIC MEANING OF 0. 
 
 presented by the Gr. uios and by the Heb. ben, translated in 
 Eng," the son." For remember, all that is gathered up from 
 below, is passive and female > all that is female, is natural 
 mind ; and all that is of the principle of the natural mind 
 is effeminate, serpentine, or A nanta-like. If we transfer 
 what has been said respecting the formation and constitu- 
 tion of these A and B -planes to the intermediate planes 
 between the actual heavens and the earth, and conceive of 
 the A-plane as Krishna and his wives Eadha and others, 
 B will then represent the Gopiya — feminine forms which 
 the indwelling Krishna-germ in each has first severally ab- 
 stracted from a lower plane and then organized around 
 himself. In the translation of the English Bible, these fe- 
 minine or dual forms — in reality, begotten children, the 
 couch which the Man involuntarily makes to himself for 
 good or evil, and in which he has no choice but to lie — are 
 called concubines ; while the higher corresponding divine 
 sphere is, as an aggregate, termed, the son — his son. How 
 truly it may be said" We know not whence or what we are!" 
 
 G gimel, a camel ; the power sent out to bring 
 home emolument. 
 
 If B represents, as shewn, a feminine plane passive to 
 the energy and action of A, it must, when eventually assi- 
 milated to A, become the medium for the transmission of 
 that energy. For, so long as such diffusive energy as A 
 possesses can quench or exhaust itself in a plane, evidently 
 it will not pass on beyond that plane, but its work will be 
 limited to what we have called the abstractive process. 
 Though, indeed, abstraction there is none, as to relative 
 place, but merely as to state or condition rather.Planes may 
 be, dragged to judgment, hoisted to the cross, or die and be 
 buried, be resuscitated and glorified; but there is no change 
 of relative position. It is all limited to changes of state 
 caused by the " descending God" visiting each plane with 
 intense and progressively intenser Life, When,however, any 
 
THE FAILUES OF ANCIENT AETICULATIONS. 155 
 
 plane, passive to superior energy, lias at length bejcome 
 assimilated, the energy or seminal germ will pass on be- 
 yond, merely tempered, not quenched, by the medial plane 
 it passes through. In the passage of the seminal energy of A 
 through TB, a will become clothed with the substance, or 
 that digree of life which pertains to the B-plane ; that is, 
 to the mother-plane which transmits and clothes the semi- 
 nal forms projected by A, the dual father-plane. This 
 offspring from B, is C, the son j for and S are the same, 
 as to what now concerns us. The positive male force ia 
 now represented to us by C ; and its operations on some 
 one of the inferior planes effect the precise results which 
 we have seen take place in the raising and assimilation of 
 B by A.' As the legitimate subject of the energy of A is 
 P ; so that of C (or S) is strictly N, to which T is almost 
 equivalent. But no one plane can be affected alone, any 
 more than any member of the body can be affected alone, 
 the heart's action being stimulated, though it may be more 
 particularly in one direction. 
 
 The unsophisticated Bedouin gives to this letter a sound 
 which approaches nearest, perhaps, to what its represented 
 functions require. If we harshly aspirate and gutturalize 
 the French J, there will result something of the proper 
 sound of C; though we may be sure the exact and proper 
 sound of any letter would not grate upon the ear. The 
 cerebral S of the Sanskrit represents a modified form of 
 the sound referred to. In the progress of time, many 
 races seem to have become conscious that their articulation 
 of words was suffering decline, as to energetic aspiration, 
 and various plans would seem to have been adopted to 
 arrest it. The latest additions to the alphabetic lists have 
 been super-aspirates, as it were, to supply the place of 
 those that had by usage fallen away from the energetic arti- 
 culation originally accorded to them. The same cause has 
 introduced the G, if not also the H, in such English words 
 as might, night, right ; for we see the Old Norse forms are 
 
156 THE HAED SOUND OF C USTADMISSABLB. 
 
 mcM, natt, rett. In A.S. the forms are meaht, neaht, relit i 
 while in Old English the G is found added to stimulate the 
 declining, languid utterance, and import a guttural zest. 
 Both G and H aro now mute and useless. We shall probably 
 not err much, if we admit, that the poets, bards,minstrels, 
 or whatever the extempore " literati" of successive times 
 may be termed,instinctively set the example for such neces- 
 sary changes as these, and the public yielded to the moro 
 or less evident requirements. To unpractised English ears, 
 the aspirated gutturals 0, CH, GH, K, would be scarcely 
 distinguishable one from the other, if now uttered as they 
 once were; but with superficial culture and consequent effe- 
 minacy C has become a mere hissing sibilant, and K, no 
 more than a lingual click, almost the negation of'utterance 
 in many cases. In linguistic enquiries, there should be 
 considerable importance attached to this subject in all its 
 bearings. There has, as remarked, been a continual ten- 
 dency, among all people, to superficial half utterance ; but 
 especially among intellectual races. By duly appreciating 
 this tendency we shall bo able the better to recognize the 
 causes which have brought about the excessive develop- 
 ments of alphabets, dialectic changes, and not least to us, 
 the apparently anomalous and grotesque orthography of 
 very many English words. To compare the sounds of words 
 rightly, 0, or any of its modifications, as CH, G, H, ,K, Q, S, 
 must, absolutely in every language, be gutturalized and 
 well aspirated, whether as the initial or final of a syllable. 
 The " hard'^ clicking utterance, such as that of G in give, 
 in can, K in king, must be utterly discarded. These letters 
 represent the positive down-flowing principle from A, and 
 as such, there can be no hesitation regarding the " soft" 
 but forceful utterance which should in all cases be accorded 
 to them. 
 
 Enough has been. said, it is hoped, to show what is the 
 nature of the operation represented by 0. It consists in 
 the projection of seminal life. Wherever life flows, it must 
 
THE PULSE. 157 
 
 necessarily assume this form of progression. The blood of 
 every animal and the eap of every tree flows through its ar- 
 teries by what is actually a succession of births ; a succes- 
 sion of constrictions and propulsive movements which are 
 the exact correspondences of the very complicated inter- 
 active movements by which the offspring obtains its exit 
 from the womb. This fact remains, though it should be 
 doubted by every acknowledged physiologist that lives. 
 The name pulse defines the nature of some of these move- 
 ments.The Lat. verb pulso, means to press^force onwards— 
 strictly, as shall be afterwards explained, to draw forth as 
 music or harmony from a living instrument. As a noun, 
 pulse is pullus, or pids, the young of an animal, a chick, 
 a sprout ; also pulse, a grain, or the meal born by compres- 
 sion from grain, which is the young of the plant. As the 
 young or essence of the blood globule is the life which the 
 compressing arterial tissues aim at, so the essential life of 
 the infant is that which the hungry mother-form instinc- 
 tively aims at in its labour pains and maternal embrace- 
 ments. Here is what myth says, on this subject, of the pi- 
 votal mother — in her feelings the architype of the better 
 feelings of all mothers : — 
 
 " The Mother sees her Child the Microcosm, 
 And, like a priestly breast-plate worn of old. 
 Prayerful,, she clasps it to her sacred bosom ; 
 And through it, Heaven's great music-seas are rolled, 
 In thousand harmonies of Love Divine, 
 Thrilling her soul, that sacerdotal shrine. 
 With Wisdom's first-born words, too grand and deep 
 For outward utterance ; and her pulses leap 
 Like moonlit billows on a fairy sea. 
 Moved by these tidal powers of melody." 
 Here we learn that the child is the medium of life to the 
 pulsating mother-form, and that its pulses leap towards 
 that infant-life as the billows of a sentient sea leap towards 
 a lunar orb which attracts and nourishes them. That the 
 embracements of her womb, or those of the arterial coats. 
 
158 LIFE IS A EESFONSE TO EAGEE COMPRESSION. 
 
 tend to hasten the onward movement of the substance em- 
 braced, is a contingency, say even a necessary contingency, 
 but to recognize in the pulsations of these arterial coats a 
 mere propulsive mechanical means for urging onwards tho 
 stream whence they draw their life is a most debasing view 
 of the economy of the vital functions. The seminal life is 
 self-projected also from the male, as the blood is from the 
 hearb. How projected ? By the compression of the sur- 
 rounding female organism, as the blood is by the walls of 
 the heart, or the coats of the pulsating arteries. If steam or 
 even air be compressed, its interior activity, ardour, or 
 expansive force is self-increased — that is, intrinsically. 
 In explaining hereafter the nature of the vortex, the reader 
 will have a better opportunity of learning what the elasti- 
 city of an element consists in. The embraces of B around 
 A draws forth the expansive force or exuberant seminal life 
 of A. If man, hungry man, prayerfully embraces, eagerly 
 compresses, as it were, the divin e paps, satisfying life will 
 thence flow. ! Nature and Spirit are alike wondrous in 
 their very simplicity of working. Seminal life is projected 
 from A into B, by which it is transmitted and emerges as 
 A embodied in B, that is, as : this finds a passive plane 
 beyond into which it immerses itself, and in which its ardour 
 is quenched, so far as the equilibrium requires. The por- 
 tion of the passive receptacle which C, by its ardour, invol- 
 ves itself in, thusbecomes raised in vitality by the amount 
 which will have lost. This is the " abstractive" process 
 before alluded to ; and the substance so abstracted, eaten, 
 or raised in vitality, constitutes the D-plane. C is thus the 
 camel which goes forth to gather and return with gain. It 
 is said to return, because its gatherings are really to the 
 plane whence it came forth ; the extensions by seminations 
 being actually extensions of the personality and concious- 
 ness of the sower — in this case, A. 
 
 The difierence between C and its ultimation S, is so 
 small as to be scarcely appreciable in the present stage, to 
 
CONFUSION IN APPLYING WOKDS. 159 
 
 readers, and the two might therefore be explained under 
 the same heading ; but for form's sake, and to exhibit the 
 alphabet just as it has been bestowed, all the distinctions 
 that can be appropriately introduced, shall find a place. 
 These remarks apply equally to B and P, D and T, and in 
 some digree to and K also. The initial of the name Siva 
 strictly corresponds to C. The essential import respectively 
 of nearly all letters can be, of course, best seen or gathered 
 from the meaning of such words as include any particular 
 letter, when only simply combined ; that is, for instance, 
 a word with a single consonant combined with one or mora 
 vowels should be much easier to examine than a word with 
 two consonants. But on doing so, in every cas9 that can 
 occur, we must be on our guard against the confusion which 
 the mistaking of effect for cause introduces continually into 
 the meanings and applications of words, espicially those 
 that serve as translations from ancient myth or Scriptures. 
 Sans, sava is, according to the dictionaries, both a child, 
 that is, a form of interior life, and a dead body. The 
 Eng. quiclt, vital, is radically the same word as sick^ 
 The error is the same in each case ; sava is SA, the 
 quickening power ; VA, that which has been attracted 
 and united to SA ; the ultimate effect would be — the 
 falling away of that which is compai'atively dead, and for 
 which, in myth, there is no dii'ect actual name. But in 
 meaning, or verbally, the cause has been ti'ansferred to the 
 effect. The same with the Eng. siclt ; sickness being the 
 ultimate effect of the extravasation of what had previously 
 been latent vitality — all the phenomena or symtoms of sick- 
 ness being the result of interior aggressive vitality driving 
 off comparatively dead matter. If the whole mortal body 
 be thus driven off, it constitutes " death." The cause of 
 disease in the body exactly corresponds with the cause of 
 disease or sin in the soul. Greed for the feminine nature 
 makes original man, in his way to outer birth, still grasp at 
 more than his moral nature can sustain ; and the delights 
 of gratifying the palate, is productive, in the same way, of 
 
160 THE PLBASUIIES OF THE TABLE DEADLY. 
 
 more sick beds and saffeinng, than want, war, and the pro- 
 verbial "one glass more," put all together. We should loara 
 to distinguish between the effects of want, or stint in the 
 quantiby of food, as a means of bringing to the surface lat- 
 ent disorder in the system, and the original cause of that 
 disorder. In itself, want is not the cause of disease ; on 
 the contrary, in the case of well-fed bodies it is undoubted- 
 ly remedial in its effects. Constant charging of the sto- 
 mach is a temporary " banking up" of life's fires ; whereas, 
 a course of spare diet allows them free play. No wonder 
 if this free play often takes the form of a reactionary 
 effort at throwing off the partially assimilated lumber 
 with which previous over-feeding has clogged life'^ wheels. 
 If we eat more food-material than the inner vitality can ap ■ 
 propriate and sustain, by doing so, we draw down, at first, 
 too much of that vitality into the stomach and other corpo- 
 real regions, and either the muscular or adipose system is, 
 according to circumstances, unduly developed, while the 
 mental is starved. But generally, there is a limit to which 
 this diversion of vitality can be carried; that which is yet 
 more interior and proof against outer allurements becomes 
 at length,as it were, exasperated, makes an onslaught upon 
 the nerveless carcass by pouring into it new vitality. The 
 antagonism between this new vitality and the old stagnat- 
 ing formations manifests itself in what is called sickness. 
 As we saw that the female sphere, in its cravings for the 
 male energy, draws it forth by means of the compi-essions 
 which such female desire is naturally actuated to make, 
 so the body, in process of its over-fed stagnation, spontane- 
 ously presses more heavily upon inner organisms for its in- 
 creasiag quota of necessary life ; and in doing so, draws 
 forth its own doom — the exasperated interior vital energy. 
 It is through the outward action of breathing the air that 
 the body is vitalized, and it is by means of that medium 
 that the potent cause of developing disorder in the system 
 is immediately introduced. It is from the air in the lungs, 
 which is embraced and compressed, whence the new disturb- 
 
BODILY DISEASE A JUDGMENT. 161 
 
 ing vitality finds its way throughout the bodily organization. 
 The vitality of the air has, in such case, become inimical, 
 in its digree, to that of the debased bodily organization, 
 which is thus seized as by a positive decomposing power. 
 The life-element has become a poison ; for all substances, 
 gaseous or otherwise, are poisonous in as much as they may 
 assume a vital energy positive to, and therefore disintegra- 
 tive of, the life-forms or organic tissues which come into 
 contact with them. " Impure" gaseous exhalations from 
 corrupting cesspools and such like, are productive of disease 
 chiefly, in that the bodily impurities engendered in the 
 system, ancestrally or by actual vicious modes of living, 
 are liable to undergo a sort of fermentation by contact 
 with such gases when inhaled. Sickness is thus judgment 
 upon the body for its sins ; a judgment, in mode of work- 
 ing, precisely similar to that which must befall the spirit 
 of every inhabitant of earth before it can be pui-e enough 
 to join the family above. A gratifying of the palate, a 
 sowing of salivary seed, when the chief end looked to is 
 the mere pleasure of good eating, is a " sowing to the flesh" 
 for a harvest of corruption as effectually as the delight of 
 sexual sowing debases the psychic powers or betrays the 
 primal nature of man from its integrity. To bring the, body 
 into subjection to the aspiring soul by extreme temperance 
 in diet is by no means a mere " monkish" idea, but rather 
 a doctrine which all scriptures dictate. Judgment upon 
 the "wicked" soul is brought about in the same way as 
 that which has been pointed out respecting the bodyj the 
 gaspings of the soul in its normal state are normal, but 
 when it has greatly degenerated and developed outwardly, 
 its capacious chest then heaves and presses against the 
 heavens, as the Daityas, Titans, Antediluvians, and men of 
 Sodom (upon the angels at Lot^s door) are represented as 
 doing, until the flood-gates be pressed open, andthe cata- 
 clysm of Life bursts forth.Not until Gog and Magog beseige 
 and compress " the camp of the saints" does the deVouring 
 fii-e of God baeak forth. The sexual figures previously used 
 
 21 
 
162 TEIBCLATIONS OS THE LAST TIMES. 
 
 would be the most true and the most instructively appro* 
 pi'iate here also, but for other reasons they have been omit- 
 ted. Hence the explanation as to how the rebels press 
 against, or scale, heaven is not made so clear as it other- 
 wise might be. 
 
 This subject of feeding the sensuous animal body de- 
 serves a vast deal more of attention th an it gets; and es- 
 pecially more now than in past ages. Epidemic, or rather 
 as we should say, endemic pestilences are developed at cer- 
 tain epochs entirely by the action of stimulated vitality in 
 elemental nature ; traveling from zone to zone along the 
 path which life itself pursues. Pestilence, earthquake, social 
 and religious revolution, famine, war, are all consequences of 
 one high Cause; a cause which associates them as attendant 
 phenomena on the extra flow of Life or divine Breath in the 
 great Visitation at the end of the age. Wavelets of this 
 Advent-life have reached earth and shewn their efl'ects, 
 occasionally, in all time ; for we shall probably not err if we 
 admit that this New Life began its procession from the in- 
 most Shekinah before man emerged on the present scene. 
 As this higher digree of Life approaches nearer and nearer 
 to the body-planes, fearful pestilences and other upheavals 
 of invigorated inner nature must be developed on the sur- 
 face. The keen efforts at preventive " sanitation" which 
 are becoming common, and which characterize these times, 
 proceed from a dim instinctive perception of the secret 
 approaches of the foe. Such efforts, good in their place, 
 can be at best but the "cleansing of the outside of the cup." 
 It will be well if, in the presence of such calamities as those 
 mentioned, the mind can recognize causes and effects in 
 circumstances which, during the great World's passion week, 
 absolutely and inevitably must be. As often popularly ob- 
 served, cyclic epochs of time do recur ; and Scripture sup- 
 ports the theory. One actuating life produces both the 
 motions 'of the heavenly bodies which measure our days 
 and years, and the motions of animal vitality. The one 
 
THE SOIiAE OB MYTHIC PEINOIPLE IN MAN. 163 
 
 series is iavolved ia the other, and ar© inseparable. The 
 pi'ocessions of Life, from plane to piano in the organism of 
 Humanity, mark the years. Epochs are as crises in the 
 history of respective individual planes. It is the same 
 whether we say that seventy planes constitute the body of 
 humanity, or, that seventy revolutions of time "are deter- 
 mined, to make an end of sins, to bring in everlasting 
 righteousness, and to anoint the most Holy ;" in other 
 words, to work the Renovation from endto end of Huma- 
 nity. So far as we have been enabled to see, cycles are 
 arranged in a manner corresponding to the human planes. 
 The " forty two weeks" may be taken as 3^ years ; 3 times 
 this are 10 years j and 7 times 3^ are 23 J ; 3 times which 
 again are 70. Thus, 3^ years are a cycle for some events ; 
 10 years for others •, 23^ years are a grand cycle; and 70, or 
 some multiple of it, a series of cycles. Appearances would 
 indicate that we are entering upon a series of events some- 
 what corresponding to those of the years A.D. 1831 and 
 1854. Readers can now roughly work out from the above 
 the epochs in the world's past and future history on their 
 own private account and responsibility. 
 
 Now what influence is it which induces the outer co- 
 vering or form, the depraved body, or the demoralized 
 soul, we will say, to press thus upon the inner life, and so 
 to draw forth that life as a destructive force ? For it was 
 just now said that the stagnating body "spontaneously" 
 presses inward ; and we know that inbreathing, or the 
 drawing down higher vitality, is an involuntary act, so far 
 as the outer consciousness and organic form is concerned. 
 Wherever there is nerve, there is also an extension of the 
 cerebellum or emotional brain even to its inmost or solar 
 digree ; and there in that nerve hides this spontaneous 
 principle, this foe to the self-indulgent stagnating repose 
 of " soul" or body. This inmost spirituous fluid or sub- 
 stance of the cerebellum lies above and out of the range of 
 all degrading tendencies ; it is the out-post of heaven ; a 
 
16i THE SUBJECTIVITY OF CEETAIN OEGANISMS. 
 
 secret spy and guardian, holding within certain bounds 
 the vagai'ies of the intellectual-sensual principle, which 
 otherwise, like the swine in the parable, would rush irre- 
 coverably down to ruin. This solar principle of the nerve- 
 system is like a good genie, in its care over the, lower nature. 
 We may give to its action such names as Impulse, Instinct 
 Intuition, Inspiration, Mystic Life, Poetic Genius ; andOon- 
 templation or Meditation, as in contrast toThought. What- 
 ever may be predicated of the Intellect, the converse may 
 be said to hold good regarding this Emotional Principle. 
 If the one is Day, Light, Cold, Circumspection, Individual 
 Consciousness, and SeusuonsDeclension, the other is Divine 
 Night, Heat, Darkness, Sleep, "a Conscious Part of all that 
 liveth," and Aspiration. If high h'feaven ever does make a 
 man play " fantastic tricks" before the world, that is, accor- 
 ding as the "worldly-wise" estimate them, it is by operating 
 upon this principle, so passive to higher influences. Men are, 
 made thereby to act, at times, as though demented. Thou- 
 sands have been made to run blindfold into political crime, 
 and have suffered the state's vengeance for so doing. Thou- 
 sands have been made to feel that they were raised up to be 
 especial Reformers or Redeemers, whose names have come 
 down to us as impostors, when it was — at commencement, 
 at least — their very honesty and blind, uncalculating obedi- 
 ence to the impulse which drove them on, that thus permit- 
 ted them to enact the parts they severally did. "Poets," and 
 my thic bards of all sorts, have written too, feeling as ihough 
 the utterance in each case were their own, and that its per- 
 sonality, or authoritative " I," referred to themselves. Who 
 shall ever recount the self-immolations, the voluntary cru- 
 cifixions and entailed sufferings, which devotees have, in 
 their enthusiasm or fanaticism-speaking after the manner of 
 men — brought upon themselves through theldealismjwhich 
 pervades these solar planes skirting the heavens, flowing 
 spontaneously upon and actuating outer life. ! Was it said 
 that, whatever is ripe for judgment, a spontaneous impulse 
 urges such subjects, as though dementated by the gods, to 
 
INVOLUNTAET IMPULSE. 165 
 
 go up and draw that judgment forth ? Thus too with the 
 fated recipients of high mythic impulses. Their good pro- 
 vidential Genius takes care that earth shall be no bed of 
 roses to them, whatever it may be to others. The illogical, 
 enthusiastic follies which the objects of such care are led 
 with honest though blind will to enact, oftentimes consti" 
 tute, in the sequel, a cross to weight them as long as they 
 live. 
 
 Men and women have not only in themselves been im- 
 presssed with certain visionary ideals, the immediate ground 
 of which is in this solar digree of the emotional brain, but 
 they have also been able, through unusual developments 
 of its faculties, to exert a positive iufluonce upon other sub- 
 jective minds, organized after the like manner, swaying- 
 them, like satellites, from the power of a central impulse. 
 Thus, discipleSjOrdinarily prudent enough, have been found,- 
 with an unaccountable digree of blindness, to follow a leader- 
 ship of the kind described,into what is popularly reckoned, 
 a fantastical course of action. When this development of 
 positive leadership is in the solar digree, comparative oddi- 
 ties of a religious doctrinal kind are sure to propagate them- 
 selves-oftentimes remarkable for their being inbrued or con- 
 nected with sharp personal convictions of impending judg- 
 ment and the divine Advent, joined with exalted feelings 
 respecting the transcendant joys derivable from sex-relations 
 when restored to a state of spiritual purity. Such uncon- 
 genial states of mind result- from certain social relations 
 and perceptions pertaining to beings on unfallen orbs 
 being cast as dispi'oportioned, monstrous shadows upon 
 the consciousness of fallen nature. So long as such im- 
 pressions retain their original force or hold, conscience, 
 that fluctuating thing, is painfully tender,and the whole na- 
 tural being is under its control. To preserve this abnormal 
 state of the conscience iaviolate, the subjects of it will die 
 a martyr's death, or endure for any length of time, a living 
 crucifixion as social out-casts — glorying in such sufferings 
 
166 THE KELIGIOUS PRINCIPLE IMPUBSIVK. 
 
 SO long as the extacy-like state continues. No reasoning 
 can affect sucli high ideal convictions. They may,perchance, 
 by time, become blunted, or die out; and the person, so 
 afflicted, return to worldly sanity, and be able to look 
 back upon his past actions as extravagancies perpetrated in 
 a dream. He may even detest them, resolving in his mind 
 not to be carried away so again ; but in doing so, he is un- 
 mindful of his own weakness. A weather-cock high- 
 towering might as well resolve not to be swayed any more 
 by the passing breeze. Such visionaries, in the past history 
 of the world, have been more sinned against, than sinning ; 
 schemers may have occasionally acted under such a cloak, 
 but as a rule, suffering and loss have been the direct result. 
 Of course,' the experience of such mystic minds is not unre- 
 lieved suffering, however the world may ieer at or despise 
 them, They wonld be found sustained by a fanatical forti- 
 tude of some sort — ^not seldem that springing from the con- 
 viction that their actions are right, that they themselves are 
 comparatively safe and all others in jeopardy, and that their 
 impelling influence is celestial. This subject of mythic im- 
 pulse is enlarged upon as possessing a direct beariHg upon 
 the expositions given in this book. In fact, all the piety 
 or religious feelings that are, or ever have been, extant in 
 this world must be attributed to this same supernal influence 
 which we ai'e describing. Mental convictions, of a cer- 
 tain I'eligious type, there may arise from other and inferior 
 causes, but real religious emotions, never. The religious 
 experience which could, indite expositions as are here 
 found interspersed could proceed but from the source 
 indicated. They are, so far as the forecasted shadows of 
 many of them are concerned, by no means new to tho read- 
 ing, studious world. They are the results of such influences 
 and developments as are above alluded to, and it is hoped« 
 something more ia the way of adaptive modification. 
 Mythic impulse, or solar ideal intuition, is good, so far as 
 it goes, in itself; for our world would be iu outer dark 
 ness if it were altogether withheld ; but solar-celestial ideas 
 
EENOVATIONS IN PEOGEESS. 167 
 
 require some modification if we, on this lower plane, wish 
 to practically apply them. Mythic, that is, solar literature 
 may exist with ns, bat pure and unqualified mythic house- 
 keeping or social government soon discovers itself to be 
 out of place. Now the balance which solar ideal impulse 
 requires is to be found only in solar knowledge or circum- 
 spection, in order that, if to be put in practice, such super- 
 nal ideas may be attempered and gradually conformed to the 
 altered condition of things. The old natural-solar intellect or 
 inmost eye-plane of our race constituted the highest of the 
 perverted planes, between which and the subjective nnfallen 
 emotional faculty there has hitherto been'"a great gulf fixed." 
 There is reason to believe that,as a first step in the great re- 
 demptive process which has been, with comparative secrecy, 
 in operation for some years past, the cause of this antago- 
 nistic separation of the emotional and intellectual faculties 
 of man in their inmost natural digree, has been in great 
 measure removed; and it is further believed that the pro- 
 duction of this work is in some way connected with the 
 change spoken of. Very likely order in the.new-constituted 
 province is not yet restored, and therefore, perhaps, its 
 corresponding absence here. However, if such an impor- 
 tant change has really taken place in regard to our 
 race generally, and men on the naturalplane are not 
 yet aware of it, it is nothing but right that they should 
 be now told of it. It was stated, that good men and 
 true have been willing to sacrifice themselves for the 
 sake of some of the ideals brought forward in this book. 
 That such ideals, in dim obscure terms it- may be, have 
 found in all time past spontaneous expression should rather 
 be accepted as proof that they have a true archaic basis, 
 than that being visionary, incoherent, and inconsistent with 
 natural fact, they are therefore unworthy of encouragement 
 and thoughtful examination. There have been revelations 
 or communications of transcendant ideas ; there have been 
 visions of angels and of Deity ; there have been astonishing 
 supernatural experiences and devout aspirations of many 
 
] 68 SIVA.. 
 
 kinds ; bat whatever the natural consciousness may have 
 been the subject of, the demonstrations mounted directly 
 no higher than the solar or inmost digree of the cerebellum 
 or posterior brain. Man would not be man, any more than 
 our planet would not be a planet, were the solar sphere not 
 to intervene between lower nature and the heavens, in each 
 of the parallel cases supposed. It is the same throughout 
 all heavens. The manifestations or visions of still more 
 superior angelic life, or of Deity, there, is a matter of subjec- 
 tive consciousness also ; the immediate or instrumental 
 cause of which is resident in that particular divine-solar or 
 empyreal sphere visible outwardly, and existing inwardly as 
 well, in the expanse above each heavenly plane. And thus 
 angelic inspiration or subjectivity, like the eartLly, mounts 
 successively upwards — we may say, infinitely; for "Essential 
 Deity" is that which no imaginable form of glorified huma- 
 nity " hath seen or can see." To suppose otherwise, is to 
 conceive of a man openly contemplating the life in his own 
 heart. But we have wandered far in our search after pre- 
 cedents in the use of ; we must return now. 
 
 In the name Siva, S is the positive germ or offspring of 
 B by A : SI is that germ invested with I, which is the high- 
 est plane of feminine nature not yet fully and finally assimi- 
 lated ; V A or U is the highest of the ultimate series. Siva is 
 called Nilakonta, because S represents the neck, of which A 
 and B constitute the head, as before shewn, He is blue, 
 not in his superior nature, but in the ultimate body which is 
 gathered up. The blue sky represents the ultimate (U or V) 
 heavens to us. The peafowl, with its blue spangled dress, 
 is the emblem of this ultimate body or vehicle ; the real 
 peafowl-vehicle of Siva being the very ultimate or skyey 
 heavens ^themselves. The Sans, si, is to pierce ; sets, is to 
 kill, drink up, or abstract the living parts, as we have seen. 
 Sash, is to beget ; sasya, is fruit ; sdya, isthe hand — 8 being 
 the protruding power, and ya the medium extended; cor- 
 responding to the Heb. yod, a hand. But Sesha cannot be 
 
itITIVITY REPEESENTID BY OR S. 169 
 
 the serpent nature which Ananta represents; Sesha, is posi- 
 tive, and corresponds to the head, or male principle of 
 Ananta — that \yhich A only represents ; the N and T stand- 
 ing for the true serpentine or negative principle. Siva is 
 Gauri, for G is a form of S,and R is equivalent to U, as be- 
 fore shewn ; being the highest of the ultimate series of let- 
 ters. Final A, as a sign of the feminine,has been explained. 
 Siva is a jackal — a form of life which attacks, oats into, and 
 so assimilates that outer nature which is comparatively dead. 
 Siv& is the life, A final being the instrumental or outmost 
 assimilated means, the head and positive power in respect 
 of an inferior series — what horns or teeth represent. Sipha 
 is siba or siva, penis or •' neck/' between the positive male 
 or generative force and its passive receptacle. In English, 
 there are a large number of words indicative of this infusive, 
 positive, abstractive vitality : — coc/i;, chick, cucJe olii, quick, 
 kicJc, such, seeJe, sick ; catch, A.S. ceac ; choose, seize, cause, 
 chase, cheese, gush, shake, quake, saJce, Jciss, cooh, gash, see, 
 sew, sow, say, chew, shy, and many others ; each of which 
 might be shewn to sustain, in its mythic sense, what has 
 been said respecting the symbolic functions of the letter C. 
 In ancient Greek, was called gamma, S was called si- 
 gamma,, and IT, V, or F, was called di-gamma. Oamma 
 means, that which draws and links in marriage. The seed 
 oLa male shed upon a female attaches or marries her to 
 himself- In this case, G is the positive seed ; M the female 
 drawn. V does the same, in its own plane; fov vau, its 
 Hebrew name, means a hook which draws to, or unites. It 
 is di, or ultimate gamma, because D is the ultimate of AB, 
 as U is the ultimate of AI •, and B and I are equivalents 
 under A as the head of each. As a positive, to correspond 
 to and S, U in is the head of the ultimate series. 
 
 In prefixes and affixes, or S occupies a prominent 
 place. We have seen what its import is as gamma— that 
 which is sent forth to attach the feminine principle and draw 
 it up to the male as a marriage link. We are supposing, 
 
 22 
 
170 POSITIVE POWEK SYMBOLIZED BY C. 
 
 ■that after so much has been already said respecting 
 this process, in connection with the tree, the horse, the 
 churn and so forth, there will be no need to recall attention 
 to those explanations. We saw that and V, as vau, 
 were positive extensions of higher planes into lower ones. 
 In Sans, su, sa, svsi, cha, and vi, as prefixes, will be found to 
 correspond to the Gr. su and Jcai, the Heb. vau, the Lafc. 
 CO or con, and the A,S, ge; all indicative of the initial 
 positivity of the word to which any one of them may be 
 attached — or rather, the initial positivity of th6 ideal which 
 the word represents. The words cha, vau, and Icai, corres- 
 pond to the separate conjunction and ; but not the less are 
 su, sva, vi, and ge, conjunctions. Vi, is a bird. The Bible 
 teaches that birds — ithat is,birds of heaven, were created to 
 fly in the expanse between heaven and earth; thus, to be an 
 extension downwards from higher planes — alike through- 
 out all spheres of created being. When this exfcensional 
 link vi initiates a word, it shews that its compounded 
 idealism must include, initially, this attaching link which is 
 to act positively towards the other ideal members. For 
 what action, among others, is ascribed to birds in scripture? 
 conspicuously that of feasting on the dead, siva-like ; and 
 so elevating the carcass heavenward — to their home — by 
 eating it, making it one with themselves and heaven, whence 
 they come forth on their redemptive errands. Now if S, or 
 V precedent, shews the initial idea which a word involves, 
 the same letters when suffixed must indicate extensions 
 from the forms or planes which the final radical letter re- 
 presents. As the sign of the plural, S thus signifies multi- 
 plication or extension in the form of progeny. Visargah, 
 (vi-saraka) literally means, distribution to those beneath. 
 The Eng.-isA — equivalent to the Gr eh, operative force- 
 likewise indicates extensional impartation ; and the Gr, o, 
 a form of va, in being a sign of the active, indicates a posi- 
 tive outflow of power. 
 
THB SYMBOLIC MEANING OP D. 171 
 
 D daleih, a door, a dividing between the within and tho 
 without of a house ; or, that which is the latest accession. 
 
 Heaven, means, that which is the head ; that which is 
 heaved or lifted up, in contra^, not only to that which is 
 not lifted, but also in contrast to that which is in course 
 of beinglifted. When heavens are characterized as planes 
 of life which have been lifted or heaved, the reference is to 
 what pertains to this our earth; for, of course, planes of life, 
 whether natural or spiritual, which pertain to unfallen orbs, 
 can scarcely be said to be lifted in the sense we attribute 
 to the term. On such orbsj natural life may be indrawn and 
 concentrated) but not radically transformed by a process of 
 Buper-vitalization. As before shown, A is infinite Eternity 
 above the changing heavens;B are the surrounding heavens 
 as the beth, or house in which A dwells. C is the procreated 
 life, a form of positive force, seeking a passive or feminine 
 body. This body, when gathered and assimilated, is D the 
 lowest and grossest plane, or series of planes of the celes- 
 tial heavens, or heavens proper. It is the door between 
 heaven of the Deity, and heaven of the demigods. The 
 Greek name of this letter is delta ; meaning, that which is 
 last accreted and outmost, as for instance, a new extension 
 of shore, as if drawn up from the sea and accreted to the 
 old established land. As this accretive process usually 
 takes place and form at the mouth of rivers by the banking 
 up of sediment, the name delta was applied to such banks 
 or islands as formed at the estuary of a river. The de- 
 bouching river would thus mythically represent the terminus 
 of the downflowing positive life ; and the shoals, or islands, 
 that which it attracts and. accretes from the passive unesta- 
 blished watery planes beyond and beneath. 
 
