2,000 Greater & Lesser Mysteries/2,000 Greater and Lesser Mysteries.iso/equinox/mys00583.txt

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THE EQUINOX  Vol. I.   No. IV   1st part

June 4, 1990 e.v. key entry by
Bill Heidrick, T.G. of O.T.O.   --- needs further proof reading
(c) O.T.O.   disk 1 of 3

O.T.O.
P.O.Box 430
Fairfax, CA  94930
USA

[phone] ----  Messages only.

Pages in the original are marked thus at the bottom:  {page number}
Comments and descriptions are also set off by curly brackets {}
Comments and notes not in the original are identified with the initials of the
source: AC note = Crowley note.   WEH note = Bill Heidrick note, etc.
Descriptions of illustrations are not so identified, but are simply in curly
brackets.

(Addresses and invitations below are not current but copied from the original
text of the early part of the 20th century)


************************************************************************



                 THE EQUINOX

                            No. V

THE great pressure on our space has made it necessary to hold over much
promised matter.  It is hoped to include in No. V:

VARIOUS OFFICIAL INSTRUCTIONS of the A.'. A.'.

THE ELEMENTAL CALLS OR KEYS, WITH THE GREAT WATCH TOWERS OF THE UNIVERSE and
  their explanation.  A complete treatise, fully illustrated, upon the Spirits
  of the Elements, their names and offices, with the method of calling them
  forth and controlling them.  With an account of The Heptarchical Mystery,
  The Thirty Aethyrs or Aires with "The Vision and the Voice," being the Cries
  of the Angels of the Aethyrs, a revelation of the highest truths pertaining
  to the grade of Magister Templi, and many other matters.  Fully illustrated.

THE TEMPLE OF SOLOMON THE KING.
                               [Continuation.
    This instalment, which deals with Frater P.'s communication from the
  A.'. A.'., is the most important of the Series.  Fully Illustrated.

DIANA OF THE INLET.  By KATHERINE S. PRITCHARD.

ACROSS THE GULF: An adept's memory of his incarnation in Egypt under the 26th
  dynasty; with an account of the Passing of the Equinox of Isis.

                            &c.  &c.  &c.



                               WILLIAM NORTHAM,
"                                  "ROBEMAKER,"



                            -----------------------

MR. NORTHAM begs to announce that he has been entrusted with the manufacture
of all robes and other ceremonial apparel of members of the A.'. A.'. and
its adepts and aspirants.

        No. 0.  PROBATIONER'S ROBE       .     .    .    .    .    £5 0 0
            1.       "         "       superior quality  .    .     7 0 0
            2. NEOPHYTE'S     .    .     .     .    .    .    .     6 0 0
            3. ZELATOR           Symbol added to No. 2   .    .     1 0 0
            4. PRACTICUS           "      "          3   .    .     1 0 0
            5. PHILOSOPHUS         "      "          4   .    .     1 0 0
            6. DOMINUS LIMINIS     "      "          5   .    .     1 0 0
            7. ADEPTUS (without)   "      "       0 or 1 .    .     3 0 0
            8.    "    (Within)    .     .     .    .    .    .    10 0 0
            9. ADEPTUS MAJOR       .     .     .    .    .    .    10 0 0
           10. ADEPTUS EXEMPTUS    .     .     .    .    .    .    10 0 0
           11. MAGISTER TEMPLI     .     .     .    .    .    .    50 0 0

   The Probationer's robe is fitted for performance of all general invocations
and especially for the I. of the H. G. A.; a white and gold nemmes may be
worn.  These robes may also be worn by Assistant Magi in all composite rituals
of the White.
   The Neophyte's robe is fitted for all elemental operations.  A black and
gold nemmes may be worn.  Assistant Magi may wear these in all composite
rituals of the Black.
   The Zelator's robe is fitted for all rituals involving I O, and for the
infernal rites of Luna.  In the former case an Uraeus crown and purple nemmes,
in the latter a silver nemmes should be worn.
   The Practicus' robe is fitted for all rituals involving I I, and for the
rites of Mercury.  In the former case an Uraeus crown and green nemmes, in the
latter a nemyss of shot silk, should be worn.
   The Philosophus' robe is fitted for all rituals involving O O, and for the
rites of Venus.  In the former case an Uraeus crown and azure nemmes, in the
latter a green nemmes, should be worn.
   The Dominus Liminis' robe is fitted for the infernal rites of Sol, which
must never be celebrated.
   The Adeptus Minor's robe is fitted for the rituals of Sol.  A golden nemmes
may be worn.
   The Adeptus' robe is fitted for the particular workings of the Adeptus, and
for the Postulant at the First Gate of the City of the Pyramids.
   The Adeptus Major's Robe is fitted for the Chief Magus in all Rituals and
Evocations of the Inferiors, for the performance of the rites of Mars, and for
the Postulant at the Second Gate of the City of the Pyramids.
   The Adeptus Exemptus' robe is fitted for the Chief Magus in all Rituals and
Invocations of the Superiors, for the performance of the rites of Jupiter, and
for the Postulant at the Third Gate of the City of the Pyramids.
   The Babe of the Abyss has no robe.
   For the performance of the rites of Saturn, the Magician may wear a black
robe, close-cut, with narrow sleeves, trimmed with white, and the Seal and
Square of Saturn marked on breast and back.  A conical black cop embroidered
with the Sigils of Saturn should be worn.
   The Magister Templi Robe is fitted for the great Meditations, for the
supernal rites of Luna, and for those rites of Babylon and the Graal.  But
this robe should be worn by no man, because of that which is written:
"Ecclesia abhorret a sanguine."
                            ______________________
       "Any of these robes may be worn by a person of whatever grade on"
                         "appropriate occasions."









                 "Crown 8vo, Scarlet Buckram, pp. 64."

            This Edition strictly limited to 500 Copies.

                              A.'. A.'.
                      PUBLICATION IN CLASS B.
                      -----------------------
                             BOOK
                              777

THIS book contains in concise tabulated form a comparative view of all the
symbols of the great religions of the world; the perfect attributions of the
Taro, so long kept secret by the Rosicrucians, are now for the first time
published; also the complete secret magical correspondences of the G.'.
D.'. and R. R. et A. C.  It forms, in short, a complete magical and
philosophical dictionary; a key to all religions and to all practical occult
working.
    For the first time Western and Qabalistic symbols have been harmonized
with those of Hinduism, Buddhism, Mohammedanism, Taoism, &c.  By a glance at
Tables, anybody conversant with any one system can understand perfectly all
others.

The "Occult Review" says:

   "Despite its cumbrous sub-title and high price per page, this work has only
to come under the notice of the right people to be sure of a ready sale.  In
its author's words, it represents 'an attempt to systematise alike the data of
mysticism and the results of comparative religion,' and so far as any book can
succeed in such an attempt, this book does succeed; that is to say, it
condenses in some sixty pages as much information as many an intelligent
reader at the Museum has been able to collect in years.  The book proper
consists of a Table of 'Correspondences,' and is, in fact, an attempt to
reduce to a common denominator the symbolism of as many religious and magical
systems as the author is acquainted with.  The denominator chosen is
necessarily a large one, as the author's object is to reconcile systems which
divide all things into 3, 7, 10, 12, as the case may be.  Since our expression
'common denominator' is used in a figurative and not in a strictly
mathematical sense, the task is less complex than appears at first sight, and
the 32 Paths of the Sepher Yetzirah, or Book of Formation of the Qabalah,
provide a convenient scale.  These 32 Paths are attributed by the Qabalists to
the 10 Sephiroth, or Emanations of Deity, and to the 22 letters of the Hebrew
alphabet, which are again subdivided into 3 mother letters, 7 double letters,
and 12 simple letters.  On this basis, that of the Qabalistic 'Tree of Life,'
as a certain arrangement of the Sephiroth and 22 remaining Paths connecting
them is termed, the author has constructed no less than 183 tables.
   "The Qabalistic information is very full, and there are tables of Egyptian
and Hindu deities, as well as of colours, perfumes, plants, stones, and
animals.  The information concerning the tarot and geomancy exceeds that to be
found in some treatises devoted exclusively to those subjects.  The author
appears to be acquainted with Chinese, Arabic, and other classic texts.  here
your reviewer is unable to follow him, but his Hebrew does credit alike to him
and to his printer.  Among several hundred words, mostly proper names, we
found and marked a few misprints, but subsequently discovered each one of them
in a printed table of errata, which we had overlooked.  When one remembers the
misprints in 'Agrippa' and the fact that the ordinary Hebrew compositor and
reader is no more fitted for this task than a boy cognisant of no more than
the shapes of the Hebrew letters, one wonders how many proofs there were and
what the printer's bill was.  A knowledge of the Hebrew alphabet and the
Qabalistic Tree of Life is all that is needed to lay open to the reader the
enormous mass of information contained in this book.  The 'Alphabet of
Mysticism,' as the author says --- several alphabets we should prefer to say
--- is here.  Much that has been jealously and foolishly kept secret in the
past is here, but though our author has secured for his work the "imprimatur" of
some body with the mysterious title of the A.'. A.'., and though he remains
himself anonymous, he appears to be no mystery-monger.  Obviously he is widely
read, but he makes no pretence that he has secrets to reveal.  On the
contrary, he says, 'an indicible arcanum is an arcanum which "cannot" be
revealed.'  The writer of that sentence has learned at least one fact not to
be learned from books.
                                                       "G.C.J."




                           The New Thought Library

                               _______________
"     ""Crown 8vo.  Crimson cloth extra, gilt tops," 3"s." 6"p. net per volume."

   The NEW THOUGHT LIBRARY has been designed to include only the best works in
this class of literature.  No volume will find a place in this series unless
it has already an established position in the popular favour.  The first eight
volumes are now ready.
HAVE YOU A STRONG WILL?  How to Develop and Strengthen Will Power, Memory, or
  any other Faculty, or Attribute of the Mind by the Easy Process of Self-
  Hypnotism.  By CHARLES GODFREY LELAND.  Third and enlarged edition,
  containing the Celebrated Correspondence between Kant and Hufeland, and an
  additional Chapter on Paracelsus and his Teaching.
   CONTENTS. --- Preface.  Introduction.  How to Awaken Attention and create
Interest as preparatory to Developing the Will.  Faculties and Powers latent
in man.  Mesmerism, Hypnotism and Self-Hypnotism.  Pomponatius, Gassner, and
Paracelsus.  Medical Cures and benefits which may be realised by Auto-
Hypnotism.  Forethought and its Value.  Corrupt and Pure Will.  Instinct and
Suggestion.  The Process of Developing Memory.  The "Artes Memorandi" of Old
Time.  The Action of Will and Hypnotism of the Constructive Faculties.
Fascination.  The Voice.  Telepathy and the Subliminal Self.  The Power of the
Mind to Master Disordered Feelings as set forth by Kant.  Paracelsus, his
Teaching with regard to Self-Hypnotism.  Last Words.
   "Why can we not will ourselves to do our very best in all matters
controllable by the individual will.  Mr. Leland answers triumphantly that we
can."  --- "The Literary World."
   "An earnestly written work entirely free form charlatanism." --- "Birmingham"
"Post."
THE SCIENCE OF THE LARGER LIFE.  A Selection from the Essays of URSULA
  N. GESTERFELD.
   CONTENTS. --- Preface.  Part I. "How we Master our fate." --- The Inventor
and the Invention  The Ascension of Ideas.  Living by Insight or by Outsight.
Destiny and Fate.  The Origin of Evil.  What is within the "Heir"?  Words as
Storage Batteries.  How to Care for the Body.  The Way to Happiness.  You Live
in your Thought-World.  The Language of Suggestion.  Constructive Imagination.
The Power of Impression.  How to Remove Impressions.  Your Individualism.
Making Things go Right.  Utilizing Energy.  Master, or be Mastered.  The Voice
that is heard in Loneliness.  The Ingrafted Word.  The Law of Liberty.  Part
II.  --- "The Evolution of an Invalid;" The Invalid's Alter Ego.  The Evolution
of a Thief: The Honest Man.  The Evolution of a Liar: The Truthful Man.  The
Evolution of a Miser; The Benefactor.  The Evolution of an Egotist; The Self-
Forgetful Man.  The Evolution of a Drunkard; The Self-Possessed Man.  The
Evolution of a Libertine; The Strong Man.  The Evolution of a Flirt; The
Divine Womanly.  Part III. --- "Stilling the Tempest."  Live in the Eternal, not
in Time.  Affirmation of Being.  Affirmation for the Morning.  Affirmation for
the Evening.  Affirmation for Fear of Heredity.  Affirmation for Fear of
Death.
EVERY MAN A KING, or Might in Mind Mastery.  By ORISON SWETT MARDEN.
  This very popular American handbook on the subject of the practical conduct
of life, is now offered to the British Public as a new volume of the "New
Thought Library" at the popular price of 3"s." 6"p." net.
  "Strong, wise, sound, pleasant, helpful, well-written --- these are only a
few of the complimentary adjectives which can honestly be applied to this
book" --- ALICE BROWN in "Ohio State Journal."
  "Admirable!  It is a long time since we have read a book on the fascinating
subject of mind's influence over matter, especially in the building of
character, with as much pleasure as this has afforded.  Characterized
throughout by a cheery optimism, the perusal of it is as good as any tonic,
and far better than most." --- "Pall Mall Gazette."
MENTAL MEDICINE:  Some Practical Suggestions from a Spiritual Standpoint.  By
  OLIVER HUCKEL, S.T.D.  With an Introduction by LEWELLYS F. BARKER, M.D.
  SUMMARY OF CONTENTS --- The New Outlook for Health.  The Unique Powers of
Mind.  The Spiritual Mastery of the Body.  Faith as a Vital Force.  The
Healing Value of Prayer.  Glimpses of the Sub-conscious Self.  The Training of
the Hidden Energies.  The Casting Out of Fear.  The Cause and Cure of the
Worry Habit.  The Gospel of Relaxation.  Work as a Factor in Health.
Inspiration of the Mental Outlook.  Best Books for Further Reading.
  "It is a cheerful, inspiriting book, and should fulfil its object to give
mental galvanic shocks to spiritual paralytics." --- "Sunday Times."
  "A serious exposition of the way a spiritual guide may helpfully minister to
the diseased." --- "Bristol Times and Mirror."
                        _____________________________




                       The Star in the West

                               BY

                     CAPTAIN J. F. C. FULLER

            "FOURTH LARGE EDITION NOW IN PREPARATION"

             THROUGH THE EQUINOX AND ALL BOOKSELLERS

                        SIX SHILLINGS NET

              -------------------------------------

              A highly original study of morals and
              religion by a new writer, who is as
              entertaining as the average novelist is
              dull.  Nowadays human thought has
              taken a brighter place in the creation:
              our emotions are weary of bad baronets
              and stolen wills; they are now only
              excited by spiritual crises, catastrophes of
              the reason, triumphs of the intelligence.
              In these fields Captain Fuller is a master
              dramatist.

              -------------------------------------





                         A GREEN GARLAND
                        By V. B. NEUBURG
                  Green paper cover. 1s. 6d. net
                     _____________________
      "As far as the verse is concerned there is in this volume something more
than mere promise; the performance is at times remarkable; there is beauty not
only of thought and invention --- and the invention is of a positive kind ---
but also of expression and rhythm.  There is a lilt in Mr. Neuburg's poems; he
has the impulse to sing, and makes his readers feel that impulse." --- "The"
"Morning Post," May 21, 1908
      "There is a certain given power in some of the imaginings concerning
death, as 'The Dream' and 'the Recall,' and any reader with a liking for verse
of an unconventional character will find several pieces after his taste." ---
"The Daily Telegraph," May 29, 1908.
      "Here is a poet of promise." --- "The Daily Chronicle," May 13, 1908.
      "It is not often that energy and poetic feeling are united so happily as
in this little book." --- "The Morning Leader," July 10, 1908.
     There is promise and some fine lines in these verses." --- "The Times,"
July 11, 1908.
                      ______________________
                      Very few copies remain
                      ______________________




{Illustration on center top third by horizontal of the back cover:

   This is an equilateral triangle circumscribed in a white ring.  The
triangle is of wide and white bars.  The field within ring and triangle is
solid red.

Text to the left:   "PRICE
                      ONE
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                      NET."

Text to the right:     "To be had
                     of The Equinox,
                 124 Victoria St., S. W.
                     and through all
                        Booksellers}


GOETIA vel Clavicula

                 SALOMONIS REGIS
    (The Lesser Key of Solomon the King.)

The best, simplest, most intelligible and most effective treatise extant on

CEREMONIAL MAGIC

Careful and complete instruction; ample illustration; beautiful production.
This books id very much easier both to understand and to operate than the so-
called "Greater" Key of Solomon.

__________________________________________________________________________

                  ONLY A FEW COPIES REMAIN FOR SALE.





                         THE EQUINOX










"                    "The Editor will be glad to consider"
                    "contributions and to return such as"
                    "are unacceptable if stamps are enclosed"
                    "           for the purpose"




                            THE EQUINOX
                 THE OFFICIAL ORGAN OF THE A.'. A.'.
                THE REVIEW OF SCIENTIFIC ILLUMINISM

An. VI                    VOL. I. NO. IV.              Sun in Libra


                          SEPTEMBER MCMX

                               O.S.


            "THE METHOD OF SCIENCE---THE AIM OF RELIGION"












                           CONTENTS

                                                                    PAGE
EDITORIAL                                                              1

LIBER III                                                              9

LIBER A                                                               15

i.NST N.ATTURAE R.EGINA I.SIS.  By OMNIA VINCAM                       21

REVIEWS                                                               36

AT BORDJ-AN-NUS.  By HILDA NORFOLK                                    37

Alpha Iota Nu Omicron Zeta  Iota Zeta Iota Delta Omicron Zeta .  By ALEISTER CROWLEY
39

THE TEMPLE OF SOLOMON THE KING.  IV                                   41

PAN TO ARTEMIS.  By ALEISTER CROWLEY                                 197

THE INTERPRETER.  By PERDURABO                                       199

THE DAUGHTER OF THE HORSELEECH.  By ETHEL RAMSAY                     201

THE DREAMER                                                          208

MR. TODD.  A MORALITY.  By THE AUTHOR OF "ROSA MUNDI"                209

THE GNOME.  By VICTOR B. NEUBURG                                     237

REVIEW                                                               240

THE HERB DANGEROUS.  PART IV: THE HASHEESH EATER                     241

THE AGNOSTIC                                                         247

THE MANTRA-YOGI                                                      275

THE VIOLINIST.  By FRANCIS BENDICK                                   277


XIV

EHE!  By GEORGE RAFFALOVICH                                          281

HALF-HOURS WITH FAMOUS MAHATMAS. No. I.  By SAM HARDY                284

THE THIEF-TAKER.  By ALEISTER CROWLEY                                291

REVIEW                                                               292

THE EYES OF ST. LJUBOV.  By J. F. C. FULLER AND GEORGE RAFFALOVICH   293

MIDSUMMER EVE.  By ETHEL ARCHER                                      310

THE POETICAL MEMORY                                                  311

ADELA                                                                314

THE THREE WORMS.  By EDWARD STORER                                   317

THE FELON FLOWER.  By ETHEL ARCHER                                   325

THE BIG STICK                                                        327

GLAZIERS' HOUSES                                                     346

IN THE TEMPLE.  By VICTOR B. NEUBURG                                 352

                    "SPECIAL SUPPLEMENT"
THE HIGH HISTORY OF SIR PALAMEDES THE SARACEN KNIGHT
     AND OF HIS FOLLOWING THE QUESTING BEAST








                            ILLUSTRATIONS

ARATRUM SECURUM                                             "Facing page" 11

THE YOGI                                                         "        90

THE TATWAS                                                       "       108

ADONAI HA ARETZ                                                  "       114

THE INTERPRETER                                                  "       199




"This page is reserved for Official Pronouncements by the Chancellor"
"       of the A".'." A".'.]


   Persons wishing for information, assistance, further

interpretation, etc., are requested to communicate with

            THE CHANCELLOR OF THE A.'. A.'.

                   c/o THE EQUINOX,

                             124 Victoria Street,

                                              S.W.
      Telephone 3210 VICTORIA,

or to call at that address by appointment.  A representative

will be there to meet them.


                ----------------------


   Probationers are reminded that the object of Probations

and Ordeals is one: namely, to select Adepts.  But the

method appears twofold: (i) to fortify the fit; (ii) to

eliminate the unfit.


                ----------------------


   The Chancellor of the A.'. A.'. views without satisfaction

the practice of Probationers working together.  A Probationer

should work with his Neophyte, or alone.  Breach of this rule

may prove a bar to advancement.






                                  EDITORIAL

WE shall be glad if all subscribers to, and readers of, THE EQUINOX will make
themselves personally known to the staff at the offices at 124, Victoria
Street.
   Various meetings are held, lecture given, and experiments carried out, from
time to time, which cannot be advertized effectively in a paper appearing at
intervals of six months, and those wishing to attend must therefore be
privately notified of the dates as they are fixed.
                *       *        *        *        *
   It should, moreover, be remembered, that although knowledge can be imparted
through books, skill cannot be attained except by practice; and in most cases
it is better that practice should be carried out under instruction.
                *       *        *        *        *
   Further, research work continually proceeds, and cannot be published,
perhaps, for years, when it has been collated and criticised.  To be "au"
"courant" the seeker should be on the spot.
                *       *        *        *        *
   After the 21st of October 1910 the price of No. 1 of THE EQUINOX, of which
only a few copies remain, will be increased to ten shillings.  {1}
   The subscription for 1911 will be raised from ten to twelve shillings.
                *       *        *        *        *
   A library for the use of subscribers is in progress of formation at 124,
Victoria Street.  The Editor will be glad to receive any books on mysticism,
magic, Egyptology, philosophy, and similar subjects.  Old books out of print
are especially welcome.
                *       *        *        *        *
   Another feather in the cap of H. R. B.  That incomparable dodderer, Franz
Hartmann, has published a portrait of Cagliostro which she had given him.
(She had it taken when she "was" Cagliostro, you understand.)
   This sounds all very reasonable and likely; but the difficulty is that the
portrait is not of Cagliostro at all, but of Stanislas Augustus, the last King
of Poland.
   So this is not a common simple miracle, you see; but a very wonderful
miracle.  However, I'm not going to be done; so I've bought a shilling
photograph of Queen Victoria and intend to publish it next March as
                    ME When I Was CLEOPATRA.
                *       *        *        *        *
   As if this was not enough, we find The Annals of Psychical Research
publishing in all good faith as a serious account "The Apparition of Mrs. Veal
to Mrs. Bargrave," which was written by Daniel Defoe as a puff of some ass's
Meditations on Death!
                *       *        *        *        *        {2}
   We do not blame the Editors of these papers for nodding; but we do think
they owe us some poetry as good as Homer's or some erotic adventures to match
Jove's.
                *       *        *        *        *
   I had almost forgotten dear old Mathers.
   Yet it was only last December that a colleague of mine was told by some
greasy old harridan, in her best nominal 7° = 4° voice (she has paid
hundreds of pounds for that nominal 7° = 4°, and never got initiated into
any mysteries but those of Over-eating) that Imperrita (?Imperator) was coming
over from Paris to "crush" Perdurabo; and Perdurabo has "fled" before his "face."
   Anyhow, I sneaked back from Algeria, trembling all over, and began to enjoy
the comedy of a lawyer pretending that he could not serve a writ on a man with
an address in the telephone directory, who was spending hundreds of pounds on
letting the whole world know where to find him.  It was perhaps unkind of me
not to warn Mr. Cran that he was putting his foot in it.
   But if I had said a word, the case would have been thrown up; and then
where would our advertisement have been?
   So, even now, I restrict my remarks; there may be some more fun coming.
                *       *        *        *        *
   But at least there's a prophet loose!  some anonymous person wrote
                      Cran, Cran, McGregor's man
                      Served a writ, and away he ran         {3}
before a writ was served!  Though he might have guessed that it would be.  But
he couldn't possibly have known that the action would be dropped, as it has
been.
   And Mathers has run away too --- without paying our costs.
                *       *        *        *        *
   A word as to the sanctity of obligations seems necessary here.  Some of my
brother Masons (for example) have heard imperfectly and judged hastily.  But
if we apply our tools to our morals with patience and skill, we shall cure any
defects in the building.  let me explain the situation carefully and clearly.

   (1) Mathers and Dr. Wynn Westcott were the apparent heads of the Order
        calling itself Rosicrucian.
   (2) This Order seriously claimed direct descent, and transmitted Authority,
        from the original Fratres R.C.
   (3) It was founded on secret documents in he custody of Dr. Wynn Westcott,
        on whose honour and integrity we relied.
   (4) Mathers and Westcott claimed to be working under one or more secret
        chiefs of the grade of 8° = 3°.
   (5) It was then to those chiefs that I and other members of the Order were
        pledged.
   (6) When the "rebellion" took place in 1900, I thought Mathers a wolf, and
        Westcott a sheep; but, recognizing Truth in the knowledge issued by
        the Order, maintained my allegiance to the Secret Chiefs 8° = 3°.
   (7) In 1904 I was ordered directly and definitely by a person who proved
        himself to be the messenger of a {4} Secret Chief 8° = 3° to
        publish the knowledge and rituals of the Order ("a") in order to destroy
        the value of that knowledge, so that the new knowledge to be revealed
        by himself might have room to grow ("b") in order to stop the frauds of
        Mathers, which were a disgrace to arcane science.
           The secrecy of his rituals, and of the MSS. in the custody of Dr.
        Wynn Westcott, was essential to the carrying on of these frauds.
   (8) I was unable to comply with these orders until I had found a person
        competent to edit the enormous mass of papers.  I showed my hand to
        some extent, however, in various references to the Order in my books.
        And now the task is accomplished.
   (9) My defence against the accusation of having revealed secrets entrusted
        to me is then threefold.
           ("a") Secrets cannot be revealed,. or even communicated from one
        person to another.
           ("b") One is not bound by an oath taken to any person who is a
        swindler trading upon the sanctity of one's oath to carry on his
        frauds.  Especially is this the case when the person responsible for
        administering the oath assures you that it is "in no way contrary to
        your civil, moral, and religious obligations."
           ("c") I was not, in any case, bound to Mathers, but to the Secret
        Chiefs, by whose direct orders I caused the rituals to be published.

I wish expressly to dissociate from my strictures on {5} Mathers Brother Wynn
Westcott his colleague; for I have heard and believe nothing which would lead
me to doubt his uprightness and integrity.  But I warn him in public, as I
have (vainly) warned him in private, that by retaining the cipher MSS. of the
Order, and preserving silence on the subject, he makes himself an accomplice
in, or at least an accessory to, the frauds of his colleague.  And I ask him
in public, as I have (vainly) asked him in private, to deposit the MSS. with
the Trustees of the British Museum with an account of how they came into his
possession; or, if they are no longer in his possession, to state publicly how
he first obtained them, and why, and to whom, he parted with them.
   I ask him in the name of faith between man and man; in the name of those
unfortunates, who, for no worse fault than their aspiration to the Hidden
Wisdom, have been and still are being befooled and betrayed and robbed by his
colleague under the aegis of the respectability of his own name; and in the
Name of Him, who, planning the Universe, employed the Plumb-line, the Level,
and the Square.
                *       *        *        *        *
   Sweets to the sweet --- and her is a press cutting for a Press Cutting
Agency.
   On 22nd March I felt the ache for fame and telephoned to Messrs. Romeike an
Curtice of Ludgate Circus.  An obsequious person appeared, louted him low, and
took my guinea for 125 cuttings.  [I hear you ask, "How can they do it?"]
   For a fortnight Messrs. Romeike and Curtice were the most diligent of
created beings.  I got cuttings from obscure papers in Yorkshire and Ireland
and other places that one has {6} never heard of.  But then it dropped off to
zero.  I had received about 30 cuttings altogether.  Then other people began
to send me cuttings in a friendly way, and Messrs. Romeike and Curtice
maintained a silence and immobility which would have done credit to a first-
rate Mahatma.
   They missed, for example, little things like an editorial par. in "John
Bull," a full page in "The Sketch," the "Daily News," a page and a quarter in
"The Nation," half a column in the "Daily Mail." ...
   [I hear you ask, "How can they make such oversights?  Perhaps the Post
office is to blame."]

   Well, if the Post Office is to blame, I can't answer your other question,
"How can they do it?" and if it is by "oversight" or "clerical error" or
"absence of mind," I am in a similar position.  And it is a curious
coincidence that exactly the same thing happened to me 12 years ago. {7}









                                  LIBER III

                                 VEL JVGORVM






                     A.'. A.'. Publication in Class D.
                                 Imprimatur:
                         D.D.S. 7° = 4° Praemonstrator
                         O.S.V. 6° = 5° Imperator
                         N.S.F. 5° = 6° Cancellarius



{Illustration facing page 11.

"ARATRUM SECURUM"
"(Fra ---- after one week avoiding the first person.  His fidelity is good;
his vigilance bad.  Not nearly good enough to pass).

   This is composed of two photos of the forearms of a man.  The upper shows
the undersides, right over left with many radial cuts visible on the left
under wrist area.  The second shows the backs of the forearms, right above
left, the elbows and a bit of the upper arms with some rolled up sleeves.
There are many scratches visible in the second photo.




                                  LIBER III

                                 vel JVGORVM.

                                      0

   0. Behold the Yoke upon the neck of the Oxen!  Is it not thereby that the
Field shall be ploughed?  The Yoke is heavy, but joineth together them that
are separate --- Glory to Nuit and to Hadit, and to Him that hath given us the
Symbol of the Rosy Cross!
   Glory unto the Lord of the Word Abrahadabra, and Glory unto Him that hath
given us the Symbol of the Ankh, and of the Cross within the Circle!
   1. Three are the Beasts wherewith thou must plough the Field; the Unicorn,
the Horse, and the Ox.  And these shalt thou yoke in a triple yoke that is
governed by One Whip.
   2. Now these Beasts run wildly upon the earth and are not easily obedient
to the Man.
   3. Nothing shall be said here of Cerberus, the great Beast of Hell that is
every one of these and all of these, even as Athanasius hath foreshadowed.
For this matter1 is not of Tiphereth without, but Tiphereth within.   {11}


                                      I

   0. The Unicorn is speech.  Man, rule thy Speech!  How else shalt thou
master the Son, and answer the Magician at the Right Hand Gateway of the
Crown?
   1. Here are practices.  Each may last for a week or more.
   alpha . Avoid using some common word, such as "and" or "the" or "but"; use a
paraphrase.
   beta . Avoid using some letter of the alphabet, such as "t", or "s". or
"m"; use a paraphrase.
   xi . Avoid using the pronouns and adjectives of the first person; use a
paraphrase.
   Of thine own ingenium devise others.
   2. On each occasion that thou art betrayed into saying that thou art sworn
to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as
thou shouldst beat a disobedient dog.  Feareth not the Unicorn the claws and
teeth of the Lion?
   3. Thine arm then serveth thee both for a warning and for a record.  Thou
shalt write down thy daily progress in these practices, until thou art
perfectly vigilant at all times over the least word that slippeth from thy
tongue.
   Thus bind thyself, and thou shalt be for ever free.           {12}


                                      II

   0. The Horse is Action.  Man, rule thou thine Action.  How else shalt thou
master the Father, and answer the Fool at the Left Hand Gateway of the Crown?
   1. Here are practices.  Each may last for a week, or more.
   alpha . Avoiding lifting the left arm above the waist.
   beta . Avoid crossing the legs.
   Of thine own ingenium devise others.
   2. On each occasion that thou art betrayed into doing that thou art sworn
to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as
        1 ("I.e." the matter of Cereberus).
thou shouldst beat a disobedient dog.  Feareth not the Horse the teeth of the
Camel?
   3. Thine arm then serveth thee both for a warning and for a record.  Thou
shalt write down thy daily progress in these practices, until thou art
perfectly vigilant at all times over the least action that slippeth from the
least of thy fingers.
   Thus bind thyself, and thou shalt be for ever free.


                                     III

   0. The Ox is Thought.  Man, rule thou thy Thought!  How else shalt thou
master the Holy Spirit, and answer the High Priestess in the Middle Gateway of
the Crown?
   1. Here are practices.  Each may last for a week or more.
   alpha . Avoid thinking of a definite subject and all things connected with
it, and let that subject be one which commonly occupies much of thy thought,
being frequently stimulated by sense-perceptions or the conversation of
others. {13}
   beta . By some device, such as the changing of thy ring from one finger to
another, create in thyself two personalities, the thoughts of one being within
entirely different limits from that of the other, the common ground being the
necessities of life.2
   Of thine own Ingenium devise others.
   2. On each occasion that thou art betrayed into thinking that thou art
sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor;
even as thou shouldst beat a disobedient dog.  Feareth not the Ox the Goad of
the Ploughman?
   3. Thine arm then serveth thee both for a warning and for a record.  Thou
shalt write down thy daily progress in these practices, until thou art
perfectly vigilant at all times over the least thought that ariseth in thy
brain.
   Thus bind thyself, and thou shalt be for ever free.



{14}

        2 For instance, let A be a man of strong passions, skilled in the
          Holy Qabalah, a vegetarian, and a keen "reactionary" politician.
          Let B be a bloodless and ascetic thinker, occupied with business
          and family cares, an eater of meat, and a keen progressive
          politician.  Let no thought proper to "A" arise when the ring is
          on the "B" finger, and vice versa.





                                   LIBER A

                                 VEL ARMORVM

                                  SVB FIGVRA

                                   CCCCXII








                     A.'. A.'. Publication in Class D.
                                 Imprimatur:
                         D.D.S. 7° = 4° Praemonstrator
                         O.S.V. 6° = 5° Imperator
                         N.S.F. 5° = 6° Cancellarius






                                   LIBER A

                                 VEL ARMORVM

                                  SVB FIGVRA

                                   CCCCXII


   " ... the obeah and the wanga; the work of the wand and the work of the
sword; these he shall learn and teach."  "Liber L", I, 37.

"The Pentacle."

   Take pure wax, or a plate of gold, silver-gilt or Electrum Magicum.  The
diameter shall be eight inches, and the thickness half an inch.
   Let the Neophyte by his understanding and ingenium devise a symbol to
represent the Universe.
   Let his Zelator approve thereof.
   Let the Neophyte engrave the same upon the plate with his own hand and
weapon.
   Let it when finished be consecrated as he hath skill to perform, and kept
wrapped in silk of emerald green.


"The Dagger."

   Let the Zelator take a piece of pure steel, and beat it, grind it, sharpen
it, and polish it, according to the art of the swordsmith.
   Let him further take a piece of oak wood, and carve a hilt.  The length
shall be eight inches. {17}
   Let him by his understanding and ingenium devise a Word to represent the
Universe.
   Let his Practicus approve thereof.
   Let the Zelator engrave the same upon his dagger with his own hand and
instruments.
   Let him further gild the wood of the hilt.
   Let it when finished be consecrated as he hath skill to perform, and kept
wrapped in silk of golden yellow.


"The Cup."

   Let the Practicus take a piece of Silver and fashion therefrom a cup.  The
height shall be 8 inches, and the diameter 3 inches.
   Let him by his understanding and ingenium devise a Number to represent the
Universe.
   Let his Philosophus approve thereof.
   Let the Practicus engrave the same upon his cup with his own hand and
instrument.
   Let it when finished be consecrated as he hath skill to perform, and kept
wrapped in silk of azure blue.


"The Baculum."

   Let the Philosophus take a rod of copper, of length eight inches and
diameter half an inch.
   Let him fashion about the top a triple flame of gold.
   Let him by his understanding and ingenium devise a Deed to represent the
Universe.
   Let his Dominus Liminis approve thereof.
   Let the Philosophus perform the same in such a way that the Baculum may be
partaker therein.  {18}
   Let it when finished be consecrated as he hath skill to perform, and kept
wrapped in silk of fiery scarlet.


"The Lamp."

   Let the Dominus Liminis take pure lead, tin, and quicksilver, with
platinum, and, if need be, glass.
   let him by his understanding and ingenium devise a Magick Lamp that shall
burn without wick or oil, being fed by the Aethyr.
   This shall he accomplish secretly and apart, without asking the advice or
approval of his Adeptus Minor.
   Let the Dominus Liminis keep it when consecrated in the secret chamber of
Art.

   This then is that which is written: "Bring furnished with complete armour
and armed, he is similar to the goddess."
   And again, "I am armed, I am armed."



{19}





                       I.NSIT  N.ATURAE  R.EGINA  I.SIS

"                (Obtained in invocation, June 9-10, 1910 O.S.)

ALL the hot summer I lay in the darkness,
Calling on the winds to pass by me and slay me,
Slay me with light in the heat of the summer;
But the winds had no answer for one who was fallen
Asleep by the wayside, with no lyre to charm them,
No voice of the lyre, and no song to charm them.

