irit ua l In t er pr et a t ion o f - Forgotten Books

TheKey t o t heUn iverse

or a Spir itua l In terpret a t ion of

Numbers an d Symbols

TRANOMITTED FRO M THE TEACHER O F THE 0 . C . M .

HARRIETTE AUGUSTA CURTISS, if. 0 . x 5

In collaborat ion with“

F. HOMER QURTISS, B .S. ,M .D .

,1-20 . 1 5

Secretary of TheO rder of Christ ian Myst ics

Authors of

771: Vain of Ir is,” ‘Let tzr ffr om t fie

‘

Tan ker , " T/zeSomdlenSound,

” ‘T/zeP/ziloropfiy of Wa r ,”

Germ ofMyft i t irm, E ff .

SE COND ED ITI O N

PUBL ISHED BY

THE CURTISS PH ILO SO PH IC BO O K CO . , INC .

PHILADELPHIA, PA;

LO NDO N.

o u’

r s

L . N . FO WLER 8: CO .

7 Imperial A rcade,LudgateCircus

‘

Loup ou, E . C .

TABLE O F CO NTENTS

ForewordPrefaceCHAPTER

1 TheO r igin of Numer ica l Systems 17

2 TheSymbol of theQ and theSerpent 26

3 TheO as theE gg an d theCat . f 39

4 TheO as theAura an d theRing Pa ss Not . . . 49

5 TheSymbol of theQ 55

6 TheNumber 1 61

7 Thel st Hebrew Letter , Alep-h 67

8 The1st Tarot Card , TheJugg ler - 75

9 TheNumber 2 82

10 The2nd Hebrew Letter , Beth . 90

1 1 The2ud Ta rot Car d , TheH zgh Pr iestess 97

12 TheNumber 3 102

13 TheNumber 3— Cont inued . 1 15

14 The3rd Hebrew Letter , G imel . 125

15 TheNumber 4 135- 16 TheNumber 4—Con t inued ; 148

17 The4th Hebrew Letter , D a -leth . 158

18 The 170

19 TheNumber 5—Con t inued 178

20 The5th Hebrew Letter , He 186

21 TheNumber 6 19522 TheNumber 6—Con t inued . 204

23 The6th Hebrew Letter , V a -u 21 1

24 TheNumber 7 219

25 TheNumber 7— Gesta t ion 229

26 TheNumber 7— Per fect ion 23627 TheNumber 7 -Per fect ion— Con t inued 244

28 The7 Pr incip les o f Man 255

V i Tableof Con ten ts

7 Pleiades and the7 Rishis .

7th Hebrew Letter , Z a in .

Number 8Number 8—Con t inued .

8th Tarot Ca rd, Jus tice.

Number 9Number 9—Con t inued .

9th Hebrew Letter,Teth

Number 10Number l O—Con t inuedl0th Hebrew Letter , Y0d .

J oy of Completion .

FO REWO RD

Thesea redays of grea t un rest in a ll wa lks of l i fe.Many a rerunn ing to and fro seeking a fi rm foundat ion on which to erect their Temp leof Truth . Thesea rethedays foretold by theprophet Amos : Behold,thedays come, sa ith theLor d God , tha t I w i l l send afaminein theland, not a famineof bread, nor a thirstfor water

,but of hea r ing thewords of theLord .

” 1 Ittakes but l itt leinsight to seein p resen t d ay condit ionsthel itera l fulfillment of thep rophecy : “

For many sha l lcomein my n ame, saying, I am'

Chr ist ; and sha ll deceivemany. Then i f any man sha l l say untoyou, Lo, hereis Chr ist , or there; bel ieveit not .

” 2

But that wemay not bedeceived theremust besomefi rm foundat ion on which ‘

wecan rest assured and

bui ld. Wheresha ll this befound ? This is thequest ion which this volumeseeks to answer through theinterp retat ion of thesp ir itua l mean ings of theumchanging symbols handed down tomankind in theon lyexact science, numbers. It does not p rofess to bethe1 and on ly Book ofWisdom

,theon ly t rueand sa t isfy

ing solut ion of thewor ld ’

s p roblems, but it does str iveto set for th an exposit ion of theframework on whichthecosmic philosophy of theancient Wisdom Rel igionwas based (subject to thehuman l imita t ion s of thet ransmitt ing per sona l it ies) , together w ith such insp ir at iona l Light as has been vouchsa fed to theauthors,who makeno cla im to aught savetheofficeof trans:mit ters and dist r ibutor s of thesp 1r 1tua1 food especia llystored and p reserved in thestorehouseof theK ing, inreadiness for this t imeof famine.Today many a restr iving to appeasethis Soul—”hun

ger . Many well - inten t ioned teachers who havehad a

1 Amos. viii, 1 1. St . M a tthew, x x iv, 5 -23.

x Forewor d

rea lizat ion of a phaseof Truth st r iveto fill theneed ,but becausethey havenot a cosmic and a ll- inclusivephilosophy, they can givebut a few crumbs to an hun

g ry 1 hereand there, whilethegreat ma ss— thosewhoarenot con ten t to takeany singlephaseof Truthst ill seek, hunger ing, sta rving or feeding on thehusksof mater ia list ic concep t ions. O ther s, in an effor t tobeless per son a l , a retell ing thehungry ones to ceaseseeking for help from teachers and look on ly to theWithin . In fact , wehavein our hands a litt lecircularwhich voices, in thefol low ing words, thenoteof a lmostun iversa l despa ir and disappointmen t w ith teachers :“

To you, who thought you - had found in somegreatteacher, who was perhaps theacknowledged head of

someSociety,Fr atern ity or Rel igion , and who ap

pea red to you to bea ‘Master , ’ so ma rvelous was thewisdom hetaught and theworks heper formed ; on lyto awaken later to therea l izat ion tha t that ‘Ma ster ’

was but a human persona lity, w ith faults and weaknesses, and secret sin s, thesameas you,

even tho’

thatpersona l ity may havebeen a channel thru which wasvoiced many beaut iful teachings, which seemed to youthehighest ‘

Truth .

’

To yon , I AM come.For I AM your real Teacher , and

theonly MASTER.

”

This idea tha t a ll wisdom, comfor t and help can befound within is but a fur ther fulfillmen t of thep rophcey as given in S t . M a tthew (xxiv, 26 ) Whereforei f they sha ll say un to you,

Behold, heis in thedeser t[of merein tellectua l learn ing] go not for th : behold,heis in thesecret chambers [ theWithin ] bel ieveitnot .

” Herewefind the2 oppositepoles of teaching,as common in thedays of theApost les a s today, an t icipa ted and p rovided for . Wherethen sha ll wefind rest ,peaceand sp ir itual food ?

Forewor d xi

Dear Reader , longerethefaminewas sen t into theland thep repa ra t ion for it was made. Joseph was sen tinto thedarkness of E gypt to p reparefor the7 year sof famineby gather ing up theover -

p lus of corn and

winedur ing the7 year s of p len ty, and p reserving themin theK ing’

s granar ie-s and storehouses, so tha t whenthelean yea rs camethereshould befood a -

p len ty fora ll who a sked it of theK ing . So theSp ir itua l Teacher sof theRace, theMaster s ofWisdom and E lder Brothers of human ity, havefor our sakes dwelt in E gypttha t They might storeup in thegranaries of theK ingof K ings thesp ir itua l p 'hilosophy which a lonecan

br ing sat isfact ion when thedays of famineof theWord a reupon us. They it i s who havemarked out

theWay which leads direct to thestorehouseof theK ing of K ings.

Think you in thedays of faminem E gypt , thosewhocameseeking thefood so lavishly furn ished them byJoseph caviled at his persona l ity ? Did they say , “

Thisman is a Canaan ite. Hehas served t imein pr ison .

He‘has been sold as a slave. Heis but human l ikeourselves, w ith faults and weaknesses and secret s in s ,even as weourselves . Hecannot feed us. Wew illhavenoneof him. ThesameG od who gavehim theforethought to storeup thecorn and w ineis our G od .

Wewill find H im w ithin , and Hesha l l feed us, for a ll

things a reour s ?” It is obvious tha t such an 1 wouldhavegonehungry and been forced to p rovethefa llacyof

“

his doct r ine. And so must it ever be. For whiletheI AM is TheChr ist within every Soul , thereis no

greater sin —i i by sin wemean mistake— than thegreat “ heresy of separateness.

”I t takes a ll human ity

to comp letetheexp ression of theDivine, hence, sincethew isdom of no 1 man has ever evolved a comp letescienceor formulated a p

l

hiIO SO phy w ithout thea id of

his predecessor s, so no I Soul can una ided find the

xii Foreword

wholeTruth within himsel f. All a Soul can find

within is its own Truth, theTruth that sha ll makeitfree. ThevoiceofTheChr ist within giveth test imonyun to Truth , i . e., theI AM tells us unmistakably wha tis Truth an d what is not . A lso it should beremembered that a ll Truth comes to man through an humanintellect

,either through your own or that of another ,

whiletheI AM simply knows and recognizes Truth,w itnesses to an d affirms it . Therefore, as long as wel isten to this Voicewithin no persona l ity, teacher or

teaching can deceiveor disappoint us ; for wewill“

take, eat” on ly from TheChr ist thebread that Hehasbroken and given to H is discip les to bedistr ibutedto themult itude; wew ill dr ink on ly from theCupthat Hehas blessed and filled with H is own sp ir itua ll i fe- force. This is thebasis on which weask you to

consider theteachings of this volume. I f you hearthea ssen t ing Voicew ithin or feel thethr i ll of Truthconfirmed, then pa r takeof it to theupbui lding of yoursp ir itua l l i fe. If not , then pass it by un t il a r iperunderstanding revea ls it to you.

TheWisdom Rel igion is theaccumulated wisdom,

l st of Revelat ion ; 2ud of Inner Assen t by TheChr istwithin ; and 3 rd of E xper ience, not of any 1 man ,

but

of many men in a ll ages who havestruggled , s inned,suffered , t r iumphed an d fina lly mas tered thep roblems

and forces of li fe. Thesehaveleft behin d them a wellt rodden Path leading to thevery door of thestorehouseof theK ing, whereThey ever stand ready topass on to soul - hungry, sta rving human ity thel i fegiving food ; for They haveeaten of it and found itutter ly sat isfying and w ill neither hunger nor thirst anymore. Somemor sels a reoffered herein . Take, ea t , i fyou wi ll , and besat isfied .

PRE FACE

Thetwenty - two sounds and letters a retheFoundation of a ll thing s. Threemother s, sevendoubles and twelvesimp les.