 As force, or expansive vortical motion, as, for instance, 
 that developed within the globules of steam or of compress- 
 ed air, must have some appropriate containing and determi- 
 ning form whereby to direct or utilize that force, so that 
 
1,72 THE ESSENTIAL HATUEB OF FOECB. 
 
 form must be shielded if- it is to be directed offensively 
 against lower and denser planes. The arm and hand is the 
 detei'mining form of the breast's force, but they need the 
 shield of the nails, claws, horned palm, or some tool, to' en- 
 able them to effectually gi'apple with course dense matter. 
 The more ws search into the constitution of all organisms, 
 the more deeply we shall — or ought to,at least — be impressed 
 with the wonderful self-regulating laws which control all 
 developing action, whereby, like heat, substance itself is 
 infinitely graduated, that is, graduates itself in its approxi- 
 mations towards changed conditions. We saw that the 
 essential force of the projected germ of A assumed a 
 form which it abstracted from the mother substance of B 
 before it emerged on the plane beneath, as C. This letter 
 C represents the great fount of utilizable force in ultimate 
 or lower planes; having no leas than seven or eight symbolic 
 forms or letters which represent so many distributive mo- 
 difications of the original force. Of all difficulties which have 
 been felt as lying in the way of an intelligent and necessary 
 apprehension of those fi rst principles which pervade and 
 mould mythic language, those regarding the nature oiforco 
 are among the greatest. We must give attention to it now, 
 for unless, at least, some acquaintance is made by the reader 
 with the forms which Force is wont to assume^ many of the 
 explanations given in this book will be quite inappreciable. 
 As we have comS along, occasional and slight references 
 Lave been made to the action of the vortiele and to the gy- 
 ratory and automatic progression of the blood in the arte- 
 ries as exemplifications of natural indwelling force > but in 
 the absence of anything like a discriminating and unpreju- 
 diced recognition of the vortical form of force by the scien- 
 tific teachers of the time, a detailed explanation becomes, as 
 far as possible, a necessity here. There is but One Force, in 
 its various digrees, and it is universal — it constitutes the 
 life of all things from highest to lowest. Force, and 
 motion, and heat, and life, may be said to be convertible 
 terms, characterizing the one universal, subtle principle of 
 
THE AIE A ¥OKM OF HIGHEST LIFE. 173 
 
 activity. The globule of air which enters the lungs of a 
 man, or the stoma of a plant-leaf, and so vitalizes the blood 
 or sap, is really bat a condensed inferior form of the globule 
 which is inhaled by an angel of the supreme heavens, and 
 imparting to his organism the vitality emanating from Es- 
 sential Deity. A globule of air is really as imperishable 
 as the soul of a man. No amount of compression or disin- 
 tegration can affect its vitality. It may involve itself in 
 dense substance, as its oxygen is said to eat into or corrode 
 passive matter, and its inherent life be in. this way dissemi- 
 nated and become less evident in its action, but a change 
 of form by such dissipation is all that takes place. We are 
 so accustomed to regard Life as something supremely sub- 
 tle and insearchable that we stumble over its simple dyna. 
 mics decipherabl e in its omnipresent manifestations. All 
 action, all motion, is the action or motion of Deity, whether 
 manifest in supremest or most ultimate natural spheres. 
 If is remarkable how slow all men are to admit this direct, 
 and as one may say, immediate and intimate connection 
 with, and dependence upon One whom many of us do not 
 much like the idea of being very familiar with. Yet the fact 
 ought to be palpable enough to the mind of eve ry thinker ; 
 for the statement is — '• in Him we live and move." In ap- 
 proaching the subject of Force, and the forms it assumes, 
 so far as is requisite to our understanding the genei'al con- 
 nections or relations of mythic doctrine, we are not called 
 upon to realize the nature of the very effort or emotion 
 which initiates the universal movements of the Cosmos ; 
 such is impossible ; and we must therefore be content to let 
 our expositions rest short of that. Nor are we now requir- 
 ed to exactl y analyze the mathematical or dynamic proper- 
 ties of this Force so as to be able to trace the links by which 
 any one of its forms resolves itself into its analogue on an- 
 other sphere ; though to do so deductively by recognized 
 laws of concentric or vortical motion may eventually be 
 practicable. What is simply required of us is this, — to ex- 
 ercise our mental and visual faculties so far as to discern in 
 
174 THE VORTEX, 
 
 every natui'al movement a modification of the gyratory or 
 rotatory motion which is its essence. 
 
 On a still, hot, tropical day, and ia the midst of a dry 
 Bandy plain, may be often seen a cyclone in miniature, that 
 is, a whirlwind start into existence. At first, a few grains 
 of dust may be observed to rise from the ground and whirl 
 around, the volume gradually rising and extending its cir- 
 cumference, until the whirling motion covers a considerable 
 area, and the dusty pillar reach to fifty or n hundred feet in 
 height. This whirl of air is a vortex. It may, as in the 
 case of a cyclone, embrace an area of some hundreds of miles 
 in diameter, or it, as a motion, may be confined to a point so 
 infiuitessimally minute as to surpass human conception. In 
 the case of that where we see the motion of the heated air 
 by the dust which it carries, each globule of air is revolv- 
 ing on its axis, corresponding to the motion of the earth 
 on its axis, and which produces the changes of day and 
 night. This motion we cannot detect, but we can detect 
 the succeeding motion which grows out that axial motion — 
 the motion of the air around the centre of the dusty com- 
 motion, and which corresponds to the yearly motion of the 
 earth round the sun. It is the sun which has set this air 
 I'evolving, through some concentration of his rays or heat 
 on one spot more than on another ; the temperature is thus 
 raised, surrounding pressure abated, space for a rotatory 
 motion of a few globules is obtained, and the previous intense 
 axial motion of each globule bordering upon the nuoleal 
 vortical movement partially relieves itself by resolution 
 into the general sweeping motion of the vortex. The sur- 
 rounding air-globules gravitate also towards the vortex so 
 long as its temperature is higher than theirs ; that is to 
 say, so long as it possesses energy sufficient to actuate 
 them. Now if this vortex or dusty whirlwind would keep 
 a-going on its legs for some length of time, the whole 
 revolving mass would be found to be moving onward 
 over the ground ; and the tract of this movement would 
 
THE UNIFOEMITY 01' ALL ORGANIZATIONS. 175 
 
 bo fouud to be circular — ^jusfc as the path of a cyclone is 
 found to mark a part or segment of a circle. Here are 
 circles within cii'cles, wheels within wheels, three-fold at 
 least 3 the original movement which we noticed, and which 
 resolved itself partly into the others to relieve its inten- 
 sified action, was the axial of the air-globule ; or of our 
 own globe, if we transfer the figure. Is there any greater 
 diSiculty in realizing that each orb of space sweeps onward 
 by it own inherent spontaneous energy, than in recognizing 
 that the air-globule, as described, rotates free of external 
 impulse ? In consequence of the unity of all action, as to its 
 origin and procedure, we are justified in concluding that 
 whatever be tho constituted nature of a homogenous mass 
 or organized body, the divisible parts of that mass or body 
 possess a nature corresponding in constitution with the 
 whole. For instance, every atom in a globule of air pos- 
 sesses the form, constitution or qualities — the digree of 
 vitality or subtlety excepted — of the entire globule. Every 
 atom, which is inbuilt into the human form, is a human 
 form in infinitessimals ; and every atom of the earth 
 beneath our feet is a globe capable of being intrinsically 
 vivified and so made to revolve, by its indwelling energy 
 on its own fiery axis. Hence, when we see the air revolving 
 arouiid a centre, and thus forming to our sight a vortex, we 
 shall be quite safe in believing that the internal constituent 
 parts of a globule, whether it be of air, or vapour, or steam, 
 of a planet, a sun, or the sun of suns, are in a like state of 
 constant and revolving motion, and that this motion within 
 motion, these gyrating forms within form, wo may in mind 
 repeat until the imaginative faculties fail. The moving 
 gyrating forms constitute the active principle in relation to 
 the bodily form within which they move ; the surrounding 
 shell or body constitute the passive element. The gyrat- 
 ing globules of air in the dusty whirlwind cannot be said 
 to be restricted in the circumference of their sweep by tho 
 still atmosphere beyond; for this sweep bears an exact pro- 
 portion, on the one side, to the sweep of the revolving, 
 
176 THE UNIVEESALITT OP VOETICAL MOTION. 
 
 atoms within the air-globule, and on the other side, to the 
 sweep which the dusty revolving mass would describe in 
 its onward movement over the ground. The same relation 
 of sweep or curve exists between the fluent, molten, gy- 
 rating mass within the earth, and the earth's sweep around 
 the sun ; and again, between this latter movement, and its 
 sweep, in company with the sun, around the one central 
 sun. We know from the nature of the cyclone or rotatory 
 storm of wind, that the smaller the sweep the more intense 
 is the motion, and less the gravity or weight of the air ; 
 and that this motion exists less and less as the circumfer- 
 ence of the swirling' body of air be approached. Now all 
 this that is being explained should interest every reader, in 
 that, every drop of blood and nervous fluid in his body, 
 every draught of air he breathes, every motion of a muscle 
 every watering of his mouth at the thought or touch of 
 pleasant food, are but so many modifications of this gyra- 
 ting, sweeping motion deep within every living particle. 
 This is the original form, I'Oughly speaking, of all energy, 
 divine or natural. Every fluid substance owes its fluidity 
 or tenuity to the presence of vortical forms and activities 
 among its minute invisible parts. Every vorticle miist 
 have a limit to its sweep, that is, it must have that beyond 
 its circumference which is not assimilated to its own motion 
 and nature ; otherwise, the order of things would consist of 
 but one principle — the male, the causative, the active or posi- 
 tive, without the opposite feminine or passive principle. 
 The terms .active and passive describe relations only such 
 as are mutual : that which encloses is passive only to that 
 which enclosed. The dual form, if it gyrates, becomes an 
 active towards that which is again surrounding, or beyond 
 the sweep. In the case of the dusty whirlwind, the air 
 which is passive and beyond the whirl this minute may be 
 gyrating as active particles the next. This spread and dis- 
 sipation of the central energy is commensurate with the 
 amount of that energy. Its spread is a process of gradual 
 quenching the active in the passive, the hotter in the 
 
THE NATURE OF HEAT. I 77 - 
 
 colder. If we can imagine the rotating volume of air 
 constituting an ordinary cyclone to be confined by some 
 means within half the circumference it would otherwise 
 occupy, we imagine a condition of the air which would 
 cause the very underlying sea and clouds above to com- 
 mingle in one terrific mass of rushing foam ; in fact, a 
 vast waterspout would result. And yet, there is no great 
 or unusual accession of extraneous energy imported or 
 infused into this terrible mass of air. The excited axial 
 movement of each separate globule has but partially x-eliev- 
 ed itself by being resolved into the rotatory movement of 
 the mass. 
 
 If air be violently compressed within some strong 
 tight vessel, the sweep of the actives in each globule and 
 of the actives of the globules within the air-globule, and so 
 on, will be restricted and intensified ; each set of actives 
 proceeding to expend its circumscribed energy on what 
 had been surrounding passive form, and absorbing it, as 
 before described. This process begins at the central atoms 
 of all, and a regular process of transmutation takes place ; 
 the passives become merged in their own actives, that is, 
 in respect of the air globule, its surrounding passive coat 
 becomes disintegrated and vanishes by absorption, leaving 
 nothing in the compressing vessel but actives — a process 
 corresponding to that of transforming passive water into 
 active steam. These actives, being but the fiftieth or hun- 
 dredth part of the volume of the air-globule, escape as parti- 
 cles of heafc'throtigh the vessel, imparting their vortical mo- 
 tion to, or absorbing into their vortical motion, the less active 
 particles around. This is radiated heat ; sensible heat. If 
 these dispersed actives, having no graduatejd and partly 
 quenched forms at the boundary of their sweep, come into 
 contact with a sensitive body, the corresponding particles in 
 that body are drawn into the general vortical motion, thus 
 abnormally increased, of the escaped particles.and the re- 
 sultant increased activity is felt as increased heat. Motion, 
 
 23 
 
178 The nature of foece. 
 
 in itself, is not heat. There must be excited vortical motion 
 in contrast and immediate contact with ordinary motion to 
 produce tho phenomenon. For there is constant motion 
 of the subtler elements throughout every molecule of matter, 
 but it is the sudden influx of higher action and consequent 
 contrast to the activity or temperature of surrounding ele- 
 ments which produces the sensation of heat. The motion 
 of the subtle solar element — so subtle as to permeate all 
 known substances — is alone capable of producing this sen- 
 sation. And when this excited vortical motion is brought 
 into contact, the less lively particles being heavier, fall into 
 the more active vortex as into a comparative vacuum; exact- 
 ly as the excited sphere of a magnet draws the less active 
 particles of iron. This is qbavitatiOn ; not as supposed, 
 towards a larger body, but towards a central, and hence, a 
 more active vortex. The subjects we are considering are 
 applicable equally to nature or to spirit ; to the process of 
 world-redemption, or to the experiences of every-day life. 
 They are quite relevant, as expositions of mythic communi- 
 cations, or solar-natural science, to the general and neces- 
 sary tenor of the contents of the present volume, which is 
 believed to be merely introductory to others. 
 
 As motion, in itself, cannot be said to constitute heat 
 neither does it, without an accessory qualifying principle, 
 constitute force. Force, is the resistance, elastic resistance, 
 which is called forth on the part, of the gyrating actives 
 against external compression. The amount of pressure from 
 within a steam boiler, or rather, perhaps, we should say. the 
 amount of resistance from' without, is the amount of force 
 directly available. Though the divine Essence be pure 
 Activity, as such, it constitutes neither force nor power. 
 However full of vigour the spermatic vessels may be •, there 
 must be-compression of some kind to bring it forth. Now 
 where can this sort of compression be observed in constant 
 action ? The chest expands, the air is inbreathed, then there 
 is contraction of the chest, aad compression upon its airy 
 
ELEMKNTAL ENEUGY. 179 
 
 coiitenbs. A momeut, aad some of the actives within the 
 air-globulea rush forth ia consequence and quench their ex- 
 cess of ardour in the blood spread out to receive them. In the 
 state of air, or breath, these actives had airy envelopments or 
 passivefilms encompassing them ; now they have, instead, a 
 sauguinous coating forming a blood-glob ule to which they 
 impart their high activity or heat. Thus we see that there is 
 no such thing as destroying the activity or energy of these 
 minute forms of life. They may immerse themselves, that 
 is, involve themselves in other forms, as shewn before, but 
 this is merely an imparting a portion of their energy to 
 something else. To attempt to crush out or extinguish tlieir 
 vital energy is either to concentrate it or decompose its form 
 and disperse it. The " common air" is a form of that " Breath 
 of Life" by which G od is said to have constituted the first 
 man a " living soul". The common aii* — so common !-r-may 
 become a terrible instrument. The Bible says to those ap- 
 pointed for judgment, " your breath, as fire, shall devour 
 yon". For this breath is, in essence, " the breath of the 
 Lord, which, like a stream ofDivinity(Gr.i7teiore, "brimstone") 
 kindles Tophet' . Men need not, in seeking the Divine, 
 or the Infernal, ascend to heaven, or descend to hell, for 
 what saibh the Scripture—" It is nigh thee, even in thy 
 moath"-^the sword of the spirit ; the word or breath of 
 truth. Things are thus more than they seem. Should 
 any one think that this application is carried too far, let 
 him explain how the Greek word pneuma is the name alike 
 of the natural wind and of the Divine Spirit. The air is 
 natural breath on the natural plane, but essentially, it is 
 psychic breath, and its quintessence is Divinity. Pavana or 
 Vayu, as the god of the winds,is the inmost spiritual-natural 
 plane ; just as to term Indra or Jupiter, the god of the firma- 
 ment or sky, is to say that these names represent that semi- 
 divine plane of life which directly actuates the subtle,mighty 
 powers of the elements which we are describing. Following 
 the compression of the air by. the chest, is the compression 
 of the blood by the walls of the heart and arteries. We 
 
180 ALL OKGANISMS GASP FOE LIFE. 
 
 cannot believe that the life of a man flows out of his 
 heart and through his arteries in the jerky spurt-like 
 manner that the alternate contraction and expansion of the 
 heart and arteries would produce upon a liquid within them, 
 had we not proof otherwise that such is- not the case. It 
 may be inferred from what has been shewn that the blood 
 of the arteries is partly aeriform, consequently, elastic. 
 This will perhaps account for its smooth flow through its 
 pulsating channels. That it is of the nature of vapour, or 
 volatile, the inconsiderable amount of residue in the arte- 
 ries of a dead body shews. The Bible states too, that 
 blood is the life, and that the life is o vapour. 
 
 As there are two principles into v/hich all things may 
 be considered as resolvable, so there are but two move- 
 ments which respectively characterize those principles— 
 the male principle, in action expansive and disseminative ; 
 the female, contractile, compressive, and eagerly receptive. 
 " Thy desire shall be to thy husband." We have seen above 
 that, impelled by the s{)ontaneon3 or inmost principle of the 
 posterior brain,- animal organisms gasp for, and grasp at, 
 higher life, though the appropriation of that life be actually 
 the means of eventually destroying the organism which 
 gasps for it. Thus it is too, in the natural soul which has 
 to be redeemed ;it literally grasps, by impulse,at the instru- 
 ment of its own ruin. But we were considering the nature 
 and circumstances of the blood. The chest involuntarily 
 expands as the exponent of the wants of the dependant 
 organism for triform life ; and the air consequently inflows 
 on the scriptural rationale, " open thy mouth wide and I 
 ■will fill it." This palpable and visible movement is like 
 many other visible phenomena — the type of an infinite series 
 of analogous invisible movements. The chest gapes for the 
 air and it rushes into the vacuity of the lungs ; the blood in 
 the lungs gapes for a draughtsthe heart gapes for the aerified, 
 vitalized blood; the arteries gape for it ; the capillaries gape. 
 This eager, rebounding sort of gape, constitutes the pulse. 
 
THE INVOLUNTARY POWER. 181 
 
 and the beat of the heart. Nature throughout, thus gapes, 
 and the stream of life flows continuously on in response'. 
 Does the reader perceive, in what has been stated, that the 
 vital particles which the blood in the lungs takes in, or rather, 
 which takes up the blood, becomes, in the process, " incar- 
 nated" ? Here, in semblance, is the highest, or kalki avat&r. 
 For, at least, if it is not the very avatar itself, the process 
 furnishes an exact representation of the reality. The com- 
 pression of the lungs have caused the globules of air, gravid 
 with active life, to parturiate ; the disseminated germs haV(a 
 involved themselves in corporeal substance which, to exem- 
 plify previous explanations, in this way becomes vitalized, 
 lifted, and so abstracted, in condition, from the less vitali- 
 zed planes beneath. 
 
 After the gaping of the mouth to receive food, the 
 jaws close, the food is crushed, and its finer volatile essences 
 are out-born from their minute wombs. These essences 
 become involved in the hungry secretions, which the gusta- 
 tory glands have extruded for the purpose, and are as life 
 to these secretions, — corresponding to the blood outspread 
 in the lungs, all agape for its life. But here is a double 
 -process going on — these essences are positive to the secre- 
 tions ; but the salivary secretions in their turn become the 
 positive vortical nucleuses to the coarser elements of the 
 food. But we are examining the nature of (spontaneous) 
 compi'ession exercised by the inferior passive form upon 
 the higher active as an all prevailing mode of self-vitaliza- 
 tion. Of all the various phenomena that present themselves 
 to our notice, there are none which are calculated to be. so 
 overwhelmingly convincing of man's dependence, coupled 
 with the instant divine control and restraint over his outer 
 fallen nature, as these which the involuntary functions of 
 the body afford. When we consider that the involuntary 
 power is not alone that which presses the teats of Life that 
 they may pour an effluence upon the waiting dependant 
 planes, but that it is also the power which urges the densest, 
 
182 "THE BLOOD 13 THE LIFE." 
 
 deadest nature to gravitate the most impetuously toward its 
 source of life, we have a field of view in regard to the arcana 
 of degenerate humanity and the mode of its restoration that 
 is both tvonderful and awful. Sci'ipture shews us, that all 
 are invited to come and partake of that Life ; but this view, 
 just considered, shews us that, however unwilling to accept 
 the invitation demoralized man ma,y be, there shall an inner 
 current of motives be working which shall bring him up at 
 last, with blinded will, and compel his own hand to press 
 those fearful breasts and himself to drink the " cup of 
 trembling" thence derived and wrung out. We are, indeed, 
 "fearfully and wonderfully made."! 
 
 None of us have ever analyzed, touched, or even seen 
 living blood ; it is therefore requisite that the reader should 
 be on his guard against supposing that blood out of the 
 body has any qualities in common with real blood, except 
 colour, and Strictly, not even that. There is no reason to 
 suppose that warm, healthy, arterial blood possesses any 
 weight, or gravity, to speak of. At the lungs, freshly vitaliz- 
 ed, it must be' lighter than when exhausted ; but we are 
 making only a rough general assertion. It is not impossible, 
 however, that the blood of the heart may be even lighter 
 than the air, even as vapour is lighter than air; for certainly 
 it would not be "life," the lifter, if it either gravitated much, 
 or required to be pushed or urged along in its channels, 
 as some would teach us it is. Of course, when we take 
 this high view of the blood, we should be careful to distin- 
 guish between the proper positive life and the pellicle of 
 Sanguineus or other substance with which the life will have 
 burdened itself by the time it approaches the outskirts of 
 its domain. For though, when first vitalized, the one might 
 prove a counterpoise to the other, it shall be shewn that at 
 every pulse-beat some of the elements of levity depart, and 
 the proportion of passive matter is consequently increased. 
 We are occupying our attention with the nature and action 
 of the blood, but we have only to change terms, and what 
 
THE MOTIONS OF THE BLOOD. 183 
 
 is said becomes true of life and action in any sphere ; or 
 even of life and action abstractly, by merely substituting 
 the letters of the alphabet as representative signs of the 
 concrete realities. The compressive power of the lungs or 
 chest upon the air admitted into its cavity is only suflScient 
 to express or force out a portion of the contents of each 
 vesicle ; which being done, this passive covering closes upon 
 the remainder, and this partly de-vitalized air is thrown out. 
 The blood in the lungs may be said to receive the extract 
 of the indrawn air ; while the vessels of the substance of the 
 heart,by its more central and powerful compression,receives 
 compound extract of the new blood. There is every reason 
 to believe that the blood gyrates onwards through the 
 arteries by its own internal vortical energy, just as we have 
 reason to believe that the sweat gyrates in spirals through 
 the ducts pertaining to its exit, and which we see are 
 naturally conformed to that mode of motion. As the blood 
 proceeds farther and farther from the heart it becomes 
 weaker and weaker in vital energy, because at each pulsa- 
 tion the conipression of the arterial vessels presses out a 
 portion of the yet remaining actives of the blood, in the 
 same manner that the chest expresses a portion of the ac- 
 tives of the volumes of air within its grasp. Thus the vita- 
 lity of the blood undergoes a gradual decrease as it ap- 
 proaches the circumferBnce and less vital parts of the bodily 
 organism. But as we saw in examining the motions and 
 forces of the dusty whirlwind, that the energy of each 
 globule decreased towards the circumference and as the radi- 
 ative Bweepincreased, so we must believe that, if the stream 
 of blood gyrates as we see a jet of water gyrate (though 
 faintly) by being passed through an orifice, the central 
 particles will possess most life, and those skirting the 
 lining membranes of the arteries, the least. 
 
 Hitherto, the vorticle has been spoken of as an assem- 
 blage of actives whirling continuously in the same orbit, 
 but it should be understood that in the whirling motion of 
 
SI 4: OEQANIC CIECULATI0N3. 
 
 tbis mass there is aa advancing and retrogratiug move- 
 ment from the centre to the circumference and back again — ■ 
 describing a spiral course such as is formed by a watch- 
 spring. As a representative, the cyclone or the whirlwind 
 of dust is incomplete, in that it is dependant upon a merely 
 temporary excitation of some particles of air ; and when 
 this has radiated by means of the gyratory movement, it 
 becomes dissipated and, in effect, dies out. All forms are 
 out wrought and organized after one typal pattern, as be- 
 fore explained ; and if so organized — how can it consist 
 with what we know of the motions of life if its forms for 
 ever revolve in the same orbit ? The blood gyrates outward 
 from the heart or centre to the circumference and then 
 returns, as supposed, by some other route back again. So 
 must the active forms which constitute the life of every 
 organic form — globular or any other. The actives enclasp- 
 ed by the sanguineus visicle cause it to gyrate outward^ 
 with its life thus within ; but the pulsating artei-ial compres- 
 sions deprive it gradually of this interior life, until it is 
 exhausted.' How does it return ? How does all the compara- 
 tively inert things which have been thrown out, and all the 
 quick, incandescent matters which rush out from the heart 
 of the earth, and are left stranded upon its circumference 
 or surface, seek the restoration of their lost vitality ? By 
 "gravitation." So in the case of the blood. "While the 
 vesicle possesses its own internal positive power, it conti- 
 nues to gyrate outwards, overcoming the subtle gravitating 
 power indwelling, after the manner of a magnetic sphere, 
 deep within its molecular formations ; but when this posi- 
 tive expansive poweB has been all expressed, and appropria- 
 ted by other forms, and nothing but this collapsed pellicle 
 remaining, then the gravitating sphere, which is really the 
 solar vortex, begins to operate; the blopd is become venous 
 and passive, and responds to the all-pervasive spontaneous 
 or attractive principle in returning towards the centre for 
 vitalization afresh. Thiis wo see, that when the passive 
 principle has nothing of its own left — nothing of immediate 
 
THE DECLINATION 0! HKA.VENLY BODIES. 185 
 
 iadwelliug spouse life to embrace, its effections straightway 
 are attracted to the main centre of Life, and towards which 
 they gravitate for new embraces and bestowals of seminal 
 vitality. If it be objected that the earth and planets conti- 
 nue in the same orbits, tho reply is — the length of time 
 requisite to ascertain this is wanting. The relative proportion 
 between the gyration of a blood globule and that of a planet 
 is very wide. As yet, the passive crust of our orb enclasps a 
 vast residue of actives, and it is towards this, consequently, 
 that ordinary objects oa the surface gravitate for their 
 vitality ; but should these actives be exhausted and disper- 
 sed the collapsed passive mass will begin to gravitate to- 
 wards its central, solar, parent-life whence it once took its 
 departure. A movement which outgrows from the spiral 
 and axial motions, and is correlated to the yearly revolution 
 of our orb, should not be passed over here. The surface or 
 vesicle of a globule is composed of globules or " cells'' stiU 
 more minute and contains those gyrating particles which 
 the microscope reveals in their dead state as the " nucleus" 
 of each cell or globule. In its proper vitalized state the 
 particles of this nucleal mass are inflated globules rotating 
 as the air was shewn to do in the whirlwind. These cells 
 of the pellicle are in motion also, axially and spirally, and 
 their poles coallesce magnetically ; but there whole motion 
 is comparatively slow — slow, as is the motion of the passive 
 venous blood compared to the arterial. The inner side of 
 the earth's crust, her mucous membrane, as it were, is in 
 this constant motion, as described. Out of all this compli- 
 cation of active and gravitative movements grows that one 
 which gives rise to the apparent inclination of an orb's axis 
 and plane of its ecliptic. The real inclination is, according 
 to this theory, in the plane of the spirally rotating active?, 
 which causes an orb to assume an alternating movement 
 along the line of its axis, resulting in what is called, its 
 north, or south, declination. How far astronomers will con- 
 sider this explanation as reconcileable -with the prevailing 
 theories, has yet to be seen, The case is submitted. 
 
 2-1 
 
186 
 
 GILQUL, THE SOLA.E VOKTEX. 
 
 The vorticle, as a form of power, is represented by the 
 chakra or whirling disc. We have seen how it is projected 
 as a seed expressed from its spermatic vessel. Chakra also 
 means a realm, because, so far as this vorticle is hurled, it 
 subdues, exercises dominion, and conjoins to itself; thus, 
 swallows as a vortex that which is contiguous around. 
 Chakra is also a mill which disintegrates, as the salivery 
 seed ; also an army, as being the concentration of power ; 
 also, Jove's thunderbolt. It is this vortical power which is 
 described in the Bible (Heb. Qilgul ; pronounce as if, cilsul; 
 hence, sol, the sun) aa a burning fiery wheel from which 
 sparks are scattered or radiated upon those devoted to 
 " destruction". It ia by this power also, as Jewish tradition 
 asserts, that the souls of true Israelites shall be gathered to 
 their promised inheritance. In this, tradition is correct ; 
 for it has been shewn that the power of the vortex indraws 
 or abstracts from the surrounding passive planes by impart- 
 ing a portion of the vitality which has come out from the 
 centre by means of, or embodied in, its gyrating forms. To 
 gather particles of degenerated psychical humanity into 
 this vortex, corresponds to certain renewing processes carri- 
 ed on in all corporeal organisms ; as also, to the taking up 
 and transformation of mineral particles, into the substance 
 of the tree as a gradual means to their final aetherialization. 
 This gathering and gradual assimilation of substance, of 
 psychical substance particularly, is the metempsyehosis of 
 the Greeks ; meaning, the_act of conjoining the soul to high- 
 er planes — being successively borne upward from orbit to 
 orbit, as from node to node of a tree, as the increasing 
 vitality towards the centre can be endured. Like many 
 other mythic expressions, this "transmigration" has a 
 double application ; that is, a true and a reflected one, an 
 essential and a secondary one. The one refers to those who 
 are in process of redemption — rising from {" continuous") 
 plane to plane ; the other, to natures, for the time, unredeem- 
 able which retreat or fall away successively to the end of 
 the continuous series, Before perverted truth-planes can 
 
THE INTEEACTIONS OF SHRITUAIj COMEAT. 187 
 
 be taken up by the radiative vortical life, even on its cir- 
 cumference, they have to be ground by this vortical power 
 as in a mill until the old natural-infernalmagnetic sphere of 
 life is crushed out and in great measure extinct. Vortex 
 is from verto, to turn ; that is, to turn or transform others, 
 as a posivive power, vertex, or head. The root vir- 
 signifies a man or ruler ; also the exuberant green life or ver 
 dure of the spring-season which thrusts aside all defunct 
 remains pertaining to the dispensations of past time ; and 
 it corresponds in meaning with chaJcra, as given above. The 
 outgoing forms of life become, as they descend, not only 
 deprived of much of their original vitality, but also become 
 immersed in depraved outer substance — especially, as they 
 near the periphery of their vortical world. As forms, they 
 are hastening on to their own dissolution. Their progress 
 outwards has latterly become a sort of struggle with the 
 passive principles, gradually increasing, until now at the 
 outer zones it becomes a regular mutual war for self pre- 
 servation. Each seeking something which the opposite 
 side possesses. Here is the field of Kurukshetra where 
 Pandava and Kuru meet and continue the contest until both 
 are demolished. The Kuru must die as to his old inherited 
 nature ; his adversary, because of the lading of mortality 
 or moral degradation which has been taken up, or assumed 
 in the process of subjugation. Tor he that overcomes and 
 so subdues a degraded nature, assumes all the imperfections 
 of that which is rendered subject. " Himself took our sins." 
 The wars of Pandava and Kuru of Eastern myth, are those 
 same which are depicted in the Bible under the figure of the 
 contentions between the kingdoms of Israel and Judah. 
 
 While any digree of dissolution and transformation yet 
 remains to be accomplished, it is deadly war ; but when this 
 stage is passed, and the work of final reconstruction has 
 established itself, then the Akshara-stage or freedom from 
 transmigration is attained. This dissolution, above explained, 
 is "death," mythically and morally understood ; but is alt- 
 
183 PUESATOEIAIi CLEANSING. 
 
 gether apart from the article of physical dissolution. " After 
 death the judgment." Jadgmentis the testing, as to whether 
 or not the " shade" ascending from zone to zone of the 
 vortical wheel, is admissible to the next higher plane of the 
 wheel ; or of the life-tree, if we change the figure. From 
 a state of no-life, this " shade" or human entity begins to 
 absorb a sort of vegetative digree of the heavenly life ; 
 after that, the lowest animal digree, and so on till at last to 
 the human and angelic-human digees. This is the original 
 of the Christian doctrines respecting " Purgatory," accor- 
 ding to which, the redeemable soul is gradually purified 
 from its carnalities — doctrines much less inconsistent with 
 the reality than others which have, by some, been substitute 
 d in their stead. This also is the sense in which is to be 
 understood the doctrines of the soul's transmigration into 
 various forms, according as the efiects of criminal actions 
 — criminal disseminations by the affections, and consequent 
 assumptions — are to be eradicated. In all these explanations 
 it should not for an instant be lost sight of that the vortex 
 or wheel upon which, or to which, man is said to be 
 attached, is no other than his own inner transformed and 
 intenser vitality, making its way, by means of his subtler 
 spheres and life-currents, outward through his perverted 
 natural planes. It would not be greatly misrepresenting the 
 moral pervei'sity of his old nature by saying that its activities 
 revolve in a contrary direction to the activities of the new 
 life ; that its present centre of life, like that of the " iron- 
 age," is an iceberg rather than that glowing Heart of 
 Love which will and must eventually conform all things 
 to itself. As a subject, this wheel-movement is prominent 
 in the Bible. The living Word of the Lord truckles out 
 (Gr. treko) upon its subjugative mission. In the Grecian 
 games, the goal is that which is to be cut off, indrawn, 
 and securely won — constituting at once the captive prize 
 and laurel (vegetable Daphne) crown of the victor. This 
 vortical power is thus exemplified in the wheel to which 
 Ixion is bound; consequent upon his too intimate relations 
 
THE WHEEL OF FATE. 189 
 
 with Juno's form ; that is, with the Devadasis, for he goes 
 up, as the story states, and compresses the breasts of Life, 
 and the fangs of Judgment seize him. This is Heaven, 
 Hell, Judgment and Redemption, Death and Life, ia one 
 form— the Wheel of Fate. 
 
 " Man, on the wheel of his high circumstance. 
 
 Turns like a broken insect ; he opposes 
 The ray, that, darting from All-father's glance, 
 
 Creates glad summer, weaves her vest of roses. 
 More swift it turns, more swift the insect flies, 
 Gasps in the motion, flutters, fails, and dies. 
 Turn swift, wheel, ****** 
 Turn swift, and bear him to his heritage." 
 
