A Collection of Esoteric Writings of T. Subba Row E-Book

T. Subba Row

• Herausgeber: Librorium Editions
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2022

Beschreibung

The announcement, I am now compelled to make of the death of this brilliant young Indian mystical philosopher, will shock the Theosophical reading public. Wherever our work has extended, there has his reputation spread. He was an intellectual phenomenon, and his mental history goes as far as anything conceivable to support the theory of palingenesis. The facts bearing upon the case, as I derived them from his venerable mother on the day of the cremation, will presently be given. When he last visited the Headquarters, the first week in April last, the mysterious cutaneous disease to which he ultimately succumbed, had begun to show itself in an outbreak of boils.

Leseprobe

A

COLLECTION

OF

ESOTERIC WRITINGS

OF

T. SUBBA ROW, F.T.S., B.A., B.L.

1910.

© 2022 Librorium Editions

ISBN : 9782383834519

A SKETCH OF THE LIFE OF THE LATE

T. SUBBA ROW, B. A., B. L., F. T. S.

~~~~~~~~~~~~~~~~~~~~~~~

The announcement, I am now compelled to make of the death of this brilliant young Indian mystical philosopher, will shock the Theosophical reading public. Wherever our work has extended, there has his reputation spread. He was an intellectual phenomenon, and his mental history goes as far as anything conceivable to support the theory of palingenesis. The facts bearing upon the case, as I derived them from his venerable mother on the day of the cremation, will presently be given. When he last visited the Headquarters, the first week in April last, the mysterious cutaneous disease to which he ultimately succumbed, had begun to show itself in an outbreak of boils. Neither he nor either of us dreamt that it was at all serious. But shortly after he had to keep to his room, then to his lounge, and he never went out again save once, when he was taken to a different house for change of air. In the beginning of June he sent me a touching request to come and see him, which of course, I did. He was a piteous sight: his body a mass of sores from crown to sole, and he not able to bear even a sheet over him, nor to lie in any comfortable position, not get sound sleep. He was depressed and despairing, and begged me to try if I could not help him a little by mesmerism. I did try with all my will, and it seemed with some success, for he began to mend from that evening, and at my third visit he and I thought he was convalescent, and so informed his unhappy family. But suddenly there came a relapse, his disease finished its course rapidly, and, on Tuesday, the 24th June, at 10 p. m., he expired, without a word or a sign to those about him.

The last wordly business he attended to was to declare on the morning of 24th idem in the presence of his relatives and friends, among them, Dewan Bahadur P. Shrinivasa Rao, that he had authorized his wife to adopt a son after his death—there being no issue of his marriage.

At noon on that day, he said his Guru called him to come, he was going to die, he was now about beginning his tâpas (mystical invocations), and he did not wish to be disturbed. From that time on, he spoke to no one. When he died, a great star fell from the firmament of Indian contemporary thought. Between Subba Row, H. P. Blavatsky, Damodar and myself there was a close friendship. He was chiefly instrumental in having us invited to visit Madras in 1882, and in inducing us to choose this city as the permanent Head-quarters of the Theosophical Society. Subba Row was in confidential understanding with us about Damodar's mystical pilgrimage towards the North, and more than a year after the latter crossed into Tibet, he wrote him about himself and his plans. Subba Row told me of this long ago, and reverted to the subject the other day at one of my visits to his sick-bed. A dispute—due in a measure to third parties—which widened into a breach, arose between H. P. B. and himself about certain philosophical questions, but to the last he spoke of her, to us and to his family, in the old friendly way. When we last saw each other we had a long talk about esoteric philosophy, and he said that as soon as he could get out, he should come to Head-quarters and draft several metaphysical questions that he wished Mr. Fawcett to discuss with him in the Theosophist. His interest in our movement was unabated to the last, he read the Theosophist regularly and was a subscriber to H. P. B.'s Lucifer.

Our great Vedantin was of the Niyogi caste of the Smartha (Advaita) Brahmans. He was born on the 6th July 1856. At the time of his death he was aged but nearly 34 years. His native country was the Godavery District on the Coromandal Coast of India; his vernacular tongue the Telugu. His grandfather was the Sheristedar of the District, and his maternal uncle was Dewan (Prime Minister) to the Rajah of Pittapur. His father died when he was but six months' baby, and the uncle brought him up. He first attended the Coconada Hindu School, where he was not at all suspected of possessing any surprising talent. He passed his first Matriculation examination at the Hindu School, Coconada, then under the direction of Mr. J. Kenny. From thence he passed in 1872, into the Madras Presidency College, where his career was a brilliant one, and ended in his passing B. A. in 1876 as the first of the University in his class. In the latter part of the same year that astute satesman, Sir T. Madhava Row, then Dewan of Baroda, offered him the Registrarship of the High Court of that State, and Subba Row stopped there about a year, but then returned to Madras and prepared himself for and passed the B. L. examination, number 4 in the class. Having adopted the law as his profession, he served his apprenticeship under Messrs. Grant and Laing and was enrolled a Vakil (Pleader) of the High Court in the latter part of 1880. His practice became lucrative, and might have been made much more so had he given less attention to philosophy; however, as he told me, he was drawn by an irresistible attraction. As an example of his extraordinary cleverness, his friends cite his successful passing of the examination in geology for the Statutory Civil Service in 1885, though it was a new subject to him, and he had had only a week for preparation. He leaves a young widow of 24 years, and an aged mother—herself a learned Brahman lady—who mourns the loss of her great son, the pride of her soul, most bitterly. The cremation took place at 9 o'clock on the morning after his death. Our brother, Judge P. Sreenivas Row, was with him at the last, and T. Vijiaraghava Charlu saw him two hours before the event occurred.

It is remarked above that T. Subba Row gave no early signs of possessing mystical knowledge: even Sir T. Madhava Row did not suspect it in him while he was serving under him at Baroda. I particularly questioned his mother on this point, and she told me that her son first talked metaphysics after forming a connection with the Founders of the Theosophical Society: a connection which began with a correspondence between himself and H. P. B. and Damodar, and became personal after our meeting him, in 1882, at Madras. It was as though a storehouse of occult experience, long forgotten, had been suddenly opened to him; recollection of his last preceding birth came in upon him; he recognized his Guru, and thenceforward held intercourse with him and other Mahatmas; with some, personally at our Head-quarters, with others elsewhere and by correspondence. He told his mother that H. P. B. was a great Yogi, and that he had seen many strange phenomena in her presence. His stored up knowledge of Sanskrit literature came back to him, and his brother-in-law told me that if you would recite any verse of Gita, Brahma-Sutras or Upanishads, he could at once tell you whence it was taken and in what connection employed. Those who had the fortune to hear his lectures on Bhagvad Gita before the T. S. Convention of 1886 at Adyar, can well believe this, so perfect seemed his mastery of that peerless work. For a man of his abilities, he left scarcely any monument the paper she contributed to these pages and the one-volume Report of his four Adyar Lectures being almost his entire literary remains. As a conversationalist he was most brilliant and interesting; an afternoon's sitting with him was as edifying as the reading of a solid book. But this mystical side of his character he showed only to kindred souls. What may seem strange to some is the fact that, while he was obedient as a child to his mother in wordly afiairs, he was strangely reticent to her, as he was to all his relatives and ordinary acquaintances, about spiritual matters. His constant answer to her importunities for occult instruction was that he "Dared not reveal any of the secrets entrusted to him by his Guru." He lived his occult life alone. That he was habitually so reserved, gives the more weight to the confidential statements he made to the members of his own household.

H. S. O.⁠

The above, having been considered in family-council, was endorsed as follows:—"Read and found correct.— D. T. R., Brother-in-Law of T. Subba Row."—Theosophist.

COLLECTION OF ESOTERIC WRITINGS

OF

T. SUBBA ROW, F.T.S., B.A., B.L.