Late as I lay there asleep by the wayside,
I heard a voice call to me, low in the silence,
There in the darkness the summer called to me:
"thou who art hidden in the green silence,
Let a time of quietness come now upon thee.
Lay thine head on the earth and slumber on her bosom:
Time and the gods shall pass darkling before thee."
There in the silence I lay, and I heeded
The slow voice that called me, the grave hand that beckoned,
That beckoned me on through the hall of the silence.

There in the silence there was a green goddess,
Folden her wings, and her hands dumbly folden,
Laying in her lay, as though asleep in the darkness.

Then did I hail her: "O mother, my mother,
Syren of the silence, dumb voice of the darkness,   {21}
How shall I have speech of Thee, who know not Thy speaking?
How shall I behold Thee, who art hidden in the darkness?
Lo!  I bend mine eyes before Thee, and no sign dost Thou vouchsafe me;
I whisper love-words before Thee, and I know not if Thou hear me,
Thou who art the darling of the Night and of the Silence;
Yellow art Thou as the sunlight through the corn-fields,
Bright as the sun-dawn on the snow-clad mountains,
Slow as the voice of the great green gliding River.
Calmly in Thy silence am I come to rest me,
Now from the world the light hath slowly faded;
I have left the groves of Pan that I might gaze upon Thee,
Gaze upon the Virgin that before Time was begotten,
Mother of Chronos, and the old gods before him,
Child of the womb of the Silence, whose father
Is the unknown breath of the most secret Goddess,
Whose name whoso hath heard is smitten to madness.

"Now do I come before Thee in Thy temple,
With offerings from the oak-woods and the breath of the water
That girds the earth with a girdle of green starlight;
And all the austerity of the brooding summer,
And all the wonder of the starlit spaces
That stare down awesomely upon the lonely marshes,
And the bogs with sucking lips, and the pools that charm the wanderer
Till he forgets the world, and rushes to sleep upon them."  {22}

And still there was silence, and the voice of the world swept by me,
Making in mine ears the noise of tumbling waters;
But two voices I heard, and they spake one to the other:
"Who stands with downcast eyes in the temple of our Lady?"
And the answer: "A wanderer from the world who hath sought the halls of
     silence;
Yet knoweth he not the Bride of the Darkness,
Her of the sable wings, and eyes of terrible blindness
That see through the worlds and find nothing and nothing,
Who would smite the worlds to peace, save that so she would perish,
And cannot, for that she is a goddess silent and immortal,
Utterly immortal in the gods' eternal darkness."

And the first voice cried: "Oh, that we might perish,
And become as pearls of blackness on the breast of the silence,
Lending the waste places of the world our darkness,
That the vision might burst in the brain of the seer,
And we be formed anew, and reborn in the light world."

But the other voice was silent, and the noise of waters swept me
Back into the world, and I lay asleep on a hill-side.
Bearing for evermore the heart of a goddess,
And the brain of a man, and the wings of the morning
Clipped by the shears of the silence; so must I wander lonely,
Nor know of the light till I enter into the darkness.
                                      OMNIA VINCAM.  {23}



HOW TO KEEP FIT,  By C.T.SCHOFIELD, M.D.  W. Rider and Sons. 1"s." net.
   There is a deal of sound sense in this little manual.  The author
castigates faddists, though to my mind not severely enough.  However, I
suppose that in this mealy-mouthed age the truth is not printable.
   It is a little amusing, though, to see how he tries to make his commonsense
fit into Christianity.
   It is the Puritan theory that theological sin, which means everything you
like, is bad for you, that is responsible, according to statistics, for
79.403% of all the misery in England.
   I suppose the bulk of the rest is due to having to review the outfall of
the R.P.A.                                              A.C.

THE LITERARY GUIDE.  March-September, 1910.
   We regret that the R.P.A. disliked our reviews of their sewerage.  The said
reviews were, however, written by one of the most prominent members of their
own body.  Rather like Epaminondas and the Cretans!
   Anyhow, the "Guide" has wittily retorted on us that our reviews are
"valueless."  What a sparkler!  What a crusher!              A.C.

BHAKTI-YOGA.  (Udvodhan Series.)  By SWAMI VIVEKANANDA.  12 Gopal Chandra
     Neogi's Lane, Baghbazar, Calcutta.  8 annas.
   If Swami Vivekânanda was not a great Yogi he was at least a very great
expounder of Yoga doctrines.  It is impossible here to convey to the reader a
just estimate of the extreme value of this book.  But we can say that this is
the best work on the Bhakti-Yoga yet written.  Union through devotion is
Bhakti-Yoga, and union with Isvara or the Higher Self is the highest form this
union can take --- "man will be seen no more as man, but only as God; the
animal will be seen no more as an animal, but as God; even the tiger will no
more be seen a tiger, but as a manifestation of God" ... "love knows no
bargaining ... love knows no reward ... love knows no fear ... love knows no
rival ..." for "there are no men in this world but that One Man, and that is
He, the Beloved."
   In this excellent series can also be obtained Raja Yoga, one rupee; Karma
Yoga, twelve annas; and Jnana Yoga, one rupee, which is worth knowing
considering that the English edition of this last-mentioned work is priced at
eleven shillings.                                      J. F. C. F.
   [Yet we find Vivekânanda, at the end of his life, complaining, in a private
letter to a friend, that his reputation for holiness prevented him from going
"on the bust."  Poor silly devil! --- ED.]           {24}







                           MY LADY OF THE BREECHES

                        A HISTORY --- WITH A VENGEANCE


                                      BY

                              GEORGE RAFFALOVICH






                           MY LADY OF THE BREECHES

                                      0

                                   THE FOOL

"WOULD you marry me, then?" the widow said.
   "Yes, of course!" the man replied.
   "You are a greater fool than I took you for."
   "What do you mean?" he queried, vexed and puzzled.  "Am I to take it that
you had the intention --- that you were prepared ...?"
   "Go on."
   "I don't know."
   "I will be," she said, repressing a merry chuckle, "quite outspoken.  I was
prepared to ... do nothing.  Had you formulated some reasonable request ...
well, it might have ended otherwise.  But marriage!  Whom do you take me for?"
   And the lady --- she was dark-haired --- whistled to her favourite monkey,
a reddish animal, who bounded on her lap.
   Lionel Tabard left them both, in their inspiring contrast; never unfrowning
his well-shaped but delusive brow.
   A few days later, he attempted to kiss the whimsical widow, who then horse-
whipped him, meaning to teach him --- not manners, but a-propos.  Then she
laughed.  But he proved unintelligent, and never repeated his insult.  Hence a
nasty nickname from her lips.  {27}


                                      I

                                 THE JUGGLER

"AND he well deserves it!"
   "oh! it must have been ripping.  I do wish I had been there; ... the horse-
whip, and the monkey.  He is such a silly fellow, poor 'cheval hongre!"
   "Ah, yes! the new nickname."
   "Don't you think that it fits him?"
   "Oh, yes."
   The silent man of the party moved uneasily in his armchair.  He was slow of
cogitation.
   "Like the waistcoat of the late Nessus fitted Hercules, eh, what?"  he
suggested.
   "A fool!"
   "Hercules?"
   "No, Lionel ... and, er ... yes, Hercules also.  Tabard reminds me of that
Bible chap."
   "Potiphar's Joseph!" the silent man exclaimed triumphantly.
   "Wrong again, Bernard.  I meant Mary's Joseph."
   The silent man threw his cigar over the fender.


                                      II

                                  LA PAPESSE

LIONEL TABARD had been horse-whipped by a woman; he had received --- to taken
--- no compensation.  This I attribute to his mother.  One reads many tales,
the paper thereof being {28} damnably wasted; in most of these, mothers are
all author-made angels --- sweet, loving, kind, forbearing, forgiving
creatures, who feel the responsibility they undertook when they called upon a
part of the spiritual world to come down among us.  Of course, such mothers
are the ideal mothers of a perfect human race, and the authors may consider
themselves justified.  Nevertheless, let us be true in this one history, and
acknowledge the fact that some mothers are a thoroughly bad lot.  They are
mostly to be found among the well-to-do people, I suppose --- and I do not
wonder.  When I see a mother smiling upon her grown-up son, I feel very sad.
I remember my own parent ...
   There!  I called this a history --- with a vengeance.  You have it.  Now
for a lesson in psychology.
   Lionel's mother was queen and "regente" of bad parents.  She was cleaver,
but void of reasoning powers; inclined to religious mania, her immediate
neighbourhood was crowded with foul larvae.  In a legal and womanly manner she
had despatched her first husband to the night of a Sanatorium and thence to an
early grave.  She had suffered badly at the hands of her second.  This we may
take a being the coarsest form of that automatic justice, which is dealt only
to the coarsest natures.  It had not, however, extirpated an iota of her fund
of self-esteem and lust for authority.  To the latter, Lionel had often fallen
a victim.  he was born bright and happy; the Houses had done well by him.  His
mother gradually turned him into a self-concentrated, self-conscious,
frightened and deceitful youth.  She had mentally emasculated him; and, in his
fits of understanding, he cursed her with no mean-spirited lips.  He never
forgave her the death of his {29} father, her lying, under-handed ways,
especially her brutality.  his was a noble hatred, utter, blood-thirsty,
virulent, eternal.
   After years of melancholy and the physical consequences thereof, Lionel
Tabard found himself free from his tyrannical parent.  He soon forgot her,
and, as the Divine Blinkings passed by, his recollection became less and less
distinct.  he only remembered two facts.  She had once, during his sleep,
broken a bone of his nose with a poker, because he snored; and, at another
time, she had broken in two a valuable riding-crop on his shoulder.
   Her death pleased him.  But his constitution was much weakened by boyish
exertions and the physical feeling of emptiness and marrowlessness, the
consequences of his shyness and lack of sportsmanship.
   The first use he had to make of his freedom and of his fortune was to book
a cabin on the first liner bound for New Zealand, where he was let to expect a
total recovery.


                                     III

                                 THE EMPRESS

LIONEL lived on a large estate, rode, hunted, played games, was made love to;
discovered the joys of Nature, the pleasures kept in reserve for man by Isis,
and the superiority of the numbers two and three over the unity.  He found, to
his surprise, that women could take interest in him.  His shyness was
apparent, but tempted them.  In this eyes they met an eager hungry expression,
a longing infinite for all things human, which tickled their desires.  He
seemed to be ever staring at an invisible goal.  The goal was the Tree of the
{30} full knowledge.  Lionel felt within himself a tenacious longing, a
perpetual desire.  His lack of physical courage as counterbalanced by his
intellectual daring; he meant to collar the Angel, and to re-enter the
Paradise of that first victim of womanhood, Adam of the bent shoulders, Adam
of the foolish resignation to the self-preserving decree of the frightened
divinities.
   His errors of tactics were caused by the fact that he hoped to test the
apple without the help of Woman.  Often enough, Lionel Tabard unwittingly
repelled the advances of many a feminine would-be initiator.


                                     VI1

                                  THE LOVER

BUT he was not prompted by the wisdom of a Master; merely by cowardice and
self-consciousness.  He could not command love and desires; the angels of love
and desires therefore digged a deep trap before his feet...
   Tabard was sitting in the verandah.  The men had gone to bed, the women
also.  He lighted his pipe, the use of which a life in open air had permitted
his lungs to tolerate.  He was thinking, pondering, meditating upon the most
important matter in life, the personal one.  He looked at his hands, white,
well shaped, well kept, but the left retaining a stiffer and curved
appearance.  Lionel felt ashamed of himself.  He took his watch in his hand
and looked at the time of night. {31} Twenty-one minutes past one o'clock ---
the day war marching towards its first duality.  The door opened behind him,
and the creaking wood caused him to jump up.  The daughter of his host stood
in her night-garments, a poem in pale green and white.
   She said nothing; and he imitated the wisdom of her silence.  His heart
began a wild, unhealthy fandango; his temples ached; his legs shook under him.
He felt himself paling; strange impulses prompted him to a return to ancestral
savagery.  Alas, he sadly lacked experience.
   However, the woman had burned her vessels, and meant to help him.
   "Lionel," she said, "I have come."
   "I see," he managed to answer hoarsely, but the words in his throat seemed
to feel like two huge hard lumps.
   "Kiss me!"
   Instinctively he stepped towards her and opened his arms.  She fell heavily
within their embrace.  She hugged herself close against his breast and nestled
on him, her eyes half-closed, her tongue and teeth searching blindly and
savagely for his lips.
   Contrary to his expectations, and more according to some of his past
sensations and fears, Lionel Tabard felt more uneasiness than joy, more pain
than pleasure.  He congratulated himself upon the fact that the cool night had
caused him to dress warmly, and that he had not trusted his body to the
protection of the garment to which he owed his surname.  As it was, the fierce
Maenad was overcome by her passion ere she could have made him take a share in
it.
   Nevertheless, Woman often wins through sheer obstinacy, {32} and Lionel
allowed himself to be conquered.  Gradually, as the relations between them
grew with the force of habit, his disgust increased, while his condescension
plunged him deeper into the pit.  He longed to tear himself away, and
gradually discovered that she had become a necessity to him.  He lost pleasure
in himself and found none in her; finally he played an old trick and caused a
telegram to be sent, calling him away.  He swore to return speedily --- which
he didn't.
   He sailed back to Europe, found himself in London, where his first
experience caused him to waver between eagerness and self-consciousness.  At
that time, he met with the adventure which I related.  A young widow horse-
whipped him.  Lionel was still very far from his salvation.


        1  For reasons which are obvious to anyone who has mixed the Gluten
          of the White Eagle with the Red Powder, or accomplished the Third
          Projection, the order of the Tarot trumps cannot any longer be
          preserved.  Nor will their number exceed seven.
                                      IX

                                  THE HERMIT

HE went to seek it in the wilderness.  A cottage green as a lizard, surrounded
by flowers and trees, well furnished, well kept by a couple of servants, male
and female, such was the chosen retreat.  It proved very comfortable --- and
lonely.
   He pursued his education, often troubled by horrid visions, when he saw
himself the centre of a stage where men and women crowded above, around, and
beneath him.  They reminded him of the terrible prediction of the French poet,
who showed the two sexes dying away, irrevocably parted,
              La femme ayant Gomorrhe et l'homme ayant Sodome.2
   All the Messalines and Circes of an impure sex were {33} balancing before
him their tempting, repulsive, holy and foul, loose or firm, twin breasts.
Himself, cloven-hoffed and curl-horned, had to flagellate his own flesh with
iron chains, which failed to overcome the moral urtication, as had the
repeated physical purgings of his early years.  narcissus, in a corner, pale
and smiling, urged him to renewed efforts; Spirits, both incubi and succubae,
thrusting themselves upon him, ate him away...
   But all these dreams gradually faded out.  Lionel had become a translucid
set of bones, with two big eyes heavily crowned.  The time of his knowledge
had come.


                                      XV

                                  THE DEVIL
I TRUST I said nothing that could lead the reader into the belief that the
cottage was a lonely spot.  Men and women lived in its almost immediate
neighbourhood.  Among others, Sir Anthony Lawthon and his daughters.  I
propose that we concern ourselves solely with the eldest of these, Mary
Lawthon.
   I hardly know how to describe her.  She was a woman of six and twenty, most
easy to understand, very simple and very complex, simple in her complexity,
complex in her simplicity.  To men she seemed a man, strong, healthy, a rough-
rider, a ski-runner, a champion in many sports, who smoked her pipe and
emptied her glass passing well.  To women she seemed a woman, whose hands were
ever ready for a soft caress, whose lips were full and red, whose skin was
velvet.
   As a whole, she was very manly in her life, speech and {34} habit.  She
dressed often as a man; and, one day, riding by Lionel's cottage, she noticed
the thin-armed youth whose eyes were big and haloed.
   Their eyes met; she smiled, he trembled.  Both were pleased.  The next day
rose and brought them again together.  A formal introduction followed.  Mary
the male conquered Lionel the female.  Thereafter, the "cheval hongre" lost
his nickname.  Nor did he give any widow the chance of horse-whipping him
again.


                                    XVIII

                                   THE MOON

THEY were very happy; he learnt the joy of health and the ineffable
delectation of surrender; she the thrilling pain-pleasure of possession.
Here, she, being the heroine of our tale, passes out of it.
   They are very happy.  Man and woman.  The complete being.  May their love
last longer than the bee's!
        2  Alfred de Vigny: "Colère de Samson."

                                                      GEORGE RAFFALOVICH

            {35}




CAPTAIN MARGARET.  By JOHN MASEFIELD.
   I bought this book thinking to find a jolly pirate yarn.  Instead, in a
style recalling now Bart Kennedy now Hall Caine, the meanderings and
maunderings of a crew of ill-assorted sexual degenerates.
   And I wasted sevenpence on this nauseous nastiness!


THE PORCH.  Vol I, No. 1.  THE OVERSOUL.  By RALPH WALDO EMERSON.

   "The Porch" promises to be a delightful addition to our periodical
literature.  Its first number gives in clear type on a nice page the
magnificent essay which we all know so well, yet of which we never tire.
   The one objection to Emerson is that he thinks all men know this Oversoul.
They don't.  It's a few holy illuminated men of God, and I hope that this
includes John M. Watkins.                                         A.C.

Vol. I, No. 2.  June, 1910.  A TRUE CHRISTIAN.  By JACOB BOEHME.
   A most exquisite treatise on the life of the soul.
   Boehme is a passive mystic, or quietist, of the very first water; he really
perceives the underlying realities of Christianity, a religion which is so
hidden by mounds of dirt and rubbish that it needs a very great mystic to get
to the bottom of things without becoming defiled.
   I hope Mr. Watkins is a true Christian.                       V. B. N.

THE PORCH.  Vol. I, No. 3.  ON THE GOOD, OR THE ONE.  By PLOTINUS.
   We took up this book with avidity, thinking from the title that it was
about Mr. Watkins.  But no; at least not under that name.
   Plotinus' method of mystic exercise is practically that of Liber XVI
(A.'. A.'. publication in Class D), but it takes a deal of research to
discover this in his dull pages.  He drones on in such an exalted kind of way,
don'tcherknow!
   There is hardly a mystic living who wouldn't be a better man for reading
Gal's Gossip now and then.  I wish I had a copy here!
                                                 DORIS LESLIE ("BABY").


THINGS A FREEMASON SHOULD KNOW.  By F. J. W. CROWE.

   It is a pity that the title of this excellent manual should suggest the
sexual sliminess of Sylvanus Stall, D.D., for it is a most admirable
compliation, a capital handbook and "vade-mecum" which no Mason should be
without.  It is intensely interesting and beautifully illustrated with
portraits of Masonic worthies past and present --- there are no future
celebrities; why the omission? --- historic regalia and charitable
institutions.                                               H. K. T.

{36}






                               AT BORDJ-AN-NUS

EL ARABI!  El Arabi!  Burn in thy brilliance, mine own!
O Beautiful!  O Barbarous!  Seductive as a serpent is
That poises head and hood, and makes his body tremble to the drone
Of tom-tom and of cymbal wooed by love's assassin sorceries!
            El Arabi!  El Arabi!
The moon is down; we are alone;
May not our mouths meet, madden, mix, melt in the starlight of a kiss?
            El Arabi!

There by the palms, the desert's edge, I drew thee to my heart and held
Thy shy slim beauty for a splendid second; and fell moaning back,
Smitten by Love's forked flashing rod --- as if the uprooted mandrake yelled!
As if I had seen God, and died!  I thirst!  I writhe upon the rack!
            El Arabi!  El Arabi!
It is not love!  I am compelled
By some fierce fate, a vulture poised, heaven's single ominous speck of black.
            El Arabi!   {37}

There in the lonely bordj across the dreadful lines of sleeping men,
Swart sons of the Sahara, thou didst writhe slim, sinuous and swift,
Warning me with a viper's hiss --- and was not death upon us then,
No bastard of thy maiden kiss?  God's grace, the all-surpassing gift!
            El Arabi!  El Arabi!
Yea, death is man's Elixir when
Life's pale wine foams and splashes over his imagination's rim!
            El Arabi!

El Arabi!  El Arabi! witch-amber and obsidian
Thine eyes are, to ensorcell me, and leonine thy male caress.
Will not God grant us Paradise to end the music Earth began?
We play with loaded dice!  He cannot choose but raise right hand to bless.
            El Arabi!  El Arabi!
Great is the love of God and man
While I am trembling in thine arms, wild wanderer of the wilderness!
            El Arabi!
                                                         HILDA NORFOLK.


{38}


              Lambda Iota Nu Omicron Sigma  Iota Sigma Iota Delta Omicron Sigma

Lo!  I lament.  Fallen is the sixfold Star:
Slain is Asar.
O twinned with me in the womb of Night!
O son of my bowels to the Lord of Light!
O man of mine that hast covered me
From the shame of my virginity!
Where art thou?  Is it not Apep thy brother,
The snake in my womb that am thy mother,
That hath slain thee by violence girt with guile,
And scattered thy limbs on the Nile?

Lo!  I lament.  I have forged a whirling Star:
I seek Asar.
O Nepti, sister!  Arise in the dusk
From thy chamber of mystery and musk!
Come with me, though weary the way,
To bring back his life to the rended clay!
See! are not these the hands that wove
Delight, and these the arms that strove
With me?  And these the feet, the thighs
That were lovely in mine eyes?

Lo!  IO lament.  I gather in my car
Thine head, Asar.                                    {39}
And this --- is this not the trunk he rended?
But --- oh! oh! oh! --- the task transcended,
Where is the holy idol that stood
For the god of thy queen's beatitude?
Here is the tent --- but where is the pole?
Here is the body --- but where is the soul?
Nepti, sister, the work is undone
For lack of the needed One!

Lo!  I lament.  There is no god so far
As mine Asar!
There is no hope, none, in the corpse, in the tomb.
But these --- what are these that war in my womb?
There is vengeance and triumph at last of Maat
In Ra-Hoor-Khut and in Hoor-pa-Kraat!
Twins they shall rise; being twins they are one,
The Lord of the Sword and the Son of the Sun!
Silence, coeval colleague of the Voice,
The plumes of Amoun --- rejoice!

Lo!  I rejoice.  I heal the sanguine scar
Of slain Asar.
I was the Past, Nature the Mother.
He was the Present, Man my brother.
Look to the Future, the Child --- oh paean
The Child that is crowned in the Lion-Aeon!
The sea-dawns surge an billow and break
Beneath the scourge of the Star and the Snake.
To my lord I have borne in my womb deep-vaulted
This babe for ever exalted!
                                                      ALEISTER CROWLEY
       {40}






                            THE TEMPLE OF SOLOMON

                                   THE KING

                                     IV.





                                  THE HERMIT

WITH the seventh stage in the Mystical Progress of Frater P. we arrive at a
sudden and definite turning-poinjt.
   During the last two years he had grown strong in the Magic of the West.
After having studied a host of mystical systems he had entered the Order of
the Golden Dawn, and it had been a nursery to him.  In it he had learnt to
play with the elements and the elemental forces; but now having arrived at
years of adolescence, he put away childish things, and stepped out into the
world to teach himself what no school could teach him, --- the Arcanum that
pupil and master are one!
   He had become a 6° = 5°, and it now rested with him, and him alone, to
climb yet another ridge of the Great Mountain and become a 7° = 4°, an
Exempt Adept in the Second Order, Master over the Ruach and King over the
Seven Worlds.
   By destroying those who had usurped control of the Order of the Golden
Dawn, he not only broke a link with the darkening past, but forged so might an
one with the gleaming future, that soon he was destined to weld it to the all
encircling chain of the Great Brotherhood.
   The Golden Dawn was now but a deserted derelict, mastless, rudderless, with
a name of opprobrium painted across its battered stern.  P. however did not
abandon it to to cast himself helpless into the boiling waters of discontent,
but instead, he leapt on board that storm-devouring Argosy of Adepts which was
destined to bear him far beyond the crimsoning rays of {43} this dying dawn to
the mystic land where stood the Great Tree upon the topmost branches of which
hung the Golden Fleece.
   Long was he destined to travel, past Lemnos and Samothrace, and through
Colchis and the city of AEea.  There, as a second Jason, in the Temple of
Hecate, in the grove of Diana, under the cold rays of the Moon, was he to seal
that fearful pact, that pledge of fidelity to Medea, Mistress of Enchantments.
There was he to tame the two Bulls, whose feet were of brass, whose horns were
as crescent moons in the night, and whose nostrils belched forth mingling
columns of flame and of smoke.  There was he to harness them to that plough
which is made of one great adamantine stone; and with it was he determined to
plough the two acres of ground which had never before been tilled by the hand
of man, and sow the white dragons' teeth, and slay the armed multitude, that
black army of unbalanced forces which obscures the light of the sun.  And
then, finally, was he destined to slay with the Sword of Flaming Light that
ever watchful Serpent which writhes in silent Wisdom about the trunk of that
Tree upon which the Christ hangs crucified.
   All these great deeds did he do, as we shall see.  he tamed the bulls with
ease, --- the White and the Black.  He ploughed the double field, --- the East
and the West.  He sowed the dragons' teeth, --- the Armies of Doubt; and among
them did he cast he stone of Zoroaster given to him by Medea, Queen of
Enchantments, so that immediately they turned their weapons one against the
other, and perished.  And then lastly, on the mystic cup of Iacchus he lulled
to sleep the Dragon of the illusions of life, and taking down the Golden
Fleece accomplished the Great Work.  Then once again did he set {44} sail, and
sped past Circe, through Scylla and Carybdis; beyond the singing sisters of
Sicily, back to the fair plains of Thessaly and the wooded slopes of Olympus.
And one day shall it come to pass that he will return to that far distant land
where hung that Fleece of Gold, the Fleece he brought to the Children of Men
so that they might weave from it a little garment of comfort; and there on
that Self-same Tree shall he hand himself, and others shall crucify him; so
that in that Winter which draweth nigh, he who is to come may find yet another
garment to cover the hideous nakedness of man, the Robe that hath no Seam.
And those who shall receive, though they cast lots for it, yet shall they not
rend it, for it is woven from the top throughout.

   For unto you is paradise opened, the tree of life is planted, the time to
come is prepared, plenteousness is made ready, a city is bilded, the rest is
allowed, yea, perfect goodness and wisdom.  The root of evil is sealed up from
you, weakness and the moth is hid from you, and corruption is fled unto hell
to be forgotten: sorrows are passed, and in the end is shewed the treasure of
immortality.1

   Yea! the Treasure of Immortality.  In his own words let us now describe
this sudden change.

                                IN NOMINE DEI
                                HB:Nun-final HB:Mem HB:Aleph
                          Insit Naturae Regina Isis.
                                    _____
                          At the End of the Century:
                          At the End of the Year:
                          At the Hour of Midnight:
              Did I complete and bring to perfection the Work of
                                   L.I.L.2
      {45}

   In Mexico: even as I did receive it from him who is reincarnated in me: and
this work is to the best of my knowledge a synthesis of what the Gods have
given unto me, as far as is possible without violating my obligations unto the
Chiefs of the R. R. et A. C.  Now did I deem it well that I should rest awhile
before resuming my labours in the Great Work, seeing that he, who sleepeth
never, shall fall by the wayside, and also remembering the twofold sign: the
Power of Horus: and the Power of Hoor-pa-Kraat.3
   Now, the year being yet young, One D. A. came unto me, and spake.
        1  ii Esdras, viii, 52-54.
        2  Lamp of Invisible Light.  L.I.L.  The title of the first AEthyr
          derived from the initial letters of the Three Mighty Names of
          God.  In all there are thirty of these AEthyrs, "whose dominion
          extendedth in ever widening circles without and beyond the Watch
          Towers of the Universe."  In one sense rightly enough did P.
          bring to completion the work L.I.L. at the end of the year 1900;
          but, in another, it took him nine long years of toil before he
          perfected it, for it was not until the last days of the year 1909
          that the work of the Thirty AEthyrs was indeed brought to an end.
          In 1900 verily was the work conceived, but not until the year
          1909 was it brought forth a light unto the darkness, a little
          spark cast into the Well of Time.  (P. merely means that at this
          time he established a secret Order of this name.)
        3  The Signs are of Projection and Withdrawal of Force; necessary
          complements.
   And he spake not any more (as had been his wont) in guise of a skeptic and
indifferent man: but indeed with the very voice and power of a Great Guru, or
of one definitely sent from such a Brother of the Great White Lodge.
   Yea! though he spake unto me words all of disapproval, did I give thanks
and grace to God that he had deemed my folly worthy to attract his wisdom.
   And, after days, did my Guru not leave me in my state of humiliation, and,
as I may say, despair: but spake words of comfort saying: "Is it not written
that if thine Eye be single thy whole body shall be full of Light?"  Adding:
"In thee is no power of mental concentration and control of thought: and
without this thou mayst achieve nothing."
   Under his direction, therefore, I began to apply myself unto the practice
of Raja-yoga, at the same time avoiding all, even the smallest, consideration
of things occult, as also he bade me.
   Thus, at the beginning, I did meditate twice daily, three mediations
morning and evening, upon such simple objects as --- a white triangle; a red
cross; Isis; the simple Tatwas; a wand; and the like.  I remained after some
three weeks for 59 1/2 minutes at one time, wherein my thought wandered 25
times.  Now I began also to consider more complex things: my little Rose
Cross;4 the {46} complex Tatwas; the Golden Dan Symbol, and so on.  also I
began the exercise of the pendulum and other simple regular motions.
Wherefore to-day of Venus, the 22nd of February 1901, I being in the City of
Guadalajara, in the Hotel Cosmopolita, I do begin to set down all that I
accomplish in this work:
   And may the Peace of God, which passeth all understanding, keep my heart
and mind through Christ Jesus our Lord.

                           Let my mind be open unto
                                 the Higher:
                          Let my heart be the Centre
                                  of Light:
                              Let my body be the
                                    Temple
                                    of the
                                 ROSY CROSS.
                                       Ex Deo Nascimur
                                       In Jesu Morimur
                                       Per Spiritum Sanctum Reviviscimus.

   We must now digress in order to five some account of the Eastern theories
of the Universe and the mind.  Their study will clarify our view of Frater P's
progress.
   The reader is advised to study Chapter VII of Captain J. F. C. Fuller's
"Star in the West" in connection with this exposition.

{47}

        4  Lost under dramatic circumstances at Frater P. A.'s house in
          1909.





                            THE AGNOSTIC POSITION

DIRECT experience is the key to Yoga; direct experience of that Soul (Atman)
or Essence (Purusha) which acting upon Energy (Prâna), and Substance (Akâsa)
differentiates a plant from a stone, an animal from a plant, a man from an
animal, a man from a man, and man from God, yet which ultimately is the
underlying Equilibrium of all things; for as the Bhaga-vad-Gîta says:
"Equilibrium is called Yoga."
   Chemically the various groups in the organic and inorganic worlds are
similar in structure and composition.  One piece of limestone is very much
like another, and so also are the actual bodies of any two man, but not so
their minds.  There-fore, should we wish to discover and understand that Power
which differentiates, and yet ultimately balances all appearances, which are
derived by the apparently unconscious object and received by the apparently
conscious subject, we must look for it in the workings of man's brain.5  {48}
   This is but a theory, but a theory worth working upon until a better be
derived from truer facts.  Adopting it, the transfigured-realist gazes at it
with wonder and then casts Theory overboard, and loads his ship with Law;
postulates that every cause has its effect; and,. when his ship begins to
sink, refuses to jettison his wretched cargo, or even to man the pumps of
Doubt, because the final result is declared by his philosophy to be
unknowable.
   If any one cause be unknowable, be it first or last, then all causes are
unknowable.  The will to create is denied, the will to annihilate is denied,
and finally the will to act is denied.  Propositions perhaps true to the
Master, but certainly not so to the disciple.  Because Titian was a great
artist and Rodin is a great sculptor, that is no reason why we should abolish
art schools and set an embargo on clay.
   If the will to act is but a mirage of the mind, then equally so is the will
to differentiate or select.  If this be true, and the chain of Cause and
Effect is eternal, how is it then that Cause A produces effect B, and Cause B
effect C, and Cause A + B + C effect X.  Where originates this power of
production?  It is said there is no change, the medium remaining alike
throughout.  Burt we say there is a change --- a change of form,6 and not only
a change, but a distinct birth and a distinct death of form.  What creates
        5  Verworn in his "General Physiology" says: "It was found that the
          sole reality that we are able to discover in the world is mind.
          The idea of the physical world is only a product of the mind. ...
          But this idea is not the whole of mind, for we have many mental
          constituents, such as the simple sensations of pain and of
          pleasure, that are not ideas of bodies ... every process of
          knowledge, including scientific knowledge, is merely a psychical
          event. ... This fact cannot be banished by the well-known method
          of the ostrich" (pp. 39, 40).
            "The real mystery of mysteries is the mind of man.  Why, with a
          pen or brush, one man sits down and makes a masterpiece, and yet
          another, with the self-same instruments and opportunities, turns
          out a daub or botch,is twenty times more curious than all the
          musings of the mystics, works of the Rosicrucians, or the
          mechanical contrivances which seem to-day so fine, and which our
          children will disdain as clumsy"  (R. B. Cumminghame Graham in
          his preface to "The Canon").
        6  Form here is synonymous with the Hindu Mâyâ, it is also the
          chief power of the Buddhist devil, Mara, and even of that mighty
          devil, Choronzon.
this form?  Sense perception.  what will destroy this form, and reveal to us
that which lies behind it? {49}  Presumably cessation of sense perception.
How can we prove our theory?  By cutting away every perception, every thought-
form as it is born, until nothing thinkable is left, not even the thought of
the unknowable.
   The man of science will often say "I do not know, I really do not know
where these bricks came form, or how they were made, or who made them; but
here they are; let us build a house and live in it."  Now this indeed is a
very sensible view to take, and the result is we have some very fine houses
built by these excellent bricklayers; but strange to say, this is the
fatalist's point of view, and a fatalistic science is indeed a cruel kind of
oxymoron.  As a matter of fact he is nothing of the kind; for, when he has
exhausted his supply of bricks, he starts to look about for others, and when
others cannot be found, he takes one of the old ones and picking it to pieces
tries to discover of what it is made so that he may make more.
   What is small-pox?  Really, my friend, I do not know where it came from, or
what it is, or how it originated; when a man catches it he either dies or
recovers, please go away and don't ask me ridiculous questions!  Now this
indeed would not be considered a very sensible view to adopt.  And why?
Simply because small-pox no longer happens to be believed in as a malignant
devil, but is, at least partially, known an understood.  Similarly, when we
have gained as much knowledge of the First Cause as we have of small-pox, we
shall no longer "believe" in a Benevolent God or otherwise, but shall, at least
partially, know and understand Him as He is or is-not.  "I can't learn this!"
is the groan of a schoolboy and not the exclamation of a sage.  No doctor who
is worth his salt will say: "I can't tackle this disease"; he says: "I "will"
tackle {50} this disease."  So also with the Unknowable, God, "à priori," First
Cause, etc., etc., this metaphysical sickness can be cured.  Not certainly in
the same manner as small-pox can be; for physicians have a scientific language
wherein to express their ideas and thoughts, whilst a mystic too often has
not; but by a series of exercises, or a system of symbolic teaching, which
will gradually lead the sufferer from the material to the spiritual, and not
leave him gazing and wondering at it, as he would at a star in the night.
   A fourth dimensional being, outside a few mathematical symbols, would be
unable to explain to a third dimensional being a fourth dimensional world,
simply because he would be addressing him in a fourth dimensional language.
Likewise, in a less degree, would a doctor be unable to explain the theory of
inoculation to a savage, but it is quite conceivable that he might be able to
teach him how to vaccinate himself or another; which would be after all the
chief point gained.
   Similarly the Yogi says: I have arrived at a state of Superconsciousness
(Samâdhi) and you, my friend, are not only blind, deaf and dumb, and a savage,
but the son of a pig into the bargain.  You are totally immersed in Darkness
(Tamas); a child of ignorance (Avidyâ), and the offspring of illusion (Mâyâ);
as mad, insane and idiotic as those unfortunates you lock up in your asylums
to convince you, as one of you yourselves has very justly remarked, that you
are not all raving mad.  For you consider not only one thing, which you insult
by calling God, but all things, to be real; and anything which has the
slightest odour of reality about it you pronounce an illusion.  But, as my
brother the Magician has told you, "he {51} who denies anything asserts
something," now let me disclose to you this "Something," so hat you may find
behind the pairs of opposites what this something is in itself and not in its
appearance.
   It has been pointed out in a past chapter how that in the West symbol has
been added to symbol, and how that in the East symbol has been subtracted from
symbol.  How in the West the Magician has said: "As all came from God so must
all proceed to God," the motion being a forward one, and acceleration of the
one already existing.  Now let us analyze what is meant by the worlds of the
yogi when he says: "As all came from god so must all return to God," the
motion being, as it will be at once seen, a backward one, a slowing down of
the one which already exists, until finally is reached that goal from which we
originally set out by a cessation of thinking, a weakening of the vibrations
of illusion until they cease to exist in Equilibrium.7       {52}

        7  "The forces of the universe are only known to us, in reality,
          but disturbances of equilibrium.  The state of equilibrium
          constitutes the limit beyond which we can no longer follow them"
          (Gustave le Bon, "The Evolution of Matter," p. 94).




