—N.D.K.

Note

We would, to begin with, draw attention to the closing sentence of the passage quoted above: "Such was the true occult theory of the Egyptians," the word "true" being used there in the sense of its being the doctrine they really believed in, as distinct from both the tenets fathered upon them by some Orientalists, and that which the modern occultists may be now teaching. It does not stand to reason that, outside those occult truths that were known to, and revealed by, the great Hierophants during the final initiation, we should accept all that either the Egyptians or any other people may have regarded as true. The Priests of Isis were the only true initiates, and their occult teachings were still more veiled than those of the Chaldeans. There was the true doctrine of the Hierophants of the inner Temple; then the half-veiled Hieratic tenets of the Priest of the outer Temple; and, finally, the vulgar popular religion of the great body of the ignorant, who were allowed to reverence animals as divine. As shown correctly by Sir Gardner Wilkinson, the initiated priests taught that "dissolution is only the cause of reproduction .... nothing perishes which has once existed, but things which appear to be destroyed only change their natures and pass into another form." To the present case, however, the Egyptian doctrine of atoms coincides with our own occult teachings. In the above remarks the words, "The life-atoms of the Jiva," are taken in a strictly literal sense. Without any doubt Jiva or Prana is quite distinct from the atoms it animates. The latter belong to the lowest or grossest state of matter—the objectively conditioned; the former, to a higher state—that state which the uninitiated, ignorant of its nature, would call the "objectively finite," but which, to avoid any future misunderstanding, we may, perhaps, be permitted to call the subjectively eternal, though, at the same time and in one sense, the subsistent existence, however paradoxical and unscientific the term may appear.* Life, the occultist says, is the eternal uncreated energy, and it alone represents in the infinite universe, that which the physicists have agreed to name the principle, or the law of continuity, though they apply it only to the endless development of the conditioned.

But since modern science admits, through her most learned professors, that "energy has as much claim to be regarded as an objective reality as matter itself"** and as life, according to the occult doctrine, is the one energy acting, Proteus-like, under the most varied forms, the occultists have a certain right to use such phraseology. Life is ever present in the atom or matter, whether organic or inorganic—a difference that the occultists do not accept. Their doctrine is that life is as much present in the inorganic as in the organic matter: when life-energy is active in the atom, that atom is organic; when dormant or latent, then the atom is inorganic.

———— * Though there is a distinct term for it in the language of the adepts, how can one translate it into a European language? What name can be given to that which is objective yet immaterial in its finite manifestations, subjective yet substantive (though not in our sense of substance) in its eternal existence? Having explained it the best we can, we leave the task of finding a more appropriate term for it to our learned English occultists.

** "Unseen Universe." —————

Therefore, the expression "life-atom," though apt in one sense to mislead the reader, is not incorrect after all, since occultists do not recognize that anything in Nature can be inorganic, and know of no "dead atoms," whatever meaning science may give to the adjective. The law of biogenesis, as ordinarily understood, is the result of the ignorance of the man of science of occult physics. It is accepted because the man of science is unable to find the necessary means to awaken into activity the dormant life inherent in what he terms an inorganic atom; hence the fallacy that a living thing can only be produced from a living thing, as though there ever was such a thing as dead matter in Nature! At this rate, and to be consistent, a mule ought to be also classed with inorganic matter, since it is unable to reproduce itself and generate life. We dwell so much upon the above as it meets at once all future opposition to the idea that a mummy, several thousand years old, can be throwing off atoms. Nevertheless, the sentence would perhaps have gained in clearness if we had said, instead of the "life-atoms of jiva," the atoms "animated by dormant Jiva or life-energy." Again, the definition of Jiva quoted above, though quite correct on the whole, might be more fully, if not more clearly, expressed. The "jiva," or life, principle, which animates man, beast, plant, and even a mineral, certainly is "a form of force indestructible," since this force is the one life, or anima mundi, the universal living soul, and that the various modes in which objective things appear to us in Nature in their atomic aggregations, such as minerals, plants, animals, &c., are all the different forms or states in which this force manifests itself. Were it to become—we will not say absent, for this is impossible, since it is omnipresent—but for one single instant inactive, say in a stone, the particles of the latter would lose instantly their cohesive property, and disintegrate as suddenly, though the force would still remain in each of its particles, but in a dormant state. Then the continuation of the definition, which states that when this indestructible force is "disconnected with one set of atoms, it becomes attracted immediately by others," does not imply that it abandons entirely the first set, but only that it transfers its vis viva, or living power—the energy of motion—to another set. But because it manifests itself in the next set as what is called kinetic energy, it does not follow that the first set is deprived of it altogether; for it is still in it, as potential energy, or life latent.* This is a cardinal and basic truth of occultism, on the perfect knowledge of which depends the production of every phenomenon. Unless we admit this point, we should have to give up all the other truths of occultism. Thus what is "meant by the life-atom going through endless transmigration" is simply this: we regard and call, in our occult phraseology, those atoms that are moved by kinetic energy as "life-atoms," while those that are for the time being passive, containing but imperceptible potential energy, we call "sleeping atoms;" regarding, at the same time, these two forms of energy as produced by one and the same force or life.

———- * We feel constrained to make use of terms that have become technical in modern science—though they do not always fully express the idea to be conveyed—for want of better words. It is useless to hope that the occult doctrine may be ever thoroughly understood, even the few tenets that can be safely given to the world at large, unless a glossary of such words is edited; and, what is of a still greater importance, until the full and correct meaning of the terms therein taught is thoroughly mastered. ————-