 When Adam and Eve, of Bible story, partakes of the 
 Tree of Life, that is, when by sexual interaction they have 
 received new disseminations of higher life as out-wrought 
 ultimations from within themselves, they immediately feel 
 their subjeotiveness or passive weekness in contrast with 
 the positive Presence which their intimacies or compres- 
 sions evoke. Fear towards that Presence is the result on 
 one side, and a nakedness, that is, the want of a passive 
 surrounding sphere which should in turn compress them- 
 selves for the enlarged influx of now positive vitality, on the 
 other. Sexual interaction, as the history shews, has opened 
 the flood-gates of inner life, and the pair become surcharged 
 with it until a still more exterior plane — the " the fig-leaf" 
 plane — could be drawn as a girdling i-eceptive sphere to 
 allow of vent for their expansive digree of vitality. Why 
 does the woman desire the " forbidden" life-fruit ? Why is 
 the Tree of Life the medium of Death ? Positive vortical 
 life is the instrument of death to the passive mortal sur- 
 rounding sphere which is to be indrawn, absorbed, and 
 transformed. The feminine pi'inciple involuntarily desires that 
 inner higher life, the heart-life of her spouse ; and as we have 
 seen, derives her life by compressing its form, and thus 
 extracting the essence. In this consists the "disobedience" 
 
190 SHE PRIMAL DISOBEDIENCE. 
 
 of the primal pair — the pivotal man and woman. Instinct 
 preordained, leads them to press Life's paps in order that the 
 pre-ordained role of Redemption may be carried out. Bnt who 
 can ever make plain by description alone the vast and sub- 
 tle spheral interactions which take place in high natures 
 consequent upon sexual communings, or the equally intri- 
 cate workings whereby transgression and restitution are 
 constituted as two phases of the same act ! The fulness of 
 vital vigour together with the consequent desire to assimi- 
 late lower planes from self-indulgent sensual motives lead 
 the pair to " sow to the flesh ;" or, in other words, to " lade 
 themselves with thick clay" to the dissipation of their virtue 
 and degradation of their state. If common scientific teach- 
 ings ever ventured to approach these subi'ects to in any 
 digree familiarize the popular mind with them, there would 
 then be no need of thus dwelling with an almost painful 
 amount of prolix detail and recurrence to the same general 
 truths — or facts, which are the outborn forms of truth. 
 After a first essay, who would again lightly take up the 
 task of expounding theories that, right or wrong, are popu- 
 larly unrecognized, and at best are but obscurely or indirectly 
 demonstrable 1 
 
 How wonderfully do all things work ! How narrow 
 the views which men take of their circumstances ! How 
 exceedingly difficult for the intellectual mind to satisfy itself 
 as to the real original but occult basis of these circumstances ! 
 What folly to think of writing a book in order to change 
 the bias of the thoughts — the solidified thoughts of people! 
 To the man of subjective nature the great Original Princi- 
 ple is " God", without any manner of doubt ; the doubts, 
 with him, being concentrated about the question whether he 
 is the object of favourable regard from this God ; for he is 
 quite convinced that all who do not feel and see as he does 
 cherish a moral perversity which rightly deserves the correc- 
 tion of the rod. To the man of acute mental observation, 
 possessed of no resources for vintuitie conviction aad depen- 
 
THE SYMBOLIC POWER OF D. 191 
 
 dant upon his own rational inferences, all-pervading Law- 
 it may be of power,. or of attraction and repulsion — is the 
 basis of cosmic existence ; and he attributes the subjective 
 convictions of others to a something, the validity of which, 
 probably, his self-sufficiency would tempt him to not descend 
 to recognize. To one, this great Principle is an arbitrary 
 Fate ; to another, a watchful Providence. One class of 
 mankind feels it a duty — at least to itself — to be at a cons- 
 tant high-pressure of effort, and considers that, to be in- 
 active or indolent, according to its standard, is to be but so 
 much dead weight upon nature ; while those who are of 
 passive unambitious *nature feel sure that life atsuch a fever- 
 heat can be no other than a phase of madness. All are 
 practically ignorant of the fact, that the vital particles, the 
 vigorous people which now are full of positive energy, crush- 
 ing aside all obstacles, are anon to become the passive sub- 
 jective entities, which, having exhausted their vitals, live 
 from little demonstrative energy beyond that of instinct. 
 How greatly each one of us should study to abstain from 
 judging, or finding fault in others, because they happen to 
 differ in some characteristic, from ourselves / 
 
 The consideration of the symbolic meaning of the let- 
 ter D, daleth, may now be resumed; As S or C represents 
 the positive radiative power, the vital germ in a seed, so D 
 represents the albuminous form or body surrounding that 
 germ. This germ is the positive principle to the passive en- 
 compassing body; but both germ and body, C and D, as one 
 seed-form, is positive in respect of the inferior plane or soil 
 into which it descends. Every C and S, simple or combined, in 
 genuine mythic words represent the expansive, radiative ac- 
 tive principle which tends to outbirth to be diffused as semi- 
 nal entities; and every D or T represents the vesicle or body 
 which encompasses this active principle, and which serves as 
 a medium or vehicle by which that principleis chiefly enabled 
 to reach and operate upon ultimate passive matter. Let us take 
 a few words, of simplest forms, as examples of the significa- 
 
192 EXAMPLES OP THE VALUE OF D. 
 
 tion of this letter. To die, is, looking at the act from beneath 
 to yield up the ghost, to be gathered to the forefathers j really, 
 the ghost or spirit to be attracted inwardly and conjoned 
 to more interior planes by the marrying power of gamma, 
 ' or rather, by A as being the inmost pi-inciple of C — but it will 
 only occasion confusion, perhaps, to be too particular now. As 
 the body of D, which may be represented by T, cannot follow 
 its interiors, it falls off defunct. Here D stands for the vir- 
 tues, whic h, as substantial entities, are assimilable, but T 
 falls off, resistant and unassimilable. Deus, deva, is that 
 which has thu s been drawn up or inwards and conjoined to 
 the head, or heavenly-human planes. The final its or ■«« 
 signifies outflow towards lower planes. Take the Sans, 
 words, diir, far off, remote ; duh, to milk ; dara, a cave - 
 dvar, a door ; dya, day, heaven ; dru, penitence ; diva, to 
 shine ; day a, gift, portion ; dd, to draw away from, dry up • 
 daih. a corpse ; dru, to kill ; drai, to sleep ; dhum, Smoke ; 
 dhuli, dust ; dhai, to drink ; dhru, druva, to be fixed, conso- 
 lidated. Here are a variety of meanings, according to natural 
 usage j and yet, they must necessarily be resolvable into a 
 simple radiative action as that of the shining sun, or expansive 
 steam ; or into that of passive, eager expectancy — consti- 
 tuting the form a recipient of radiative action. 
 
 Of the words above given^ those which contain an ini- 
 tial D and an affixed R may be classed together, although 
 their vowel-forms differ. Absolutely, the vowels are the 
 souls of the consonants, that is, serially considered ; but in 
 common use, except as initials, the vowels A and U are subject 
 to be very laxly, almost indiscriminately used. To some ex- 
 tent, doubtless, instinct must regulate the application of the 
 sounds pertaining to A or U on the one side, and of I on the 
 other, but how far, is not easy at present to determine. 
 Where the vowels have only substantive forms, as in the 
 original Hebrew writings, and not mere signs, due weight 
 must be attached to them j but the mere signs, as in the 
 Sanscrit; are evidently to be reckoned as wanting in per- 
 
SI'MBOIJG SIGNI-FICATIOK OP D. WS 
 
 manenoy. D,. represents a passive form or vesicle encom- 
 passing a concurrent mass of active forms. It signifies a 
 second and saperior digreo of elevation, of wliich T indi- 
 cates the first or impermanent stage, liable to fall oS when 
 beset by adverse influences, either in the shape of abnormal 
 fiery vitality from above, or tho tempestuous waves of sti- 
 mulated passions from below. This is the difference between 
 D and T. Tkey are not what is termed, interchangeable j 
 nor, in fact, should any two letters be considered, in a strict 
 sense, interchangeable. As D signifies an encompassing 
 form, R signifies tho active for-ces which flow forth in res- 
 ponse to compressure? from without. If D is the boundary, 
 R flows out as through a doorj R flows out and operates 
 beyond D, therefore far off. Again, R is the instrument by 
 which passivity or penitence in the recipient is effected^ 
 JDara, a cave, means the passage whence power issues from 
 more central planes — heavenly robbers, as it were. Bru 
 and drai, twin-brothers, Death and Sleep. Both of these 
 states are substantive, that is, the names refer to condi- 
 tions of actuality as opposed to negative effects. The 
 state of death, and of sleep as well, is predicable only of 
 that which is gathered inwards, not to the outer form which 
 has been deserted of its active principles. In death, both 
 the emotional or involuntary, and the intellectual-active 
 principles ai'e indrawn ; in sleep, the former retain their 
 place, the latter only are indrawn for renovations of vitality^ 
 The dr mark the source of action ^ the final vowels, the 
 concentered principle. 
 
 Byu, diva, day a, da, all represent the passive, indrawn, 
 encompassing plane, as the medium for the transmission of 
 the more interior activities whose outbirth is the immediate 
 cause of light. Mythically, da, a gift or portion, is that which 
 is added to, or conferred upon, the planes above, and of 
 which, consequently, the planes beneath have been deprived. 
 In daih, a corpse, the negative effect is substituted for the 
 cause ; just as to s-leep, is applied to the vacated body, 
 
 25 
 
194 SMOKE SIGNIFIES THE iSCliNBlNG ESSEKCE. 
 
 wlien it really applies to that which is lapped, or which has 
 leaped up. For where con myth find symbols to indicate 
 that which is in course of vanishing away ? The aspirated 
 I) = dh, implies a passive form, which, by repletion from an 
 inner source of power has become positive to that which is 
 yet outside ; just as a female form becomes infilled from, and 
 assimilated to, the male source,until she becomes gravid with 
 living substance ready to descend upon the next inferior 
 plane as a form of power. Hence, dhum, smoke, is thait which 
 has ascended as through an empyrean fire and then in- 
 volved itself in an outer womb-form (M). It is the same 
 word as the Eng. doom, dome, — pregnant with doom ; that 
 which overspreads, as ascended smoke— the essence of com- 
 bustible matter abstracted and purified by fire, "And 
 Mount Sinai — altogether a smoke." The smoke of Ai as- 
 cended up to be (one with) heaven." " The heavens shall 
 vanish (ascend) as smoke." ." The wicked shall consume 
 into smoke." " The smoke of Babylon ascended up to 
 become \Gr. eis) the Age of ages." As fiery judgment 
 operates, commencing at the house of God, purifying and 
 transforming in succession " saints" and " sinners" alike, 
 the psychical i-esidue ascends, as smoke, to be one with the 
 glorified body above. For the fiery ordeal is that which is 
 perfective and final. I)hru,dhniva, have the same meaning 
 as the Eng. true, tree, — that which cannot be moved from its 
 steadfastness — like the Polar star (Dhruva) in comparison 
 with the other revolving stars. Dhuli or didi, or dudi, (for 
 J) is the form of C, as L is of K) means, either dust, or the 
 turtle (tortoise) under Danda the chuiming post, the form of 
 the second avatar. It has been shewn that L signifies 
 vacillation when unsustained by C or K, its active principle. 
 L, is leo, a lion ; either the divine " Lion of Judah," or " the 
 devil as a roaring lion," whichever circumstances may de- 
 termine. Dust is the opposite of stability ; it may be raised 
 by the wind or by the tramp of hosts, or it may be trodden 
 under foot. It is all but lifeless ; it is crushed by the wheel, 
 having nothing of its old life left, and though not yet re- 
 
OP MORAl, KUBJISnQENCE. 105 
 
 construobed and consolidated by the new, it is prepared to 
 be so. The firsfc or lowest avat4r is that of tlie cold fish 
 which lives altogether in the treacherous deep ; tlie second 
 is that of the turtle, which lives either above the water or 
 in it — neither fish nor fowl ; like dust which has lost its 
 nature of the flinty heart and partakes in no way yet of that 
 of the high sheltering rock. Dhtdi, is Thide, in the mythic 
 name Ultima Thnle, that is, the outmost or extreme north- 
 west verge of heaven ; a human land, above the planes per- 
 manently immersed in evil, yet not secure from casual sub- 
 mergence. The Eng. word add,, or the affix ed, signifying 
 completion of an act — all action being directed to gain, or 
 accretion — or the syllable cd in edible, eatable, clearly defino 
 the idea involved in the letter D ; that of conjoining, add- 
 ing, or accreting to a superior plane that which has been 
 abscinded from a lower one. The Scaud. word Edda, likewise 
 indicates that the living concourse of human feminine forms 
 which constitute those " scriptui'es" called Edda, are from 
 mortal planes abstracted and at length become towards 
 earth as the beaming countenance of Deity, llespecting this 
 liability of semi-divine planes to submergence it should bo 
 recalled to mind how some of the avatfirs are for the purpose 
 of recovering various things, precious to the Gods, which the 
 ocean is said to have engulphed. Tho Earth, the Vedas, the 
 goddess Sri, Krishna's city of Dwaraka, all fall away and 
 are swallowed by the remorseless waves. In the Bible that 
 which is presented as the object to be recovered is ihe book 
 also, but the figure used represents it as being shut in, 
 or iraprisdned — instead of, like the Veda, submerged — and 
 thus rendered inoperative. Tho direct cause of this falling 
 away has been explained as the removal of certain virtuous 
 principles which sustained dependant the intellectual or 
 feminine principles ; for all the things which fiill away aro 
 forms or derivations of this principle. Babylon falls when the 
 "first fruits unto God" are removed from her midst. The 
 same events are also represented under other figures — the 
 submergence of the high bills; and tho ccllapse of tha 
 
I&ff ASTEAL SPHEKES OF HU3IANITT, 
 
 starry vault of heaven. Stars, or staiis, in mytliic science, 
 means nearly the same as the steps of the ladder whicli 
 Jacob saw in vision extending from earth to heaven ; or, 
 as nodes in the Tree of Universal Life. As man's arganism 
 comprehends a solar sphere, so it also includes a sidereal 
 one ; else he would nO't be a microcosm. The stars repre- 
 sent, or are one with, planes in the organism of the huma- 
 nity of our orb ; in other v/ords, they are human, psychic 
 entities within us. Consequently, the vital essences by 
 which we live, descend through them as distributive organs ; 
 the zones of tribal life around us correspond to a certain 
 extent with the zones of stellar existence. A true Astro- 
 logy is thus based in the cosmio constitution of humaui 
 nature. As the heavens decend in tjie Renovation, astral 
 influences must assume much of the importance which has, 
 mythically or blindly, been attributed to them. 
 
 We have before gone to some length in trying to make 
 plain the nature of positive energy aa an assemblage of sub- 
 tle gyrating fo^rms, acting or moving in concert, and working 
 spirally outwards from a centre or common source whence' 
 they derive their energy ; and we have also glanced at the 
 nature of the opposite principle — that constituting the pas- 
 sive " cellular" vesicle which encompasses those gyrating 
 forms and subsisting by means of them as the coats of the 
 arteries subsist by the living fluid which they enclose. As 
 D represents this encompassing vesicle as a descendant or 
 daughter of B, the few remaining remarks which it appears 
 desirable to add may be inserted here. The active and the 
 passive particle may be imagined as of like glob&lar form ; 
 and both contain actives of a yet higher digree within ; but 
 one is male from a preponderance of the active principle, 
 and the other female from a preponderance of the passive. 
 The actives are the pai'ticles sweeping around inside ; the 
 passive particles are the little cellular globules which being 
 linked together pole to pole constitute the encompassing 
 pellicle, or, as it may be termed, cellular membrane. The 
 
PRIMAL EFFOET INCOMPREHE'NSIBLE. 197 
 
 passive may be made to temporarily move in some sort of 
 concert with the enclosed actives, jast as cold dense iron 
 may be made, not only to transmit a high digree of heat, 
 but to even scintilate its own substance; but this condition 
 can only be considered as abnormal. The relative positions, 
 qualities, and functions of the cerebellum and cerebrum 
 must ever be types of mutual inconvertibility, in every res- 
 pect of the aptive and passive principles. 
 
 However desirable it might be to be able to describe 
 the precise nature of the primal effort which originates all 
 motion — that motion which is termed vortical and here stat- 
 ed to be the one universal Momentum, there is every reason 
 to think that it is beyond man's powers to do so ; that the 
 subject stretches away far beyond the grasp of his faculties ; 
 and that if he is wise, he will be content with merely observ- 
 ing and comparing the phenomenal effects it every where dis-: 
 plays. At least, it may be said, there would appear to be no 
 prospect at present of his intelligently scrutinizing the essen- 
 tial or causal nature of either the active or passive manifesta- 
 tions of this vital principle.lt is in the nature of every positive 
 effoi't to exhaust itself and revert to an alternate condition. 
 The positive efforts of the day alteimates with a dormant state 
 of the voluntary faculties at night. The bounding outflow of 
 the arterial blood is its waking day ; its deeper, stiller action 
 while retracing its way back to the centre, is its slumbrous 
 night. Though we may not be able to analyze the impetus 
 which sets elastic globular pai-ticles gyrating, it is yet not 
 difficult to apprehend the immediate mode by which itg 
 attendant phenomena are produced ; and further, to 
 reasonably assume its existence and to picture its mode of 
 action in spheres which may be too minute or too distant 
 for our observation. But it is otherwise when we come to 
 investigate the impetus which results in the phenomena 
 which pertain to the province of passive existence. Here 
 we encounter at the very outset, the corapai'atively deep 
 and occult subjects of Attraction, Gravitation Magnetism, 
 
193 VOKTICAL AESORPTIOK. 
 
 Cobesion, the spoatnneous functions of animal life, the 
 sleep or dream life, the pilgrimage of the dispassionate soul 
 heavenward, the compliinental return in the circuit of 
 Divine Life, the occult cause of demonstrative superficial life* 
 and probably, the psychical power which spiritualistic circles 
 call forth or display ; all, as there is reason to conclude, no 
 other than phenomenal forms of this passive side of 
 universal existence. It was stated that, the vorticle being 
 the local centre of vitality, surrounding forms gravitited 
 or were sucked into the vortex by reason of its sphere 
 being highly vitalized, hence, comparatively vacuous ; also, 
 that substances gravitated towards this subordinate or 
 local centre of life to receive vital replenishment. But in 
 this we do no more than note certain effects and their coin- 
 cident nature ; there being, still, no approach made towards 
 a recognition of the precise nature of the modns operandi 
 through which the secret power positively affects substan- 
 ces so as to cause them to move towards the centre of 
 their sphere. Until some one shall intelligently recognize 
 and explain the nature of the power which intrinsically 
 draws or affects passive substances, it may be asserted, that 
 the one and deeper half of tho functions of physical exis- 
 tence remain in their every phenomenon a perfect enigma 
 to the scientific world. Even the very term negative appears 
 in one sense a misnomer, for the action of the outer 
 " passive" form precedes, as a cause, the responsive dissemi- 
 nation of life which we usually term the positive. Neither is 
 the one sphere of action found to be really more demonstra- 
 tive than the other, when closely examined ; although, for the 
 reason that one is voluntary and the other involuntary, there 
 is naturally a larger amount of attention enlisted by that 
 which is under our control. The systolic and diastaltic 
 motions are not limited to the heart and arteries, there are 
 such motions every where, causative, where motion of any 
 kind exists. And these causative motions, be it borne in 
 mind, are, as to their origin, resident in the tissue which, as 
 organic form, surrounds, and, as such, is passive to that 
 
DISINTEGKATION A FOKM OF SUBLIMATION. 199 
 
 wliicli it compresses. The pulsation of the heai-t or arteries, 
 the motions of the chest, of the tunics of the brain, of tho 
 testes, and of every other gland, including the uterine action 
 at parturition, are necessarily all forms of systole and 
 diastole by means of which higher central life is compressed 
 and extracted from its interior reservoirs. Had not the 
 general plan of this work consistently demanded an exposi- 
 tion of the natnre of the motions pertaining to both the 
 voluntary and involuntary sides of organic existence, the 
 subjects immediately connected therewith should not have 
 engaged our attention to the extent they have done. As it; 
 is, thei'e remains to us little option. The alphabetic sym- 
 bols represent the embodiment and working of the two 
 great principles, and there would appear no alternative bufc 
 to attempt, at least, to exhibit the particular mythic ideals, 
 substantive and operative, which_ these symbols respectively 
 represent. 
 
 Wherever there is an outflow of positive life, there 
 must be a corresponding return, under some form or other, 
 to complete the circuit. It is this return movement which 
 threatens to elude our research. If any where, it must be 
 in such circuits as approach nearest to the realm of com- 
 mon observation that we can hope to satisfactorily trace the 
 causes ornature of spontaneous action thei-ein.Asthe globules 
 of blood become exhausted of their vitals or enclosed ac- 
 tive gyrating particles by the repeated pulsating compres- 
 sions of the arterial coats, the pellicles collapse, break 
 up, and separate into the minuter globules or cells, 
 which, as a plexus or net work, had constituted the pellicle 
 BO long as it encompassed or. embraced any positive vital 
 nucleus. All the original excursive power which the lungs 
 expressed from the air, which the blood-globules seized, and 
 which carried them along the arteries, being in turn dis- 
 geminated by arterial compressions, the constituent particles 
 forming the outer surface fall asunder, are thrown to the 
 circumference of the channel, where they are absorbed by 
 
200 THE CinCUITS OF LIFE. 
 
 the gaping hungry moalhs of the capillaries, through which 
 they travel, as the blood through the arteries, until, what 
 remains of them emerges at length into the veins. Now, what 
 power is it which causes these infinitessimal exuviae, as it 
 were, to pursue their return course ? A circulation corres- 
 ponding to that of the blood in the arteries and veins is 
 that of rain-drops descending from the clouds to vitalize 
 the earth, and eventually, as minute particles of invisible 
 vapour, ascending to the clouds again. In this, the elemen- 
 tary particles, even when encompassed with a lading of 
 moisture, ai"e yet lighter than the air, and may be said to 
 ascend to the region of cloud by reason of their comparative 
 levity, or interior vital activity. Here, evidently, the solar 
 activities or radiative emanations are the agency in some 
 way. Another circulation, in some respects coincident with, 
 and resembling that of rtiin and evaporation, is that where 
 the moisture raised into the atmosphere is absorbed and 
 caused to flow down again by living primitive rocks. What 
 is called the affinity of such minerals as potash and alum 
 for moisture is the operation of a pi'ineiplein constant force, 
 in certain rocks mostly, as we know them, of igneous for- 
 mation. These rocks are the lungs and arteries of the earth, 
 drinking in, precisely in the manner of the lungs, the float- 
 ing vapour in the atmosphere, compressing it for its active 
 vitals, and then dismissing downwards the collapsing watery 
 pellicles as spring water. If any one doubts this, let him 
 observe, in Britain for instance, how springs will begin to 
 " come home," in the autumns, independent of any fall of 
 rain. Of all the dubious tracts into which physical theory 
 or science has been popularly led, there are none more 
 palpably astray than that which ascribes to the percola- 
 tions of rain-water the origin of springs. That sprino-s 
 may be " struck" in certain geological strata, and not in 
 others, is true ; but in all cases it will be found that the 
 cause of the deposit is chemical rather than mechanical or 
 dynamical. 
 
Ht)W VERDUEE AFFECTS THE RAIN-PAtL. 201 
 
 In describing above the circulation represented by the 
 falling rain-drops, and their subsequent returning ascent in 
 the shape of vapour, it was noticed that this latter move- 
 ment is traceable to the activities or radiations of the sun. 
 A plate of glass fully exposed to the sun's rays becomes 
 heated in proportion as it is not perfectly transparent ; thus 
 shewing, that it is the obstruction only of these rays which 
 occasions the phenomenon of heat. The air over the deep, 
 clear ocean, or high over the earth, or immediately above 
 thelarge expanse of continuous verdure which forests display, 
 possesses about the same temperature whether it be tested in 
 the day or in the night. There are two causes for this. The 
 air, the leaves of healthy plants, or the clear ocean, offer 
 but a partial obstruction to the sun's rays j while such rays 
 as do meet with obstruction from any of the Causes named, 
 impinge upon it, and by so doing, have their vital activities 
 expressed and disseminated, for the moment, as positive 
 heat. But as the surface, whether of clouds, of the sea, or 
 of healthy leaves of plants, presents an immediate supply 
 of moisture in which these dispersed activiti^es may at once 
 involve or quench themselves, the temperature of the con- 
 tiguous air is not affected. Although, away from our path, 
 and the subject in hand, a few remarks shall be here added, 
 as application of what has been stated,to the subject of how 
 far forests influence the rain-fall. There is moisture in 
 ground in which trees can flourish ; and like the primitive 
 rocks which drink the humid elements, such ground is 
 capable, more or less, of retaining moisture by a sort of 
 affinity, or, for the sake of the active element which the 
 particles of moisture enclose. Growing trees wrest much 
 of this moisture from the deep soil and send it up into the 
 atmosphere as vapour ; which would not be the case to any 
 extent were the ground bare to the sun's rays. Here a 
 quantity of moisture is in suspension that would not be in 
 that state were the growing trees not existing ; where it 
 will fall, is an unsolvable problem. On the other hand, 
 though the temperature ever a forest, if the air be still, 
 
 26 
 
202 OF MOUNTAIN EAIN-FALt. 
 
 Scarcely varies by day or night, clear or cloCtdy j it will be 
 found that over bare land the average of the temperature will 
 be the same as over the forest, thus higher than there by day, 
 and lower by night. Therefore, other things being equal, 
 we may conclade there will more rain fall over the forest by 
 day, and more over the bare land by night. Eegarding the 
 rainfall on hills or mountains — an atmosphere fully saturated 
 Avifch humidity may sweep over a level stretch of laijd without 
 depositing a drop of rain, but the moment that any ele- 
 vation obstructs the level sweep of the wind, causing it 
 thereby and instead, to shelve up the sides of the declivity 
 Carrying the suspended particles of vapoump along with it, 
 thej' will begin to deposit some of their watery burden. 
 This will continue so long: and no lonscer than where the 
 elevations force the wind to mount hiofherj in its onward 
 course, in order to overtop the summit. Having accompli- 
 shed that, there will be no more shelving upward of the 
 wind, and no more deposit. The more rarified state of the 
 higher strata of the atmosphere causes the expansion of the 
 vapory particle, the consequent liberation and dispersion of 
 its active nucleus, and the collapse and fall of its pellicle in 
 the shape of I'ain.. 
 
 Now, the action of the chest grasping at the air ; that 
 of the living, rocks grasping at the particles of vapour ; that 
 of the particles of water grasping at the fiery activities 
 which rush forth when the sun's radiance is intercepted, are 
 imitations of that " passive'' return movement, that compa- 
 ratively occult complement of the circuit of life, which we 
 are endeavouring to investigate. It is simply the inbreath- 
 ing side of nature in contradistinction to the other, or 
 out-breathing side ; it is a gasping towards the sun as 
 centre of our physical system ; it is the '' spontaniety" per- 
 taining to the solar vortex or sphere. When we can take 
 a general view of these spontaneous or passive phenomena, 
 we shall be in a position to apply the principles which they 
 involve to the movements of the venous blood — as being of 
 
THE SPONTANEOUS SIDE OJ NATUEE. 203 
 
 that particular circuit of life which is nearest allied to all 
 that is human, and to which, as the most apt exemplification 
 of grand cosmic movements,oiiv attention has been and should 
 be particularly drawn. We ought to be now capable of per- 
 ceiving that the subtle element which we call, or rather which 
 produces, light, is the embodiment and outgoing vehicle 
 of the power which is to actuate the return movement of 
 passive nature. We may see that, when the solar radiance> 
 or element of light, strikes dii'ect upon passive resistant 
 material, there is a concussion, and the solar activities which 
 the elementary particles ebelose are disseminated after the- 
 manner occasioned by compression. The outer woidd lies 
 under the influence of the sun in the firmament ;. man's 
 interior wnrld lies under the i-adiant solar influence of the 
 inmost digree of his own cerebellum. Like a m-agnetic or 
 •lectric current, this solar radiance is diffused upon the 
 negativti side of the organism, acting upon it, as the sun's 
 rays (more evidently) act upon water; vitalizing the particles 
 which obstruct them to a degree of life and buoyancy far 
 beyond that of the air — as the consequent levitation shews. 
 We now arrive at this — that the positive, active, ajid volun- 
 tary side of physical life consists in an energizing by the 
 comparatively exterior activities of the air ; and that th& 
 negative, passive, and involuntary side is correspondingly 
 affected by the higher and more interior solar activities resi- 
 dent in the getherial element. Further,that one is a distributive 
 process by which the aerial digree of vitality is disseminated* 
 and ending in the exhaustion, collapse, disintegration, and 
 death from inanity, of the continent form ; the other, a state 
 of suscipiency to the solar digree of life, by which the dis- 
 integrated particles, as to their purer parts, become gra- 
 dually setherialized and raised to a new and higher digree> 
 while their unassimilable exterior parts are separated, and 
 cast out. Now, what is life; and what is its circuit in respect 
 of the human form ? The universal elements — the air, the 
 tether, and still more subtle elements, are in their digrees, 
 reservoirs of life. What we have called the activities, which 
 
204 
 
 ALL FORMS LIVE AND BREATHE. 
 
 each elemental globule includes, are really the life of that 
 form, or of any other form to which they may, by compres- 
 sion, be transferred. The elements, as to their enclosed 
 actives, are really life — physical life in their physical digreesj 
 spiritual life in their spiritual digrees, and divine life in their 
 inmost divine digrees. All things, the elemental particles 
 themselves not excepted, live by breathing, that is, they open 
 themselves, as we see the lungs and arteries doing, to receive 
 indraughts of the, as we would say, circumambient life-ele- 
 ment, and which, having inflowed, is compressed, and more 
 or less of the elemental essential forms are transferred to the 
 globules constituting the life-currents of the form which 
 thuiS receives and compresses. The rocks, the waters, the 
 plant-worldj the animal and physical human worlds, the 
 spiritual or angelic worlds, every form in those worlds, and 
 every constituent monad of their forms, live by this spon- 
 taneous gaping, ingulping, and transferrenoe by expression, 
 of the vitals of one organic form to that of another and 
 inferior one. For a globule is an organism, whether it be 
 an elemental or a sanguineus one ; a planetary or a stellar 
 world. This explains^^the mode in which all things live. 
 Exterior forms die when their nature, in the process of 
 3etherialization,'cannot become transformed in the same 
 ratio as the more interior planes which they enclasp, but 
 " fall" off. When we say, " die," it must be understood 
 that the word possesses only a relative meaning ; there being 
 no such state as absolute lifel,essness. 
 
 The circuit of life, in the human or any other form, is 
 rather an infinitude of minor circuits, if the term be appro- 
 priate at all — for indeed they can scarcely be called circuits 
 in the sense that such a course ends where it began. When 
 the actives expressed from the air imbibed by the chest have 
 been absorbed by the globules of blood, the first beat or pul- 
 sation to which it is subjected extracts a portion of those 
 actives, and so on at each pulsation down the whole length 
 of the arteries, uatil,^ia their extremities, nothing but the 
 
THE PASSIVE OR VENOUS BLOOD. 205 
 
 collapsed pellicles of a few globules remain The active par- 
 ticles extracted by compression — ^just as the juicy or aromal 
 essence of food is extracted by compression of the jaws, and 
 absorbed by the gustatory organs — is in like manner absorb- 
 ed by the minute vessels of the compressing tissues. These 
 expressed or disseminated actives gyrate through their ap- 
 propriate channels until they find their way into the return- 
 ing curi-ent of the venous blood, which consists in part of the 
 disintegrated pellicles, the decomposed corpuscles, in fact, of 
 the arterial globules. These actives, yet more subtilized, 
 during their passage, by the action of the tunics of minute 
 channels, in the venous system constitute, in combination 
 with the disintegrated pellicles of the exhausted blood- 
 globule, an Eetherial or solar element upon which the solar 
 brain acts in the same manner as the sun upon the element 
 of light in the general atmosphere. The arteries compres- 
 sed the globule for its actives, here the very active particle 
 itself is compressed between the solar-brain action and the 
 passive returning blood-particle and its solar essential ac- 
 tives expressed and absorbed as the new uplifting life of 
 the passive decomposed essential remains of the old glo- 
 bules. The circuit, in respect of the old globules, constitute 
 their descent into the valley of death and resurrection there- 
 from to a new life. 
 
 Shall we term it a vexatious coincidence, or what, that 
 wh^ we come to take a more comprehensive and compara- 
 tive view of the circuits of the blood, or follow, in its history, 
 a blood-globule, we can only, in explanation, repeat in sub- 
 stance what we have before stated ? Vary the subjects how 
 we inay, not only will the modes of action be the same, but 
 the very figures in which to present the embodiment of this 
 action will partake in all cases of the common type. In a 
 system which recognizes but two archaic principles, the 
 active and the passive, there must necessarily be a tameness 
 and want of diversity apparent in its definitions if judged 
 from the ordinary superficial stand-point of scientific inves- 
 
205 THE POSTTIVB SOWS, THE PASSIVE IS REAPED. 
 
 tigation. In the globule we may see the man run his course 
 from birth to death, sinning or sowing his living vitals as 
 he goes, in response to the eager demands of the inferior 
 passive planes which surround him, and by their endearing, 
 alluring embracements, drag him down. In the disso- 
 lution and succeeding movements of the particles of that 
 globule we may trace the steps by which dissolution is at 
 length crowned with immortality. We are literally bubbles 
 that, in their end, break and vanish from outer existence. 
 Bubbles I But what mortal pen can describe to a thousandth 
 part, the magnificonce,the wondrous grandeur of construc- 
 tion exhibited in one such ? The least form is a universe, 
 depicted in that which our senses can scan. Bubbles as we 
 are, we are yet "fearfully and wonderfully made." This 
 bubble, or blood globule, goes out as a mighty warrior over 
 flowing with vigour or seminal life. Freely it has received, 
 freely it gives. Its surroundings give expression to their 
 aifections, which it responds to by sowing a portion of its 
 life to each demand. As it sows or bestows itself, it degene- 
 rates, descending with accelerating speed, till, like the spider 
 having spun out its bowels to gain its world, it loses its soul 
 in the process, collapses, and so extinguishes itself in having 
 so lovingly responded to the dear affections of its passive en- 
 vironments. Its life is given as a ransom for them, and 
 its dissolution is the necessary consequence. But there 
 are no lost fragments — its expendings have been so much 
 life distributed to those which were famishing for it. " God! 
 how wonderful ai-e thy works ; in mercy hast thou made 
 them all." The compression by the passive principle, is 
 cause, of which exhaustion of the positive or male, is the 
 effect. The female seeks the male that she may conceive 
 from his essential life, he responds as gratifying his desire 
 to possess a form of beauty, an outlet for his exuberant life, 
 and a means for ultimately extending that subjugating life 
 to more remote objects. " He shall devide the spoil because 
 he hath poured out his soul unto death." " Thou shall surely 
 clothe theo with them all as with an ornament." But "soma 
 
INTERNAL CHANGES DEVBiOPE OUTWAKDLY. 207 
 
 men are eunache for the kingdom of heaven's sake ;" and 
 others again are circumoised, which spirituaHy, means the 
 same thing — the abscission and de'tachment of surrounding, 
 inferior, hungry planes, or compressing tunics, so that the 
 form may " possess its vessel in sanctifioation and honor." 
 " He that hath forsaken father, or mother, or wife, for my 
 name's sake shall inherit everlasting life." The principle here 
 involved is that which is at the root of the enjoined celibacy 
 of the priesthood ; that which leads the devotee to forsake 
 society and betake himse If to pilgrimage or " forest" life. 
 It can here be stated with the absolute certainty which 
 perception and sensational experience together afford) that 
 when a plane of interior life has run its positive course of 
 vital or seminal exhaustion — has crumbled and its entities 
 become passive to the crucial, up -lifting, and reconstructive 
 beams of its (divine) solar orb the whole human organism be- 
 comes suddenly passive, eunuch-like, and sexually infantile. 
 The whole system sympathizes with the crushed and broken 
 state of the plane thus beginning to ascend with up-turned 
 aspirations for immortality in place of its previous proneness 
 and dispensing liberality. But what object are our thoughts 
 directed upon now — a particle of blood", a human form, or 
 the human Orb ? The history of the nationalities, if not ra- 
 ther the crisis of their history, is involved in the statement 
 above made. The exhaustion of any principal Asiatic plane 
 and a consequent reversion as that typically exhibited by 
 the simultaneous deposit of a quarter of a million human 
 forms, by means of the engulphing wave, at the outer edge 
 of the Buddhist or solar-human zone, holds this within its 
 possibilities, — that the positive energy hitherto displayed by 
 the Westej-n nations, and derived from these collapsing 
 zones, might become suddenly exhausted, and that plane — 
 the Turkish — which ocdtapies a relatively solar position 
 towards them, assume, spasmodically or otherwise, positive 
 characteristics. The zone whicli includes France, Swit- 
 zerland, Bavaria, Bohemia, and Poland, occupy the same 
 relative position towards the Teutonic sphere as the 
 
208 OMNISCIENT PEOVIDENCE EVERYWHERE. 
 
 Turkish Empire occupies towards the general Buropeau 
 sphere. When the temporary energy of the intellectual 
 planes ends, they must collapse and become passive to the 
 solar energies above indicated. " Alas ! who shall live when 
 Ood doeth this" ; or rather, who shall survive the succes- 
 sions of such astounding changes ? A "war of creeds" is a 
 war of opposing principles-and men or nationalities are but 
 embodiments respectively of the two principles. Through 
 the alternative supremacy of these two, the death and re- 
 eurrection of the body of humanity is being effected. 
 