                                 THE VEDANTA

BEFORE we enter upon the theory and practice of Yoga, it is essential that the
reader should possess some slight knowledge of the Vedânta philosophy; and
though the following in no way pretends to be an exhaustive account of the
same, yet it is hoped that it will prove a sufficient guide to lead the seeker
from the Western realms of Magic and action to the Eastern lands of Yoga and
renunciation.
   To begin with, the root-thought of all philosophy and religion, both
Eastern and Western, is that the universe is only an appearance, and not a
reality, or, as Deussen has it:

   The entire external universe, with its infinite ramifications in space and
time, as also the involved and intricate sum of our inner perceptions, is all
merely the form under which the essential reality presents itself to a
consciousness such as ours, but is not the form in which it may subsist
outside of our consciousness and independent of it; that, in other words, the
sum total of external and internal experience always an only tells us how
things are constituted for us, and for our intellectual capacities, not how
they are in themselves and apart from intelligences such as ours.8

   Here is the whole of the World's philosophy in a hundred words; the undying
question which has perplexed the mind of man from the dim twilight of the
Vedas to the sweltering noon-tide of present-day Scepticism, what is the "Ding
an sich"; what is the alpha upsilon tau omicron  chi alpha theta  alpha upsilon tau omicron ;
what is the Atman?
   That the thing which we perceive and experience is not {53} the "thing in
itself" is very certain, for it is only what "WE see."  Yet nevertheless we
renounce this as being absurd, or not renouncing it, at least do not live up
to our assertion; for, we name that which is a reality to a child, and a
deceit or illusion to a man, an apparition or a shadow.  Thus, little by
little, we beget a new reality upon the old reality, a new falsehood upon the
old falsehood, namely, that the thing we see is "an illusion" and is not "a
reality," seldom considering that the true difference between the one and the
other is but the difference of name.  Then after a little do we begin to
believe in "the illusion" as firmly and concretely as we once believed in "the
reality," seldom considering that all belief is illusionary, and that
knowledge is only true as long as it remains unknown.9
   Now Knowledge is identification, not with the inner or outer of a thing,
but with that which cannot be explained by either, and which is the essence of
the thing in itself,10 and which the Upanishads name the Atman.
Identification with this Atman (Emerson's "Oversoul") is therefore the end of
Religion and Philosophy alike.
        8  Deussen, "The Philosophy of the Upanishads," p. 40.  See also
          Berkeley's "Three Dialogues between Hylas and Philonous."
        9  Once the unknown becomes known it becomes untrue, it loses its
          Virginity, that mysterious power of attraction the Unknown always
          possesses; it no longer represents our ideal, though it may form
          an excellent foundation for the next ideal; and so on until
          Knowledge and Nescience are out-stepped.  General and popular
          Knowledge is like a common prostitute, the toy of any man.  To
          maintain this purity, this virginity, are the mysteries kept
          secret from the multitude.
        10 And yet again this is a sheer deceit, as every conceit must be.
   "Verily he who has seen, heard, comprehended and known the Atman, by him is
this entire universe known."11  Because there is but one Atman and not many
Atmans. {54}
   The first veil against which we must warn the aspirant is the entanglement
of language, of words and of names.  The merest tyro will answer, "of course
you need not explain to me that, if I call a thing 'A' or 'B,' it makes no
difference to that thing in itself."  And yet not only the tyro, but many of
the astutest philosophers have fallen into this snare, and not only once but
an hundred times; the reason being that they have not remained silent12 about
that which can only be "known" and not "believed in," and that which can never
be names without begetting a duality (an untruth), and consequently a whole
world of illusions.  It is the crucifixion of every world-be Saviour, this
teaching of a truth under the symbol of a lie, this would-be explanation to
the multitude of the unexplainable, this passing off on the "canaille" the
strumpet of language (the Consciously Known) in the place of the Virgin of the
World (the Consciously Unknown).13
   No philosophy has ever grasped this terrible limitation so firmly as the
Vedânta.  "All experimental knowledge, the four Vedas and the whole series of
empirical science, as they are enumerated in Chândogya, 7. 1. 2-3, are 'nâma
eva,' 'mere name.'"14  As the Rig Veda says, "they call him Indra, Mitra,
Varuna, Agni, and he is heavenly nobly-winged Garutmân.  To what is one, sages
give many a title: they call it Agni, Tama, Mâtirisvan."15  {55}
   Thus we find that "duality" in the East is synonymous with "a mere matter
of words,"16 and further, that, when anything is (or can be) describe by a
word or a name, the knowledge concerning it is Avidyâ "ignorance."
   No sooner are the eyes of a man opened17 than he sees "good and evil," and
becomes a prey to the illusions he has set out to conquer.  He gets something
apart from himself, and whether it be Religion, Science, or Philosophy it
matters not; for in the vacuum which he thereby creates, between him and it,
burns the fever that he will never subdue until he has annihilated both.18
God, Immortality, Freedom, are appearances and not realities, they are Mâyâ
and not Atman; Space, Time and Causality19 are appearances and not realities,
        11 Brihadâranjaka Upanishad, 2. 4. 5b.
        12 The highest men are calm, silent and unknown.  They are the men
          who really know the power of thought; they are sure that, even if
          they go into a cave and close the door and simply think five true
          thoughts and then pass away, these five thoughts of theirs will
          live through eternity.  (Vivekânanda, "Karma Yoga," Udbodhan
          edition, pp. 164, 165.)
        13 Or the Unconsciously Known.
        14 Deussen, "ibid.",  p. 76.
        15 "Rigveda" (Griffiths), i. 164. 46.  "You may call the Creator of
          all things by different names: Liber, Hercules, Mercury, are but
          different names of the same divine being" (Seneca, iv, 7. 8).
        16 "Chândogya Upanishad," 6. 1. 3.  Also of "form."
        17 That is to say, when he gains knowledge.
        18 This is the meaning of "Nequaquam Vacuum."
        19 Modern Materialism receives many a rude blow at the hands of
          Gustave le Bon.  This great Frenchman writes: "These fundamental
          dogmas, the bases of modern science, the researches detailed in
          this work tend to destroy.  If the principle of the conservation
          of energy --- which, but the by, is simply a bold generalization
          of experiments made in very simple cases --- likewise succumbs to
          the blows which are already attacking it, the conclusion must be
          arrived at that nothing in the world is eternal."  ("The
          Evolution of Matter," p. 18.)  In other words, all is full of
          birth, growth, and decay, that is Mâyâ.  Form to the Materialist,
          Name to the Idealist, and Nothing to him who has risen above
          both.
they also are Mâyâ and not Atman.  All that is not Atman is Mâyâ, and Mâyâ is
ignorance, and ignorance is sin.
   Now the philosophical fall of the Atman produces the Macrocosm and the
Microcosm, God and not-God --- the Universe, or the power which asserts a
separateness, an individuality, {56} a self-consciousness --- I am!  This is
explained in Brihadâranyaka, 1. 4. 1. as follows:

   "In the beginning the Atman alone in the form of a man20 was this universe.
He gazed around; he saw nothing there but himself.  Thereupon he cried out at
the beginning: 'It is I.'  Thence originated the name I.  Therefore to-day,
when anyone is summoned, he answers first 'It is I'; and then only he names
the other name which he bears."21

   This Consciousness of "I" is the second veil which man meets on his upward
journey, and, unless he avoid it and escape from its hidden meshes, which are
a thousandfold more dangerous than the entanglements of the veil of words, he
will never arrive at that higher consciousness, that superconsciousness
(Samâdhi), which will consume him back into the Atman from which he came.
   As the fall of the Atman arises from the cry "It is I," so does the fall of
the Self-consciousness of the universe-man arise through that Self-
consciousness crying "I am it," thereby identifying the shadow with the
substance; from this fall arises the first veil we had occasion to mention,
the veil of duality, of words, of belief.
   This duality we find even in the texts of the oldest Upanishads, such as in
Brihadâranjaka, 3. 4. 1.  "It is thy soul, {57} which is within all."  And
also again in the same Upanishad (I. 4. 10.), "He who worships another
divinity (than the Atman), and says 'it is one and I am another' is not wise,
but he is like a house-dog of the gods."  And house-dogs shall we remain so
long as we cling to a belief in a knowing subject and an known object, or in
the worship of anything, even of the Atman itself, as long as it remains apart
from ourselves.  Such a delemma as this does not take long to induce one of
those periods of "spiritual dryness," one of those "dark nights of the soul"
so familiar to all mystics and even to mere students of mysticism.  And such a
night seems to have closed around Yâjñavalkhya when he exclaimed:

   After death there is no consciousness.  For where there is as it were a
duality, there one sees the other, smells, hears, addresses, comprehends, and
knows the other; but when everything has become to him his own self, how
should he smell, see, hear, address, understand, or know anyone at all?  How
should he know him, through whom he knows all this, how should he know the
knower?22

   Thus does the Supreme Atman become unknowable, on account of the individual
Atman23 remaining unknown; and further, will remain unknowable as long as
consciousness of a separate Supremacy exists in the heart of the individual.
        20 "There are two persons of the Deity, one in heaven, and one
          which descended upon earth in the form of man ("i.e.", Adam
          Qadmon), and the Holly One, praised be It! unites them (in the
          union of Samâdhi, that is, of "Sam" (Greek sigma upsilon nu , "together"
          "with"), and "Adhi," Hebrew "Adonai, the Lord").  There are three
          Lights in the Upper Holy Divine united in One, and this is the
          foundation of the doctrine of Every-Thing, this is the beginning
          of the Faith, and Every-Thing is concentrated therein" ("Zohar
          III," beginning of paragraph.  "She'meneeh," fol. 36a.
        21 It is fully realized that outside the vastness of the symbol
          this "Fall of God" is as impertinent as it is unthinkable.
        22 Brihadâranjaka Upanishad, 2. 4. 12.
        23 The illusion of thinking ourselves similar to the Unity and yet
          separated from It.
   Directly the seeker realizes this, a new reality is born, and the clouds of
night roll back and melt away before the light of a breaking dawn, brilliant
beyond all that have preceded it.  Destroy this consciousness, and the
Unknowable may become the Known, or at least the Unknown, in the sense of the
undiscovered.  Thus we find the old Vedantist presupposing an Atman and a
sigma upsilon mu beta omicron lambda omicron nu  of it, so that he might better transmute
{58} the unknown individual soul into the known, and the unknowable Supreme
Soul into the unknown, and the, from the knowable through the known to the
knower, get back to the Atman and Equilibrium --- Zero.
   All knowledge he asserts to be Mâyâ, and only by paradoxes is the Truth
revealed.

                         Only he who knows it not knows it,
                         Who knows it, he knows it not;
                         Unknown is it by the wise,
                         But by the ignorant known.24

   These dark nights of Scepticism descent upon all systems just as they
descend upon all individuals, at no stated times, but as a reaction after much
hard work; and usually they are forerunners of a new and higher realization of
another unknown land to explore.  Thus again and again do we find them rising
and dissolving like some strange mist over the realms of the Vedânta.  To
disperse them we must consume them in that same fire which has consumed all we
held dear; we must turn our engines of war about and destroy our sick and
wounded, so that those who are strong and whole may press on the faster to
victory.
   As early as the days of the Rig Veda, before the beginning was, there was
"neither not-being nor yet being."  This thought again and again rumbles
through the realms of philosophy, souring the milk of man's understanding with
its bitter scepticism.

                         Not-being was this in the beginning,
                         From it being arose.
                         Self-fashioned indeed out of itself ...
                         The being and the beyond   {59}
                         Expressible and inexpressible,
                         Founded and foundationless,
                         Consciousness and unconsciousness,
                         Reality and unreality.25

   All these are vain attempts to obscure the devotee's mind into believing in
that Origin he could in no way understand, by piling up symbols of extravagant
vastness.  all, as with the Qabalists, was based on Zero, all, same one thing,
and this one thing saved the mind of man from the fearful palsy of doubt which
had shaken to ruin his brave certainties, his audacious hopes and his
invincible resolutions.  Man, slowly through all his doubts, began to realize
that if indeed all were Mâyâ, a matter of words, he at least existed.  "I am,"
he cried, no longer, "I am it."26
   And with the Isâ Upanishad he whispered:

                         Into dense darkness he enters
                         Who has conceived becoming to be naught,
                         Into yet denser he
                         Who has conceived becoming to be aught.

        24 Kena Upanishad, 11.
        25 Taittirîya Brâhmana, 2. 7.
        26 "I.e.", "Existence is" HB:Heh HB:Yod HB:Heh HB:Aleph  HB:Resh HB:Shin HB:Aleph
          HB:Heh HB:Yod HB:Heh HB:Aleph .
   Abandoning this limbo of Causality, just as the Buddhist did at a later
date, he tackled the practical problem "What am I?  To hell with God!"

   The self is the basis for the validity of proof, and therefore is
constituted also before the validity of proof.  And because it is thus formed
it is impossible to call it in question.  For we many call a thing in question
which comes up to us from without, but not our own essential being.  For if a
man calls it in question yet is it his own essential being.

   An integral part is here revealed in each of us which is a reality, perhaps
the only reality it is given us to know, and {60} one we possess irrespective
our our not being able to understand it.  We have a soul, a veritable living
Atman, irrespective of all codes, sciences, theories, sects and laws.  What
then is this Atman, and how can we understand it, that is to say, see it
solely, or identify all with it?
   The necessity of doing this is pointed out in Chândogya, 8. 1. 6.

   He who departs from this world without having known the soul or those true
desires, his part in all worlds is a life of constraint; but he who departs
from this world after having known the soul and those true desires, his part
in all worlds is a life of freedom.

   In the Brihadâranjaka,27 king Janaka asks Yâjñavalkhya, "what serves man
for light?"  That sage answers:

   The sun serves him for light.  When however the sun has set? --- the moon.
And when he also has set? --- fire.  And when this also is extinguished? ---
the voice.  And when this also is silenced?  Then is he himself his own
light.28

   This passage occurs again and again in the same form, and in paraphrase, as
we read through the Upanishads.  In Kâthaka 5. 15 we find:

                    There no sun shines, no moon, nor glimmering star,
                    Nor yonder lightning, the fire of earth is quenched; {61}
                    From him,29 who alone shines, all else borrows its
                    brightness.
                    The whole world bursts into splendour at his shining.

   And again in Maitrâyana, 6. 24.

   When the darkness is pierced through, then is reached that which is not
affected by darkness; and he who has thus pierced through that which is so
affected, he has beheld like a glittering circle of sparks Brahman bright as
the sun, endowed with all might, beyond the reach of darkness, that shines in
yonder sun as in the moon, the fire and the lightning.

        27 Brihadâranyaka Upanishad, 4. 3-4.
        28 These refer to the mystic lights in man.  Compare this with the
          Diagram 2 "The Paths and Grades" in "The Neophyte."  After the
          Atman in the aspirant has been awakened by the trumpet of Israfel
          (The Angel) he proceeds by the path of HB:Shin .  The next path the
          Aspirant must travel is that of HB:Resh  --- the Sun; the next that
          of HB:Qof  --- the Moon; the next that of HB:Tzaddi  --- the Star.  This
          path brings him to the Fire of Netzach.  When this fire is
          extinguished comes the Voice or Lightning, after which the Light
          which guides the aspirant is Himself, his Holy Guardian Angel,
          the Atman --- Adonai.
        29 The Atman.

   Thus the Atman little by little came to be known and no longer believed in;
yet at first it appears that those who realized it kept their methods to
themselves, and simply explained to their followers its greatness and
splendour by parable and fable, such as we find in Brihadâranyaka, 2. 1. 19.

   That is his real form, in which he is exalted above desire, and is free
from evil and fear.  For just as one who dallies with a beloved wife has no
consciousness of outer or inner, so the spirit also dallying with the self,
whose essence is knowledge, has no consciousness of inner or outer.  That is
his real form, wherein desire is quenched, and he is himself his own desire,
separate from desire and from distress.  Then the father is no longer father,
the mother no longer mother, the worlds no longer worlds, the gods no longer
gods, the Vedas no longer Vedas. ... This is his supreme goal.

   As theory alone cannot for ever satisfy man's mind in the solution of the
life-riddle, so also when once the seeker has become the seer, when once
actual living men have attained and become Adepts, their methods of attainment
cannot for long remain entirely hidden.30  And either from their teachings
directly, or from those of their disciples, we find in India {62} sprouting up
from the roots of the older Upanishads two great systems of practical
philosophy:

               1. The attainment by Sannyâsa.
               2. The attainment by Yoga.

   The first seeks, by artificial means, to suppress desire.  The second by
scientific experiments to annihilate the consciousness of plurality.
   In the natural course of events the Sannyâsa precedes the Yoga, for it
consists in casting off from oneself home, possessions, family and all that
engenders and stimulates desire; whilst the Yoga consists in withdrawing the
organs of sense from the objects of sense, and by concentrating them on the
Inner Self, Higher Self, Augoeides, Atman, or Adonai, shake itself free from
the illusions of Mâyâ --- the world of plurality, and secure union with this
Inner Self or Atman. {63}



        30 As the light of a lamp brought into a dark room is reflected by
          all surfaces around it, so is the illumination of the Adept
          reflected even by his unilluminated followers.





                             ATTAINMENT BY YOGA.

ACCORDING to the Shiva Sanhita there are two doctrines found in the Vedas: the
doctrines of "Karma Kânda" (sacrificial works, etc.) and of "Jana Kândra"
(science and knowledge).  "Karma Kândra" is twofold --- good and evil, and
according to how we live "there are many enjoyments in heaven," and "in hell
there are many sufferings."  Having once realized the truth of "Karma Kândra"
the Yogi renounces the works of virtue and vice, and engages in "Jnana Kândra"
--- knowledge.
   In the Shiva Sanhita we read:31

   In the proper season, various creatures are born to enjoy the consequences
of their karma.32  As though mistake mother-of-pearl is taken for silver, so
through the error of one's own karma man mistakes Brahma for the universe.
   Being too much and deeply engaged in the manifested world, the delusion
arises about that which is manifested --- the subject.  There is no other
cause (of this delusion).  Verily, verily, I tell you the truth.
   If the practiser of Yoga wishes to cross the ocean of the world, he should
renounce all the fruits of his works, having preformed all the duties of his
âshrama.33

   "Jana Kânda" is the application of science to "Karma Kânda," the works of
good and evil, that is to say of Duality.  {64} Little by little it eats away
the former, as strong acid would eat away a piece of steel, and ultimately
when the last atom has been destroyed it ceases to exist as a science, or as a
method, and becomes the Aim, "i.e.", Knowledge.  This is most beautifully
described in the above-mentioned work as follows:

   34. That Intelligence which incites the functions into the paths of virtue
and vice "am I."  All this universe, moveable and immovable, is from me; all
things are seen through me; all are absorbed into me;34 because there exists
nothing but spirit, and "I am that spirit."  There exists nothing else.
   35. As in innumerable cups full of water, many reflections of the sun are
seen, but the substance is the same; similarly individuals, like cups, are
innumerable, but the vivifying spirit like the sun is one.
   49. All this universe, moveable or immoveable, has come out of
Intelligence.  Renouncing everything else, take shelter of it.
   50. As space pervades a jar both in and out, similarly within and beyond
this ever-changing universe there exists one universal Spirit.
   58. Since from knowledge of that Cause of the universe, ignorance is
destroyed, therefore the Spirit is Knowledge; and this Knowledge is
everlasting.
   59. That Spirit from which this manifold universe existing in time takes
its origin is one, and unthinkable.
        31 Shiva Sanhita, ii, 43, 45, 51.
        32 Work and the effects of work.;  The so-called law of Cause and
          Effect in the moral and physical worlds.
        33 The four âshramas are (1) To live as a Brahmachârin --- to spend
          a portion of one's life with a Brahman teacher.  (2) To live as a
          Grihastha --- to rear a family and carry out the obligatory
          sacrifices.  (3) To live as a Vânaprastha --- to withdraw into
          solitude and meditate.  (4) To live as a Sannyâsin --- to await
          the spirit's release into the Supreme Spirit.
        34 At the time of the Pralaya.

   62. Having renounced all false desires and chains, the Sannyâsi and Yogi
see certainly in their own spirit the universal Spirit.
   63. Having seen the Spirit that brings forth happiness in their own spirit,
they forget this universe, and enjoy the ineffable bliss of Samâdhi.35

   As in the West there are various systems of Magic, so in the East are there
various systems of yoga, each of which purports to lead the aspirant from the
realm of Mâyâ to that of Truth in Samâdhi.  The most important of these are:

        1. Gana Yoga.    Union by Knowledge.
        2. Raha Yoga.    Union by Will
        3. Bhakta Yoga.  Union by Love.          {65}
        4. Hatha Yoga.   Union by Courage.
        5. Mantra Yoga.  Union though Speech.
        6. Karma Yoga.   Union though Work.36

   The two chief of these six methods according to the Bhagavad-Gîta are: Yoga
by Sâñkhya (Raja Yoga), and Yoga by Action (Karma Yoga).  But the difference
between these two is to be found in their form rather than in their substance;
for, as Krishna himself says:

   Renunciation (Raja Yoga) and Yoga by action (Karma Yoga) both lead to the
highest bliss; of the two, Yoga by action is verily better than renunciation
by action ... Children, not Sages, speak of the Sâñkhya and the Yoga as
different; he who is duly established in one obtaineth the fruits of both.
That place which is gained by the Sâñkhyas is reached by the Yogis also.  He
seeth, who seeth that the Sâñkhya and the Yoga are one.37

   Or, in other words, he who understand the equilibrium of action and
renunciation (of addition and subtraction) is as he who perceives that in
truth the circle is the line, the end the beginning.
   To show how extraordinarily closely allied are the methods of Yoga to those
of Magic, we will quote the following three verses from the Bhagavid-Gîta,
which, with advantage, the reader may compare with the citations already made
from the works of Abramelin and Eliphas Levi.

   When the mind, bewildered by the Scriptures (Shruti), shall stand
immovable, fixed in contemplation (Samâdhi), then shalt thou attain to Yoga.38
   Whatsoever thou doest, whatsoever thou eatest, whatsoever thou offerest,
{66} whatsoever thou givest, whatsoever thou dost of austerity, O Kaunteya, do
thou that as an offering unto Me.
   On Me fix thy mind; be devoted to Me; sacrifice to Me; prostrate thyself
before Me; harmonized thus in the SELF (Atman), thou shalt come unto Me,
having Me as thy supreme goal.39

   These last two verses are taken from "The Yoga of the Kingly Science and
the Kingly Secret"; and if put into slightly different language might easily
be mistaken for a passage out of "the Book of the Sacred Magic."
   Not so, however, the first, which is taken from "The Yoga by the Sâñkhya,"
and which is reminiscent of the Quietism of Molinos and Madam de Guyon rather
than of the operations of a ceremonial magician. And it was just this Quietism
        35 "Shiva Sanhita," chap. 1.
        36 Besides these, there are several lesser known Yogas, for the
          most part variant of the above such as: Ashtânga, Laya, and
          Târaka.  See "Hatha-Yoga Pradipika," p. iii.
        37 The "Bhagavad-Gîta."  Fifth Discourse, 2-5.
        38 "Ibid."  Second Discourse, 53.
        39 "Ibid."  Ninth Discourse, 27, 34.

that P. as yet had never fully experienced; and he, realizing this, it came
about that when once the key of Yoga was proffered him, he preferred to open
the door of Renunciation and close that of Action, and to abandon the Western
methods by the means of which he had already advanced so far rather than to
continue in them.  This in itself was the first great Sacrifice which he made
upon the path of Renunciation --- to abandon all that he had as yet attained
to, to cut himself off from the world, and like an Hermit in a desolate land
seek salvation by himself, through himself and of Himself.  Ultimately, as we
shall see, he renounced even this disownment, for which he now sacrificed all,
and, by an unification of both, welded the East to the West, the two halves of
that perfect whole which had been lying apart since that night wherein the
breath of God moved upon the face of the waters and the limbs of a living
world struggled from out the Chaos of Ancient Night. {67}







                                  THE YOGAS.

DIRECT experience is the end of Yoga.  How can this direct experience be
gained?  And the answer is: by Concentration or Will.  Swami Vivekânanda on
this point writes:

   Those who really want to be Yogis must give up, once for all, this nibbling
at things.  Take up one idea.  Make that one idea your life; dream of it;
think of it; live on that idea.  Let the brain, the body, muscles, nerves,
every part of your body, be full of that idea, and just leave every other idea
alone.  This is the way to success, and this is the way great spiritual giants
are produced.  others are mere talking machines. ... To succeed, you must have
tremendous perseverance, tremendous will.  "I will drink the ocean," says the
persevering soul.  "At my will mountains will crumble up."  Have that sort of
energy, that sort of will, work hard, and you will reach the goal.40

   "O Keshara," cries Arjuna, "enjoin in me this terrible action!"  This will
TO WILL.
   To turn the mind inwards, as it were, ad stop it wandering outwardly, and
then to concentrate all its powers upon itself, are the methods adopted by the
Yogi in opening the closed Eye which sleeps in the hear to every one of us,
and to create this will TO WILL.  By doing so he ultimately comes face to face
with something which is indestructible, on account of it being uncreatable,
and which knows no dissatisfaction. {68}
   Every child is aware that the mind possesses a power known as the
reflective faculty.  We hear ourselves talk; and we stand apart and see
ourselves work and think.  we stand aside from ourselves and anxiously or
fearlessly watch and criticize our lives.  There are two persons in us, ---
the thinker (or the worker) and the seer.  The unwinding of the hoodwink from
the eyes of the seer, for in most men the seer in, like a mummy, wrapped in
the countless rags of thought, is what Yoga purposes to do: in other words to
accomplish no less a task than the mastering of the forces of the Universe,
the surrender of the gross vibrations of the external world to the finer
vibrations of the internal, and then to become one with the subtle Vibrator
--- the Seer Himself.
   We have mentioned the six chief systems of yoga, and now before entering
upon what for us at present must be the two most important of them, ---
namely, Hatha Yoga and Raja Yoga, we intend, as briefly as possible, to
explain the remaining four, and also the necessary conditions under which all
methods of Yoga should be practised.

GANA YOGA.  Union through Knowledge.
   Gana Yoga is that Yoga which commences with a study of the impermanent
wisdom of this world and ends with the knowledge of the permanent wisdom of
the Atman.  Its first stage is Viveka, the discernment of the real from the
unreal.  Its second Vairâgya, indifference to the knowledge of the world, its
sorrows and joys.  Its third Mukti, release, and unity with the Atman.
   In the fourth discourse of the Bhagavad Gîta we find Gana Yoga praised as
follows: {69}
        40 Vivekânanda, "Raja Yoga," Udbodhan edition, pp. 51, 52.  "Every
          valley shall be filled, and every mountain and hill shall be
          brought low; and the crooked shall be made straight and the rough
          ways shall be made smooth. ... Prepare ye the way of Adonai." ---
          Luke, iii, 5, 4.


   Better than the sacrifice of any objects is the sacrifice of wisdom, O
Paratapa.  All actions in their entirety, O Pârtha, culminate in wisdom.
   As the burning fire reduces fuel to ashes, O Arjuna, so doth the fire of
wisdom reduce all actions to ashes.
   Verily there is nothing so pure in this world as wisdom; he that is
perfected in Yoga finds it in the Atman in due season.41

KARMA YOGA.  Union through Work.
   Very closely allied to Gana Yoga is Karma Yoga, Yoga through work, which
may seem only a means towards the former.  But this is not so, for not only
must the aspirant commune with the Atman through the knowledge or wisdom he
attains, but also through the work which aids him to attain it.
   A good example of Karma Yoga is quoted from Chuang-Tzu by Flagg in his work
on Yoga.  It is as follows:

   Prince Hui's cook was cutting up a bullock.  Every blow of his hand, every
heave of his shoulders, every tread of his foot, every thrust of his knee,
every "whshh" of rent flesh, every "chhk" of the chopper, was in perfect harmony,
--- rhythmical like the dance of the mulberry grove, simultaneous like the
chords of Ching Shou."  "Well done," cried the Prince; "yours is skill
indeed."  "Sir," replied the cook, "I have always devoted myself to "Tao" (which
here means the same as Yoga).  "It is better than skill."  When I first began to
cut up bullocks I saw before me simply whole "bullocks."  After three years'
practice I saw no more whole animals.  And now I work with my mind and not
with my eye.  when my senses bid me stop, but my mind urges me on,  I fall
back upon eternal 70 principles.  I follow such openings or cavities as there
may be, according to the natural constitution of the animal.  A good cook
changes his chopper once a year, because he cuts.  An ordinary cook once a
month --- because he hacks.  But I have had this chopper nineteen years, and
although I have cut up many thousand bullocks, its edge is as if fresh from
the whetstone.42

MANTRA YOGA.  Union through Speech.
   This type of Yoga consists in repeating a name or a sentence or verse over
and over again until the speaker and the word spoken become one in perfect
concentration.  Usually speaking it is used as an adjunct to some other
practice, under one or more of the other Yoga methods.  Thus the devotee to
the God Shiva will repeat his name over and over again until at length the
great God opens his Eye and the world is destroyed.
   Some of the most famous mantras are:
   "Aum mani padme Hum."
   "Aum Shivaya Vashi."
        41 "The Bhagavad-Gîta," iv, 33, 37, 38.  Compare with the above
          "The Wisdom of Solomon," "e.g.": "For wisdom, which is the worker
          of all things, taught me; for in her is an understanding spirit,
          holy, one only, manifold, subtle, lively, clear, undefiled,
          plain, not subject to hurt, loving the thing that is good, quick,
          which cannot be letted, ready to do good.  ... for wisdom is more
          moving than any motion; she passeth and goeth through all things
          by reason of her pureness.  For she is the breath of the power of
          God."  (Chap. VII, 22, 24, 25.)
        42 "Yoga or Transformation," p. 196.  Control, or Restraint, is the
          Key to Karma Yoga; weakness is its damnation.  Of the Karma Yogi
          Vivekânanda writes: "He goes through the streets of a big city
          with all their traffic, and his mind is as calm as if he were in
          a cave, where not a sound could reach him; and he is intensely
          working all the time."  "Karma Yoga," p. 17.

   "Aum Tat Sat Aum."
   "Namo Shivaya namaha Aum."
   The pranava AUM43 plays an important part throughout the whole of Indian
Yoga, and especially is it considered sacred by the Mantra-Yogi, who is
continually using it.  To pronounce it properly the "A" is from the throat,
the "U" in the middle, and the "M" at the lips.  This typifies the whole
course of breath. {71}

   It is the best support, the bow off which the soul as the arrow flies to
Brahman, the arrow which is shot from the body as bow in order to pierce the
darkness, the upper fuel with which the body as the lower fuel is kindled by
the fire of the vision of God, the net with which the fish of Prâna is drawn
out, and sacrificed in the fire of the Atman, the ship on which a man voyages
over the ether of the heart, the chariot which bears him to the world of
Brahman.44

   At the end of the "Shiva Sanhita" there are some twenty verses dealing with
the Mantra.  And as in so many other Hindu books, a considerable amount of
mystery is woven around these sacred utterances.  We read:

   190.  In the four-petalled Muladhara lotus is the seed of speech, brilliant
as lightning.
   191.  In the heart is the seed of love, beautiful as the Bandhuk flower.
In the space between the two eyebrows is the seed of Shakti, brilliant as tens
of millions of moons.  These three seeds should be kept secret.45
   These three Mantras can only be learnt from a Guru, and are not given in
the above book.  By repeating them a various number of times certain results
happen.  Such as: after eighteen lacs, the body will rise from the ground and
remain suspended in the air; after an hundred lacs, "the great yogi is
absorbed in the Para-Brahman.46

BHAKTA YOGA.  Union by love.
   In Bhakta Yoga the aspirant usually devotes himself to some special deity,
every action of his life being done in honour and glory of this deity, and, as
Vivekânanda tells us, "he has not to suppress any single one of his emotions,
he only strives to intensify them and direct them to god."  Thus, if he
devoted himself to Shiva, he must reflect in his life to his utmost the life
of Shiva; if to Shakti the life of Shakti, unto the seer and the seen become
one in he mystic union of attainment. {72}
   Of Bhakta Yoga the "Nârada Sûtra" says:

   58.  Love (Bhakti) is easier than other methods.
   59.  Being self-evident it does not depend on other truths.
   60.  And from being of the nature of peace and supreme bliss.47

   This exquisite little Sûtra commences:
        43 See Vivekânanda's "Bhakti-Yoga," pp. 62-68.
        44 Deussen.  "The Upanishads," p. 390.
        45 "Shiva Sanhita," chap. v.  The seed in each case is the Mantra.
        46 The Absolute.
        47 Nârada Sûtra.  Translated by T. Sturdy.  Also see the works of
          Bhagavan Ramanuja, Bhagavan Vyasa, Prahlada, and more
          particularly Vivekânanda's "Bhakti Yoga."  Bhakta Yoga is divided
          into two main divisions.  (1) The preparatory, known as "Gauni";
          (2) The devotional, known as "Pará."  Thus it very closely
          resembles, even in detail, the Operation of Abramelin, in which
          the aspirant, having thoroughly prepared himself, devotes himself
          to the invocation of his Holy Guardian Angel.


   1. will now explain Love.
   2. Its nature is extreme devotion to some one.
   3. Love is immortal.
   4. Obtaining it man becomes perfect, becomes immortal, becomes satisfied.
   5. And obtaining it he desires nothing, grieves not, hates not, does not
delight, makes no effort.
   6. Knowing it he become intoxicated, transfixed, and rejoices in the Self
(Atman).

   This is further explained at the end of Swâtmârâm Swâmi's "Hatha-Yoga."

   Bhakti really means the constant perception of the form of the Lord by the
Antahkarana.  There are nine kinds of Bahktis enumerated.  hearing his
histories and relating them, remembering him, worshipping his feet, offering
flowers to him, bowing to him (in soul), behaving as his servant, becoming his
companion and offering up one's Atman to him. ... Thus, Bhakti, in its most
transcendental aspect, is included in Sampradnyâta Samâdhi.48 {73}

   The Gana Yoga P., as the student, had already long prctised in his study of
the Holy Qabalah; so also had he Karma Yoga by his acts of service whilst a
Neophyte in the Order of the Golden Dawn; but now at the suggestion of D. A.
he betook himself to practice of Hatha and Raja Yoga.

   Hatha Yoga and Raja Yoga are so intimately connected, that instead of
forming two separate methods, they rather form the first half and second half
of one and the same.
   Before discussing either the Hatha or Raja Yogas, it will be necessary to
explain the conditions under which Yoga should be performed.  These conditions
being the conventional ones, each individual should by practice discover those
more particularly suited to himself.

i. "The Guru."
   Before commencing any Yoga practice, according to every Hindu book upon
this subject, it is first necessary to find a Guru,49 to teacher, to whom the
disciple (Chela) must entirely devote himself: as the "Shiva Sanhita" says:

   11. Only the knowledge imparted by a Guru is powerful and useful; otherwise
it becomes fruitless, weak and very painful.
   12. He who attains knowledge by pleasing his Guru with every attention,
readily obtains success therein.
   13. There is not the least doubt that Guru is father, Guru is mother, and
Guru is God even: and as such, he should be served by all, with their thought,
word and deed.50

ii. Place.  "Solitude and Silence."
        48 In Bhakta Yoga the disciple usually devotes himself to his Guru,
          to whom he offers his devotion.  The Guru being treated as the
          God himself with which the Chela wishes to unite.  Eventually "He
          alone sees no distinctions!  The mighty ocean of love has entered
          unto him, and he sees not men, animals and plants or the sun,
          moon and the stars, but beholds his Beloved everywhere and in
          everything.  Vivekânanda, "Bhakti Yoga," Udbodham edition, p.
          111.  The Sufis were Bhakti Yogis, so was Christ.  Buddha was a
          Gnani Yogi.
        49 A Guru is as necessary in Yoga as a Music master is in Music.
        50 "Shiva Sanhita," chap. iii.

   The place where Yoga is performed should be a beautiful and pleasant place,
according to the Shiva Sanhita.51  In the {74} Kshurikâ Upanishad, 2. 21, it
states that "a noiseless place" should be chosen; and in S'vetâs'vatara, 2.
10:

   Let the place be pure, and free also from boulders and sand,
   Free from fire, smoke, and pools of water,
   Here where nothing distracts the mind or offends the eye,
   In a hollow protected from the wind a man should compose himself.