~~~~~~~~~~~~~~~~~~~~~

THE TWELVE SIGNS OF THE ZODIAC.

~~~~~~~~~~~~~~~~~~~~~~~~

The division of the Zodiac into different signs dates from immemorial antiquity. It has acquired a world-wide celebrity and is to be found in the astrological systems of several nations. The invention of the Zodiac and its signs has been assigned to different nations by different antiquarians. It is stated by some that, at first, there were only ten signs, that one of these signs was subsequently split up into two separate signs, and that a new sign was added to the number to render the esoteric significance of the division more profound and at the same time to conceal it more perfectly from the uninitiated public. It is very probable that the real philosophical conception of the division owes its origin to some particular nation, and the names given to the various signs might have been translated into the languages of other nations. The principal object of this article, however, is not to decide which nation had the honour of inventing the signs in question, but to indicate to some extent the real philosophical meaning involved therein and the way to discover the rest of the meaning which yet remains undisclosed. But from what is herein stated, an inference may fairly be drawn that, like so many other philosophical myths and allegories, the invention of the Zodiac and its signs owes its origin to ancient India.

What then is the real origin of these signs, the philosophical conception which the Zodiac and its signs are intended to represent? Do the various signs merely represent the shape or configuration of the different constellations included in the divisions, or, are they simply masks designed to veil some hidden meaning? The former supposition is altogether untenable for two reasons, viz.:—

I. The Hindoos were acquainted with the precession of equinoxes as may be easily seen from their works on Astronomy and from the almanacs published by Hindu astronomers. Consequently they were fully aware of the fact that the constellations in the various Zodiacal divisions were not fixed. They could not, therefore, have assigned particular shapes to these shifting groups of fixed stars with reference to the divisions of the Zodiac. But the names indicating the Zodiacal signs have been allowed to remain unaltered. It is to be inferred, therefore, that the names given to the various signs have no connection whatever with the configurations of the constellations included in them.

II. The names assigned to these signs by the ancient Sanskrit writers and their esoteric or literal meanings are as follows:—

The names of thesigns.

The esoteric literalmeanings.

1

Mésham

............

Ram or Aries.

2

Rishabham

............

Bull or Taurus.

3

Mithunam

............

Twins or Gemini (male and female).

4

Karkátakam

............

Cancer or Crab.

5

Simham

............

Lion or Leo.

6

Kanya

............

Virgo*[1] or Virgin.

7

Tula

............

Libra or Balance.

8

Vrischikam

............

Scorpion.

9

Dhanus

............

Sagittarius or Archer.

10

Makaram

............

Capricornns or Crocodile.

11

Kumbham

............

Aquarias or Waterbearer.

12

Meenam

............

Pisces or Fish.

The figures of the constellations included in the signs at the time the division was first made do not at all resemble the shapes of the animals, reptiles and other objects denoted by the names given them. The truth of this assertion can be ascertained by examining the configurations of the various constellations. Unless the shape of the crocodile*[2] or the crab is called up by the observer's imagination, there is very little change of the stars themselves suggesting to his idea that figure, upon the blue canopy of the starry firmament.

If, then, the constellations have nothing to do with the origin of the names by which the Zodiacal divisions are indicated, we have to seek for some other source which might have given rise to these appelations. It becomes my object to unravel a portion of the mystery connected with these Zodiacal signs, as also to disclose a portion of the sublime conception of the ancient Hindu philosophy which gave rise to them. The signs of the Zodiac have more than one meaning. From one point of view they represent the different stages of creation up to the time the present material universe with the five elements came into phenomenal existence. As the author of "Isis Unveiled" has stated in the second volume of her admirable work, "the key should be turned Seven times" to understand the whole philosophy underlying these signs. But I shall wind it only once and give the contents of the first Chapter of the History of Creation. It is very fortunate that the Sanskrit names assigned to the various divisions by the Aryan philosophers contain within themselves the key to the solution of the problem. Those of my readers who have studied to some extent the ancient "Mantra" and the "Tantra Sâstrâs" †[3] of India, would have seen that very often Sanskrit words are made to convey a certain hidden meaning by means of certain well-known pre-arranged methods and a tacit convention, while their literal significance is something quite different from the implied meaning. The following are some of the rules which may help an enquirer in ferreting out the deep significance of the ancient Sanskrit nomenclature used in the old Aryan myths and allegories:—

Find out the synonyms of the word used which have other meanings.

Find out the numerical value of the letters composing the word according to the methods given in ancient Tântrik works.

Examine the ancient myths or allegories, if there are any, which have any special connection with the word in question.

Permute the different syllables composing the word and examine the new combinations that will thus be formed and their meanings, &c., &c.

I shall now apply some of the above given rules to the names of the twelve signs of the Zodiac.

Mésham

. One of the synonyms of this word is

Aja

. Now,

Aja

literally means that which has no birth and is applied to the Eternal Brahmam in certain portions of the Upanishads. So the first sign is intended to represent

Parabrahmam

, the self-existent, eternal, self-sufficient cause of all.

Rishabham

. This word is used in several places in the Upanishads and the Vêda to mean

Pranava

(Aum). Sankarâchârya has so interpreted it in several portions of his commentary.*

[4]

Mithunam

. As the word plainly indicates, this sign is intended to represent the first androgyne, the

Ardhanáreeswara

, the bisexual Sephira-Adam Kadmon.

Karkatakam

. When the syllables are converted into the corresponding numbers according to the general

mode of transmutation so often alluded to in Mantra Shastra, the word in question will be represented by ////. This sign then is evidently intended to represent the sacred

Tetragram

; the Parabrahma-thárakam; the Pranava resolved into four separate entities corresponding to its

four Mâtras; the four Avastkâs

indicated by Jágrath (waking) Avastha, Swapna (dreamy) Avastha, Shushupti (deep sleep) Avastha, and Turiya (the last stage,

i. e.

Nirvana) Avastha, (as yet in potentiality);

the four states of Brahma

called Vaiswánara, Taijasa (or Hiranya-garbha), Pragna, and Eśwara and represented by Brahma, Vishnu, Mahéswara, and Sadásiva;

the four aspects of Parabrahmam

as Sthoolam, Sookshmam, Beejam and Sakshi;

the four stages or conditions of the Sacred word

named Para, Pasyanti, Madhyama and Vykhari;

Nadam

,

Bindu

,

Sakti and Kala

. This sign completes the first quaternary.

Simham

. This word contains a world of occult meaning within itself; and it may not be prudent on my part to disclose the whole of its meaning in this article. It will be sufficient for the purpose of this article to give a general indication of its significance.