 Reference is made to the above subjects in order to 
 shew how the changes which must take place, as the New 
 Life establishes itself in successive planes, worn out and 
 passively gasping for their doom, are likely to be developed 
 in outer nature. We note the occurrence of stupendous 
 disasters which befal portions of our race from time to 
 time, and regard them as, in some digree at least, accidental 
 and pitiable ; oftener, hardly decided in our own minds 
 whether to attribute them to an insufficient Providence, a 
 neglectful Providence, a retributive Providence, or a no- 
 Providence. But all such feelings are unworthy of man. 
 All is ordered, foreseen, and arranged, with infinite precision 
 and inevitability. The spontaneous life that actuates an 
 insect, embraces the solar system as an omniscient all-per- 
 vasive Mind. There can no accident, in the ordinary. sen§a, 
 occur ; no miscarriage of plans, no deficiency of means' to 
 carry them out, — never, never. Natural disaster has always 
 been the outcome of some corresponding change in regions 
 moi-e or less removed inwardly from our observation. But, 
 omitting past events, it must be stated that things are 
 entering upon a more than ordinarily disastrous series of 
 epochs. To use a mythic expression, the very world, outspun 
 with such an expenditure of energy, is to be gradually 
 " coiled back to nothingness" — indrawn Life-wards. Or, to 
 vary the expression, the old natural, degraded, and perverted 
 organization of humanity, in its various zones, is to be 
 
THE ADrANCINQ JUDGMENT. 209 
 
 transsformed ; aud it is a question thereon dependant, what 
 proportion of that hnmanity ia capable of enduring the 
 ohange, and at the same time retaining possession of the 
 corporeal form. When David "numbers" the people of 
 Israel — which term means to arrange a people, in course of 
 transformation, consecutively, according to their vital status 
 in the Grand Organism, he, by so doing, constructs a human 
 lightning-conductor between the Judgment-seat and those 
 who are physically and moi'ally disorganized. The conse- 
 quence is, that Life travels down, and where its direct 
 conversive action cannotbe sustained, entire dissolution takes 
 place instead. The old developing energies of the Race is 
 about exhausted ; as a body, humanity must crumble. The 
 entire process, or rather, series of processes, may require the 
 greater part of a century to be wrought out ; but the 
 changes involved are absolutely inevitable. We are not 
 " prophesying'' of the future ; even while these words are 
 being penned — and for years past, without an hour's cessation 
 —the Judgment, by the test of a Divine Breath, has been 
 operant upon the higher of the lapsed planes of humanity, 
 and it will never entirely cease until Restoration be perma- 
 nent and complete. We here give no uncertain sound. 
 " In the Realm of Cause we learn what the effect must be." 
 Wars, pestilences, famines, floods, earthquakes, civil revo- 
 lutions, must outwardly mark with melancholy regularity the 
 procession of epochs corresponding with the more interior 
 changes which the descending Life must effect. 
 
 How then shall we now regard the passive upward - 
 tending side of existence as to the nature of the power 
 exercised in uplifting it ? The universe is one organized 
 whole. Its every particular is radiative and consequently self- 
 regulative, self -graduative, and self-balancing. Like heat, all 
 things tend to an equilibrium; like water, they seek or tend to 
 their own level. Those which are least vitalized, densest in 
 quality, seek so much the more urgently the source of life — ' 
 gravitate towards it most rapidly. " lie filleth the hungry 
 
 27 
 
210 THE UNrVERSAL DESIRE FOR FOOD. 
 
 with good tilings, the rich He sendeth empty away." Light 
 assimilates things to its own colour by bleaching, and to its 
 own motions by translucency. Bat if one would and can 
 comprehensively view all particulars as the constituent 
 parts or members of one general, then may be presented to 
 him the wondrous fact, that every motion, voluntary, or in- 
 voluntary, organic or "inorganic," is a process of assimilation, 
 the result of appetite; of hunger, of love for that which is 
 beneath — of the active assimilating the passive — the eater 
 assimilating the food to be eaten. The jaws champ and craunch 
 the usual food, which, in form, is beneath them — as animal 
 beneath man, vegetable beneath animal, mineral beneath 
 vegetable ; but equally, the chest is a pair of jaws for champ- 
 ing and craunching the air ; and each waiting particle of 
 blood in the lungs is an organism with a pair of jaws for 
 re-chewing the airy cud and digesting the extracted essence. 
 The heart, the arterial coats, are so many consecutive pairs 
 of jaws with their necessary absorbent vessels for swallow- 
 ing what the blood-globule has digested and is prepared to 
 void by compression. The particles of venous blood are, 
 as before shewn, the ghosts of that which has before been 
 arterial ; just as the setherial elements they inbreathe and 
 chew are the ghosts of the airy forms originally inbreathed 
 by the chest. We eat what is beneath from voluntary act ; 
 we eat what is above from involuntary action. But what is 
 involuntary action to the outer consciousness, is voluntary 
 to that which is interior — to the inner natural man. There- 
 fore, what is an inbreathing of life to the outer man, is the 
 eating of food to the inner; in other words — on the outer 
 material or bodily plane we have solid food, and air as life ; 
 to the inner natural or sub solar planes, there are aromal 
 forms of air as food, and the higher etherial elements as 
 life. And to extend the view still further, — these last, con- 
 densed, are as food, and the higher spiritual atmospheres are 
 the life inbreathed by the spiritual man. If this seems 
 difficult to understand, let it be remembered that all the 
 nourishing essences of substantial food, all the delicious 
 
ALL THINGS EATEES, ALL THINGS FOOD. 211 
 
 aromal essences of fruits, are derived from the atmospheric 
 elements, and rotiirn to tliem, as into a universal store, 
 again. If nothing can be annihilated, surely, all the essences 
 that ever delighted the palates of the ancestral world must 
 still be in existence somewhere — ready for another circuit of 
 uses. That ought to be now becoming pretty evident to the 
 reader — what might have been told him at the outset— that, 
 respecting their infinitely secret impulsive actuations, "the 
 ways of God are unsearchable, and past finding out." We 
 see and recognize the phenomena of His descending Life in 
 its myriad digrees and manifestations, advancing to eat, to 
 lift, to assimilate, to vitalize, step after step ; on the other 
 hand, we see the passive food, by these operations, becoming 
 the body of the positive eater. There is apparent ascent and 
 descent, passivity and possitivity, but they prove but different 
 aspects of the same general fact. There is Life, and there 
 are the recipients of Life ; there is interaction between 
 Energy and the forms of Energy traceable, by means of their 
 phenomena, through their vast ramifications, but the great 
 primal How remains inscrutable. Every act, it was before 
 said, is a sowing of seed, and all action is here said to be an 
 eating of food ; and thus the seed sown is alternately both 
 food and eater. The child Jesus is now the " bread of life,'' 
 laid in a manger that the eaters may come and partake of 
 it therefrom — anon, the same child, with a rod of iron, 
 breaks the nations, " licking up all that are round about, as 
 the ox licketh up the grass of the field." The passive globule 
 of the veins snaps at the etherial particle, but interiorly it is 
 a solar dart that will so transfix the eater that the sun may 
 by and bye shine through ; that is, this particle hides a fish- 
 hook that will make the hungry preyer a prey, hauling him 
 up to be roasted in the sun's rays as food fit for the gods. 
 To apply these things to the human subject — as the sur- 
 rounding female form compresses, as a pair of jaws, the 
 male, and thus extracts his seminal essence, this essence 
 eats her, abstracting as a nucleus her nature and thereof 
 forming a body to itself, Man, as is known, sows his seed 
 
212 BEXUAl ACTION A UNITERSAL TYPE. 
 
 upon the woman as a soil, but it is not so well known that, 
 in the same stimulated condition of his system, there are 
 liungry mouths of a certain gland open which seize and 
 compress the pendant but minute ovules secreted from her 
 essential nature, and by which his nature as a soil is, in turn, 
 sown, his seminal womb impregnated; and, as in the case of 
 true counterparts, his interior plane at length accreted as 
 won spoil to a still more interior one of her own. 
 
 As stated — every action pertaining to the positive 
 principle throughout all realms of being is resolvable into a 
 dissemination of positive seminal essential form •, and every 
 involuntary movement of the passive consists in opening itself 
 to receive, as a mouth, that positive form, and compressing 
 it as a means of extracting its vitals or seminal essence ; 
 which involuntary movement, as to first principles, is really 
 the positive and voluntary action of more interior planes, 
 operative upon exterior ones which are in turn reckoned 
 positive in regard to the outmost of all. This being the 
 case, it is easy to see how sexual relations and interactions 
 are typal of relations universally existent, as well as of all 
 action absolutely. If apology be requisite for the frequent 
 allusion made to sexual matters, this explanation, as to the 
 universal predominance of the characteristic principles in- 
 volvedj ought to afford it. Knowledge respecting such 
 matters, like all knowledge, may be turned to good use ; 
 but it is liable, more than any other, to be much abused. 
 Were the hearts of men and women in the right place, as we 
 Bay, this mutual impregnation — an impregnation extending 
 to every molecule in either body — would constitute an inter- 
 knitting of affections which the subjects of it would con- 
 template as the acme of all natural loveliness, but which, 
 as things now are, too often leads to intemperate satiation 
 and baleful desires for change. 
 
 Into tho very secret and original nature of action, 
 force, or effort, we cannot peer. However farwe trace it up- 
 
THE INVOLUNTARY PRINCIPLE. 213 
 
 Tvards, however we may be able to recognize its forms or 
 manifestations in subordinate causes, all aspiring endeavours 
 to apprehend its essential nature soon begin to sink from 
 a consciousness of inability to prosecute the enquiry. This 
 should be clearly understood ; the statement is therefore 
 repeated. And, in fact, this whole subject of force, or 
 activity, is of such paramount importance that it may be 
 properly reviewed, for a moment, from the point we have 
 attained to. That the particles of blood gyrate under the 
 compression of the pulse, — in other words, that particles of 
 a fluid gyrate when pressed through an orifice, may be 
 confirmed to any man by observing the spiral motion of 
 his own water on being forcibly passed. The motions 
 of the chest in breathing, performing the functions of a 
 mouth alternately opening to suck in the air and contract- 
 ing in order to compress or chew it, and all the blood- 
 globules arranged around with their mouths open ready 
 to swallow what is pi'essed out as juice from inside these 
 globules of air, is a phenomenal subject the picture of which 
 cannot be made too familiar to our thoughts. Wherever 
 positive and negative principles or forces are in play — and 
 that means everywhere — there is this expanding and con- 
 tracting mouth-like chest, and there too are the little 
 mouthlets waiting their turn to be filled also. It is in this 
 manner that the doctrines of the Macrocosm and Micro- 
 cosm — of man as the perfect image of all things greater, 
 of all things smaller — is to be applied. If we want to know 
 how water takes in the etherial elements, and so becomes 
 sublimed ; how the rocks feed or live, and excrete spring- 
 water; how the venous blood ascends without perceptible 
 pulsations or gyrations ; how the iron strains towards the 
 magnet; or how the soul strains upwards involuntarily> 
 while downward voluntarily, we have but to observe how 
 the human breathing organs strain to meet the object of 
 ^heir wants, In the ages past, in times of normal natural 
 life, the absorption of modified divine life might be compared 
 to the evaporation of water on a cool, cloudy day ; humanity 
 
214 SPIR1TUAL-S0LA.K ACTION EEDEMFTIVE. 
 
 has been thus slowly ascending, as to its interiors, in 
 common with other superior things, the heavens included ; 
 and so natural man has not, in a proper sense, jrot nearer 
 to them. But now, the spiritual sun in his coming forth, 
 has dispersed the clouds and his fiery beams now beat upon 
 the upper planes of earth's humanity, as upon the head 6f 
 Jonah, until it faints and is ready to die under them. The 
 old condition was a state of comparative stagnation ; the 
 new redemptive Advent, is that of solar activity. Sunshine, 
 in myth, is likened to affliction, when unrestored man is 
 the object ; its cessation, to sun-set — the finishingof the 
 day's work. Here is the utterance of one, after the 
 " labor and heat of the day" has been endured ; — • 
 
 And the use for which He fits me shall with loving will 
 be done. 
 
 Of the selfhood He hath stripped me at the setting of 
 the sun. 
 
 The Bible holds forth the promise to those who come 
 np out of the " great tribulation" and attain thus to their 
 rest, that the sun shall not alight on them, nor any heat. 
 This sun, beaming upon the unsheltered soul-plane in its 
 ascending progress, after the mode of a passive particle or 
 an insect whirled upon the up drawing solar wheel, and 
 after that soul his run its outward course, knowing all sin 
 and its consequences, and has crumbled as the inevita- 
 ble result — this sun will continue to beat upon such crush- 
 ed soul until it offers no longer any resistance to the 
 beating radiance ; that is, until the action of the solar beams 
 shall have glorified, darified, or rendered transparent and 
 permeable to light, the object they beat upon. It then 
 becomes in turn a vehicle for the transmission of those 
 beams to lower planes which are yet to be subjected to 
 the same clarifying process. Outward nature is thus a mirror 
 in which to behold spiritual changes — the great spiritual 
 changes to be wrought in man — reflected. 
 
PASSIVE FORMS OF KXISTA.NCK. 215 
 
 It was before mentioned how that an obstruction to the 
 sun's radiance causes a concussion and dissemination of the 
 vitals of the setherial particles, just as the firing of a cannon 
 in the immediate neighbourhood of a house causes a con- 
 cussion, of the air against its walls. This is the solar 
 battering process, above described j and the scattered vital 
 particles are real, substantial particles — contact with which 
 gives the sensation which we term heat. So long as these 
 little particles remain enclosed in their elemental pellicle, 
 their motion is normal and heat is confined ; compression 
 causes them to rush forth, and heat is disseminated as 
 the perceptible result. Sensible bodily heat is the imme- 
 diate result of compression such as is here described, and 
 which is continually going on in every part of a healthy 
 body; for heat is but another name for life, on the 
 setherial plane of existence. But we must say a few 
 words more on the actuating principle of " passive" 
 existences- As repeatedly shewn, the life or vital germs 
 resident in the positive form depend upon outer nega- 
 tive compression for the immediate cause to extrude 
 or disseminate them ; thus proving, that the action of the 
 feminine or passive plane is really prior to and causative of 
 the motions of this, so-called positive and, apparently, in-lying 
 plane. When the mouth takes in food, we rightly apprehend 
 that food is taken up, or adopted, from beneath ; but when 
 the mouth or chest takes in breath, there is a drawing down, 
 as it were, of that which is higher in its nature. The first act 
 is voluntary, the other, involuntary— the mouth being su- 
 perior towards the food, but inferior towards the breath, or 
 air. But the bony apparatus for seizing the food is inferior 
 to it in being denser in substance ; and depends for its 
 movements upon a comparatively higher and subtler 
 oi'ganism — that of the nerves and muscles. Now, reader, 
 exert the imagination and recognize in the exterior action 
 of the passive chest, of the passive feminine encompassing 
 plane, in the ascending motions of the particles of venous 
 blood, in those of the passive iron towards the magnet, in 
 
216 THE PASSIVE KKiLtY AN INTEKIOB ACTIVB. 
 
 those of dense heavy substances gravitating towards the 
 central source of life, in the action of the passive rocks and 
 earths and seas gasping towards the sun, and in the passive 
 soul gasping towards the crucial heavens — recognize in 
 each of these a comparatively gross and exterior mechanism^ 
 moved by subtler and secret powers, for seizing and crushing 
 out the essences of elemental forms superior to itself. There- 
 fore, instead of regarding those " passive" forms as gaping 
 upwards, which they really do if we attend only to their 
 extei'ior developments, we must realize the existenc* 
 within each of them of an agent necessarily more sub- 
 tle than that which is seized, higher than the objects 
 seized and taken up, and consequently, one that looks down 
 upon these forms of its food in the same manner as the 
 eater man looks down upon the food to be assumed into 
 his system by eating. Hence, the moving or actuating 
 principles — in the case of the chest, of the arterial pul- 
 sations, of the particles of ascending blood, of the feminine 
 form, and so on, are all subtler and therefore superior to 
 the object indrawn or aimed at. Involuntary moti-on 
 thus owes itself to a principle whose action is directed 
 to an object after the manner of an eater towards the 
 food he is to take up an assimilate to his own substantial 
 condition. The passive and involuntary principle is there- 
 fore a form of an inner eater, to which the apparently 
 active outer principle is food. These apparently so com- 
 plicated results all spring from the alternate disposition df 
 male and female principles, the female form constituting 
 a body, actuated, not alone by the indwelling male principle, 
 but also by a female principle, or sakti, yet more interior 
 still. And thus, all things work ; each principle assimilat- 
 ing the other alternately. From these enquiries we are led 
 on to perceive — applying what has been stated, — that the 
 passive rock is an apparatus for feeding earth's fervid 
 heart with the solar elements; that the seas perform tha 
 same functions, eating their way towards the sun by ab- 
 sorbing his dispersed activities, or else, electrifying their 
 
CIRCULATION, 8TEICTLY, A MISNOMER. 217 
 
 depths from the solar radiance ; earth's iron bowels do 
 the same for indrawlng and absorbing her cold boreal 
 magnetic focus; the female compressive form do the same 
 for sublimating man's seminal life ; and in the " diist" of 
 the crumbled globule we may see the sublime psychic-human 
 agency which is to elevate,spiritualize and assimilate all solar 
 substance to itself. If God be the All, and the All, aggra- 
 gatively, be God, we can secure no better stand whence to 
 behold and realize it than the point we have now, through 
 so much devious zigzagging and toil, attained to. 
 
 It was proposed to trace the circuit of life, as manifes- 
 ted in the human frame,but we have not succeeded in doing 
 60 in the sense in which we usually understand a thing as 
 journeying in a circuit. The earth does not Journey in such 
 a circuit — the exact path in ISpaee it has once pursued it 
 will pursue no more. The debris of the arterial blood, may 
 be said in some sort, to find its way back to the point 
 whence the blood started; but this debris is an essence 
 rather than worn-out forms requiring re-invigoration, and 
 which will in course ascend to still higher spheres leaving 
 both artery and vein behind. The vapours raised into the 
 atmosphere do not perform a regular alternate ascension and 
 descent. What was stated before in respect of spiritual 
 stability- and lapse applies also to suspended moisture. It is 
 taken up, but the direct return to earth of any eonsiderabls 
 portion of it depends upon the vaporous planes above being 
 withdrawn, sublimabed by the solar action, and so abstract- 
 ing the sustaining power, or heat, of those beneath. Hera 
 we see but a partial circuit, aud even that, conditional upon 
 other movements which are absolute departures from tha 
 circuit altogether. Excelsior ! is the tendency of all things, 
 and not to the circuit of the mill-horse. Tha ordinary reader 
 may not take much interest in animal physiology or natural 
 physics, but few are so thoughtless as not to interest them- 
 selves in the kind of journey which lies before them, and 
 leading to the great Unknown-land, Within each one of 
 
 28 
 
218 THE " spi hits'' of BPIKITUAMSM 
 
 us lies that land ; and we have only to note the changes 
 which a globule of blood successively under go es to have 
 before our minds a facsimile of what we are in correlation 
 to all that we are yet to be. All positive action is a coming 
 forth of life as from the head or heart to the extremities ; 
 and there, if it reaches so far, it finally expires. Its whole 
 positive course is a gradual expiration, a gradual approach to 
 entire dissipation and dissolution of frame, a gradual change 
 towards those comparatively occult and higher conditions 
 which we term negative. Man himself being but a globule, 
 a cell, a bubble — though wondrous indeed' — it is plain that 
 all action is but a form or mode of change ; positive action 
 tending to inevitable dissolution of the surface-organism ; 
 and negative action, so called, tending to consolidation in 
 the deeper interiors. Regarding the circulations, we may 
 Bum up and recognize it to be the same whether we say, — 
 the arterial life flows out from the heart to the extremities 
 and then back, tending always to -mount to the nervous 
 system, or, that having attained maturity outwards it seeks 
 return or retreat in the interiors of its own molecular forms. 
 
 The control which the passive outer compressing form 
 of a composite organism is able to exercise over such essen- 
 tial energy as is resident within, presents to us the consti- 
 tution of things in a remarkable light. It is as though to 
 every member of an organism^ the higher and positive said 
 to the lower " come and draw the full measure and quality 
 of the life you need".We have prosecuted our enquiries into 
 this subject in connection with tha vortical and circuitous 
 revolutions of natural bodies, and it would seem as though 
 our doing so has led us, unexpectedly, right up against the 
 subject of "table turning" and other such like manifesta- 
 tions of occult power. Our remarks regarding them shall 
 be brief; not thac, what engages the attention and faith of 
 millions can be of minor importance to us, but necessarily 
 brief because our thoughts have not hitherto been directed 
 to this branch of psychic science in such a way as to secure 
 
SPIRITUALISTIC COMMUNICATIONS. 219 
 
 a position cowipefcent to critically investigate its phenomena. 
 Until we began to ■write the present pai'agTaph,thei'e was no 
 intention of taking up spiiitualistic matters at all. By re- 
 ference to Table II, and by remembering what has been so 
 often said as to the embodied inclinations, or afifections, 
 whenever there is a breaking up of old states, tending to- 
 wards the spheres where they can associate in some digree 
 with their like, it will be evident that under certain circum- 
 stances, there will be such disjointed planes, or imperfect 
 forms of life, which being unfit to be joinedto the consoli- 
 dated planes which have indrawn themselves fall off as 
 exuviae towards the grosser planes which lie below. In the 
 dissevering of sphere from sphere, consequent upon the gra- 
 dual advance of the regenerating and uplifting New Life, 
 there must necessarily occur frequent instances of this fall- 
 ing o£; and in the breaking up of the old organism at 
 physical death is presented an exact reflection of the higher 
 process alluded to. Natural minds which throughout cor- 
 poreal life have given their best affections to outer things 
 and comparatively nothing to those which are above, cannot, 
 as is to be expected, be entirely disconnected from the natu- 
 ral world at the death of the body ; they cannot ascend with 
 the spirit-proper, but occupy a sort of ghost-realm between 
 the natural and spirit-worlds. These shade-like entities 
 can associate and be in vital rapport with their like, as well 
 as with corresponding forms which are yet involved in 
 the organisms of men yefc in the flesh ; and their inclina- 
 tions, as before explained, lead them to do so. This is tho 
 " spirit" which generally communicates through the " me- 
 diums." It must be understood that these phantoms — as 
 well as every departed spirit — retain their connection with 
 onter nature by means of the quiescent or semi-defunct body- 
 primates which lie in the tomb awaiting final resurrection ; 
 and that this strong attachment to outward sensual life may 
 be said to be inseparable from a full development of this par- 
 ticular phantom-like and intermediate plane. That all de- 
 parted spirits are not so linked to earth may, if we substi- 
 
220 THE VARIED CHiUACTEE Or "COMMUNICATIONS." 
 
 tube eflfects for causes be attributed to their higher aspira- 
 tions while living in the boAyjbut that there had,or had not, 
 been such aspirations were results entirely dependant upon 
 psychic-spheral organization or development. These phantom 
 forms all live, or sustain an existence, in a condition of 
 modified dependent rapport with their true spirit-natures 
 which have ascended in the psychic-vital scale. As no 
 two men are constituted the same, so, no two of these 
 wandering entities thus partially adrift from both spirit and 
 body, would be exactly the same ; some would be compara- 
 tively spiritual, some corporeal andfatuonS; all varied. 
 Hence the " communications" from them would be equally 
 varied ; va ried by reason of the circumstances of each 
 ghost's spirit ; varied by reason of the peculiar condition of 
 each ghost ; and further, varied in their transmission by 
 reason of the idiosyncracies of different mediums. The 
 statement may be hazarded, that there are far greater 
 numbers of these flitting ghosts than of present inhabitants 
 npon the earth's surface. Thus, we see there can be no rule 
 laid down as to the quality of the communications or results 
 which we may expect to emanate from these so-called spirits. 
 Some may be, as verbal utterances, truly mythic, some 
 others inane, or at best, a sort of reproduction of the medi- 
 ums' own thoughts. Or, instead of assuming the form of 
 verbal utterance, whether by vocal organs or pen, the resuls 
 may be a manipulated effect, artistic or otherwise. But 
 we say, our acquaintance with the subject phenomenally, ia 
 slight. The prevalence of these " manifestations" at present, 
 is owing, undoubtedly, to the approaching advent of the 
 new restitutive digree of descending Life whereby the cor- 
 poreal organism is becoming imperceptibly subtilized and 
 more sensitive to psychic impressions. 
 
 When describing the nature of vortical motions and 
 force, exemplifying it by reference to a whirlwind which 
 springs suddenly into existence on a hot, dusty plain, it was 
 shewn that whatever the aggregate force of such revolv- 
 
THE MOTIVE POWER OF THE " CIRCLB." 221 
 
 ing motion of the air, there is really uo new force import- 
 ed from without or developed in any manner which did not 
 previouly, though occultly, exist. The force manifested in 
 the rotating dusty whirlwind, as well as in the wide -sweeping 
 terrific cyclone, is but a dififerent manifestation of the one 
 inherent force, existing as really when even not a breath of 
 air is stirring. In this case, the force or motion is confined 
 within the air globule, and limited to its axial rotation ; but 
 it is the very same motive force, though in another form> 
 which urges the globule into the vortical movement in 
 common with the surrounding body of air. There are 
 auras or subtle elements circulating through and pervading 
 all known substances, and such elements are all subject to 
 laws corresponding to those now indicated which regulate 
 the movements of the air. We see that the setherial element 
 pervades substances which are transparent ; that the mag- 
 netic element pervades those which are permeable to electri- 
 city ; and that the active solar element pervades substances 
 permeable to heat ; consequently, we may well suppose that 
 such a porous substance as the wood of a table must bo 
 pervaded by these same elements. Animal heat consists in 
 the vortical motions of the solar element, and we know that 
 contact with any substance is suflicient to communicate 
 those motions to like elementary particles resident there- 
 in. Now, considering what latent motive forces of this 
 sort must be resident elementally within the porous sub- 
 stance of a wooden table, we can easily imagine what 
 an amount of force might be developed throughout its 
 substance if the axial motions were to become trans- 
 formed into a general vortical sweep, corresponding to 
 the transformation of the impalpable axial motion in 
 the still atmosphere into the sweeping violence of the cy- 
 clonic vortex. The human " circle" formed around any 
 article — a table for instance — would tend to transform the 
 latent activities into a general sweep of the element, as 
 above explained- As with the air, so with all these subtler 
 elements ; they readily fall into the vortical motion; provid- 
 
222 LATENT P0ECE3 IN THE ELEMENTS. 
 
 ed that there be the usual stimulation and nucleal iuitiatioa 
 of such a motion. The united ^'will" of the circle furnishe.s 
 the necessary stimulation to start the vortex within the 
 substance to which both the mental attention and conduc- 
 tive hands arc directed. With the subtle elements about a 
 circle of people also thus by communication excited into 
 vortical and abnormal motions, and rapport with the world 
 of aeriform ghosts through mediumistic organisms establish" 
 ed, there is nothing, wo may reasonably conclude, occurs afc 
 the seances in the way of true " spiritualistic' manifestations 
 which may not, in the manner indicated, be explained by 
 laws, occult it may be to the ordinary role of science, but 
 which are still strictly natural. Even the power of levita- 
 tion, as sometimes developed so mysteriously, would 
 present nothing very extraordinary if the fact could be 
 recognized that the muscular energy which can produce 
 that power at will is resolvable into that dissemination of 
 impalpable seminal forms which results from compression 
 of elementary forces. The will to act is tantamount, in its 
 digree, to that mechanical exercise of compression by which 
 the necessary seminal forms of power are drawn forth. 
 
 It was before explained, that all forms, organic and 
 inorganic, as we term them, are constructed, that is, are 
 outbuilt, upon one and the same architypal pattern ; that 
 consequently ; vast possibilities of development indwell in 
 every form, moleculai-, and aggregatively molecular, as 
 quiescent rudiments ; and that the evolution of these rudi- 
 mentary germs into active faculties and efficient members 
 depends upon relative position in some more general aggre- 
 gation of life-forms — upon the vital requirements, not only 
 of their own particular form, but of other forms also, ex- 
 terior to, and dependent upbn it. This is as much as say- 
 ing, that every interior organ is just what its exterior de- 
 pendent fellow-organs require it to be in order to supply 
 their wants. Thus, the higher are constituted to minister 
 to, or serve, the lower. " The elder shall serve the younger," 
 
MODES 01 EXTERNAL EFFORT. 223 
 
 " I am among you as oue that serves." Keeping these 
 facts in mind, we can deductively enlarge upon them and 
 see how forms actuated by animal life may develope, in res- 
 pect of limb-like extensions, as well as of delicacy or perfec- 
 tion of action, by the stimulated use which external want, 
 and its consequent efforts toward gratification, calls forth. 
 The voluntary movement of any rnuscle is, consequently, the 
 concatenated extension of the principle or movement of 
 compression noticeable in the pulse which indicates, by its 
 rapidity, the exact measure of the demand for, or exaction 
 of, vital force. The action of light upon vegetation causes 
 an excitation corresponding to that attending muscular 
 action, and a consequent compressive drawing forth of vital 
 energy towards the parts more directly affected — that is to 
 say, the development of the life of the vegetable is necessa 
 rily towards the stimulative light. Thought is action resem. 
 bling that which is muscular, and by which the brain draws 
 forth or extracts from its deep sources the germinal forma 
 or ideal im ages which is at once both its motive force and 
 the nuclei of the realized forms it is in search of. The di. 
 rection of the mind towards sexual gratification, whereby the 
 organs are roused to activity, is also a mode of compressive 
 action drawing forth in this particular direction supplies of 
 vital vigour. All external effort is power directed, essen~ 
 tially, to the assumptional subjugation of its object. Mus. 
 cular effort is really the gathering and framing around the 
 actor a sphere of material good or wealth ; his life, or ex" 
 pended substance, being the outlay or seed, and the wealth, 
 that which such seminations have accreted. Mental effort is 
 an exploration or sowing of mental, and therefore essential, 
 visual tear-seed upon the phases and forms of surrounding 
 Nature admitted into the chambers of the eye, and which 
 will accrete and return home laden with abstracted images 
 of those phenomenal aspects, constructed from the cerebral 
 substance of elemental light. It is by the transference of 
 this figure, though the action is the same in kind, that a man 
 is said to know a woman when he has disseminated his 
 
2 24 DISTEIBUTlVB OUTLETS OF ENERGtr. 
 
 positive germ-forms upon her. These germ-forms are re- 
 presented in the Bible as spies sent forth to " know" or 
 search out the feminine land. Joshua is Jesus, and the spies 
 ■which Rahab the harlot receives in faith ai-e seminations of 
 that divine Life by which the Captain of Salvation will win 
 his triumphs over refractory Humanity. That excessive, 
 stimulated action in any one direction of the three mention- 
 ed — muscular, mental, and sexual — deflects vitality or 
 vigour from the other two, is proof that the one life- 
 fount supplies the three. If muscular exertion constant- 
 ly absorbs the far greater part of the "available vitality, as 
 in the case of uneducated or nnintellectual labourers, the 
 brain must necessarily suffer a sort of asphyxia j and, on 
 the other side, undue mental exercise can be carried on for 
 any length of time only to the proportionate loss of the sen- 
 sational, reproductive, and muscular faculties. Our appre- 
 hensions regarding the working of organic Nature must 
 remain defective until we can recognize, that muscular exer- 
 tion, mental exertion, and sexual seminations, are but so 
 many varied forms, in their digrees, of distributing outwardly, 
 as excreted germ-life or offspring, the one subtle breath 
 (sheared, &air'Ji)-essence ; or substantive corporeal force. 
 But that working of Nature will still appear to be a riddle 
 if we should consider the outer passive and compressive 
 forms of things as acting from any sort of independent im- 
 pulse. They are actuated by the "involuntary" principle, a 
 real, sentient, perceptive will, whose deep springs constitute 
 planes which lie far above the corporeal life-forms that by 
 compression are projected outwards. Hence, the motive, 
 force, or formative power, which is the immediate instrument 
 of particular organic developments, is really but the means 
 subordinate to the inmost emotional faculties — the Primum 
 Mobile of the body, the cause and common primal will of 
 all corporeal action whatever. 
 