   The dwelling of a Yogi is described as follows:

   The practiser of Hathayoga should live alone in a small Matha or monastery
situated in a place free from rocks, water and fire; of the extent of a bow's
length, and in a fertile country ruled over by a virtuous king, where he will
not be disturbed.
   The Mata should have a very small door, and should be without any windows;
it should be level and without any holes; it should be neither too high nor
too long.  It should be very clean, being daily smeared over with cow-dung,
and should be free from all insects.  Outside it should be a small corridor
with a raised seat and a well, and the whole should be surrounded by a wall.
...52

iii. "Time."
   The hours in which Yoga should be performed vary with the instructions of
the Guru, but usually they should be four times a day, at sunrise, mid-day,
sunset and mid-night.

iv. "Food."
   According to the "Hatha-Yoga Pradipika": "Moderate {75} diet is defined to
mean taking pleasant and sweet food, leaving one fourth of the stomach free,
and offering up the act to Shiva."53
   things that have been once cooked and have since grown cold should be
avoided, also foods containing an excess of salt and sourness.  Wheat, rice,
barley, butter, sugar, honey and beans may be eaten, and pure water and milk
drunk.  The Yogi should partake of one meal a day, usually a little after
noon.  "Yoga should not be practised immediately after a meal, nor when one is
        51 "Ibid.", chap. v, 184, 185.  The aspirant should firstly, join the
          assembly of good men but talk little; secondly, should eat
          little; thirdly, should renounce the company of men, the company
          of women, all company.  He should practise in secrecy in a
          retired palace.  "For the sake of appearances he should remain in
          society, but should not have his heart in it.  he should not
          renounce the duties of his profession, caste or rank, but let him
          perform these merely as an instrument without any thought of the
          event.  By thus doing there is no sin."  This is sound
          Rosicrucian doctrine, by the way.
        52 "Hatha-Yoga Pradipika," pp. 5, 6.  Note the similarity of these
          conditions to those laid down in "The Book of the Sacred Magic."
          Also see "Gheranda Sanhita," p. 33.
        53 "Hatha-Yoga Pradipika," p. 22.  On the question of food
          Vivekânanda in his "Bhakti Yoga," p. 90, says: "The cow does not
          eat meat, nor does the sheep.  Are they great Yogins? ... Any
          fool may abstain from eating meat; surely that alone give him no
          more distinction than to herbivorous animals."  Also see
          "Gheranda Sanhita," pp. 34-36.

very hungry; before beginning the practice, some milk and butter should be
taken."54

v. "Physical considerations."
   The aspirant to Yoga should study his body as well as his mind, and should
cultivate regular habits.  He should strictly adhere to the rules of health
and sanitation.  He should rise an hour before sunrise, and bathe himself
twice daily, in the morning and thee evening, with cold water (if he can do so
without harm to his health).  His dress should be warm so that he is not
distracted by the changes of weather.

vi. "Moral considerations."
   The yogi should practise kindness to all creatures, he should abandon
enmity towards any person, "pride, duplicity, and crookedness" ... and the
"companionship of women."55  Further, in Chapter 5 of the "Shiva Sanhaita" the
hindrances {76} of Enjoyment, Religion and Knowledge are expounded at some
considerable length.  Above all the Yogi "should work like a master and not
like a slave."56

HATHA YOGA.  Union by Courage.
   It matters not what attainment the aspirant seeks to gain, or what goal he
has in view, the one thing above all others which is necessary is a healthy
body, and a body which is under control.  It is hopeless to attempt to obtain
stability of mind in one whose body is ever leaping from land to water like a
frog; with such, any sudden influx of illumination may bring with it not
enlightenment but mania; there fore it is that all the great masters have set
the task of courage before that of endeavour.57  He who "dares" to "will," will
"will" to know, and knowing will keep silence;58 for even to such as have
entered the Supreme Order, there is not way found whereby they may break the
stillness and communicate to those who have not ceased to hear.59  The
guardian of the Temple is Adonai, he alone holds the key of the Portal, seek
it of Him, for there is none other that can open for thee the door.
   Now to dare much is to will a little, so it comes about that though Hatha
Yoga is the physical Yoga which teaches the aspirant how to control his body,
yet is it also Raja Yoga {77} which teach him how to control his mind.  Little
by little, as the body comes under control, does the mind assert its sway over
the body; and little by little, as the mind asserts its sway, does it come
gradually, little by little under the rule of the Atman, until ultimately the
Atman, Augoeides, Higher Self or Adonai fills the Space which was once
occupied solely by the body and mind of the aspirant.  Therefore though the
death of the body as it were is the resurrection of the Higher Self
accomplished, and the pinnacles of that Temple, whose foundations are laid
deep in the black earth, are lost among the starry Palaces of God.
   In the "Hatha-Yoga Pradipika" we read that "there can be no Raja Yoga
without Hatha Yoga, and "vice versa," that to those who wander in the darkness
        54 "Shiva Sanhita," iii, 37.
        55 "Ibid.", iii, 33.
        56 Vivekânanda, "Karma-Yoga," p. 62.
        57 As in the case of Jesus, the aspirant, for the joy that is set
          before him, must "dare" to endure the cross, despising the shame;
          if he would be "set down at the right hand of the throne of God."
          Hebrews, xii, 2.
        58 "If there be no interpreter, let him keep silence in the church;
          and let him speak to himself, and to God" (1 Corinthians, xiv,
          28) has more than one meaning.
        59 "And when he had opened the seventh seal, there was silence in
          heaven about the space of half and hour" (Rev. viii, 1).

of the conflicting Sects unable to obtain Raja Yoga, the most merciful
Swâtmârâma Yogi offers the light of Hathavidya."60
   In the practice of this mystic union which is brought about by the Hatha
Yoga and the Raja Yoga exercises the conditions necessary are:

1. "Yama:" Non-killing (Ahinsa); truthfulness (Satya); non-stealing (Asteya);
     continence (Brahmacharya); and non-receiving of any gift (Aparigraha).
2. "Niyama:" Cleanliness (S'ancha); contentment (Santosha); mortification
     (Papasaya); study and self surrender (Swádhyáya); and the recognition of
     the Supreme (I's'wara pranidháná).
3. "A'sana:" Posture and the correct position of holding the body, and the
     performance of the Mudras.  {78}
4. "Prânâyâma:" Control of the Prâna, and the vital forces of the body.
5. "Pratyâhâra:" Making the mind introspective, turning it back upon itself.
6. "Dhâranâ:" Concentration, or the "will" to hold the mind to certain points.
7. "Dhyâna:" Meditation, or the outpouring of the mind on the object held by the
     will.
8. "Samâdhi:" Ecstasy, or Superconsciousness.

   As regards the first two of the above stages we need not deal with them at
any length.  Strictly speaking, they come under the heading of Karma and Gnana
Yoga, and as it were form the Evangelicism of Yoga --- the "Thou shalt" and
"Thou shalt not."  They vary according to definition and sect.61  However, one
point must be explained, and this is, that it must be remembered that most
works on Yoga are written either by men like Patanjali, to whom continence,
truthfulness, etc., are simple illusions of mind; or by charlatans, who
imagine that, by displaying to the reader a mass of middle-class "virtues,"
their works will be given so exalted a flavour that they themselves will pass
as great ascetics who have out-soared the bestial passions of life, whilst in
fact they are running harems in Boulogne or making indecent proposals to
flower-girls in South Audley Street.  These latter ones generally trade under
the exalted names of "The" Mahatmas; who, {79} coming straight from the Shâm
Bazzaar, retail their wretched "bâk bâk" to their sheep-headed followers as the
eternal word of Brahman --- "The shower from the Highest!"  And, not
infrequently, end in silent meditation within the illusive walls of Wormwood
Scrubbs.
   The East like the West, has for long lain under the spell of that potent
but Middle-class Magician --- St. Shamefaced sex; and the whole of its
literature swings between the two extremes of Paederasty and Brahmachârya.
Even the great science of Yoga has not remained unpolluted by his breath, so
that in many cases to avoid shipwreck upon Scylla the Yogi has lost his life
in the eddying whirlpools of Charybdis.
   The Yogis claim that the energies of the human body are stored up in the
brain, and the highest of these energies they call "Ojas."  they also claim
that that part of the human energy which is expressed in sexual passion, when
checked, easily becomes changed into Ojas; and so it is that they invariably
insist in their disciples gathering up the sexual energy and converting it
into Ojas.  Thus we read:

   It is only the chaste man and woman who can make the Ojas rise and become
stored in the brain, and this is why chastity has always been considered the
        60 "Hatha-Yoga Pradipika," p. 2.
        61 In all the Mysteries the partakers of them were always such as
          had not committed crimes.  It will be remembered that Nero did
          not dare to present himself at the Eleusinian (Sueton. "vit. Nero,"
          e. 3A).  And Porphyry informs us that "in the Mysteries honour to
          parents was enjoined, and not to injure animals" ("de
          Abstinentia," iv, 22).

highest virtue. ... That is why in all the religious orders in the world that
have produced spiritual giants, you will always find this intense chastity
insisted upon. ...62  If people practise Raja-Yoga and at the same time lead
an impure life, how can they expect to become Yogis?63   {80}

   This argument would appear at first sight to be self-contradictory, and
therefore fallacious, for, if to obtain Ojas is so important, how then can it
be right to destroy a healthy passion which is the chief means of supplying it
with the renewed energy necessary to maintain it?  The Yogi's answer is simple
enough: Seeing that the extinction of the first would mean the ultimate death
of the second the various Mudra exercises wee introduced so that this healthy
passion might not only be preserved, but cultivated in the most rapid manner
possible, without loss of vitality resulting from the practices adopted.
Equilibrium is above all things necessary, and even in these early stages, the
mind of the aspirant should be entirely free from the obsession of either
ungratified or over-gratified appetites.  Neither Lust nor Chastity should
solely occupy him; for as Krishna says:

   Verily Yoga is not for him who eateth too much, nor who abstaineth to
excess, nor who is too much addicted to sleep, nor even to wakefulness, O
Arjuna.
   Yoga killeth out all pain for him who is regulated in eating and amusement,
regulated in performing actions, regulated in sleeping and waking.64

   This balancing of what is vulgarly known as Virtue and Vice,65 and which
the Yogi Philosophy does not always appreciate, is illustrated still more
forcibly in that illuminating work "Konx om Pax," in which Mr. Crowley writes:

   As above so beneath! said Hermes the thrice greatest.  The laws of the
physical world are precisely paralleled by those of the moral and intellectual
sphere.  To the prostitute I prescribe a course of training by which she shall
{81} comprehend the holiness of sex.  Chastity forms part of that training,
and I should hope to see her one day a happy wife and mother.  To the prude
equally I prescribe a course of training by which she shall comprehend the
holiness of sex.  Unchastity forms part of that training, and I should hope to
see her one day a happy wife and mother.
   To the bigot I commend a course of Thomas Henry Huxley; to the infidel a
practical study of ceremonial magic.  Then, when the bigot has knowledge of
the infidel faith, each may follow without prejudice his natural inclination;
for he will no longer plunge into his former excesses.
   So also she who was a prostitute from native passion may indulge with
safety in the pleasure of love; and she who was by nature cold may enjoy a
virginity in no wise marred by her disciplinary course of unchastity.  But the
one will understand and love the other.66

   Once and for all do not forget that nothing in this world is permanently
good or evil; and, so long as it appears to be so, then remember that the
        62 Certainly not in the case of the Mahometan Religion and its Sufi
          Adepts, who drank the vintage of Bacchus as well as the wine of
          Iacchus.  The question of Chastity is again one of those which
          rest on temperament and not on dogma.  It is curious that the
          astute Vivekânanda should have fallen into this man-trap.
        63 Swami Vivekânanda, "Raja Yoga," p. 45.
        64 The Bhagavad-Gîta, vi, 16, 17.
        65 Or more correctly as the Buddhist puts its --- skilfulness and
          unskilfulness.
        66 "Konx om Pax," by A. Crowley, pp. 62, 63.

fault is the seer's and not in the thing seen, and that the seer is still in
an unbalanced state.  Never forget Blake's words:
   "Those who restrain desire do so because theirs is weak enough to be
restrained; and the restrainer or reason usurps its place and governs the
unwilling."67  Do not restrain your desires, but equilibrate them, for: "He
who desires but acts not, breeds pestilence."68  Verily: "Arise, and drink
your bliss, for everything that lives is holy."69
   The six acts of purifying the body by Hatha-Yoga are Dhauti, Basti, Neti,
Trataka, Nauli and Kapâlabhâti,70 each of {82} which is described at length by
Swâtmârân Swami.  But the two most important exercise which all must undergo,
should success be desired, are those of A'sana and Prânâyâma.  The first
consists of physical exercises which will gain for him who practises them
control over the muscles of the body, and the second over the breath.
   "The A'sanas," or Positions.
   According to the "Pradipika" and the "Shiva Sanhita," there are 84 A'sanas;
but Goraksha says there are as many A'sana as there are varieties of beings,
and that Shiva has counted eighty-four lacs of them.71  The four most
important are: Siddhâsana, Padmâsana, Ugrâsana and Svastikâsana, which are
described in the Shiva Sanhita as follows:72

   The "Siddhâsana."  By "pressing with care by the (left) heel the yoni,73 the
other heel the Yogi should place on the lingam; he should fix his gaze upwards
on the space between the two eyebrows ... and restrain his senses."
   The "Padmâsana."  By crossing the legs "carefully place the feet on the
opposite thighs (the left on the right thing and "vicê versâ," cross both hands
and place them similarly on the thighs; fix the sight on the tip of the nose."
   The "Ugrâsana."  "Stretch out both the legs and keep them apart; firmly take
hold of the head by the hands, and place it on the knees."
   The "Svastikâsana."  "Place the soles of the feet completely under the
thighs, keep the body straight and at ease."

   For the beginner that posture which continues for the {83} greatest length
of time comfortable is the correct one to adopt; but the head, neck and chest
should always be held erect, the aspirant should in fact adopt what the drill-
book calls "the first position of a soldier," and never allow the body in any
way to collapse.  The "Bhagavad-Gîta" upon this point says:

   In a pure place, established in a fixed seat of his own, neither very much
raised nor very low ... in a secret place by himself. ... There ... he should
        67 The Marriage of Heaven and Hell.
        68 "Ibid."
        69 Visions of the Daughters of Albion.
        70 "Hatha Yoga Pradipika," p. 30.  Dhauti is of four kinds:
          Antardhauti (internal washing); Dantdhauti (cleaning the teeth);
          Hriddhauti (cleaning the heart); Mulashodhana (cleaning the
          anus).  Basti is of two kinds, Jala Basti (water Basti) and
          Sukshma Basti (dry Basti) and consists chiefly in dilating and
          contracting the sphincter muscle of the anus.  Neti consists of
          inserting a thread into the nostrils and pulling it out through
          the mouth, Trataka in steadying the eyes, Nauli in moving the
          intestines, and Kapâlabhâti, which is of three kinds, Vyût-krama,
          Vâma-krama, and Sit-krama, of drawing in wind or water through
          the nostrils and expelling it by the mouth, and "vice versâ".  Also
          see "Gheranda Sanhita," pp. 2-10.  This little book should be
          read in conjunction with the "Hatha Yoga Pradipika."
        71 The "Gheranda Sanhita" gives thirty-two postures.
        72 The "Shiva Sanhita," pp. 25, 26.
        73 The imaginary "triangle of flesh" near the perinaeum.

practise Yoga for the purification of the self.  Holding the body, head and
neck erect, immovably steady, looking fixedly at the point of the nose and
unwandering gaze.

   When these posture have been in some way mastered, the aspirant must
combine with them the exercises of Prânâyâma, which will by degrees purify the
Nâdi or nerve-centres.
   These Nâdis, which are usually set down as numbering 72,000,74 ramify from
the heart outwards in the pericardium; the three chief are the Ida, Pingala
and Sushumnâ,75 the last of which is called "the most highly beloved of the
Yogis."
   Besides practising Prânâyâma he should also perform one {84} or more of the
Mudras, as laid down in the "Hatha Yoga Pradipika" and the "Shiva Sanhita," so
that he may arouse the sleeping Kundalini, the great goddess, as she is
called, who sleeps coiled up at the mouth of the Sushumnâ.  But before we deal
with either of these exercises, it will be necessary to explain the Mystical
Constitution of the human organism and the six Chakkras which constitute the
six stages of the Hindu Tau of Life.


                    THE CONSTITUTION OF THE HUMAN ORGANISM

   Firstly, we have the Atman, the Self or Knower, whose being consists in a
trinity in unity of, Sat, Absolute Existence; Chit, Wisdom; Ananda, Bliss.
Secondly, the Anthakârana or the internal instrument, which has five
attributes according to the five elements, thus:

           ┌Spirit  .  Atma.
           │Air  .  .  Manas.76  The mind or thought faculty.
1. Spirit. ┤Fire .  .  Buddhi.  The discriminating faculty.
           │Water   .  Chittam.77  The thought-stuff.
           └Earth   .  Ahankâra.  Egoity.
2. Air.  The five organs of knowledge.  Gnanendriyam.
3. Fire.  The five organs of Action.  Karmendriyam.
4. Water.  The five subtle airs or Prânas.
5. Earth.  The five Tatwas.

        74 Besides the 72,000 nerves or veins there are often 101 others
          mentioned.  These 101 chief veins each have 100 branch veins
          which again each have 72,000 tributary veins.  The total (101 +
          101 x 100 x 100 x 72,000) equals 727,210,201.  The 101st is the
          Sushumnâ.  Yoga cuts through all these, except the 101st,
          stripping away all consciousness until the Yogi "is merged in the
          supreme, indescribable, ineffable Brahman."  Also see "Gheranda
          Sanhita," p./ 37.  The N^adis are known to be purified by the
          following signs: (1) A clear skin.  (2) A beautiful voice.  (3) A
          calm appearance of the face.  (4) Bright eyes.  (5) Hearing
          constantly the Nâda.
        75 The Sushumnâ may in more than one way be compared to Prometheus,
          or the hollow reed, who as the mediator between heaven and earth
          transmitted the mystic fire from the moon.  Again the Mahalingam
          or omicron  phi alpha lambda lambda omicron sigma .  For further see "The
          Canon," p. 119.
        76 Manas and Chittam differ as the movement of the waters of a lake
          differ from the water itself.
        77 Manas and Chittam differ as the movement of the waters of a lake
          differ from the water itself.

   The Atma of Anthakârana has 5 sheaths, called Kos'as.78  {85}
1. Anandamâyâkos'a, Body of Bliss, is innermost.  It is still an illusion.
      Atma, Buddhi and Manas at most participate.
2. Manomâyâkos'a.  The illusionary thought-sheath including Manas, Buddhi,
      Chittam, and Ahankâra in union with one or more of the Gnanendriyams.
3. Viññanamâyâkos'a.  The consciousness sheath, which consists of Anthakârana
      in union with an organ of action of of sense --- Gnan- and Karm-
      endriyam.
4. Prânâmâyâkos'a.  Consists of the five airs.  Here we drop below
      Anthakârana.
5. Annamâyâkos'a.  Body of Nourishment.  The faculty which feeds on the five
      Tatwas.

   Besides these there are three bodies or Shariras.
1. Karana Sharira. The Causal body, which almost equals the protoplast.
2. Sukshma Sharira. The Subtle body, which consists of the vital airs, etc.
3. Sthula Shirara.  The Gross body.


                                 THE CHAKKRAS

   According to the Yoga,79 there are two nerve-currents in {86} the spinal
column called respectively Pingala and Ida, and between these is placed the
Sushumnâ, an imaginary tube, at the lower extremity of which is situated the
Kundalini (potential divine energy).  Once the Kundalini is awakened it forces
its way up the Sunshumnâ,80 and, as it does so, its progresses is marked by
wonderful visions and the acquisition of hitherto unknown powers.
   The Sushumnâ is, as it were, the central pillar of the Tree of Life, and
its six stages are known as the Six Chakkras.81  To these six is added a
        78 H. P. Blavatsky in "Instruction No. 1" issued to members of the
          first degree of her Eastern School of Theosophy (marked "Strictly
          Private and Confidential!") deals with those Kos'as on p. 16.
          But it is quite impossible here to attempt to extract from these
          instructions the little sense they may contain on account of the
          numerous Auric Eggs, Akâsic envelopes, Karmic records, Dêvâchanic
          states, etc., etc.  On p. 89 of "Instruction No. III" we are told
          that the Sushumnâ "is" the Brahmarandhra, and that there is "an
          enormous difference between Hatha and Raja Yoga."  Plate III of
          Instructions No. II is quite Theosophical, and the third rule out
          of the Probationers' pledge, "I pledge myself never to listen,
          without protest, to any evil thing spoken falsely, or yet
          unproven, of a brother Theosophist, and to abstain from
          condemning others," seems to have been consistently acted upon
          ever since.
        79 Compare with the Kundalini the Serpent mentioned in paragraph 26
          of "The Book of Concealed Mystery."  Note too the lotus-leaf that
          backs the throne of a God is also the hood of the Cobra.  So too
          the Egyptian gods have the serpent upon the brow.
        80 Provided the other exits are duly stopped by Practice.  The
          danger of Yoga is this , that one may awaken the Magic Power
          before all is balanced.  A discharge takes place in some wrong
          direction and obsession results.
        81 The forcing of the Kundalini up the Sushumnâ and through the six
          Chakkras to the Sahasrâra, is very similar to Rising on the
          Planes through Malkuth, Yesod, the Path of HB:Peh , Tiphereth, the
          Path of HB:Tet , and Daäth to Kether, by means of the Central
          Pillar of the Tree of Life.

seventh; but this one, the Shasrâra, lies altogether outside the human
organism.
   These six Chakkras are:
   1.  "The Mûlâdhara-Chakkra."  This Chakkra is situated between the lingam and
the anus at the base of the Spinal Column.  It is called the Adhar-Padma, or
fundamental lotus, and it has four petals.  "In the pericarp of the Adhar
lotus there is the triangular beautiful yoni, hidden and kept secret in all
the Tantras."  In this yoni dwells the goddess Kundalini; she surrounds all
the Nadis, and has three and a half coils.  She catches her tail in her own
mouth, and rests in the entrance of the Sushumnâ82 {87}

   58. It sleeps there like a serpent, and is luminous by its own light ... it
is the Goddess of speech, and is called the vija (seed).
   59. Full of energy, and like burning gold, know this Kundalini to be the
power (Shakti) of Vishnu; it is the mother of the three qualities --- Satwa
(good), Rajas (indifference), and Tamas (bad).
   60. There, beautiful like the Bandhuk flower, is placed the seed of love;
it is brilliant like burnished gold, and is described in Yoga as eternal.
   61. The Sushumnâ also embraces it, and the beautiful seed is there; there
it rests shining brilliantly like the autumnal moon, with the luminosity of
millions of suns, and the coolness of millions of moons.  O Goddess!  These
three (fire, sun and moon) taken together or collectively are called the vija.
It is also called the great energy.83

   In the Mûlâdhara lotus there also dwells a sun between the four petals,
which continuously exudes a poison.  This venom (the sun-fluid of mortality)
goes to the right nostril, as the moon-fluid of immortality goes to the left,
by means of the Pingala which rises from the left side of the Ajna lotus.84
   The Mûlâdhara is also the seat of the Apâna.
   2.  "The Svadisthâna Chakkra."  This Chakkra is situated at the base of the
sexual organ.  It has six petals.  The colour of this lotus is blood-red, its
presiding adept is called Balakhya and its goddess, Rakini.85

   He who daily contemplates on this lotus becomes an object of love and
adoration to all beautiful goddesses.  He fearlessly recites the various
Shastras {88} and sciences unknown to him before ... and moves throughout the
universe.86

   This Chakkra is the seat of the Samâna, region about the navel and of the
Apo Tatwa.
   3.  "The Manipûra Chakkra."  This Chakkra is situated near the navel, it is
of a golden colour and has ten petals (sometimes twelve), its adept is
Rudrakhya and its goddess Lakini.  It is the "solar-plexus" or "city of gems,"
and is so called because it is very brilliant.  This Chakkra is the seat of
the Agni Tatwa.  Also in the abdomen burns the "fire of digestion of food"
        82 The following Mystical Physiology is but a symbolic method of
          expressing what is night inexpressible, and in phraseology is
          akin to Western Alchemy, the physiological terms taking the place
          of the chemical ones.
        83 "Shiva Sanhita," chap. v.
        84 "Ibid,", chap. v,107, 108, 109.  This is probably wrong, as the
          sun is usually placed in the Manipûra Chakkra.  In the body of a
          man the Pingala is the solar current, the Ida the lunar.  In a
          woman these are reversed.
        85 "Ibide.", chap. v, 75.
        86 "Shiva Sanhita," chap. v, 76, 77.  Compare this Chakkra to the
          lunar and sexual Yesod of the Qabalah; also note that the power
          here attained to is that of Skrying.

situated in the middle of the sphere of the sun, having ten Kalas (petals).
...87
   He who enters this Chakkra

   Can made gold, etc., see the adepts (clairvoyantly) discover medicines for
diseases, and see hidden treasures.88

   4.  "The Anahata Chakkra."  This Chakkra is situated in the heart, it is of a
deep blood red colour, and has twelve petals.  It is the seat of Prâna and is
a very pleasant spot; its adept is Pinaki and its goddess is Kakini.  This
Chakkra is also the seat of the Vâyu Tatwa.

   He who always contemplates on this lotus of the heart is eagerly desired by
the daughters of gods ... has clairaudience, clairvoyance, and can walk in the
air. ... He sees the adepts and the goddesses. ... 89

   5.  "The Vishuddha Chakkra."  This Chakkra is situated in the throat directly
below the larynx, it is of a brilliant gold {89} colour and has sixteen
petals.  It is the seat of the Udana and the Akâsa Tatwa;  its presiding adept
is Chhagalanda and its goddess Sakini.

   6.  "The Ajna Chakkra."  This Chakkra is situated between the two eyebrows,
in the place of the pineal gland.  It is the seat of the Mano Tatwa, and
consists of two petals.  Within this lotus are sometimes placed the three
mystical principles of Vindu, Nadi and Shakti.90  "Its presiding adept is
called Sukla-Mahakala (the white great time; also Adhanari --- 'Adonai') its
presiding goddess is called Hakini."91

   97. Within that petal, there is the eternal seed, brilliant as he autumnal
moon.  The wise anchorite by knowing this is never destroyed.
   98. This is the great light held secret in all the Tantras; by
contemplating on this, one obtains the greatest psychic powers, there is no
doubt in it.
   99. I am the giver of salvation, I am the third linga in the turya (the
state of ecstasy, also the name of the thousand petalled lotus.92  By
contemplating on This the Yogi becomes certainly like me.93

{Illustration facing page 90 described:

"DIAGRAM 83.  The Yogi (showing the Cakkras)."

This is a half tone of a black line vertical rectangle with a white or gray
interior.  The lower 3/5's of the rectangle is occupied by a frontal nude man
        87 "Ibid.", chap. ii, 32.  This Chakkra corresponds to Tiphareth.
        88 "Ibid.", chap. v, 82.
        89 "Ibid.", chap. v, 85, 86, 87.
        90 "Shiva Sanhita," chap. v, 110.
        91 "Ibid.", chap. v, 49.
        92 Though all Hindu works proclaim that the Sahasrâra has but one
          thousand petals, its true number is one thousand and one as
          depicted in the diagram called the Yogi.  10001 = 91 xx 11
          (HB:Nun-final HB:Mem HB:Aleph  x HB:Yod HB:Nun HB:Dalet HB:Aleph ; 91 = HB:Heh HB:Vau HB:Heh HB:Yod  +
          HB:Yod HB:Nun HB:Dalet HB:Aleph   11 = ABRAHADABRA = 418 (38 x 11) = Achad
          Osher, or one and ten, = the Eleven Averse Sephiroth = Adonai.
          Also 91 = 13 x 7  HB:Dalet HB:Chet HB:Aleph  x ARARITA, etc., etc.  11 is the
          Number of the Great Work, the Uniting of the Five and the Six,
          and 91 = mystic number (1+2+3 ... + 13) of 13 = Achad = 1.
        93 "Ibid.", chap. v, 50.

exactly as described in the Padmasana Asana described on page 83.  He is bald.
The six chakras are depicted as abstract devices at the positions described in
the above text.
   Muladhara is placed at the intersection of the crossed ankles, with a bit
of the left ankle showing above and the symbol extending below the ankles: A
dark disk with four petals created by the intersection of to vesicas, one
horizontal and the other vertical.  The area of intersection is white, the
petals outside each have a radial rib which stops at the arc of the
intersection of the vesicas.  There is an upright equilateral black triangle
in the center of the intersection, small circle with central dot inside that.
   Svadisthana is placed at the lower pelvis, shown just above the crossed
ankles.  It is not in a circle or disk, but is composed of three intersecting
vesicas forming a curved sided hexagonal shape with "points" to top and
bottom.  The intersections of adjacent vesicas form white spaces of three
arcs.  The combined intersection of all vesicas forms an area of distinct
color with a dark, vertical and linear hexagram.  There is a small white
circle with center point in the midst of this.
   Manipura is placed at the center of the abdomen.  It is contained in a 20-
pointed white star, outline only and giving the appearance of a ring.  Within
this is a black disk.  Within the black disk is a figure constructed of five
intersecting vesicas, in a similar fashion to the description for the
Svadisthana but forming a curved sided decagonal shape with "points" to the
top and bottom.  Where only two vesicas intersect, the space is dark.  Where
three vessicas intersect, the space is light.  Where four vesicas intersect,
the space is dark again.  Where all five vesicas intersect, there is a
different shade used, and in the midst of this is a vertical ten-pointed star
of lines with a white circle and central dot in the midst.
   Anahata is placed in the center of the thorax.  It is not in a circle, but
is composed of six intersecting vesicas forming a curved sided duo-dacagonal
shale of twelve "petals" with points to top and bottom.  The outer, mono-
vesical parts are gray, two vesicas intersect in white, three in gray.  All
other intersections are in a common space to the center, defined by a circle
and a different shade of gray.  Free-standing in the center of this is a ring
of twelve shapes, with radials going outward to cut the space into an inner
ring of twelve five curved-sided and inward pointed irregular pentagons.  This
inner ring of twelve petals contains a 12 sided star with points at top and
bottom, defining the divisions of the irregular pentagons.  The center is an
approximate white circle with point in center.
   Vishuddha is placed at the base of the throat.  It is composed of a star
ring of sixteen gray leaves with single radial ribs, one leaf to the top.
Within this is a ring of sixteen white petals with dots in the lower lobe,
petals to top and bottom.  The center as for Anahata, but sixteenfold.
   Ajna on forehead.  This is a more western symbol, two upward curving wings
of seven primary feathers and a more complex array of secondaries, curving to
the outside and coming to two points just above the top of the head.  These
join in two white featherlets a semicircular curve at the base, just above the
brows.  There is a stylized descending gray dove in the midst, just above the
lower white featherlets.  A white light seems to be seen through the backs of
the wings just above the dove.  For the meaning of the symbolism of these
"closed" wings, see the footnote below, page {147} in the Equinox.
   The upper 2/5's of the space contains a large circular device, representing
the Shasrara.  This looks a bit like the head of a thistle and has 72
elongated spikes emanating outward in a circle to define the outer edge of the
next inward feature, a white ring.  The spikes have rounded bottoms with a dot
in the center of each, and there are 72 lines drawn radiating outward between
them, one between each pair.  Five of these spikes touch and pass behind the
head.  Within the white ring are 13 concentric rings of petals, 11 in the
innermost and the number of petals increasing as the rings go outward.  The

second petal ring from the center has 22, the next outward about 44.  After
that the number of petals ceases doubling, but increases more slowly.
Theoretically there is a total of 1000 such petals in all, but I didn't count
them all.  In the center there is a white circle with a crescent moon in gray
inside, horns upward --- this would be the 1,001st petal.}

   The Sushumnâ following the spinal cord on reaching the Brahmarandhra (the
hole of Brahman) the junction of the sutures of the skull, by a modification
goes to the right side of the Ajna lotus, whence it proceeds to the left
nostril, and is called the Varana, Ganges (northward flowing Ganges) or Ida.
By a similar modification in the opposite direction the {90} Sushumnâ goes to
the left side of the Ajna lotus and proceeding to the right nostril is called
the Pingala.  Jamuna or Asi.  The space between these two, the Ida and
Pingala, is called Varanasi (Benares), the holy city of Shiva.

   111. He who secretly always contemplates on the Ajna lotus, at once
destroys all the Karma of his past life, without any opposition.
   121.  Remaining in the place, when the Yogi meditates deeply, idols appear
to him as mere things imagination, "i.e.", he perceives the absurdity of
idolatry.94

   The Sahasrâra, or thousand-and-one-petaled lotus of the brain, is usually
described as being situated above the head, but sometimes in the opening of
the Brahmarandhra, or at the root of the palate.  In its centre there is a
Yoni which has its face looking downwards.  In the centre of this Yoni is
placed the mystical moon, which is continually exuding an elixir or dew95 ---
this moon fluid of immortality unceasingly flows through the Ida.
   In the untrained, and all such as are not Yogis, "Every particle of this
nectar (the Satravi) that flows from the Ambrosial Moon is swallowed up by the
Sun (in the Mûlâdhara Chakkra)96 and destroyed, this loss causes the body to
become old.  If the aspirant can only prevent this flow of nectar by closing
the hole in the palate of his mouth (the Prahmarandra), he will be able to
utilize it to prevent the waste of his body.  By (91) drinking it he will fill
his whole body with life, and "even though he is bitten by the serpent
Takshaka, the poison does not spread throughout his body."97
   Further the "Hatha Yoga Pradipika" informs us that: "When one has closed
the hole at the root of the palate ... his seminal fluid is not emitted even
through he is embraced by a young and passionate woman."
   NOw this gives us the Key to the whole of this lunar symbolism, and we find
that the Soma-juice of the Moon, dew, nectar, semen and vital force are but
various names for one and the same substance, and that if the vindu can be
retained in the body it may by certain practices which we will now discuss, be
utilized in not only strengthening but in prolonging this life to an
indefinite period.98  These practices are called the Mudras, they are to be
        94 "Shiva Sanhita," chap. v.  It does not follow that missionaries
          are Yogis.
        95 Compare.  "From the Skull of the Ancient Being wells forth Dew,
          and this Dew will wake up the dead to a new life." --- The Zohar,
"          "Idra Rabba."
            "I will be as a dew unto Israel: he shall grow as the lily, and
          cast forth his roots as Lebanon." --- Hosea, xiv. 5.
        96 This is according to the "Shiva Sanhita."  "The Hatha Yoga
          Pradipika" places the Sun in the Svadisthâna Chakkra.  The
          Manipûra Chakkra is however probably the correct one.
        97 "Hatha Yoga Pradipika," p. 53.
        98 Fabulous ages are attributed to many of the Yogis.  See Flagg's
          "Yoga," chap. xxviii; and "OM" by Sabhapaty Swami, p. vi.

found fully described in the Tantras, and are made us of as one of the methods
of awakening the sleeping Kundalini.99
   There are many of these Mudras, the most important being the Yoni-Mudra,
Maha Mudra, Maha Bandha, Maha Vedha, Khechari, Uddiyana, Mula and Salandhara
Bandha, Viparitakarani, Vajroli and Shakti Chalana.

1.  "The Yoni Mudra."

   With a strong inspiration fix the mind in the Adhar lotus; then engage in
contracting the yoni (the space between the lingam and anus).  After which
contemplate that the God of love resides in the Brahma-Yoni, and imagine that
an union takes place between Shiva and Shakti.
   A full account of how to practise this Mudra is given in the "Shiva
Sanhita";100 but it is both complicated and difficult to carry out, and if
attempted should most certainly be performed under the instruction of a Guru.

2.  "Maha Mudra."

   Pressing the anus with the left heel and stretching out the right leg, take
hold of the toes with your hand.  Then practise the Jalandhara Bandha101 and
draw the breath through the Sushumnâ.  Then the Kundalini become straight just
as a coiled snake when struck. ... Then the two other Nadis (the Ida and
Pingala) become dead, because the breath goes out of them.  Then he should
breathe out very slowly and never quickly.102
"
"3.  "Maha Bandha."

   Pressing the anus with the left ankle place the right foot upon the left
thigh.  Having drawn in the breath, place the chin firmly on the breast,
contract the anus and fix the mind on the Sushumnâ Nadi.  Having restrained
the breath as long as possible, he should then breathe out slowly.  He should
practise first on the left side and then on the right.103

4.  "Maha Vedha."