-

‘

Sepher Yetz irah,II, 1.

O ur great desirein p resenting this work to thepublic is that i t sha ll bea p ract ica l t rea t ise; tha t itsha ll exp la in to thestudent thereason for and then atureof themany myster ious exper iences which heencounter s as thePath of Atta inmen t un folds beforeand within him

,t o theend that hemay under stand

their sign ificance, learn their lessons an d avoid themistakes and discouragemen ts which result from 1gno

ranceof theL aw . In other words, wesha ll endeavor

to show that all persona l experiences a reexp ressionsof the1 Great L aw man i fest ing according to ma themat ical pr incip les, demon str at ing that theun foldmen tof thegodli'kepossibilit ies inherent in each Soul follows, step by step , thesameorder of even ts that isfollowed in theevolut ion of theCosmos, and that suchSteps aresymbol ized by thefir st 22 numbers— theSignatureor Nameof G od . This signatureis imp ressed upon theCosmos through theD ivineTr in ity,the7 Sacred Planets and the12 signs of theZodiac.

“In fact , in the‘

Sepher Yet z irah ,

’

God considered astheInfin iteand consequent ly theindefinableBeing,extended throughout a ll things by H is power and

existence, is whileabove, yet not outsideof numbers,sounds and letters,— thep r incip les and genera l lawswhich werecogn ize!” 1

O ur effort throughout will benot to comp ilea workfor schola rs on ly, but to popular izeoccult ph i losophyby present ing in a formeasily comprehensibleby the

1 L a K obbale, Fr anck , quoted by Westcot t in TheSepher Yetz irah, 8.

xiv Preface

averageintelligent reader , thephi1050phic pr incip lessymbol ized by the1st 22 number s. Thesefew numbers,a s weexp la in herein , t ruly form thekey to theevolut ion of both man and theCosmos, or TheKey to theUn iverse, for they symbol izeand i llust ratethecosmicp r incip les back of a ll man i festa t ion , and p rovemathemat ical ly therelat ionship between themicrocosm and

themacrocosm. They a lso mathemat ica lly demonstr a tethep r incip les of Chr ist ian Myst icism as expounded by TheO rder of Chr istian M ystics O rderof theIn addit ion to giving thesp ir itua l interp retat ion of

thel st 22 numbers, wea lso includean exp lanat ion of

theesoter ic mean ing of the22 let ters of theHebrewa lphabet which cor respond to them,

together with thesymbology of the22 Ma jor Arcana '

of theTarot ca rds.

“

Thea lphabet of theHebrews is composed of 22

letters ; theselet ter s, however , a renot p laced bychance

,onea fter theother . E ach of them cor responds

with a number according to its work, w ith a hieroglyphic according to its form,

with a symbol accordingto its affin it ies with other letter s.

Whileaccept ing many of“

themoresp ir itual interpretat ions of other wr iters on numbers and theTar ot,by thep resen tat ion of a great mass of or igina l ma ter ia l der ived from insp irat iona l sources, wesha ll avoidmaking this work ei ther a merecomp i la t ion of thestatements of others p resented w ithout elucidat ion or

a d ry mathema t ica l t reat ise.Another featureof this work is theliberal '

quota~

t ions from that wonder ful mineof in format ion and theforemost author ity on occult ism in theWestern wor ld ,TheSecret D octr ine, by Helena Pet rovna Blavat sky .

This work is so la rgeandexpensivethat it is possessedon ly by a comparat ively few schola rs. Hence, for thebenefit of thegreat mass of occult students who would

3 TheTarot, Papus, 94.

Preface xv

otherw isenever partakeof its r iches, wew ill quoteextensively from it

,as well a s pa raphraseother por

t ions whenever they w il l either elucida teor substan

t iateour poin t or in terp retat ion . That thesequotat ions may beeasily dist inguished from theor igina lmat ter , and for conven iencein reference, they will bep laced in a specia l styleof type.TheSecret D octr ineand TheV oiceof Isis w ill be

refer red to so frequen t ly herein that their t it les will beabbrevia ted in thefoot ings to S . D ., vol.

,etc. ,

and

V . of I ., respect ively.

A number of our monthly lesson s arerefer red to inthefootnotes. Thesewill besen t freeof cha rgeun t i lthesupp ly is exhausted , when requested by thepurchasers of this volume.

San Fr ancisco , CalSep t . 15th ,

1915.

THE KEY TO THE UNIV ERSE

CHAPTER 1

THE ORIG IN O F NUM ERICAL SYSTEMS.

Every cosmogony ,o

from the-

ea rliest to thelatest , 1 3 based upon, mter linked w ith, and mo stclosely related to, numera ls and geomet r ica l

figures.

”—TheSecret D oc tr ine, Blavatasky, I II,

So teach us to number our day s, that wemayapply our hear ts un to w isdom.

- Psa lms, x c, 1 2.

God is a Number endowed w ith mot ion , whichIS felt but not demonstrate—Balzac.

Mathematics is theon ly exact smence; theon ly 1whosep roposit ions arecapableof conclusivep roof anddemonst rat ion . All other so- ca lled “exact sciencesa rebased upon assumpt ions, deduct ions and

“ workinghypotheses” which aremoreor less useful unt i l fur therinvest igat ion and discovery p roves them to bebutpar t ia l truths. And in thesedays of rap id p rogress,thechanges of basein the“exact sciences” areso frequen t that thescient ific text - books haveto berewr ittenevery few years, so rap idly a rethema ter ia l isticconcept ion s of mat ter and theun iverseoutgrown .

O n ly 3 centur ies ago the“exact science” of theday was unan imous in theop in ion that theearth wasflat , and opposed theidea of theinfin ity of theun iverseand thep lura l ity of wor lds to such a degreethat itsleaders burned Giordano Bruno at thestakefor dar ingto opposetheir dictum. Within a decadeor 2“exact science” r idiculed thepossibi lity of thet ran smutation oi metals, classing it as a merevagary of

18 TheKey to theUniverse

unba lanced myst ics, yet today wehavethet ransmutat ion of meta ls going on in many laborator ies a s a

matter of cour se. O n ly a few yea r s ago weWeretaught tha t thea tom was a pa r t icleofmat ter , but todaythesameexact science” asks us to bel ievetha t it isnot

“

mat ter ” at a ll, but theun ion of 2 un its - of forceca lled “electrons.

”Thefacts as taught by themystics

of a ll'

ages rema in ; modern in terpretat ion of themevolves andexpands.

Words aresymbols of ideas,but number s a re

symbols of divinerea l it ies ; sp ir itua l ver it ies eterna l intheheaven s, which exp ress themselves per iodica lly inthewor lds of object ivity .

“ I f as Pythagor a s sa id : ‘

Thewor ld is bui lt upon thepower of number s, ’ then numbers must bethekey to theunderstanding of thewor ld .

”They a rea key to theancien t views on

cosmogony, in its broad sense,including man and

beings, and theevolut ion of thehuman r ace, sp ir itua lly as wel l as physica lly.

” 1

Hencewefind number s and figures used as an

ex p ression an d a record of thought in every a r

cha ic symbolica l scr ipture. They areever thesame, w ith cert a in var iations on ly , a rising from

thefir st figures.

” 2

Following Prof. Max Muller , it is common ly ac

cepted that our p resen t numer ica l system wa s inven tedby theA rabs

, for hetells us tha t , “

Thetwo wordscipher and zero, which arebut one, aresufficien t top rovetha t our figures a rebor rowed from theA rabs.

”3

As a matter of fact thesystem wa s in t roduced intoEuropeby Pythagoras, who found it a lready fully developed in India . It is truethat later thesystem was

widely sp read by Arab t raders, but they a lso obta inedit from India . Prof. Muller later admits this or iginhimsel f when hesayselsewhere: “

Cipher is theArabiccipron ,

which mean s simp ly, a transla tion of theSans1 I sis Unveiled

,B lava t sky , I I , 407.

TheSecret D octr i ne, Blav a t sky , I , 341 .

O ur F igures, Muller .

TheO r ig in of Numer ica l Systems 19

kr i t nameof nought .

” 4 Among theHebrews thekaba list ic word Sephiroth a lso cor responds to thewordcipher , not in thesen seof nothing, but r a ther in thesenseof conta in ing within itsel f thepowers of crea t ionby number and degrees of evolut ion , a ltho as yetunman ifested , hencea void .

TheHindus, however , do not cla im to haveor iginated thescience, for thesages decla retha t i t wasrevea led to them by theDevas (theGods ) . A lso,“

ThePythagoreans asser ted tha t thedoct r ineof Numbers, thechief of a ll in E soter icism,

had”

been revea ledto man by theCelest ia l Deit ies ; that the. Wor ld hadbeen ca lled for th out of Chaos by Sound or Ha rmony,and according to thep r incip les ofmusica l p roportion .

”5

Thesea rebut confirmat ions of theoccult teachingthat thescienceof numbers was not slow ly evolved bypr imit iveman lea rn ing to coun t on his finger s— whichis deduced a s thepr obableor igin by exoter ic investiga tors —but was a fully elabora ted sys tem of computat ion revealed to thep r iesthood of theea r ly Racesfly theE lder Brothers and Sp ir itua l Teachers of manin .

6

“

Thesymbol was theor igin ofmeasures, shadowingfor th crea tivelaw or design . Reflect ion becomes moreinvolved when it is considered that thepower ofexpression of thelaw

,ex actly , by numbersclea r ly defin ing a system, wa s not theacciden t of thelanguage, but was its very essence, and of its pr ima ryorganic cons truction ; therefore, neither thelanguage,nor themathemat ica l system at taching to it , could beof man

’

s inven t ion , un less both werefounded upon a

pr ior languagewhich afterwar ds becomeobsolete.” 7

No mat ter how far back in to then ight of t imearcheologica l or other invest igat ion s a reextended, highstages of civilizat ion a refound

,each having an elabo

Chips , V ol. I I , 284S . D . , I , 467.

A volumemight eas ily bewr it ten subst an t iat in g this statemen t ,but i ts t ruth is so self-eviden t to a ll who haveinvest ig a ted thesubjectt hat wedo n ot con s ider i t necessa ry to p resen t fur ther eviden cethanis con ta ined in th is volume.

7 TheSour ceof Measures, Sk in ner , 204.


ratenumer ical system,where

, according to modernscien t ific theor ies, on ly themost p r imit ivecon d it ionsmight beexpected . E ven today wefind p r imit ivesystems exist ing sideby sidewith themost advanced.