Two of its synonymous terms are Panchásyam and Hari, and its number in the order of the Zodiacal divisions (being the fifth sign) points clearly to the former synonym. This synonym—Panchásyam—shows that the sign is intended to represent the five Brhamas, viz.,—Esánam, Aghôram, Tatpurusham, Vámadêvam, and Sadyojátam—the five Buddhas. The second synonym shows it to be Náráyana, the Jeevàtma, or Pratyagátma. (The Sukarahasy Upanishad will show that the ancient Aryan philosophers looked upon Náráyana as the Jeevátma.*[5] The Vaishnavites may not admit it. But as an Advaiti, I look upon Jeevátma as identical with Paramátma in its real essence when stripped of its fictitious attributes created by Agnánam or Avidya—ignorance.) The Jeevátma is correctly placed in the fifth sign counting from Mêsham, as the fifth sign is the putrasthânam or the son's house according to the rules of Hindu Astrology. The sign in question represents Jeevátma—the son of Paramátma as it were. (I may also add that it represents the real Christ, the anointed pure spirit, though the missionaries may frown at this interpretation.)*[6] I will only add here that unless the nature of this sign is fully comprehended it will be impossible to understand the real order of the next three signs and their full significance. The elements or entities that have merely a potential existence in this sign become distinct, separate entities in the next three signs. Their union into a single entity leads to the destruction of the phenomenal universe, and the recognition of the pure spirit, and their separation has the contrary effect. It leads to material earth-bound existence and brings into view the picture gallery of Avidya (Ignorance) or Mâya (Illusion). If the real orthography of the name by which the sign in question is indicated is properly understood it will readily be seen that the next three signs are not what they ought to be. Kanya or Virgo and Vrischikam or Scorpio should form one single sign, and Tula must follow the said sign if it is at all necessary to have a separate sign of the name. But a separation between Kanya and Vrischikam was effected by interposing the sign Tula between the two. The object of this separation will be understood on examining the meaning of the three signs.

Kanyá

means a virgin and represents Sakti or Mahámáya. The sign in question is the 6th Rási or division and indicates that there are six primary forces in nature. These forces have different sets of names in Sanskrit philosophy. According to one system of nomenclature they are called by the following names:—(1) Parásakti; (2) Gnánastaki; (3) Itchásakti (will-power); (4) Kriyásakti; (5) Kundalinisakti; and (6) Matrikásakti.*

[7]

The six

forces are in their unity represented by the

Astral light

.*

[8]

Tula

. When represented by numbers according to the method above alluded to, this word will be converted into 36. This sign, therefore, is evidently intended to represent

the

36

Tatwams

. (The number of Tatwams is different according to the views of different philosophers; but by Sâktêyás generally and by several of the ancient Rishis such as Agastya, Doorwása and Parasuráma, &c., the number of Tatwams has been stated to be 36). Jeevátma differs from Paramátma, or to state the same thing in other words, "Baddha" differs from "Mukta" †

[9]

in being encased as it were within these 36 Tatwams, while the other is free. This sign prepares the way

to earthly Adam, to Nara. As the emblem of Nara it is properly placed as the seventh sign.

Vrischikam

. It is stated by ancient philosophers that the sun when located in this Rási or division is called by the name of

Vishnu

(see the 12th Skandha of Bhâgavata). The sign is intended to represent Vishnu. Vishnu literally means

that which is expanded

-expanded as

Viswam or Universe

. Properly speaking, Viswam itself is Vishnu (see Sankaráchârya's commentary on Vishnusahasranâmam). I have already intimated that Vishnu represents the

Swapnávastha

or the

Dreamy State

. The sign in question properly signifies the Universe in thought or the universe in the divine conception.

It is properly placed as the sign opposite to Rishabham or Pranava. Analysis from Pranava downwards leads to the Universe of Thought, and synthesis from the latter upwards leads to Pranava (Aum). We have now arrived at the ideal state of the universe previous to its coming into material existence. The expansion of the Beejam or primitive germ into the universe is only possible when the 36 "Tatwams"*[10] are interposed between the Máya and Jeevátma. The dreamy state is induced through the instrumentality of these "Tatwams." It is the existence of these Tatwams that brings Hamsa into existence. The elimination of these Tatwams anarks the beginning of the synthesis towards Pranava and Brahmam and converts Hamsa into Sôham. As it is intended to represent the different stages of creation from Brahmam downwards to the material universe, the three signs Kanya, Tula, and Vrischikam are placed in the order in which they now stand as three separate signs.

Dhanus

(

Sagittarius

). When represented in numbers, the name is equivalent to 9, and the division in question is the 9th division counting from Mêsham.

The sign, therefore, clearly indicates the 9

Brahmâs

—the 9 Parajâpatîs who assisted the Demiurgus in constructing the material universe.

Makaram

. There is some difficulty in interpreting this word; nevertheless it contains within itself the clue to its correct interpretation. The letter Ma is equivalent to number 5 and

Kara

means hand. Now in Sanskrit

Tribhujam

means a triangle, bhujam or karam (both are synonymous) being understood to mean a side. So, Makaram or Panchakaram means a

Pentagon

.*

[11]

Now, Makaram is the tenth sign and the term "Dasadisa" is generally used by Sanskrit writers to denote the faces or sides of the universe. The sign in question is intended to represent the faces of the universe and indicates that the figure of the universe is bounded by Pentagons. If we take the pentagons as regular pentagons (on the presumption or supposition that the universe is symmetrically constructed) the figure of the material universe will, of course, be a Dodecahedron, the geometrical model imitated by the Demiurgus in constructing the material universe. If Tula was subsequently invented and if, instead of the three signs "Kanya," "Tula" and "Vrischikam," there had existed formerly only one sign combining in itself Kanya and Vrischikam, the sign now under consideration was the eighth sign under the old system, and it is a significant fact that Sanskrit writers generally speak also of "Ashtadisa" or eight faces bounding space. It is quite possible that the number of disa might have been altered from 8 to 10 when the formerly existing Virgo-Scorpio was split up into three separate signs.

Again, Kara may be taken to represent the projecting triangles of the five-pointed star. This figure may also be called a kind of regular pentagon (see, Todhunter's Spherical Trigonometry, p. 148). If this interpretation is accepted, the Rasi or sign in question represents the "Microcosm." But the "microcosm" or the world of thought a really represented by Vrischikam. From an objective point of view the "microcosm" is represented by the human body. Makaram may be taken to represent simultaneously both the microcosm and the macrocosm, as external objects of perception.

In connection with this sign I shall state herein a few important facts which I beg to submit for the consideration of those who are interested in examining the ancient occult sciences of India. It is generally held by the ancient philosophers that the macrocosm is similar to the microcosm in having a Sthoola Saríram and a Sookshma Saríram. The visible universe is the Sthoola Sariram of Viswam; the ancient philosophers held that as a substratum for this visible universe, there is another universe—perhaps we may call it the universe of Astral Light—the real universe of Noumena, the soul as it were of this visible universe. It is darkly hinted in certain passages of the Vêda and the Upanishads that this hidden universe of Astral Light is to be represented by an Icosahedron. The connection between an Icosahedron and a Dodecahedron is something very peculiar and interesting though the figures seem to be so very dissimilar to each other. The connection may be understood by the undermentioned geometrical construction. Describe a Sphere about an Icosahedron; let perpendiculars be drawn from the centre of the Sphere on its faces and produced to meet the surface of the Sphere. Now, if the points of intersection be joined, a Dodecahedron is formed within the Sphere. By a similar process an Icosahedron may be constracted from a Dodecahedron. (See Todhunter's Spherical Trigonometry, p. 141, art. 193). The figure constructed as above described will represent the universe of matter and the universe of Astral Light as they actually exist, I shall not now, however, proceed to show how the universe of Astral Light may be considered in the light of an Icosahedron. I shall only state here that this conception of the Aryan philosophers is not to be looked upon as mere "theological twaddle" or as the outcome of wild fancy. The real significance of the conception in question can, I believe, be explained by reference to the psychology and the physical science of the ancients. But I must stop here and proceed to consider the meaning of the remaining two signs.