   As a beautiful and graceful woman is of no value without a husband, so Maha
Mudra and Maha Bandha have no value without Maha Vedha.
   The Yogi assuming the Maha Bandha posture, should draw in his breath {93}
with a concentrated mind and stop the upward and downward course of the Prânâ
by Jalandhara Bandha.  Resting his body upon his palms placed upon the ground,
he should strike the ground softly with his posteriors.  By this the Prânâ,
leaving Ida and Pingala, goes through the Sushumnâ. ... The body assumes a
death-like aspect.  Then he should breathe out.104
        99 We believe this to be the exoteric explanation of this
          symbolism, the esoteric one being that Shiva represents the Solar
          or Spiritual Force, and Shakti the lunar or Bodily, the union of
          these two cancels out the pairs of opposites and produces
          Equilibrium.
        100 "Shiva Sanhita," chap. iv, 1-11.  Also see "Gheranda Sanhita,"
          p. 23.
        101 The Jalandhara Banda is performed by contracting the throat and
          pressing the chin firmly against the breast.
        102 "Hatha Yoga Pradipika," pp. 45, 46.  Also see "Shiva Sanhita,"
          chap. iv, 11-20.  The breath is always exhaled slowly so as not
          to expend the Prâna.
        103 "Hatha Yoga Pradipika," p. 47; "Shiva Sanhita," chap. iv, 21,
          22.
        104 "Hatha-Yoga Pradipika," p. 48; "Shiva Sanhita," vol. iv, 23-30.


5.  "Khechari Mudra."

   The Yogi sitting in the Vajrâsana (Siddhâsana) posture, should firmly fix
his gaze upon Ajna, and reversing the tongue backwards, fix it in the hollow
under the epiglottis, placing it with great care on the mouth of the well of
nectar.105

6.  "Uddiyana Mudra."

   The drawing up of the intestines above and below the navel (so that they
rest against the back of the body high up the thorax) is called Uddiyana
Bandha, and is the lion that kills the elephant Death.106

7.  "Mula Mudra."

   Pressing the Yoni with the ankle, contract the anus and draw the Apâna
upwards.  This is Mula Bandha.107

8.  "Jalandhara Mudra."

   Contract the throat and press the chin firmly against the breast (four
inches from the heart).  This is Jalandhara Bandha. ...108

9.  "Viparitakarani Mudra."

   This consists in making the Sun and Moon assume exactly reverse positions.
The Sun which is below the navel and the Moon which is above the palate change
places.  This Mudra {94} must be learnt from the Guru himself, and though, as
we are told in the "Pradipika," a theoretical study of crores of Shastras
cannot throw any light upon it, yet nevertheless in the "Shiva Sanhita" the
difficulty seems to be solved by standing on one's head.109

10.  "Shakti Chalana Mudra."

   Let the wise Yogi forcibly and firmly draw up the goddess Kundalini
sleeping in the Adhar lotus, by means of the Apana-Vâyu.  This is Shakti-
Chalan Mudra. ...110

   the "Hatha Yoga Pradipika" is very obscure on this Mudra, it says:

   As one forces open a door with a key, so the Yogi should force open the
door of Moksha (Deliverance) by the Kundalini.
        105 "Shiva Sanhita," chap iv, 31.  This is perhaps the most
          important of the Mudras.  The "Hatha Yoga Pradipika" gives a long
          description of how the "fraenum linguae" is cut.  See pp. 49-56.
        106 "Hatha Yoga Pradipika," p. 57; "Shiva Sanhita," chap. iv, 48-
          52.
        107 "Hatha Yoga Pradipika," p. 58; "Shiva Sanhita," chap. iv, p.
          41-44.
        108 "Hatha Yoga Pradipika," p. 60; "Shiva Sanhita," chap. iv, 38-
          40.
        109 "Hatha Yoga Pradipika," p. 62; "Shiva Sanhita," chap. iv, 45-
          47.  Again this is the union of Shiva and Shakti, and that of the
          solar and lunar Pingala and Ida by means of the Sushumnâ --- the
          path of the gods.
        110 "Shiva Sanhita," chap. iv, 76-81.

   Between the Ganges and the Jamuna there sits the young widow inspiring
pity.  he should despoil her forcibly, for it leads one to the supreme seat of
Vishnu.
   You should awake the sleeping serpent (Kundalini) by taking hold of its
tail. ...111

   As a special form of Kumbhaka is mentioned, most probably this Mudra is but
one of the numerous Prânâyâma practices, which we shall deal with shortly.

11.  "The Vajroli-Mudra."

   In the "Shiva Sanhita"112 there is a long account of this Mudra in which
the God says: "It is the most secret of all {95} the secrets that ever were or
shall be; therefore let the prudent Yogi keep it with the greatest secrecy
possible."  It consists chiefly in uniting the linga and yoni, but in
restraining the vindu.113

   If by chance the Vindu begins to move let him stop it by practice of the
Yoni Mudra. ... After a while let him continue again ... and by uttering the
sound "hoom," let him forcibly draw up through the contraction of the Apana Vâyu
the germ cells. ...
   Know Vindu to be moon-like, and the germ cells the emblem of the sun; let
the Yogi make their union in his own body with great care.114
   I am the Vindu, Shakti is the germ fluid; when they both are combined, then
the Yogi reaches the state of success, and his body becomes brilliant and
divine.
   Ejaculation of Vindu is death, preserving it within is life. ... Verily,
verily, men are born and die through Vindu. ... The Vindu causes the pleasure
and pain of all creatures living in this world, who are infatuated and subject
to death and decay.115

   There are two modifications of the Vajroli Mudra; namely, Amarani and
Sahajoni.  The first teaches how, if at the time of union there takes place a
union of the sun and moon, the lunar flux can be re-absorbed by the lingam.
And the second how this union may be frustrated by the practice of Yoni Mudra.
   These practices of Hatha Yoga if zealously maintained bring forth in the
aspirant psychic powers known as the Siddhis,116 the most important of which
are (1) Anima (the {96} power of assimilating oneself with an atom).  (2)
Mahima (the power of expanding oneself into space).  (3) Laghima (the power of
reducing gravitation).  (4) Garima (the power of increasing gravitation).  (5)
Prapti (the power of instantaneous travelling).  (6) Prakamya (the power of
        111 "Hatha Yoga Pradipika," pp. 63, 69.
        112 "Shiva Sanhita," chap. iv, 53-75.
        113 On the doctrines of this mudra many popular American semi-
          occult works have been written, such as "Karezza," "Solar
          Biology," and "The Goal of Life."
        114 It is to be noted here that the union is again that of the
          mystical Shakti and Shiva, but now within the man.  All this
          symbolism is akin to that made use of by the Sufis.
        115 "Shiva Sanhita," chap. iv, 56, 58, 59, 60, 61, 63.
        116 "Any person if he actively practises Yoga becomes a Siddha; be
          he young, old or even very old, sickly or weak.  Siddhis are not
          obtained by wearing the dress of a Yogi, or by talking about
          them; untiring practice is the secret of success" ("Hatha Yoga
          Pradipika," p. 25).

instantaneous realization).  (7) Isatva (the power of creating).  (8) Vastiva
(the power of commanding and of being obeyed).117

"The Prâna."

   We now come to the next great series of exercises, namely those which
control the Prâna (breath); and it is with these exercises that we arrive at
that point where Hatha Yoga merges into Raja Yoga, and the complete control of
the physical forces gives place to that of the mental ones.
   Besides being able by the means of Prânâyâma to control the breath, the
Yogi maintains that he can also control the Omnipresent Manifesting Power out
of which all energies arise, whether appertaining to magnetism, electricity,
gravitation, nerve currents or thought vibrations, in fact the total forces of
the Universe physical and mental.
   Prâna, under one of its many forms118 may be in either a static, dynamic,
kinetic or potential state, but, notwithstanding the form it assumes, it
remains Prâna, that is in common language the "will to work" within the Akâsa,
from which it evolves the Universe which appeals to our senses.
   The control of this World Soul, this "will to work" is {97} called
Prânâyâma.  And thus it is that we find the Yogi saying that he who can
control the Prâna can control the Universe.  To the perfect man there can be
nothing in nature that is not under his control.

   If he orders the gods to come, they will come at his bidding. ... All the
forces of nature will obey him as his slaves, and when the ignorant see these
powers of the Yogi, they call them miracles.119


PRANAYAMA

   The two nerve currents Pingala and Ida correspond to the sensory and motor
nerves, one is afferent and the other efferent.  The one carries the
sensations to the brain, whilst the other carries them back from the brain to
the tissues of the body.  The yogi well knows that this is the ordinary
process of consciousness, and from it he argues that, if only he can succeed
in making the two currents, which are moving in opposite directions, move in
one and the same direction, by means of guiding them through the Sushumnâ, he
will thus be able to attain a state of consciousness as different from the
normal state as a fourth dimensional world would be from a third.  Swami
Vivekânanda explains this as follows:

   Suppose this table moves, that the molecules which compose this table are
moving in different directions; if they are all made to move in the same
direction it will be electricity.  electric motion is when the molecules all
move in the same direction. ... When all the motions of the body have become
perfectly rhythmical, the body has, as it were, become a gigantic battery of
will.  This tremendous will is exactly what the Yogi wants.120

   And the conquest of the will is the beginning and end of Prânâyâma. {98}
        117 For further powers see Flagg's "Transformation or Yoga," pp.
          169, 181.
        118 Such as: Apana, Samana, Udana, Vyana, Haga, Kurma, Vrikodara,
          Devadatta, Dhanajaya, etc., etc.
        119 Raja-Yoga, "Vivekânanda," p. 23.  See Eliphas Levi's "The Dogma
          and Ritual of Magic," pp. 121, 158, 192, and Huxley's "Essay on
          Hume," p. 155.
        120 Raja-Yoga, "Vivekânanda," pp. 36, 37.

   Arjuna says: "For the mind is verily restless, O Krishna; it is impetuous,
strong and difficult to bend, I deem it as hard to curb as the wind."
   To which Krishna answers; "Without doubt, O mighty-armed, the mind is hard
to curb and restless, but it may be curbed by constant practice and by
indifference."121
   The Kundalini whilst it is yet coiled up in the Mûl^adhara is said to be in
the Mahâkâsa, or in three dimensional space; when it enters the Sushumnâ it
enters the Chittâkâsa or mental Space, in which supersensuous objects are
perceived.  But, when perception has become objectless, and the soul shines by
means of its own nature, it is said to have entered the Chidâkâsa or Knowledge
space, and when the Kundalini enters this space it arrives at thee end of its
journey and passes into the last Chakkra the Sahasrâra.  Vishnu is United to
Devaki or Shiva to Shakti, and symbolically, as the divine union takes place,
the powers of the Ojas rush forth and beget a Universe unimaginable by the
normally minded man.122 {99}
   How to awake the Kundalini is therefore our next task.
   We have seen how this can partially be done by the various Mudra exercises,
but it will be remembered that the Shakti Chalana mentioned the practice of
Kumbhaka or the retention of breath.  Such an exercise therefore partially
falls under the heading of Prânâyâma.
   It is a well-known physiological fact that the respiratory system, more so
than any other, controls the motions of the body.  Without food or drink we
can subsist many days, but stop a man's breathing but for a few minutes and
life becomes extinct.123  The air oxydises the blood, and it is the clean red
blood which supports in health the tissues, nerves, and brain.  When we are
agitated our breath comes and goes in gasps, when we are at rest it becomes
regular and rhythmical.
   In the "Hatha Yoga Pradipika" we read:

   He who suspends (restrains) the breath, restrains also the working of the
mind.  He who has controlled the mind, has also controlled the breath.
           .         .         .        .          .          .          .
.           .
   If one is suspended, the other also is suspended.  If one acts, the other
also does the same.  If they are not stopped, all the Indriyas (the senses)
keep actively engaged in their respective work.  If the mind and Prâna are
stopped, the state of emancipation is attained.124
        121 "Bhagavad-Gîta," vi, 34, 35.
        122 The whole of this ancient symbolism is indeed in its very
          simplicity of great beauty.  The highest of physical emotions,
          namely, love between man and woman, is taken as its foundation.
          This love, if allowed its natural course, results in the creation
          of images of ourselves, our children, who are better equipped to
          fight their way that we on account of the experiences we have
          gained.  But, if this love is turned into a supernatural channel,
          that is to say, if the joys and pleasures of this world are
          renounced for some higher ideal still, an ideal super-worldly,
          then will it become a divine emotion, a love which will awake the
          human soul and urge it on through all obstructions to its
          ultimate union with the Supreme soul.  To teach this celestial
          marriage to the Children of earth even the greatest masters must
          make use of worldly symbols; thus it has come about that
          corruption has cankered the sublimest of truths, until man's
          eyes, no longer seeing the light, see but the flameless lantern,
          because of the filth that has been cast about it.
        123 Malay [pearl divers can remain from three to five minutes under
          water.
        124 "Hatha Yoga Pradipika," p. 79.


   There are three kings of Prânâyâma: Rechaka Prânâyâma (exhaling the
breath), Puraka Prânâyâma (inhaling the breath), and Kumbhaka Prânâyâma
(restraining the breath).  The first kind consists in performing Rechaka
first; the second in doing Puraka first; and the third in suddenly stopping
the breath without Puraka and Rechaka.125 {100}
   Kumbhaka is also of two kinds --- Sahita and Kevala.  The Sahita is of two
sorts, the first resembling the first kind of Prânâyâma, namely Rechaka
Kumbhaka Puraka; the second resembling the second kind of Prânâyâma, namely
Puraka Kumbhaka Rechaka.  The Sahita should be practised till the Prâna enters
the Sushumnâ, which is known by a peculiar sound126 being produced in the
Sushumnâ; after which the Kevala Kumbhaka should be practised.  This Kumbhaka
is described in the "Hatha-Yoga Pradipika" as follows:

   When this Kumbhaka has been mastered without any Rechaka or Puraka, there
is nothing unattainable by him in the three worlds.  He can restrain his
breath as long as he likes through this Kumbhaka.
   He obtains the stage of Raja-Yoga.  Through this Kumbhaka, the Kundalini is
roused, and when it is so roused the Sushumnâ is free of all obstacles, and he
has attained perfection in Hatha-Yoga.127

   Of the many Prânâyâma exercises practised in the East the following are
given for sake of example.
   1.  Draw in the breath for four seconds, hold it for sixteen, and then
throw it out in eight.  This makes one Prânâyâma.

   At the same time think of the triangle (The Mûlâdhara Chakkra is
symbolically represented as a triangle of fire) and concentrate the mind on
that centre.  At the first practice this four times in the morning and four
times in the evening, and as it becomes a pleasure to you to do so slowly
increase the number.

   2.  Assume the Padmâsana posture; draw in the Prâna through the Ida (left
nostril), retain it until the body begins to perspire and shake, and then
exhale it through Pingala (right nostril) slowly and never fast. {101}

   He should perform Kumbhakas four times a day --- in the early morning,
midday, evening, and midnight --- till he increases the number to eighty.128

   This will make 320 Kumbhakas a day.  In the early stages the Prâna should
be restrained for 12 matras (secondes) increasing as progress is made to 24
and to 36.

   In the first stage, the body perspires; in the second, a tremor is felt
throughout the body; and in the highest stage, the Prâna goes to the
Brahmarandhra.129

   this exercise may also be practised with an additional meditation on the
Pranava OM.

   3.  Close with the thumb of your right hand the right ear, and with that of
the left hand the left ear.  Close with the two index fingers the two eyes,
        125 Also see "The Yogasara-Sangraha," p. 54.
        126 The Voice of the Nada.
        127 "Hatha Yoga Pradipika," p. 43.
        128 "Hatha Yoga Pradipika," p. 28; the "Svetasvatara Upanishad;"
          and the "Shiva Sanhita," chap. iii, 25.
        129 "Hatha Yoga Pradipika," p. 28.

place the two middle fingers upon the two nostrils, and let the remaining
fingers press upon the upper and the lower lips.  Draw a deep breath, close
both the nostrils at once, and swallow the breath. ... Keep the breath inside
as long as you conveniently can; then expire it slowly.130 {102}


PRATYAHARA

   The next step in Raja Yoga is called Pratyâhâra, or the making of the mind
introspective, by which the mind gains will to control the senses and to shut
out all but the one object it is concentrating upon.

   He who has succeeded in attaching or detaching his mind to or from the
centres of will, has succeeded in Pratyâhâra, which means "gathering towards,"
checking the outgoing powers of the mind, freeing it from the thraldom of the
senses.  When we can do this we shall really possess a character; then alone
we shall have made a long step towards freedom; before that we are mere
machines.131
   The absorption of the mind in the ever-enlightened Brahman by resolving all
objects into Atman, should be known as Pratyâhâra.132

   The mind in ordinary men is entirely the slave of their senses.  should
there be a noise, man hears it; should there be an odour, man smell it; a
taste, man tastes it; by means of his eyes he sees what is passing on around
him, whether he likes it or not; and by means of his skin he feels sensations
pleasant or painful.  But in none of these cases is he actually master over
his senses.  The man who is, is able to accomodate his senses to his mind.  To
him no longer are external things necessary, for he can stimulate mentally the
sensation desired.  he can hear beautiful sounds without listening to
beautiful music, and see beautiful sights without gazing upon them; he in fact
becomes the creator of what he wills, he can exalt his imagination to such a
degree over his senses, that by a mere act of imagination he can make those
senses instantaneously respond to his appeal, for he is lord over the senses,
{103} and therefore over the universe as "it appears," though not as "it is."
   The first lesson in Pratyâhâra is to sit still and let the mind run on,
until it is realized what the mind is doing, when it will be understood how to
        130 "Shiva Sanhita," p. xlix.  This in the "Hatha Yoga Pradipika,"
          p. 91, is called the Shanmukhi Mudra.  Enormous concentration is
          needed in all these Prânâyâma exercises, and, if the aspirant
          wishes to succeed, he must inflame himself with a will to carry
          them out to their utmost, just as in the Ceremonial Exercises of
          Abramelin he inflamed himself to attain to the Holy Vision
          through Prayer.  The mere act of restraining the breath,
          breathing it in and out in a given time, so occupies the mind
          that it has "no time" to think of any external object.  For this
          reason the periods of Kumbhaka should always be increased in
          length, so that, by making the exercise little by little more
          difficult, greater concentration may be gained.
               Fra. P. writes: "If Kumbhaka be properly performed, the body
          and mind become suddenly 'frozen.'  The will is for a moment
          free, and can hurl itself toward Adonai perhaps with success,
          before memory again draws back the attention to the second-hand
          of the watch."
        131 "Raja Yoga," Vivekânanda, p. 48.  It will be noticed that
          Prânâyâma itself naturally merges into Pratyâhâra as
          concentration on the breath increase.
        132 "The Unity of Jîva and Brahman, Srimat Sânkarâchârya,"
          paragraph 121.

control it.  Then it will find that the thoughts which at first bubbled up,
one over the other, become less and less numerous; but in their place will
spring up the thoughts which are normally sub-conscious.  As these arise the
Will of the aspirant should strangle them; thus, if a picture is seen, the
aspirant by means of his will should seize hold of it before it can escape
him, endow it with an objectivity, after which he should destroy it, as if it
were a living creature, and have done with it.  After this mastership over the
senses has been attained to, the next practice namely that of Dhâranâ must be
begun.


DHARANA

   Dhâranâ consists in concentrating he will on one definite object or point.
sometimes it is practised by concentrating on external objects such as a rose,
cross, triangle, winged-globe, etc. sometimes on a deity, Shiva, Isis, Christ
or Buddha; but usually in India by forcing the mind to feel certain parts of
the body to the exclusion of others, such as a point in the centre of the
heart, or a lotus of light in the brain.
   "when the chitta, or mind stuff, is confined and limited to a certain
place, this is called Dhâranâ."
   "The Steadiness of the mind arising from the recognition of Brahma,
wherever it travels or goes, is the real and great Dhâranâ."133 {104}
   The six Chakkras are points often used by the Yogi when in contemplation.
Thus seated in the Padmâsana he will fix his attention in the Ajna lotus, and
by contemplating upon this light the "Shiva Sanhita"134 informs us "all sins
(unbalanced forces) are destroyed, and even the most wicked (unbalanced)
person obtains the highest end."
   Those who would practise Dhâranâ successfully should live alone, and should
take care to distract the mind as little as possible.  They should not speak
much or work much, and they should avoid all places, persons and food which
repel them.135  The first signs of success will be better health and
temperament, and a clearer voice.  Those who practise zealously will towards
the final stages of Dhâranâ hear sounds as of the pealing of distant bells,136
and will see specks of light floating before them which will grow larger and
larger as the concentration proceeds.  "Practice hard!" urges Swami
Vivekânanda, "whether you live or die, it does not matter.  You have to plunge
in and work, without thinking of the result.  If you are brave enough, in six
months you will be a perfect Yogi."137


DHYANA.

   After Dhâranâ we arrive at Dhyâna, or meditation upon the outpouring of the
mind on the object held by the will.138  {105}  when once Dhâranâ or
        133 "Unity of Jîva and Brahman, Srimat Sânkarâchârya," paragraph
          122.
        134 See Chapter V, 43-51.
        135 Compare the Abramelin instructions with these.
        136 The Nada.
        137 Compare Eliphas Levi, "Doctrine and Ritual of Magic," p. 195.
        138 Imagine the objective world to be represented by a sheet of
          paper covered with letters and the names of things, and our power
          of concentration to be a magnifying glass: that power is of no
          use, should we wish to burn that paper, until the rays of light
          are "focussed."  By moving the glass or paper with our hand we
          obtain the right distance.  In the above the Will takes the place
          of the hand.

concentration has progressed so far as to train the mind to remain fixed on
one object then Dhyâna or meditation may be practised.  And when this power of
Dhyâna becomes so intensified as to be able to pass beyond the external
perception and brood as it were upon the very centre or soul of the object
held by the will, it becomes known as Samâdhi or Superconsciousness.  The
three last stages Dhâranâ, Dhyâna and Samâdhi, which are so intimately
associated, are classed under the one name of Samyâma.139
   Thus meditation should rise from the object to the objectless.  Firstly the
external cause of sensations should be perceived, then their internal motions,
and lastly the reaction of the mind.  By thus doing will the Yogi control the
waves of the mind, and the waters of the great Ocean will cease to be
disturbed by their rise and fall, and they will become still and full of rest,
so that like a mirror will they reflect the unimaginable glory of the Atman.

   And I saw a new heaven and a new earth: for the first heaven and the first
earth were passed away; and there was no more sea.  And I John saw the holy
City, new Jerusalem, coming down from God out of heaven, prepared as a bride
adorned for her husband.140  And I heard a great voice out of heaven saying,
Behold the tabernacle of God is with men, and he will dwell with them, and
they shall be his people, and God himself shall be with them and be their God.
And God shall wipe away all tears from their eyes; and there shall be no more
death, neither sorrow, nor crying, neither shall there be any more pain: for
the former things are passed away.141
 {106}
   Compare this with the following:

   That which is the night of all beings, for the disciplined man is the time
of waking; when other beings are waking, then is it night for the Muni who
seeth.
   He attaineth Peace, into whom all desires flow as rivers flow into the
ocean, which is filled with water but remaineth unmoved --- not he who
desireth desires.
   He who, through the likeness of the Atman, O Arjuna, seeth identity in
everything, whether pleasant or painful, he is considered a perfect Yogi.142

   Now that we have finished our long account of the Vedânta Philosophy and
the theories of Yoga which directly evolved therefrom, we will leave theory
alone and pass on to practical fact, and see how Frater P. Turned the above
knowledge to account, proving what at present he could only believe.
   The following is a condensed table of such of his meditation practices as
have been recorded between January and April 1901.

  OBJECT MEDITATED UPON.         TIME.              REMARKS.
Winged-Globe.143                4 min.   The entire meditation was bad.
Tejas Akâsa.144                 3  "     There was no difficulty in getting
        139 See also "The Yogasara-Sangraha," p. 74.
        140 It is to be noted that the symbolism made use of here is almost
          identical with that so often made use of in the Yoga Shastras and
          in the Vedanta.  The union of Kundalini (Shakti) and Shiva.
        141 Revelation, xxi, 1-4.
        142 "The Bhagavad-Gîta," ii, 69, 70; vi, 32.  Cf. "Konx om Pax,"
          pp. 73-77.
        143 The ordinary Egyptian Winged-Globe is here meant, but as
          visualized by the mind's eye; the meditation then takes place on
          the image in the mind.  so with the following practises.
        144 Tejas-Akâsa is the Element of Fire.  It is symbolized by a red
          triangle of fire with a black egg in the centre.  See "777", col.
          LXXV, p. 16.  See Diagram 84.

                                           the object clear; but the mind
                                           wandered.
Apas-Vâyu145                    ?  "     Result not very good.
Winged-Globe and Flam-          ?  "     Meditation on both of these was only
  ing Sword.146                            fair. {107}
Pendulum147 (E).148             ?  "     Good as regards plane kept by the
                                           pendulum; but thoughts wandered.
Winged-Globe.                   ?  "     The  result was pretty good.
Tejas-Vâyu (E).                 ?  "     Fair.
Ankh149 (a green).              ?  "     Not bad.
Pentagram (E).                  ?  "     Rather good.
The L. I. L.150 (E).            ?  "     Burning till extinct.  Rather good,
                                           but oil level descended very irre-
                                           gularly.151
Cross.                      ? "      Result fair.
Cross.                     10 m. 15 s.   Three breaks.
Isis152 (E).               18 m. 30 s.   Five breaks.  A very difficult prac-
                                           tice, as Isis behaved like a living
                                           object.153
Winged-Globe.                   29 m.    Seven breaks.  Result would have
                                           been much better but for an epi-
                                           cene enuch with an alleged flute.
                                           My mind revolved various methods
                                           of killing it.
Tejas-Akâsa.                    18 "     Seven breaks.
R. R. et A. C.154               19 "     Seven breaks.
Pendulum.                       ?  "     After 3 m. lost control and gave
                                           up.
Winged-Globe. (E).              10 "     Ten breaks.155 {108}
        145 Apas-Vâyu is the Element of Water and is symbolized by a black
          egg of Spirit in the Silver Crescent of Water.  See "777", col.
          LXXV, p. 16.  See Diagram 84.
        146 The Golden Dawn symbol of the Flaming Sword.  See Diagram 12.
        147 By this is meant watching the swing of an imaginary pendulum.
          The difficulty is to keep it in one plane, as it tries to swing
          round; also to change its rate.
        148 In these records "M" means morning and "E" evening.
        149 The Egyptian Key of Life.  See Diagram 61.
        150 Lamp of the Invisible Light.
        151 In the mind.
        152 The visualized form of the goddess Isis.
        153 That is to say she kept on moving out of the line of mental
          sight.
        154 See Diagram 80.  A scarlet rose on a gold cross.
        155 At this point P. made the following resolve: "I resolve to
          increase my powers very greatly by the aid of the Most High,
          until I can meditate for twenty-four hours on one object."


{Illustration facing page 108 partly approximated and partly described:

"DIAGRAM 84.  The Five Tatwas, with their twenty-five sub-divisions."

╔--------------╤--------------╤--------------╤--------------╤--------------╗
║              │              │              │              │              ║
║ {fat spindle │ {circle in   │ {Crescent    │ {Square in   │ {Equilateral ║
║  outline w.  │  outline}    │  Moon in     │  outline}    │  triangle in ║
║  points vert.│              │  outline w.  │              │  outline w.  ║
║  "egg"}      │              │  horns up}   │              │  point up}   ║
║              │              │              │              │              ║
║   Akâsa      │    Vayu      │    Apas      │   Prithivi   │Tejas or Agni ║
╟______________┼______________┼______________┼______________┼______________╢
║              │              │              │              │              ║
║ {Egg inside  │ {Circle in   │ {Crescent in │ {Square in   │ {Triangle in ║
║   egg}       │  egg}        │  egg}        │  egg}        │  egg}        ║
║              │              │              │              │              ║
║              │              │              │              │              ║
║              │              │              │              │              ║
║ Akâsa-Akâsa  │ Akâsa-Vayu   │ Akâsa-Apas   │Akâsa-Prithivi│ Akâsa-Tejas  ║
╟______________┼______________┼______________┼______________┼______________╢
║              │              │              │              │              ║
║ {Egg inside  │  {Circle in  │  {Crescent   │ {Square in   │ {Triangle in ║
║  circle}     │   circle}    │   in circle} │  circle}     │  circle}     ║
║              │              │              │              │              ║
║              │              │              │              │              ║
║              │              │              │              │              ║
║ Vayu-Akâsa   │  Vayu-Vayu   │  Vayu-Apas   │Vayu-Prithivi │ Vayu-Tejas   ║
╟______________┼______________┼______________┼______________┼______________╢
║              │              │              │              │              ║
║ {Egg in      │  {Circle in  │ {Crescent    │  {Square in  │ {Triangle in ║
║  crescent}   │   crescent}  │  in crescent}│   crescent}  │  crescent}   ║
║              │              │              │              │              ║
║              │              │              │              │              ║
║              │              │              │              │              ║
║ Apas-Akâsa   │  Apas-Vayu   │  Apas-Apas   │Apas-Prithivi │ Apas-Tejas   ║
╟______________┼______________┼______________┼______________┼______________╢
║              │              │              │              │              ║
║ {Egg in      │  {Circle in  │ {Crescent    │  {Square in  │ {Triangle in ║
║  square}     │   square}    │  in crescent}│   square}    │  square}     ║
║              │              │              │              │              ║
║              │              │              │              │              ║
║              │              │              │Prithivi-     │              ║
║Prithivi-Akâsa│Prithivi-Vayu │Prithivi-Apas │     Prithivi │Prithivi-Tejas║
╟______________┼______________┼______________┼______________┼______________╢
║              │              │              │              │              ║
║ {Egg in      │  {Circle in  │ {Crescent in │  {Square in  │ {Triangle in ║
║  triangle}   │   triangle}  │  triangle}   │   triangle}  │  triangle}   ║
║              │              │              │              │              ║
║              │              │              │              │              ║
║ Tejas-Akâsa  │  Tejas-Vayu  │ Tejas-Apas   │Tejas-Prithivi│ Tejas-Tejas  ║
╚--------------╧--------------╧--------------╧--------------╧--------------╝

}


  OBJECT MEDITATED UPON.         TIME.              REMARKS.


Black egg and white ray         10 "     Five breaks.
  between pillars156 (E).
Golden Dawn Symbol157 (E).      ?  "     Very bad.  Bad cold, dust, shaking,
                                           etc., prevented concentration158
Golden Dawn Symbol (E).         10 "     Four breaks.
R. R. et A. C.                  23 "     Nine breaks.

   Against this particular practice P. wrote: "I think breaks are longer in
themselves than of old; for I find myself concentrating on them and forgetting
the primary altogether.  But I have no means of telling how long it is before
the error is discovered."
   Some very much more elaborate and difficult meditations were attempted by
P. at this time; in nature they are very similar to many of St. Loyola's.  We
give the account in his own words:

   I tried to imagine the sound of a waterfall.  This was very difficult to
get at; and it makes one's ears sing for a long time afterwards.  If I really
got it, it was however not strong enough to shut outer physical sounds.  I
also tried to imagine the "puff-puff" of an engine.  This resulted better than
the last, but it caused the skin of my head to commence vibrating.  I then
tried to imagine the taste of chocolate;  this proved extremely difficult; and
after this the ticking of a watch.  This proved easier, and the result was
quite good; but there was a tendency to slow up with the right ear, which
however was easy to test by approaching a watch against the ear."159
   During this whole period of rough travel, work is fatiguing, difficult and
uncertain.  Regularity is impossible, as regards hours and even days, and the
{109} mind, being so full of other things, seems to refuse to compose itself.
Nearly always I was too tired to do two (let alone three) meditations; and the
weariness of the morrow was another hostile factor.  Let me hope that my
return here (Mexico City) will work wonders.

   Three days after this entry on a certain Wednesday evening we find a very
extraordinary mental experiment recorded in P.'s diary.
   D. A. made to P. the following suggestion for a meditation practice.

   1.  Imagine that I am standing before you in my climbing clothes.
   2.  When you have visualized the figure, forbid it to move its limbs, etc.
   3.  Then allow the figure to change, "as a whole," its illumination, position
and appearance.
   4.  Carefully observe and remember any phenomenon in connection therewith.

   All this P. attempted with the following result:

   The figure of D.A.: leaning on an ice-axcw was clearly seen, but at first
it was a shade difficult to fix.
   The figure at once went 35° to my left, and stayed there; then I observed a
scarlet Tiphereth above the head and the blue path of HB:Gemel  (gimel) going
upwards.  Around the head was bluish light, and tiphereth was surrounded by
        156 The Akâsic egg of spirit set between the Pillars of Mercy and
          Severity with a ray of light descending upon it from Kether.
        157 There Golden Dawn Symbol here meditated upon consisted of a
          white triangle surmounted by a red cross.  See Diagram 4.
        158 This meditation took place whilst P. was on a journey.
        159 these meditations are called Objective Cognitions, by
          concentrating on certain nerve centres super-physical sensations
          are obtained.

rays as of a sun.  I then noticed that the figure had the power to reduplicate
itself at various further distances; but the main figure was very steady.
   Above and over the figure there towered a devil in the shape of some
antediluvian beast.  How long I mentally watched the figure I cannot say, but
after a period it became obscure and difficult to see, and in order to prevent
it vanishing it had to be willed to stay.  After a further time the
Plesiosaurus ("?") above the figure became a vast shadowy form including the
figure itself.
   The experiment being at an end D. A. put the following question to P. "How
do you judge of distance of secondary replicas of me?"
   P. answered: "By size only."
   D. A. comments on the above were as follows:
   1.  That the test partially failed.
   2.  That he expected his figure to move more often.160{110}
   3.  the vast shadowy form was very satisfactory and promising.161
   On the following day P. records first: Meditation upon Winged-Glob to
compose himself.  He then imagined D. A. sitting forward with his arms around
his knees and his hands clasped.  Around the figure was an aura of heaving
surfaces, and then a focussing movement which brought the surfaces very close
together.  "The figure then started growing rapidly in all dimensions till it
reached a vast form, and as it grew it left behind it tiny emaciated withered
old men sitting in similar positions, but with changed features, so much so
that I should think it were due to other reasons besides emaciation."

{Illustration on page 111 described.

"DIAGRAM 85.  Aura of Heaving Surfaces."

  This is a depiction of three curved arrows about a central pattern of dots.
In the dot pattern there are five dots horizontal in the center, two arched
rows of three immediately above and below, then two dots above and below the
three and lastly one dot above center and one below.  The whole dot pattern
gives the appearance of the intersection of three lines at equal angles,
composed of five dots each, the central dot common to all.  The curved arrow
lines are positioned like a trefoil or a three-bladed ship's propeller.  One
issues from just right of the base of the dots, curves clockwise outward and
inward to a height about that of the top dot in the central pattern, but a
distance equal to the diameter of the dot pattern from it horizontally.  The
top curved arrow line extends from just above and outward from the left end of
the horizontal five row (extending the curve would intersect the left-most
dot.  The last curved arrow line completes the set, all trilatterly symmetric,
with pointed buts, wide central thickness, then narrow to the curved chevron
of the arrow head.  If the outer curves of the arrow lines were circumscribed
at tangents, the resulting circle would have a diameter five times that of a
circle passing through the most extended dots of the central pattern.}

   D. A. considered this meditation very satisfactory, but that nevertheless
P. should attempt it again the next day.
   This, however, was impossible; as on the next day, Friday, he was suffering
severely from headache and neuralgia; so instead, in order to compose himself,
he meditated upon a cross for an hour and a quarter.
   The next living object meditation he attempted is described in the diary as
follows:

        160 Normally in these experiments the figure does move more often.
        161 Normally this is so.

   To meditate upon the image of D. A. sitting with his hands on his knees
like a God.162  Spirals were seen moving up him to a great height, and then
descending till they expanded to a great size.  Besides this no other change
took place.
   D. A.'s comments on these remarkable experiments are as follows:
   The hidden secret is that the the change of size and distance is not in
accordance with optical laws.  No one has kept living objects "dead still."163
One of two things may occur:
   ("a")  The figure remains in one spot, but alters in size.
   ("b")  The figure remains same apparent size, but alters in distance.{111}
   Further that the Yogi theories on this experiment were:
   (1)  That a living object is the reflection of the Actual, the living
object being purely unreal.
   (2)  That from this type of meditation can be discovered the character of
the person meditated upon.
   "e.g."  Q.  Is A. pious?
           A.  If he grows large, yes he is very pious.
           Q.  Is B. a villain?
           A.  If he shrivels, he is a "small" villain, not a man to be afraid
of.
   Also of ordinary occult things --- "e.g." change of face, expressions, etc.
There are also further theories regarding the disintegration of man.  Theories
concerning the danger of this process to the meditator and meditatee alike.164
   The next practice was to meditate upon the image of D. A. standing.
   The figure remained in the same place, but altered much like a form
reflected in glasses of various curves.  The general tendency was to increase
slightly, but the most fixed idea was of a figure about 9 feet high but of
normal breadth.  Next, of normal height and of about double normal breadth.
   D. A.'s comment on this meditation was that the result was not good.
   This practice was attempted again on the following day: and resulted in
many superposed images of various sizes and at various distances.  One of the
figures had moustaches like the horns of a buffalo.  The expression of the
figures became bold and fierce; especially at four feet distance, where there
were two very real images, one small and one large respectively.
   the commend of D. A. on this meditation was that it was most clear, and
represented complete success.