Now to the Hindu doctrine of Metempsychosis. It has a basis of truth; and, in fact, it is an axiomatic truth, but only in reference to human atoms and emanations, and that not only after a man's death, but during the whole period of his life. The esoteric meaning of the Laws of Manu (sec. XII. 3, and XII. 54 and ), of the verses asserting that "every act, either mental, verbal or corporeal, bears good or evil fruit (Karma)," that "the various transmigrations of men (not souls) through the highest, middle and lowest stages, are produced by their actions," and again that "a Brahman-killer enters the body of a dog, bear, ass, camel, goat, sheep, bird, &c.," bears no reference to the human Ego, but only to the atoms of his body, his lower triad and his fluidic emanations. It is all very well for the Brahmans to distort, in their own interest, the real meaning contained in these laws, but the words as quoted never meant what they were made to yield later on. The Brahmans applied them selfishly to themselves, whereas by "Brahman," man's seventh principle, his immortal monad and the essence of the personal Ego were allegorically meant. He who kills or extinguishes in himself the light of Parabrahm—i.e., severs his personal Ego from the Atman, and thus kills the future Devachanee, becomes a "Brahman killer." Instead of facilitating, through a virtuous life and spiritual aspirations, the union of the Buddhi and the Manas, he condemns, by his own evil acts, every atom of his lower principles to become attracted and drawn in virtue of the magnetic affinity, thus created by his passions, into the bodies of lower animals. This is the real meaning of the doctrine of Metempsychosis. It is not that such amalgamation of human particles with animal or even vegetable atoms can carry in it any idea of personal punishment per se, for of course it does not. But it is a cause, the effects of which may manifest themselves throughout succeeding re-births, unless the personality is annihilated. Otherwise, from cause to effect, every effect becoming in its turn a cause, they will run along the cycle of re-births, the once given impulse expending itself only at the threshold of Pralaya. But of this anon. Notwithstanding their esoteric meaning, even the words of the grandest and noblest of all the adepts, Gautama Buddha, are misunderstood, distorted and ridiculed in the same way. The Hina-yana, the lowest form of transmigration of the Buddhist, is as little comprehended as the Maha-yana, its highest form; and, because Sakya Muni is shown to have once remarked to his Bhikkhus, while pointing out to them a broom, that "it had formerly been a novice who neglected to sweep out" the Council-room, hence was re-born as a broom (!), therefore, the wisest of all the world's sages stands accused of idiotic superstition. Why not try and find out, before condemning, the true meaning of the figurative statement? Why should we scoff before we understand? Is or is not that which is called magnetic effluvium a something, a stuff, or a substance, invisible, and imponderable though it be? If the learned authors of "The Unseen Universe" object to light, heat and electricity being regarded merely as imponderables, and show that each of these phenomena has as much claim to be recognized as an objective reality as matter itself, our right to regard the mesmeric or magnetic fluid which emanates from man to man, or even from man to what is termed an inanimate object, is far greater. It is not enough to say that this fluid is a species of molecular energy like heat, for instance, though of much greater potency. Heat is produced when ever kinetic energy is transformed into molecular energy, we are told, and it may be thrown out by any material composed of sleeping atoms, or inorganic matter as it is called; whereas the magnetic fluid projected by a living human body is life itself. Indeed it is "life-atoms" that a man in a blind passion throws off unconsciously, though he does it quite as effectively as a mesmeriser who transfers them from himself to any object consciously and under the guidance of his will. Let any man give way to any intense feeling, such as anger, grief, &c., under or near a tree, or in direct contact with a stone, and after many thousands of years any tolerable psychometer will see the man, and perceive his feelings from one single fragment of that tree or stone that he had touched. Hold any object in your hand, and it will become impregnated with your life-atoms, indrawn and outdrawn, changed and transferred in us at every instant of our lives. Animal heat is but so many life atoms in molecular motion. It requires no adept knowledge, but simply the natural gift of a good clairvoyant subject to see them passing to and fro, from man to objects and vice versa like a bluish lambent flame. Why, then, should not a broom, made of a shrub, which grew most likely in the vicinity of the building where the lazy novice lived, a shrub, perhaps, repeatedly touched by him while in a state of anger provoked by his laziness and distaste for his duty—why should not a quantity of his life-atoms have passed into the materials of the future besom, and therein have been recognized by Buddha, owing to his superhuman (not supernatural) powers? The processes of Nature are acts of incessant borrowing and giving back. The materialistic sceptic, however, will not take anything in any other way than in a literal, dead-letter sense.

To conclude our too long answer, the "lower principles" mentioned before are the first, second and the third. They cannot include the Kama rupa, for this "rupa" belongs to the middle, not the lower principles. And, to our correspondent's further query, "Do the atoms of these (the fourth and the fifth) also re-form, after going through various transmigrations, to constitute over again the fourth and the lower fifth of the next incarnation?" we answer, "They do." The reason why we have tried to explain the doctrine of the "life-atoms" at such length, is precisely in connection with this last question, and with the object of throwing out one more fertile hint. We do not feel at liberty at present, however, to give any further details.

—H.P. Blavatsky



"OM," And Its Practical Significance

I shall begin with a definition of Om, as given by the late Professor Theodore Goldstucker:—

"Om is a Sanskrit word which, on account of the mystical notions that even at an early date of Hindu civilization were connected with it, acquired much importance in the development of Hindu religion. Its original sense is that of emphatic or solemn affirmation or assent. Thus, when in the White Yajur Veda the sacrificer invites the gods to rejoice in his sacrifice, the goddess Savitri assents to his summons by saying, 'Om' (i.e., be it so); proceed!"

Or, when in the Brihadaranyaka Upanishad, Prajapati, the father of gods, men and demons, asks the gods whether they have understood his instructions, he expresses his satisfaction with their affirmative reply in these words, "Om, you have fully comprehended it;" and in the same Upanishad, Pravahana answers the question of Swetaketu, as to whether his father has instructed him, by uttering the word "Om"—i.e., "forsooth (I am)."

A portion of the Rig Veda called the Aitareya Brahmana, where, describing a religious ceremony at which verses from the Rig Veda, as well as songs called Gathas, were recited by the priest called Hotri, and responses given by another priest, the Adhwaryu, says: Om is the response of the Adhwaryu to the Rig Veda verses (recited by the Hotri), and likewise tatha (i.e., thus) his response to the Gathas, for Om is (the term of assent) used by the gods, whereas tatha is (the term of assent) used by men (the Rig Veda verses being, to the orthodox Hindu, of divine and the Gathas of human authorship).

In this, the original sense of the word, it is little doubtful that Om is but an older and contracted form of the common Sanskrit word evam ("thus"), which, coming from the pronominal base "a," in some derivations changed to "e," may have at one time occurred in the form avam, when, by the elision of the vowel following a, for which there are numerous analogies in Sanskrit, vum would become aum, and hence, according to the ordinary phonetic laws of the language, Om. This etymology of the word, however, seems to have been lost even at an early period of Sanskrit literature; for another is met with in the ancient grammarians, enabling us to account for the mysticism which many religious and theological works of ancient and medieval India suppose to inhere in it. According to this latter etymology, Om would come from a radical av; by means of an affix man, when Om would be a curtailed form of avman or oman, and as av implies the notion of "protect, preserve, save," Om would be a term implying "protection or salvation," its mystical properties and its sanctity being inferred from its occurrence in the Vedic writings and in connection with sacrificial acts, such as are alluded to before.

Hence Om became the auspicious word with which the spiritual teacher had to begin and the pupil to end each lesson of his reading of the Veda.

"Let this syllable," the existing Prati-sakhya, or a grammar of the Rig Veda, enjoins, "be the head of the reading of the Veda; for alike to the teacher and the pupil it is the supreme Brahman, the gate of heaven." And Manu ordains: "A Brahman at the beginning and end (of a lesson on the Veda) must always pronounce the syllable Om; for unless Om precede, his learning will slip away from him; and unless it follows, nothing will be long retained."

At the time when another class of writings (the Puranas) were added to the inspired code of Hinduism, for a similar reason Om is their introductory word.

That the mysterious power which, as the foregoing quotation from the law-book of Manu shows, was attributed to this word must have been the subject of early speculation, is obvious enough. A reason assigned for it is given by Manu himself. "Brahma," he says, "extracted from the three Vedas the letter a, the letter u, and the letter m (which combined result in Om), together with the (mysterious) words Bhuh (earth), Bhuva (sky), and Swah (heaven);" and in another verse: "These three great immutable words, preceded by the syllable Om, and (the sacred Rig Veda verse called) Gayatri, consisting of three lines, must be considered as the mouth (or entrance) of Brahman (the Veda)," or, as the commentators observe, the means of attaining final emancipation; and "The syllable Om is the supreme Brahman. (Three) regulated breathings, accompanied with the mental recitation of Om, the three mysterious words Bhuh, Bhuvah, Swah and the Gayatri, are the highest devotion."