Kumbham

(

or Aquarius

). When represented by numbers, the word is equivalent to 14. It can be easily perceived, then, that the division in question is intended to represent the "Ghaturdasa Bhuvanam" or the 14 lôkams spoken of in Sanskrit books.

Meenam

(

or Pisces

). This word again is represented by 5 when written in numbers and is evidently intended to convey the idea of

Panchamahabhûtams

or the 5

elements

. The sign also suggests that water (not the ordinary water, but the universal solvent of the ancient alchemists,) is the most important amongst the said elements.

I have now finished the task which I have set to myself in this article. My purpose is not to explain the ancient theory of creation itself, but to show the connection between that theory and the Zodiacal divisions. I have herein brought to light but a very small portion of the philosophy imbedded in these signs. The veil that was dexterously thrown over certain portions of the mystery connected with these signs by the ancient philosophers will nemr be lifted up for the amusement or edification of the uninitiated public.

Now to summarize the facts stated in this article, the contents of the first chapter of the history of this universe are as follows:—

(1).

The Self-existent, eternal Brahmam.

(2).

Pranava (Aum).

(3).

The androgyne Brâhma, or the bisexual Sephira-Adam Kadmon.

(4).

The Sacred Tetragram—the four mâtras of Pranava—the four avasthâs—the four states of Brahma—the Scared Thárakam.

(5).

The five Brahmas—the five Buddhas—representing in their totality the Jeevâtma.

(6).

The astral light—the holy virgin—the six forces in nature.

(7).

The thirty-six Tatwams born of Avidya.

(8).

The universe in thought—the Swapna Avastha—the miscrocosm looked at from a subjective point of view.

(9).

The nine Prajapatis—the assistants of the Demiurgus.*[12]

(10).

The shape of the material universe in the mind of the Demiurgus—the Dodecahedron.

(11).

The fourteen lôkams.

(12).

The five elements.

The history of creation and of this world from its beginning up to the present time is composed of Seven chapters. The Seventh chapter is not yet completed.

Triplicane, Madras, 14th September, 1881.

↑

* Virgo-Scorpio, when none but the initiates knew there were 12 signs. Virgo-Scorpio was then followed (for the profane) by

Sagittarius

. At the middle or junction-point where now stands

Libra

and at the sign now called

Virgo

, two mystical signs were inserted which remained unintelligible to the profane.—

Ed. Theos.

↑

* This constellation was never called Crocodile by the Western ancient astronomers who described it as a horned goat and called it so—

Capricornus

.—

Ed. Theos.

↑

† Works on Incantation and Magic.

↑

* Example "Rishâbhasyâ—Chandasam Risbâbhasya Pradhanasya

Pranavasya

."

↑

* In its lowest or most material state, as the life-principle which animates the material bodies of the animal and vegetable worlds, &c.—

Ed. Theos.

↑

* Nevertheless it is a true one. The

Jîv-âtma

in the (

Microcosm

man) is the same spiritnal essence which animates the

Macrocosm

(universe), the differentiation, or specific difference between the two

Jivâtmâs

presenting itself but in the two states or conditions of the same and one Force. Hence "this son of Paramâtma" is an eternal correlation of the Father-Cause, Purusha manifesting himself as Brahma of the "golden egg" and becoming Viradja—the universe. We are "all bom of Aditi from the water" (hymns of the Maruts X 632) and "Being was bom from not-being" (

Rig-Veda

, Mandala 1, Sûkta 166),—

Ed. Theos.

↑

*

Parâsakti

:—Literally the great or supreme force or power. It means and includes

the powers of light and heat

.

Gnânasakti:—Literally the power of intellect or the power of real wisdom or knowledge. It has two aspects:

I. The following are some of its manifestations when placed under the influence or control of material conditions:—

(a) The power of the mind in interpreting our sensations. (b) its power in recalling past ideas (memory) and raising future expectations. (c) Its power as exhibited in what are called by modern psychologists "the laws of association" which enables it to form persisting connections between various groups of sensations and possiblities of sensations and thus generate the notion or idea of an external object. (d) Its power in connecting our ideas together by the mysterious link of memory and thus generating the notion of self or individuality.

II. The following are some of its manifestations when liberated from the hands of matter:—

(a) Clairvoyance. (b) Psychometry.

Itchâsakti:—Literally, the power of the will. Its most ordinary manifestation is the generation of certain nerve currents which set in motion such muscles as are required for the accomplishment of the desired object.

Kriyâsakti:—The mysterious power of thought which enables it to produce external, perceptible, phenomenal result by its own inherent energy. The ancients held that any idea will manifest itself externally if one's attention is deeply concentrated upon it. Similarly an intense volition will be followed by the desired result.

A Yogi generally performs his wonders by means of Itchásakti and Kriyasakti.

Kundalinisakti:—Literally, the power or force which moves in a serpentine or curved path. It is the universal life-principle which everywhere manifests itself in nature. This force includes in itself the two great forces of attraction and repulsion. Electricity and magnetism are but manifestations of it. This is the power or force which brings about that "continuous adjustment of internal relations to external relations" which is the essence of life according to Herbert Spencer and that "continuous adjustment of external relations to internal reiations," which is the basis of transmigration of souls or punarjanman (re-birth) according to the doctrines of the ancient Hindu philosophers.

A Yogi must thoroughly subjugate this power or force before he can attain Môksham. This force is, in fact, the great serpent of the Bible.

Mâtrikâsakti:—Literally, the force or power of letters or speech or music. The whole of the ancient Mantra Shástra has this force or power in all its manifestations for its subject-matter. The power of The Word which Jesus Christ speaks of is a manifestation of this Sakti. The influence of music is one of its ordinary manifestations. The power of the mirific ineffable name is the crown of this Sakti.

Modern science has but partly investigated the first, second and fifth of the forces or powers above-named, but it is altogether in the dark as regards the remaining powers.

↑

* Even the very name of

Kanyá

(Virgin) shows how all the ancient esoteric systems agreed in all their fundamental doctrines. The Kabalists and the Hermetic philosophers call the Astral Light the "heavenly or celestial Virgin." The Astral Light in its unity is the 7th. Hence the seven principles diffused in every unity or the 6 and

one

—two triangles and a crown—

Ed. Theos.

↑

† As the Infinite differs from the Finite and the Unconditioned from the conditioned.—

Ed. Theos.

↑

* 36 is three times 12, or 9 Tetraktis, or 12 Triads, the most sacred number in the Kabalistic and Pythagoreaa numerals.—

Ed. Theos.

↑

* See the article in the August (1881) number "the Five-Pointed Star," where we stated that the fire-pointed star or pentagram represented the five limbs of man.—

Ed. Theos.

↑

* The nine Kabalistic Sephiroths emanated from Sephira, the 10th, and the head Sephiroth are identical. Three trinities or triads with their emanative principle from the Pythagorean mystic

Decad

, the sum of

all

which represents the whole

Kosmos

:—

ED. Theos.

THE ARYAN-ARHAT ESOTERIC TENENTS ONTHE SEVENFOLD PRINCIPLE IN MAN*[1]