They arefound,

‘however, on ly among thesub - races

which a renot in touch with thehighest civilizat ion of

their age. Rel ics of so- ca lled p r imit ivepeop le— theso—ca lled cave- man” and other degenera teremnan tsof theear lier sub—races—ereno morean index of thestageof development to which mankind as a wholehadreached in thosebygonedays, than thedevelopmentof thep resent Bushmen of Austra l ia or theA inos of

Japan arean index to theheight to which civil izat ionhas reached today. The2extremesexist at thesamet 1me

, i f not sideby side.8 Thea lmost inca lculablean t iquity ofelaborateast ronomica l and numer ica l systems is sufficient ly indicated to susta in theoccult teaching by thefollowing quotation

“D iogenes Laér t ius car r ied back theast ronom

ical calcula t ion s of theE gyp t ian s to yea r sbeforeAlex ander theG reat . Ma r t ianus Capellacor roborates this by telling poster ity tha t theE gyp t ian s had secretly stud ied Ast ronomy for

over yea r s, beforethey impar ted theirknowledgeof thewor ld . Mr . Proctor shows,in his My ths and Ma rvels of As tronomy, that

theancien t Ast ronomer s had acquired a sy stemof themost accura teAst ronomy year s B . C. ;

theH indus da tetheir K a li Yuga from a g rea tper iod ical con junct ion of thePlanets thir ty

- onecen tur ies B . C. Simp licimus, in thesix th century , A. D . , w r ites tha t hehad a lway s hea rd that

theE gyp t ians had kept a st ronomical observat ionsand records for a per iod of yea r s. This

statement appear s t o fr ighten M r . Gerald Massey ,who remark s tha t :

‘

If weread this numberof years by themon th which Eux odus said the

p tians termed a year , i . e., a courseof t ime,that would st ill y ield thelength of two cyclesof p recession

9 For theoccult teaching on t he“

or ig in of Races seetheV oiceof I sis , C

'

ur t iss, Chapters x 111 , _ x v , x vu.

“ S. D 1 , 712-3 .

https://www.forgottenbooks.com/join


would havesaved mankind from a ll thedegrada t ionand suffer ing which has resulted from thefraudulen tman ipula t ion of thesesacred symbols by man to acquireper sona l advanceor power ‘

at theexpenseof his fellowmen ; for examp le, theacquir ing of individua l wea ltha t theexpenseof thecommun ity and mankind in gener a l (i . e., theworship of theBea st ) , in con t radist inc

t ion to thecreat ion of wea lth through agr iculture,min ing

,manufactur ing

,etc.

Wemay heremen t ion that 1 of themost commonways of perver t ing thepotencies of numbers, and perhaps themost insid ious and demora l izing in itseffectsupon mankin d , is theuseof numbers in games of

chanceor gambling . It is sa id that every confirmedgambler has a moreor less well developed system whichhebel ieves is bound to w in . Theso- ca lled element ofchanceas app l ied to number s has been demon str a tedto besubject to cer ta in laws which br ing success fora t ime, and it is this myster ious p roper ty of numbers,which thegambler senses and t r ies to cont rol , thatlures him on to his inevitableruin . For thelaw of

numbers does not belong to therea lm of chance.Number s arepotent factors in theworking out of

DivineL aw, henceno system devised by man for hisown aggrandizement or advantageat theexpenseofothers

,can ult ima tely succeed . It may seemingly do

so up to a cer ta in poin t or unt il thecycleof that part icula r combinat ion of numbers reverts back to its t ruer ateof vibrat ion or thekey - notewhich belongs to thatpa r t icular expression of theD ivineL aw , and fulfillsi ts rea l mission . TheL aw of Number s, being thelawof thep rogressiveman ifestat ion of theChr istos or theDivineLight penet ra t ing Chaos and evolving a ll man ifested things back to ult imateun ity , in certa in stagesmay seemingly lend itsel f to thefur theranceof evil ,but in theend this will beshown to bebut thegather


ing together of theforces of Chaos (chance) that theymay beswep t asideswa llowed up and ult ima tely t ran smuted in to un ity.

Number is, a s theg reat w r iter (Balzac)thought, an E n t l ty , and, a t thesamet ime, a

B rea th emana t ing from wha t heca lled G od and

wha t weca ll theALL , theB rea th which a lonecould org an izethephy sica l Cosmos, ‘

wherenaughtobta ins its form but through D iety ,’ which is an

effect of Number .

”1 1

Numbers may becompared to t hebones of thebodyin that they arethefr amework upon wh ich thesuperst ructureof man i festation is erected . Therefore

, eveni f thestudy of occult ma thema t ics may seem to somebut a study of d ry bones, it is a s necessary to theoccul tstuden t as a study of osteology to themedica l studen t .It s study was considered so impor tan t by theGreeks,tha t it , together with physica l culture, compr ised theen t ireeduca t iona l curr iculum. Their system of mathemat ies, however , embraced '

4 categor ies, a r ithmet ic or

thelaws of number s ; geometry or thelaws of p laneand sol id figures ; ast ronomy, which included ast rology,or thelaws of both p laneta ry mot ion s and their sp ir itua land magnet ic influences ; and

,fina l ly

,music, under

which heading they included ha rmony, rhythm and

poet ry, thei r poet ry in turn embr acing thehistory of

thewor ld .

In theBible, from thedays of crea t ion to theApocalypse, grea t stress is la id upon numbers, especia lly 3 ,4, 7, and 12. In theHindu scr ip tures, theVedas,Upanishads, etc. , number s under l ieevery hymn , and

st ress is la id upon 1 , 3 and 7 ; thesamesystem upon

which V ach or thesacred speech of Zoroaster wa s bui lt .

Henceit is impossibleto becomean Adept and fullygr asp thedeep p roblems of either theBrahman ica l ,Buddhist ic, Zoroast r ian or Chr istian sacred books with

S. D .,I , 956 .


out a knowledgeof thesign ificanceof numbers. Thepower of a man tram or hymn

,or a reading from 1 of

thesacred books, var ies w ith t henumber s and syllablesof thewords, therhythm of themeter and thevibrat ions of thetones used, in addit ion to themean ing of

thewords themselves. This is recogn ized moreor lessclear ly in a ll rel igions

,from thechan t ing of thesacred

sen tenceO m ma ni pa dmehum of theHindu and Thi

betan monks, therhythmic reading from G ran th Sahib

and the‘

repet ition of thesacred nameWahguru of theSikhs, to thein ton ing of theservicein many branchesof theChr ist ian church . I f theseva r ious forms of

man tra°

a rein toned slow ly and w ith a rhythmic ca

dencea cer ta in effect is pr oduced ; if quickly and

sharp ly quitea different effect results. Theseeffects,being founded upon thelaws of vibrat ion

,a renot

imagina ry nor merely theresult of suggest ion upon

especia lly sensit iveper sons. Thenerves a rel ikethest r ings of a musica l in st rument and t ry to respond and

adjust them-selves to thevibr a t ions p laying upon them,

and theeffects a rep la in ly apparen t both upon themindand theemot ions. This is thesecret of thesoothingand hea l ing power of music, as wel l as thest imula t ingeffect of mart ia l a ir s.

Sinceall things man i fest according to thelaws of

numbers and vibrat ion ,everything can bemadeto re

spond to theselaws . Hence, 1 who has ga ined themastery over his voice, or a s theoccult ist would say ,

can command the“

A rmy of theVoice,” is master overa ll. This is theon ly t ruemagic, “

K now thysel f .”Know thekey - noteof tha t which you desire, harmon izeyour sel f with it and then sound it .

“

G od geomet r izes is an ancien t occult axiom whichcrypt ica lly exp resses thefact that a ll man ifestat ion sof G od , li fe, n ature, as they comein to object ivity fromsubject ivity,flow a long geomet r ica l l ines and follow


geomet r ica l laws. It is an interesting fact that thesuper ior meta ls crysta ll izea t theangleor comp lemen ta l angleof a regular polygon . I f they somet imesfollowed oneform and somet imes another weshouldnot recogn izethem for what they a re. Wedependfor thefidel ity of our percept ions upon thein tegr ity oftheGreat Geometer . I f westeadily, regar d thegeometry of Naturein thesamep a t ien t and sinceremanner as did Hipparchus, Ptolemy, Kep ler , Tycho,Newton

,Kelvin

,and others wesha ll probably cometo

theconclusion that number , asexpressed in geomet r ica lrelat ions, is themost in t imateexpression of theSoulof things.

” 1 2 E ach such expression has its number ,rateof vibration or wave—length, its sound, color and

form, and its own p lacein theGrand Plan or schemeof theun iverse. This is as trueof theforces whichcreatea wor ld as of thosewhich createa snow crysta l .As wehavesa idelsewhere: All Nature- shapes can bet raced back to and ana lyzed in to simp legeomet r ica lfigures : IADO just as all musica l notes p roducecha racter ist ic designs when madeto pass through sandor other suitablemater ia l .” 1 3

Thus theevolut ion and cor relat ion of themyster ies of Kosmos, of its g rowth and development—sp ir itual and physical, abst ract and con

crete- werefirst recorded in geometr ica l changesof shape.“

In view of theabovefacts, someunder standing of

theor igin and sign ificanceof number s and geomet r ica lforms is necessa ry to thelarger concep t ion of divineman i festat ion , whether in man ,

natureor theun iverse.For numbers a renot arbit rary symbols, but const itutea sacred science, its symbols being generated by theman i festat ion of a ll natureand theCosmos itsel f, as

wesha ll endeavor to show herein .

1 2 TheK oba la of Numbers, Sepha r ial , I I , 23-7.1 ’ V . of I .,

3 57.

1 ‘ S. D ., I , 341.

CHAPTER 2

THE SYM BO L O F TH E C) AND TH E SERPENT

God is a circle, thecen ter of which is every

whereand thec1rcumferencenowhere.”—Pascal.Alone, theO neForm of E x istencestretched

bound less, infin ite, causeless, in D reamless Sleep ;and Lifepulsa ted uncon scious in Un iver sal Space,throughout that All- Presen ce, which is sensed‘

by theO pen E yeof Dangma .

”Stanzas of

Dayan, I , 8.

In numer ica l systems theO is thel st symbol to beconsidered , a s it is the1 from which a ll others proceed .