"All rites ordained in the Veda, such as burnt and other sacrifices, pass away, but the syllable Om must be considered as imperishable; for it is (a symbol of) Brahman (the supreme spirit) himself, the Lord of Creation." In these speculations Manu bears out, and is borne out by, several Upanishads. In the Katha-Upanishad for instance, Yama, the god of death, in replying to a question of Nachiketas, says: "The word which all the Vedas record, which all the modes of penance proclaim, desirous of which religious students perform their duties, this word I will briefly tell thee—it is Om. This syllable means the (inferior) Brahman and the supreme (Brahman). Whoever knows this syllable obtains whatever he wishes." And in the Pras'na-Upanishad the saint Pippalada says to Satyakama: "The supreme and the inferior Brahman are both the word Om; hence the wise follow by this support the one or the other of the two. If he meditates upon its one letter (a) only, he is quickly born on the earth; is carried by the verses of the Rig Veda to the world of man; and, if he is devoted there to austerity, the duties of a religious student and faith, he enjoys greatness. But if he meditates in his mind on its two letters (a and u), he is elevated by the verses of the Yajur Veda to the intermediate region; comes to the world of the moon and, having enjoyed there power, returns again (to the world of man). If, however, he meditates on the supreme spirit by means of its three letters (a, u, and m) he is produced in light in the sun; as the snake is liberated from its skin, so is he liberated from sin." According to the Mandukya-Upanishad the nature of the soul is summarized in the three letters a, u, and m in their isolated and combined form—a being Vaiswanara, or that form of Brahman which represents the soul in its waking condition; a, Taijasa, or that form of Brahman which represents it in its dreaming state; and m, Piajna, or that form of Brahman which represents it in its state of profound sleep (or that state in which it is temporarily united with the supreme spirit); while a, u, m combined (i.e., Om), represent the fourth or highest condition of Brahman, "which is unaccountable, in which all manifestations have ceased, which is blissful and without duality. Om therefore, is soul, and by this soul, he who knows it, enters into (the supreme) soul." Passages like these may be considered as the key to the more enigmatic expressions used; for instance, by the author of the Yoga philosophy where, in three short sentences, he says his (the supreme lord's) name is Pranava (i.e., Om); its muttering (should be made) and reflection on its signification; thence comes the knowledge of the transcendental spirit and the absence of the obstacles (such as sickness, languor, doubt, &c., which obstruct the mind of an ascetic). But they indicate, at the same time, the further course which superstition took in enlarging upon the mysticism of the doctrine of the Upanishads. For, as soon as every letter of which the word Om consists was fancied to embody a separate idea, it is intelligible that other sectarian explanations were grafted on them to serve special purposes. Thus, while Sankara, the great theologian and commentator on the Upanishads, is still contented with an etymological punning by means of which he transforms a into an abbreviation of apti (pervading), since speech is pervaded by Vaiswanara; u into an abbreviation of utkartha (superiority), since Taijasa is superior to Vaiswanara; and m into an abbreviation of miti (destruction), Vaiswanara and Taijasa, at the destruction and regeneration of the world, being, as it were, absorbed into Prajna—the Puranas make of a, a name of Vishnu; of u, a name of his consort "Sri;" and of m, a designation of their joint worshipper; or they see in a, u, m, the Triad—Brahm, Vishnu, and Siva; the first being represented by a, the second by u, and the third by m—each sect, of course, identifying the combination of these letters, or Om with their supreme deity. Thus, also, in the Bhagavadgita, which is devoted to the worship of Vishnu in his incarnation as Krishna, though it is essentially a poem of philosophical tendencies based on the doctrine of the Yoga, Krishna in one passage says of himself that he is Om; while in another passage he qualifies the latter as the supreme spirit. A common designation of the word Om—for instance, in the last-named passages of the Bhagavadgita is the word Pranava, which comes from a so-called radical nu, "praise," with the prefix pra amongst other meanings implying emphasis, and, therefore, literally means "eulogium, emphatic praise." Although Om, in its original sense as a word of solemn or emphatic assent, is, properly speaking, restricted to the Vedic literature, it deserves notice that it is now-a-days often used by the natives of India in the sense of "yes," without, of course, any allusion to the mystic properties which are ascribed to it in the religious works. Monier Williams gives the following account of the mystic syllable Om: "When by means of repeating the syllable Om, which originally seems to have meant 'that' or 'yes,' they had arrived at a certain degree of mental tranquillity, the question arose what was meant by this Om, and to this various answers were given according as the mind was to be led up to higher and higher objects. Thus, in one passage, we are told at first that Om is the beginning of the Veda, or as we have to deal with an Upanishad of the Shama Veda, the beginning of the Shama Veda; so that he who meditates on Om may be supposed to be meditating on the whole of the Shama Veda.

"Om is the essence of the Shama Veda which, being almost entirely taken from the Rig Veda, may itself be called the essence of the Rig Veda. The Rig Veda stands for all speech, the Shama Veda for all breath or life; so that Om may be conceived again as the symbol of all speech and all life. Om thus becomes the name not only of all our mental and physical powers, but is especially that of the living principle of the pran or spirit. This is explained by the parable in the second chapter, while in the third chapter that spirit within us is identified with the spirit in the sun.

"He, therefore, who meditates on Om, meditates on the spirit in man as identical with the spirit in Nature or in the sun, and thus the lesson that is meant to be taught in the beginning of the Khandogya Upanishad is really this that none of the Vedas, with their sacrifices and ceremonies, could ever secure the salvation of the worshipers. That is, the sacred works performed, according to the rules of the Vedas, are of no avail in the end, but meditation on Om, or that knowledge of what is meant by Om, alone can procure true salvation or true immortality.

"Thus the pupil is led on step by step to what is the highest object of the Upanishads—namely, the recognition of the self in man as identical of the highest soul.

"The lessons which are to lead up to that highest conception of the universe, both subjective and objective, are, no doubt, mixed up with much that is superstitious and absurd. Still the main object is never lost sight of. Thus, when we come to the eighth chapter, the discussion, though it begins with Om ends with the question of the origin of the world, and the final answer—namely, that Om means Akasa, ether, and that ether is the origin of all things."

Dr. Lake considers electricity as the akas, or the fifth element of the Hindus.

I shall now give my own opinion on the mystic syllable Om.

Breath consists of an inspiration termed puraka, an interval termed kumbhaka, and an expiration called rechaka. When the respiration is carried on by the right nostril, it is called the pingala; when it is carried on by the two nostrils, it is named the susumna; and when it is carried on by the left nostril, it is called ida.

The right respiration is called the solar respiration, from its heating nature; while the left respiration is termed the lunar respiration, from its cooling character. The susumna respiration is called the shambhu-nadi. During the intermediate respiration the human mind should be engaged in the contemplation of the supreme soul.

The breath takes its origin from the "indiscreet" or unreflecting form, and the mind from the breath. The organs of sense and action are under the control of the mind. The Yogis restrain their mind by the suspension of breath. Breath is the origin of all speech. The word soham is pronounced by a deep inspiration followed by expiration carried on by the nostrils.... This word means, "God is in us." There is another word called hangsha. This is pronounced by a deep expiration followed by inspiration. Its meaning is "I am in God."