 This subject of development — which consists in an indi- 
 rect calling into play, by what may be termed, the external 
 
THOTJOHT ICTCATES AND MOULDS SUBSTANCE. 225 
 
 will, of high interior powers,a will greatly under the control- 
 ling influence thodgh of external circumstances— should be 
 of intense interest from every possible point of view ; but it 
 is with reference rather to modes of thought and feeling, or 
 sentiment, that it is here brought forward. Men have strain- 
 ed their wits in conjecturing what language a human being 
 reared in a state of isolation would speak j but they might 
 perhaps more profitably have speculated as to what branch 
 of religious sectarianism a sane cultivated mind would con- 
 form to, if isolated from the atmosphere of creeds, and so 
 left entirely to the teaching of his Bible ; or rather say, if 
 left to the ideal forms which the Bible furnishes. Because 
 the operations of the mind are subtle, and therefore 'above 
 the cognizance of the senses, we are apt to conclude that the 
 cause, means, and results of those operations are unsubstan- 
 tial, fugitive — mere moon-shine. But to think so is a great 
 mistake. Exuberant energy must go forth as substantial 
 operative entities, in one direction or another — either to 
 accrete to the body as muscular form, and really form the 
 instrumental extension towards obtaining more exterior or 
 remote material wealth ; or, to accrete feminine substance in 
 the shape of ofifspring, palpable to sense, or otherwise, as 
 the case may be ; or to accrete fatty animal substance from 
 overcharges of food iu the stomach j or lastly, to accrete kn. 
 owledge, Mn-der, ken or kone, the passive and outer intellec- 
 tual-feminine principle of the frontal brain. For the same 
 word, ken or kone, queen, woman, serves to denote the sexual- 
 mental action in the dual brain itself; or, the action of the 
 male organism upon the female. The eye is the organ of this 
 Bub-digree of the intellect and the field in which images or 
 mementos of the outer world are formed in the substances of 
 the "understanding," something after the apparent manner 
 that the elemental substance of light conforms itself, in its 
 minute particles, to represent surrounding objects, or to leave 
 their impress, in the photograph. Eemembrance, or memory, 
 is the result of the action of the interior visual faculties of 
 the mental eye-plane in their aptitude to take up and model 
 
 29 
 
226 DESIRES CONTEOL THE ACTION OP THOUGHT. 
 
 in their owu substance the exterior forms of nature, either 
 directly from sight, or indirectly through pre-existing me- 
 mentos coupled with verbal representations. All objects 
 that light may cast reflection of upon the eye are of course 
 not taken up ; just as the essences of masticated food would 
 not be taken up by the palate in the absence of desire and 
 its consequent salivary excretory seminations. There must 
 be desire for knowledge, the desire of seeing or realizing, 
 to meet some real or imaginary want ; and then, when the 
 object of desire is before the eye, the positive principle of 
 the, mind goes forth as seminations to become involved in 
 bodily conformations of substance drawn or condensed from 
 the element of light. The result of this process is learning, 
 a stored memory^and under certain conditions, a fertile ima- 
 gination; all which resolve themselves into a possession of the 
 phenomenal forms of things, with more or less ability to 
 classifyor generalize them under distinctive qualitative heads. 
 This storing of the memory with mental form — forms of 
 material objects ; forms of motion or action ; and forms 
 of abstractions, as embodied in, or realized by means of 
 those received from sensible objects and their associated 
 contingencies — constitute the highest mental exercises that 
 the greater part of the human race is capable of. 
 
 We may call this, thought — this storing of the outer 
 mind with fact-forms or phenomena, which term means, the 
 appearances df things — but it is thought of a very superfi- 
 cial kind. Every act of thought, superficial or deep, as 
 we usually understand the word, implies a comparison or 
 judgment ; a comparison of the ideal forms which are 
 already possessed with those which are presented to the 
 senses for acceptance. Every form thus presented is 
 measured by a recognized standard of utility or adaptation 
 to meet cui*rent wants. It is these felt wants which con- 
 stitute the inferior emotional or actuating principle of all 
 thought. Where absolute satisfaction or content exists 
 there can be no thought. la such a state there may be 
 
THOUGHT, A MODE OF ACQUISITION. 227 
 
 perceptions of beauty, that is, of the perfect subservienca 
 of subordinates to superiors, and of the fitness of each ob- 
 ject or circumstauce in its relation to every other, but not 
 thought or comparisons respecting the best mode of over- 
 coming difficulties, that is, of obtaining a desirable but dis- 
 tant end. God does not think j He wills, and the act is 
 accomplished. The formative principles in Nature are 
 His natural hands, which Omniscience and Omnipotence'pufc 
 forth and control. So with those who are God-like ; for 
 they are as organs through which the divine attributes exer- 
 cise themselves. What has been explained of the natifre of 
 thought is tantamount to saying that its object is to win 
 something — a labouring, a sowing of seed, in order that 
 harvest mgj follow. Thought is commensurate with energy 
 of character, and this energy is a subjugative, an adminis- 
 trative disposition, The earth-loving mind is energetic, 
 positive, thoughtful ; the aspiring godly mind on tha 
 other hand, is comparatively quiescent, subjective, and 
 contemplative. Thought and ambition are synonymous. 
 The more thoughtfulness the greater the remove from the 
 heavenly state and its rest ; because, as a phase of positive 
 life, this thoughtfulness is a condition in which the psychic 
 personality is most active in rooting itself more and mora 
 in, and identifying itself with material outer nature. To 
 say that a man thinks is to say that he takes an interest in 
 something, and in his present condition, that interest neces- 
 sai'ily partakes more or less — we are afraid to say how very 
 much — of self-aggrandizement, of care for "number one". 
 Hence, intellectuality is thoughtfulness or circumspection, 
 which is a form of selfishness ; and this, when actua,ted, leads 
 to weighting the psychic nature with all that is degrading, 
 as well as to a consequent forsaking of all that is elevating 
 and ennobling. On the other hand, fraternal feelings, 
 kindness, liberality of spirit, and content, tend to flourish 
 in subjective, reposeful, unthinking natures. There is a 
 real basis in human nature for the genuine self-abnegativo 
 monaatic life which the hard Teuton of the present can 
 
228 THE MENTAL LABORATOHI'. 
 
 neifeher sympathize with or appretjiate. Quietude, or re- 
 tirement from the bustling world •, abstinence from sexual 
 commerce, or rather, an indrawing of all the positive and 
 fecundating faculties ; and the bringing the animal nature 
 into subjection to the spirit, are all in strict keeping with 
 man's aspirations when, ethnically or individually, he has 
 run his hurly-burly course and become exhausted with the 
 effort. To exemplify : — Where, successively, has the old 
 positivity, the colonizing, commercial and literary spirit 
 departed to, of Persia, Phoenicia, Greece, Venice, Spain, 
 Holland ? The wave of empire rolled on ; Britain succeeded 
 them. Is the aeonic end at length reached ? 
 
 Thoughb, therefore, pertaining as it does to the prone 
 intellect too, is radically opposed to the religious feelings, 
 as dogmatic opinion is opposed to earnest piety, and a 
 stickling for orthodoxy, to charitable regard. In the 
 exercise of the mere natural intellect, the desires which sti- 
 mulate this exercise are in this way seeking gratification- 
 seeking something which they desire as gain ; and as it is not 
 the province of the mind to appropriate the very material 
 things themselves, it operates consistently when it appro- 
 priates their forms. These it values and treasures, just as the 
 other organs of sense have each their peculiar mode of appro- 
 priating objects of desire. The organ of the inferior intellect, 
 as before explained, is the eye, through the action of which, 
 the setherial element, as forms of substantive light, is taken 
 np into chambers where the desire which procured its ad- 
 mittance sheds its little vorticlea of germs which serve as 
 nuclei to the elemental forms or images which the mind 
 seeks. The mental-visual organs have prehensile mani- 
 pulating members, arms and hands of their kind, as well as 
 the body. As the bodily hands manipulate substance of a 
 tangible digree to them, so with the prehensile and forma- 
 tive organs of the brain. The minutest insect's eye is as 
 perfect in its action and organism for grasping material 
 and moulding forms of its objects of desire as that of tha 
 
Man's mental image-wokld. 229 
 
 elephanh Popular science lags and fails at the limit of tlie 
 realm of sense, because it has grasped no archaic standard of 
 organization or creative action whereby insensible and infini- 
 tessimal conformations and motions may be clearly appre- 
 hended through such as are evident and palpable. The eye, 
 in its subtler mental digreea, builds a loved home for itself, an 
 infiuitessimal world in fact, just as the sexual faculties out- 
 build their human-structured house, or, as the hands gather 
 a store of material wealth to form the cozy, embayed retreat 
 which animal nature delights in. Lesser things are govern- 
 ed by the same laws as larger ; and when this is actually 
 perceived to be so, and the nature of these laws clearly ap- 
 prehended, we need no microscopic investigation to be able 
 to realize the modus operandi of even the minutest invisible 
 organisms provided we know their correspondential use or 
 relations in the general economy. 
 
 If the natural mind appropriates only natural image- 
 forms, and of those, just which it desires and no more, it is 
 easily perceived that the imagined forms or mental realiza- 
 tions of those unseen things which are supposedly drawn 
 from Sacred Writ are really naturally acquired and familiar 
 images transferred and made to do duty in what is altogether 
 a strange and foreign sphere to them. There is no perver- 
 sion of uses here, for all is legitimate so far as adopting 
 outward images for the purpose of mentally embodying 
 and realizing immaterial ideas, even those of supposedly 
 spiritual or divine circumstances j but it is in the gratifi- 
 cation of the desires as to what ideas shall, and what shall 
 not be furnished with a concrete image form iu the 
 substance of the intellect that the wrong to Scripture is done. 
 " He that runs, may read" the Unseen in that which 
 is evident ; but the Wish is father of what is produced ; and 
 this at length becomes as substantialized in the body of 
 the intellect — a petrified or ossified image-world, in the 
 end — as the bones in the corporeal organism. In this 
 self-made; interior, image-world the person lives ; the more 
 
230 man's natueal silf-delusion. 
 
 thoughtful live most in it; the unthoughtful, less, and 
 more on the sensual sui'face. But all of us in our digreo, 
 are alike liable, as surely as that we possess a natural active 
 intellect. This forming of a delusive world in the mind, and 
 then living in the structure as though it were a reality, is 
 what the Bible characterizes as being given over to 
 delusion " to believe a lie." There is a something awful 
 in the thought how effectually the mind, under the control 
 of the carnal selfish will, can gradually obscure itself as 
 with an Egyptian darkness. The madnesses evidenced in 
 cases of extreme avarice, ambition, and sensualities, which 
 can be seen growing and strengthening with the years of 
 votaries, are to be attributed to the mental creative pro- 
 cesses described. But it is still more awfal and dreadful 
 to trace the effects of these processes in direct connection 
 with the religious life and interests of man. Here it ig 
 possible for such an institution as the terrible Inquisition 
 of the Middle Ages to become in the eyes of its chief insti- 
 gators a seat of righteous judgment whose decrees, pleas- 
 ing to Gcod, they would feel in duty bound to sustain. 
 Here men can encase themselves in their own concrete 
 imaginings until their honest estimation of God is that 
 " He is altogether such a one as themselves." Here, too, 
 under the effects described, the electionist may come to 
 verily believe that himself has been particularly chosen to 
 elevation, and that vast millions of other men, women, and 
 infant children, have been hopelessly doomed to unending 
 tormeijta. It is also from this selfish cherishing of choice, 
 exclusive ideas, that the mental vision of the sectary in 
 all ecclesiastical establishments, East and "West, becomes so 
 narrowed as to lead him to complacently congratulate him- 
 self that he is " not as other men are." Fathers build up 
 this fantastic mental world of conceits in their own indi- 
 vidual organisms, and then as surely transmit the confor- 
 mations in their excreted progeny. Thus races and nations 
 come to mentally see through a common medium-rijjherifc 
 iflto characteristic qualities that are self-prcpagative. The 
 
THOUGHT VERSUS IMPULSE. 231 
 
 more iutellectual, so much the more thoughtful, the more 
 mentally creative, and the more self-delusive respecting 
 Eternal Verities and Nature's relations towards them. Let 
 God be witness of the truth of the picture here presented — ■ 
 not excluding ourselves from among the ostracized — to the 
 effect that, while the religious or penitential feeling of all 
 peoples are alike of the one and true type, their creed- 
 opinions transgress from the Reality in proportion as intel- 
 lectuality preponderates in the national or individual genius. 
 For instance, the Latin races being more instinctive and 
 less thoughtful than others we shall mention, are conse- 
 quently, less imaginatively creative, have less individuality 
 and selfish ambition, more sociability and gregariousness, 
 and thence find the realization of their scanty ideals in the 
 amenities or superficialities of social life. And so on, in the 
 ascending scale, towards the races in whom the virtuous im- 
 pulses are paramount, and sharp scheming greed has not yet 
 taken root. But the intellectual Briton, for instance, is neces- 
 sarily the reverse of this. He has a world of his own — a fan- 
 tastic one, indeed, bat not therefore the less real to himself— 
 into which he retires, alone, for solace. This enables him to 
 be secretive above all other races. When he comes abroad 
 into the common every-day world from his ideal one, he steps 
 forth into a comparatively strange cold reality. There is quite 
 enough in this to make one of his temperament sombre 
 and morose. When we look below the surface we perceive 
 that his vaunted homeliness and seolusiveness spring, in- 
 deed, from his strong individuality and self-dependence, but 
 they are not the less forms of his narrowed sympathies and 
 sociality, which tend thus to illiberal isolation. Thus wa 
 see, — the races which are less intellectual, less dogmatically 
 opinionated, are the more kindly and social, the easier 
 weaned from earthly things, the easier satisfied with their 
 earthly lot, more cordially devoted to religious duty, and 
 hence, of more joyous disposition ; while the thoughtful, 
 whatever they may be in the secret recesses of their cons- 
 ciouanesS; are necessarily dissatisfied with their outer cir- 
 
232 THE RESULTS OP THOUGHT. 
 
 cumstntices because tliey so ill accord with their ideal 
 imaginings and expectations. The intellectual man is 
 born to be the greater nian, but before he can really attain 
 to that condition, a terrible penalty has to be exacted from 
 him as the price of it. The above will serve as a sketch of 
 " mental and moral science" contemplated from a mythic 
 point of view. 
 
 We may now see, from the above, why the intellectual 
 scientist and the intellectual religionist are alike narrow and 
 illiberal towards doctrines, convictions, or opinions which 
 are apparently opposed or discordant to their own ; that is, 
 because their private, concreted, solidified thoughts consti- 
 tute the medium-elect through which new propositions can 
 alone be viewed. We call this attachment to old trains of 
 ideas, prejudice, but really, those whose minds are inmeshed 
 in such bonds are helpless as to the power to free themsel- 
 ves of them. If a new age with its light should break in 
 upon the world at large, it necessarily results, that the very 
 outcast " publicans and harlots" are found more receptive 
 to its beams than those whose thoughts have been long ac- 
 customed to run in the constituted aud orthodox dogmatic 
 grooves. To propose counter opinions to such, is to attempt 
 to violate the sanctities of their existence. The condition 
 is, to say the least, pitiable, in that the most able, accoi'ding 
 to the usual, and we may say, true estimation, are the most 
 incompetent to reconcile themselves to auy mentally new 
 order of things. We are infected with the plague, in some one 
 or other of its forms, exactly in proportion to our claims to 
 be considered thoughtful intelligent men — old style. Thepiti- 
 ableness of the case consists in this — that the natural intel- 
 lect, above all things, with the fruit of its painful labours, 
 must die and be, as to identity, as though it had never been. 
 For this transmitted organic mental conformation is a 
 system of hereditary Sin ; this is Pharisaic conservatism ; 
 not some abstract doctrine, misty, which a rising sun may at 
 once dissipate, bat solid outbuilt human substance that will 
 
TUB SPIRIT OP EITUALISM. 233 
 
 ofifer desperate resistance, and consequently, that must inevi- 
 tably bo shattered and "laid low, even to the dust." What 
 is here said, is in many respects applicable tosome of the more 
 intellectual races of India. They ethnically constitute tho 
 intellectual branch, of which tho Bouddhist zone to the 
 eastward contitutes the subjective emotional. To apply the 
 term Aryan to any natural division of the human race, is 
 equivalent to calling the Jewish nation " the holy people" : 
 for, Arydviirtia is synonymous with Punyabhumi, meaning, 
 the righteous or sanctified state (or region). Closely con- 
 nected with this subject of mental fabrications is that of 
 personal indeutity ; that is to say, the means which the 
 spiritual nature of man possesses, or will retain, of identi- 
 fying itself hereafter with former earthly experiences ; but 
 we must omit the examination of it at present. A few 
 words are perhaps here due to the modern movement of 
 Eitualism. Where it is the result of honest convictions it 
 should be respected. It is, in such cases, not necessarily as- 
 sociated with the Romish Church farther than that both 
 are expressions of religious feelings rather than of dogmatic 
 opinions. It is true that, in the eyes of dry practical Britons, 
 these expressions often assume grotesque forms ; but let 
 the objector explain what forms shall better represent such 
 feelings than those which the Jewish Ritualism of the 
 Bible, or Christian Archaeology, furnishes. The standard of 
 religious propriety which the acute critical man recognizes 
 is utterly inapplicable to the case of the sincere Ritualist, 
 and it is narrow and ungenerous to propose such a test. The 
 one worshiper, in his sphere, is equally deserving of our res- 
 pect with the other, though, of one, that sphere happens to 
 coincide more with that of the "sunny south," and of the 
 other, with that of Britain. 
 
 The nature of emotional instinct has been described, 
 as also that of naturally developed Intellectuality. We 
 have taken the higher and more pronounced phases of each 
 of these mental conditions as best adapted to exemplify 
 
 30 
 
2S4> ma.n'3 dormant mentalitt. 
 
 sucli types of human character. The vast masses of huma 
 nity ai-e certainly not intellectually developed, neither do 
 they manifest anything like decided impressibility to high 
 emotional or mythic impulse. While the very few,even among 
 the higher or intellectual races, can claim to be either thinkers 
 or true idealistic visionaries, the very many throughout the 
 world are distinguishable as being, indeed, above the saga- 
 cious animal in the mental scale, but that is the most that can 
 be said of them. Now the questions force themselves upon 
 us — Is what we see arouuJ us the normal status of man as 
 to his aggregate mentality ? Has he to win and appropriate 
 wisdom or intelligence by his own toilful struggles, as he 
 wins bread from the stubborn soil, before he can be wise or 
 intelligent ? Or, is he, merely for the present, in an imma- 
 ture state, waiting for the evolution of some expected change 
 which shall let in light and activity upon his dormant facul- 
 ties hitherto so benighted and benumbed, and which shall 
 enable him to rise from what proves a temporarily abnormal 
 and degraded state ? If this last — then are the mental facul- 
 ties so constituted that, under the change alluded to, they 
 can fulfil their highest use without such laborious training 
 as is now supposed necassary to that end ? " The light of the 
 body is the eye, therefore, if the eye be darkened, how great 
 is that darkness \" Here we have in a sentence a perfect 
 explication of the cause of man's mental inaptitude and per- 
 verted tendencies. The heat or sun of the body is the inmost 
 emotional brain, as often stated ; and the light or sky of the 
 body, that highest plane which could possibly become per- 
 verted from its use and darkened, is the inmost intellectual 
 brain, called in myth, the eye, that is, the eye-plane of the 
 bodily organization. With the sky of the natural mind thus 
 darkened, and growing darker and darker, more and more 
 impervious to the light of the firmament as the- ages have 
 rolled on, it is useless, even under present ameliorations, to 
 speak of any, the smallest section of humanity, as being 
 enlightened in the true mythic-solar sense Religion, as ex- 
 plained, has'hitherto been impulse ; the blinder and more 
 
21TTHIC SHEEP-SHEARING. 235 
 
 benighted that iaipnlse, the more deep and genuine the 
 inspiration. On the other hand, dogmatism has been 
 Pharisaism, against which, as being the essence of world- 
 liness, Scripture haa especially directed its denunciations. 
 For what is the " hypocrite" of the Bible ? The Greek word 
 is tipo h-ites = upu-critic, = iipa-1i:eii'eus, a gatherer of woo]» 
 a shearer. There is nothing here of the vulgar idea attached 
 to the word. The mythic sense is that of bringing higher 
 things down to our own self- creations as to a test. Keal 
 judgment, as we have seen, is the bringing lower things to a 
 superior test, but this is the reverse — bringing things of 
 purity and light down for trial to the creations of the dar- 
 kened intellect. The Pharisees judge the Redeemer by a 
 standard which their own degraded mind sets up. In as 
 much as any man has been a thinker, to that extent he has 
 been a "hypocrite," in the mythic sense. Scripture does 
 not concentrate its threats upon the small section of a mere 
 tribe ; it views humanity, and then adjudges its vast ag- 
 gregated masses. Woe to the intellectual, mentally-creative 
 man! Gr-eate = cheirao, means to gather materials and so 
 conform them to the hand, as to a mucleal, positive, con- 
 structive, yet extended or ultimatcd power. In this sense, 
 the intellect with the eye constitute a positive constructive 
 power. Keiro, to sheer — a very common figure of speech in 
 the Bible, means to appropriate or seduce and morally draw 
 down the outmost planes of the organic series which aro 
 above. When the " precious things," the " first fruits" arp 
 gathered up, they are as spiritual lambs to which the wool, 
 or outer nature, can hardly yet be assimilated or made to 
 retain its ordinary adhesion ; it is consequently permitted to 
 fall or be shorn off; and it is this which the lower planes 
 eagerly seize, subjugate, " proselytize," and for a time appro- 
 priate as a means of heart-warmth, till it proves a Nessus- 
 robe to them. All natural thought is ever aiming and striving 
 to bring down superior things to its own moral level — to 
 its own self-constituted bar. This tendency will be power- 
 fully developed and practically applied with vast results ia 
 
"•ib THE SEVEN-SEALED BOOK. 
 
 the moral oscillations whicli spheriil life will necessaiil'y 
 evolve during the revolationary life-or.death stuggles bet- 
 ween superior" and inferior natures in the Renaissance. 
 Did our prescribed limits allow it, we might here proceed 
 to describe fally how the "cows" recovered by Indra cor- 
 respond to the cow Surabhi which rises at the churning of 
 the ocean ; how the developed seducing power alluded to is 
 that of the Daibya Hiranyakasipu, and the holy seed held 
 in bonds is Pralada, of Puranic story; how this subjugative 
 power of intellectual evil is that otherwise represented linder 
 the figure of submergence by the Ocean; how this lifting up 
 of the proud greedy waves against " high places" is tho same 
 as that " compression" which draws down the Deluge of 
 deathful Life ; how this outburst of destructive overwhelm- 
 ing Life constitutes the divine armies which go forth 
 from heaven to pursue the marauders ailH recover their 
 basely appropriated spoils ; and how that spoil is the living 
 human book sealed, bound, or held down in pos session, by 
 seven seals or vital attachments between it self and its 
 captors; but those limits forbid our doing so now. Booh is 
 hack, heach, hase, hough, the outer or most extended part 
 of the trunk, a roll, volume, or encompassing zone ; that 
 which first succumbs to adverse influences. The man Moses 
 was given to see the back-parts of Jehovah, that is, thelegible 
 " Word made flesh" and revealed on inferior planes. We 
 have to some extent explained this subject when treat- 
 inar of the Devadasis. When we read about the '■ Book" 
 to be recovered, and the severing of the seals or bonds by 
 Avhich it is held down — does it occur, that this seven-sealed 
 Book, this submerged Veda, is a man's feminine soul which 
 .is to be " this night required" of him ? There is nothing to 
 wonder at in Pharoah's being loath to " let Israel go" ; for 
 Israel is that part of the organism of the pivotal man, that 
 part of the organism of the orb's humanity, which, in the 
 Great Restitution, will have become responsive to the divine 
 appeal. Israel, as to its outer life, is Pharaoh's soul, — and 
 what will a man not give in exchange to be allowed to re" 
 
SOUL A FLEECE TO THE SFIEIT. 237 
 
 tain possession of his soul ? As Satan says, " skin upon 
 skin/' plane linked to plane, all that a man hath will be 
 give £ov his psijchi. We have brought foi'ward the Gr. 
 word Iceiro, to shear, as allied to cheirao, to manipulate or 
 create. When the sun's ardour becomes oppressive in the 
 desert state, the human sheep will cast its fleece — the " car- 
 case which falls in the wilderness" — and which thus by falling 
 off, ■' in their hearts turn back again into Egypt," and be- 
 become one again with its people. Egypt is here the 
 shearer ; and yet, in reality, it is the new descending spring- 
 time vitality from within which causes the (to be) despoiled 
 form to cast, serpent-like, the outer shell — the healthy spiritto 
 cast off, as before described, either humours, or the diseased 
 body itself. How will the reader apprehend all the involved 
 meanings of myth — those particularly explained, and those 
 left to be inferred by him from the bare principles stated ? 
 The steadfast Israel of the spirit, are the sheep shorn ; the 
 back-sliding planes, are the fleece. Now, in the succession 
 of concentric or spirally arranged planes, the fleece of the 
 sheep -planes constitute the soul of the Egypt- planes ; for 
 soul means a two-fold form, consisting of S, the sown seed 
 from above, and L, the accreted plane from below, assumed 
 but not permanently assimilated to S. The final L in Israel 
 indicates ths same as the L in soul, shell, cliil-d, seal, shoal : 
 the plane that vacillates and " in the time of temptation", 
 on the influx of higher vitality, falls away. We explained 
 before how even the plane that falls away, carries, like rain, 
 the electric germs of high vitality in its womb to be a " woe" 
 or preserved link of communication between the ascended 
 and quickened " first fruits" and the comparatively inert 
 planes below yet to be raised in their several orders. Here, 
 is myth for our assertion, — "Gently, gently, thunder showers, 
 Do not hurt the little flowers : I know that ye bring health 
 to many, But why should ye bring death to any ? Must 
 God's judgments come just so. As a sweeping overthrow" ? 
 This falling off of the serpent-skin, is " Satan, as lightning 
 falling from heaven". This plane (or planes) thus fallen 
 
238 OUE LABOURS AND DIf PICULTIES. 
 
 off embodies shed seed, and thus cai-ries death to the planes 
 yet farther below ; for, possessing a positive digree of life in 
 respect to them it subjects and so conforms or creates them 
 as embodiments to that shed plane. The spoiler becomes at 
 length the spoil of the shed plane, of the fleece, the Nessus- 
 robe. This fleecing of the sheep is but another figure for tho 
 drawing forth of Life upon lower planes by compression; and 
 its thence becoming the cause of ovcrwhelmiug judgments. 
 The labour or disseminations of life which Egypt exacts 
 from Israel is the secret sowing of seed which eventually 
 germinate and ripen fis the " plagues". The bricks which 
 the people of Israel work upon are the human substance of 
 Egypt concreted as habitations around the " holy seed" 
 sown in the human Nile-mud. 
 
 Whether these subjects and the style of treating them 
 will interest many or few readers, just yet, we have no means 
 of judging; we undertook to expound and exemplify the 
 principles upon which all scriptural or mythic language and 
 literature are constructed; and having, as we believe, so far 
 done it as circumstances permit, we leave the result to the 
 changeful future. We set out, and " went to press", with 
 the design of issuing a small cheap pamphlet, chiefly for 
 native readers ; but the work has grown and altered so, 
 meanwhile, that now, more than three-quarters of it will 
 have been written while being printed; and the subject- 
 matter have become, as we fear, a "hard nut" for the best 
 trained intellect. Before its commencement, we made more 
 than one attempt to plan a work which should in some 
 systematic order embrace most of the subjects we have 
 written upon, but those attempts failed. At last, we deter- 
 mined to strike out without any pre-arranged course, just 
 as one might make a plunging dive with his eyes shut — 
 dealing with our ideas as they might tumble forth. We have 
 become, during our labours, deeper and deeper enamoured 
 of, or captivated by, the grandeur of those ideas ; but, than 
 the results of our endeavours to worthily, clearly, and simply 
 
THE WAKE, OR WATCH. 2S 
 
 exhibit them, few things are so mortifying to our feelinga. 
 Job's wish, that his enemy had written a book, trite as it 
 is, we fear is not half apprehended, at least, by those who 
 have never put their hand to perform the like. Booh, 
 means hach, or that which is exposed — the " bone of conten- 
 tion," as we have explained. " I gave my hade to the smi- 
 ters." — Hence, to write a book, the book of one's most sacred 
 and treasured thoughts, is to expose the personality at its 
 weakest and unguarded points. Job,in this'imprecation of his, 
 cherished a sufficiently cruel wish, doubtless. And surely, ifc 
 must alw9,ys be some enemy that instigates a man, especially 
 a man of I'eserve, and fond of retirement, to come forth and 
 by such an exposure of himself, run all risks of being thus 
 smitten — dismembered, or even disemboweled, as we may 
 say, according to the animus of those who chose so in rear 
 to attack him. 
 
 The institution of the "wake, or watch (A.S. wc, a 
 community on watch, a border look-out) over the dead is 
 mythically based upon the tendency of the self-sufficient 
 mind to seduce higher things, to draw away the " fixed 
 stars" of heaven from their allegiance. The corpse repre- 
 sents that which has fallen away a prey to evil ; for as poison 
 in the extremities will mount to, and affect the superior 
 members of the body, so evil scales heaven, in its upward 
 effects, from its presence in the lower members of a social 
 organization. The watchers ai-e those yet remaining steadj- 
 fast, mourning over their lapsed captivated associate, yet 
 with camp-fires alight, observant of the insidious advances 
 of the foe. Their confederate has not merely fallen way 
 from moral life to moral death, but in thus uniting with the 
 enemy he furnishes a way, a bridge, by which access may 
 be gained into the very midst of the beleagured camp. 
 Therefore the brethren watch their late companion. Such 
 is the warfare, offensive, and defensive, waged between the 
 old natural forces of man which resist and the descending 
 Life which thus invades, in the Restitution, the provinces of 
 
240 INCREASING MENTAL ACTIVITIES. 
 
 Evil ! " Ho ! burghers of Saint Genevieve, keep watch and 
 ■ward to-night." Alas ! we feel what reflections we are 
 casting upon our kind ; but whether they perceive and feel 
 it or not, necessity is laid upon us to state the fact. Well we 
 know — deeply know,from our own personal experiences, how 
 horrible is the state of things — worse with the wise and clever 
 than w;ith the simple — and how helpless are we all, not merely 
 in respect of changing our moral constitutions, but of even 
 making one hair white or black. The slow and gradual in- 
 crease of activity ifi the mental faculties, more especially 
 perceptible in tho intellectual West since the Middle Ages, 
 has shewn that light and its immediate source must be 
 approaching, but the medium, so dense and refractory, 
 which its rays have to disperse or render subservient as its 
 vehicle of transmission, can scarcely be said to have suffered 
 any outwardly perceptible change as yet. Mere intellectual 
 activity, and " spirit rapping," are as yet about the sum of 
 the manifest phenomena clearly purporting some substantial 
 changes which tho Race, in its deeper life, is the subject of. 
 There are also being manifested, privately or individually, 
 and connected as a consequence with these now mentioned, 
 certain more ultimated forms of mythic, improvisation than 
 obtained in former times ; but they are still mythic as in 
 contrast to natural, and can hardly be reckoned as influences 
 pertaining to the masses. 
 
 The figure of the actions of the elements is very com- 
 mon in Scripture and ordinary myth ; but let us be careful 
 to entertain the true conceptions as to what the elements 
 referred to really are. We have above a mythic instance 
 of " thunder showers" being personified and apostrophized. 
 It is to be hoped the writer of it will not be reckoned a 
 " woi'shiper of the elements", as is the fashion with some 
 Western commentators to reckon those who wrote thte 
 Veda. To express spiritual realties, it is indispensable that 
 the figures of natural realities be used. " At evening-time 
 theue shall be light." While the active work of redemption 
 
.ELEMENTAL ACTION PERTAIN TO ALL SPHERES. 241 
 
 is proceeding in any one of the planes of the intellect, it is 
 as though the sun had drawn up more vapour or mental 
 matei'ial than it and the atmosphere together could S'Ustain. 
 There are, inconsequence, black bursting clouds, lightnings, 
 thunderings, and "an horrible tempest" raging in the regions 
 of the often-despairing mind. After several years of this sorb 
 of work the engaged activities, at the end of their day's oper- 
 ations, seem to withdraw inwards, and to be occupied ia 
 consolidating and organizing the late reclamations, whila 
 the old lower provinces are left in peace, with the evening 
 twilight of the concentered heavens shedding their sweet 
 gentle influences throughout the whole being. It is then 
 that the differences between the searching, thoughtful un- 
 rest of the natural intellect and the soft sheddings of super- 
 nal truths clothing themselves spontaneously in Nature's 
 forms, become experimentally intelligible. Then, 
 
 " We see Heav,en's glory through an open door ; 
 While wave on wave from the eternal shore 
 Come laden with perceptions fair and bright." 
 The natural mind, being under the control of the natural 
 desires, has no power to adopt forms of truth which militate 
 against its selfishness. Whatever is supposed to further its 
 interests — that is to say, whatever it eaa be induced to take 
 an interest in — is readily imaged, conserved, and made a 
 part of its organic structure. When this old structure has 
 been demolished, then, and not till then, can the beams of 
 the human sun shed their lio'ht into the regions whence man 
 derives his exterior consciousness and intelligence. Alas, 
 what proportion of the human race will be able to retain the 
 corporeal form while such a radical change is being wrought 
 to completion ? 
 
 H he, that which is esta,blished, or self-sn stained. 
 
 This letter is a com pound or duality formed of A and 
 I ; A, as positive soul, and I, as conjoined feminine body • 
 that is, if what it represents can properly be said to have 
 ever been unconjoiaed. One step more advanced iu the pro- 
 
 31 
 
242 SYMBOLIC MEANlNe OF H. 
 
 cess of assimilation and glorification, and it can be symboli- 
 zed only by A, Eternity. As it is, I is married to A -, and 
 the following letter, U, represents their prolification. As 
 exemplifying what is here said, let the reader refer to the 
 history of Abram and Sarai, each of whom had, by divine 
 command, an E (H, in the translation) added to their names, 
 indicating that the R-plane in each had developed, and the 
 the union of the two had become so far perfect that they 
 constituted a dual positive form for the joint dissemination 
 of progeny. In the common translations from the Hebrew 
 language, this letter is represented by H ; which is an in- 
 terchanging which corresponds to the custom of represent- 
 ing the Greek H, heta, by E-long. But the diilerence bet- 
 ween E and H, or either of these, as aspirates, and S, is not 
 great. They are all allied in this way, — A ia the origin of 
 C, as C is also the origin of S ; hence, the same energy or 
 aspiration is resident in E, as being a form of A, as in S- 
 And H being a compound of K ( = C) and T, its aspiration 
 is derived also from A — the common source of all aspiration, 
 positivity and prolific energy. As a form, T bears the same 
 relation to the ultimations of A, as I bears to A itself. The 
 sound accorded to this letter in the English language is 
 peculiar and remarkable. By some means, the sound which 
 is generally attributed to I, has been transferi'ed to this E» 
 and the proper sound of this, transferred to I. AI, or E, can 
 really have but the sound of ie in lie ; precisely that which 
 is in English given to I in its absolute state. The subject 
 is deserving of much more attention than it has yet had. 
 The effect on the pronounciation of such verbal forms as cavt 
 din, con, by the addition of a, final e, changing them to care, 
 pine, cone, is, so far as we know, unexampled in any other 
 language. Language, or verbal utterance, is too intimately 
 and vitally associated with man's deeper nature to allow of 
 our regarding the apparently inexplicable anomalies of the 
 English tongue as the result of unrestraint, or individual 
 vagaries, in the literati of bygone times. We should rather 
 keep in mind, that the English language occupies a placo 
 
SYMBOLIC MEANING! OP IT. 243 
 
 far above all others in its diffusiveness, competency, and 
 use ; conaeqaently, remembering what has been stated as to 
 the nature of language in general, it would be more consis- 
 tent in us to expect that we shall yet be in a position to 
 recognize some well regulated principles that have operated 
 to mould our tongue, with all its peculiarities, to the form ia 
 which we now have it. 
 
 U, V, F, or W vau, a hook ; that which is extended 
 to something as an attachment. 
 