It is a symbol of Unman ifested Deity ; in theB ible,theda rkness of Chaos from which theCosmos

emerges . It is theNight of Bra'hm in which all is

laten t , “

a boundless da rkness on theground of whichappears thefir st cen t ra l poin t in white.” I t may soundparadoxica l to ca ll theDeity , whom wea rewon t tothink of as Un iversa l Lifeand O mn ipoten t Being, a

circleof darkness, yet r ight herethestuden t must

begin to adjust his point of view to theoccult and

myst ica l concept ions. A fundamen ta l axiom is that“ext remes meet ,” a lso that vibrat ion s of l ight and l i femay beso in tensethat they cannot beperceived

' byman

’

s physica l senses— thesolar spectrum aboveviolet ,for instance— hencea reappa ren tly darkness and nonexistence. Such a boundless circleof pulsat ing, vibran t yet undifferen t iated l ife- forcep roceeding fromtheCenter of A11 Life, forms the“

waters of theGreatDeep ,” deep in that they a reun fathomableand incomp rehensibleto undeveloped man . O n ly when theSp ir itof God moves upon thesewaters and theWord— the

TheSymbol of theO and theSerpen t 27

Son of God— is sen t down into man i festat ion , a rethewaves of this Grea t Deep st illed , i .e., thevibrat ions a reslowed down so that that which weunderstand as li febegins to man i fest .Having neither beginn ing nor end

,a s wehavesa id

elsewhere: “

Thecirclerep resents Boundless Spaceand l imit less Timein E tern ity . It

‘

ma rks off thespacein which creat ion takes p lace, or theCircleformed bythedown—pour ing of theGrea t Creat iveForce.I t is much likethecircleof l ight p rojected by a magiclan tern ,

w ithin which thep ictu'

res a reto appea r . In

onesenseit is thecircleof theunman i fested zodiac(thepa thway of our sola r 1 In other wordsit is theBoundless Sphereof Spacew ithin which our

ent ireCosmos IS man i fest ing . O ur ear th 18 but 1 poin tor digit in this mighty circleor cipher .

TheO IS ca lled naught or no - thing becauseno thingha s been different ia ted or man i fested . It is theSilenceof Non - Being . It is thesecret habitat ion of theeverinvisibleDeity .

In theminds of theancient Philosopherssomething of theD ivineand my ster ious ha s everbeen ascr ibed to theshapeof thecir cle. Theold wor ld , consisten t in its symbolism and w ith

it s Pan theist ic in tuit ion s, un it ing thevisibleand

theinvisibleInfin itudes in to one, rep resen tedDeity and its outward Veil alike—by a circle.”2

In thebeginn ing was a grea t Abyss (Chaos ) , neither Day nor Night existed ; theAbyss w as G innungagop , theyawn ing gul f, w ithout beginn ing, withoutend . All- Father , theUncreated , theUnseen ,

dwelt intheDepth of theAbyss (Space) , and wi lled , and whatwas w i lled camein to being .

” 3 I reneus in wr it ing of

thenumber symbol ism of theMa rcosians says : “

Beforeall un iver ses thereis a source(or beginn ing) beforethep r ima l source, p r ior even to that sta tewhich

1 V . of I 4 14 . Asg a r d and theG ods,22.

S . D ., I I , 575.

28 TheKey to theUniverseis inconceivable, ineffable, unnameable, which I number a s Naughtness .

4

It may beea sier to form a concept ion of thebeginmings of a mighty un iversei f weapp ly thesamelawsand

b

p rocesses to theind ividua l,for in our sma ll way

weareall center s which send out invisibler adiat ion sof l i fe- forcein a circle, thesizeof thecirclebeinglimited by theforcefulness of thel i few ithin thecen ter .

Un t il its forces a remadeconcreteand directed towarddefin iteends this circleis an invisibleand unknown 0of darkness, a Chaos, yet vibrant w ith potencies—our

vagueand un formed desires, longings and idea ls. Thiscircleis our sea , cor responding to theGreat Deep . O n

it wearerocking in thel itt leboat of our per sona l ityTheChr ist within is asleep and sp ir itua l darkness isupon thefaceof thewa ters. Wesa i l over thesea of

l i fewholly engrossed in thethings perta in ing to Ourpersona l ity un t i l a tempestuous and inharmon ious condit ion ar ises and threatens to overwhelm us. Whenthepersona l ity sees no way ofescape, in desperat ionit cr ies out : Lord saveus : weper ish .

”I t appea ls

to TheChr ist within : “ Master , ca rest thou not thatweper ish ?” Then theSon of Man , thesameomn ipotent Word sent forth in thebeginn ing

,ar ises and re

bukes thetempestuous forces (w inds) of adversityWhich man i fest ing norma lly in man

’

s creat ive0should steadily advancehis evolut ion without overwhelming him. Thew ind symbol izes theBreath of

theSp ir it moving upon thewaters of l i fe. Whileitshould quicken thevibrat ions of thesea of l i fe, itshould not bepermitted to createa storm capableofwrecking thel itt leboat of persona l ity . But when theMaster within is awakened Heis ableto rebukethetempestuous winds and say to thesea : “

Peace, best i ll .”

Fr agments of. d Fai th Forg ot ten , Mead , 373 .


in thecen ter of his circle, which reaches up to the

rea lms of thegods and a lso sweeps downwa rd in to thenether wor lds. Hence, erehecan man i fest in and

master his completeQ hemust , l ikea ll Savior s, descen d in to thehell of ma tter an d becomethesaviorof a ll thelower kingdoms

,ere‘

hecan a scend in to thehigher rea lms or reenter E den . This will beelabora ted in thechap ter on number 17 in VolumeI I .A cir cleformed by a serpen t— symbol of l ifean d

wisdom— swa llow ing its ta il , symbol izes unend ing li feor immor ta l ity . But this symbol mean s fa r morethana cycleof t ime, for it a lso symbolizes theSourceof

a ll crea t ion , theWomb of Na turefrom which theUn iversea comes for th an d a lso thewomb from whichthefutureman p roceeds, even thefetus in thewombbeing curved upon itsel f in a cir cula r fashion . Thisis theesoter ic mean ing of theso- ca lled temptat ion t ocrea te, as a llegor ized in the3rd chapter of Genesis,when theO or theSerpen t began its numer ica levolut ion s W ithin thecycleofman i festa t ion ,

i .e.,theGa rden

of E den . Theserpen t thereforerep resen ts thecosmicGreat Crea t iveForce6 which man i fests as sex - forceon ly when focused in thesex organ s. TheGreat Crea t iveForce18 TheChr ist - forceor tha t fruct i fying and

vivifyin 'g power through whoseact ion a ll things a rebrought into man i festat ion ,

not out of nothing but outof theO or grea t storehouse;of poten t ia l energywhich awa its on ly thecreat iveact ivity of

“

theLor dG od

”

(theLaw of Good ) to br ing forth . In thebiblical a llegor y wehavetheGodhead man ifest ing in its

posit ive(man ) and negat ive(woman ) aspects w iththemagnet i c a t t ract ion of theCrea t iveForce(serpen tpower ) un it ing them and forming H is l ikeness or theexpression of theTr in ity on ea r th .

Theman i festat ion of theGrea t Creat iveForcein itsa spect a s sex is a most potent factor in man ’

s evolu6 SeeV . of I 1 73 , 244- 6, 366.

TheSymbol of theO and theSerpen t 3 1

t ion— sp ir itua l as well a s physica l . In fact upon its

r ight understanding rest s thedest iny of mankind on

this p lanet . For on ly through gener a t ion , and thelessons lea rned through theman i festa t ion of theGrea tCrea t iveForcein its most denseand mater ia l aspectof sex ,

can mankind reach regenerat ion . O n ly by thepower of TheChr ist can man meet and conquer a ll

tha t comes to him in this day ofman i festa t ion , and out

of theseemingly blind forces of its chaot ic n ight createa new day .

“

Now theserpent wa s moresubt il than any beastof thefield .

In this connect ion many studen ts do not observethep roper dist inct ion between thewords subti l which isused to descr ibetheserpent , and subtlewhich ha s quitea different mean ing. According to theStandard Dictionary subtil mean s “ having finest ructure, not grossor dense; ra r ified refined ; a t tenua ted ;etherea l, hencepenet rat ing a s a subt i l per fume,” while“

subtle“ is useda s an att r ibuteof mind in thederogatory senseof

cra fty .

” Wethereforeseethat theserpen t is not

represented a s cra fty and en t icing, but as an etherea lcreat ivefor cewhich un ites theposit iveand negat iveand enables them to br ing forth .

“

In theE gypt ian mythology, Kneph theE tern a l unrevea ledG od is represen ted by a snake-emblem of etern ityencircl ing a wa ter - urn , w ith his hea d hover ing overthewa ters, which heincubates with his brea th . In

this casetheserpen t is Agathoda imon ,thegood sp ir it ;

in its oppositeaspect it is theK akothoda imonflthebad one.

It is ow ing to theserpent being ovipa rous,tha t it becamea symbol of Wisdom and an

emblem of theLogoi , or theSelf Born .

TheCrea t iveGod emerges from theE gg that

issues from themouth of Kneph, a s a w inged7 I sis Unvei led, B lavatsky , I , 1 33.


Serpen-

,t for theSerpent is thesymbol of theAll Wisdom. With theHebrews thesameDeityis g lyphed by theFly ing or

‘Fiery Serpen ts’ ofMoses in theWi lderness ; and w ith theAlex and r ian My st ic shebecomes theO rphio Chr istos, theLogos of theGnost ics. TheProtestants t ry to

show that thea llegory of theB razen Serpent andtheFiery Serpen ts has a d irect referenceto

themystery of theChr ist and theCrucifix ion,

wherea s, in ‘

truth, it has a far nearer relat ion to

theMys tery of genera tion , when d issocia ted fromtheE gg w ith theCen t ral Germ, or theCir clew ith i ts Cen tra l Poin t . Without theE gg it waspurely a phallic symbol, but when associated therew ith, it related to cosmic c rea t ion .

”8

“

So littlehavethefir st Chr ist ians understood thefirst four chap ters of Genesis in theiresoter ic mean ing , tha t they havenever perceivedtha t not on ly was no sin intended but tha tthe‘

Serpent ’ was actua lly the‘

Lord God’

himself,who, a s O phis, theLogos, or thebearer of thed ivinecrea tivew isdom, taught mank ind to becomecreators in their turn . They never realized that

theCross was an evolution from theTreeand

theSerpen t , an d thus becamethesa lva tion ofmankind . By this it would becometheveryfirst fun damen tal symbol of Creat iveCause, app lyi ng to geometry , to number s, to ast ronomy, tomeasureand to an ima l rep roduct ion .