~~~~~~~~~~~~~~~~~~~~~

.⁠.⁠.⁠Probably the Aryan (we shall for the present call it by that name) and the Chaldeo-Tibetan esoteric doctrines are fundamentally identical and the secret doctrine of the Jewish Kabalists merely an offshoot of these. Nothing, perhaps, can be more interesting now to a student of occult philosophy than a comparison between the two principal doctrines above mentioned. H. P. B.'s letter seems to indicate two divisions in the Chaldeo-Tibetan doctrine: (1) that of the so-called Lamaists; and (2) that of the so-called Arhats, (in Buddhism Arahat, or Rahats) which has been adopted by the Himalayan or Tibetan Brotherhood. What is the distinction between these two systems? Some of our ancient Brahmanical writers have left us accounts of the main doctrines of Buddhism and the religion and philosophy of the Arhats—the two branches of the Tibetan esoteric doctrine being so called by them. As these accounts generally appear in treatises of a polemical character, I cannot place much reliance upon them.

It is now very difficult to say what was the real ancient Aryan doctrine. If an enquirer were to attempt to answer it by an analysis and comparison of all the various systems of esotericism prevailing in India, he will soon be lost in a maze of obscurity and uncertainty. No comparison between our real Brahmanical and the Tibetan esoteric doctrines will be possible unless one ascertains the teachings of that so-called "Aryan doctrine,"⁠.⁠.⁠.⁠.⁠and fully comprehends the whole range of the ancient Aryan philosophy. Kapila's "Sankhya," Patanjali's "Yoga philosophy," the different systems of "Saktaya" philosophy, the various Âgamas and Tantrâs are but branches of it. There is a doctrine though, which is their real foundation and which is sufficient to explain the secrets of these various systems of philosophy and harmonize their teachings. It probably existed long before the Vedas were compiled, and it was studied by our ancient Rishis in connection with the Hindu scriptures. It is attributed to one mysterioos personage called Maha*[2].⁠.⁠.⁠.

The Upanishads and such portions of the Vedas as are not chiefly devoted to the public ceremonials of the ancient Âryans are hardly intelligible without some knowledge of that doctrine. Even the real significance of the grand ceremonials referred to in the Vedas will not be perfectly apprehended without its light being thrown upon them⁠.⁠.⁠The Vedas were perhaps compiled mainly for the use of the priests assisting at public ceremonies, but the grandest conclusions of our real secret doctrine are therein mentioned. I am informed by persons competent to judge of the matter, that the Vedas have a distinct dual meaning—one expressed by the literal sense of the words, the other indicated by the meter and the swara which are, as it were, the life of the Vedas⁠.⁠.⁠.⁠Learned Pundits and philologists, of course, deny that Swara has any thing to do with philosophy or ancient esoteric doctrines. But the mysterious connection between Swara and light is one of its most profound secrets.