   On the fifteenth of April 1901 we find P. writing in his diary:

   "I agree to project my astral to Soror F.165 in Hong-Kong every Saturday
evening at nine o'clock, which should ready her at 4.6 p.m. on Sunday by Hong-
Kong time.  She is to start at 10 a.m. Sunday by Hong-Kong time to reach me by
12.2 p.m. Saturday.

   These spirit journeys were to commence on the 31st of {112} May; but this
date seems to have been anticipated, for two days later we read the following:

   10 p.m.  Enclosing myself in an egg of white light I travelled to Hong-
Kong.  This city is white and on a rocky hill, the lower part is narrow and
dirty.  I found F. in a room of white and pale green.  She was dressed in a
white soft stuff with velvet lapels.  We conversed awhile.  I remember trying
        162 In the position many of the Egyptian gods assume.
        163 Qy.:  Is this from habit of expecting living things to move?  I
          can, I think, succeed in keeping them still. --- "Note by P."
        164 This danger is also experienced by such as carry out Black
          Magical Operations.  The current of will often returns and
          injures the Magician who willed it.
        165 Soror F. the same as Soror S.S.D.F.

to lift a cloisonné vase from the shelf to a table, but cannot remember
whether I accomplished the act or not.  I said "Ave Soror" aloud (and I think
audibly) and remained some time.166

   This astral projection is an operation of Chokmah; for the Chiah must
vivify the Nephesch shell.  After returning P. records that on his journey
back he saw "his Magical Mirror of the Universe very clearly in its colours."
   Towards the end of April P. drew up for himself the following daily Task:

   (1)  To work through the first five of the seven mental operations.167
   (2)  The assumption of God forms.168
   (3)  To meditate on simple symbols with the idea of discovering their
meaning.
   (4)  Rising on planes.
   (5)  Astral Visions.169
   (6)  Adonai ha Aretz.170  {113}
        166 This description of Hong-Kong is as correct as can be expected
          from so short a visit.  The conversation was subsequently
          verified by letter, and also again when they met several years
          later.
        167 He resolved the HB:Shin  of HB:Shin  Operation into seven parts.
        168 The HB:Shin  of HB:Shin  Operation, see also the Magical invocation of
          the Higher Genius: chapter "The Sorcerer."  And Liber O iii THE
          EQUINOX, vol. i, No. 2.
        169 See chapter, "The Seer," also Liber O v THE EQUINOX, vol. 1,
          No. 2.
        170 The invocation of the Guardian Angel under the form of a
          talisman.
               "How to draw it."
                  Draw the name HB:Yod HB:Nun HB:Dalet HB:Aleph  as follows:

               HB:Aleph  = A winged crown radiating white brilliance.
               HB:Dalet  = The head and neck of a beautiful woman with a stern
          and fixed expression, and hair long dark and waving. (Malkuth.)
               HB:Nun  = The arms and hands, which are bare and strong,
          stretched out to the right and left at right angles to the body,
          in
                       the left hand a gold cup and in right ears of ripe
          corn.  From her shoulders dark spreading wings.
               HB:Yod  = A deep yellow-green robe, upon the breast of which
          is a square gold lamen decorated with four scarlet Greek crosses.
                       Round her waist is a broad gold belt upon which in
          scarlet letters is written the name HB:Tzaddi HB:Resh HB:Aleph  HB:Heh
          HB:Yod HB:Nun HB:Dalet HB:Aleph  in the
                       letters of the alphabet of Honorius.  Her feet are
          flesh coloured, and she wears golden sandals.  Her long yellow-
                       green drapery is rayed with olive, and beneath her
          feet roll black clouds lit with lurid patches of colour.
            "How to perform it."
               (1)  Commence with lesser pentagram Banishing Ritual.
               (2)  Formulate rose-cross round room (First, top to bottom;
          second left to right; third the rose as a circle dextro-
                     rotary).
               (3)  The LVX sings in 5° = 6° towards the four cardinal
          points.
               (4)  Formulate before you in white flashing brilliance the
          eight letters thus"
               (5)  Attach yourself to your Kether and imagine you see a

   (7)  Meditation practices on men and things171
   (8)  Elemental evocations.172
   (9)  Meditation to vivify telesmata173
   (10) Astral projections174

                                PHYSICAL WORK.

   (2)  Careful drawings of the Gods in their colours.
   (6)  Figure of Adonai ha Aretz in colour. [See Illustration.]   {114}

{Illustration facing page 114 described:

"DIAGRAM 86.  The Flashing Figure of Adonai-ha-Aretz."

   This is a black, gray and white illustration in a large vertical rectangle.
The field is black.  Inside and at the bottom are these words in Hebrew
letters, the line of letters arched downward: HB:Tzaddi HB:Resh HB:Aleph  HB:Heh
HB:Yod HB:Nun HB:Dalet HB:Aleph .  The rest of the figure is as described in the last note on
page 113:
"A winged crown radiating white brilliance." --- three hollow triangles
visible with a pair of inverted wings coming up like antlers to either side.
The white brilliance is represented by 35 visible shaded beams radiating in
all directions from the center of the crown band, behind it and stopping only
at the clouds emanating from behind the knees.
"The head and neck of a beautiful woman with a stern and fixed expression, and
hair long dark and waving." --- as described, but crude features are depicted.
The hair comes down in two loose falls resembling braids to the waist on
either side of the torso.
"The arms and hands, which are bare and strong, stretched out to the right and
left at right angles to the body, in the left hand a gold cup and in right
ears of ripe corn." --- The hands are clenched about these objects, palmer to
the fore.  The Cup is ornamented by vertical, narrow bulges about the bowl.
The corn is British corn or wheat.
"From her shoulders dark spreading wings." --- as described, feathers depicted
with primaries and secondaries.
              HB:Aleph
                     white light there.
              HB:Dalet
               (6)  Having thus formulated the letters, take a deep breath
          HB:Tzaddi HB:Resh HB:Aleph HB:Heh HB:Nun HB:Yod HB:Nun HB:Dalet HB:Aleph
                     and pronounce the name slowly making the letters flash
              HB:Yod
               (7)  Invoke the Telesmatic image.  Let it fill the Universe.
              HB:Heh
               (8)  Then whilst once again vibrating the Name absorb it
              HB:Aleph
                     into yourself; and then will your aura radiate with
              HB:Resh
                     whiteness.
              HB:Tzaddi
               You should obtain your Divine White Brilliance before
          formulating the Image.  There are two methods, the involving and
          the expanding whorls respectively.
        171 Similar to the D. A. Mediation Practices.
        172 Similar to Fra. I. A.'s ritual of Jupiter.
        173 This is done by making the telesmata flash by meditation.
        174 This is done by projecting a physical image of the self in
          front of one by meditation.

"A deep yellow-green robe, upon the breast of which is a square gold lamen
decorated with four scarlet Greek crosses." --- as described, the robe is very
loose and is parted to show the lamen on what appears to be the bare chest.
The Greek crosses look indented.  There is a rim and a simple cross quartering
the lamen into four sub-panels for the Greek crosses.
"Round her waist is a broad gold belt upon which in scarlet letters is written
the name HB:Tzaddi HB:Resh HB:Aleph  HB:Heh  HB:Yod HB:Nun HB:Dalet HB:Aleph  in the letters of the
alphabet of Honorius."  --- That is ztrahjnda, on
the drawing.  This is written in the wrong direction for the alphabet of
Honorius.
"Her feet are flesh coloured, and she wears golden sandals."  --- as
described, the sandals are open strap with two or three cross straps and a
single long strap.
"Her long yellow-green drapery is rayed with olive,"  --- looks like silk
harem pants.
"and beneath her feet roll black clouds lit with lurid patches of colour." ---
these are most oddly depicted.  Starting at the area behind the knees, there
is a stretched out cloud with most of its bulk upwards to the center; it cuts
off the radiant beams from the crown.  There are two patchy clouds to the left
on the illustration and three to the right below this large one.  The figure
is walking on something that looks like a cross between a dried lotus seed pod
and a transected mud-daubber nest.}

   (8)  Completion of Watch-towers and instruments.175
   (9)  The making of simple talismans.
   During each day this programme of work was to be divided as follows:
   (1)  In the Morning the HB:Shin  of HB:Shin  Operation, and Assumption of a God-
form.
   (2)  Before Tiffin.  An Astral projection practice.
   (3)  After Tiffin.  Rising on a plane, or Vision, or Adonai ha Aretz.
   (4)  In the Evening.  A magical ceremony of same sort, or any of above
except astral projection.176

   On March the 3rd we find P. wanderingamong the fastnesses of the Nevado de
Colima.  Here he lived for a fortnight, returning to Mexico City on the 18th
only to leave it again two days later on an expedition to the Nevado de Touca.
On the 16th of April he journeyed to Amecameca, from which place he visited
Soror F., by projection, and thence up Popocatapetl, encamped on whose slopes
he resolved the HB:Shin  of HB:Shin  into seven Mental Operations:

   1.  Ray of Divine White Brilliance descending upon the Akâsic Egg set
between the two pillars.
   2.  Aspire by the Serpent, and concentrate on Flashing Sword.  Imagine the
stroke of the Sword upon the Daäth junction (nape of neck).
   3.  Make the Egg grow gray, by a threefold spiral of light.
   4.  Make the Egg grow nearly white.  (Repeat spiral formula.)
   5.  Repeat 2.  Above head.  Triangle of Fire (red).
   6.  Invoke Light.  Withdraw.  See Golden Dawn Symbol.
   7.  Let all things vanish in the Illimitable Light.

   On the 22nd of April P., having bidden farewell to D. A., who had been to
him both friend and master, left for San Francisco. {115}
        175 The Elemental Tablets of Dr. Dee; see Diagrams in "The Vision
          and the Voice."
        176 Ideas for mental Concentration.  Concentration on Scarlet
          Sphere in Tiphereth.  Let it slowly rise into Daäth and darken,
          after which into Kether and be a white brilliance; thence fling
          it flashing, or bring it down and keep it in Tiphereth.

   At this city, on the first of May, he solemnly began anew the Operations of
the Great Work, and bought a steel rod for a wand, and tools to work it.  On
the second he bought gold, silver, and a jewel wherewith to make a Crown; and
on the third set sail for Japan.
   During the voyage the following practices have been recorded:

May 4th.  Prithivi-Apas.177  45 m.
             Also went on an Astral Journey to Japan.  In which I found myself
          crossing great quantities of Coral-pearl entangled with seaweed and
          shells.  After having journeyed for some time I came to a spot where
          I saw the form of a King standing above that of Venus who was
          surrounded by many mermaids; they all had the appearance of having
          just been frozen.  Above the nymphs bowing towards them were many
          pale yellow angels chained together, and amongst them stood
          Archangels of a pale silver which flashed forth rays of gold.  Above
          all was the Formless Light.  The Archangels showed me curious types
          of horned beings riding along a circle in different directions.
    5th.  Concentration on           This resulted in many strange dreams.
            Position 1.178
    6th.  Concentration on   32 m.   Ten breaks.  Better towards the end; but
            Position 1.                best after tenth break.  Concentration
                                       must have then lasted quite 6 or 7
                                       minutes.
    7th.  Position 1.        15 m.   Three breaks, but end very doubtful
                                       having become very sleepy.
          Position 1.         6 m.   Three breaks.  I seemed to collapse
                                       suddenly.
            Went to Devachan179 on Astral Journey.  I found myself surrounded
          {116} by a wonderful pearly lustre, and then among great trees
          between the branches of which bright birds were flying.  After this
          I saw a captain on his ship and also a lover contemplating his
          bride.  The real inhabitants of this land to which I went were as of
          flame, and the imaginary ones were depicted as we physical beings
          are.  Then the images of my vision sped past me rapidly.  I saw a
          mountaineer; my father preaching with me in his old home; my mother,
          his mother; a man doing Rajayoga on white god-form.  At last a wave
          of pale light, or rather of a silky texture passed through and over
          me; then one of the strange inhabitants passed through me
          unconscious of me, and I returned.
          Golden Dawn symbol.     14 m.  Three breaks.
May 8th.  Position 1.             22 m.  Seven breaks.
          Calvary Cross.          50 m.  Did I go to sleep?
   11th.  Designed Abarahadabra
            for a pantacle.180
   12th.  I performed a Magic Ceremonial at night, followed by attempt at
          Astral Projection.  I prefer the Esoteric Theosophist Society's
          seven-fold division for these practical purposes.  I think Physical
          Astral Projection should be preceded by a (ceremonial) "loosening of
        177 In all cases when the name alone is mentioned a mediation
          practice is understood.  Prithivi-Apas corresponds to water of
          earth.  It is symbolized by a silver crescent drawn within a
          yellow square.  See Diagram 84.
        178 "I.e.", Self in Akâsa between pillars with white ray descending.
        179 Heaven
        180 An Eleven pointed Star.

          the girders of the soul."181  How to do it is the great problem.  I
          am inclined to believe in drugs --- if one only knew the right drug.
   13th.  Drew a pantacle.
   16th.  Painted wicked black-magic pantacle.
          Held a magical ceremony in the evening.
          Lesser banishing Ritual of Pentagram and Hexagram.
          Invocation of Thoth and the Elements by Keys 1-6182 and G.'. D.'.
            Opening Rituals.
          Consecrated Lamen Crown and Abrahadabra Wand with great force.
   16th.  Did the seven HB:Shin  of HB:Shin  Operations.
          Worked at a Z for 5 = 6 Ritual.183
   17th.  Position 1.  12 m.  Not good.
          Evening Invocation of Mercury, Chokmah and Thoth.
   18th.  Completed Z for 5 = 6 Ritual.  {117}
May 19th.   1.  Assumption of the god-form of Harpocrates: It lasted nine
          minutes: the result was good, for I got a distinct aura around me.
            2.  Physical Astral Projection.  I formed a sphere which took a
          human shape but rather corpse-like.  I then projected a gray184 ray
          from the left side of my head; this was very tiring and there was no
          result physically.
            3.  Concentrated on imaginary self for ten minutes, and then
          projected self into it with fearful force.  Chiah "nearly" passed.185
            4.  Red sphere "darkened" and glorified and return to lighten
          Tiphereth.  The result was good.
   20th.    1.  Tejas-Apas Meditation.
            2.  Meditation on living object with the usual two figure result.
            3.  Astral Vision.186  I found myself in a boiling sea with
          geysers spouting around me.  Suddenly monsters shaped like lions and
          bulls and dragons rose from the deep, and about them sped many fiery
          angels, and Titanic god-forms plunged and wheeled and rose amongst
          the waters.  Above all was built a white temple of marble through
          which a rose-flame flickered.  there stood Aphrodite with a torch in
          one hand and a cup in the other,187 and above her hovered
          Archangels.  Then suddenly all was an immense void, and as I looked
          into it I beheld the dawn of creation.  Gusts of liquid fire flamed
          and whirled through the darkness.  Then nothing but the brilliance
          of fire and water.  I was away fifteen minutes.
            4.  Seven minutes breathing exercise fifteen seconds each way.
          (Breathing in, withholding, and breathing out.)
            5.  White Lion on Gray.     5 m.  Result bad.
   21st.  Position 1.                  45 m.  Fair.
            Worked out a "double" formula for Physical Astral Projection.
          First project with Enterer Sign; simulacrum answers with Harpocrates
          sign.188  Then as soon as Enterer sign weakens change consciousness
          as for Astral Visions.  After which attack body from Simulacrum
        181 P. at various times used the "Invocation of the Bornless one"
          as given in "The Goetia"; also the Pentagram rituals in Liber O.
        182 The first six Angelic Keys of Dr. Dee.
        183 The explanation of the 5° = 6° Ritual.  See Chapter "The
          Adept."
        184 The colour of Chokmah.
        185 See Plate VI.  "The Kabbalah Unveiled," S. L. Mathers.
        186 It is to be noted that this Vision is of a fiery nature, and
          that it was experienced shortly after meditating upon Tejas-Apas.
        187 Very similar to the older form of "Temperance" in Taro.
        188 See Liber O, THE EQUINOX, vol. i, No. 2; Plate, "Signs of the
          Grades," i; and vol. i, No. 1; Plates the "Silent Watcher" and
          "Blind Force."

          {118} with sign of Enterer to draw force.  This cycle repeat until
          Simulacrum is at least capable of audible speech.
            I tried this and started by invoking the forces of Chokmah and
          Thoth, but omitted stating purpose of Operation in so many words.
          Yet with three projections (each way) I obtained a shadowy grayness
          somewhat human in shape.  But found difficulty where least expected
          --- in transferring consciousness to Simulacrum.
May 22nd. God-form Thoth.    16 m.  Result fair.
            Akâsa-Akâsa.  During the meditation the following Vision was seen.
          All things around me were surrounded by silver flashes or streaks.
          But about the human corpse which I saw before me was a pyramid of
          flashing light, and around me purple hangings.  Five silver
          candlesticks were brought in, and then I saw a throne with pentagram
          in white brilliance above it.  There was a rose of five by five
          petals within; and above Qesheth the rainbow.  Rising from the
          ground were formless demons --- all faces!  Even as X. A. R. P.189
          etc., are evil.  Above were the Gods of E. H. N. B.; and above them
          svastika wheels whirling, and again above this the Light ineffable.

{Illustration on page 119 approximated:

 █▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀▀█
 █ ┌___┬___┬___┬___┬___┐ █
 █Air│ E │ X │ A │ R │ P │ █
 █ ├___┼___┼___┼___┼___┤ █
 █Water│ H │ C │ O │ M │ A │ █
 █ ├___┼___┼___┼___┼___┤ █
 █Spirit│ N │ A │ N │ T │ A │ █
 █ ├___┼___┼___┼___┼___┤ █
 █Dee│ B │ I │ T │ O │ M │ █
 █ └___┴___┴___┴___┴___┘ █
 █   <   Air   Water   Spirit   Dee   █
 █▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄█

      DIAGRAM 87.
   The Spirit Table}

   24th.    Green ankh.      7 m.   Poor.
            Worked at 5° = 6° explanation.
            Cross in Brilliance.  10 m.  Medium result.
            Thoth in front of me.  5 m.  Poor.
June 3rd.   Astral Vision.  Dressed in white and red Abramelin robes with
            crown, wand, ankh, and rose-cross, etc., etc., went on an Astral
            Journey to {119} Hong-Kong.  I found Soror F. sitting or kneeling
            in a temple.  On the Altar were elemental instruments also Symbol
            of Golden Dawn.  She was waiting in awe, almost in fear.  On my
            entering she saw me and started.  Then I heard the words "carry
            it" or "wish to carry"; apparently with reference to idea of
            carrying away a physical token.  The room was full of incense,
        189 The four letters of the Air line in the "Little Tablet of
          Union" which unites the four great Watch Towers of the Elements
          (see Dr. Dee's system, also Golden Dawn MS. entitled "The
          Concourse of the Forces)."  Thus the T of Nanta represents Earth
          of Earth --- the Empress of Pantacles in the Taro, and that
          letter is used as an initial for names of angels drawn from the
          Earthy corner of the Earth tablet.  For further see the EQUINOX,
          vol. i, No. 5.

            which I took to materialize myself.  At the time I was very tired
            and really not fit to travel.
June 15th.  The Buddha appeared to me in the Northern Heaven and said: "Fear
not for money.190  Go and work, as thou hast intended." "I go."
July 14th.  Triangle of Fire.      10 m.   Middling to bad.
            Winged-Globe.           6 m.   Not good.
            R.R. et A.C.            ?      Fairly good.
            [Somewhere on this journey (Yokohama to Hong-Kong BECAME the GREAT
            PEACE.
     15th.  R.R. et A.C.           16 m.   An improvement.
     16th.  Svastika.               6 m.   Very poor.
            R.R. et A.C.            4 m.   Very bad.
            H.P.K.191              10 m.   Better.
            Pentagram.             16 m.   Not at all bad.
     18th.  Calvary Cross.         15 m.   Bad, but I was very sleepy.
            H.P.K. on lotus.       16 m.   Ten breaks; very strictly counted.
            R.R. et A.C.            8 m.   One break.  Got very sleepy; but
     this
                                             seems surprisingly good.
            Scarlet Sphere         10 m.   Good.  One or two breaks only.
              Operation
              (Tiphereth).
            Buddha position.        5 m.   Hopeless; I was nearly asleep.
     19th.  Winged-Globe.           9 m.   Five breaks.
            H.P.K. on Lotus.        9 m.   Five breaks.  The God was not very
     clear.
            R.R. et A.C.            8 m.   Bad.
            Position 1.            13 m.   Middling.
            Thoth.                  ?      Hopelessly sleepy.
              Attempted meditation on solar spectrum as a band.  By working
     {120}
              at each colour separately, or lighting each one by one, it is
     not
              bad; but taken altogether is no good.
July 20th.  Thoth.                 10 m.   Rather poor.
            Cross.                 15 m.   Not very good.
            Golden Dawn            10 m.   Not good.
              Symbol.
              [My thought seems terribly wandering nowadays.]
            Isis.                  19 m.   Not so bad.
            Winged-Globe.          12 m.   Bad, sleepy.
     23rd.  Triangle of Fire       15 m.   Very wandering.
              with Cross in
              centre.
            Abrahadabra            17 m.   Pretty good, though perhaps the
     whole
              pantacle.                      was hardly ever absolutely clear.
     25th.  Tried Physical Astral Projection twice.  In the first one the
     person
            employed to watch --- my beloved Soror F. --- saw physical arm
"            "bent" whilst my own was straight.
     26th.  I did the H.P.K. ritual at night to enter into the silence.  I
     think
            the result was rather good.
        190 A draft had been send only payable in Hong-Kong on personal
          application.  He was consequently afraid lest by staying too long
          in Japan he should become "stranded."
        191 Harpocrates.

     27th.  Nirvana.192            38 m.   If I was not asleep, result pretty
                                           good.
            White circle.          13 m.   Fair.
              [This day I got my first clear perception "in consciousness"193 of
            the illusory nature of material objects.]
            H.P.K. on Lotus.       17 m.   Good, as I employed my identity to
                                             resolve problems.194
            R.R. et A.C.            5 m.   Very bad.
     28th.  Nirvana.               15 m.
            Calvary Cross.         24 m.   Ten breaks.  Never got settled till
                                             after 8 breaks.
     29th.  Rising on planes.  Malkuth to Kether; this took thirty-six
     minutes.
              The result was not very good.
            Calvary Cross.         11 m.   Five breaks, but had headache.{121}
              One hundred indrawn breaths in reclining position with belt on.
            7 minutes 50 seconds.  (4-7 secs. per breath.)
              Ten indrawn breaths as slow as possible 7 m. 26 sec.  (44.6
     secs.
            per breath.)
July 31st.  Went to sleep doing Buddha.
            Buddha.                32 m.   It seemed much more.
            Pendulum 1,000       23 1/2 m. The pendulum kept in its plane,195
            At
                                             end of 940 strokes pendulum
            wanted
                                             to swing right over several
            times.
            Calvary Cross.                 Too tired to settle at all.
August 1st. Position 1.            10 m.   Not bad.
       2nd. Buddha.                 8 m.   It seems very difficult nowadays to
                                             settle down.
            Red Cross.             22 m.   Ten breaks.
            Nirvana.196            13 m.   Not bad.
              I tried to put (astrally) a fly on a man's nose.  It seemed to
            disturb him much; but he did not try to brush it off.
              Tried the the same with Chinaman, great success.
              Tried to make a Chinaman look round, instant success.
              Tried the same with a European, but failed.
       3rd. Tried in vain two "practical volitions" but was too unwell to do
              any work.
       4th. Nirvana, Selfish-      28 m.
              ness, Magical
              Power Hiero-
              phantship, etc.
        192 Meditation upon Nirvana.
        193 "I.e.", no longer through reason or imagination.
        194 Harpocrates being the meditative God.
        195 In this exercise the pendulum tends to swing out of plane.
          Here are Frater P.'s two methods of correcting it:
              ("a")  Fix mind on the two points of a pendulum-swing and move
          pendulum sharply like chronograph hand, keeping them fixed and
          equal in size.  Pendulum recovers its plane.
              ("b")  Follow swing carefully throughout keeping size exact.
          This more legitimate but more difficult.
        196 Invoked angel of Nirvana as H.P.K. on lotus.  Note P.'s
          complete ignorance of Buddhism, at this date.

              After this meditation I arrived at the following decision: I
            must
            not cling to the Peace.197  It certainly has become real to me,
            but if {122}
            I make a God of it it will become but an illusion.  I am ready to
            receive the Magical Power as I should not abuse it.  I must needs
            accomplish the Finished Work.
            Buddha.                33 m.  The best Meditation I have so far
                                            done.  I regard this as a "real"
                                            meditation; for 13 minutes quite
                                            forgot time.
            Rose on planes of T'Y's'T'G'K198 from Malkuth to Kether.
August 5th. Meditated on Thoth concerning Frater I.A.
       6th. Arrived at Colombo.

   We now arrive at another turning-point in the progress of P.  Up to the
first of this year 1901 he had studied Western methods of Magic alone, from
this date, at first under the tuition of D.A., and then solely under his own
mastership, he had begun to study Raja Yoga, practising meditation and a few
simple breathing exercises.  Now he was going, if not entirely under a Guru,
to work daily with one with whom he had, before his departure from England,
carried out so many extraordinary magical operations.  And this one was no
other than Frater I.A.
   On account of ill health Frater I.A. had journeyed to Ceylon to see if a
warmer climate would not restore to him what a colder one had taken away; and
now, that once again his old friend P. had joined him, these two determined to
work out the Eastern systems under an Eastern sky and by Eastern methods
alone.
   On the 1st of August we find P. writing:
   "I exist not: there is no God: no place: no time: wherefore I exactly
particularize and specify these things."  And {123} five days later he began
what he called "The Writings of Truth."  Before we begin these, it will be
necessary to enter upon the doctrines of Buddhism at some little length, for
Frater I.A. was now at heart a follower of gotama, being rather disgusted with
his Tamil Guru; and under his guidance it was that P. grasped the fundamental
importance of Concentration through mediation.

        197 "I.e.", the Peace which had been enfolding him for so many days.
          See entry July 14th.
        198 HB:Koph  = Kether  HB:Gemel  = Path of Gimel  HB:Taw  = Tiphereth  HB:Samekh  =
          Path of Samech  HB:Yod  = Yesod  HB:Taw  = Path of Tau.












                          THE DOCTRINES OF BUDDHISM

   Having sat for seven long years under the Bôdhi tree Gotama opened his eyes
and perceiving the world of Samsâra199 exclaimed: "Quod erat demonstrandum!"
True, he had attained to the spotless eye of Truth and had become Buddha the
Enlightened One; he had entered the Nothingness of Nibbâna,200 and had become
one with the Uncreated and the Indestructible.  And now he stood once again on
the shore line of existence and watched the waves of life roll landwards,
curve, break and hiss up the beach only to surge back into the ocean from
which they came.  He did not deny the existence of the Divine, (how could he
when he had become one with it?) but so filled was he with the light of
Amitâbha,201 that he fully saw that by Silence alone could the world be saved,
and that by the denial of the Unknowable of the uninitiate, the Kether, the
Atman, the First Cause, the God of the unenlightened, could he ever hope to
draw mankind to that great illimitable LVX, from which he had {125} descended
a God-illumined Adept.  he fully realized that to admit into his argument the
comment of God was to erase all hope of deliverance from the text, and
therefore, though he had become The Buddha, nevertheless, in his selflessness
he stooped down to the level of the lowest of mankind, and abandoning as dross
the stupendous powers he had acquired, helped his fellows to realize the right
path by the most universal of all symbols --- the woe of the world, the sorrow
of mankind.
   Like the Vedântist, he saw that the crux of the whole trouble was Ignorance
(Avijjâ).  Dispel this ignorance, and illumination would take its place, that
insight into the real nature of things, which, little by little, leads the
Aspirant out of the world of birth and death, the world of Samsâra, into that
inscrutable Nibbâna where things in themselves cease to exist and with them
the thoughts which go to build them up.  Ignorance is the greatest of all
Fetters, and, "he who sins inadvertently," as Nâgasena said, "has the greater
demerit."
   Enquiring into the particular nature of Ignorance Buddha discovered that
the Tree of knowledge of Good and Evil had three main branches, namely: Lobha,
Dosa and Moha; Craving, Passion and Delusion of elf, and that these three
forms of Ignorance alone could be conquered by right understanding the Three
Great Signs or Characteristics of all Existence, namely: Change, sorrow and
Absence of an Ego --- Anikka, Dukkha, and Anatta, which were attained by
meditating on the inmost meaning of the Four Noble Truths:
        199 The world of unrest and transiency, of birth and death.
        200 The Great Attainment of Buddhism.  Our terminology now
          degenerates into the disgusting vulgarity of the Pali dialect.
        201 The Mahâyâna Buddhists' Boundless Light.  Compared with the
          canonical Nibbâna it bears a very similar relation to it as the
          Ain soph Aur, the Illimitable Light, does to the Ain, the
          negatively Existent One.  In the Brihadâranyka Upanishad 4. 4.
          66. Brahman is termed "jyotishâm jyotis" which means "the light
          of lights" --- a similar conception.

   "The Truth about Suffering; the Truth about the Cause of Suffering; the
Truth about the Cessation of Suffering; and the Truth about the Path which
leads to the Cessation of {126} Suffering."  These consist of the above Three
Characteristics with the addition of the Noble Eightfold Path, which contains
as we shall presently see the whole of Canonical Buddhism.
   Up to this point, save for the denial of the Ego, the whole of the above
doctrine might have been extracted from almost any of the Upanishads.  But
there is a difference, and the difference is this.  Though the Vedântist
realized that Ignorance (Avidyâ) was the foundation of all Sorrow, and that
all, possessing the essence of Change, was but illusion or Mâyâ, a matter of
name and form;202 Buddha now pointed out that the true path of deliverance was
through the Reason (Ruach) and not through the senses (Nephesh), as many of
the Upanishads would give one to believe.  Further, this was the path that
Gotama had trod, and therefore, naturally he besought others to tread it.  The
Vedântist attempted to attain unity with the Atman (Kether)203 by means of his
Emotions (Nephesh) intermingled with his Reason (Ruach), but the Buddha by
means of his Reason (Ruach) alone.  Buddha attempted to cut off all joy from
the world, substituting in its place an implacable rationalism, a stern and
inflexible morality, little seeing that the sorrows of Earth which his system
substituted in place of the joys of Heaven, though they might not ruffle his
self-conquered self, must perturb the minds of his followers, {127} and
produce emotions of an almost equal intensity through perhaps of an opposite
character to those of his opponents.  Yet nevertheless, for a space, the
unbending Rationalism of his System prevailed and crushed down the Emotions of
his followers, those Emotions which had found so rich and fertile as soil in
the decaying philosophy of the old Vedânta.  The statement in the Dhammapada
that: "All that we are is the result of what we have thought: it is founded on
our thoughts, it is made up of our thoughts:"204 is equally true of the
Vedânta as it is of Buddhism.  But, in the former we get the great doctrine
and practice of the Siddhis directly attributable to a mastering of the
emotions and then to a use of the same, which is strictly forbidden to the
Buddhist, but which eventually under the Mahâyâna Buddhism of China and Tibet
forced itself once again into recognition, and which, even as early as the
writing of "The Questions of King Milinda," unless the beautiful story of the
courtesan Bindumati be a latter day interpolation, was highly thought of under
the name of an "Act of Truth."  Thus, though King Sivi gave his eyes to the
man who begged them of him, he received others by an Act of Truth, by the gift
of Siddhi, or Iddhi as the Buddhists call it.  An Act, which is explained by
the fair courtesan Bindumati as follows.  When King Asoka asked her by what
power she had caused the waters of the Ganges to flow backwards.  She
answered:

   Whosoever, O King, gives me gold --- be he a noble, or a brahman, or
tradesman, or a servant --- I regard them all alike.  when I see he is a noble
I make no distinction in his favour.  If I know him to be a slave I despise
him {128} not.  Free alike from fawning and from dislike do I do service to
        202 We have seen how in the Chândogya Upanishad that all things,
          including even the four Vedas, are called "nâma eva" --- mere
          name.  Now in "The Questions of King Milinda" we find Nâgasena
          stating that all things but "name and form," whatever is subtle,
          mental, is "name."  But that both are dependent on each other,
          and spring up, not separately, but together.  "The Questions of
          King Milinda," ii. 2. 8.
        203 It must not be forgotten that in its ultimate interpretation
          the Atman is the Ain, however we use this reading as seldom as
          possible, as it is so very vague.
        204 Dhammapada, v. 1.

him who has bought me.  This, your Majesty, is the basis of the Act of Truth
by the force of which I turned the Ganges back.205

   In other words, by ignoring all accidents, all matters of chance, and
setting to work, without favour or prejudice, to accomplish the one object in
view, and so finally "to interpret every phenomenon as a particular dealing of
God with the soul."  In truth this is an "Act of Truth," the Power begot by
Concentration and nothing else.
   We have seen at the commencement of this chapter how the Atman (that
Essence beyond Being and Not Being) allegorically fell by crying "It is I,"
and how the great Hypocrisy arose by supposing individual Atmans for all
beings, and things which had to incarnate again and again before finally they
were swallowed up in the One Atman of the Beginning.  This individualistic
Conception Gotama banned, he would have none of it; a Soul, a Spirit, a
separate entity was anathema to him; but in overthrowing the corrupt Vedânta
of the latter-day pundits, like Luther, who many centuries later tore the
tawdry vanities from off the back of prostitute Rome, approximating his
reformed Church to the communistic brotherhood of Christ, Gotama, the
Enlightened One, the Buddha, now similarly went back to Vedic times and to the
wisdom of the old Rishis.  But, fearing the evil associations clinging to a
name, he, anathematizing the Atman, in {129} its place wrote Nibbâna, which
according to Nâgasena is cessation,206 a passing away in which nothing
remains, and end.207  Soon however, under Mahâyâna-Buddhism, was the Atman to
be revived in all its old glory under the name of Amitâbha, or that Source of
all Light, which so enlightens a man who is aspiring to the Bodhi that he
becomes a Buddha.  "Amitâbha," so Paul Carus informs us, "Is the final norm of
wisdom and of morality208 ("sic"), the standard of truth and of righteousness,
the ultimate "raison d'être" of the Cosmic Order."  This of course is "bosh."
Amit^abha, as the Atman, is "the light which shines there beyond the heaven
behind all things, behind each in the highest worlds, the highest of all."209
   Once logically having crushed out the idea of an individual soul, a
personal God and then an impersonal God had to be set aside and with them the
idea of a First Cause or Beginning; concerning which question Buddha refused
to give an answer.  For, he well saw, that the idea of a Supreme god was the
greatest of the dog-faced demons that seduced man from the path.  "There is no
God, and I refuse to discuss what is not!" cries Buddha, "but there is Sorrow
and I intend to destroy it."  If I can only get people to start on the upward
journey they will very soon cease to care if there is a God or if there is a
No-God; but, if I give them the slightest cause to expect any reward outside
cessation of Sorrow, it would set them all {130} cackling over the future like
hens over a china egg, and soon they would be back at the old game of counting
        205 "The Questions of King Milinda," iv. I, 48.  See also the story
          of the holy Quail in Rhys Davids' "Buddhist Birth Stories," p.
          302.  These Iddhis are also called Abhijnyâs.  There are six of
          them: (1) clairvoyance; (2) clairaudience; (3) powers of
          transformation; (4) powers of remembering past lives; (5) powers
          of reading the thoughts of others; (6) the knowledge of
          comprehending the finality of the stream of life.  See also "Konx
          om Pax," pp. 47, 48.
        206 "The Questions of King Milinda," iii, 4, 6.
        207 "Ibid.", iii, 5, 10.
        208 It is curious how, inversely according to the amount of
          morality preached is morality practised in America; in fact there
          are almost as many moral writers there as there are immoral
          readers.  Paul Carus is as completely ignorant of Buddhism as he
          is about the art of nursing babies --- he has written on both
          these subjects and many more, all flatulently.
        209 Chândogya, 3, 13, 7.