”9

What can bep la iner ? TheDivineCreativeForcedegraded by man “

has becomethrough man ’

s evilthoughts, theTemp ter and Devil ! Yet it must man ifest in mat ter (number 4 ) as thecross, following thesequenceof theO , 1 , 2 and 3 . Henceon ly when merean ima l desireand thewrong useand abuseof thismighty spir itual for ceof creativeness, has been crucified and ba lanced upon thecross of matter can thescr iptures befulfilled : “

For sinceby man camedeath ;by man camea lso theresur rect ion from thedead .

”

“

Thedivin ity of theserpent is proved by theoccurrenceof a horned serpent with twelveRoman gods on

So D o, I ,9 So D I I , 2260

TheSymbol of theQ and theSerpen t 33

a Ga llo- Roman a ltar . In other cases a horned or

ram’

s- headed serpen t appea rs as an att ributeof

a god . M . Reinach cla ims that thep r imit iveelemen ts of theO rphic myth of theThracian Dionysos—Zag rens— thedivineserpents

'

p ro

ducing an egg whencecamethehorned snakeZag rens, occur in disloca ted form in Gaul . Thereen lacing serpen ts werebel ieved to p roducea magicegg ,1 0 and therea horned serpen t was worshipped

and horned serpen ts areknown in othermythologies— thehorn being perhaps a ) symbol of

divin ity? “ Thehorned serpen t refer red to abovewas not worshipped , any morethan is thecross of theChr ist ian wor ld today, but was a symbol of DivineWisdom. St inson Ja rvisexp la ins it thus : O ut of thegreat fema leE gg pa ren t , theM - O O N (MotherE G G ) , comes theDruid sign ofWisdom,

theSerpen t .

Thusevery ta il - sign , CU,grow ing out of thehead , or

E gg (a s shown in theQ ) , tells of theWisdom thatcomes from theHead , and thecarved Moon -

p r iest a t

Palenkehas a grea t C-U hanging down from thebackof his head, becausethis w isdom serpen t ca lled CUcomes out of theE gg ,

or Head,namely, out of the

M I N D or Moo-n Deity, who is our word M I N D,

and is a lso theCa t god dess p ictured in my four thChapter . O ur

‘

O phi- d - i - a - n

’

or Sn -ake, istheTime- sign a lphabet ic Serpen t n amed in theGreekword for snakeas O - PH - I - S, which says C I R C E L ,

‘

TheIsland Sign ,

’

becauseit named theCircleChurch .

In thesamekind of naming theO phites, a[so- ca lled ] heret ic branch of theear ly Chr ist ians

,ha d

a Snakegod named by them as thefa ther of sciences ;and their nameO phi - Te—s records thei r ‘

Sin akeGod,

’

1 ° “A cur ious amulet , connected w ith theD ruid s ,_

becamefamousin Roman t imes an d is descr ibed by Plin y . Th is w as the‘

serpen t ’s eg g ’

;formed fr om thefoam p r oduced by ser pen t s tw in in g themselves together .

Pliny has seen thisegg ! I t was about thesizeof an apple, w ith a

ca r t ilag in ous sk in covered w ith d iscs Probab ly i t was an echinus , suchas has. been foun d in G aul ish tombs . (S . D ., I , M r s. Cur t isshas had 1 of these ser pen t ’s eggs s in cechi ldhood , it havin g beenfoun d by her fa ther upon theG ian ts’ Causeway in I reland . I t is a

fossil ech inus .

1 1 TheRelig ion of theAncien t Celts, M acculoch, 2 1 1 - 12.

34 TheKey to theUniverseand themselves as

‘

Snake[WisdomJ . Peop le,’ in theregular way .

” 1 2

I t is thereforea mistake, dueto ignoranceof its

symbology, to ident i fy theserpen t w ith evil or thedevil . I t wa s only by man

’

s perversion of his god- l ike

power to create, and his misuseof it for merean ima lgrat ificat ion and to further his own selfish ends, thathehas crea ted a ll theevi l from which hean d all thekingdoms below him havesuffered from thet imeofits l st misuse. E ach stageof un foldmen t and eachpassing phaseofevolut ion ha s its needs and its highestpoin t of exp ression , l ikethecrest ofeach in—rushingwaveof thesea . Thesacred funct ion of Creat ion , of

wh ich sex is but 1 exp ression ,must not beconfined

merely to its an imal funct ion of p rocreat ion , for pro

creat ion is but 1 b reaker_

on theshoreof t ime. Thatwhich is ca lled sex when opera t ing through thesexorgans of thebody, becomes DivineCreat iveChr istforcew hen oper at ing through nature; Creat iveIdeat ion when funct ion ing through themind , and theoutgoing of theDivineBrea th , or theUrgeto Man i festof theG od - creat iveness when funct ion ing through theCosmos, a ll being exp ression s of theE terna l Mot ionor the1 Lifeof theDivineO . Whilethecreat ivefunct ion must haveits expression through our an ima lbody, as must a ll our funct ions, and whileit has itsan ima l aspect , it is by no means l imited to that an ima laspect , but has its higher and sp ir itua l uses as well .

“

As to theimportanceof a rdent lovebetween pa

rents, theirony would seem to betha t many women ,

owing toear ly lack of hygieneand atten t ion to per fectphysica l developmen t , a reincapableof reaching anydep th of such feel ings, whilea few takeactua l pr idein such insensit iveness dueto distor ted ideas of sexand chast ity . Under such condit ions, un ion for whatever purposemust befa r from idea l . What it all

1 3 TheJarvis Letters, Chapter x .

TheSymbol of theO and theSerpent 35

comes to is tha t w ith sometemperaments, a sacra

men ta l un ion for thedeepen ing of un i ty and theblen ding of thetwo natures should befully recogn ized apa r tfrom theca reful consider at ion dueto thecreat ion ofchildren .

” 1 3

When naturein tends tha t thesex funct ion in hu

man ity sha ll bel imited to p rocrea t ion on ly, therewillbebut 1 season in theyea r when thehuman fema lecanbeimp regnated . Un t i l that t ime, thevery fact tha tthis 15 not thecaseshows that theremust beother" andhigher uses for that funct ion .

1 4

Among thehighly cultured Druid Pr iests who

brought with them to B r ita in and Gaul much of thewisdom of their Hyperborean ancestor s, every let terwas a word and a symbol which p ictured that whichit chiefly rep resented . Later on thesesingle- letterwords werecombined in to syllables an d longer words,but a lways carrying w ith them something of theor iginal mean ing of thein dividua l letter s of which theywerecomposed . As St inson Ja rvis shows : “

As on

many other carvings, theE a r s of theHigh Pr iest whowas deity, a reshown by two forms of theletter ‘

O’

.

Thea lphabet word ‘

O’

is thefull Celt ic nameof theE ar , and its naming of this god - man

’

s E a rs 15 of itsel fa comp leteiden t ificat ion of his imagewith theCelt icChur ch . TheChur ch named her sel f by the‘

O’

; and becauseshewas theE a r , E yeand Mouth of

thewor ld,the‘

O’

names a ll three, a s in O s, themouth,O culus and O phtha lmos, theE ye, and ‘

O’

, O g and O us,theE ar . Con sequen t ly thew inged ‘

O’

wa s theregula rrecor d carving of the O ur

‘

O’

namedtheE ye, E a r and Mouth

,becausethis was theE Y E

of theCircleChurch , named in theCelt ic as A I N,

mean ing both,

E yeand an d was carved in

Amer ica an d everywherea s theWinged E yeor Circle.Thus thevision—forms of E zekiel aredescr ibed a s "

coy

1" M odern Astrology , Sep t , 19 15 , let ter on p age3 76.

‘4 SeeLetters from theTea cher , Cur t iss, Chapter ix .

For a fuller ex p lana t ion seep age3 76 .


ered with eyes, ’ as theLos Angeles king- tablets fromTeot ihuacan a rea lso covered with E yes, p ictur ing thea ll—seeing eyeof thedeity Church .

” 1 5 Thus theO ,

as thesymbol of theBoundless Deity from whencea llthings comein to man i festat ion ,

becamethesymbol oftheir church, becausethechurch rep resented that Deityamong men

,and becausetheir Pr iests, being thede

scendants of theMission a ry- In it iates from theor iginalsacred collegeof theancien t Hyperboreans, set for ththep r incip les and .worship of theoneC) Deity to thepeop les of Br ita in and Gaul

,just as did brother Init i

ates sent to India , Cha ldee, Egypt , North Amer ica ,Mexico and Peru. Thewor ld widetravels of theseancien t Missionary- In it iates and their descendan ts ac

coun t for thefinding of thesamesymbols and legen dsin a ll coun tr ies toex p ress 'thesameideas. Their p lacesof worship werethereforebui lt in circula r form, our

modern wor d for a p laceof worship , church , being thesameas the“

Anglian C Y R C and C I R C and

K I R K area ll thesamein naming the‘

Church,’which in Br ita in was formed as a C I R C L E and

named it .” 1 6 Thecirclewas a lso their sign for Time,Turn and Cycle.

“

Under any of its names, theBelt or Gir d had thesamereferenceto thecircl ing of thesun which namedtheChurch , a n d thus theHawk which fl ies in a circleand descr ibes this holy form in - the'

a ir was chosen as

a p icture- n ameof thep r iesthood and named in Greeka s

‘

K IRK os’

(Church or Cir cle) . Th is is theHawkwh ich , as J ob says

, was madeto fly southwa rd , and inE gypt was thehead of theloca l pr iesthood—his name

,‘

K IRK os’

recording him as theCircleand theChurch ” 1 6

To indicatetheir sp ir itua l author ity der ived fromtheoneC) or includ ing Deity, thep r iests, and oftentheruler s of var ious nat ions, woreas a head- dress a

1 5 TheJa rv is Let ters, x i , v i i i .1 “ TheJarvis Letter s, Chap ter 1 1 , x i .

TheKey to theUn iverse

quar ians. Thesteep le‘

or tower connected w ith thetemp leor p laceof worship in Chr ist ian and othercoun tr ies today is but a surviva l of this oncesacredsymbology .