Now it is extremely difficult to show whether the Tibetans derived their doctrine from the ancient Rishis of India, or the ancient Brahmans learned their occult science from the adepts of Tibet; or again whether the adepts of both countries professed originally the same doctrine and derived it from a common source.†[3] If you were to go to the Sramana Balagula and question some of the Jain Pundits there about the authorship of the Vedas and the origin of the Brahmanical esoteric doctrine, they would probably tell you that the Vedas were composed by Râkshasâs‡[4] or Daityas and that the Brahmans had derived their secret knowledge from them.*[5] Do these assertions mean that the Vedas and the Brabmanical esoteric teachings had their origin in the lost Atlantis—the continent that once occupied a considerable portion of the expanse of the Southern and the Pacific oceans? The assertion in "lais Unveiled" that Sanskrit was the language of the inhabitants of the said continent, may induce one to suppose that the Vedas had probably their origin there,—whereever else might be the birth-place of the Aryan esotericism.†[6] But the real esoteric doctrine as well as the mystic allegorical philosophy of the Vedas were derived from another source again, whatever that source may be—perchance, from the divine inhabitants (gods) of the sacred Island which once existed in the sea that covered in days of old the sandy tract now called Gobi Desert. However that may be, the knowledge of the occult powers of nature possessed by the inhabitants of the lost Atlantis was learnt by the ancient adepts of India and was appended by them to the esoteric doctrine taught by the residents of the sacred Island.‡[7] The Tibetan adepts, however, have not accepted this addition to their esoteric doctrine. And, it is in this respect that one should expect to find a difierence between the two doctrines.§[8]

The Brahmanical occult doctrine probably contains everything that was taught about the powers of nature and their laws either in the mysterious Island of the North, or in the equally mysterions continent of the South. And, if you mean to compare the Aryan and the Tibetan doctrines as regards their teachings about the occult powers of nature, you must beforehand examine all the classifications of these powers, their laws and manifestations and the real connotations of the various names assigned to them in the Aryan doctrine. Here are some of the classifications contained in the Brahmanical system:

I.

Classification of the occult powers as appertaining to Parabrahmam and existing in the Macrocosm.

II.

do.

do.

as appertaining to man and existing in the Microcosm.

III.

do.

do.

for the purposes of Târaka Yôga or Pranava Yôga.

IV.

do.

do.

for the purposes of Sânkhya-Yôga (where they are, as it were, the inherent attributes of Prakriti).

V.

do.

do.

for the purposes of Hata Yôga.

VI.

do.

do.

for the purposes of Koula Ágama.

VII.

do.

do.

for the purposes of Sâkta Ágama.

VIII.

do.

do.

for the purposes of Siva Ágama.

IX.

do.

do.

for the purposes of Sreechakram. (The Sreechakram referred to in "Isis Unveiled" is not the real esoteric Sreechakram of the ancient adepts of Aryâvarta).*[9]

X.

do.

do.

in Atharvana Veda, &c.

In all these classifications, subdivisions have been multiplied indefinitely by conceiving new combinations of the Primary Powers in different proportions. But I must now drop this subject and proceed to consider the article headed the "Fragments of Occult Truth" (since embodied in "Esoteric Buddhism.")

I have carefully examined it, and find that the results arrived at (in the Buddhist doctrine) do not seem to differ much from the conclusions of our Aryan philosophy, though our mode of stating the arguments may differ in form. I shall now discuss the question from my own stand-point, though following for facility of comparison and convenience of discussion the sequence of classification of the seven-fold entities or Principles constituting man which is adopted in your article. The questions raised for discussion are: (1) whether the disembodied spirits of human beings (as they are called by Spiritualists) appear in the séance-rooms and elsewhere; and (2) whether the manifestations taking place are produced wholly or partly through their agency.

It is hardly possible to answer these two questions satisfactorily unless the meaning intended to be conveyed by the expression "disembodied spirits of human beings" be accurately defined. The words Spiritualism and Spirit are very misleading. Unless English writers in general, and Spiritualists in particular, first ascertain clearly the connotation they mean to assign to the word spirit there will be no end of confusion, and the real nature of these so-called spiritualistic phenomena and their modus occurrendi can never be clearly defined. Christian writers generally speak of only two entities in man—the body, and the soul or spirit (both seeming to mean the same thing to them). European philosophers generally speak of Body and Mind, and argue that soul or spirit cannot be anything else than mind. They are of opinion that any belief in Lingasariram*[10] is entirely unphilosophical. These views are certainly incorrect, and are based on unwarranted assumptions as to the possibilities of nature, and on an imperfect understanding of its laws. I shall now examine (from the stand-point of the Brahmanical esoteric doctrine) the Spiritual constitution of man, the various entities or principles existing in him, and ascertain whether either of those entities entering into his composition can appear on earth after his death; and, if so, what it is that so appears.

Professor Tyndall in his Excellent papers on what he calls the "Germ Theory" comes to the following conclusions as the result of a series of well-planned experiments:—Even in a very small volume of space there are myriads of protoplasmic germs floating in ether. If, for instance, say,—water (clear water) is exposed to them and if they fall into it, some form of life or other will be evolved out of them. Now, what are the agencies for the bringing of this life into existence? Evidently:—

I. The water, which is the field, so to say, for the growth of life.

II. The protoplasmic germ, out of which life or a living organism is to be evolved or developed. And, lastly—

III. The power, energy, force or tendency which springs into activity at the touch or combination of the protoplasmic germs and the water, and which evolves or develops life and its natural attributes.

Similarly, there are three primary causes which bring the human being into existence. I shall call them for the purpose of discussion by the following names:—

(1) Parabrahmam—The Universal Spirit.

(2) Sakti (The crown of the astral light combining in itself all the powers of nature).

(3) Prakriti, which in its original or primary shape is represented by Akasa (really, every form of matter is finally reducible to Akasa).*[11]

It is ordinarily stated that Prakriti or Akasa is the Kshetram or the basis which corresponds to water in the example we have taken: Brahmam the germ, and Sakti the power or energy that comes into existence at their union or contact.*[12]

But this is not the view which the Upanishads take of the question. According to them, Brahmam †[13] is the Kshetram or basis, Akasa or Prakriti, the germ or seed, and Sakti the power evolved by their union or contact. And this is the real scientific, philosophical mode of stating the case.