 This letter, for the above are but so many modifications 
 of the form and sound of one, stands as the offspring or 
 ultimation of A in, or with, I. For I is the vowel-em- 
 bodiment of A, as B is the consonantal. The letter we are 
 considering derives whatever aspiration it possesses, by 
 virtue of its direct descent from AI=B. That some of its 
 forms once possessed, or had attributed to them, a consider- 
 able amount of aspiration is evident by the efforts which 
 have been made to preserve it ; as, for instance, the affixing 
 H, as in the words wheel, whip, and numerous others in the 
 Teutonic dialects, to sustain the failing utterance. In like 
 manner, and for the same purpose, W has been annexed to 
 initial R, as in wraih, write. In the dual letter ( = AU) 
 U occupies the place of a form or body to A, corresponding 
 to the office of B ; hence V is interchangeable with B. We 
 may consequently consider the Greek PH as a form of P or 
 V, intended, supplementally, as in some sort a substitute to 
 restore the ancient aspiration. "We need not suppose that 
 any letter of the Ancient Greek has fallen out altogether, as 
 a certain " digamma" is by some supposed to have done ; 
 the explanations given as to the forcible utterance naturally 
 inherited by the vowels, as the souls of the consonants, are 
 sufficient to account for the hiatus observable in the poetic 
 measures when the requisite " breathing" has almost totally 
 boen lost. Respecting the ooosfcituents of the compound 
 letters of the- Alphabet— the siniversal Alphabet — and the 
 means of analyzing them, there are certainly some advan- 
 
244 THE ACTION OT SHEITDAL LISHT. 
 
 tages derivable from the rules established by Sanscrit Gram- 
 marians, which are altogether wanting in the schemes ap- 
 plicable to the Western languages. 
 
 The letter TJ is the seed of A, as father, and of I as 
 moisher, or transmitter. Before a receptive plane is fully 
 competent to transmit higher influences to lower, it must 
 be perfectly assimilated to the positive plane immediately 
 above it. It then becomes what the Brahmaic system terms 
 a vehicle for the positive one, or deity ; otherwise, the semi- 
 nal transforming energy will be more or less expended, 
 upon, and absorbed in the process of, transforming the in- 
 tended vehicle itself. Tbis process, before dwelt upon also, 
 is exemplified in the action of light and heat. A substance 
 can transmit the heat and light of the sun, when that sub- 
 stance is, what is called, transparent, otherwise it will absorb 
 them both. We know what is meant by bleaching, that is, 
 he-hix-ing, anything ; the lights in its action in such a case, 
 ■gradually conforms the particles to its own motions, thus, 
 so far enabling it to pass on where before it met with ob- 
 struction. The spiritual processes involved in redemption, 
 which the aTphabetio symbols are wholly occupied with, 
 partake of the nature of bleaching. The intellect is subjected 
 to the excruciative action of the divine radiance until it no 
 longer "opposes the ray darting from All-father's glance ;*' 
 but is, by the transforming power, rendered transparent 
 and pervious to that light. This constitutes the state of 
 glonj or clear-ness, so commonly referred to in the Bible ; 
 a term embodying beautiful ideals, but which, sadly enough, 
 is made to occupy a prominent place in certain vocabularies 
 of Western religious cant. The intellect is bleached by the 
 action of the Divine Light or Wisdom, the human will 
 is transformed by that of the fire of Divine Love ; the 
 one inseparably blended with the other. " I saw as it were 
 a sea of glass mingled with fire." This is human essence, 
 deified, and, so to speak, unindividualized intellect and will 
 in one— the " lake" prepared for Satan and his associates, 
 
THE "son." 245 
 
 wherein they are to be transformed and assimilated to its 
 divine purity. So long as the receptive plane is obstructive 
 to the male seminations of energy, they involve themselves 
 as nuclei in the substance of that plane, abstracting the 
 essential parts most ready to rise as fruitage, or "first 
 fruits," and which thus gain a standing between the old 
 plane whence they have risen, and the superior father-plane. 
 This aggregation, as before shewn, constitutes the " Son" J 
 the male seminations being as S, the feminine plane acted 
 upon as N ; for N is the ultimation of the feminine series 
 under I, as S, is under A. This " son"-plane which is raised, 
 is in process of becoming the vehicle, the essenti.il wedded 
 wife, for transmitting their conjoint offspring to yet'lower 
 planes to renew the abstracting process upon that which 
 refused to follow the " first fruits" before raised. To be 
 more explicit, it should be stated that the offspring or pro- 
 jected form which comes forth through and from a dual 
 form above the letter I in the series, is a " son of God ;" but 
 that which is abstracted from lower planes and gathered as a 
 body to that which has come forth from above, constitutes 
 a " son of man." This, when consolidated to that which 
 lifts it, becomes in tarn a lifter. " And I, if I be lifted up, 
 will draw all men unto me" — in meaning, literally, by be- 
 ing crucified, I become a cross, to which all men in turn 
 must be fastened. "The father" of the " son of man," is 
 man not yet lifted ; namely, that food, which Israel the 
 " son" is to lick up as the ox licketh up the grass. The 
 father, or food, of a " son of God," is the substance from 
 above, the bread of the absolute two -in one Godhead. Such 
 is spheral interaction resulting from the alternations of 
 comparatively active and passive principles. 
 
 It was described how the refusal to yield to the draw- 
 ings of higher planes brings on contention and disruption 
 of old attachments and at length open hostility — in fact, 
 war on the borders of heaven ; and how the planes that fall 
 off constitute the personality of " Satan". When the woman 
 
246 THE TRANSMISSION OF LIFE A SEXUAL FUNCTION, 
 
 becomes positively radiant, or " clothed with the san," 
 she is at once prolific ; and being thus positive, the dragon 
 or Satan falls away before her influence. When the " first 
 fruits which are redeemed from among men" gain a footing 
 permanently on Mount Zion around their germinal nucleus 
 the Lamb, Babylon becomes " fallen" — fallen off. " Now are 
 ye the sons of God ;" but when these sons shall be united 
 perfectly to the father-life they will become the wife or 
 vehicle. In a state of glory there is dual perfection, but 
 neither male nor female, in the common sense. Here are 
 ever cropping up figures drawn from the relations of sex ; 
 and yet after all, we feel it impossible to even obscurely 
 convey a proper idea of the vast serial interactions which 
 take place sexually in the soul, and are necessarily repeated 
 in ultimate nature. Objectionable as these figures are in 
 many respects, they must be presented. We might as well 
 attempt to describe the labours of the husbandman without 
 reference to his seed-sowings, or propagations of his 
 flocks and herds, as to describe the works of the Great 
 Sower and those of His servants without continual reference 
 to the common functional operations of human procreation 
 and generation. In the command given to Adam to be fruit- 
 ful and multiply his kind, there is implied the grand 
 fact, that in human seminations consist the means whereby 
 the moral earth is to be rendered absolutely subject to the 
 Divine Will. If anything which is stated here be read 
 for the mere pleasure of carnal gratification rather than 
 to gain a useful insight into what should be regarded as 
 the awful and sacred arcana of processional Life, let the 
 trifler be responsible for the profanity. We have said that 
 sexual interactions are so complicated,, that, with all the 
 help, if they really are so, of literal symbols, they may, in 
 the present state of the human mind, be said to be all bub 
 inexplicable by any description. We have also said, that 
 at a certain stage of the redemptive process, the depraved 
 mind, iustinctively conscious, in a dim way, of its dying 
 condition and approaching dissolution, as well as of the 
 
■WOMAN A SODECE OF LIFE TO MAN. 247 
 
 direction whence vitality, invigorating or destructive, flows, 
 volnntarily goes up and presses the teats of Life— death- 
 dealing life, resurrectionary life. Men little divine at times 
 what they touch when they touch Woman, For what is 
 she, as she emerges from man ? She is, essentially, his 
 bone ; that is, she is constituted of that part of his nature 
 which is its stay or support, the heavenly base of his 
 earthly existence. ! woifian is thus much more the 
 minister of heaven to man, than man is such a minister to 
 woman ; though, as said, they interact. "She is consequent- 
 ly, ever more devout too, as a rule, than he, Without a 
 spark of fear " we feed our wild-goats on her grassy 
 common," little conscious that in the processions of Life 
 which are breaking in upon our sphere, there will often 
 be " death in the pot". Did we say that the infant is a 
 source of life to the mother ? We can reverse the relation* 
 and pourtray woman's breast as a fount of Life,— • 
 " In mother-milk there is a three-fold life ; 
 An angel-essence, like the morning beam 
 In clearness, mingles with that tranquil s"tream. 
 The elements that make the souls of doves 
 Plow through her being to the infant's heart." 
 Here the pap is the pap of Life to the little being which is 
 to press it. But how does man press and draw forth 
 woman's essential life ? Woman receives seminal life from 
 man, but she first imparted its essence to him, and he, in 
 turn, having invested it with his natural psychic essence, 
 restores it to her. He drew it forth from her by pressing 
 (in some manner) her teats of life. Corresponding in position 
 with man's seminal vessels are the paps of woman's essen- 
 tial life. Dependant from tha roof, as it were, of her vagi- 
 nal or genital structure, there are minute papillae or teats ; 
 these, in the claspings of sexual commerce, corresponding 
 to the maternal claspings of the infant to the breast, are 
 .pressed by, and their contents drained into, the minute lipa 
 which stud the surface of the gland which is, in the act, 
 brought into compressive contact, This is the meaning of 
 
248 THE DISPKNSINGt OF LIFE PLEABURiBLE. 
 
 the expression in the Bible "to have the breasts pressed"; 
 this is the way in which man feeds on woman's nature— the 
 way in which she will yet impregnate him with the seeds of 
 mortal disease, of immortal healing. The origin of syphilitic 
 diseases is treaceable to causes here indicated — the absorp- 
 tion of the germs of primitive, and thence iutenser, life from 
 comparative archaic races into the dense Western organism. 
 Not -only may a strict similarity be admitted between the 
 lacteal and genital organs of the female as to their respec- 
 tive offices, but feven the pleasurable sensations which 
 arise from their exercise are in their digrees referable to 
 the same cause. If the primitive tribes, whose outlet of 
 life has been obstructed, experience depressing sadness in 
 consequence, the exuberance and dispensing of that life 
 must be attended with corresponding exhilaration and 
 pleasure. Joy consists in the diffusion of life into waiting 
 receptacles — by male and female alike. '' It is mora 
 blessed to give than to receive". man, woman ; what 
 lessons await ye 1 
 
 G gain, a weapon ; an extension of positive power. 
 
 This is a dual letter composed of C and D. It is merely 
 the two' separate letters united in one form and brought in 
 under the vowels last explained ; which arrangement, not 
 only preserves the true order but affords also the opportunity 
 of presenting the triad of dual ultimations, of which this 
 letter makes the first or causative member. The two pre- 
 ceding letters constituted the vowel-triad; this, and the 
 two following, represent the offspring of A and B, in their 
 celestial, spiritual and ultimate digrees, placed in juxtapo- 
 sition Thus, G=CD; H=KT; f; = ST or TS; each positive- 
 negative pair standing under their respective heads, thus— 
 CD under A B, KL( = D) under I, and ST under U ( = R). 
 We feel how poor,abstruse, and unconvincing is the demon- 
 stration we are presenting to matter-of-fact-seekino- minds 
 in all this ; but we are nevertheless prepared to stand or fall 
 by the general validi^ of what is propounded. The name 
 
THE SYMCOUC MEANING OF G. ^ 2i9 
 
 of this letter may meaa, as in Syriao, a weapon ; or it may 
 mean, as in Arabic, an ornament. In the first sense, the posi- 
 tive 0-element preponderates ; in the second, the passive 
 element, or ihat which is gather-ed as encircling planes, such 
 as, wreaths, crowns, ear-rings, necklaces, zones or girdles for 
 the breast or waist, bracelets, finger-rings. The Greek name 
 2fito,raeans,soiight out, attracted and conjoined to the seeker, 
 as, like to like. Here, G (that is, Gr. Z) is the positive test 
 or seeker, and T, the more inferior object attracted. The 
 Sanscrit correspendent of the letter we are considering, is 
 ja, or dsa, according to the utterance of dififerent races ; but 
 without doubt we may also colisider the letter ga as but a 
 modification of ^"a, or dsa. For ga is the grave sound of 
 Jca ; and, as shewn, 7ta is a form of the universal positive 
 ultimation, C. This principle of ultimation is one of vast 
 importance ; it is no other than that which has been so often 
 adverted to as that of disseminative action, or operative 
 essential power. " The Fath er judgeth no man but hath 
 committedall judgment unto the Son." It has been explain- 
 ed how the two letters composing the letter G, that is, SD, 
 symbolizes the "Son"; S( = C) representing the positive 
 divine outbirth or Son of God which descends from heaven, 
 and D, the " son of man" which is accreted as a b ddy and 
 thence " taken" or " lifted up" from am'ong men as " fii'st 
 fruits" unto God. In the Greek spelling of the name Jesus, 
 all the letters are positive, indicating descent for the 
 purpose of lifting or " saving." It is in the word Christ 
 that the up-drawn sufiering human element appears ; for 
 chris is equivalent to cross, crook curse ; the final T shewing 
 that which is added — as though the word were cross-ed, 
 crook-ed (up), curs-ed — the crossed or cursed one, in that 
 he is lifted, crook'd, added, or hung, to a " tree," or to that 
 which is trae or steadfast ; and henee, possessing the power 
 to draw up that which is beneath, This is our old, old story, 
 but it is worth repeating. That plane which is being cursed 
 now, becomes in turn the medium of the curse, or 
 say, the curse itself, to the succeeding plane. " Safe 
 
 32 
 
250 COMPLICATED IDEAS IN WOEDS. 
 
 in the arms of Jesus," is soatimentally pretty to sing, 
 but those who sing it might as well chant, " safe in 
 the arms of a red-hot Molech," so far as they at pre- 
 sent are qualified to enjoy rest in the haven alluded 
 to. Christ suffers in being " lifted up" to the cross-like 
 burning throne of the Eternal ; not, instead of others, as 
 millions madly suppose ; bat in order that he may draw 
 others, exemplarily, up after him through the very same 
 purifying crucial process through which he himself will 
 have passed. He provides ?*urgatory in his own person, for 
 his followers, and then draws them, half- willing, half-shrink- 
 ing, to his warm embraces. The Christ is the Divine Word, 
 but the original Hebrew term is dabar, which not only 
 means, a word, a living exemplar, but it also means the 
 essential principle of Judgment, Destruction, Pestilence- 
 This is, of course, a one-sided view of the subject ; for 
 generally, Hope "leans her white wing," in mercy to beckon 
 on and sustain man through such trials when he encounters 
 them ; yet, nevertheless, the sufiTeiing must be endured. 
 We have been led to give additional weight to a somewhat 
 gloomy but withal perfectly real side of this great subject, 
 to counterpoise, if possible, the inappropriate, baseless con- 
 ceits which popular " revivalism" in its various phases — all 
 striving to proffer the easiest-attained heaven — tends to 
 produce. 
 
 The initial letter of a word or verbal root constitutes 
 the true key to its meaning or symbolic import. But this ia 
 far from implying that such initial corresponds to the idea 
 which the entire word commonly conveys to us. It is often 
 rather the opposite ; because, in a root consisting of two 
 consonants, the first indicates the cause, the second, the 
 idea of what results ; and the resultant efiects are what our 
 natural idioms more especially are occupied with in exhibit- 
 ing. The letter G is the initial of the word god ; therefore, 
 whatever other subsidiaiy letter may be appended, we are 
 furnished in the initial with the ideal base or starting point. 
 
WHERE IS THE MYTHIC JUBEA ? 251 
 
 G is CD, namely^ the son of the Father-God, and D, the 
 accreted hnmauity, or sou of Man. ■AB = abha, represents 
 the Father, and M.N = man, the passive material from which 
 D is taken. " God" is therefore one who, as to his interior 
 nature, has descended from above ; and as to his exterior 
 nature,has been taken from humanity as an accretion clothing 
 the divine nucleus — precisely as in human generation the 
 positive essential germ descends upon the female, and 
 attracts to it, as a clothing, her substance to constitute the 
 body of the offspring. Thus, Jesus the Christ, is God. 
 "No man hath seen God, the only begotten Son, he hath 
 declared Him". The word god is therefore equivalent to 
 ODD; really CBT = Goutama. For, as shewn, the final M 
 indicates the man-nature or womb of humanity whence C 
 gathers D ; and T is the ultimate repetition of the celestial 
 D. Absolutely then, god, means, divine offspi'ing ; and this 
 wo may also see in the name, Emanuel, meaning. Divinity 
 descended by procreation. Now, one of the most important 
 questions that can be here asked or enquired into is — What 
 plane of life is this God-man born upon ? Christians suppose, 
 on the outer plane on which we ourselves now stand, And in 
 agreement with this, all people,Bouddhists, Brahmins, Mos- 
 lems, imagine that the personalities — divine incarnations/ 
 prophets, or whatever else — mentioned in their respective 
 Holy Books perform their offices in the same outer natui'a 
 sphere. Jesus says, " I am the light of the world." Is the 
 sun then blotted out, that Jesus takes its place? The place 
 of the sun is in the firmament, meaaing,a sphere made ^rm, 
 established. But our sublunary sphere is proverbially evanes- 
 cent. Was it not explained that all scriptural or mythic 
 utterances pertain to the solar sphere, that is, to the 
 solar human sphere t If Jesus is in a position to shed light 
 upon humanity, it must be on the exterior solar sphei'e that 
 he stands; that is, G stands in the plane-H =helios, the plane 
 of solar radiance, the "light of the world". We before 
 stated that as the inmost digree of the dual cerebellum is 
 solar heat and radiance,so the inmost digree of the cerebrum 
 
252 THE EELATIVE POSITIONS OF GOOD AND EVIL. 
 
 is bhe darkened evil eye-plane; the plane, a nd sub-plaues, in 
 fact, which the divine Man, whatever may be his name 
 among the nations, descends to make war against, subdue, 
 "■nd assimilate to himself and to the heavens. The subju- 
 gation of the inmost digree of this eye-plane, that is, the 
 piano qf the nerve-spifit, is the object of the first divine 
 campaign ; next, the middle, or plane of the nerve essence, 
 is assaulted and at length carried j and lastly, the outer 
 digree or plane of nervous fluid is subjugated. This is 
 the End. The lowest bodily descent or incarnation, cons©, 
 quently, embraces spheres of life whose substance is al- 
 most as subtle as the electric element. Let all who read 
 this endeavour to i-econcile all their old opinions — so far as 
 they may be reconciled — with this fact, which all our other 
 assertions will stand or fall by — that all Scrip,ture statements 
 pertain to the sphere of solar-radiance, and that it is in such 
 sphere or spheres likewise that the semi-divine actors se- 
 verally perform their work. The boundary between the 
 spheres of good and evil has been indicated. The heel or 
 lowest organism of ''the seed of the woman", or of Krishna 
 projects over that boundary, hence, the power of Satan to 
 bruise it, hence its vulnerability to the archer. This vulner- 
 ability and consequent effects of the infected " foot" of the 
 divine hero, i^ brought out very clearly in the case of Phi- 
 loctetes as given to us in the mythic Greek drama of So- 
 phocles. If the heel of " the seed" only can be touched by 
 Satan's head, then it is evident that the fallen eye-plane of 
 humanity or of our system, constitutes both the foot of that 
 divine-human child and the head of the serpent ; that the 
 body of the one extends thence upward into the solar- 
 lieavenly spheres, and, of the other, downwards into more 
 corporeal spheres. We see that every man, in the highest 
 apex of his physical organization projects just above the 
 boundary line between fallen and unfallen spheres, but that 
 the organization of the " child" is altogether above that line, 
 with the exception of the "heel". The old mythic state- 
 ment, that-the serpent carries a jewel in its head here re- 
 
THE DELIVERER ORGANICALLY ABOVE THE SERPENT. 253 
 
 ceives elucidation. That jewel is the solar substance which 
 constitutes an integrant part of man's organization ; but it 
 is above or within that of the highest member of the ser- 
 pent; hence, it is said to bear that jewel or pufe substance 
 IN its head, but organically apart from it. The head is the 
 afflicted member of the serpent, or sensual-intellectual nature, 
 and it is thus afflicted by reason of its proximity to the 
 "jewel" or solar element of the cerebellum within ; and 
 according to which has been our explanations — tothe effect 
 that the intellect is the strong-hold of Satan, and that it is 
 against it, in the three-fold digree of its organization, that 
 heaven^s artillery is continually directed. The " foot" of the' 
 divine-human Man constitutes the afflicted region or member 
 to him. So of his disciples. They are every whit clean 
 excepting the feet. We, on the contrary, are diseased from 
 the head to the feet. We can clearly gather from this what 
 spheres they ai% which compose the organism of the divine 
 Man ; which place is occupied by the " serpent-nations" ; 
 which, by our own persons. From the figures used, we 
 may discern also the relative plaees of the membei-s of the 
 human family. The " foot" of one form is represented by 
 the desert of Stony Arabia; and this constitutes the head 
 of the other ; (the hurt which threatens the Man is " dash- 
 ing his foot against a stone, against the serpent's head) 
 therefore higher Asia represents the Delivering Power, and 
 lower Asia, with North Africa and Europe as its dependen- 
 cies, the intellectual fallen spheres to be delivered. " Here 
 is Wisdom ;" serpent-nature in the .aggregate. We may 
 ~herSn3TSi3ern-akorth~at"wliile"' tEFcTivine '^ seed"^ay be in- 
 finitessimal forms working in universal man's mental orga- 
 nism, the Delivering Man and the " Serpent" are, as archa- 
 isms, vast germinal aggregations forming pivotal organisms 
 which terminally united together as a core pervade the suc- 
 cessive branches of accreted humanity. And further, that, 
 apprehending a geographical-human Judea and its sun-ound- 
 ings for the geographical-physical, we perceive how very 
 literal is the Bible narrative as to the regions which the 
 
254 THE CAUSE OF PAST AND FUTURE IN MYTH. 
 
 " feet" of the great Deliverer tread, as well as the relative 
 human cerebral locality where the cracifixiou of humanity 
 in its three digrees is severally to be wrought out. For by 
 merely substituting one degree for another, the Asiatic 
 branch as well as the European is seen to have its Calvary 
 and Aceldama in the human Judea of the race, But yet, 
 the experiences which are presented in, and which occupy 
 the pages of any particular national Scripture are essenti- 
 ally appropriate as depicting the life and death, the " cross 
 and passion", the burial and resurrection, through which, 
 generally, its recipients must pass in encountering their 
 shai-e of the Great World's trial. 
 
 All Scriptures are unanimous in the assertion that the 
 divine descent or incarnation is for the purpose of destroy- 
 ing, and consequently, finally eradicating Evil- Seeing that, 
 according to Christian doctrine, and perhaps popular Boud- 
 dhist and Brahmaic as well, the divine hero descended 
 about two thousand years ago — why then is Evil' not yet 
 destroyed ? Perhaps a raore direct form of the query would 
 be — Why does Scripture and myth relate the occurrence of 
 events in the past tense when these events have not yet hap- 
 pened ? All Scripture is replete with accounts of the deeds 
 wrought in exterraineating wars, which wars were waged 
 successfully against evil doers as being representative of 
 Evil in the abstract ; yet evil-doers and Evil in the abstract 
 have not as yet ceased. The actuating energy of every ora- 
 cular mythic utterance is solar and positive; but the month- 
 piece or mythic vehicle, the "poet" or " maker" of the mes- 
 sage or divine communication to outer earth, is invariably 
 human nature which has been, either really or representative - 
 ly, taken up and conjoined to its solar base. To be explicit 
 the mythic speakers of mythic language are necessarily of 
 the passive human, but elevated, element ; and this is evi- 
 dently brought out in those instances where the personality 
 of the speaker is manifested. We have before alluded to the 
 fact of the liability of earthly subjective agents to be identi- 
 
OP DIVINE C0MJIUNICATI0N3. 255 
 
 fied> by themselves or their diaoiples, with the personality of 
 the true uplifted speaker. What coas-titutes the great sub- 
 ject of all mythic utterance ? The contest waged between 
 Good and Evil. Where is the scene of this contest, or of 
 Scripture narrative, and who are the successful actors that 
 survive, as it were, to tell their own stoi'y ? The scene or 
 field of action must necessarily be the intermediate planes or 
 border lands between the depraved spheres and the virtuous ; 
 and these last, while struggling upwards to final rest and 
 freedom from Evil, are the reporters. One of the first objects 
 of a qualified student of mythic literature, on perusing such 
 a production, is to realize the relative position of the perso- 
 nality which speaks as well as the general circumstances, if 
 possible, which occasions or colours the utterance. All events 
 to the most infinitessimal particular are present as compris- 
 ed in an eternal Now to the cognizance of the Divine Mind ; 
 but the Intelligences which utter Myth, ages it may be, 
 prior to the real occurrence of its subject circumstances, are 
 not thus omniscient; they are of that border-land, the scene 
 to be of the events they relate, and for the time, 
 personations of the very martyr heroes, who will, in the 
 last times, come up through the " great tribulation". These 
 poets or revelat»rs, personal or impersonal entities — as we, 
 in our imperfect knowledge of spheral humanity may elect 
 to term them — are at times intromitted into a clairvoyant 
 rapport with some province of the Divine Mind by which 
 they subjectively partake of a foreshadowing consciousness 
 of the enaction and experience attending the particular 
 events which they are to narrate. As this borderland 
 of contest extends from the confines of carnal, plague-strick- 
 en Egypt, to those of the promised heavenly Canaan, wa 
 can well imagine the multitudinous. events which myth has 
 for its subjects, as well as the vast vai'iety of human idiosyn- 
 cracies as distinct stand-points whence to view then*. No 
 two revelators can therefore be intromitted into exadtly the 
 same province of the Universal Consciousness, nor w^^l any 
 two, though relating the same series of events, descri^\) 
 
256 THE GLOKIPIED HEAVENS UNCEVEALED. 
 
 them from the same point of view. And thus, mythic his- 
 tory, as being of past events, is related with the freedom of 
 personal experience ; while the very same events viewed 
 from a lower plane and unexperienced, are related as vi- 
 sionary or ecstatic communications, or prefaced with a " Thus 
 saith". Experience describes events as things through 
 which it has ascended, and so stands above them ; ecstatic or 
 prophetic vision describes them from an inferior plane, as 
 what is not yet outborn from the sphere above, in advance, 
 or nearer Canaan. 
 
 It now ought to be plain to the reader why there is so 
 extremely Itttle ostensibly stated in any Scripture or myth 
 respecting the immortal state, or Heaven. In the first place, 
 the revelators themselves have attained no experience of it ; 
 and in the next, there are "forty" years' wanderings in a terri- 
 ble wilderness interveningbetween this outerlife and the final 
 rest of heaven-an episode of human experience which should 
 much more intimately interest us than the incomprehensible 
 life which lies beyond. It has been described how the 
 Divine Word will endure when the remembrance of Evil, as 
 an experience, will have for ever passed away. And yet, 
 we see the natural outcome of this Word applied to depict 
 scenes and circumstances which are comparatively epheme- 
 ral teaching us thereby — that the revelator or mythic 
 oracle becomes for the time, through this intromission, as 
 abov'e explained, a living form of the Divine Word which he 
 thus receives and transmits ; that all genuine mythic utter- 
 ances or poetical effusions are modified ultimations of that 
 Word; and that, excepting sorrow replaced by joy, and 
 struggle by peace,the life of that pilgrim-course afi'orda many 
 characteristics representative of the unrevealed life above. 
 We will describe what to understand by the life of this pil- 
 grim-course, this jouraiey through the desert, this forest-life 
 of the '' yogi". In mythic pai-lance, a man enters a desert 
 when bis condition is a desert one ; that is, as before 
 explained, a man is said to go to, or enter into, (Gr. eis) 
 
THE SOLA.E WHEEI,. 257 
 
 this or that, when he becomes, as to state, one with the ob- 
 ject. Hence, to enter a desert, is to become a human desert 
 (Jesns saith 'I thirst') or, to enter a city, is to be assimilated 
 to the human element referred to. The Hebrew word for 
 desert is m-cZ-6-r. We shewed that dabar means, the power 
 which destroys — the word or form of projected Divine Life. 
 The addition of the M make^ the word to signify the passive 
 encompassing womb to that projected Life; or rather, the 
 dabar projected from that womb into the next inferior series. 
 "That is, the desert-man is in a condition of exposure to the 
 action of a positive power ; just as the mother-form is exposed 
 to the action of the positive nucleus in her womb. The sun's 
 radiance has begun to dry up and disintegrate his substance, 
 like as it does to the remains of the worn-out blood of tho 
 veins. He has entered the solar or heavenly vortex, and his 
 psychic nature is being crashed on its " wheel" in order to 
 its being in due course transformed, transfigured, and made 
 at length an integrant part of the heavenly-solar organiza- 
 tion, or Sun of Righteousness, which is drawing him up. 
 " My strength is dried up like a potsherd ; thou has brought 
 me into the dust (or dissolution) of death." The Sanscrit 
 word for forest is aranyfc, meaning, the wood which consti- 
 tutes the trees^ and thus the man who retires to the forest is 
 in process of being " nailed" to a tree, of becoming a tree — 
 " of the Lord's planting" on which, in turn, to nail his 
 disciples. But this is evidently a stage beyond that of the 
 desert. For we see a form of atanya, that is, aruna, applied 
 as the name of the sun itself, shewing, that the " forest"- 
 state approximates nearer to the solar state than does that 
 of the desert-state. This desert state indicates the process 
 of becoming solar, that forest life, in some digree, the ac- 
 complished result. The difference between the " desert" and 
 "forest" corresponds ia part to the moral difference between 
 the races of the West and Bast. Wood represents that which 
 is readily assimilable to fiery purity, and adapted to trans- 
 mit the same. We have seen how Bouddha, Abraham, and 
 others, die under the judgmental tree ; and we may have 
 
 33 
 
258 ISDAEI, AS SOWN SEED IN EaiTT. 
 
 read of the lenves of mythic forests being threatening down- 
 poiated weapons. The Greek word for sun is helios, radiancy. 
 And helios is luheel — the wheel upon which the mortal insect 
 is broken ; the Water-wheel, the drops in whoso buckets 
 ai'e the units of th e nations. And helios, or wheel, is Eell. 
 
 The history of the " children of Israel," as given in the 
 Bible, from the descent of the holy seed into Egypt to the 
 passage of Jordan, is the history of the redemption of a 
 plane or soul of the human organism. The seed of* 
 Jacob is the positive element which is seminated upon, or 
 goes down into, Egypt, as being the corrupt passive plane or 
 soul which is to be wrought upon from the planes above — 
 the holy land of promise. We have the Scripture warrant, 
 that the same divine act is alluded to in the account of the 
 seed of Jacob going down into Egypt and coming up again, 
 as in the account of the going down and return of the 
 ' ' child Jesus". " Out of Egypt have I called (abstracted) 
 my son." What we should call inferior motives in both 
 cases take the holy seed down into Egypt, Jacob's desire to 
 eat or assimilate, by the dispei'sion of seminal essence, in the 
 one case ; retreat before the higher uplifting Power — repre- 
 sented by the wrath of Herod — by which the child would be 
 " caught up", in the other. The parents' withholding the 
 child from Herod's desire corresponds to Pharoah's with- 
 holding the children of Israel from the Lord's demands for 
 them by the hand of Moses. This holy seed sown and em- 
 bodied in the feminine Egypt-soil becomes — when its divine 
 lif(3 has as a nucleus matured, which me'ans, enwombed it- 
 self — the burning hush or hook which encounters Moses at the 
 6ac7i;-side of Sinai's desert. As yet that germinal seed and 
 its surroundings is very dear to Pharoah, for it is his life- 
 plane — just as the fallen-away Helen is the Trojan's life- 
 l>lane ; it is in his grasp, sealed in his possession with seven 
 seals or sortZ-bonds. The very living seven-sealed Booh it- 
 self; the "first born", or first fruits of Egypt, waiting to 
 be gathered up. For hooli is had; and back is has, liick-ler. 
 
THE WATERS OF UAI'TISM. 259 
 
 or shiol-d; and shield is shell, soul = soIe ; a school or oliil-d, 
 a plane to be trained by the exercise of the rod or divine 
 chastening. The wond bardz=beared or bairn is cul-dee, scal- 
 d = chil-d, a living book, a testing truth, a " sign set for the 
 fall and rising again of many in Israel". Here is involu- 
 tion of meaning again, owing to L, the final of soul, being 
 the encompassing form of K, the final of book. Egypt is 
 smitten that it may fall ; the " first born of Egypt" that he 
 may arise and shake off his bonds. The angel smites Peter, en- 
 duing him thus with new vigour, and he arises, and his 
 Egyptian or bondage- chains fall off. This escape, or as 
 we have called it, " abstraction" from corrupt inferior planes 
 is the being "born again" of water-life, alluded to in the 
 New Testaftent, and constitutes the entry upon the sacred 
 state, the beginning of the Christ-course of life, as being 
 born of the Spirit or fire-life completes it. Hence, all Scrip- 
 ture, all myth, is occupied with the events which transpire 
 -between the sowing of the holy seed and its perfect fraifcionj 
 as a Christ man, which the desert experience ultimately leads- 
 to, Events preceding some certain climax in any consecutive 
 history belong to a preceding series or course ; and the same 
 view must be adopted in respect of events that succeed such 
 juncture. The passage of the Red Sea by the Israelites is cal-' 
 led their baptism ; and at their entrance into the "holy land", 
 they meet the Lord. Thus their desert journey or pilgrimage 
 corresponds to what is called the militant Christian's course 
 ifrom begining to end; from his initiatory baptism to 
 heavenly sabbath rest. The " deluge" is the baptism of 
 Noah and his family as the passage of the Red Sea is that 
 of the Israelites ; but in one case, the pilgrimage is present- 
 ed under the figure of a hundred and fifty days' voyage 
 which ends at mount Ararat ; in the other case, of a forty 
 years' journey through a desert ikowards "thatgoodly moun- 
 tain beyond Jordan' '. A land of vineyards is reached in 
 either case ; meaning, a land of rest •, and the pilgrims are- 
 lifted by the waters towards it, as they, on the contrary, also 
 carry away downwards those who prefer making their homes 
 
260 THE SIFl'INQ OP MEN. 
 
 where they are. Here baptism is seen to correspond to the 
 process so often alluded to, namely, the abstraction of the 
 " first fruits" or " first born of Egypt" and the falling off or 
 washing away of those Satanic or Pharoah-like intellectual 
 planes which cannot — Ah yes," whose end is to be burned," 
 after being first swept off as " offscouring" ; and therefore, 
 even as to their ashes, — cannot yet ascend. But let not the 
 more docile of spirit hastily conclude that the' All-father has 
 constituted his children with such differences of moral incli- 
 nations without a worthy purpose ; or that those which thus 
 withdraw, or, in another aspect, are cast out, are utterly 
 reprobate. Far from it ; they would submit, but only on 
 their owu terms. The comparatively mindless, or humble- 
 ininded, readily submit to being tamed under any yoke ; the 
 intellectual, highminded, and henee "satanic," possess a 
 " spirit" which refuses to be curbed to such tameness. 
 And though it be heaven or Deity itself that demands such 
 unquestioning submission, such an act appears to them as 
 betraying the weakness and " foolishness" of children ; and 
 hence, as degrading to the dignity and independence of 
 manhood. The " waters of baptism" are a new out-welling 
 digree of Life, which, on one side, enable the oaptive spirit 
 to shake itself free from the more deadly of its carnal bonds; 
 on the other side, it constitutes a " flood", a plague of hail 
 mingled with fire, a digre.e of Life which makes Israel so 
 " hot" to Egypt that the late captives are thrust out in haste. 
 This extra descent or out-flow of life causes a double death, 
 as we may term it ; the death of Egypt, as being a carcase 
 to fall off J and also the death of Israel, in the Scripture 
 sense of rising to the tomb or dome above — " we are buried 
 with him by baptism into death". 
 