Weherew ish to call especial at ten t ion to a rema rkableser ies ofa r t icles ‘

by M r . St in son Ja rvis which appeared in t heLos An gelesSun day Times dur in g 19 12- 1 3 . M r . Ja r vis has per formed a most impor tan t ser v icefor a ll studen t s of comp a r a t iverelig ion an d myt hologyby t racin g—thr ough theor ig in a l mea n in gs of thein d iv idual symbollet ter s—thecommon or ig in of a ll g rea t relig ion s , my ths , a llegor ies ,her oes , symbols an d ceremon ies. As weshall t akep leasurein quoting frequen t ly fr om these“

Let ter s wew ish heret oex p ress our ap p reciat ion of theg reat work hehas donein p lacin g th is vast amoun t of fact s,together w ith his wonder fully con sisten t schemeof in ter p ret a t ion , a t

t hed isposa l of his fellow studen t s of relig ion an d my thology . Thereis onefun d amen t a l deduct ion , however , w ith which wemust t akeissuew ith M r . Ja r v is . A t thet imethesea r t icles werew r i t ten hehad ev iden t ly n ot looked up thean c ien t esoter ic teach in gs a s to theor ig in

of theRaces of mank in d , hen ceis led t o iden t ify theD ruid Pr iestsof theh istor ical per iod w ith thean c ien t H y perborean s of theSecon dG reat Raceof man k in d , an d a s a result cred i t s thesePr iests w ith theor ig in of a ll relig ion s , lan guages, symbols , scien ces , etc . As a mat ter offact theD ruid Pr iests weremerely theremotedescen d an t s of theor ig ina l Mi ssion a ry - In it ia tes , Master s of Wisdom or G od -men of theG olden or H yperborean Age, who weresen t out to a ll lan ds t o teachthen at ion s of theTh i r d (Lemur ia n ) a n d Four th (At lan tean ) Racestheonet rue, un iver sa l an d all- in clud in g sp i r itua l Sun Wor ship n ow

called theWisdom Relig ion . Studen t s who a reespecia lly in terested inth is subject should look up thereferen ces to theH yperborean s in Mme.Blava t sky

’

s Secret D octr inewhich , w ith theaboveex cep t ion , la r gelycor robor ates Mr . Jarvis’ deduct ions.

CHAPTER 3‘

TH E O AS TH E E GG AND TH E CAT.

B rahma, theself-ex ist ing , desir ing to p roduce

va r ious creatures from his own body , fir st , w itha thought , crea ted thewa ter s, and deposited inthem a seed . This seed becamea golden egg ,resp lenden t as thesun ,

in which he- himselfwas born as B rahma , thep rogen itor of a ll

wor lds.

”—Sanskr'

i t Tex ts, Muir, 27.

Thus when theO rphic poet desired to go

fur ther back than thepoin t to which theHesiodictheogony t r aces thegenera t ion of theK osmos,het raced theUn iver set o theg rea t mun daneegg p roduced by Chronos, t ime, out of Chaos andAithér —a symbol an swer in g t o themightymix ing - bowl of thePla ton ic demiourgos, and ak in

to a ll theci rcula r , oval or boa t - shaped emblems

of fer t ility .

”—TheMy tho’

lO gy of theAryan

Na tions, Cox , 437.

TheO is thegolden egg or theserpent ’s egg ,

theWomb of Na turefrom which theun iverseishatched an un iver sa l symbol .

Themy stery of theapparen t self-

generat ionand evolut ion through it s own crea t ivepower ,repeat ing in min ia ture, in theegg , thep rocessof cosmic evolut ion—both due to hea t andmoistureun der theefflux of theun seen creat ivesp ir it—fully just ified theselect ion of this g r aphic

symbol. The‘

V irg in - E gg’is themicrocosmic

symbol of themacrocosmic p rototype, the‘

V irg inMother ’—Chaos or thePr imeva l Deep .

Kosmos,a s recep t iveNa ture, is an

‘ egg fruct ified—yet left immacula te; for oncereg a rded a s

bound less, it could haveno other rep resen ta t ionthan a spheroid .

” 1

1 S. D I , 95.

40 TheKey to theUn iverse

Whiletheegg is a t ruesymbol of a ll physical gen v

er a t ion ,it is a lso a symbol of TheChr ist Seed w ithin

each hear t .

’

For within thespheroida l aur a sur round.ing each Soul l iketheshell of an egg , thereis a germin a l cen ter

,TheCh r ist Seed

,common to a ll his bodies

.physica l, a st ra l , men ta l, etc.

— which , l ikethegermcen ter w ithin theegg ,

gradua lly grow s and un foldsun t i l TheChr ist M an emerges . HeIS then just as

much a new and a ltogether d ifferen t exp ression of theSoul as 18 thechicken differen t from the

-

egg when itemerges from its shell .

TheChinesebelievethat their Fir st Man

was rborn from an E gg , which Tien d roppeddown from Heaven to E a r th in to theWa ter s.

This egg - symbo l - is st ill reg ar ded by somea s

rep resen t ing theidea of theor ig in of life, whichis a scien t ific t ruth, though thehuman 07mm is

invisibleto then aked eye. TheChr ist iansespecia ll

‘

y theG reek and La t in Chur ches—havefully adop ted thesymbol, and seein i t a commemora t ion of lifeeterna l, of sa lva t ion an d of

resur rect ion . This is found in , and cor robora tedby , the t ime- honored custom of ex chang ing‘

E aster - E gg s’

. From . theAnguinum,the‘

E gg’

of thePag an D ruid , whosenamea lonema deRomet remb lew ith fea r , to thered E a ster E ggof theSlavon ian pea sant , a cyclehas p a ssed . And

yet , whether in civilized E urope, or among theab ject savages of Cen t ral Amei ica , wefind thesamea rcha ic, p r imit ivethought ” 2

Among theGreeks,E ros

_ (Love) is'

poet ically descr ibed a s ha ving issued from theE gg of N ight as itfloated on thewater s of Chaos. SinceD ivineLoveistheoutbreathing whosevibra t ions quicken theChaosof unman i fested li feheld w ithin themighty ci rcleoftheGrea t Deep , Eros a s thesymbol of Loveman ifest ing on thephysical p lane, can in deed besa id to issuefrom theE gg of N ight . Theg oddess Venus, his

S. D I , 39 1 -2- 4.

TheO as theE gg and theCa t 41

mother , is theRuler of thep lanet Venus, thesisterp lanet of our ea rth .

“Accord ing to theO ccult Doct r ine, this Planet

is our E a r th’

s pr imary and its Sp ir itua l p roto

type”8

Theplanet Venus is so closely affin it ized with our

ear th an d so closely connected w ith:its evolut ion , as

w ith its bir th , that it is sa id tha t every sin commit tedon ear th is felt by its Gua rdian Sp ir it,a lso that everygreat regener a t ing or sp ir itua l movemen t onea r th, l ikea great waveof L0veand help fulness, is

'

l st commu~

n icated to theRuler '

of E ar th by theSp ir it of Venus.

Thesea - foam from which sheis represen ted'

.to havea r isen wa s theresult of thechurn ing of theGrea t Deepa s Chaos responded to thel i fegiving vibra t ion s of

CreativeLovewhen theWord w as spoken : “

Let therebeLight.It w i ll beremembered, however , that Venus com

p la ined to Themis that her son E ros rema ined ever a

child ; in other wor ds, human loverema ined undevel0ped . Themis a ssured Venus that this was becausehewas sol ita ry, so soon a fterwa rd another son was

born to Venus, whom sheca lled An teros. Heis represen ted both as theAvenger of slighted loveand a s

symbol ic of recipr oca l affect ion . Themis, who in themyth is ca lled D ivineJust ice, was thewifeof Zeus andmother of theFa tes

,hencerep resen ts K a rma , while

Anteros is that a spect of Lovewhich br ings direresultswhen Loveis degraded or un requited . Heis that aspect of Lovewhich enables theserpen t to swa llow its

ta i l or thecircleto becomp leted , that human lovemayoncemorebeswa llowed up ln theocean of D ivineLovefrom whenceit emerged .

Ra 1 5 shown likeB rahma gesta t ing in theE ggof theUn iver se *A-mong theGreek s the

3 S.

'

D I I , 34.


O rphic E gg is described by Ar istophanes, and

wa s a p ar t of theD iony siac and other Myster ies,dur ing which theMundaneE gg w a s con secr a tedand i ts sign ifican ceex p la ined ; Porphry a lso shows

it to bea rep resenta t ion of thewor ld .

“

Themyth of Leda is another symbol of thefemin ineaspect of D ivineLove, i .e., Libra , theShea th ofVenus,for shewas visited by Zeus in theguiseof a Swan (theBi rd of Life) and is then sa id to haveproduced 2eggs,from 1 of which Castor an d Pollux— immor ta l ized intheheavens a s thesign Gemin i , theTwin s—wereborn ,

and from theother Helen,shefor whoseblandish

men ts theTroj an Wa r was waged . Thus does l ifebr ing for th from thegreat MundaneE gg ,

l st , dua l ity- Castor and Pollux symbol iz ing thein tellectua l facul

t ies brought for th from an ea r thly mother an d a Divinefather , hencea lways vacillat ing and unba lanced—eand2nd , Helen , thesymbol of purely human love

,beaut iful ,

seduct iveand thest ir rer up of st r i feand bloodshedamong men .

As Bryan t shows, it [ theegg ] was a symboladop ted among theG reek s, theSy r ians, thePer sian s and E gyp t ian s. In theE gyp t ian Ri tua l, Seb,theGod of Timeand of theE a r th, is spokenof a s having la id an

‘

E gg conceived a t thehourof theG reat O neof theDual Force.’Whencethis un iver sal symbol ? TheE gg was

incorporated a s a sacred sign in theCosmog anyof every peop leon theear th, and was reveredboth on accoun t of i t s form and of itsinner mystery . From theea r liest men tal concept ion s of man , it has been known as that whichrep resen ted most successfully theor ig in and secretof Being . Theg radua l developmen t of theimpercep t iblegerm w i thin theclosed shell ; theinwardwork ing , w ithout any apparen t outwa rd interferenceof force, which from a laten t nothing p ro

duced an activesomething , need ing naught savehea t ; and which, having g radua lly evolved in to a

S . D . I . 385.

TheO as theE gg and theCat 43

concrete, living creature, b rokei ts shell, appear ingto theoutwa rd senses of a ll a s a self-

genera tedand self- crea ted being ; a ll this must havebeen a

standing miraclefrom thebeg inn ing .

“

TheSecret Teaching ex p la ins thereason for

this reverenceby thesymbolism of thep rehistor icraces. In thebeg inn ing s, the‘

Fir st Cause’ had no

name. Later it was p ictured in thefancy of thethinkers, as an ever invisible, my ster ious Bird tha td ropped an E gg in to Chaos, which E gg becametheUn iver se. HenceB rahma was ca lled Kalahansa , the‘

Swan in (Spaceand ) Time’. Becoming theswan of E tern ity , B rahma, a t thebeg inn ing ofeach Mahamanvan ta r a , lay s a Golden E ggwhich typ ifies theG rea t Circle, or O ,

itself a

symbol for theUn iver seand its'

spher ica l bodies.