The inspiration is sakti, or strength. The expiration is siva, or death. The internal or Kumbhaka is a promoter of longevity. When the expiration is not followed by inspiration death ensues. A forcible expiration is always the sure and certain sign of approaching dissolution or death. Both these words soham and hanysha cause the waste of the animal economy, as they permit the oxygen of the inspired air to enter the lungs where the pulmonary changes of the blood occur.

According to Lavoissier, an adult Frenchman inhales daily 15,661 grains of oxygen from the atmosphere, at the rate of 10.87 grains nearly per minute.

The word Om is pronounced by the inspiration of air through the mouth and the expiration of the same by the nostrils.

When a man inspires through the mouth and expires through the nostrils, the oxygen of the inspired air does not enter the lungs where the pulmonary changes of the blood take place. The monosyllable Om thus acts as a substitute for the suspension of the breath.

The waste of the body is proportionate to the quantity of oxygen taken into the system by the respiration. The waste of a man who breathes quickly is greater than that of one who breathes slowly. While tranquillity of mind produces slow breathing, and causes the retardation of the bodily waste, the tranquil respiration has a tendency to produce calmness of mind. The Yogis attain to Nirvana by suspending or holding the breath. The Vedantists obtain moksha, or emancipation of the soul, by holding the mind (mental abstraction). Thus Om is the process of separating the soul from the body. It is the product of the gasping breath which precedes the dissolution of our body. The ancient Hindus utilized the gasping breath of the dying man by discovering the syllable Om.

The syllable Om protects man from premature decay and death, preserves him from worldly temptations, and saves him from re-birth. It causes the union of the human soul to the supreme soul. Om has the property of shortening the length of respiration.

Siva is made to say in a work on "Sharodaya" (an excellent treatise on respiration) that the normal length of the expiration is 9 inches. During meals and speaking the length of the expiration becomes 13.5 inches. In ordinary walking the expiration is lengthened to 18 inches. Running lengthens the expiration to 25.5 inches.

In sexual intercourse the extent of respiration becomes 48.75 inches. During sleep the respiration becomes 75 inches long. As sleep causes a great waste of the body and invites disease, premature decay and death, the Yogi tries to abstain from it. He lives upon the following dietary:—rice, 6 ounces troy; milk, 12 ounces troy. He consumes daily: carbon, 156.2 grains; nitrogen, 63.8 grains.

Under this diet he is ever watchful, and spends his time in the contemplation of Om. From the small quantity of nitrogen contained in his diet he is free from anger. The Yogi next subdues his carnal desire or sexual appetite. He diminishes day by day his food until it reaches the minimum quantity on which existence is maintained. He passes his life in prayer and meditation. He seeks retirement. He lives in his little cell; his couch is the skin of tiger or stag; he regards gold, silver, and all precious stones as rubbish. He abstains from flesh, fish, and wine. He never touches salt, and lives entirely on fruits and roots. I saw a female mendicant who lived upon a seer of potatoes and a small quantity of tamarind pulp daily. This woman reduced herself to a skeleton. She led a pure, chaste life, and spent her time in the mental recitation of Om. One seer of potatoes contains 3,600 grains of solid residue, which is exactly 7 1/2 ounces troy.

The solid residue of one seer of potatoes consists of the following ultimate ingredients:—

Carbon .............. 1587.6 grains Hydrogen ............ 208.8 " Nitrogen ............. 43.2 " Oxygen .............. 1580.4 " Salts .................180.0 " ———— 3600.0 "

I saw a Brahman (Brahmachari) who consumed daily one seer of milk, and took no other food.

Analysis of One Seer of Cow's Milk by Boussingault.

Water ....................... 12,539.520 grains Carbon ...................... 1,005.408 " Hydrogen ...................... 164.736 " Nitrogen ....................... 74.880 " Oxygen ......................... 525.456 " Salts ........................... 90.000 " —————- 14,400.000 "

Now, one seer of cow's milk requires for combustion within the animal economy 3278.88 grains of oxygen. The Brahmachari inhaled 2.27 grains of oxygen per minute. This Brahmachari spent his life in the contemplation of Om, and led a life of continence. The French adult, who is a fair specimen of well-developed sensuality, inhaled from the atmosphere 10.87 grains of oxygen every minute of his existence.

A retired, abstemious, and austere life is essentially necessary for the pronunciation of Om, which promotes the love of rigid virtue and a contempt of impermanent sensuality. Siva says "He who is free from lust, anger, covetousness and ignorance is qualified to obtain salvation, or moksha," or the Nirvana of the Buddhists. The solid residue of one seer of cow's milk is 1860.48 grains. "In 1784 a student of physic at Edinburgh confined himself for a long space of time to a pint of milk and half a pound of white bread."

The diet of this student contained 1487.5 grains of carbon and 80.1875 grains of nitrogen. This food required 4,305 grains of oxygen for the complete combustion of its elements. He inspired 2.92 grains of oxygen per minute. In this instance the intense mental culture diminished the quantity of oxygen inspired from the atmosphere. The early Christian hermits, with a view to extinguish carnal desire and overcome sleep, lived upon a daily allowance of 12 ounces of bread and water. They daily consumed 4063.084 grains of oxygen. They inhaled oxygen at the rate of 2.8215 grains per minute.

According to M. Andral, the great French physiologist, a French boy 10 years old, before the sexual appetite is developed, exhales 1852.8 grains of carbon in the twenty-four hours. He who wishes to curb his lust should consume 1852.8 grains of carbon in his daily diet.

Now, 6,500 grains of household bread contain 1852 grains of carbon, according to Dr. Edward Smith. This quantity of bread is equal to 14 ounces avoirdupois and 375 grains, but the early Christian hermits who lived upon 12 oz. of bread (avoirdupois) consumed daily 1496.25 grains of carbon. This quantity of carbon was less than that which the French boy consumed daily by 356.55 grains. The French boy consumed 1852.8 grains of carbon in his diet, but the Hindu female mendicant, who led a life of continence, consumed in her daily ration of potatoes 1587.6 grains of carbon. Hence it is evident that the French boy consumed 265.2 grains of carbon more than what was consumed by the female Hindu Yogi. There lived in Brindavana a Sannyasi, who died at the age of 109 years, and who subsisted for forty years upon the daily diet of four chuttacks of penda and four chuttacks of milk. His diet contained 1,980 grains of carbon and 90.72 grains of nitrogen. Abstemiousness shortens the length of respiration, diminishes the waste of the body, promotes longevity, and engenders purity of heart. Abstemiousness cures vertigo, cephalalgia, tendency to apoplexy, dyspnoea, gout, old ulcers, impetigo, scrofula, herpes, and various other maladies.

Cornaro, an Italian nobleman, who was given up by all his physicians, regained health by living upon 12 ounces of bread and 15 ounces of water, and lived to a great age.

He consumed less than an ounce of flesh-formers in his diet. According to Edward Smith 5401.2 grains of bread contain 1 ounce of flesh-formers.

He who wishes to lead a life of chastity, honesty, meekness, and mercy, should consume daily one ounce of flesh-formers in his diet. As an ounce of nitrogenous matter contains 70 grains of nitrogen, one should take such food as yields only 70 grains of azote.