 How the descent of Israel into Egypt is virtually the 
 same act as the descent of the holy seed — of the child 
 Jesus into Humanity, has been described. This constitutes 
 the "first coming," with sin, as we may express it -, that is, 
 by disseminating himself, he links himself to the human 
 
THE DAILY DEATH OF THE PILaSIM. 261 
 
 planes which he descends upon. He continues at unity 
 with these degraded planes — remains subject unto his pa- 
 rents until near the time when baptism lifts him clear of 
 them, and endues him with positive life towards them. Be- 
 ing thus lifted and endowed, he proceeds to draw up^after 
 him sach human units as are able to become followers of him 
 thi'ough a like baptism al rising and shedding of impurities. 
 The state they enter upon corresponds to the desert-state, 
 for they follow the pillar or rock, and " that rock is Christ". 
 Joshua is Jesus. Now, in what consists the so-called com- 
 ing of Christ, with or without sin ? To the Antidiluvians, 
 Noah, the preacher of righteouspess, is Jesus ; Noah as- 
 cended into his celestial ark, and the floods of Life descend- 
 ing therefrom upon outsiders, is the Lord in his coming to 
 destroy. To the Egyptians, Israel is the subject holy-seed 
 which accretes " treasure cities", thus ministering, for the 
 time, to Egypt ; Israel ascended from Egypt and pouring 
 down upon her strength the waters of the " red" or Life, is 
 the Lord in judgment. Israel, the first-fruits of Egypt, the 
 people chosen out of Egypt, rise and shake off her bonds 
 through their baptism in the cloud-sea, or living waters ; 
 another baptism is that of desert-sand, the simoom of yet 
 hicrher Life, which sweeps away another carcase-plane of ill 
 from the spirits of the afflicted pilgrims. The earth opens 
 her mouth and swallows them alive, that is, to higher life. 
 On final baptism through, and emergence from, Jordan, the 
 Lord, glorified, at length meets them face to face, as the 
 Captain of Salvation, to conduct them to their long lookcd- 
 for heritage of rest. Jesus, as the Christ, rises through, or 
 by means of, the waters of John's baptism, which disperses 
 the "generation of vipers" or "satans"; again he has 
 " a baptism to be baptized with", and many weak ones go 
 back ; lastly, the fiery baptism of Life from the cross is the 
 " Lord's coming" to him, which both raises him another 
 digree and winnows off and so snaps the links which held 
 every follower to him. Thus we see, the coming of the 
 divine child into the world— outborn upon any plane from 
 
262 THE SYMBOLIC MEANING Of H 
 
 that immediately above — consists ia a geutle preparatory 
 diffusion of disseminative and selective Life through him as 
 the pivotal organism ; a lowering of himself towards man's 
 level as a heated substance lowers its temperature by radi- 
 ation. The " second coming", in power, " withou sin unto 
 salvation", is when the divine man-child, being highly exalt- 
 ed, or endued with fulness of Life, it overflows as a torrent 
 in response <!0, first, the " prayers of all saints" by their 
 claspings of the knees of Omnipotence ; and, secondly, to 
 the violent assaults of the victims devoted, upon the camp of 
 saints, the beloved city^the mode whereof has been already 
 indicated. 
 
 H heth, or Jcheth, a boundary or surrounding hedge. 
 The word Ichat or khath, in Arabic, signifies that which 
 has descended, as fallen leaves ; also that which has been 
 shaved off or poured down. H is a compound of K and T. 
 In the Hebrew we find instances of this letter being used 
 alone as a pure radical ; that is, without any modifying 
 letter attached. Thus, we have the word ZiaA, meaning, that 
 which is put forth as a hook or iustrument for attaching 
 what is yet remote or separate. The same word is render- 
 ed by bracelets, but in the Greek translation by spliragis, a 
 .sealj an image, me9.ning, an extension of the personality of 
 him who seals. For one's seal, in the mythic sense, is a 
 reproduction or extension of one's self which is out-placed as 
 a protection to what is more vital. The seals of the book, 
 which is the great object to be recovered, as set forth in the 
 Bible, are degenerated extensions or rootlets of the Divine 
 Life ; so degenerated and immersed in the life of the inferi- 
 or corporeal spheres that the roots of both interlace. Thees 
 ^extensions of higher life are images, or seals, or souls, be- 
 cause they are the result of extensional procreations of the 
 very self of the procreator. The seals of the book or bush 
 alluded to, are its roots extended and ramified in lower cor- 
 poreal planes, and which prevent the recovery of it from its 
 deplorable condition. Liber is both a book and a bush 
 
BEEP IMPORT oF SEXDAL EELATIONS. 268 
 
 folium is either the leaf of a tree or of a book. This word 
 hah is hoolc; the K- or 0- element, of which it is initially com- 
 pounded, constituting the positive drawing or linking power, 
 according to former explanations. The T represents the 
 accreted form or ifooZ of K, as D is instrument to 0. The 
 Gxpresston, " I will put my hook in thy jaws" is common in 
 the Bible as addressed to the representative leader of the 
 enemies of God's people, when his rage or desire induces 
 him to go up against them. The figure is that a fisher, 
 angler or angel, drawing up his prey with a baited hook. 
 "I will make you fishers of men." Israel is the bait which 
 entices Egypt forth to its destruction ; for Israel is the fount 
 whence the whelming flloods of Life-waters burst forth. 
 This projected Life, in its obscurer workings, is the hidden 
 hook ) and Israel is the covering, tempting bait. For hah 
 IS allied to hai — life, the lifter. Hawae is Eve, " the mother 
 of all living". 'We know what the involuntary gasping of 
 the lungs is, for the breath-life ; but ifc is not so well 
 known that woman in general is the mother of life to man 
 in general. The animal system is hungry for the air and is 
 spontaneously impelled to imbibe it. Under circumstances 
 peculiar to the "last times", powers, long latent and unsus- 
 pected in the secret I'ecesses of the sexual faculties, will 
 mutually coact, and thence evolve themselves with momen- 
 tous results With impulse as irresistible as that of the 
 hungry blood globules gasping for air, will be at times, as 
 the appointed crises approach, the hungry impulses of ihe 
 psychic-human spheres for the life and virtues to be obtain- 
 ed by sexual interaction. It is this involuntary impulse which 
 constitutes the hook, or bait, or bridle, which is to lead the 
 exterior and usually unwilling planes of humanity to sexu- 
 ally open the flood-gates for their own mutual destruction 
 by means of the outflow of the essential positive principles 
 of pestilential and other virulent diseases thence to be 
 bodily developed. Woman is thus man's food, or teat of 
 Life ; the bait to lure him to his own slaughter ; and he, in 
 turn, is her oak, her tower, to which she is the clinging 
 
264 THE "lord's COMINa" FROM WITHIN. 
 
 parasite, the coi'roding ivy to extract the virtue of its sup- 
 port, and drag it down ia ruin. The sexes play with each 
 other in blind security ; but there aro overwhelming seas of 
 Life behind dams which such play at the due time may 
 breach. We have been led for various reasons to revert to 
 this peculiar subject. The type even of the operations refer- 
 red to have evidently escaped ordinary observation. Their 
 secrecy has effectually shrouded them ; and, we may sup- 
 pose, will in great measure continue to do so — so far as 
 any means will exist of obviously tracing their effects thus 
 organically developed to their deep causes. If " the king- 
 dom of God is within", the operations of judgment must 
 necessarily proceed thence. People look for the " end of 
 the world" and its predicted attendant phenomena as mani- 
 festations from the sky above, but the direction from which 
 danger really appi'oaches man is from the sky of his own 
 interiors. His bosom love, or the very air he breathes, may 
 become pregnant with a torch which, undetected by himself, 
 shall set his little world of self on fire. For Egypt is a 
 triad of planes, one with that of Stony Arabia as form is one 
 with its soul,and which,excepting the most archaic of moun- 
 tain aborigines, every man and woman of the race has more 
 or less developed in them. As surely therefore as Egypt 
 exists, her plagues must develope themselves as the "burn- 
 ing bush" of Life descends fromHumanity'sSinai to its plains 
 to sever virtuous elements fromvicious,and thus rescue those 
 -who aro prepared for the change. But all these things must 
 be, and, absolutely, all is well. Whatever is, is therefore best. 
 It will yet be seen that, while every woman is an Eve, or 
 mother of lii/e, every man is an Abraham, or father of Virtue. 
 H is thus a symbol of Life. It interchanges with E in 
 that both are compounded of an active with a passive ; B = 
 AI, and II = K:T = CD, which is the ultimation of AB = AL 
 The preponderance of the K-element as initial in H, makes 
 this readily interchange withS, G, or G, in many languages. 
 Soma is lioma ; hanser is gamon, a gander ; corn is horn, 
 heart is courtj guard is hoard. The sound which should be 
 
THE SYMBOLIG MEANING OlT ©, 266 
 
 given to simple K is nots difficult to imagine, but to a com- 
 pound of K preceding T, or toone of C preceding D, is ra- 
 ther more so. In the Arabic " chim" and " zo", the seventh 
 and seventeenth letters j-espectively of the modern Arabic 
 alphabet, we see results of efforts to preserve the sibilation 
 which was falling way from the originals of these two let- 
 ters—the heth &nd thet of our series. 
 
 2C thet, that which is being accreted to a base. 
 Thith is a Hebrew word for clay or mire ; implying, 
 that which is in course of beiug consolidated and made 
 stable, but which is also liable to be dissolved and washed 
 away. The mythic meaning of the expression, " to tread 
 down as mire," is to work upon with the feet and so accrete 
 to the feet as a solid base or nucleus. Thus, God's threats 
 to tread down the " wicked," really teach us the mode by 
 which He, as the Great Potter, reforms them on His Wheel. 
 To tread down clay is a figure signifying the same process 
 as that which is involved in dancing (Or. thes, adoption, 
 dancing) or the raising of dust by squadrons of horse. Tha 
 Greek name of this letter is tlieta, which signifies a hired 
 servant, that which is being adopted from outside, accreted, 
 that is, created about a nucleus, in contrast to being home- 
 born from within that nucleus. The root thet is passive in 
 its final, and by the application of the word, the attention is 
 drawn to this rather than to the initial, which is necessarily 
 active as being the offspring of G through H. Such words as 
 thes, theos, shew the iuit;ial to be positive, for a subordinate 
 S invariably signifies diffusiveness in the preceding letter. 
 The initial D in deus, deva, only partially corresponds to Ci; 
 in theos; but Zeus = Sdeus is essentially the same as theos. 
 Theos is positive divinity incarnated in humanity and become 
 positive towards inferior planes in consequence of assimila- 
 tion to the divine element within. In the word theion, 
 spiritual brimstone, or Divinity operative as fire upon com- 
 bustible, uuassimilated humanity, the N represents the 
 human recipient. Divinity is not " brimstone" in its ab- 
 
 34 
 
266 THE SYMBOLIC MEANIN6 OF I. 
 
 stract nature, but it becomes so by annexing the final N, 
 as signifying the nature of the plane which divinity is ope- 
 rative upon, and hence also of the nature of the immediate 
 operative cause itself. The th-n in iheion, though a Greek 
 word, represent exactly the same ideas as the th-n m the 
 Hebrew word sat'ruan (satan). Under heth, the last letter 
 which we considered, it was shewn to symbolize the Woman- 
 life of Humanity j iheth, as the outcome of and H, symbo- 
 lizes the pivotal Offspring, the " Man gotten from the Lord." 
 
 I yod, a hand ; the essential form of extended power. 
 While the letter A represents the source of Infinite 
 Energy; I is the immediate essential form of that Energy. 
 And while B symbolizes human substance which has been 
 lifted from one inferior digree to another and at last accreted 
 to, or built around A (say A and I) ; the letter I symbolizes 
 human substance indeed, but substance which has, from 
 being passively elevated, become the outborn essential and 
 positive mother-nature of the offspring and thus descended 
 as the inmost embodiment of active energy. A dual off- 
 spring can only be a reproduced form of the dual parents j 
 and as they retire from the scene inwards, their offspring 
 gradually develope and occupy their place. Thas U is dual 
 offspring to A and I ; consequently, as it unfolds, it becomes 
 exactly what the parents were before their elevation or 
 recession to more interior conditions. Therefore, this I 
 represents the plane of '/ first born son" or "first fruits ;" 
 the essence of all outwrought forms; the human element 
 nearest akin to glorified Deity. It is a prominent symbol 
 in the names of divine-human personages. Jehovah (yeliowa); 
 Jesus or Joshua (2/e7tosua);Israel j/isweai); also Yudhisthira— 
 the only one of the Pandavas that, like Joshua,carried his na- 
 tural form into the land of rest. The symbolic meaning of 
 zain (G) was given as, a weapon or extension of power, but 
 the hand, extending from the base of the head, is a much 
 more vital plane than an extrinsic and assumed weapon. 
 •The Sanscrit scholar will recognize the radical forms, yod, 
 
THE SYMBOLIC MEANING OF K. 267 
 
 yodha, yu, yvj, ydga, as representing ideas of the exercise 
 of power in war, subjugation, sacrificial slaying, and conse- 
 quent attachment, adoption, or union of that v/hich is thus 
 brought to submission. The very numerous Sanscrit roots 
 which the dictionary renders by " to go," such as, i, ya, ga, 
 ghad, ran, sad, seem to be thus rendered as the best general 
 or approximate form of ejfpression for the positive out flow> 
 iug principle which has been so repeatedly described. The 
 principles of interpreting language as a system of symbols 
 of unseen verities, which is here being propounded, may bo 
 applied wherever language exists. The minute application 
 of them in the present work to any particular local dialect 
 or human institution would be out of place, even though 
 opportunity favoured our doing so — which it does not. 
 We may hope however, that the future will aiford the ne- 
 cessary means for more research and practical detail res- 
 pecting the various interesting linguistic and mythologic 
 fields. 
 
 K leap, the palm of the hand ; that which grasps, 
 
 or, retains in control. 
 In Hebrew, this letter, as a prefix to words, represents 
 the idea of similarity, or likeness, and is often rendered by 
 as, such. If the positive C-plane acts directly upon the L- 
 plane, a medial one is formed by the coalescence of the 
 two ; C will impart its higher activity, and the abstracted 
 marrow-like portion af L will absorb it until the two form a 
 dual and perfectly blended intermediate plane. Thus K is 
 ia some sense a duality compounded of effluences of tem- 
 pered by, or immersed in, the abstracted essence of L. 
 The process is as though 0, the nucleus, causes L to en- 
 wrap and close upon it j as though the object held cause 
 the hand to contract upon it, or, as in the Ai'abic, the gold 
 cause the pursestrings to draw upon it. This K is in all 
 respects C, but with its excess of energy expended in ga- 
 thering substance from L, as for a bodily or accreted form. 
 A simple radical form of this letter is to be found in the 
 
263 THE SYMBOLIC JiEAKIXG OP L. 
 
 Greek hdo, to burn, dry up ; as thougli the ardent principle 
 involved itself in, and communicated itself to, the substance 
 it consumed. Auotlier simple Greek radical form is hak, 
 evil; meaning, positive hurtful contact involving painful 
 changes. Kak is evil in tho same manner that theion is 
 brimstone ; namely, as a consequence of the nature of the 
 plane it acts upon. As before shewn, all pain or suf fering, 
 whether bodily, mental, or spiritual, is the result of the 
 presence of a high digree of vitality in contact with orga- 
 nisms possessing only a contrastive lower digree. This is 
 why kak can consistently be rendered by such words as 
 lad, evil, ill. The action implied is the reverse of bad, 
 absolutely; it is merely bad or hurtful in its immediate 
 effects upon the receptive form itself. As we come down 
 to examine the inferior literal symbols, the aspect which 
 the active principle presents becomes more punitive in its 
 effects. If this letter K be a modification of C, its pro- 
 nounciation should partake of the soft guttural sound of the 
 Arabic gimel. It still retains its soft sound among some 
 " unpolished" races ; or rather, perhaps, we should say that 
 the hard sound of G is yet unknown, among them. 
 
 L. lamed, a spur, a goad ; that which directs or controls. 
 The Hebrew word lamed means teaching, training, 
 bringing into submission. A corresponding Greek word is 
 lamto, to lick — into moral shape. The Arabic name, lam, 
 signifies what is curved around, as ringlets upon the head, 
 wings upon the body — involving both the idea of extension, 
 and of bowing or bending in comphancy — willing orunwil- 
 ling — around that which, as a positive nucleus, conforms to 
 itself that which so yields and bends. This principle we 
 explained before when shewing that the words, buxom, 
 leauty, imply a (willing) compliancy or preparatoriness to 
 being conformed. " Unto me every knee shall bow," shews 
 this bending, as that of a subservient sphere around the 
 object which extorts compliance ; for hiee, or the kenning 
 principle, is the stubborn intellect which can be made to 
 
DESIRE IS THE FORM OF UNIVERSAL MOTIVE. 269 
 
 bend only compulsorily. The Ar. lam-aUf, means, (reversed) 
 the divine Al ; a composite symbol for the nucleal energy 
 of A enfolded by the compliant, lifted, and assimilated piano 
 L. The Greek lal is a simple, unqaalified radical form of 
 this letter; meaning, to speak, and so, to teach, draw (lick) 
 by a convincing tongue, mentally constrain, the hearer to- 
 wards the speaker. In Heb. this letter is much used as a 
 prefix to the names of objects, and meaning, to, towards, 
 thus signifying, an extension from the subject to the ob- 
 ject — an intermediate by which communication is effected 
 with that which is distant. It has been indicated before 
 how certain words which have this L for their initial repre- 
 sent the planes which fall away ; atid that, in falling away, 
 like rain, they 4arry the germs of high vitality — invigorative 
 or destructive — to the underlying receptacles. This higher 
 life which descends asenclosed seminal principles is L — so 
 far as nob accreted to the K-plane— the spar, the goad, the 
 woe, to gradually break up and prepare, as if by the lessons 
 of affliction, the planes upon which it descends. Desire is 
 here the prime mover. Desire to draw around one's self 
 precedes, and is always preparatory to the disseminative 
 act. David desires drink from the well of Bethlehem, and 
 his "men of might," his out-born energies penetrate to the 
 neutral ground between the camps and secure the " stolen 
 waters" as a sweet offering to the Lord. The Scand. Edda 
 repi'esenta All-father as desiring a draught from Mimir'a 
 well, and the outborn seminal and drawing energy is repr- 
 esented under the figure of the kernel of his eye (Lat. ocul.) 
 For in Hebrew, oin, signifies both a source of water and an 
 eye. The core of his eye {oi) is deposited in order that the 
 water (n) may kern around it. This vei'b, to A;ern, is, to 
 churn ; and the ideal process of churning, is that of insert- 
 in<T a positive germinal core or vortex into a substance in 
 order that the essences or choice parts may be accreted to 
 thait active centre. Mount Mandara, as an embodiment of 
 Hari, in the churning of the ocean, constitutes the living 
 vortex to which the abstracted precious things are drawn-, 
 
270 THS STMBOLIC MEANING OF M. 
 
 to which they accrete, kern, and are consolidated — to the 
 mount — as to a core or nucleus. The love of Deity for iu- 
 ferior planes of humanity, as we see, is compared to thirst 
 which seeks spiritual water, or human intellectual planes, 
 in which the active principle may involve itself, aud in 
 which its energy may find a sphere for expansion and accre- 
 tive construction. In this way is at length produced the 
 true Amiita, the nutriment of the gods. We may here see 
 too, that what is termed a falling away, is really a mode of 
 Bowing, of sinning, a necessary preparation for a subsequent 
 reaping. The sinning, or falling away of lower spheres, 
 being the direct result of higher seminations, and so intend- 
 ed, as an established means for distributing them to spheres 
 still lower. Thus, when the C-ekment is shed upon L, its 
 higher digrees are accreted to the sheddings of 0, aud a 
 dual form, K, is the result. When this dual form is perfect- 
 ly unified it becomes fruitful and projects seminations upon 
 the remaining inferior digrees of L ; which, thus inflamed 
 with an abnormal digree of energy, pours itself out upon M 
 as upon a final womb, a tcimia-form in which to cool itself 
 and expend its " rage.^' The descent of L upon M forms Loa 
 M, and loam is earth. " Woe to theinh abiters of earth for 
 the devil is come down unto yoii having great rage."A word 
 composed of two consonants, such as L and M, includes the 
 ideas of both cause and effect. Again, let it be also borne 
 in mind that it is by what we may term hermeneutic trans- 
 position that the alphabet and mythic language, at home in 
 heavenly realms, is made to do duty in, and to represent the 
 spheres of human transformation below them. 
 
 M mim, waters; the intellectual or down-tending human 
 principle ; the lowest or ultimate form of mfUure life. 
 The word se a literally means and symbolically repre- 
 sents sow-ings — S, or C, the positive germ, and E the essen- 
 tial assimilated body. The descent of rivers, the fall of show- 
 ers, are so many sowings of Life. Watci', or vdor, is uttara, 
 meaning, outer— the convergence aud culmination of disse- 
 
THE SYMBOLIC MEANING OP N. 271 
 
 minated life ia the main or migbty ocean. It is mighty, aa 
 being established (Gr. sterea), consolidated to the positive 
 •energy which has accreted it. For M is the womb of the 
 heavens, the great receptacle which embraces, and from its 
 essence nourishes, their sowings ; the well of Mim-ir which 
 ministers to their thirst ; the outmost developed organic 
 form or shell which has been lifted, and thus, constitutes the 
 waters which are the firmament (Gr. stereo-ma', upper and 
 lower ; the upper, consolidated as ice, which under heat may 
 melt ; the lower ever ready to fall away as rain or exuviae. 
 It is mighty because it is the womb or reservoir of energy 
 in respect of the "mighty men" which it is to give birth 
 to — which are to go forth as " fruits of the womb" to sub- 
 jugate the planes not yet conjoined to the heavenly kingdom. 
 " His voice as the sound of many waters". Here the " wa- 
 ters" are something above the relator ; namely, the outer 
 encompassing zone of the heavens — the Voice, the Book. 
 " The water are peoples, and nations, and tongues". Here 
 the " waters" are also voices or tongues — a booh, or ^ach—' 
 •but in this case they constitute a plane beneath the relator, 
 the encompassing zone of the series upon which Judgment 
 is being executed. 
 
 N nun, fish ; the foetus or germ-life of the" waters". 
 
 The ofi'spring of any organism is Qpnstituted of the 
 sown germ clothed in the abstracted substance — necessarily 
 the essential substance — of the passive organism or mother- 
 form. Of the whole mother-form — the waters, — the liquor 
 amnii of humanity is the first digree of the womb. "Sow thy 
 seed beside (upon) all waters" and in due time the harvest 
 is sure. The germ offspring or fish-life is positive to the 
 mother (Lat. mare) in which it moves. When this germ has 
 accreted as much of the mother-substance as its energy 
 enables it to take up, assimilate, and sustain, it ceases to be 
 positive to that essential plane of her form, but by consoli- 
 dation makes it a vehicle for extending its positivity to less 
 active planes beyond. When the faiher-germ was projected 
 
272 THE FISH-PBANE 01 HUMANITY. 
 
 upon the mofcher-organism it was as a positive nucleus to 
 accrete negative substance from the mother j but when 
 equilibrium (a salt) is here established, the original germ 
 with its accretions of mother-substance comes forth as a 
 nucleus upon the contiguous plane of outer nature where 
 the same process of accretion is to be repeated. As a pro- 
 jected nucleus in the animal and vegetable (essential) 
 spheres, it can force its way beyond the mother plane only 
 by eating, absorbing, and assimilating to its bodily form that 
 which obstructs its way. It must eat its way as the root 
 of a plant does throifgh the soil. While the germ-life is 
 foetal, or within the mother form, it is a soul=:c]iild. ; when 
 it has fought its way beyond, it is MN, a man-chWd, It is 
 this obstruction, this physical-moral obstruction which occa- 
 sions the " sorrow" of child-birth. As the life of certain 
 primitive tribes is saddened by the obstruction of the oftt-' 
 flow of their life, so is the would-be mother, fi'om tb^Oi^ame 
 cause, on the interior planes of her natural form. Man's 
 offspring goes forth with pleasure; the wom.an's, with grief ; 
 because this outer birth represents the aggression of life 
 upon a plane which resists. The words iieio, nau, a ship, 
 express the idea of that which is young,abstracted from, and 
 raised or floating above that which is old. Man, min-d, 
 moon, represent the mother substance, first sublimed, ener- 
 gized, and then^^as a projected form for transmitting supe- 
 rior influences, aggressive towards that which is beyond M. 
 This N-plane, or fish- plane, is the lowest form of positive 
 outborn Life ; consequently, the lowest of the avataras ; 
 which should be understood ' as being all contemporary, 
 only spherally successive according to the higher and low- 
 er digrees of life in a series. The disciples of Jesus are 
 fishers, anglers, floating above the M-plane of waters, but 
 letting down their looping or lifting extensions of life in 
 order to raise such human fish as desire the bait of that 
 higher and better condition which the auglers exhibit to 
 their sight, lush are proverbially prey ; they may be the 
 spoil of man above them, or of their own species, and so 
 
STJIBOLK MEANINGS OF X AND O, 2,73 
 
 vanish from the symbohc scale of being, aa N does in ens 
 instance from the Alphabet. 
 
 X Santech (Syriac, SemJcath), sastenauca ; that 
 
 which morally uplifts. 
 This letter is compounded of C or S, aad K, as its name 
 implies. It represents the holy seed descended into Egypt 
 and located there until by its matured power it succeeds ia 
 abstracting material from which to constitute a body for 
 itself. Xux is the Hebrew for horse, the horse Sleipnir 
 which journeys down for stones wherewith, when raised, to 
 build the dwellings of the gods. It is the nucleal, positiva 
 vortex-wheel, under another figure ; corresponding in soma 
 respects with the Greek xeo, to fashion wood for build- 
 ings. Xayau, is ia Sanscrit, a house. The idea is also pre- 
 sented in the Greek, sus, a sow, that goes down to wallow 
 in the mire, nucleus-like, sswtt-seed-like. 
 
 O oin, an eye; the white intellectual form surrounding 
 an emotional base. 
 This letter is compounded of A and U. As before ex- 
 plained, U is the joint production of A and I; so that is 
 U energized by the immediate presence of the positive 
 father principle (A) in its fulness. Henco the Greek name 
 0-mega, the mighty 0. The joint oflFspring of A and I is not 
 in itself below I in quality and station, but, as offspring and 
 being a labourer, it goes forth to fields beyond I, its mother- 
 plane, and there expends its sweat-like, seminations to I'aisa 
 food for itself — for the hungry heavens The love of God ia 
 a hunger which pervades the God-like heavens, and its ob- 
 ject is the human planes to be exalted from beneath. 
 This desire takes the offspring of A and I out beyond 
 its proper home, and into a " far country," where it expends 
 its vital substance. This is dying for love ; expiring, expend- 
 ing one's vital energy upon the coveted object. This lovo may 
 be "charity," or it may be selfish animalism, but its action is 
 precisely similar in eaeh case. Hence we see in the alphabetia 
 
 3a 
 
274 SYMBOLIC MEANINCta OP P AND Z. 
 
 arrangement that the symbolic offspi'ing have their stations 
 beyond the mother-form. The presence of A in U indicates 
 that A, as the source of energy, is present ''in power" to 
 sustain U in its expenditure of energy. The position also of 
 as the head of the ultimate series, indicates , that as a 
 seed it has descended and by radiating its vital principles, 
 linked itself to the lower members. In this aspect, the 
 ultimate series must be understood as being both imma- 
 turely developed, and excepting O, undergoing a waste in 
 energy by contact with opposites as a means for gaining 
 that accretive development. Oin is a well of water therefore 
 in the sense that is the power which has lifted N up to 
 itself. 
 
 P pe, a mouth ; that by which a thing is trans- 
 mitted or conveyed. 
 As A, with I as a medium or surrounding form, accretes 
 B by the protrusion of U as a disseminated nucleus, so the 
 semination of A in I with U in B for a composite form pro- 
 trudes C and thus accretes P ; it therefore stands as a form 
 to 0, as B stands a form to A •, or strictly, to AI. As be- 
 fore explained, every thing of spiritual, and hence of a 
 subtle, fluent nature, tends to an equilibrated state, and so 
 prevents abrupt transitions,like heat,by a process of radiating 
 all comparative redundancies to contiguous objects. A mouth 
 is therefore represented by P rather than by B, in as much 
 as P partakes, to the necessary extent, of the qualities 
 of the objects to be seized or spoken to, hence the actions 
 especially pertaining to the members of this ultimate series 
 have reference to the processes of judgment and the de- 
 molition of hostile combinations of principles on what ara 
 comparatively exterior natural planes. 
 
 Z zad, a side ; a boundary or limit. 
 This letter evidently bears the same relation to CD or 
 G that P bears to B ; in other words, Z is the positive off- 
 spring of by P, with negative D-acoretions from lower 
 
THE STMEOLIC MEANINGS OJ Q AND R. 275 
 
 planes. Zid signifies bunting, or what is captured in hunting, 
 — there being two consonants, an active and a passive, the 
 word must necessarily represent a doable idea. The ont- 
 going action of Z is what is meant by hunting, or the chase; 
 the object gained or accreted is the venison or prey captured. 
 The Sanscrit cun and Greek kuon, Eng. hound, involve the 
 same ideas. 
 
 Q qitph or kaf, a discourse, the Koran ; that 
 which is confirmed, as Mount Kaf. 
 The Hebrew root qupha is applied to the drawing up 
 of the feet j to the coagulation of the substance of milk by 
 churningjto the congelation of ice.The sense is that of accret- 
 ing the choice parts to a nucleus and so becoming consoli- 
 dated, which universal pi"inciple we have so repeatedly dwelt 
 upon that we fear our remarks thereon must appear almost 
 wearisome to our readers. This letter is the outcome of the 
 positive power of A through K, and again clothed in denser 
 accretions from inferior planes. As a mountain, Kafrnzsms 
 thatwhich has been raised and consolidated apart from sur- 
 rounding lower-lying planes ; it means the outer border of a 
 series of elevated planes. In some respects it stands to R 
 as L stands to K. 
 
 R ris, a head ; a nucleus (of its own digree) attracting 
 
 materials wherewith to develope.or outbuild 
 
 a body for itself. 
 
 It has been shewn how A, as the supreme positive 
 
 principle, causes the development of the inferior member^ 
 
 of the alphabetic series. We now come to explain how A 
 
 itself is, in embryo, reproduced as the head of an inferior 
 
 and undeveloped feries. A with I is reproduced as U, or, 
 
 when developed, as = AU = AIU'. This constitutes the 
 
 essential or vowel series. The development of consonants 
 
 is by means of A acting upon L ; which of course involves 
 
 the action of the dual AB upon the diial essential planes of 
 
 LMj the joint result being the reproduction of themselves 
 
276 THE SYMBOLie MEANING OF S. 
 
 as tba composite R. la tliis lies the explanation in pjirt 
 ■why, in the Sanscritic family of languages, there is a modifi- 
 cation each of L and R admitted among the vowels y L be- 
 ing the vehicle of A in its action, therefore as a soul to M ; 
 and R being the joint production and representative in ul- 
 timate planes of both A and L. R is thus a ris, rishi, that 
 ■which causes to rise, res t. It will be found that this letter 
 in every language ■where it exists, represents, first, the 
 idea of a going forth ; and then, in some cousociated way, 
 the result — a gathering. Its name in Sans, is raipa, that 
 which has descended and thus become compai'atively do- 
 graded. The iirst idea comes out in such words as, run, 
 rush, river, rear, root, ray ; and in the Sans, ras, seed, zeal, 
 ardoui', essenccj the tongue. The resultant idea may be 
 noticed in such words as, roh, rib, rape, rope, reap, robe, rot, 
 rod, and in the Sana, ratha, the outborn god in his accreted 
 vehicle. 
 
 S, sin, a tooth ; the most ultlmated or lowest 
 form of aggressive power. 
 Teeth are the dense callous instruments which the 
 living tender animal organism puts forth as natural wea- 
 pons wherewith to subdue that which offers resistance. 
 This tooth-power in the religious systems of the East is 
 personified in the various forms of Darga-Kali. For tooth 
 is death, the destroyer ;that is, modified digrees of the divine 
 life brought into contact with that which is mere natural 
 animal life. The word Shiva was explained and exemplified 
 nnder ; but there would appear to be better reasons for 
 asaoeiating the name, with this S. This letter consists of C 
 invested with N, as a form; that is, the high energy of C is 
 disseminated upon N and its more positive essence abstract- 
 ed and accreted. Fer R is the child of AB and LM. and 
 S is grand-child of the same, through their respective off- 
 spring, C and N. In dealing with the Hebrew names of 
 the various letters we might have shewn how the compo- 
 neat letters of each represent the alliances most naturally 
 
THE SYMBOLIC MEANING OF T. 277 
 
 formed by it wifcli other letters ; but the results might not 
 have appeared so conclusive as to be now worth the trouble. 
 This word sin, being used in the Hebrew Bible repeatedly 
 for tooth, shews that the letter it is applied to cannot bo 
 mere energy ; for a tooth is hard and white, indicative of 
 the purity of exterior truth-form, and therefore rather cor- 
 responding to N. We before made remarks respecting the 
 similarity of C and S, as is evidenced by their common in- 
 terchangeabl eness in cognate dialects of modern times. We 
 may now see how one is an indurated and rudimental deve- 
 lopment of the more interior nature of h e other. 
 
 T iuu, that which has been recently captured or dug up ; 
 hence, the object upou which desire is concentrated. 
 The parable repi-esents the missed piece of silver, or 
 the lost sheep, when recovei'ed,as occasioning more joy than 
 all that was before possessed. This tau is the recovered 
 valued object, and sin, the preceding letter, represents the 
 instrument of capture. What S can gather from without 
 becomes au encompassing form, the rim of the great lifting 
 Wheel. S repre-sents the tooth, as to its radical or essen- 
 tial basis ; T, its coatings and extensions, the toe of the or- 
 ganism. We will present here, as a summary of what has 
 been said, a tabular view of the relations of the letters ; — 
 
 /^^^ 
 
 As Progenitor, or positive head... A ALGO AABG 
 accretes to itself as a fern. form... I B M N P L LMH 
 
 f S 
 the joint offspring of which is U CNSZJmR R © 
 
 accreting in turn the passive form...D 
 from the more inferior plane T 
 
 The positivity of... ••■ •■•0 K 
 
 produces an intermediate,., •..K Q. 
 
 by abstractions from ... ...L T 
 
278 
 
 TABLE III. 
 
 The mythic names of the letters of 
 
 HEBREW. 
 
 iiuity, 
 
 GREEK. 
 
 Ale.ph, ail ox ; concord, 
 strength for labour... 
 
 Beth, house ; establirshed organi- 
 zation, consolidated acquisitions. 
 
 Cimal, camel ; means of communi- 
 cation, and hence, of gathering. 
 
 Daleth, door ; last increment, outer 
 rim of the series 
 
 Eai, an established dual base 
 
 J' or FcsM, a hook; which connects 
 
 dissimilars... 
 Gain, a weapon ; spoil won by it. 
 
 Heih, a hedge ; drawn around, or 
 accreted ... 
 
 ^fih, a serpent ; mud-life, uncon- 
 firmed in exteriors ... 
 
 lod, a hand ; personal extension 
 of the self, or active principle,.. 
 