” 5

I t was this mystery which was a lways presen ted tothe[

candidates an d exp la ined dur ing theMyster ies.

Whilethemyth of theMun daneE gg w as used as an

illust rat ion to br ing this grea t t ruth to their minds andmakeit a l iving rea l ity in their hea r ts, they weret aught that TheChr ist Seed or E gg wa s dropped bytheHeaven ly Dove— ca ll it Bird of Life

,Par ahamsa ,

Holy Ghost , or what you will- z—in thenest of theirhear ts, which they themselves had to build , pur i fy andp repa refor its recept ion . Henceon ly as they madecondit ions possiblefor this DivineBird to hover overthem and find a nest ing p lacein their hearts, could shelay and ha tch out theE gg . A fter theE gg was ha tchedtheHeaven ly Dovebrought da i ly to her nest l ings theheaven ly food, Mother - love, on which they could feedand flour ish . A lso a s shemadeher homein thehea rtand soared in to theheaven wor ld , shecreated a sp ira lof magnet ic l ife- forceover which thefledgling candida tecould con sciously a scend and gather theex per ienceof thehigher rea lms . This is what is mean t whenwea retold : “ Best r idetheBir d of Life.

“Theeng raving of a papy rus in Kircher ’s

(E dzpns E gypt taeus, shows an egg floating above5 S. D ., I ,

44 TheKey to theUniversethemummy . This 18 thesymbol of hopeand

thep romiseof a Second B ir th for theO si r ifiedDead his Soul, a fter duepur ificat ion in Amen t i,w ill gestatein this E gg of Immor ta lity , to bereborn therefrom in to a new lifeon ea r th. For

this . E gg , in theE soter ic Doctr ine, is Devachan ,theAbodeof Bliss, theWinged Sca r abaeus also

being another symbol of it . TheWinged G lobeis but another form of theE gg and has thesamesign ificance.”

“A second reason for theE gg having been

chosen as thesymbolica l rep resen ta t ion of theUn iver se, and of our E a r th

,w a s i ts form. It

Was a Ci rcleand a Sphere; and theovi - formshapeof our .G lobemust havebeen known fromthebeg inn ing of symbology , sinceit was so

universally adop ted .

” 7

“

Thesymbol of an egg also ex p resses thefacttaught in O ccult ism that thep r imordia l form of

every thing man i fested,from atom to g lobe, from

man to angel, is spheroidal, thespherebeing w itha ll n a t ions theemblem of etern i ty and infin itya serpen t swa llowing it s ta il.

”

It is a scient ific fact that in n aturea lleggs and mostseeds, in which thefuturean ima l, p lan t or man is

latent , a reeither circular or moreor less modifiedspheroids in shape. This is a scien t ific cor roborat ionof theoccult teaching that theor 1g 1n s of all forms of

man ifested l i fearespheroida l “ from thebirth of newWor lds out of cent ra l suns “

, down to themicroscop iccells of which all flesh is grown . O ur word‘

cell’ is theCelt ic n ameof ‘Heaven ,

’

Cel, and this con

t inuous bir th of cell from cell w as iden t ica l with Deity,

Church and p r iesthood— all belonging to theonesystemfor con t inuous gift and pa r tur it ion .

”9 E ven theast ra lman i fest at ions in a seanceroom, p r ior to their etherea l iza t ion or ma ter ia l izat ion , appear as globes of l ightof moreor less br ill iancy .

S . D I , 39 1 .

8 S . D . , I , 94 .

S. D 1 , 384- 5. TheJarvis Let ters, x i .


E gyp t ians knew tha t this" magnet ism was but theouterman ifestat ion of thel i fe- forceand tha t under propert reatmen t this l ife- forcecould begiven out so as to

beabsorbed by man . They under stood thelaw thaton ly through kindness and lovecould man makethelower kingdoms yield him their forces in such a waya s to a id his own developmen t . Hence, largenumbersof cats werekept in thetemp les an d t reated w ithgreat care, that they might supp ly thePr iests and

Seers w ith pur ified and harmon ized an ima l magnet ismwhich certa in of their dut ies and exercises abst ractedfrom their bodies . This useof theca t is p robably theor igin of thesuperst it ion that a w itch a lways had a“ famil iar sp ir it” 1n theform of a black cat , as themagnet ism could of cour sebeput to unholy as wellas holy uses . Also by observing them many augur iesweremade, and much esoter ic know ledgewas deducedfrom their disposit ion an d act ions which would sur

p r isethemodern schola rs who think of thecat on lyas a mouse- catcher and midn ight p row ler .

In theancient ruins ca lled Tell Basta near Zagaziga cemetery has been found devoted exclusively to

mummified cats . In thetombs of Ben i Hasan andelsewherearefound quan t it ies of sma ll images, not on lyof Isis

, O sir is and Horus, but a lso of thecat sitt ing inwa tchful att itude, itseyes a lways p rominent no matterhow sma l l or crudetheimage. Theseimages areoften strung on cha ins w ith mummy beads and

w rapped in thefolds of themummy cloths. Suchimages werenot used for meredecoration as manythink

,but becausethecat was looked upon as the

“Watcher of theN ight ,” not on ly ow ing to its abilityto seein thedar k, but a lso becauseof its extremesensit iveness to all a st ra l influences and its unmistakableability to seeast ra l en t it ies. Cats weremadehousehold pets and closely watched so theowner might

TheO as theE gg and theCa t “

47

bewarned of theapp roach of undesirableastra l forcesand en t it ies which hewould then proceed to exorcise.They werep laced in thetomb w ith themummy for thesamepurpose, t.e., to wa tch over thedeceased and

wa rn him ofevil influences in thenether wor ld .

Among theE gyp t ian s, “

Thema leCat is Ra himself,and heis ca lled ‘

M au’ by rea son of thespeech of the

G od S a , (who sa id ) cover ing him : .

‘

Heis l ikeuntotha t which heha th made’ ; thus .his namebecame

1 2

In Ireland and Scot land it is thecommon bel ief thata 3 colored cat (tor to1se- shell ) br ings good for tune,hencei f such a cat a ttaches itsel f to a homeit is con

sidered a sign of great good luck . Theselect ion of

this par t icular kind of a ca t is ba sed upon the3 color scombined in its fur

,namely , black, whiteand yellow ,

thus showing that theancien t Celts had a p ract ica lunder standing of both color and number . It was a lsoheld that the3 colored cat was an a id

_

to theun foldment of theast ra l sen ses or

“

second - sight , theblacka iding cla irvoyance, theyellow cla ir sen t ienceand thewhiteability to receivesp ir itua l 1n sp 1ra t ion and p roph

esy . For theserea son s a 3 colored kitten wa s oftengiven to a child as a con st ant compan ion and p laymate,believmg that it would enablethechild to seein the3wor lds. Much of thepsychic abil ity of the“

cannyScot is att r ibuted to this custom.

T

In Thefarm'

s Letters p reviously refer red to, theGreat Cat or Lion is connected with theJews and

Judah as follows : “

O ur big CA T l ion madethewholecat fami ly sacred as a record - name; our Celt ic CA Tnaming theHouseor Fami ly of Deity, and her p icturea lways named theMoon goddess, shebeing specia llyiden t ified w ith a st ronomy, being addressed on thewa llsof Thebes as, ‘

O thou great C A T,thou who canst see

a t n ight .

’

This Lion represents thedeity1” B ook of theDead, x v u.


and thepr iesthood, a lways identified with thesenamings. This sit t ing L I O N has thesameposturea sthel ion Sphinx whoseE gypt ian nameis H - U-

p iter ,or H U father . TheH U, or J U, named a ll theJ Upeop les of Denmark, Amer ica , E ngland and Syr ia , andtheLion of J U D A was thebiblica l sign - nameof theHebrews or J U s.

” 1 3 I t w ill beremembered that inRevela tion“ it was on ly this Great Cat or Lion whichwas found worthy to open theBook of Lifeand looseits 7 sea ls

,i .e. , only theabil ity to seein thedarkness

ofear th condit ions t ’

heheaven ly visions ; theabilityto storeup and giveout to theRacetheDivineLifeforce; theability to man i fest thepowers of the9d igits latent in theO and theabil ity consciously tocopewith all ast ra l condit ions, makeof man theLionof theTr ibeof Judah and enablehim to un loosethe7 Sea ls and open theBook of Life. At theopen ing of

the5th Sea l therewas a p lagueof locusts having lion s’teeth ; at theopen ing of the6th Sea l horses appearedhaving lion s’ heads,‘ and when the7 thun ders utteredtheir voices they roa red a s a l ion , a ll of which poin tsout to thewor ld theold esoter ic doct r inethat man

becomes theLion on ly when hehas comp leted his 0and reached number 10; a lso that it is man himsel f,whilepassing through thelower phases of an ima l passion , who br ings to theRacethe7 p lagues, judgmen ts,cataclysms, etc. Henceon ly when thel ion and thelamb can liedown together and submit to theleadingofTheChr ist- child, can theLion of theTr ibeof Judahfind his t ruep lacein theper fect city of theNew Jerusa lem, number 12.

1° TheJarvis Letters-

Chapter i i . Chapter v, 5 .

CHAPTER 4

THE 0 As TH E AURA AND TH E RIN G PASS N OT.

“

Just a s theSqua reis thesymbol of theFour sacred Forces or Power s

,Tet rak ty s,

so theCircleshows theboun da ry w i thin'

lnfin itytha t no man

,even i n sp ir it , or Deva or Dhyan

Chohan can cross.

—TheSecret D octr ine, Blavatsky , I , 159.

App l ied to man theO symbolizes thesacred Aur icE gg whi ch envelops him

liketheyolk of an egg (thefutureembryo) bythea lbumen and shell. This to theper cep t ionsof higher Beings from other p lanes, makes ofeach individuality an oval sphereof moreor lessradiancy .

”

Theesoter ic teaching is that a fter its involution intomatter , theevolut ion ofeach Soul takes p lacea long a

sp ira l pathway within a ser ies of concen tr ic spheresof differ ing densit ies

,whosecen ters a rea ll w ithin the

physica l shell , cor responding to theconcen t r ic globesforming theE ar th Cha in , thefiner in terpenetrat ing all

thedenser . Sincethelaw ‘ followed by thecosmic isa lso followed by theindividua l man i festat ion , wereferthereader to wha t wehavesa id elsewhereconcern ingthoseinterpenet r at ing spheres, as it descr ibes thecorresponding makeup of man

’

s Aura .