Murder, theft, robbery, cruelty, covetousness, lust, slander, anger, voluptuousness, revenge, lying, prostitution, and envy are sins which arise from a consumption of a large quantity of aliments containing a higher percentage of azote.

He who intends to be free from every earthly thought, desire and passion should abstain from fish, flesh, woman, and wine, and live upon the most innocent food.

The following table shows approximately the quantities of various aliments furnishing 70 grains of nitrogen:

Wheat dried in vacuo ............ 3181.81 grains Oats ............................ 3181.81 " Barley .......................... 3465.34 " Indian corn ..................... 3500 " Rye dried ........................4117.64 " Rice dried .......................5036 " Milk dried .......................1750 " Peas dried .......................1666.6 " White haricots dried ..... .......1627.67 " Horse beans dried ................1272.72 " Cabbage dried ....................1891.89 " Carrots dried ....................2916.66 " Jerusalem artichokes .............4375 " Turnips dried ....................3181.81 " Bread ............................5401.2 " Locust beans .....................6110 " Figs .............................7172.13 " Cow's milk fresh .................1346.2 "

Abstemiousness begets suspension of breath. From the suspension of breath originates tranquillity of mind, which engenders supersensuous knowledge. From supersensuous knowledge originates ecstasy which is the Samadhi of the ancient Hindu sages.

Instead of walking and running, which lengthen the respiration, the devotees of Om should practice the two tranquil postures termed the padmasana and siddhasana, described in my mystic tract called "The Yoga Philosophy." According to Siva the normal length of expiration is 9 inches. He says that one can subdue his lust and desire by shortening his expiration to 8.25 inches, whether by the inaudible pronunciation of Om or by the suspension of breath (Pranayama); that one can enjoy ecstasy by diminishing the length of his expiration to 7.50 inches.

One acquires the power of writing poetry by reducing his expiration to 6.75 inches.

When one can reduce his expiration to 6 inches long he acquires the power of foretelling future events. When one reduces the length of his expiration to 5.25 inches he is blessed with the divine eye. He sees what is occurring in the distant worlds.

When the inaudible pronunciation of Om reduces the length of the expiration to 4.50 inches it enables its votary to travel to aerial regions. When the length of expiration becomes 3.75 inches, the votary of Om travels in the twinkling of an eye through the whole world.

When by the inaudible muttering of Om a man reduces his expiration to 3 inches, he acquires ashta Siddhis or consummations (or superhuman powers). When the expiration is reduced to 2.25 inches, the votary of Om can acquire the nine precious jewels of the world (Nava nidhi). Such a man can attract the wealth of the world to him.*

———— * Supposing he had any care or use for it—Ed. Theos. ————

When the expiration becomes 1.50 inches long from the above practice, he sees the celestial sphere where the Supreme Soul resides. When the inaudible pronunciation of Om reduces the length of expiration to .75 inch, the votary becomes deified and casts no shadow.

"Om Amitaya! measure not with words The immeasurable; nor sink the string of thought Into the Fathomless! Who asks doth err; Who answers errs. Say nought!"

"Om mani padma hum. Om the jewel in the lotus."

By the muttering of the above formula the Great Buddha freed himself from selfishness, false faith, doubt, hatred, lust, self-praise, error, pride, and attained to Nirvana.

"And how man hath no fate except past deeds, No Hell but what he makes, no Heaven too high For those to reach whose passions sleeps subdued."

According to Siva a man acquires Nirvana when his breathing becomes internal and does not come out of the nostrils. When the breathing becomes internal—that is, when it is contained within the nostrils, the Yogi is free from fainting, hunger, thirst, languor, disease and death. He becomes a divine being, he feels not when he is brought into contact with fire; no air can dry him, no water can putrefy him, no poisonous serpent can inflict a mortal wound. His body exhales fragrant odours, and can bear the abstinence from air, food, and drink.

When the breathing becomes internal, the Yogi is incapable of committing any sin in deed, thought, and speech, and thereby inherits the Kingdom of Heaven, which is open to sinless souls.

—N.C. Paul

—————————-

Glossary

Ab-e-Hyat, Water of Life, supposed to give eternal youth. Abhava, negation or non-being of individual objects; the substance, the abstract objectivity. Adam Kadmon, the bi-sexual Sephira of the Kabalists. Adept, one who, through the development of his spirit, has attained to transcendental knowledge and powers. Adhibhautika, arising from external objects. Adhidaivika, arising from the gods, or accidents. Adhikamasansas, extra months. Adhishthanum, basis a principle in which some other principle inheres. Adhyatmika, arising out of the inner-self. Advaiti, a follower of the school of Philosophy established by Sankaracharya. Ahankara, personality; egoism; self identity; the fifth principle. Ahriman, the Evil Principle of the Universe; so called by the Zoroastrians. Ahum, the first three principles of septenary human constitution; the gross living body of man according to the Avesta. A'kasa, the subtle supersensuous matter which pervades all space. Amulam Mulam (lit. "the rootless root"); Prakriti; the material of the universe. Anahatachakram, the heart, the seat of life. A'nanda, bliss. A'nanda-maya-kosha, the blissful; the fifth sheath of the soul in the Vedantic system; the sixth principle. Anastasis, the continued existence of the soul. Anima Mundi, the soul of the world. Annamaya Kosha, the gross body; the first sheath of the divine monad (Vedantic). Antahkarana, the internal instrument, the soul, formed by the thinking principle and egoism. Anumiti, inference. Aparoksha, direct perception. Apavarya, emancipation from repeated births. Apporrheta, secret discourses in Egyptian and Grecian mysteries. Arahats (lit."the worthy ones"), the initiated holy men of the Buddhist and Jain faiths. Aranyakas, holy sages dwelling in forests. Ardhanariswara, (lit. "the bisexual Lord"); the unpolarized state of cosmic energy; the bi-sexual Sephira, Adam Kadmon. Arka, sun. Aryavarta, the ancient name of Northern India where the Brahmanical invaders first settled. A'sana, the third stage of Hatha Yoga; the posture for meditation. Asat, the unreal, Prakriti. A'shab and Laughan, ceremonies for casting out evil spirits, so called among the Kolarian tribes. Ashta Siddhis, the eight consummations of Hatha Yoga. Asoka (King), a celebrated conqueror, monarch of a large portion of India, who is called "the Constantine of Buddhism," temp. circa 250 B.C. Astral Light, subtle form of existence forming the basis of our material universe. Asuramaya, an Atlantean astronomer, well known in Sanskrit writings. Asuras, a class of elementals considered maleficent; demons. Aswini, the divine charioteers mystically they correspond to Hermes, who is looked upon as his equal. They represent the internal organ by which knowledge is conveyed from the soul to the body. Atharva Veda, one of the four most ancient and revered books of the ancient Brahmans. Atlantis, the continent that was submerged in the Southern and Pacific Oceans. Atmabodha (lit. "self-knowledge"), the title of a Vedantic treatise by Sankaracharya. Atman, &c Atma. A'tma, the spirit; the divine monad; the seventh principle of the septenary human constitution. A'ttavada, the sin of personality (Pali). Aum, the sacred syllable in Sanskrit representing the Trinity Avalokitesvara, manifested wisdom, or the Divine Spirit in man. Avasthas, states, conditions, positions. Avatar, the incarnation of an exalted being, so called among the Hindus. Avesta, the sacred books of the Zoroastrians. Avyakta, the unrevealed cause.