Now, according to the adepts of ancient Aryavarta, seven principles are evolved out of these three primary entities. Algebra teaches us that the number of combinations of n things taken one at a time, two at a time, three at a time and so forth=2n—1.

Applying this formula to the present case, the number of entities evolved from different combinations of these three primary causes amounts to 23—1=8—1=7.

As a general rule, whenever seven entities are mentioned in the ancient occult science of India, in any connection whatsoever, you must suppose that those seven entities came into existence from three primary entities and that these three entities, again, are evolved out of a single entity or Monad. To take a familiar example, the seven coloured rays in the solar ray are evolved out oi three primary coloured rays; and the three primary colours co-exist with the four secondary colours in the solar rays. Similarly, the three primary entities which brought man into existence co-exist in him with the four secondary entities which arose from different combinations of the three primary entities.

Now these seven entities which in their totality constitute man, are as follows:—I shall enumerate them in the order adopted in the "Fragments" as far as the two orders (the Brahmanical and the Tibetan) coincide:—

Corresponding names in EsotericBuddhism.

I.

Prakriti.

Sthûlasaríram (Physical Body).

II.

The entity evolved out of the combination of Prakriti and Sakti.

Sûkshmasaríram or Lingasaríram (Astral Body).

III.

Sakti.

Kâmarûpa (the Perisprit).

IV.

The entity evolved out of the combination of Brahmam, Sakti and Prakriti.

Jivâtmâ (Life—Soul).

V.

The entity evolved out of the combination of Brahmam and Prakriti.

Physical Intelligence (or animal soul).

VI.

The entity evolved out of the combination of Brahmam and Sakti.

Spiritual Intelligence (or Soul).

VII.

Brahmam.

The emanation from the Absolute, &c. (or pure spirit).

Before proceeding to examine the nature of these seven entities, a few general explanations are indispensably necessary.

I. The secondary principles arising out of the combination of primary principles are quite different in their nature from the entities out of whose combination they came into existence. The combinations in question are not of the nature of mere mechanical juxtapositions, as it were. They do not even correspond to chemical combinations. Consequently no valid inferences as regards the nature of the combinations in question can be drawn by analogy from the nature [variety?] of these combinations.

II. The general proposition that when once a cause is removed its effect vanishes, is not universally applicable. Take, for instance, the following example:—if you once communicate a certain amount of momentum to a ball, velocity of a particular degree in a particular direction is the result. Now, the cause of this motion ceases to exist when the instantaneous sudden impact or blow which conveyed the momentum is completed; but, according to the first Law of Motion, the ball will continue to move on for ever and ever with undiminished velocity in the same direction unless the said motion is altered, diminished, neutralized or counteracted by extraneous causes. Thus, if the ball stop, it will not be on account of the absence of the cause of its motion, but in consequence of the existence of extraneous causes which produce the said result.

Again, take the instance of subjective phenomena.

Now the presence of this ink-bottle before me is producing in me or in my mind a mental representation of its form, volume, colour and so forth. The bottle in question may be removed, but still its mental picture may continue to exist. Here, again, you see, the effect survives the cause. Moreover, the effect may at any subsequent time be called into conscious existence, whether the original cause be present or not.

Now, in the case of the fifth principle above-mentioned—the entity that came into existence by the combination of Brahmam and Prakriti,—if the general proposition (in the "Fragments of Occult Truth") is correct, this principle which corresponds to the Physical intelligence must cease to exist whenever the Brahmam or the seventh principle should cease to exist for the particular individual; but the fact is certainly otherwise. The general proposition under consideration is adduced in the "Fragments" in support of the assertion that whenever the seventh principle ceases to exist for any particular individual, the sixth principle also ceases to exist for him. The assertion is undoubtedly true though the mode of stating it and the reasons assigned for it are to my mind objectionable.

It is said that in cases where tendencies of a man's mind are entirely material, and all spiritual aspirations and thoughts were altogether absent from his mind, the seventh principle leaves him either before or at the time of death, and the sixth principle disappears with it. Here, the very proposition that the tendencies of the particular individual's mind are entirely material, involves the assertion that there is no spiritual intelligence or spiritual Ego in him. It should then have been said that, whenever spiritual intelligence ceases to exist in any particular individual, the seventh principle ceases to exist for that particular individual for all purposes. Of course, it does fly off anywhere. There can never be anything like a change of position in the case of Brahmam.*[14] The assertion merely means that when there is no recognition whatever of Brahmam, or spirit, or spiritual life, or spiritual consciousness, the seventh principle has ceased to exercise any influence or control over the individual's destinies.

I shall now state what is meant (in the Aryan doctrine) by the seven principles above ennmerated.

I.—Prakriti. This is the basis of Sthûlasaríram and represents it in the above-mentioned classification.

II. Prakriti and Sakti.—This is the Lingasaríram, or astral body.

III. Sakti.—This principle corresponds to your Kámarupa. This power or force is placed by ancient occultists in the Nâbhîchakram. This power can gather akâsa or prakriti and mould it into any desired shape. It has very great sympathy with the fifth principle, and can be made to act by its influence or control.

IV. Brahmam, Sakti, and Prakriti.—This again corresponds to your second principle, Jívtámá. This power represents the universal life-principle which exists in nature. Its seat is the Anákatachakram (heart). It is a force or power which constitutes what is called Jíva, or life. It is, as you say, indestructible, and its activity is merely transferred at the time of death to another set of atoms, to form another organism. But it is not called Jívâtmâ in our philosophy. The term Jívâtmâ is generally applied by our philosophers to the seventh principle when it is distinguished from Paramâtmâ or Parabrahmam.*[15]

V. Brahm and Prakriti.—This, in our Aryan philosophy, corresponds to your fifth principle, called the Physical Intelligence. According to our philosophers, this is the entity in which what is called Mind has its seat or basis. This is the most difficult principle of all to explain, and the present discussion entirely turns upon the view we take of it.

Now, what is mind? It is a mysterious something which is considered to be the seat of consciousness—of sensations, emotions, volitions and thoughts. Psychological analysis shows it to be apparently a congeries of mental states, and possibilities of mental states, connected by what is called memory, and considered to have a distinct existence apart from any of its particular states or ideas. Now in what entity has this mysterions something its potential or actual existence? Memory and expectation which form, as it were, the real foundation of what is called individuality, or Ahankâram, must have their seat of existence somewhere. Modern psychologists of Europe generally say that the material substance of Brain is the seat of mind; and that past subjective experiences, which can be recalled by memory, and which in their totality constitute what is called individuality, exist therein in the shape of certain unintelligible mysterious impressions and changes in the nerves and nerve-centres of the cerebral hemispheres. Consequently, they say, the mind—the individual mind—is destroyed when the body is destroyed; so there is no possible existence after death.