their chickens before they were hatched.  he also must have seen, that if he
postulated a God, or First Cause, every unfledged rationalist in Pâtaliputta
would cry, "Oh, but what a God, what a wicked God yours must be to allow all
this sorrow you talk of ... now look at mine ..." little seeing that sorrow
was just the same with the idea of God as without it, and that all was indeed
Moha or Mâyâ --- both /god and No-God, Sorrow and Joy.
   But Buddha being a practical physician, thought he knew sorrow to be but a
form of thought, was most careful in keeping it as real a calamity as he
could; for he well say, that if he could only get people to concentrate upon
Sorrow and its Causes, that the end could not be far off, of both Sorrow and
Joy; but, if they began to speculate on its illusiveness, this happy
deliverance would always remain distant.  His business upon Earth was entirely
a practical and exoteric one, in no way mystical; it was rational and not
emotional, catholic and not secret.
   What then is the Cause of sorrow? and the answer given by Gotama is: Karma
or Action, which when once completed becomes latent and static, and according
to how it was accomplished, when once again it becomes dynamic, is its
resultant effect.  Thus a good action produces a good reaction, and a bad one
a bad one.  This presupposes a code of morals, furnished by what?210 We cannot
call it Atman, Conscience, {131} of Soul; and a Selecting Power, which however
is strenuously denied by the rigid law of Cause and Effect.  However the
mental eyes of the vast majority of his followers were not so clear as to
pierce far into the darkness of metaphysical philosophy, and so it happened
that, where the idealism of the Vedânta had failed the realism of Buddhism
succeeded.211
   This denial of a Universal Atman, and a personal Atman, soon brought the
ethical and philosophical arguments of Gotama up against a brick wall (Kant's
"à priori").  As we have seen he could not prop up a fictitious beginning by
the supposition of the former, and he dared not use Nibbâna as such, though in
truth the Beginning is just as incomprehensible with out without an Atman.
But, in spite of his having denied the latter, he had to account for Causality
and the transmission of his Good and Evil (Karma) by some means or another.
Now, according to Nâgasena, the Blessed One refused to answer any such
questions as "is the universe everlasting?"  "Is it not everlasting?"  "Has it
an end?"  "Has it not an end?"  "Is it both ending and unending?"  "Is it
neither the one nor the other?"  And further all such questions as "Are the
soul and the body the same thing?"  "Is the soul distinct from the body?"
"Does a Tathâgata exist after death?"  "Does he not exist after death?"  "Does
{132} he both exist and not exist after death?"  "Does he neither exist nor
not exist after death?" ... Because "the Blessed Buddhas lift not up their
voice without a reason and without an object."212  But in spite of their being
        210 Twenty-three centuries later Kant falling over this crux
          postulated his "twelve categories," or shall we say "emanations,"
          and thereby started revolving once again the Sephirothic Wheel of
          Fortune.
        211 In spite of the fact that Buddhism urges that "The whole world
          is under the Law of Causation," it commands its followers to lead
          pure and noble lives, in palace of dishonourable ones, in spite
          of their having no freedom of choice between good and evil.  "Let
          us not lose ourselves in vain speculations of profitless
          subtleties," says the Dhammapada, "let us surrender self and all
          selfishness, and as all things are fixed by causation, let us
          practise good so that good may result from our actions."  Just as
          if it could possibly be done if "all things are fixed."  The
          Buddhist, in theory having postulated that all fowls lay
          hardboiled eggs, adds, the ideal man is he who can only make
          omelettes.
        212 "The Questions of King Milinda," iv, 2, 5.

no "soul" "in the highest sense,"213 Gotama had to postulate some vehicle which
would transmit the sorrow of one generation to another, of one instant of time
to the next; and, not being able to use the familiar idea of Atman, he instead
made that of Karma do a double duty.  "He does not die until that evil Karma
is exhausted," says Nâgasena.214
   Now this brings us to an extraordinary complex question, namely the
"practical" difference between the Karma minus Atman of the Buddhists and the
Karma plus Atman of the later Vedântists?
   The Brahman's idea, at first, was of one complete whole, this, as the
comment supplanted the text, got frayed into innumerable units of Atmans,
which, on account of Karma, were born again and again until Karma was used up
and the individual Atman went back to the universal Atman.  Buddha erasing the
Atman, though he refused to discuss the Beginning, postulates Nibbâna as the
end, which fact conversely also postulates the Beginning as Nibbâna.
Therefore we have all things originating from an "x" sign, Atman, Nibbâna, God,
Ain or First Cause, and eventually returning to this primordial Equilibrium.
The difficulty which now remains is the bridging over of this divided middle.
To Gotama there is no unit, and existence "per se" is Ignorance caused as it
were by a bad dream in the head of the undefinable Nibbâna; which itself,
however, {133} is non-existent.  Each man is, as it were, a thought in an
universal brain, each thought jarring against the next and prolonging the
dream.  As each individual thought dies it enters Nibbâna and ceases to be,
and eventually when all thoughts die the dream passes and Nibbâna wakes.215
This bad dream seems to be caused by a separateness of Subject and Object
which means Sorrow; when sleep vanishes this separateness vanishes with it,
things assume their correct proportion and may be equated to a state of bliss
or Non-Sorrow.
   Thus we find that Nirvana and Nibbâna are the same216 in {134} fact as in
        213 "Ibid.", iii, 5, 6.
        214 "Ibid.", iii, 4, 4.
        215 Compare "Mândûkya Upanishad," 1, 16.
                       In the infinite illusion of the universe
                       The soul sleeps; when it awakes
                       Then there wakes in it the Eternal,
                       Free from time and sleep and dreams.
        216 Most Buddhists will raise a terrific howl when they read this;
          but, in spite of their statement that the Hindu Nirvana, the
          absorption into Brahman, corresponds not with their Nibbâna, but
          with their fourth Arûpa-Vimokha, we nevertheless maintain, that
          in essence Nirvana and Nibbâna are the same, or in detail, if
          logic is necessary in so illogical an argument, it certainly
          sided rather with Nirvana than Nibbâna.  Nibbâna is Final says
          the Buddhist, when once an individual enters it there is no
          getting out again, in fact a kind of Spiritual Bastille, for it
          is Niccain, changeless; but Brahman is certainly not this, for
          all things in the Universe originated from him.  This is as it
          should be, though we see little difference between proceeding
          from to proceeding to, when it comes to a matter of First and
          Last Causes.  The only reason why the Buddhist does not fall into
          the snare, is, not because he has explained away Brahman, but
          because he refuses to discuss him at all.  Further the Buddhist
          argues that should the Hindu even attain by the exaltation of his
          selfhood to Arûpa Brahma-loka, though for a period incalculable
          he would endure there, yet in the end Karma would once again
          exert its sway over him, "and he would die as an Arûpa Brahma-
          loka, though for a period incalculable he would endure there, yet
          in the end Karma would once again exert its sway over him, "and
          he would die as an Arûpabrahmaloka-Deva, his Sankhâras giving

etymology, and that absorption into either the one or the other may be
considered as re-entering that Equilibrium from which we originated.
   The first and last words have been written on this final absorption by
bother the Vedântist and the Buddha alike.

   There no sun shines, no moon, nor glimmering star, nor yonder lightning,
the fire of earth is quenched; from him, who alone shines, all else borrows
its brightness, the whole world bursts into splendour at his shining.217

   And ---

   There exists, O Brothers, a Realm wherein is neither Earth nor Water {135}
neither Flame nor Air; nor the vast Aether nor the Infinity of thought, not
Utter Void nor the co-existence of Cognition and Non-cognition is there: ---
not this World nor Another, neither Sun nor Moon.  That, Brothers, I declare
unto you as neither a Becoming nor yet a Passing-away: --- not Life nor Death
nor Birth; Unlocalised, Unchanging and Uncaused: --- That is the end of
Sorrow.218

   Gotama therefore had to hedge.  Unquestionably the Soul-idea must go, but
in order to account for the Universal law of Causation Karma must remain, and
further, surreptitiously perform all the old duties the individual Atman had
carried out.  He had abandoned the animism of a low civilization, it is true,
but he could not, for a want of the exemption from morality itself, abandon
          rise to a being according to the nature of his unexhausted
          Karma."  In "Buddhism," vol. i, No. 2, p. 323, we read: "To put
          it another way; you say that the Universe came from Brahman, and
          that at one time naught save the Brahman was.  Then 'In the
          beginning Desire arose in it, which was the primal germ of Mind.'
          Where did that desire come from, if the Brahman was the All, and
          the Unchangeable. ... Again, if the Brahman was the All, and was
          perfect, then what was the object of this emanation of a Sorrow-
          filled Universe?"  The Vedântist would naturally answer to this:
          "To put it in another way; you say that the Universe will go to
          Nibbâna, and that at one time naught save Nibbâna will be.  Then
          in the end Desire dies in it, which was the primal germ of mind.
          Where will that desire go to, if Nibbâna will be the All, and
          will be perfect, then what will be the object of this emanation
          of a Sorrow-filled Universe?'  This is all the merest twaddle of
          a Hyde Park atheist or Christian Evidence preacher.  Granted the
          Hindu Brahman is rationally ridiculous, yet nevertheless it is
          more rational to suppose a continuous chain of Sorrowful
          universes and states of oblivion than an unaccounted-for State of
          Sorrow and an unaccountable Finality.  It is as rational or
          irrational to ask where "Brahman" came from, as it is to ask
          where "Karma" came from.  Both are illusions, and as discussion
          of the same will only create a greater tangle than ever, let us
          cut the Gordian knot by leaving it alone, and set out to become
          Arahats, and enter the house which so mysteriously stands before
          us, and see what is really inside it, instead of mooning in the
          back garden and speculating about its contents, its furniture,
          the size of its rooms, and all the pretty ladies that scandal or
          rumour supposes that it shelters.  To work! over the garden wall,
          and with Romeo cry:
                      Can I go forward when my heart is here?
                      Turn back, dull earth, and find thy centre out.
        217 Kâthaka Upanishad, 5, 15.
        218 The Book of Solemn Utterances.

the fetish of a slightly higher civilization, namely ethics.  He saw that
though mankind was tired of being ruled by Spirits, they were only too eager
to be ruled by Virtues, which gave those who maintained these fictitious
qualifications a sure standpoint from which to rail at those who had not.
Therefore he banned Reincarnation and Soul and substituted in their place
Transmigration and Karma (Doing) the Sankhârâ or Tendencies that form the
character (individuality!) of the individual.
   Ananda Metteya in "Buddhism"219 explains transmigration in
contradistinction to reincarnation as follows.  Two men standing on the shore
of a |lake witch the waves rolling land-wards.  To the one who is unversed in
science it appears that the wave travelling towards him retains its identity
and shape, it is to him a mass of water that moves over the surface impelled
by the wind.  The other, who has a scientifically trained mind, knows that at
each point upon the surface of the lake the particles of water are only rising
and then falling in {136} their place, that each particle in turn is passing
on its motion to its neighbours. To the first there is a translation of
matter, to the second one of force.  "The Vedântist has seen Substance, an
enduring Principle, an Ens; the Buddhist only Qualities, themselves in all
their elements ever changing, but the sum-total of their Doing passing
steadily on, till the wave breaks upon Nibbâna's shore, and is no more a wave
for ever."
   We have not space to criticise this, all we will ask is --- what is the
difference between force and Matter, and if the annihilation of the one does
not carry with it the annihilation of the other irrespective of which is first
--- if either?
   Ananda Metteya carries his illustration further still.

   John Smith, then, in a sense, is immortal; nay, every thought he thinks is
deathless, and will persist, somewhere, in the depths of infinity. ... But it
is not this part of his energy that results in the formation of a new being
when he dies. ... We may then consider the moment of John smith's death. ...
During his life he has not alone been setting in vibration the great ocean of
the AEther, he has been affecting the structure of his own brain.  So that at
the moment of his death all his own life, and all his past lives are existing
pictured in a definite and characteristic molecular structure, a tremendous
complicated representation of all that we have meant by the term John Smith
--- the record of the thoughts and doings of unnumbered lives.  Each cell of
the millions of his brain may be likened to a charged leyden-jar, the nerve-
paths radiating from it thrill betimes with its discharges, carrying its
meaning through man's body, and, through the AEther, even to the infinitude of
space.  When it is functioning normally, its total discharge is prevented, so
that never at any time can more than a fraction of its stored up energy be
dissipated. ... And then Death comes; and in the moment of its coming, all
that locked up energy flames on the universe like a new-born star.220

   Ananda Metteya then in a lengthy and lucid explanation demonstrates how the
light of a flame giving off the yellow light of sodium may be absorbed by a
layer of sodium vapour, {137} so the Karma, released from the body of the dead
man, will circle round until it finds the body of a new-born child tuned or
syntonized to its particular waves.
   Now we are not concerned here with stray children who like the receivers of
a wireless telegraph pick up either good or evil messages; but it is an
interesting fact to learn that at least certain orthodox Buddhists attribute
so complex and considerable a power to the brain, that by the fact of leaving
one body that body perishes, and of entering another that body revives.  Can
it be that we have got back to our old friend the Prâna which in its
        219 Vol. i, No. 2, p. 293.
        220 Buddhism, vol. i, No. 2, p. 299, abridged.

individual form so closely resembles the individual Karma, and in its entirety
the totality of Nibbâna?  Let us turn to Brihadâranyaka Upanishad.  There in
1, 6, 3. we find a mystical formula which reads "Amritam satyena channam."
This means "The immortal (Brahman) veiled by the (empirical) reality;" and
immediately afterwards this is explained as follows: "The Prâna ("i.e." the
Atman) to wit is the immortal, name and form are the reality; by these the
Prâna is veiled."  Once again we are back at our starting-point.  To become
one with the Prâna or Atman is to enter Nibbâna, and as the means which lead
to the former consisted of concentration exercises such as Prânâyâma, etc.; so
now shall we find almost identical exercises used to hasten the Aspirant into
Nibbâna.

   Frater P. by now was well acquainted with the Yoga Philosophy, further he
was beginning to feel that the crude Animism employed by many of its
expounders scarcely tallied with his attainments.  The nearer he approached
the Atman the less did it appear to him to resemble what he had been {138}
taught to expect.  Indeed its translation into worldly comments was a matter
of education, so it came about that he discovered that the Great Attainment
"per se" was identical in all systems irrespective of the symbol may sought it
under.  Thus Yahweh as a clay phallus in a band-box was as much a reality to
the Jews of Genesis as Brahman in Brahma-loka was to the Aryas of Vedic India;
that the vision of Moses when he beheld God as a burning bush is similar to
the vision of the fire-flashing Courser of he Chaldean Oracles; and that
Nibbâna the Non-existent is little removed, if at all, from the Christian
heaven with its harps, halos and hovering angels.  And the reason is, that the
man who does attain to any of these states, on his return to consciousness, at
once attributes his attainment to his particular business partner --- Christ,
Buddha, Mrs. Besant, etc., ets., and attempts to rationalize about the
suprarational, and describe what is beyond description in the language of his
country.
   P., under the gentle guidance of Ananda Metteya, at first found the outward
simplicity most refreshing; but soon he discovered that like all other
religious systems Buddhism was entangled in a veritable network of words.
Realizing this, he went a step further than Gotama, and said: "Why bother
about Sorrow at all, or about Transmigration? for these are not 'wrong
viewyness,' as Mr. Rhys Davids would so poetically put it, but matters of the
Kindergarten and not of the Temple; matters for police regulation, and for
underpaid curates to chatter about, and matters that have nothing to do with
true progress."  He then divided life into two compartments; into the first he
threw science, learning, philosophy and all things built of words --- the toys
of life; and into {139} the second The Invocations of Adonai --- the work of
attainment.
   Then he took another step forward.  "Do as thou wilt!"  Not only is Animism
absurd, but so also is Morality; not only is Reincarnation absurd, but so also
is Transmigration; not only is the Ego absurd, but so also is the Non-Ego; not
only is Karma absurd, but so also is Nibbâna.  For, all things and no-things
are absurd save "I," who am soul and Body, Good and Evil, Sorrow and Joy,
Change and Equilibrium; who in the temple of Adonai, am beyond all these, and
by the fire side in my study --- Mr. X, one with each and all.
   Thus it came about that the study of Buddhism caused Frater P. to abandon
the tinsel of the Vedânta as well as its own cherished baubles, and induced
him, more than ever, to rely on work and Work alone and not on philosophizing,
moralizing and rationalizing.  The more rational he became, the less he
reasoned outwardly; and the more he became endowed with the Spirit of the
Buddha in place of the vapourings of Buddhism, the more he saw that personal
endeavour was the key; not the Scriptures, which at best could but indicate
the way.

   It (the Dharma) is to be attained to by the wise, each one for himself.
Salvation rests on Work and not on Faith, not in reforming the so-called
fallen, but in conquering one-self.  "If one man conquer in battle a thousand
times a thousand men: and another conquer but himself; --- he is the greatest
of conquerors."221
   This is the whole of Buddhism, as it is of any and all systems of self-
control. {140}

   Strenuousness is the Immortal Path --- sloth is the way of death.  The
Strenuous live always, --- the slothful are already as the dead.222
   Frater P. now saw more clearly than ever that this last charge of the
Buddha was the one supremely important thing that he ever said.


{141}





        221 Dhammapada, v, 103.
        222 Dhammapada, v, 21.









                           THE NOBLE EIGHTFOLD PATH


   In place of producing a dissolution of the individual Atman in the
universal Atman, the method of Buddha produced a submersion of Karma in the
bournless ocean of Nibbâna.
   In Chapter I of Book II of "The Questions of King Milinda" Nâgasena lays
down that he who escapes rebirth does so through Wisdom (Paññâ) and Reasoning
(Yonisomanasikâra) and by other "good Qualities."  The Reason grasps the
object and Wisdom cuts it off, whilst the good qualities seem to be the united
action of these two, thus we get Good Conduct (Sîlam), Faith (Saddhâ),
Perseverance (Viriyam), Mindfulness (Sati) and Meditation (Samâdhi), all of
which rather than being separate states are but qualities of the one state of
Meditation at various stages in that state of Samâdhi which Nâgasena calls
"the leader" ... "All good qualities have meditation as their chief, then
incline to it, lead up towards it, are as so many slopes up the side of the
mountain of meditation."223  Just a Yama, Niyama, Prânâyama, Pratyâhâra,
Dhâranâ and Dhyâna are of Samâdhi.  Further Nâgasena says "Cultivate in
yourselves O Bhikkhus, the habit of meditation.  He who is established therein
knows things as they really are."224
   Under Faith, is classed Tranquillization (Sampasâdana) and {142} Aspiration
(Sampakkhandana).  Under Perseverance, the rendering of Support --- tension
(Paggaha).  Under Mindfulness, Repetition (Apilâpana) and "keeping up"
(Upaganhana).  Under Good Conduct, the whole of the Royal Road from Aspirant
to Arahat --- The five Mortal Powers (Indriyabalâin); The seven Conditions of
Arahatship (Bogghangâ); The Path, readiness of memory, (Satipatthâna); The
four kinds of Right Exertion (Sammappadhâna); The four Stages of Ecstasy
(Ghâna); The eight forms of spiritual Emancipation (Vimokhâ); The four modes
of Self-Concentration (Samâdhi);225  The eight states of Intense contemplation
(Samâpatti).
   It would be waste of time to compare the above states with the states of
the Hindu Yoga, or enumerate other similarities which exist by the score, but
one point we must not overlook, and that is The Noble Eightfold Path, which
contains the very essence of Gotama's teaching, as he said:

   There is a Middle Path, O monks, the Two Extremes avoiding, by the
Tathâgata attained: --- a Path which makes for Insight and gives
Understanding, which leads to Peace of Mind, to the Higher Wisdom, to the
Great Awakening, to Nibbâna!226

        223 "The Questions of King Milinda," ii, 1, 7, 9, 13.
        224 "Ibid.", 13.
        225 It will be noticed that this is the third sense in which this
          hard-working word is employed.
        226 The Sutta of the Foundation of the Kingdom of Truth.

   Let us now examine these eight truths.227  The first is:

I.  "Right Comprehension or Right Views."

   Right comprehension is the first practical step in carrying {143} out the
Four Noble Truths, that is in the understanding of the Three Characteristics
--- the three fundamental principles of Buddhism.  Besides representing
Malkuth, the four Noble Truths (viewed in an elementary manner) represent the
four lower Sephiroth --- Malkuth, Yesod, Hod and Netzach, the state of Right
Views carrying with its attainment a transcendency over all wrong views, that
is to say all crude and unskilful views, all dogmas, assertions, all doubts,
which are as unfertile as the elements are when uncombined, by applying to
them what we have termed elsewhere the Pyrrhonic Serpent of Selection.
   The attainment of Right Views is arrived at in three successive steps.  (1)
The Aspirant contemplates the ills of life; (2) he meditates upon them; (3) by
strenuous will power he commences to strip the mind of the Cause of sorrow,
namely Change.
   During this stage a series of humiliations must be undergone, and, not only
must the Nephesch be conquered, but also the lower states of the Ruach, until
the illumination of the Second Noble Truth of the Eightfold Path shatter the
step of Right Views which the Aspirant is standing upon just as the fire of
God consumed the Elemental Pyramid --- the Tower of the Taro.
   Having attained to mastery over Right Comprehension the aspirant begins to
see things not as they are but in their right proportions.  His views become
balanced, he enters Tiphareth, the Solar Plexus, "He sees naked facts behind
the garments of hypotheses in which men have clothed them, and by which they
have become obscured; and he perceives that behind the changing and
conflicting opinions of men there are {144} permanent principles which
constitute the eternal Reality in the Cosmic Order."228
   In Tiphareth the aspirant attains to no less a state than that of
conversation with his Holy Guardian Angel, his Jechidah, "The permanent
principle behind the conflicting opinions."  Once Right comprehension has been
attained to, he has discovered a Master who will never desert him until he
become one with him.

II. "Right Resolutions or Right Aspirations."

   Having perceived the changing nature of all things, even of men's minds,
and having acquired that glorified vision by which he can distinguish between
the permanent and the impermanent, he aspires to the attainment of a perfect
knowledge of that which is beyond change and sorrow, and resolves that he
will, by strenuous effort,229 reach to the peace beyond; to where his heart
may find rest, his mind become steadfast, untroubled, and serene.230

   At this stage the Bodhi Satva of Work commences to revolve within the heart
of the aspirant and to break up the harmony of the elements only to attune his
aspirations for a time to a discord nobler than all harmony, and eventually to
that Peace which passeth Understanding.
        227 [We respect the following noble attempt to rewrite Buddhism in
          the Universal Cipher, not unaware that the flatulent Buddhists of
          to-day will eructate their cacodylic protests.  An orthodox
          Buddhist account is to be found in "The Sword of Song," by A.
          Crowley, article "Science and Buddhism." --- ED.]
        228 "The Noble Eightfold Path," by James Allen, in "Buddhism," vol.
          i, No. 2, p. 213.  A most illuminating essay on this difficult
          subject.
        229 The same as the "inflamed by prayer" of Abramelin.
        230 "Ibid.", p. 213.


III.  "Right Speech."

   Right Speech is a furthering of Right Aspirations.  It consists of a
discipline wherein a man not only converses with his Holy Guardian Angel, but
outwardly and inwardly lives up to His holy conversation, turning his whole
life into {145} one stupendous magical exercise to enter that Silence which is
beyond all thought.

IV.  "Right Acts or Right Conduct."

   Having become obedient to his Holy Guardian Angel (the aspirant's Spiritual
Guru) or to the Universal Law as the Buddhist prefers to call it, man
naturally enters the state of Right Conduct, which brings with it supernormal
or magical powers.  Self is now put aside from action as well as from speech,
and the striver only progresses by a stupendous courage and endurance.  The
canonical Buddhists however strenuously deny the value of these magical
powers, Iddhis or Siddhis, and attribute the purification of the striver, the
attainment of the state of "stainless deeds," to the great love wherein he
must now enshrine all things.  In detail the differences between Buddhism and
the Yoga are verbal; in essence, man, at this stage, becomes the lover of the
World, and love is the wand of the Magician, that wand which conquers and
subdues, vivifies, fructifies and replenishes the worlds, and like the Cad
uceus of Hermes it is formed of two twining snakes.

V.  "Right Livelihood."

   Up to this stage man has been but a disciple to his Holy Guardian Angel,
but now he grows to be his equal, and in the flesh becomes a flame-shod Adept
whose white feet are not soiled by the dust and mud of earth.  He has gained
perfect control over his body and his mind; and not only are his speech and
actions right, but his very life is right, in fact his actions have become a
Temple wherein he can at will {146} withdraw himself to pray.  He has become a
priest unto himself his own Guardian, he may administer to himself the holy
sacrament of God in Truth and in Right, he has become Exempt from the shackles
of Earth.  He is the Supreme Man, one step more he enters the Sanctuary of God
and becomes one with the Brotherhood of Light.
   Up to this stage progress has meant Work, work terrible and Titanic, one
great striving after union which roughly may be compared to the five methods
of Yoga.
   From this fifth stage work gives place to knowledge, Qabalistically the
aspirant enters Daäth.

VI.  "Right Effort."

   Man is now Master of Virtue and Vice and no longer their slave, servant,
enemy or friend.  The LVX has descended upon him, and just as the dew of the
moon within the Sahasâra Chakkra falling upon the two-petaled Ajna-lotus
causes the leaves to open out, so now does this celestial light lift him out
and beyond the world, as wings lift a bird from the fields of earth,
encompassing him, extending to his right hand and to his left like the wings
of the Solar Globe which shut out from the ruby ball the twin serpents which
twine beneath it.231

        231 The two serpents and central rod of the Caduceus are in Yoga
          represented by the Ida, Pingala and Sushumnâ.  The wings closed,
          to the Ajna-lotus; open and displaying the solar disk, to the
          Sahasâra Chakkra.

   ... Having purified himself, he understands the perfect life; being a doer
of Holiness, he is a knower of Holiness; having practised Truth, he has become
accomplished in the knowledge of Truth.  He perceives the working of the inner
Law of things, and is loving, wise, enlightened.  And being loving, wise and
(147) enlightened, he does everything with a wise purpose, in the full
knowledge of what he is doing, and what he will accomplish.  He wastes no
drachm of energy, but dies everything with calm directness of purpose, and
with penetrating intelligence.  This is the stage of Masterly Power in which
effort is freed from strife and error, and perfect tranquility of mind is
maintained under all circumstances.  He who has reached it, accomplishes
everything upon which he sets his mind.232

VII.  "Right Thought."

   So filled with Understanding is he now that he becomes, as it were, the
actual mind of the universe, nothing remains uncomprehended; he comes face to
face with his goal, he sees HIMSELF as one who gazes into a mirror.

VIII.  "Right Meditation, or the Right State of a Peaceful Mind."

   The glass vanishes and with it the reflection, the illusion of Mara or of
Mâyâ.  He is Reality!  He is Truth!  He is Atman!  He is God.  Then Reality
vanishes.  Truth vanishes.  Atman vanishes.  God vanishes.  He himself
vanishes.  He is past; he is present; he is future.  He is here, he is there.
He is everything.  he is nowhere.  He is nothing.  he is blessed, he has
attained to the Great Deliverance.  He IS; he IS NOT.  He is one with
Nibbâna.233 {148-149}




        232 "Ibid.", p. 216.
        233 Another and perhaps a more comprehensive way of attributing the
          Noble Eightfold Path to the Tree of Life is as follows: The first
          and second steps --- Right Comprehension and Right Resolution,
          may from their purging nature fitly be compared to Yama and
          Niyama and also to the Earthly and Lunar natures of Malkuth and
          Yesod.  The third and fourth --- Right Speech and Right Action,
          in their yearning and striving are by nature as unbalanced as Hod
          and Netzach which are represented by Fire and Water and by
          Mercury and Venus respectively.  Then comes the fifth stage of
          poise --- Right Livelihood; this is also a stage of exemption
          from worldly motion, and a stage which brings all below it to a
          finality and which may be compared to Tiphereth in its solar
          Aspect or to the Manipura Chakkra.  The sixth and seventh stages
          --- Right Effort and Right Thought, are stages of "definitely
          directed power" closely related to Geburah and Chesed --- Mars
          and Jupiter.  And then finally comes the eighth stage --- Right
          Meditation, again a summary of the three stages below it, which
          may be compared as the Three Supernals or the Sahasâra Chakkra.
          [Compare with the essay "Science and Buddhism" in the "Sword of
          Song" by A. Crowley, and the writings of Ananda Metteya.  Here
          are then three men{WEH NOTE: Counting Crowley twice!} who have
          worked both severally and collectively, who yet apparently hold
          irreconcilable views as to what Buddhism is.  What better proof
          is needed of the fact that all intellectual study ultimates in
          mental chaos?]







                           THE WRITINGS OF TRUTH234


   The seeker after Wisdom, whose Bliss is non-existence, the Devotee of the
Most Excellent Bhâvani,235 the Wanderer in the Samsâra Câkkra, the Insect that
crawls on Earth, on Seb beneath Nuit, the Purusha beyond Ishwara: He taketh up
the Pen of the Ready Writer, to record those Mysterious Happenings which came
unto him in His search for Himself.  And the beginning is of Spells, and of
Conjurations and of Evocations of the Evil Ones: Things Unlawful to write of,
dangerous even to think of; wherefore they are not here written.  But he
beginneth with his sojourning in the Isle of Lanka:236 the time of his
dwelling with Mâitrânanda Swâmi.237  Wherefore, O Bhâvani, bring Thou all unto
the Proper End!  To Thee be Glory --- OM.

   On the 6th of August P. landed in Colombo, and on the following day he went
to see his old friend Frater I.A. who was now studying Buddhism with the view
of becoming a Buddhist monk.  On this vary day he commenced, or rather
continued his mediation practices; for we hind him trying with Mâitrânanda the
result of speech as a disturbing factor in Dhâranâ (meditation).  the
experiment was as follows: P. sat and meditated for five minutes on a white
Tau (T) during which Mâitrânanda spoke six times with the object of {150}
seeing if it would interrupt P.'s meditation.  The result on the first
occasion was a bad break; second, two bad breaks; third to sixth, no breaks
occurred.  At the end of the experiment P. was able to repeat all Mâitrânda
had said except the last remark.238
        234No rough working is given in this volume; it is only a
          compendium of Results.
        235 The goddess Isis, Deir, Kali, Sakti, etc., in her aspect as the
          patroness of Meditation.  There are five principal meditations.
          Metta-Bhâvanâ, on love; Karunâ-Bhâvanâ, on pity; Muditâ-Bhâvanâ,
          on joy; Asubha-Bhâvanâ on impunity; and Upekshâ-Bhâvanâ, on
          serenity.  But see "777", col. xxiii, p. 9.
        236 Old native name for Ceylon.
        237 Frater I.A.'s Eastern name, afterwards changed to Ananda
          Metteya.
        238 Any who have undergone this test will readily understand how
          severe it is.  The speaker says something with a view to break
          the meditation of the meditator.  Meanwhile the meditator must so
          strengthen his will, that he "wills" to remain in his meditation
          uninterrupted; and yet in the end, though his mind has never
          wandered in contemplating the object meditated upon, he,
          nevertheless, has to repeat what the speaker said; which when the
          will is very strong may not even be heard as a sound, let alone
          as a coherent sentence.  The will has to keep the thinking
          faculty of the meditator from interrupting the meditation; but
          meanwhile the thinking faculty without in any way breaking the
          meditation has to receive the message of the speaker and deliver
          it unimpaired to the meditator directly the meditation is at an
          end.  This experiment, except that it is carried out by an act of
          will, differs very slightly, if at all, from those moments in
          which whilst absorbed in some work, we hear a clock strike, and
          only realize that the clock has struck a certain hour some


August
 9th.    Practised Mental Muttering of the Mantra: "Namo Shivaya Namaha Aum."
          I found that with Rechaka the voice sounds as if from the Confines
          of the Universe: but with Puraka as if from the third eye.  Whilst
          doing this in the Saivite A'sana239  I found the eyes, without
          conscious volition, are drawn up and behold the third eye. (Ajna
          Chakkra.)
10th.    A day of revelation of Arcana.  Ten minutes A'sana and breathing
          exercise.  Latter unexpectedly trying.  Also practised Mental
          Muttering whilst in A'sana.  Repeating "Namo Shivaya Aum," which
          takes, roughly 86 seconds for 50 repetitions, "i.e." about 1,000 in
          half an hour.  I practised this Mantra for thirty minutes: 10
          minutes aloud; 10 minutes in silence; 10 minutes by hearing.240
11th.    Recited the Mantra for about 1 1/2 hour while painting a
          talisman.{151}
   It was on this day I got a broken-bell-sound241 in my head when not doing
anything particular.
August.
12th.    A'sana and Breathing 10 minutes.  One fears to do Rechaka, so
          tremendous and terrible is the Voice of the Universe.  But with
          Puraka is a still small Voice.  concerning which Mâtr^ananda said to
          me: "Listen not to that Great and terrible Voice: but penetrate and
          hear the subtle soul thereof."
13th.    Prânâyâma: Five cycles 5 minutes 15 seconds.  Mantra (N.S.N.A.)242
          Half an hour.  Ears begin to sing at about the twentieth minute.
          Towards the end I heard a soft sound as of a silver tube being
          struck very gently with a soft mallet.

   These sounds are known as the Voice of the Nada, and are a sure sign that
progress is being made.  They, as already mentioned, are the mystical inner
sounds which proceed from the Anahata Chakkra.  According to the Hath Yoga
Pradipika these sounds proceed from the Sushumnâ.  "They are in all of ten
sorts; buzzing sound, sound of the lute, of bells, of waves, of thunder, of
falling rain, etc."

   Close the ears, the nose, the mouth and the eyes: then a clear sound is
heard distinctly in the Sushumnâ (which has been purified by Prânâyâma).243

   The "Pradipika" further states that in all yogi practices there are four
stages.  Arambha, Gata, Parichaya and Nishpatti.  In the first (Arambhâvasthâ)
that is when the Anahata Chakkra is pierced by Prânâyâma various sweet
tinkling sounds arise from the Akâsa of the heart.

   When the sound begins to be heard in the Shunya (Akâsa), the Yogi possessed
of a body resplendent and giving out sweet odour, is free from all diseases
and his heart is filled (with Prâna).244
          considerable time after the event.
        239 The Thunderbolt: see Illustration in THE EQUINOX, vol. i, No.
          1.
        240 "I.e.", no longer uttering the Mantra, but listening to the
          Mystic Voice of the Universe saying it.
        241 These mystic sounds heard by the Yogi are supposed to proceed
          from the Anahata Chakkra.
        242 Shot for Namo Shivaya Namaha Aum.
        243 "Hatha Yoga Pradipika," p. 91.  The description here is of the
          Shanmukhi Mudra.
        244 "Ibid.", p. 92.

{152}
   In the second stage (Ghatâvasthâ) the Prâna becomes one with the Nada in
the Vishuddhi Chakkra and make a sound like that of a kettledrum; this is a
sign that Bramhânanda is about to follow.  In the third stage
(Parichayâvastha) a sound like a drum is heard in the Ajna Chakkra.  Having
overcome the blissful state arising from hearing the sounds the Yogi begins to
experience a greater bliss from the increasing realization of the Atman.

   The Prâna, having forced the Rudra Granthi existing in the Ajna Chakkra
goes to the seat of Ishwara.  Then the fourth state (Nishpatti) sets in:
wherein are heard the sounds of the flute and Vînâ (a stringed instrument).245

   At this stage the Prâna goes to the Bramharandhra, and enters the Silence.
   This is all most beautifully described in the various Shastras.  In the
Shiva Sanhita we read:

   27.  The first sound is like the hum of the honey-intoxicated bee, next
that of a flute, then of a harp; after this, by the gradual practice of
Yoga,246 the destroyer of the darkness of the world, he hears the sounds of
the ringing bells, then sounds like roars of thunder.  When one fixes his full
attention on this sound, being free from fear, he gets absorption, O My
Beloved!
   28.  When the mind of the Yogi is exceedingly engaged in this sound, he
forgets all external things, and is absorbed in this sound.247

   H. P. Blavatsky in "The Voice of the Silence" classifies these sounds under
seven distinct heads.

   The first is like the nightingale's sweet voice chanting a song of parting
to its mate.
   The second comes as the sound of a silver cymbal of the Dhyânîs, awakening
the twinkling stars.{153}
   The next is as the plaint melodious of the ocean-spriote imprisoned in its
shell.  And this is followed by the chant of vînâ.
   The fifth like sound of bamboo-flute shrills in thine ear.
   It changes next into a trumpet-blast.
   The last vibrates like the dull rumbling of a thunder-cloud.
   The seventh swallows all the other sounds.  They die, and then are heard no
more.248

   The Hatha Yoga Pradipika is a great deal more exact in its description of
these sounds than the famous Theosophist; concerning them Swâtmârâm Swâmi
writes:

   In the beginning, the sounds resemble those of the ocean, the clouds, the
kettledrum, and Zarzara (a sort of drum cymbal); in the middle they resemble
those arising from the Mardala, the conch, the bell, and the horn.
   In the end they resemble those of the tinkling bells, the flutes, the vînâ,
and the bees.  Thus are heard the various sounds from the middle of the body.
   Even when the loud sounds of the clouds and the kettledrum are heard, he
should try to fix his attention on the subtler sounds.
   He may change his attention from the lull to the subtle sounds, but should
never allow his attention to wander to other extraneous objects.
        245 "Hatha Yoga Pradipika," p. 93.
        246 Chiefly by the Yoga of Nâda-Laya, a Dhyâna.
        247 "Shiva Sanhita," chap. v, p. 42.
        248 "The Voice of the Silence," pp. 24, 25.