Baddha, bound or conditioned; the state of an ordinary human being who has not attained Nirvana. Bahihpragna, the present state of consciousness. Baodhas, consciousness; the fifth principle of man. Barhaspatyamanam, a method of calculating time prevalent during the later Hindu period in North-eastern India. Bhadrasena, a Buddhist king of Magadha. Bhagats (or called Sokha and Sivnath by the Hindus), one who exorcises an evil spirit. Bhagavad Gita (lit, the "Lord's Song"), an episode of the Maha-Bharata, the great epic poem of India. It contains a dialogue between Krishna and Arjuna on Spiritual Philosophy. Bhao, ceremony of divination among the Kolarian tribes of Central India. Bhashya, commentary. Bhon, religion of the aborigines of Tibet. Bikshu, a religious mendicant and ascetic who suppresses all desire and is constantly occupied in devotion; a Buddhist monk. Boddhisatwas, Egos evolving towards Buddhahood. Brahma, the Hindu Deity which personifies the active cosmic energy. Brahmachari, a Bushman ascetic. Brahmagnani, one possessed of complete illumination. Brahman, the highest caste in India; Brahman, the absolute of the Vedantins. Brahmana period, one of the four periods into which the Vedic literature has been divided. Brihadranyaka Upanishad, one of the sacred books of the Brahmins; an Aranyaka is a treatise appended to the Vedas, and considered the subject of special study by those who have retired to the forest for purposes of religious meditation. Buddha, the founder of Buddhism; he was a royal prince, by name Siddhartha, son of Suddhodhana, king of the Sakyas, an Aryan tribe. Buddhi, the spiritual Ego. Buru Bonga, spirit of the hills worshiped by the Kolarian tribes of Central India.

Canarese, one of the Dravidian tongues, spoken in Southern India. Chandragupta, one of the kings of Magadha, an ancient province of India. Chandramanam, the method of calculating time by the movements of the moon. Charaka, the most celebrated writer on medicine among the Hindus. Chaturdasa Bhuvanam, the fourteen lokas or states. Chela, a pupil of an adept in occultism; a disciple. Chichakti, the power which generates thought. Chidagnikundum (lit. "the fireplace in the heart"), the seat of the force which extinguishes all individual desires. Chidakasam, the field of consciousness. Chinmatra, the germ of consciousness, abstract consciousness. Chit, the abstract consciousness. Chitta suddhi (Chitta, mind, and Suddi, purification), purification of the mind. Chutuktu, the five chief Lamas of Tibet.

Daemon, the incorruptible part of man; nous; rational soul. Daenam (lit. "knowledge"), the fourth principle in man, according to the Avesta. Daimonlouphote, spiritual illumination. Daityas, demons, Titans. Dama, restraint of the senses. Darasta, ceremonial magic practised among the Kolarian tribes of Central India. Darha, ancestral spirits of the Kolarian tribes of Central India. Deona or Mati, one who exercises evil spirits (Kolarian). Deva, God; beings of the subjective side of Nature. Devachan, a blissful condition in the after-life; heavenly existence. Devanagari, the current Sanskrit alphabet. Dharmasoka, one of the kings of Magadha. Dhatu, the seven principal substances of the human body —chyle, flesh, blood, fat, bones, marrow, semen. Dhyan, contemplation. There are six stages of Dhyan, varying in the degrees of abstraction of the Ego from sensuous life. Dhyan Chohans, Devas or Gods planetary spirits. Dik, space. Diksha, initiation. Dosha, fault. Dravidians, a group of tribes inhabiting Southern India. Dravya, substance. Dugpas, the "Red Caps," evil magicians, belonging to the left-hand path of occultism, so called in Tibet. Dukkhu, pain. Dwija Brahman, twice born; the investiture with the sacred thread constitutes the second birth.

Elementals, generic name for all subjective beings other than disembodied human creatures. Epopta, Greek for seer.

Fakir, a Mahomedan recluse or Yogi. Fan, Bar-nang, space, eternal law. Fohat, Tibetan for Sakti; cosmic force or energizing power of the universe. Fravashem, absolute spirit.

Gaudapada, a celebrated Brahmanical teacher, the author of commentaries on the Sankhya Karika, Mundukya Upanishad, &c. Gayatri, the holiest verse of the Vedas. Gehs, Parsi prayers. Gelugpas, "Yellow Caps," the true Magi and their school, so called in Tibet. Gnansaki, the power of true knowledge, one of the six forces. Gujarathi, the vernacular dialect of Gujrat, a province of Western India. Gunas, qualities, properties. Gunava, endowed with qualities. Guru, spiritual preceptor.

Ha, a magic syllable used in sacred formula; represents the power of Akasa Sakti. Hangsa, a mystic syllable standing for evolution, it literally means "I am he." Hatha Yog, a system of physical training to obtain psychic powers, the chief feature of this system being the regulation of breath. Hierophants, the High Priests. Hina-yana, lowest form of transmigration of the Buddhist. Hiong-Thsang, the celebrated chinese traveler whose writings contain the most interesting account of India of the period. Hwun, spirit; the seventh principle in man (Chinese).

Ikhir Bongo, spirit of the deep of the Kolarian tribes. Indriya, or Deha Sanyama, control over the senses. "Isis" ("Isis Unveiled"), book written by Madame Blavatsky on the Esoteric Doctrine. Iswara, Personal God, Lord, the Spirit in man, the Divine principle in its active nature or condition, one of the four states of Brahma. Itchasakti, will power; force of desire; one of the six forces of Nature. Itchcha, will. Ivabhavat, the one substance.

Jagrata, waking. Jagrata Avasta, the waking state; one of the four aspects of Pranava. Jains, a religious sect in India closely related to the Buddhists. Jambudvipa, one of the main divisions of the world, including India, according to the ancient Brahminical system. Janaka, King of Videha, a celebrated character in the Indian epic of Ramayana. He was a great royal sage. Janwas, gross form of matter. Japa, mystical practice of the Yogi, consisting of the repetition of certain formula. Jevishis, will; Karma Rupa; fourth principle. Jiva or Karana Sarira, the second principle of man; life. Jivatma, the human spirit, seventh principle in the Microcosm. Jnanam, knowledge. Jnanendrayas, the five channels of knowledge. Jyotisham Jyotih, the light of lights, the supreme spirit, so called in the Upanishads.