 Kap, that which closes or grasps ; 
 as the hand upon its object 
 
 Lamed, a goad, that which leads 
 
 and thus directs, or teaches 
 Mim, waters ; womb or form of 
 
 interior life ; womb of waters 
 Nim, fish ; a sprout, embryonic 
 
 life in its womb of waters 
 Xamach, sustenance ; that which 
 
 upholds ... 
 Oin, eye, fouatain ; power of up 
 
 lifting lowest planes. 
 Pai, gathered ; and so become a 
 
 meaus of gathering... 
 Zaddi, side, outer part, positive.., 
 Quph, subservient (to the above), 
 Sis, head; source of distributive Ro, flowing forth with positive 
 
 power in ultimates .. ... power 
 
 Sin, tooth ; extended means oi Sigma, or si-gamma, extended 
 
 seizure, or gathering... 
 Tan wild-ox ; recovered, compul- 
 
 sorily brought in. ... 
 
 Alpha, an anointing, enduiag 
 with power 
 
 Baita, power, strength, as of 
 wine 
 
 Gamma, a marriage-tie, a join 
 ing 
 
 Delta, extensions of land, accre- 
 tions to the confirmed shore, 
 
 Eta, standard, married purity, 
 truth ... 
 
 Upsilon, that which gathers, 
 and thus strips others 
 
 Gaita, sought out, obtained.. 
 
 Haita, associated ... 
 
 Thaita, a hired servant, imcon 
 
 sociated with any... 
 lota, lowest,least of a series, but 
 
 head of the succeeding one.. 
 Kappa, that which is taken 
 
 captured... 
 
 Lambda, that which is projected 
 and draws, or licks up 
 
 !\lu, that which covers, or en 
 closes ... 
 
 Nu, that which is new, or up- 
 born from beneath , 
 
 Xi, to draw up, interweave 
 threads — so, to confirm 
 
 0-mega, greatness, power, ac 
 cession from without 
 
 Pi, subdued, eaten, and so con 
 joined ,.. 
 
 means of conjoining 
 2aM,pea-fowl, beauty ; thus, ob- 
 ject of convergent desire ... 
 
TABLE III. 
 
 the alphabet, with their meanings. 
 
 279 
 
 SCANDINAVIAN RUNIC. 
 
 IRISn-CBLTlC. 
 
 Ar, year/the outflowing frxic- Ailm, palm- tree ; arisen from desert- 
 
 tifying energy of a series.. 
 JBjork, birch-tree ; greenness, 
 vigorous life-rod for Rule. 
 
 Ihirs, a giant ; upborn or ac- 
 creted from "earth" below 
 
 life, Victory, overshadowing help. 
 Beith, birch-tree ; green, living; con- 
 
 sociated rods of Power and Justice 
 Coll, the hazel; control, sin, uniting 
 
 to ; Gr. Jcolla. 
 Duir, an oak ; conjoined by copula- 
 tion ; so, confirmed, steadfast. 
 JEadha, the aspen ; whiteness, purity, 
 
 test, sensitiveness. 
 Ur, ure-ox ; ardency, vigour. Ur, the heath ; heat, new, vigorous, 
 
 evergreen. 
 Govt, the ivy ; court, guard, garden 
 
 reclained 
 Hath, a thorn ; piercing form. 
 
 Haffl, h&\\;ffrando, sown seed 
 grain ... 
 
 2%or, ultimate power (same 
 with^'wr?) 
 
 Is, ice ; risen essence — of the 
 waters, preservation 
 
 Kon, a vessel for the trans- 
 mission of seminal energy 
 or manly vigour, a king 
 
 Loffr, light, flame, lambent 
 power... 
 
 Mathr, man, meat ; a form 
 whose vitals are a sacrifice 
 
 Nauth, need, he-neath, pas 
 sive to higher uplifting life 
 
 C?s,mouth ; outflow of breath 
 or positive life energy .. 
 
 Fai, wealth ; gain by accre 
 tion... 
 
 Idlio, or ioga, yew-tree; Fate, Resur- 
 rection-life. 
 
 Luis, the quicken-tree ; radiative, 
 
 rodent, abstractive life, 
 Midn, the vine; which surrenders up 
 
 its fruit, or essence. 
 Nion, the ash-tree ; meZiai-nymphs, 
 
 nuns,noon, rising from lower earth 
 
 Oir, the broom ; conformity for em- 
 pfoyment, assimilative action. 
 
 Pethpoc, the peit-bush, dwarf-elder ; 
 submissiveness. 
 
 Reith, a ride ; road, forcing a Buis, the elder-tree ; discursive ve- 
 wav forth ... .■• hide for indwening power. 
 
 Sol the sun ; radiance, dissc-ls-wa, the « weeping" willow ; a radi- 
 minatiou of energy ... ative or distributive form. 
 
 Tur a bull , strength, fieWTeine, furze ; submittance, yielding 
 in'gto the yoke... ...' to a claim. 
 
280 TABLE IV. 
 
 The ITa-kslietras, or divine and spiritual Zodiacs. 
 
 Judaic System. 
 
 A Ensuph, Infinite ; Kether, Crown ; 
 
 Hajoth hahodesh, Goodness 
 B Cochma, Wisdom ; ophamm, Wheels.. 
 
 C Aschfire of Love, or the Spirit; binah, 
 Knowledge ; aralim, Mighty Ones. 
 
 D Ckesed, gift ; Mashemalim, receivers 
 (left-handers) 
 
 E Paihad, Sword of Godj^fmoz, Strength 
 
 V Tiphtreth, upper celestial Sun ; Mela- 
 
 chim. Powers 
 
 Q iV^eiaacA, conquering ... 
 
 H Tehilim, revealers henilohim. Sons of 
 
 God 
 
 %Musad, foundation, base 
 
 I Jfafcwi, Kingdom; iscAim, StrongOnes 
 
 K .EJscadai, Primum Mobile ; the Prince 
 
 of the Countenance as a mind 
 K-final, Galgal hamadloth, the fixed 
 
 stars ; Metraton as a Mind 
 L Sphere of shtbtai, Saturn ; to which 
 
 Saziel is a Mind 
 M Sphere of Tzedeh, Jupiter. Tzadkiel 
 
 is a Mind .. 
 
 M-f. Sphere of Maadaim, Mars. It has 
 
 ^JTamocZ for a Mind 
 
 N Sphere of Shemsh, the Sun. Eapliael 
 
 for a Mind 
 N-f. Sphere of Nodu, Venus. Haniel for 
 
 a Mind 
 X Cochab, the star. Michael for a Mind. 
 
 Jareach, the Moon, the left eye, Gab- 
 riel for a Mind 
 P Th» Human Reasonable Soul... 
 
 P-f. Spirits of the Animal Kingdom, or 
 of Emotional Nature 
 
 Z Essential elements of Intellect and 
 Sensation 
 
 Z-f. The Four Elements 
 
 Q The essential Mineral Kingdom 
 
 E The essential Vegetable Kingdo m ... 
 
 S The essential Animal Kingdom 
 
 T Ultimate sphere, or, Man ., 
 
 BouDDHisT System. 
 
 ( Akhya-nktha The Name esta- 
 blished 
 
 Su-darsana, All-seeing ; wed- 
 ded wife 
 
 Sa-drisha, Eye- plane, know- 
 ledge.. 
 
 A-tapa, sunshine, effulgence .. 
 
 A-vriha, source of power. ... 
 
 [ A-san-jna-aatya, ■ solar wife- 
 ) plane : radiance of Truth... 
 ) Vvifiat-phalas, mighty off- 
 
 [ spring 
 
 ( Surlha-kritsna, assimilated ra- 
 I diant creations or accretions 
 J A-para-mana-subha, coTi]oineA 
 
 offering become resplendant 
 Pan(iAi-s«Ma,radiant destruc- 
 tive force : Sun's action ... 
 ' Abha-si)ara = aurabhi;ihs cow 
 
 of plenty 
 A-para-7nana-a-bha,sxiTT>uii.A- 
 
 ing distributive mind-form. 
 Parulhi-a-blia, outstretched 
 
 branch of the sacriftciiil life, 
 f Maha-brahma, Greatness. Ttrea 
 I 
 
 1 Brahma-puroMta, ministration 
 I from Greatness 
 I Brahma-paricliadya,e:Ltea.Aiii. 
 y. wing of Greatness... 
 ( Pari-nir-mitra-vasa-varti, the 
 
 house of the Sun 
 
 Nir-mana-ratha, inferior mind- 
 
 vebiole;wife ofKama,o heat 
 Tvshita, Peace, satisfaction.... 
 
 Yania, marriage-union, test of 
 
 Judgment-purity ... 
 Dravya-dkanusha,stibBtTii.t\3.i^ 
 
 of virtue as a weapon 
 Ohatvara-maha-rajaM,gTouni 
 ^ for sacrifice and cleansing... 
 Manuahya, " men," human 
 
 planes being reborn 
 jl6M»'(i=asara,"pithless",Boul- 
 
 abstracted and fallen 
 PreiitoiSurrouuding aocretious 
 
 to fallen planes 
 Tira-san-yoni,wh.ich gathers a 
 
 bank as encompassing womb 
 Naraha, arrows shot to their 
 
 mark, 
 
TABLE IV. 281 
 
 The Na-kshatras, or divine and spiritual Zodiacs. 
 
 Brahmaic System, 
 
 Arabic System. 
 
 Aswini ; Nasatya, the hunter ; Dssra, fisher'^ 2-Mr<sare, Escelleuce, 
 
 Thibetan, tha-shar, sourae of light 
 Bharanl, gain, sustenanoa ... 
 
 K'l/rtlha, god of war ; son of Siva. 
 
 Thibetan, sviin-drug, labour 
 Sohini, mother of Buddha ; a " eow"- 
 
 Thib, Bai-rji, sustenance, gaidauoe 
 MrigashU-as, head ■of th« prey or spoil. 
 
 T. ilfaffo, heitd 
 
 Ardra, moisture (sowings). 
 
 T. Zag, hand 
 Punarvasa, -a form orseries i-epeated. 
 
 T, .ft'aJas-so, extend down 
 Pauhja, solar radiance. 
 
 T. iJjr^oi!, kingship . 
 
 Artask(x, chief, elder-born. 
 
 T.Shag, bright light 
 
 Mdgka, devoted, form of power, a cloud. 
 
 T.JfacMM, life, fountain 
 
 Purvaphalgnni, receptacle of power. 
 
 T. Grai, weapon, power 
 Vtlara-phalguni, the same transmissive. 
 
 T. Dabo, head, source 
 Hasta, the hand, extension. 
 
 T. Mai-bashi, face of power .. 
 Chiird, manifestation, a symbol. 
 
 T. N'ag-pa, blackness, passivity ... , . 
 
 Sicati, a vehicle to Sva, wealth, essence, so\x\^Al-^har, rolling, harassing. 
 
 Al-batsain, centre of Paradise; 
 i the most holy or sacred place 
 \Al-tkarya, wealth, fruit. 
 
 \Al-dabran, riches, the back, 
 .1 
 
 Ai-hakhoh, left side ; circle of 
 hair. 
 
 Al-fianoh, right side. 
 
 Al'drao, the arm, power. 
 Al-nathrah,\>i*d!Ah,\ile,speech. 
 
 Altsarphah, a vessel, outer 
 
 edge. 
 Al-gebhat, head, power, troop 
 
 of horse. 
 Al-jahrah, boo>.. Word of God, 
 
 union, 
 Al-tai-phah, transmission, 
 
 flowing over. 
 Al-owa, purity, a hunting dog 
 
 Xamak-alaogel, base or sup- 
 port. 
 
 T. Sa-ri,, riches, power. 
 Visdhha, a springing plant, 
 
 T. Siiga, Seng-ga, a lion 
 Anurddha, companion, vehicle. 
 
 T, IJia-machhamas, treasuro.house 
 Jeyeshtha, pre-eminent, eldest. 
 
 T. SniTon, incense, odour... 
 Mula, origin, root, sustenance. 
 
 T. Srji-bashain, face of the Ruler ... 
 Purva-sAada, consolidated, a bank. 
 
 T, Chhu-stod, higher serpent-life ... 
 Uttwrashada, the same, distributive 
 
 T. Chhu-smad, outflowing serpent-life 
 Shrdvana, the ear, receptacle. 
 
 T. Gro-ba-shiii, great covering ... ..'. 
 Dhamishtha, accreted wealth, gain. 
 
 T. Jl/ongra, dark side „. 
 
 Satahhisha, submitted to fire. 
 
 T. Mongrai, weapon of night 
 P. Bhadrapada, foot of Good. 
 
 T. KrumaS'Stod, natund desire 
 U. Bhadrapada, the same disseminative. 
 
 T- Knimas smad, desire active 
 Ba-nati, wife of Rama ; teachable. 
 
 T. Namgru night, passivity .. 
 
 a hog. 
 
 Ai-gabana, claws, instrument, 
 guard. 
 
 .4 Z-aitoii,crown, garland, seed- 
 vessel. 
 
 Al-galb, centre, mind. 
 
 Alsaulah, elevated, a weapon 
 
 A l-navayam, cattle, abund- 
 ance. 
 
 Al-baldah, city, nest in tha 
 sand. 
 
 ' Xaod-aljabaM,, prepared for 
 
 ' torment, or attack. 
 
 \Xaod-al-balao-, prepared for 
 
 i the eater. 
 
 \Xaod-al-Xaoud, undergoing 
 preparation. 
 
 jXood-aZ-aff&ya/i.hanging over, 
 
 I projecting. 
 
 ^1 l-pharo-al-magadem, chosen, 
 
 ,1 being collected. 
 
 \A I'paro-al-mawaJihcr, a sepi- 
 
 ,' rated venomous Ufa, 
 
 3€ 
 
282 TABLE T. 
 
 The Na-ksliatras, or divine-spiritual Zodiac. 
 
 The Zodiac. 
 
 The Naksihatraa. 
 
 A. Aries, the Ram; Po-'Atwini^.. 
 sitive Good or Inno-| 
 eeuce ; Energy ...\BMrani.,. 
 
 Kartika.,, 
 Eohini... 
 Mrlgasira 
 Ardra.r, 
 
 B. Taurus, the Bull ; 
 Positive form ofQood 
 as Power. ... 
 
 C. Gf.mini, the Twins; 
 DesoendedGood wed- 
 ded to iipdiawnTruth Punarvasa 
 
 D. Ca«ra?-,theCrab;tliat 
 which grabs, eats, or 
 seizes ; from the wa- 
 ters, but living above 
 them... 
 
 G. Leo, the Lion ; mas- 
 culine strength ; en- 
 ergy embodied 
 
 H. Virgo, the Virgin , 
 pregnant with vir, or 
 manly strength from 
 higher planes 
 
 ^Libra, the Balance ; 
 outlioru positivity in 
 equilibrum with ac 
 creted exterior prin 
 oiples 
 
 I. Scoi-pio, the Scorpion 
 Boundary, engine of 
 war, virus,, or strength 
 
 K. Saggitarius, the Ar- 
 row ; t h e extended 
 weapon of the"yew", 
 or tail of the scorpi- 
 on plane , 
 
 Jj. Capricornus, the 
 Goat- horn ; the"push- 
 ing"or disseminative 
 power of the "goat- 
 nature" 
 
 M. ^5t«trttts,theWater 
 bed stratum, or con- 
 tinent form... 
 
 Fauthya... 
 Ari&sha... 
 
 The Avatars. 
 
 P. Phalguni ... 
 U. PhaigKm .. 
 Hasta.:. 
 
 Chaitra 
 
 Swati... „. 
 
 Visahhet 
 
 Amtradha 
 
 Jet/esktha 
 
 Mula... 
 
 P. STiaMa 
 
 U. Shadha .. 
 
 Shravana 
 
 DAmtriiiha ,, 
 
 Satahisha 
 
 P. Bhadrapada 
 U. Bhadrapada. 
 
 TS. Pisces, the Fishes ; 
 outborn aquatic \ih..\Reva.ti... 
 
 Kalki, or Asva ; the Horse-avatara; a 
 hunter's dog {a.-svan); kalko, that 
 which desceude a» the dejecta of 
 higher planes; hence, "sin" = siu- 
 developing,Desc^nds to make a final 
 subjugation to the Divine Wil*. 
 
 Buddha, or Balardma (bull-ram)Wis 
 dom, a host, strength. The latter 
 subdues all forms of budh,or know- 
 ledge.to an initiatory digree of pare 
 liore. 
 
 Krishna, black, receptive to energy ; 
 hrishta, human land ploughed and 
 tilled. He aids the Pandavas to 
 subdue the Kurus. 
 
 Mdma, delight, abundance for grati- 
 fying desires, Destroyer of the 
 Rakshasas ; that is, he is the means 
 employed to purge off their yet- 
 remaining impurities. 
 
 Parasn-Rama, that which is extended 
 positively, as a chakia or flung axe: 
 parshu, a rib or projected member. 
 Destroyer of those, in turn, who 
 before acted as the"sword of God". 
 
 V&mana, soul-mind ontborn.Dwarf = 
 BO extensions into jnferior planes : 
 growth being skccreiions, thus, the 
 declining digress of energy. Subju- 
 gate» Mahabali. 
 
 Narasimha, the Man-Bon ; " iioB of 
 the tribe of Judah". Energy and 
 power. Destroyer of the giant 
 Hiranyakasipu. 
 
 Varaha, the boar; this word is the 
 essence of "brahma" that is, mah- 
 ino.A disseminator of germ-lile.The 
 power which uplifts the off falkn 
 Ertha (Prithivi). 
 
 Kvrma, turtle ; Life invested with 
 body from the waters and upraise 
 above them. The churning nu- 
 cleus to raise the A-mrita. 
 
 Mataya, aquatic life ; exercised for 
 the recovery of the Veda or off- 
 fallen semi-divine life-forms, or 
 Devadasja. 
 
The Na-kshatras or Zodiacal Series. 283 
 
 The meaning of Zodiac[GT. zaxion animals, or tke emo- 
 tional principle) ia, a series of lifo-forms (Lat. anima, Gr. 
 anemos) which the sun of their sjstem is acting upon, thus, 
 disposing, bringing under entire control, and governing, as 
 the members of its household, as its encompassing realm- 
 Kshetra, Kshettri, is a surrounding vehicle or form — trans- 
 lated as, " a wife" ; " a body" ; " a field," for being plough- 
 ed, broken up, and sown ; anything i-eclaimed, and thus, 
 sacred and devoted, patient, endui'ing ; also the embodi- 
 ment of energy, as a warlike host. The prefix na signifies 
 passivity to elevating life, yet an embodiment of diffusive 
 might. Or, we may associate the first part of the word 
 witlijiiija!, nahta, night ; for the solar radiation constitutes 
 Day or light, as the ultirpate passive and undiffusive recep- 
 tacle of radiance mythically constitutes Night and darkness. 
 Being " truth" planes under the disintegrative radiiince of 
 the sun, the " Kshetryas" are at last destroyed or resolved 
 into the immediate active solar sphere — that which dissolves 
 them. The term Zodiac, means literally, a series of Ani- 
 mal-life forms. The subjective animal sphere is that which 
 descends from above — the. Emotional planes as forms of In- 
 stinct or Impulse. It is the same whether the divine des- 
 cent be described' as a series of outborn animal or Zodiacal 
 emotional embodiments of higher Life, or as a series of 
 naJcshatras graduatively receptive to, and transmissive of, 
 the divine-solar Activity, The domestic animals represent 
 the higher submissive Good ; scorpions, snakes, and such 
 like, serve as more remote and instrumental extensions of 
 pure Life energy. In the descriptions of the Avatars we 
 are to understand that the more immeditato forms are of 
 the Emotional planes, while the object to be subdued or 
 recovered in each case is the corresponding'' Intellectual 
 fellow-plane. The contest is between "half-brothers," — 
 between Paadavasand Kurns— between Greeks and Trojans 
 — between brother-tribes of the children of Israel. This 
 intellectual fellpw-plane ia described in the Judaic system 
 as the accompanying '• Intelligence." The names, we fear, — 
 
284 " I WOULD HAVE TOU WITHOCT CAREFCLKtfsS." 
 
 SO ancient — of some of the planes, Avith their translation g 
 as given in the Tables, must be accepted for what they are 
 worth. The series inckides a third of the Grand Series, the 
 first third of which wonld be ethnically represented by the 
 races east of the Tigris. The avataras may be said to be 
 contemporaneous, as all the members of the series are at 
 once subject to the same operative activity and transform- 
 ing process; for the series A to N is as an organized bodj' — ■ 
 the " sacrificial horse," the " year" ; the intensity of action 
 and effect being modified, of course, according to position 
 in the series. — The crisis, however, pertaining to each suc- 
 cessive plane of the series must necessarily be successive 
 also; otherwise, as before shewn, universal dissolution and 
 death would result. The burden which Humanity in its 
 units has to bear, however painfully, is intended to be borne 
 by the gufTererj not to overwhelm with a crash. 
 
 Conclusion- 
 
 And now our " comments," introductory merely if we 
 are right in our estimate of them, are for the present 
 brought to a close. What may follow, we know not ; nor ' 
 have we any desire to know. The dearest objects to the 
 worn pilgrim is retirement and rest ; the very idea of publi- 
 city or fj^me, good or bad, is detestable to him. Literally, 
 we may be said to live planless. The day preceding that 
 on which we commenced this work we definitely anticipated 
 nothing of the kind. For these thirteen years we have 
 been under Dame Fate's schooling ; learning, through con- 
 stant sharply frusti*ated hopes and designs — not seldom un- 
 der bitter* protest — to live thus without a plan, irrational and 
 impulsive as we may account it to do so. Dire have been 
 the corrections; most convincing, though so slow, the results. 
 "And why do we state this ? just because this is the very 
 exact manner or process by which — sooner or later, here or 
 hereafter — the self-sufficient Intellect of Humanity will bo 
 broken and trained to submit to the same High Guidance. 
 The statements made throughout the work as to the means 
 
EXPEEIENGR IS THE OHTBIETH 6P REALITY. 285 
 
 by which the Intellect must be reconstrucfced are not mere 
 theory ; ah, no ; they are based upon living experience. la 
 this behalf at least, we write '^that which we do know." If 
 a man really IS that which he knows vitally and experi- 
 mentally, this book should embody some " things worth 
 knowing"; for, as we may say, it is ourselves -embodied, 
 reproduced Egoism— " which things are an allegory," but 
 true nevertheless. If Experience is a teacher by example, 
 here is experience, sad and original enough. The world's 
 days of ascetic crucifixion and true Yogi ism were never of 
 yore; they are now in reality upon us, and before us. This 
 book is the outborn fruitage of many,many, sown tears, alike 
 of the spirit and of the mortal form. It may be made, 
 through what we arc stating, the butt of sarcasm by those 
 who have not yet known the true sori-ow that man is bora 
 to, but there is no ultimate escape for them or any other. 
 The world's Golden Age is before us; but so is national dis- 
 aster, human misery, and the heart's excruciating anguish, 
 such as was never known before. If it were always true 
 that " sorrow is better than laughter," there is the fullest 
 reason to believe it will be exceptionally so for certain 
 cycles of times henceforth. For no price could the mere 
 ordinary natural mind produce the ideals embodied in may 
 this book. Imperfect as a work of literary art, it is yet — 
 we may venture to say — as beirg'the pioneer to a series, to 
 occupy no mean place in the world of Thought*,Would that 
 our personality could by some means be screened by the 
 production it has been the instrument of evolving ! Utterly 
 helpless to either indite such a book by the ordinary laws 
 of free will, or to resist in-born motives when such action 
 is called for, we here solemnly disclaim all ideas of author- 
 
 * Though we would not venture to say what form- any succeeding part of this 
 work might take, we may suggest that, apparently, the easiest and most 
 instructive mode of fully illustrating the principles here propounded 
 would be in the issue of annotated Texts culled from the iuimenBere. 
 sources of extant Sacred and Mythic Literature. 
 
28§ ounsELVES. 
 
 ship, as the world understands the term. The work is not 
 mythic, it is sid geTieris. Mythic, means, lingaally embodying 
 hierh ideas in natural forms ; this work is rather the disem- 
 bodying, analyzing, and then reclothing, of such ideas. 
 Myth is produced independently of mental effort ; this, by 
 the usual digree of studious, wearying thought. In the 
 Bible " Paul", in his Epistles speaks of " one who hath a 
 revelation"; this is evidently mythic, in whatever sphere 
 delivered. Also he speaks of the gift of "interpretation"; 
 this top constitutes a sub-division of the mythic. There, 
 remains in his contrasting, the " speaking with the under- 
 standing" — which, so far as the expression goes, may be 
 used to describe the nature of our labours. Naturally, we 
 are but as a Judas with his bag, (again, bag is booh) which 
 beai's, just what is cast therein for the " poor" beyond. And, 
 to keep up the simile, — not that we care much for the poor, 
 unhappily ; but being, in some sort, in the retinue of the 
 Master, it has pleased him so to depute us, and we therefore 
 cannot but magnify our officG under him accordingly. 
 
 As we I'emarked in the body of the work, our opinions 
 are very dear to us, though closely associated with them is 
 the conviction that much suffering lies in the path wo have 
 to tread. But if we know our owq sentiments and feelings 
 in respect of the honestly held opinions of others, we would 
 say that wo have not the slightest wish to see our express- 
 ed thoughts adopted parrot-like by any. We are convinced 
 that there are thoughtful men who secretly look for higher, 
 nobler, and more consistent ideals of eternal things than the 
 literature of the time plainly and obviously furnishes them 
 with. For them is our work. That the creeds of the. various 
 churches are best suited still for the vast masses no one should 
 doubt;but how much longer this state of things can continue 
 is not easily answered. We can say that we have no more 
 wish to interfere or find fault with the cherished opiaions 
 of men than we have to find fault with their animal or con- 
 stitutional tastes. 
 
287 
 
 INDEX. 
 
 Page. 
 
 A, as a symbol .. . ... ... 144 
 
 Active Principle, the 169,177,216,221 
 
 Air is Life 173,182 
 
 " Alpha and Omega",the ... 16 
 Alphabet, as a Standard, ... 11 
 
 ,a series of symbols. ..131,136 
 
 , the universal ... 142 
 
 Ancestors, the... ... .... 58^ 
 
 Ancients, the... 58,119 
 
 Archaic races,... ... 114,119,124 
 
 Ash, the Bunic 43 
 
 Aswa-medha, the ... ... 148 
 
 Atomic life 78 
 
 B, as a symbol... ... ... 150 
 
 Baptism of 259 
 
 " Beauty" as Truth 69 
 
 Belly, the ... ... ... 95 
 
 Bible, the, its pre-eminence ... 10 
 
 Birth-declension 38,98,118 
 
 Book, the " Bfeveu-sealed" ... 236 
 
 Blood is the Ufe 182 
 
 , active and passive ...205,216 
 
 Brain, the 20 
 
 Britain's relations ... .... 129 
 
 C, as a symbol 154 
 
 Celt,the 125 
 
 Chorus, the 71 
 
 ■ Church, the 59 
 
 Chifrn, the ... ... ... 44,54 
 
 CirculaHons, Organic ... 183,200,217 
 " Coming of the Lord" ... 264 
 
 Compression, paaaive ... 205,215 
 
 Creation, 63 
 
 Cross, the 50 
 
 D, as a symbol 171,191 
 
 Danda, the ohurning-post ... 44 
 
 Dancing... ... 74 
 
 Death, of 90,261 
 
 Deity, of -62,65.89,144 
 
 Deliverer, the ... ... ... 253 
 
 Desert-life 261 
 
 Desire controls thought ... 226 
 the universal mover ... 269 
 
 ' Devadasis, the 71,83 
 
 DevfcJopment, of 207 
 
 Devil, the.. 93 
 
 Dharma, or Virtue ... ... 68 
 
 Disease, a judgment ... 161,263 
 Divine Love ... 101 
 
 E, as a symbol... ... ... 241 
 
 Ear-planes ... ... •.. 17,19 
 
 Earth, the ... 66,77 
 
 Eastern systems.. - 12,93 
 
 Eating of 66,160,211 
 
 Emblems, 
 
 Emotion and thought. 
 Energies exhaustible . 
 5pergy symbolisied 
 
 ^^ elemental... 
 
 distributive 
 
 England's position 
 
 F, as a symbol ... 
 "Fall", the ... 
 Fate, of ... 
 Fish-plaue 
 
 Food 
 
 Force, vortical ... 
 
 G, as a symbol.,. 
 Geographical zones ... 
 Good is from within ... 
 
 andEvil 
 
 Grammar, superfluous rules 
 
 insufficient ... 
 
 Gravitation 
 
 H, as a symbol 
 
 "Heart", the 
 
 Heat, of... 
 Heaven; of 
 
 Horse, the 
 
 Human migrations 
 
 subjectivity 
 
 Page. 
 
 44 
 
 ... 119 
 
 ... 122 
 
 147 
 
 179,221 
 224 
 
 127 
 
 243 
 
 39,91,96,110,190 
 
 189 
 
 -272 
 
 56,211 
 
 ... 48.172,178 
 249 
 
 113 
 
 25 
 
 251 
 
 8 
 
 24 
 
 ... 178 
 
 ... 262 
 
 22 
 
 107,177 
 
 60,8O,89,2.'55 
 
 ... 54,147 
 
 ... 123 
 
 ... 164 
 
 Humanity, its organic form65,112,137 
 
 Hunger for Life . 
 
 I, as a symbol ... 
 
 Imagination ... 
 
 Impulse... 
 
 Incarnation 
 
 Intellect is greatness .., 
 
 Intellef-tual principle .. 
 
 Interpretation 
 
 Involuntary principle..., 
 Israel as seed in Egypt, 
 Joys of the Pure, 
 Judea, v\rhere ? ... 
 Judgment 
 
 180,204,210 
 
 ... 266 
 
 ... 229 
 
 .. 165 
 
 66 
 
 128,164 
 
 21,164,234 
 
 43 
 
 181,213' 
 
 ... 258 
 
 80 
 
 ... 263 
 
 44,49,209,241 
 
 evolved as disease ... ICl 
 L, as a symbol .. ... ... 2C8 
 
 Language ... 23,31,77,85,159 
 
 Letters, their pronounciation... 156 
 Life, of... ... 33,75,78,82.204,210 
 
 disseminations, 98,107,153,183 
 
 -tree, the 39,43,52 
 
 Love, of 100 
 
 M, aS' a symbol... ... 270 
 
 Male aiid female principles 29,3-3,56, 
 
 70,75,79,88,121,153,212,26B 
 
 Man, the universal- ... ... 37 
 
 the labourer ... .,, 81 
 
288 
 
 Man, the seli-doluder , 
 
 , his possibilitiea 
 
 , his migrations 
 
 Marriage, of 
 Matter, of 
 Mental labour ... 
 Metempsychosis 
 Monuments, stone 
 Moon, the 
 Mother life 
 Muscular action 
 Mythdefiuea ... 
 
 , its evolution 
 
 its subject 
 
 230, Satan 
 
 .. 234 Satya, "sati" ... 
 123,126 Science all a unity 
 50. Scripture defined 
 
 63 
 228,240 
 
 93,96t108,260 
 
 ...' 83 
 
 19 
 
 3,5,62,108 
 
 -a strange tongue 
 a heavenly form of Life 
 
 2-3 
 
 ''0 
 
 1 86 1 Selfishness 
 
 5&|Series, the 87,103,132,140 
 
 57 1 Serpent, the '... 95 
 
 247 Sex-relations32,56,70,80,88,12],212,263 
 
 223 
 
 4,15o 
 
 17,21 
 
 22 
 
 , its obscurity,24,26,31,16,8l,86,159 
 
 ,the teacher of language ... 23 
 
 , its prevalence ... ... -32 
 
 Mysticism, of ... .,, ... 7 
 
 N,asaBymbol 271 
 
 Nakshatras the 283 
 
 Nature and Myth 3" 
 
 a .symbol of Deity ... 67 
 
 Nevp-Life iu Humanity 167 
 
 p, as a symbol 273 
 
 "Om", its import ... ...15,144 
 
 Omniscience ... ... ... 208 
 
 Organic development.. .. ... 207 
 
 Ottoman Empire, the ... ... 120 
 
 P, as a symbol-.. 274 
 
 Pain, of 94 
 
 Past and future of Myth ... 2^4 
 Passive principle ... 205,215 
 
 Physical Nature. 104 
 
 Zones... 104 
 
 Poet, the 6 
 
 Positive principle ... . , 170 
 
 Priest, the 73 
 
 Piimal disobedience ... ... 189 
 
 — Eftbrt incomprehensible. 197 
 
 Primitive tribes ... 119,124 
 
 Purgatory ... .,. ... 188 
 
 R, as a symbol 275 
 
 Kaces, their characteristics 1 1 6, 1 24 
 Reason and' Revelation ... IO9 
 
 Redeemer, the ... ... ... 45 
 
 Redemption, ... 36,42,75,90,214 
 
 Resurrection ... ... ... 42,90 
 
 Religious principle 166 
 
 Revelation 62,255 
 
 Ritualism, its spirit 233 
 
 Rivers .. ... ... ... lOtf 
 
 Ruin is reconstructive... ,., 199 
 
 S, as a symbol 276 
 
 Sacrifice 149 
 
 . inevitable 28,36 
 
 Salt as aa emblem 68 
 
 Shame, of 
 Sin, of... 
 
 Siva 
 
 Sheep-shearing ... 
 Soul and spirit ... 
 Smoke as a symbol 
 Solar principle ... 
 Sowing seed 
 Speech-organs ... 
 Spheral succession 
 Spiritual and Natural... 
 Spiritualism, its phenomena. 
 Stellar spheres... 
 Sruti defined ... 
 
 ,mode of reception... 
 
 ,its subject... 
 
 Submergence, of 
 T, as a symbol... 
 Tense in Myth. ... 
 Thought an active principle . 
 
 ^ and impulse ... 
 
 Transmigration ... 
 Tree of Humanity 
 Tribulations 
 Trinity, the 
 
 Truth 
 
 Type, the uiversal 
 U, as a symbol,., 
 Unity of Being .. 
 Varna ... 
 Vestal- Virgins ... 
 Vicarious Sacrifice 
 Vortex, the' 
 Wake, the 
 Warfare, moral... 
 Waters as the Life 
 Wealth, of 
 
 35 
 30,36,38,98,100 
 
 168 
 
 235 
 
 237 
 
 194 
 
 .. 163,214,257 
 .. 61,9>i,206,268 
 
 143 
 
 ... 140 
 
 .111,241 
 
 218 
 
 198 
 
 13,16,20 
 
 17 
 
 22 
 
 .. 195 
 
 .. 265 
 
 ,. 254- 
 
 . 225 
 
 ,. 231 
 
 39, 43,52 
 
 162 
 
 15 
 
 25,69 
 
 175 
 
 243 
 
 89 
 
 87,103 
 
 71 
 
 27 
 
 48,174,185,195,221 
 
 ... 239 
 
 55,92,187 
 
 ... 105,259,270 
 
 79 
 
 Wine, that cheers and m.iddens 130 
 
 Wheel of fate 189,257 
 
 Word of God 70 
 
 Words, meanings vague. ... 8,159 
 
 , deep import of 43 
 
 ideally complicated ... 250 
 
 Woman's position 121 
 
 Yama 43 
 
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