   The mind fixes itself upon the Nâda to which it is first attracted until it
becomes one with it.249

   Many other passages occur in this little text book on Yoga dealing with
these mystical sounds some of them of a combined beauty and wisdom which is
hard to rival.  Such as:

   When the mind, divested of its flighty nature, is bound by the cords of the
Nâda, it attains a state of extreme concentration and remains quiet as a bird
that has lost its wings.
   Nâda is like a snare for catching a deer, "i.e.", the mind.  It, like a
hunter, kills the deer.
   The mind, having become unconscious, like a serpent, on hearing the musical
sounds, does not run away.{154}
   The fire, that burns a piece of wood, dies, as soon as the wood is burnt
out.  So the mind concentrated upon the Nâda gets absorbed with it.
   When the Antahkarana, like a deer, is attracted by the sound of bells,
etc., and remains immovable, a skilful archer can kill it.
   Whatever is heard of the nature of sound is only Shakti.250
   The conception of Akâsa251 (the generator of sound) exists, as long as the
sound is heard.  The Soundless is called Parabramha or Paramâtma252

August
14th.     Bought a meditation-mat and also a bronze Buddha.
             Nadi-Yama253 10 minutes in the Saivite posture, in which my body-
          seat fits exactly into a square of about 18 inches forming the
          letter Aleph.
             Mantra (N.S.N.A.).  At the 28th minute got faint sounds like a
          musical box worked by a mallet on metal bars.  As I stopped I heard
          a piano very distant.  The intense attention requisite to try to
          catch the subtle sounds of the universe when in Rechaka prevents
          Mantra, as my mental muttering is not yet absolutely automatic.
15th.     By the five signs my Nadi are now purified.254  But this appears to
          me as unlikely.
             Eyes on tip of nose 5 minutes.  The nose grows very filmy and the
          rest of the field of vision loses its uprightness and is continually
          sliding into itself across itself.  A most annoying phenomenon.
             Nadi-Yama.  15 minutes.  This becomes easier.
             Mental Muttering of Aum Shivayavashi.

   On the 17th August PO. and Mâitrânanda left Colombo and journeyed to Kandy;
Swami Mâitrânanda more particularly for his health; but P. so that he might
escape the turmoil of a sea-port and to discover a suitable and secluded spot
for a magical retirement, which he now had made up his mind to perform.

19th.     Concentrated on point of base of brain.  [To find this imagine
          cross-wires drawn between ("a") ear to ear, as if a line had been
        249 "Hatha Yoga Pradipika," iv, 96.  For some of these sounds also
          see Brahamvidyâ, 13, Dhyânabindu, 18, and the Hamsa Upanishad, 4.
        250 Mental or bodily attributes.
        251 See "777," col. lv, p. 17.
        252 "Hatha Yoga Pradipika," pp. 97-100.  Also, Amritabindu
          Apanishad, 24.
        253 Nadi-Yama or Control of the nerve-channels by regular
          breathing, without Khumbaka or holding the breath.
        254 He whose Nadi are pure has (1) a clear complexion; (2) a sweet
          voice; (3) a calm appearance; (4) bright eyes; (5) hearing
          constantly the Nada.

          stretched between {155} them, and from the centre of this line to
          the top of the skull.  ("b") from above the bridge of my nose
          horizontally backwards.]
             The result was that I felt a throbbing in my head, principally at
          the spot concentrated on.
August
28th.     I hereby formulate unto myself a Vow of Silence for a period of at
          least three days.  My time to be occupied by Nadi-Yama and A'sana,
          also by meditations of the Buddha and "Aum Mani Padme Hum."  The vow
          to begin from Midnight.  This vow I took ceremonially.
29th.     11.40-12.7     Suddhi.255  Very painful and jerky, especially
          Rechaka.
          p.m. a.m.    A'sana much pain on moving.
           7.40-7.55     Suddhi. Result was better, but goes off whilst
          meditating
           a.m. a.m.   on "Aum Mani Padme Hum."
          10.3-10-50     Began Mental Muttering of "Aum Mani Padme Hum"
           a.m. a.m.  meditating upon Buddha.  This developed into Pratyâhâric
                       Dhâranâ; loss of Ego and a vision of mysterious power:
                       loss
                       of all objects mental and physical.  I do not know how
                       long
                       this lasted I woke meditating Anahata.256  The voice of
                       Nada
                       was like a far-off solemn song; it became "Aum" only,
                       drop-
                       ing "Mani Padme Hum," and then was more like thunder
                       without harmonics.
                         Did Dhâranâ on Anahata.
          11.45-12.15    Suddhi. A'sana very painful.
          a.m. p.m.
            12-15-1.0    Meditation on "Aum Mani Padme Hum," and sleep.
            p.m. p.m.
            4.15-4.45    Dhâranâ on Anahata with "Aum Mani Padme Hum."  The
            p.m. p.m.  latter sounds like the flight of a great bird in windy
          weather.
            5.50-6.20    Suddhi.  when meditating on my bronze Buddha I ob-
            p.m. p.m.  tained a great standing self-luminous but rayless
          Buddha.
30th.      12.12-12.42   Suddhi.
           a.m.  a.m.    I passed a bad night, and in the morning my will and
                       control of thought seemed shortened.
            8.45-9.15    Suddhi.
            a.m. a.m.    Thoughts hopelessly wandering.
           9.45-10.29    Dhâranâ on Buddha with "Aum Mani Padme Hum."  A
           a.m. a.m.   much better meditation.  I felt a spiral force whirring
          around {156}
                       the top of my spine.  this signifies an induction
          current of
                       Prâna.
           11.30-12.0    Suddhi.
           a.m. a.m.
            6.15-6.45    Suddhi.
            p.m. p.m.
            9.34-10.4    Suddhi.
            p.m. p.m.
        255 The same as Nadi-Yama.
        256 Anahata Lotus, mystic ganglion in the heart.  See diagram.

            12.30-1.0    Suddhi.
            a.m. a.m.
August
31st.       6.10-6.40    Suddhi.  "Sweet as a singing rain of silver dew" is
the
            a.m. a.m.  Voice of Nâda.  A'sana is evidently a question of
training.
                       At one point there were two or three distinct sharp
                       throbs in
                       the third eye. (Ajna.)
            9.15-9.55    Dhâranâ on Ajna.257  Tendency to become strained and
            a.m. a.m.  rigid, with internal Kumbhaka, quite unconsciously.
          Exactly
                       like a difficult stool, only the direction of force is
                       upwards ---
                       very fatiguing.
          10.24-10.28    Suddhi. Ida stopped up.
           a.m.  a.m.    Change of Nâda-note to a dull sound.  Extreme excite-
                       ment of Chitta, sleep impossible.  concentrating on
                       Anahata
                       gives sleepiness at once.  I felt the pump action of
                       the blood
                       very plainly and also experienced Sukshma-Kumbhaka,258
                       the
                       subtle involuntary Kumbhaka.
            6.10-6.40    Suddhi.  One minute thirty-five seconds for a cycle.
            a.m. p.m.    Repeated waking with nightmare.
                         Test Kumbhaka, 45 and 55 seconds.
 September
2nd.       12.5-12.55    Suddhi with Kumbhaka.  Test Kumbhaka 85 seconds,
           p.m. p.m.   1 minute 25 seconds.
                         Pain (or concentration of Prâna) in the back of head,
                       loevel
                       with eyes.
 3rd.      Sunset.       Suddhi in the jungle.  concentration on Anahata, but
did
                       not go to sleep.157
                          Heart the following sounds:
                       (1) A noise as of blood filtering through.
                       (2) The tramp of armed men.  this grew more distant on
                             closing ears.
                       (3) The noise of a distant Siren.  This grew stronger
                       on
                             closing ears.
                         (For a short time I distinctly saw the head of a nun
                       in the
                       centre of the Chakkra.)
September
 5th.     12.15-12.52    Fifty-two Suddhi-Kumbhakas or Prânâyâmas.  5. 10. 20
for
           p.m. p.m.   30 minutes.  10. 15. 30 for 6 minutes.
            5.25-6.26    Prânâyâma.  5. 10. 20 for 31 minutes without any
        257  Dhâranâ on Ajna prevents sleep: ditto on Anahata causes it.
        258 In practising Prânâyâma, the breath may get convulsively
          withheld, all the muscles going suddenly rigid, without the will
          of the Yogi.  This is called Sukshama-Kumbhaka, or Automatic
          holding in of the breath.  This phenomenon marks a stage in
          attainment.

            p.m. p.m.  breaks.
            9.25-9.50    Dhâranâ on the Shiva Pantacle given me by Mâitrânanda
            p.m. p.m.  Swâmi, mentally muttering "Aum Shivaya Vashi."259
          Nothing
                       particular occurred, though (were I not fixed in the
                       know-
                       ledge of the vanity of physiological tests) I should
                       judge my
                       weight had diminished.260  The A'sana gave no pain till
                       I
                       moved.  I had my eyes turned up to the third eye.
                         Vivekânanda says: "vibration of body" is the second
                       stage
                       of Prânâyâma.  I get this, but put it down to weakness.
                         Dhâranâ on tip of nose for five minutes.  Heard a
                       voice
                       saying: "And if you're passing, won't you?"
                         Concentration on any organ seems to make it very
                       sensitive --- a fleck of down lighting on my nose made
                       me]
                       jump.
 6th.       9.20-9.50    Prânâyâmna.  Three cycles of 7 minutes ("i.e." Twelve
cycles
            a.m. a.m.  of 5. 10. 20 = one cycle of 7 minutes) with intervals
          of 3 minutes
                       after each cycle.
            6.10-6.40    Prânâyâma.  Two cycles of 5. 10. 20.  The counting
          got mixed
            p.m. p.m.  and things seem to tend to get buzzy and obscure.
          Found it
                       difficult to follow clearly the second-hand of a watch.
                       One
                       cycle of 4 minutes of 10. 20. 30.{158}
September
 6th.       7.0 p.m.     Heard astral bell, not mine but Shri Mâtrânanda's.261
          10.45-10.55    Dhâranâ on tip of nose.  I obtained a clear
          understanding
           p.m. p.m.   of the unreality of that nose.  This persists.  An hour
          later
                       whilst breathing on my arm as I was asleep, I said to
                       myself;
                       "What is this hot breath from?"  I was forced to "think"
                       before
                       I could answer "my nose."  Then I pinched myself and
                       remembered at once; but again breathing the same thing
                       happened again.  Therefore the "Dhâranâtion" of my nose
                       dividualizes Me and My Nose, affects my nose, disproves
                       my
                       nose, abolishes, annihilates and expunges my nose.
        259 A Mantra. Shi = Peace, Va = Power.  It means "Thy peace by
          poser increasing In me by power to peace."
        260 The four characteristic results of Prânâyâma are (1)
          perspiration; (2) rigidity; (3) jumping about like a frog; (4)
          levitation.  P. never experienced this last result.  But it is
          possible that, if there was an actual loss of weight, that this
          was at least a step towards it.
        261 We do not know what this means, unless the note of Shri
          Mâitrânanda's bell was different from that of Frater P's.

          11.25-11.24    Dhâranâ on end of Verendum.262
           p.m. p.m.
 7th        7.0-7.7      Prânâyâma. 5. 10. 20.
           a.m. a.m.
           7.15-7.35    Prânâyâma.  5. 10. 20, and five minutes of 10. 20. 30.
           a.m. a.m.    Tried external Kumbhaka with poorest of results.
 8th       11.0-11.5    Dhâranâ on nose.
           a.m. a.m.
          11.10-11.13    Dhâranâ, covering face with a sheet of thick white
          paper.
           a.m. a.m.   Very complex phenomena occur.
                         But this production of two noses seems to be the
                       falling
                       back of the eyes to parallel.  Everything vanishes.
          11.45-11.51    Dhâranâ.  ditto.  There are two noses all the time.
          The
           a.m. a.m.   delusion is that you think your right eye is seeing
          your left
                       nose!
            6.10-6.50    Prânâyâma 7 minutes 5. 10. 20; 6 minutes 10. 20. 30.
          Dhâranâ
            p.m. p.m.  on nose 9 minutes 50 seconds.  I actually lost the nose
          one one
                       occasion, and could not think whet I wished to find or
                       where
                       to find it; my mind having become a perfect blank.
                       (Shri
                       Mâtrânanda says this is very good, and means I approach
                       "neighbourhood-concentration").  Six minutes more at
                       10.
                       20. 30.  Forty minutes in the A'sana.
          10.20-10.34    Mentally muttering "Namo Shivaya Namaha Aum" I did
           p.m. p.m.   Dhâranâ as before on my nose.  I understand one
          Buddhist
                       constipation now; for: I was (a) conscious of external
                       things {159}
                       seen behind, after my nose had vanished, "i.e." altar,
                       etc.; and
                       (b) conscious that I was "not" conscious of these things.
                       These
                       two consciousnesses being simultaneous.  this seems
                       absurd and
                       inexplicable, it is noted in Buddhist Psychology, "yet I"
                       "know it."
September
 9th       9.50-10.20    Prânâyâma.  Ten minutes 5. 10. 20; 4 minutes 10. 25.
30;
           a.m. a.m.   6 minutes 10. 25. 30.  Looking at the light at the top
          of my
                       head.  It was of a misty blue colour, its shape was
                       that of an
                       ordinary cone of flame, long and homogeneous.  At
                       intervals
                       it dropped and opened out like a flower, its texture
                       was that
                       of fine hair.  Mâitrânanda told me that this result was
                       very
        262 Wand.

                       good, and that these petals are of the Ajna Chakkra.263
           2.10-2.42     Prânâyâma.  Seven minutes.  5. 10. 20.  Dhâranâ on
          nose
           p.m. p.m.   thirteen minutes.  During this Prânâyâma I heard the
          Astral
                       Bell twice or thrice.  Prânâyâma 8 minutes.  10. 20.
                       30.
                         Perspiration which has been almost suppressed of late
                       has
                       reappeared to excess.
           6.12-6.38     Prânâyâma.  Four minutes and 6 minutes 10. 29. 30.
           p.m. p.m.
                Late     Dhâranâ.  Became quite unconscious.  Recovered
          saying:
                       "and not take the first step on Virtue's giddy road,"
                       with the
                       idea that this had some reference to the instructions
                       to begin
                       Suddhi with Ida.  Forgot that I had been doing Dhâranâ;
                       but I felt quite pleased and a conviction that my
                       thoughts
                       had been very important.
10th.      7.12-7.34     Prânâyâma.  Seven minutes 5. 10. 20; and 10 minutes
           a.m. a.m.   10. 20. 30.  The last was very good and regular.
          11.50-12.5     Prânâyâma.  Fourteen minutes 5. 10. 20.  Ida stopped
          up.
           a.m. a.m.
           6.15-6.50     Dhâranâ on nose.  During this I heard a Siren-cooing
           p.m. p.m.   Nâda; it sounded very audible and continuous; but
          loudest
                       during Rechaka.
           1.23 a.m.     I awoke, lying on left side.  This being unusual. ...
          I
                       did not know I had been asleep, and the time much
                       surprised {160}
                       me.  The one dominant thought in my brain was: That is
                       it," "i.e.", Dhyâna.  The characteristic perspiration
                       which marks
                       the first stage of success in Prânâyâma possesses the
                       odour,
September              taste, colour, and almost the consistency of semen.
11th.      6.25-6.45     Prânâyâma.  Fifteen minutes.  10. 20. 30.  No
perspira-
           a.m. a.m.   tion.
          10.30-10.45    Prânâyâma.  Twelve minutes: 10. 20. 30.
           a.m. a.m.     Prânâyâma.  Eight minutes: 10. 20. 30.
            6.0-6.30     With great effort.
            p.m. p.m.    Cannot do Prânâyâma 30. 60. 15. more than once
          through,
                       I tried twice.
                         Dhâranâ on nose ten minutes.
          11.15 p.m.     Dhâranâ on nose.
12th.      7.35-7.55     Prânâyâma. Six minutes 10. 20. 30.
           a.m. a.m.     Dhâranâ. Six minutes.
        263 When gods are near, or Kundalini arises thither, the petals
          bend down and out: thus is the Winged-Globe of Egypt formed.
          These petals are the same as the horn of Pan which open out as
          the God descends.

                         (P. was called away for a few days on business (or in
                       disgust?) to Colombo.)
                         On the 20th of September p. returned from Colombo and
                       then he made the following entry in his diary: "The
                       Blessed
                       Abhavânanda said: 'Thus have I heard.  One day in Thy
                       courts is better than a thousand'; let me recommence
                       Prânâyâma."  Thus he thought, and said.  Further he
                       said:
                       "Let me abandon these follies of poesy and Vamacharya
                       ("debauchery," "i.e." normal life) and health and vain
                       things
                       and let me put in some work."
22nd.                    Began Suddhi and "Namo Shivaya Namaha Aum."
          10.15-11.15    A'sana.  Prânâyâma.  Nine minutes 10. 20. 30.
           a.m. a.m.     Dhâranâ on nose ten minutes.
           5.55-6.25     Prânâyâma.  Four minutes: 10. 20. 30.
           p.m. p.m.     Prânâyâma.  Ten minutes: 10. 20. 30.
                         Prânâyâma.  One of 30. 15. 60. twice.  Two such
          conseu-
                       tively quite out of the question.
           9.12-9.25     Prânâyâma.  Twelve minutes.  10. 20. 30.
           p.m. p.m.     Prânâyâma.  Two consecutive cycles as above declared
          im-
                       possible!
23rd.      3.5-3.37      Prânâyâma.  Sixteen minutes.  10. 20. 30.
           a.m. a.m.     Dhâranâ on nose.  Seven minutes.
           5.20-5.30     Dhâranâ on nose.  Seventeen minutes.
           p.m. p.m.     Heard astral bell repeatedly, apparently from above
          my
                       head, perhaps slightly to the left of median. "{161}"
                         Two practices of Prânâyâma: 30. 15. 60.
                         Concentration on Ajna Chakkra.  The effect was as of
                       light gradually glmmering forth and becoming very
                       bright.
September 24th.          Tried drinking through nose;264 but could not
accomplish it
                       properly.
           7.0-7.10      Tried Dhâranâ on Nose as Ida was stopped up.  Eyes
           a.m. a.m.   watered, and the breathing was difficult, could not
          concentrate.
           7.15-7.38     Prânâyâma.  Twenty-two minutes: 10. 20. 30.  could
          have
           a.m. a.m.   gone on.
           5.35-6.5      Prânâyâma very difficult.
           p.m. p.m.     Dhâranâ on nose nine minutes.  The nose is perhaps my
                       least sensitive organ.  Would I do better to try my
                       tongue?
                         Dhâranâ, four minutes on tip of tongue.  Burning
                       feeling as
                       usual.  Can feel every tooth as if each had become a
                       con-
                       scious being.
                         Prânâyâma.  Broke down badly on second Rechaka of 30.
                       15. 60.  I "will" do this, and often.
          10.15-10.44    Prânâyâma.  Ten minutes 10. 20. 30.
        264 A Hatha Yoga Practice.  P.'s idea of the practice was to drink
          a pint right off!  Hence disappointment.

           p.m. p.m.     Dhâranâ on nose seven minutes.
                         One Grand Prânâyâma.  30. 15. 60.
                         [N.B.  For Prânâyâma be fresh, cool, not excited, not
                       sleepy, not full of food, not ready to urinate or
                       defaecate.]
25th.      6.0-6.42      Prânâyâma.  Twenty-six minutes: 10. 20. 30.
           p.m. p.m.     Dhâranâ on nose.  Five minutes.
                         Dhâranâ on nose.  Six minutes.
           8.30-9.0      Dhâranâ on nose.  Twelve and a half minutes.
           a.m. a.m.     Grand Prânâyâma.  30. 15. 60. very difficult.
          10.45-11.20    Dhâranâ on nose.  Thirty-four minutes.  Stopped by an
           a.m. a.m.   alarum going off --- rather a shock --- did not know
          where I was
                       for a bit.
           4.36-5.8      Prânâyâma.  Eight minutes: 10. 20. 30.
           p.m. p.m.     Prânâyâma.  Eleven minutes: 10. 20. 30.
           7.45-8.5      Prânâyâma.  Eleven minutes: 10. 20. 30.
           p.m. p.m.     Mental muttering "Aum Shivayavashi."
           8.40-9.23     Thirty-seven minutes concentrated on Pentacle, right
          globe
           p.m. p.m.   of ear throbs; left ear cold current; left hand
          tingles.  I do {162}
                       get a sort of Skushma-Kumbhaka which I cannot reproduce
                       at will.
                         Rigidity of body and the fading of all vision are its
                       stig-
                       mata.  Curiously this happened on coming out of Mental
                       Muttering back to audible, or rather at one loud slow
                       Mantra,
September              "i. e." when no Kumbhaka was possible.
26th.      8.50-9.3      Mental Muttering for ten minutes "Aum Shivayavashi."
           p.m. p.m.   Results similar to last night's, somewhat more easily
          obtained.
           5.25-5.57     Mental Muttering of "Aum Shivayavashi."  Results
          better
           p.m. p.m.   than usual.
                         Prânâyâma.  Seven minutes after 10 seconds of
                       Kumbhaka.
                       This seventh time I forgot all about everything and
                       breathed
                       out of both nostrils.  Quite quietly --- pure mental
                       abstraction.
           8.10-9.30     Mental Muttering of "Aum Shivayavashi," for seventy-
          five
           p.m. p.m.   minutes.  Several times lost concentration or
          consciousness
                       or something, "i.e.", either vision or voice or both were
                       interrupted.
                         (N.B.  At one particular "rate" the third eye throbs
                       violently
                       in time with mantra.)
27th.                    Constant dreams of Dhâranâ.
          10.20-10.33    Prânâyâma.  Seven minutes 10. 30. 30.  Twice forgot
          my-
           a.m. a.m.   self in Kumbhaka by exceeding the thirty seconds.  I
          was
                       trying to kill thoughts entering Ajna.  On the first
                       occasion

                       I was still saying "Shiva" for this purpose; on the
                       second I
                       was meditating on Devi [a name of Bhâvani].
           4.45-4.50     One Grand Prânâyâma.  30. 15. 60.
           p.m. p.m.     New Prânâyâma of 25. 15. 50; twice.
           5.12-5.40     Prânâyâma.  Seven minutes 10. 20. 30.
           p.m. p.m.     Mental Muttering.  "Aum Shivayavashi" Fifteen
          minutes,
                       at rate when Ajna throbs.
                         (N.B.  Of late my many years' habit of sleeping only
                       on the
                       right side has vanished.  I now sleep always on my left
                       side.)
28th.       7 a.m.       Prânâyâma.  10. 20. 30.
           4.35-5.16     Prânâyâma.  four minutes: 10. 20. 30.
           p.m. p.m.     Mantra: "Aum Sjhivayavashi" Twenty minutes.  I feel
          on
                       the brink of something every time --- Aid me, Lord
                       Self!
                         His Holiness the Guru Swami says: "It is not well, O
                       child, that thou contemplatest the external objects
                       about thee.
                       Let rather thy Chakkras be on-meditated. , Aum!"
          10.50 p.m.     Dhâranâ on Ajna eighteen minutes muttering "Aum Tat
                       Sat Aum!"   {163}
September                Dhâranâ on Ajna and "Aum Tat Sat Aum" thirgy-one
29th.  12.0 m.n.       minutes.  At one time Ajna seemed enormously, perhaps
                       infinitely, elongated.
          11.15-11.41    Mantra "Aum Tat Sat Saum" with usual throbbing.
          a.m. a.m.      Took 210 drops of Laudanum as an experiment under
                       Mâitrânanda's guidance.  (Absolutely no mental result,
                       and
                       hardly any physical result.  I must be most resistant
                       to this
                       drug, which I had never previously taken).
30th                     Recovering from the Laudanum.
          10.5 a.m.      Prânâyâma and Dhâranâ hopeless.265
October.                 Another month of this great work commences, and
though
                       the toil has not been wasted the reward indeed seems
                       still
                       far off.
                         On the first of the month P. writes: ---
                         "Blessed be thou, O Bhânâni, O Isis my Sister, my
                       Bride,
                       my Mother!  Blessed be Thou, O Shiva, O Amoun,
                       Concealed
                       of the Concealed.  By Thy most secret and Holy Name of
                       Apophis be Thou blessed, Lucifer, Star of the Dawn,
                       Satan-
                       Jeheshua, Light of the World!  Blessed by Thou, Buddha,
                       Osiris, by whatever Name I call Thee thou art nameless
                       to
                       Eternity.
                         Blessed be Thou, O Day, that Thou hast risen in the
                       Night
        265 Probably at this time a period of "dryness" supervened.

                       of Time; First Dawn in the Chaos of poor P.'s poor
                       mind!
                       Accursed be Thou, Jehovah, Brahma, unto the Aeons of
                       Aeons: thou who didst create Darkness and not Light!
                       Mâra,
                       vile Mask of Matter!
                         Arise, O Shiva, and destroy!  That in destruction
                       these at
                       last be blest.
 1st.     5.30 p.m.      Prânâyâma.
                         Mantra seventeen minutes.  Noise of glass being
                       rubbed
                       persistent.
          9.30 p.m.      From now I decide to work more seriously, and follow
          out
                       the following programme:
                         Mantra "Aum Tat Sat Aum."
                         Dhâranâ on Ajna Chakkra.
                         Read Bhagavid-Gîta.
                         Vegetarian diet. {164}
                         Normal amount of sleep.
                         Speech only when necessary.
                         Prânâyâma.
                         A'sana with eyes turned up.
October                  Walking as exercise.
 2nd.     8.30 a.m.      Mantra "Aum Tat Sat Aum."
           9.10-10.50    A'sana with mantra and eyes turned to Ajna Chakkra.
           a.m. a.m.   Chittam distinctly slowing towards end.
          10.50-12.5     Continued lying down.  [Did I sleep?]
           a.m. p.m.
          12.35-1.45     For a walk muttering Mantra.
           p.m. p.m.
           2.20-2.45     A'sana.  Always forgetting to repeat the Mantra,
          Mâitra-
           p.m. p.m.   anandra Swami says this is right.  Ajna is now more
          steely in
                       appearance and is open at a constant angle of about 30°
                       to 40°.
           3.10-3.45     Prânâyâma.  Thirty minutes 10. 20. 30.
           p.m. p.m.
           4.10 p.m.     Resumed A'sana.  The "invading" thoughts are more and
                       more fragmentary and ridiculous.  I cannot mentally
                       pro-
                       nounce the Mantra with correctness, "e.g.", "Op tap sapa"
                       or
                       "shastra" for "sat," etc.  Now arose, with Music of the
                       Vînâ
                       the Golden Dawn.266  At 5.15 I arose.
           5.42 p.m.     Resumed my A'sana and did three Prânâyâma of 25. 15.
          50.
                       Also of 20. 10. 40.
                         Mâitrânanda Swami explained above as follows: Unto
                       the
        266 The Golden Dawn, Dhyâna of the Sun.

                       sunset, moonrise, Agni;267 then Vishvarupa Darshana,268
                       and
                       one's own Personal God;269 then Atma-Darshana270 and
                       Shiva-Darshana.271
                       {165}
October                  Prânâyâma.  Thirty-five minutes.  10. 20. 30.  A'sana
3rd       12.20 a.m.   terrible.
            10-11.30     Walk with Mantra.
            a.m. a.m.
          11.30-12.41    A'sana.  Always with Mantra and Ajna.
            a.m. a.m.    Prânâyâma.  Eighteen minutes.  10. 20. 30.
            1.50-2.30    Dhâranâ.  Got very tired and lay down till 3.35 (not
          sleep-
            p.m. p.m.  ing) then resumed A'sana till 5.5 p.m.  Now again at
          last the
                       Golden Dawn.  This, as my intuition had already taught
                       me,
                       had the effect of slowing the Dhyâna and also keeping
                       me
                       fixed therein.  Yet, I fear, of partially destroying
                       its perfec-
                       tion --- He knows!  Thus the disk came clear: but I
                       began to
                       be worried by body and clouded by doubt, and an effort
                       to
                       return only brought up a memory-picture.
                         The flaming clouds are "thought"; the shadowy or
                       hinted
                       Form is Adonai!
          5.35 p.m.      Three Prânâyâmas of 50. 25. 15.
          5.40 p.m.      Prânâyâma.  Twenty minutes 10. 20. 30.
          9.30 p.m.      Holiday; which was fatal folly!

   The full account of this wonderful realization of Dhyâna is set forth by
PO. in this note book entitled "The Writings of Truth," in which we find the
following:
   "After some eight hours' discipline by Prânâyâma arose 'The Golden Dawn."
   "While meditating, suddenly I became conscious of a shoreless space of
darkness and a glow of crimson athwart it.  Deepening and brightening, scarred
by dull bars of slate-blue cloud arose the Dawn of Dawns.  In splendour not of
earth and its mean sun, blood-red, rayless, adamant, it rose, it rose!
Carried out of myself, I asked not 'Who is the Witness?' absorbed utterly in
contemplation of so stupendous and so marvellous a fact.  For here was no
doubt, no change, no wavering; infinitely more real than aught 'physical' is
the Golden Dawn of this Eternal Sun!  But ere the Orb of Glory rose clear of
its banks of blackness --- alas my soul! --- that Light Ineffable was
withdrawn beneath the falling veil of darkness, and in purples and greys
        267 Or Rupa Visions.  That is, visions of the three Lights of the
          Gunas.  See "The Herb Dangerous."  THE EQUINOX, vol. 1, No. 2.
        268 The great Vision of Vishnu.  See the Eleventh Discourse on the
          Bhagavad-Gîta.  "Unnumbered arms, the sun and moon.  Thine eyes.
          I see Thy face, as sacrificial fire blazing, its splendour
          burneth up the worlds."  Verse 19.
        269 Adonai.  The Vision of the Holy Guardian Angel.
        270 Atma-Darshana, the universal vision of Pan, or the vision of
          the Universal Peacock.  It has many forms.
        271 Vision of Shiva, which destroys the Atma-Darshana.  The God
          Shiva opens his eye, and Equilibrium is re-established.

glorious beyond imagining, sad beyond conceiving, faded the superb Herald of
the Day.  But mine eyes have seen it!  And this, then, is Dhyâna!  Walk with
it, yet all but unremarked, came a melody as of the sweet-souled Vînâ.
   .    .    .    .    .    .    .    .    .    .    .   .   .
   Again, by the Grace Ineffable of Bhâvani to the meanest of Her devotees,
arose the Splendour of the Inner Sun.  As bidden by my Guru, I saluted the
{166} Dawn with Pranava.  This, as I foresaw, retained the Dhyânic
Consciousness.  The Disk grew golden: rose clear of all its clouds, flinging
great fleecy cumuli or rose and gold, fiery with light, into the aethyr of
space.  Hollow it seemed and rayless as the Sun in Sagittarius, yet
incomparably brighter: but rising clear of cloud, it began to revolve, to
coruscate, to throw off streamers of jetted fire!  [This from a hill-top I
beheld, dark as of a dying world.  Covered with black decayed wet peaty wood,
a few pines stood stricken, unutterably alone.272]  But behind the glory of
its coruscations seemed to shape, an idea less solid than a shadow! an Idea of
some Human-seeming Form!  Now grew doubt and thought in P.'s miserable mind;
and the One Wave grew many waves and all was lost!  Alas!  Alas! for P.!  And
Glory Eternal unto Her, She the twin-Breasted that hath encroached even upon
the other half of the Destroyer!  "OM Namo Bhâvaniya OM."

   Filled with the glory of the great light that had arisen in him, for many
days P. communed in silence with the Vision that days upon days of labour had
revealed to him, and then leaving his place of retirement near Kandy he
journeyed to Anhuradhapura, and thence to many sacred shrines and temples
throughout the island of Ceylon, gathering as he travelled spiritual
knowledge, and learning the ancient customs of the people and the manner of
their lives.
   Towards the end of November his work in Ceylon being accomplished he
arrived at Madura, and from there he journeyed to Calcutta.  At this city he
remained for about a month, during almost the whole of which time he suffered
from sickness and fever.  he however records one interesting incident, which
took place during an early morning walk whilst he was in deep meditation:
   "Whilst in this meditation, a kind of inverted Manichaeism seemed to
develop and take possession of it, Nature appearing as a great evil and fatal
force, unwittingly developing within {167} itself a suicidal Will called
Buddha or Christ:"  This perhaps is most easily explained by imagining "Mâyâ"
to be a circle of particles moving from right to left which after a time
through its own intrinsic motion sets up within itself a counter motion, a
kind of back-water current which moves in the opposite direction, from left to
right, and little by little destroys the Mâyâ circle, marked "B"; and then
becoming its Mâyâ, in its turn sets up a counter circle which in time will
likewise be destroyed.  The outer circle is "B" is the world Mâyâ or the
Samsâra Chakkra, the inner "A" the Bodhi Stava, the Buddha, the Christ.
   This is fulfilled again and again the great prophecy:

   Whenever the dhamma decays, and a-dhamma prevails, then I manifest myself.
For the protection of the good, for the destruction of the evil, for the firm
        272 This is a mere thought-form induced by misunderstanding the
          instruction of Mâitrânanda Swami as to observing the phenomenon.

establishment of the National Righteousness I am born again and again!273

   "It is a fallacy," wrote P., "that the Absolute must be the All-Good.
There is "not" an Intelligence directing law; but only a line of least
resistance along which all things move.  Its own selfishness has not even the
wit to prevent Buddha, and so its own selfishness proves its destruction.
   "We cannot call Nature "evil": Fatal is the exact word; for Necessity implies
stupidity, and this stupidity is the chief attribute of Nature."


{Illustration on page 168 described:

"DIAGRAM 88.  The Bodhi Satva."

  This is a circular diagram.  There is one large black ring enclosing the
outside.  Inside is a smaller white ring with a small seated buddha in the
midst of a lotus.  A clockwise spiral line begins on the outer rim of the
inner circle, at about 4 o'clock.  This spiral makes four complete revolutions
before it contacts the outer ring at about 8 o'clock.  Just below the
beginning curve of the inner spiral passage is an arrow, fledged and curved
round clockwise, occupying about 180°.  There is a much larger fledged arrow
about the outer ring at top, curved counterclockwise through about 180°}

   So P. argued, for the little Bodhi Satva had started whirling {168} within
him, hungry and thirsty, slowly devouring its Mother Mâyâ.
   On the 21st of January, 1902, P. left Calcutta for Burma, where for a short
time he again joined Mâitrânanda.  During the month of February he journeyed
through the districts about Rangoon visiting many sacred cities and holy men,.
practising Dahâranâ on Maitri Bhâvana (compassion) and taking his refuge in
Triratna.  (The triple jewel of Buddhism - Buddha, Dhamma and Sangha.)  On the
14th of February he visited Lamma Sayadaw Kyoung in Bhikkhu Ananda Metteyya,
and on the 23rd shipped by S. S. Kapurthala from Rangoon to Calcutta, arriving
there on the 26th.
   For the first three months of 1902 no record was kept by P. of his
meditations and mystical exercises, except one which is as curious as it is
interesting, and which consists of a minutely detailed table showing the
Classification of the Dreams he dreamt from the 8th February to the 19th
March.
   P., it may be mentioned, was much subjected to dreaming, but perhaps rarely
were they so persistent and vivid as he now experienced.  For he found that by
trying to remember dreams he could remember more.  Probably most men dream
subconsciously; just as they breathe without knowing it unless the attention
be directed to the act. {169}
        273 "Cf." Captain J. F. C. Fuller's "Star in the West," pp 287, 288.
          "In his Essay 'Eleusis," Crowley suggests that the world's
          history may roughly be divided into a continuous succession of
          periods, each embracing three distinct cycles --- of Renaissance,
          Decadence, and slime.  In the first the Adepts rise as artists,
          philosophers, and men of science, who are sooner or later
          recognized as great men; in the second the adepts as adepts
          appear, but seem as fools and knaves; and in the third, that of
          Slime, vanish altogether, and are invisible.  Then the chain
          starts again.  Thus Crowley writes:
             "'Decadence marks the period when the adepts, nearing their
          earthly perfection, become true adepts,not mere men of genius.
          They disappear, harvested by heaven: and perfect darkness
          (apparent death) ensues until the youthful forerunners of the
          next crop begin to shoot if the form of artists.'"

   We append the following table.  As it will be seen P. divides his dream-
states into seven main divisions, each being again split up into further
subdivisions to enable the various correspondences to be seen at a glance.

{WEH NOTE:  Temple of Solomon the King continues on the next diskette, with
the table of dream-states}