Kabala, ancient mystical Jewish books. Kaliyuga, the last of the four ages in which the evolutionary period of man is divided. It began 3,000 years B.C. Kalpa, the period of cosmic activity; a day of Brahma, 4,320 million years. Kama Loka, abode of desire, the first condition through which a human entity passes in its passage, after death, to Devachan. It corresponds to purgatory. Kama, lust, desire, volition; the Hindu Cupid. Kamarupa, the principle of desire in man; the fourth principle. Kapila, the founder of one of the six principal systems of Indian philosophy—viz., the Sankhya. Karans, great festival of the Kolarian tribes in honour of the sun spirit. Karana Sarira, the causal body; Avidya; ignorance; that which is the cause of the evolution of a human ego. Karma, the law of ethical causation; the effect of an act for the attainment of an object of personal desire, merit and demerit. Karman, action; attributes of Linga Sarira. Kartika, the Indian god of war, son or Siva and Parvati; he is also the personification of the power of the Logos. Kasi, another name for the sacred city of Benares. Keherpas, aerial form; third principle. Khanda period, a period of Vedic literature. Khi (lit, breath); the spiritual ego; the sixth principle in man (Chinese). Kiratarjuniya of Bkaravi, a Sanskrit epic, celebrating the encounters of Arjuna, one of this heroes of the Maha-bharata with the god Siva, disguised as a forester. Kols, one of the tribes in Central India. Kriyasakti, the power of thought; one of the six forces in Nature. Kshatriya, the second of the four castes into which the Hindu nation was originally divided. Kshetrajnesvara, embodied spirit, the conscious ego in its highest manifestation. Kshetram, the great abyss of the Kabbala; chaos; Yoni, Prakriti; space. Kumbhaka, retention of breath, regulated according to the system of Hatha Yoga. Kundalinisakti, the power of life; one of the six forces of Nature. Kwer Shans, Chinese for third principle; the astral body.

Lama-gylongs, pupils of Lamas. Lao-teze, a Chinese reformer.

Macrocosm, universe. Magi, fire worshippers; the great magicians or wisdom- philosophers of old. Maha-Bharata, the celebrated Indian epic poem. Mahabhashya, a commentary on the Grammar of Panini by Patanjali. Mahabhautic, belonging to the macrocosmic principles. Mahabhutas, gross elementary principles. Mahaparinibbana Sutta, one of the most authoritative of the Buddhist sacred writings. Maha Sunyata, space or eternal law; the great emptiness. Mahat, Buddhi; the first product of root-nature and producer of Ahankara (egotism), and manas (thinking principle). Mahatma, a great soul; an adept in occultism of the highest order. Mahavanso, a Buddhist historical work written by the Bhikshu Mohanama, the uncle of King Dhatusma. Maha-Yug, the aggregate of four Yugas, or ages—4,320,000 years—in the Brahmanical system. Manas, the mind, the thinking principle; the fifth principle in the septenary division. Manas Sanyama, perfect concentration of the mind; control over the mind. Manomaya Kosha, third sheath of the divine monad, Vedantic equivalent for fourth and fifth principles. Mantra period, one of the four periods into which Vedic literature has been divided. Mantra Sastra, Brahmanical writings on the occult science of incantations. Mantra Tantra Shastras, works on incantation and Magic. Manu, the great Indian legislator. Manvantara, the outbreathing of the creative principle; the period of cosmic activity between two pralayas. Maruts, the wind gods. Mathadhipatis, heads of different religious institutions in India. Matras, the quantity of a Sanskrit syllable. Matrikasakti, the power of speech, one of six forces in Nature. Matsya Puranas, one of the Puranas. Maya, illusion, is the cosmic power which renders phenomenal existence possible. Mayavic Upadhi, the covering of illusion, phenomenal appearance. Mayavirupa, the "double;" "doppelganger;" "perisprit." Mazdiasnian, Zoroastrian (lit. "worshiping God"). Microcosm, man. Mobeds, Zoroastrian priests. Monad, the spiritual soul, that which endures through all changes of objective existence. Moneghar, the headman of a village. Morya, one of time royal houses of Magadha; also the name of a Rajpoot tribe. Mukta, liberated; released from conditional existence. Mukti. See Mukta. Mula-prakriti, undifferentiated cosmic matter; the unmanifested cause and substance of all being. Mumukshatwa, desire for liberation.

Nabhichakram, the seat of the principle of desire, near the umbilicus. Najo, witch. Nanda (King), one of the kings of Magadha. Narayana, in mystic symbology it stands for the life principle. Nava nidhi, the nine jewels, or consummation of spiritual development. Neophyte, a candidate for initiation into the mysteries of adeptship. Nephesh, one of the three souls, according to the Kabala; first three principles in the human septenary. Neschamah, one of the three souls, according to the Kabala; seventh principle in the human septenary. Nirguna, unbound; without gunas or attributes; the soul in its state of essential purity is so called. Nirvana, beautitude, abstract spiritual existence, absorption into all. Niyashes, Parsi prayers. Noumena, the true essential nature of being, as distinguished from the illusive objects of sense. Nous, spirit, mind; Platonic term, reason. Nyaya Philosophy, a system of Hindu logic founded by Gautuma.

Occultism, the study of the mysteries of Nature and the development of the psychic powers latent in man. Okhema, vehicle; Platonic term for body.

Padarthas, predicates of existing things, so called in the "Vaiseshikha," or atomic system of philosophy, founded by Kanad (Sanskrit). Padma sana, a posture practised by some Indian mystics it consists in sitting with the legs crossed one over the other and the body straight. Pahans, village priests. Panchakosha, the five sheaths in which is enclosed the divine monad. Panchikrita, developed into the five gross elements. Parabrahm, the supreme principle in Nature; the universal spirit. Paramarthika, one of the three states of existence according to Vedanta; the true, the only real one. Paramatma, time Supreme Spirit, one of the six forces of Nature; the great force. Parasakti, intellectual apprehension of a truth. Pataliputra, the ancient capital of the kingdom Magadha, in Eastern India, a city identified with the modern Patna. Patanjali, the author of "Yoga Philosophy," one of the six orthodox systems of India and of the Mahabhashya. Peling, the name given to Europeans in Tibet. Phala, retribution; fruit or results of causes. Pho, animal soul. Pisacham, fading remnants of human beings in the state of Kama Loka; shells or elementaries. Piyadasi, another name for Asoka (q.v.) Plaster or Plantal, Platonic term for the power which moulds the substances of the universe into suitable forms. Popol-Vuh, the sacred book of the Guatemalans. Poseidonis, the last island submerged of the continent of Atlantis. Pracheta, the principle of water. Pragna, consciousness. Prajapatis, the constructors of the material universe. Prakriti, undifferentiated matter; the supreme principle regarded as the substance of the universe. Pralaya, the period of cosmic rest. Prameyas, things to be proved, objects of Pramana or proof. Prana, the one life. Pranamaya Kosha, the principle of life and its vehicle; the second sheath of the Divine monad (Vedantic). Pranatman, the eternal or germ thread on which are strung, like beads, the personal lives. The same as Sutratma. Pratibhasika, the apparent or illusory life. Pratyaksha, perception. Pretya-bhava, the state of an ego under the necessity of repeated births. Punarjanmam, power of evolving objective manifestation; rebirth. Puraka, in-breathing, regulated according to the system of Hatha Yoga. Puranas (lit. "old writings"). A collection of symbolical Brahmanical writings. They are eighteen in number, and are supposed to have been composed by Vyasa, the author of the Mahabharata. Purusha, spirit. Rajas, the quality of foulness; passionate activity. Rajarshi, a king-adept. Raj Yoga, the true science of the development of psychic powers and union with the Supreme Spirit. Rakshasas, evil spirits; literally, raw-eaters. Ramayana, an epic poem describing the life of Rama, a deified Indian hero. Ram Mohun Roy, the well-known Indian Reformer, died 1833. Rechaka, out-breathing, regulated according to the system of Hatha Yoga. Rig Veda, the first of the Vedas. Rishabham, the Zodiacal sign Taurus, the sacred syllable Aum. Rishis (lit. "revealers"), holy sages. Ruach, one of the souls, according to the Kabala; second three principles in the human septenary.