But there are a few facts among those admitted by these philosophers which are sufficient for us to demolish their theory. In every portion of the human body, a constant change goes on without intermission. Every tissue, every muscular fibre and nerve-tube, and every ganglionic centre in the brain is undergoing an incessant change. In the course of a man's lifetime there may be a series of complete transformations of the substance of his brain. Nevertheless the memory of his past mental states remains unaltered. There may be additions ot new subjective experiences and some mental states may be altogether forgotten, but no individual mental state is altered. The person's sense of individuality remains the same throughout these constant alterations in the brain substance.*[16] It is able to survive all these changes, and it can survive also the complete destruction of the material substance of the brain.

This individuality arising from mental consciousness has its seat of existence, according to our philosophers, in an occult power or force which keeps a registry, as it were, of all our mental impressions. The power itself is indestructible, though by the operation of certain antagonistic causes its impressions may in course of time be effected, in part or wholly.

I may mention in this connection that our philosophers have associated seven occult powers with the seven principles or entities above-mentioned. These seven occult powers in the microcosm correspond with, or are the counterparts of the occult powers in the macrocosm. The mental and spiritual consciousness of the individual becomes the general consciousness of Brahmam when the barrier of individuality is wholly removed, and when the seven powers in the microcosm are placed en rapport with the seven powers in the macrocosm.

There is nothing very strange in a power or force, or sakti carrying with it impressions of sensations, ideas, thoughts, or other subjective experiences. It is now a well-known fact, that an electric or magnetic current can convey in some mysterious manner impressions of sound or speech with all their individual peculiarities; similarly, I can convey my thoughts to you by a transmission of energy or power.

Now this fifth principle reptesents in our philosophy, the mind, or, to speak more correctly, the power or force above described, the impressions of the mental states therein, and notion of individuality or Ahankâram generated by their collective operation. This principle is called merely physical intelligence in the "Fragments." I do not know what is really meant by this expression. It may be taken to mean that intelligence which exist in a very low state of development in the lower animals. Mind may exist in different stages of developmeut, from the very lowest forms of organic life, where the signs of its existence or operation can hardly be distinctly realised, up to man, in whom it reaches its highest state of development.

In fact, from the first appearance of life*[17] up to Thureeya Avastha, or the state of Nirvana, the progress is, as it were continuous. We ascend from that principle up to the seventh by almost imperceptible gradations. But four stages are recognised in the progress where the change is of a peculiar kind, and is such as to arrest an observer's attention. These four stages are as follows:—

(1)

Where life (fourth principle) makes its appearance.

(2)

Where the existence of mind becomes perceptible in conjunction with life.

(3)

Where the highest state of mental abstraction ends, and spiritual consciousness commences.

(4)

Where spiritual consciousness disappears, leaving the seventh principle in a complete state of Nirvana, or nakedness.

According to our philosophers, the fifth principle under consideration is intended to represent the mind in every possible state of development, from the second stage up to the third stage.

VI. Brahmam and Sakti.—This principle corresponds to your "spiritual intelligence." It is, in fact, Buddhi (I use the word Buddhi not in the ordinary sense, but in the sense in which it is used by our ancient philosophers); in other words, it is the seat of Bôdha or Âtmabôdha. One who has Âtma-bôdha in its completeness is a Buddha. Buddhists know very well what this term signifies. This principle is described in the "Fragments" as an entity coming into existence by the combination of Brahmam and Prakriti. I do not again know in what particular sense the word Prakriti is used in this connection. According to our philosophers it is an entity arising from the union of Brahm and Sakti. I have already explained the connotation attached by our philosophers to the words Prakriti and Sakti.

I stated that Prakriti in its primary state is Akâsa.*[18]

If Akâsa be considered to be Sakti or Power,†[19] then my statement as regards the ultimate state of Prakriti is likely to give rise to confusion and misapprehension unless I explain the distinction between Akâsa and Sakti. Akâsa is not, properly speaking, the Crown of the Astral light, nor does it by itself constitute any of the six primary forces. But, generally speaking, whenever any phenomenal result is produced, Sakti acts in conjunction with Akâsa. And, moreover, Akâsa serves as a basis or Adhisthanum for the transmission of force currents and for the formation or generation of force or power correlations.‡[20]

In Mantrasastra the letter "Ha" represents Âkása, and you will find that this syllable enters into most of the sacred, formulæ intended to be used in producing phenomenal results. But by itself it does not represent any Sakti. You may, if you please, call Sakti, an attribute of Akâsa.

I do not think that as regards the nature of this principle there can, in reality, exist any difference of opinion between the Buddhist and Brahmanical philosophers.

Buddhist and Brahmanical initiates know very well that mysterious circular mirror composed of two hemispheres which reflects as it were the rays emanating from the "burning bush" and the blazing star—the Spiritual sun shining in Chidâkâsam.

The spiritual impressions constituting this principle have their existence in an occult power associated with the entity in question. The successive incarnations of Buddha, in fact, mean the successive transfers of this mysterious power or the impressions thereon. The transfer is only possible when the Mahatma*[21] who transfers it, has completely identified himself with his seventh principle, has annihilated his Ahankáram, and reduced it to ashes in Chidagnikundam and has succeeded in making his thoughts correspond with the eternal laws of nature and in becoming a co-worker with nature. Or to put the same thing in other words, when he has attained the state of Nirvâna, the condition of final negation, negation of individual or separate existence.†[22]

VII. Atma.—The emanation from the absolute; corresponding to the seventh principle. As regards this entity there exists positively no real difference of opinion between the Tibetan Buddhist adepts and our ancient Rishis.

We must now consider which of these entities can appear after the individual's death in sèance-rooms and produce the so-called spiritualistic phenomena.

Now, the assertion of the Spiritualists that the "disembodied spirits" of particular human beings appear in séance-rooms necessarily implies that the entity that so appears bears the stamp of some particular individual's individuality.

So, we have to ascertain beforehand in what entity or entities individuality has its seat of existence. Apparently it exists in the person's particular formation of body, and in his subjective experiences, (called his mind in their totality). On the death of the individual his body is destroyed; his lingasarîram