Sabda, the Logos or Word. Saketa, the capital of the ancient Indian kingdom of Ayodhya. Sukshma sariram, the subtile body. Sakti, the crown of the astral light; the power of Nature. Sakuntala, a Sanskrit drama by Kalidasa. Samadhana, incapacity to diverge from the path of spiritual progress. Sama, repression of mental perturbations. Samadhi, state of ecstatic trance. Samanya, community or commingling of qualities. Samma-Sambuddha, perfect illumination. Samvat, an Indian era which, is usually supposed to have commenced 57 B.C. Sankaracharya, the great expositor of the monistic Vedanta Philosophy, which denies the personality of the Divine Principle, and affirms its unity with the spirit of man. Sankhya Karika, a treatise containing the aphorisms of Kapila, the founder of the Sankhya system, one of the six schools of Hindu philosophy. Sankhya Yog, the system of Yog as set forth by Sankhya philosophers. Sannyasi, a Hindu, ascetic whose mind is steadfastly fixed upon the Supreme Truth. Sarira, body. Sat, the real, Purusha. Sattwa, purity. Satva, goodness. Satya Loka, the abode of Truth, one of the subjective spheres in our solar system. Shamanism, spirit worship; the oldest religion of Mongolia. Siddhasana, one of the postures enjoined by the system of Hatha Yoga. Siddhi, abnormal power obtained by spiritual development. Sing Bonga, sun spirit of the Kolarian tribes. Siva, one of the Hindu gods, with Brahma and Vishnu, forming the Trimurti or Trinity; the principle of destruction. Sivite, a worshipper of Siva, the name of a sect among the Hindus. Skandhas, the impermanent elements which constitute a man. Slokas, stanzas (Sanskrit). Smriti, legal and ceremonial writings of the Hindus. Soham, mystic syllable representing involution; lit. "that am I." Soonium, a magical ceremony for the purpose of removing a sickness from one person to another. Soorya, the sun. Souramanam, a method of calculating time. Space, Akasa; Swabhavat (q.v.) Sraddha, faith. Sravana, receptivity, listening. Sthula-Sariram, the gross physical body. Sukshmopadhi, fourth and fifth principles (Raja Yoga.) Sunyata, space; nothingness. Suras, elementals of a beneficent order; gods. Surpa, winnower. Suryasiddhanta, a Sanskrit treatise on astronomy. Sushupti Avastha, deep sleep; one of the four aspects of Pranava. Sutra period, one of the periods into which Vedic literature has been divided. Sutratman, (lit. "the thread spirit,") the immortal individuality upon which are strung our countless personalities. Svabhavat, Akasa; undifferentiated primary matter; Prakriti. Svapna, dreamy condition, clairvoyance. Swami (lit. "a master"), the family idol. Swapna Avastha, dreaming state; one of the four aspects of Pranava.

Tama, indifference, dullness. Tamas, ignorance, or darkness. Tanha, thirst; desire for life, that which produces re-birth. Tanmatras, the subtile elements, the abstract counterpart of the five elements, earth, water, fire, air and ether, consisting of smell, taste, feeling, sight and sound. Tantras, works on Magic. Tantrika, ceremonies connected with the worship of the goddess Sakti, who typifies Force. Taraka Yog, one of the Brahmanical systems for the development of psychic powers and attainment of spiritual knowledge. Tatwa, eternally existing "that;" the different principles in Nature. Tatwams, the abstract principles of existence or categories, physical and metaphysical. Telugu, a language spoken in Southern India. Tesshu Lama, the head of the Tibetan Church. The Laws of Upasanas, chapter in the Book iv. of Kui-te on the rules for aspirants for chelaship. Theodidaktos (lit. "God taught "), a school of philosophers in Egypt. Theosophy, the Wisdom-Religion taught in all ages by the sages of the world. Tikkun, Adam Kadmon, the ray from the Great Centre. Titiksha, renunciation. Toda, a mysterious tribe in India that practise black magic. Tridandi, (tri, "three," danda, "chastisement"), name of BrahmanicaI thread. Trimurti, the Indian Trinity—Brahma, Vishnu and Siva, Creator, Preserver and Destroyer. Turiya Avastha, the state of Nirvana. Tzong-ka-pa, celebrated Buddhist reformer of Tibet, who instituted the order of Gelugpa Lamas.

Universal Monas, the universal spirit. Upadana Karnam, the material cause of an effect. Upadhis, bases. Upamiti, analogy. Upanayana, investiture with the Brahmanical thread. Upanishads, Brahmanical Scriptures appended to the Vedas, containing the esoteric doctrine of the Brahmans. Upanita, one who is invested with the Brahmanical thread (lit. "brought to a spiritual teacher"). Uparati, absence of out-going desires. Urvanem, spiritual ego; sixth principle. Ushtanas, vital force; second principle.

Vach, speech; the Logos; the mystic Word. Vaishyas, cattle breeders artisans; the third caste among the Hindus. Vakya Sanyama, control over speech. Varuna or Pracheta, the Neptune of India. Vasishta, a great Indian sage, one of those to whom the Rig Veda was revealed in part. Vata, air. Vayu, the wind. Vayu Puranas, one of the Puranas. Vedantists, followers of the Vedanta School of Philosophy, which is divided into two branches, monists and dualists. Vedas, the most authoritative of the Hindu Scriptures. The four oldest sacred books—Rig, Yajur, Sama and Atharva—revealed to the Rishis by Brahma. Vedic, pertaining to the Vedas. Vidya, secret knowledge. Vija, the primitive germ which expands into the universe. Vijnana-maya-kosha, the sheath of knowledge; the fourth sheath of the divine monad; the fifth principle in man (Vedanta). Viraj, the material universe. Vishnu, the second member of the Hindu trinity; the principle of preservation. Vishnuite or Vishuvite, a worshiper of Vishnu, the name of a sect among the Hindus. Vrishalas, Outcasts. Vyasa, the celebrated Rishi, who collected and arranged the Vedas in their present form. Vyavaharika, objective existence; practical.

Yajna Sutra, the name of the Brahmanical thread. Yama, law, the god of death. Yashts, the Parsi prayer-books. Yasna, religious book of the Parsis. Yasodhara, the wife of Buddha. Yavanacharya, the name given to Pythagoras in the Indian books. Yavanas, the generic name given by the Brahmanas to younger peoples. Yoga Sutras, a treatise on Yoga philosophy by Patanjali. Yog Vidya, the science of Yoga; the practical method of uniting one's own spirit with the universal spirit. Yogis, mystics, who develop themselves according to the system of Patanjali's "Yoga Philosophy." Yudhishthira, the eldest of the five brothers, called Pandavas, whose exploits are celebrated in the great Sanskrit epic "Mahabharata."

Zend, the sacred language of ancient Persia. Zhing, subtle matter; Kama Rupa, or fourth principle (Chinese). Zoroaster, the prophet of the Parsis.

THE END