2

When theSoul has man i fested themost essent ia land cha racter ist ic possibilit ies of thesma llest , inmost

and densest sphereof theaura , it breaks through thatconfin ing shell follow ing a sp ira l path , and is born intoa larger sphereof consciousness, being or orbit ofevolut ion , whoseforces w ill a id in per fect ing and com

S. D 111 , 440. V . of I ., 207- 8.


p leting thepossibilit ies of theformer sphere. For in

stance, a s long as man’

s con sciousness responds on lyto thesenseimp ressions from thephysica l wor ld heisconfined within '

tha t sphereofma tter and consciousnesswhich vibrates to thephysica l p lane. But a s soon as

his senseorgans a rea ttuned to thevibrat ions of thenext finer and larger sphereof substanceand con

sciousness, which sur rounds and in terpenet rates thelesser

,heis born into theast ra l wor ld or sphereof his

aura , ca l led “

TheHa l l of Learn ing , and so on intothest i ll higher spheres. O n ly when .man is abletovibra tein un ison w ith a ll thespheres which surroundhim

, and has brought in toexp ression thepotencies of

them all, has hecomp leted his evolut ion of man as

man .

Physica l man ,and thephysica l globe, l ikea seed

or egg , thereforeconta in s w ithin him,in germ,

all theforces, powers and mater ia ls necessa ry for him to man ifest his godlikepossibil it ies . But this physica l seed oftheRea l Man stands in thecenter of 7 concent r icspheres, in each of which cer ta in of his possibilit iesmust man ifest . And to evolveinto and man i fest inthesevar ious spheres theshell of his physica l l imitat ions

,l iketheshell of theegg or seed , must beopened

through thegrowth of thegerm a lready p resent w ithinthat shell . To morefullyexp la in this poin t andemphasizetheimpor tanceof theteaching, wequotefrom TheV oiceof Isis .

“Undeveloped man responds chiefly tothevibrat ions of thephysica l globe, thosethings whichhecan see, hear , taste, han dle,etc. , and cannot comprehend or funct ion in theglobes belonging to thepsychicand sp iri tua l p lanes. Man must ult imatelyfunct ion and ga in exper ienceon a ll seven globes at thesamet ime, checking up ,

ba lancing and per fect ing theexper ienceof oneby that ga ined on theother , thusrounding out his seven - fold natureinto theReal Man .

TheO as theAur a and theRing Pass Not 51

O n ly thus can hega in Mastery over thepor t ion of

goods given him by his Fa ther - in - heaven .

” 3 As it

con ta ins in poten t ia lity a ll tha t his later evolut ion can

un fold in any 1 cycleofman i festa t ion ,man

’

s aur a maybecompa red to a school - boy ’s t runk packed for a d is

tant journey ; for it con ta ins a ll thegoods given himby his father , together with the“

provisions necessa ryfor thejourney itsel f.Theaura is ca lled the

Luminous E gg’

(H iranyagarbha ) , or theihvisiblemagnet ic spherein which every man is

enveloped . (So a rethean ima ls, thep lan t s, andeven theminera ls. ) It is thed irect emana t ion :(a ) from theAtmic Ray in its t r ip lea spect ofCreator , Preserver a nd Destroyer (Regenera tor )an d (b ) from Buddhi - Mana s. Theseven th a spectof this ind ividual Aura is thefaculty of assuming theform of it s body and becoming the‘

Rad ian t’

, theLuminous Augoeides. It is this,st r ict ly speak ing , which a t t imes becomes theform called Mayavi Rupa . It is a lso thema ter ialfrom which theAdep t forms his Ast ra l Bod ies,from theAugoeides and theMayavi Rupa downwards.

“

Just as thedecima l system was former ly esoter ic,so was a ll in format ion concern ing thenatureof theaura un t il somet imea fter theteachings concern ing itwerebrought to theWestern wor ld by Mme. Blavatsky . Thereis a lways, however , a good and w isereasonfor thus guarding certa in t ruths from 1 genera t ion and

revea l ing them to a subsequen t . Sincethedays of theAt lantean s

,when much dangerous know ledgewas ex

tan t concern ing theper formanceofmagic, theaura hasbeen known to bethestorehouseof theforces ca lledin to act ivity in magica l procedures. And becauseofthedegrading use(black magic) madeof this knowledgeby thosewho used it un law fully, thosewho fa ithfully follow their DivineIn st ructors a reca refully

V . of I 208- 9. S. D 111, 445-6.


t aught theresponsibility incur red by thoseWho publicly giveout in forma t ion l ikely to br ing upon mankin da ca tast rophesimi la r to that which destroyed At lan t is.

But in thep resent age, when thereis a tendency amongcer ta in classes of scholar s to decry theexistenceor

possibility of what is ca lled Magic and bel itt lethenecessity of understanding theMyster ies, it is thepolicy of theGreat Teachers to st imula tesuch lines of

invest igat ion by revea l ing cer ta in ancien t truths longhidden from thegener a l public. TheGrea t L aw todayis just as inexorableas in former ages, and no fi rebrand ofesoter ic know ledgewill begiven direct ly toman . Theway to thehigher know ledgemay bepointed out . TheGreat Teachers may say ,

“

Sea rchhere,” but on ly thed i ligen t and thepurein hea rt , thet rueand thefa ithful w i ll begiven know ledgewhich,in thehands of theignoran t , theambit ious or theimpure, might beturned to thein jury and degrada t ionof theRace. This is why on ly by thegenera l advanceof theRacecan thehidden things of 1 cycle, asevolut ion un folds mankind , becometherevea led of succeeding cycles . It is thesamelaw by which theinner and

h idden peta ls of a rosea rerevea led on ly as theflowera s a wholeadvances in its un foldmen t . And just as‘

theevolving Soul steps over his Ring Pass Not on lya s hevibrates to therateof thelarger sphere, so withtheRace.As wehavesa id elsewhere: In another sensethe

circleis the(individua l ) Ring Pass Not (thel imit of

theaur ic zone) which every t ruediscip leshould puta round himsel f, an d whoseGates (cor responding to

thecenter s of thebody ) hemust open and closea t wi llto admit or excludethat which hechooses .

” 5 ThisRing is a boundary which separates each of theconcent r ic spheres men t ioned above, from thenext finer ,but is a Ring Pass Not to thesubstanceand conscious

V . of I 414.


thedestruct ion O f thecen ters. Whileeach individua land each globehas its Ring Pass Not

,it is theRing

Pass Not of theCosmos which is refer red to in thequotat ion which heads this chapter , and a lso in thefollowing :

“

NO sp ir its ex cept the‘

Recorder s’ (Lipika )haveever crossed theforbidden lineof theRing , nor will a ny do so un t il theday of thenex t Pralaya , for it is thebounda ry tha t sepa ra tes theFin ite—however infin itein man ’

s sight—from thetruly Infin ite.” 8

PromI all that ha s been sa id weseethat theO as a

symbol of theSourcefrom which all man i festat ionp roceeds, is no arbit rary or man - madesymbol , but isinheren t in Naturehersel f. Thereforelet thecircleremind you that you havethepotency and power of

theUnman i fested over shadow ing you ; that you a redwell ing in a mighty sphereof unman i fested powerswhich it is

,your duty to understan d, un fold and

br ing in to man i festat ion ereyou can pass throughtheevolut ion of thenumera ls and reach theperfect ion of your cycleof man i festat ion in number 10.

Let it remin d you of thesour cefrom whenceyouhavereceived thepor t ion of goods given you by yourFather - in - heaven ereyou took your journey in to thisfar coun try of mater ia l embodiment , an d tha t thesegoods arethemater ia ls out O f which you must furn ishyour mansion in heaven or theimmor ta l , sp ir itua l vehiclewhich you must ult imately atta in ereyou can

man i fest theRea l Sel f or theGod - within on all p lanes.

9 S. D I 157.

CHAPTER 5

TH E SYM BO L O F TH E (9 .

TheInfin itewasen t irely unknown and d iffusedno light beforetheluminous point violently brokethrough into vision .

”—Zohar .

TheMonad , Or Point , is theor ig inal and istheUn it from whi ch follows theen t irenumeralsy stem.

”

—TheSecret D octr ine, Blavatsky, I, 459 - 60.

Thepoint w ithin thecircleQ is a symbol whichmust becon sidered both with theO and the1 as it

is theconnect ing link between the2. TheDot w ithinthecircleis thel st man i festat ion of thelatent Deityor Deity in act ivity, thel st Cause; Un ity withinE tern ity, thel st different iat ion from thehomogeneousstaterepresented by thecircle.

“In themetaphysical wor ld, theCirclew ith its

onecen t r al Poin t in it has no number , and is

called Anupadaka— pa ren t less and number less, forit can fa ll under no ca lcula t ion I t is a

cen ter ofenergy , which I sha ll for thep resen t calltheLogos. I t is called theVerbumIby theChr ist ians, and it is thed iv1neChr i stoswho is eternal in thebosom of 11 13 Father .

“ 1

In him is an i ll imitableabyss of glory, and from it

theregoeth for th onelitt lespark which maketh all theglory of thesun ,

and O f themoon ,and of thestars.

” 2

TheDot w ithin thecircleis theCausa l Soul or persona l god ofeach in dividua l, whiletheHigher Sel f istheCausa l Soul en r iched by theexper iences garneredby thepersona l it ies in which it inca rnates l i fea fterl i fe, and stored up a s individua l ity in theHigher S-elf.

1 s . D ., I . , 1 18- 1 55 .

An an cien t or aclequoted in TheK abbalah Unvei led, 19-20.


In theindividua l man theDot is theman i festat ion of

theRay shot out in thebeginn ing from 1 of the7E lohim (the7 Flames ) , and becomes theCreat iveDotin that individua l , which rema in s throughout theent ireK a

‘lpa as a nucleus and overshadow ing Pr incip le.This Dot per iodica lly sends down it s 1 Ray into man ifestat ion thr ough a per sona lity . For a Ray must in carnateaga in and aga in un t il a ll theexper iences represen ted by thecycleof number s from 1 to 9 a restoredup in theHigher Sel f. Thus theDot and thel withtheO together maketheHigher Sel f I t is

thepotency of this Dot in a ll thenumbers, st imulatedby theovershadow ing of theDot itsel f, which causestheir evolut ion or un foldment . In turn this Dot in theindividua l is over shadowed by theCausa l Soul of theUn iver se. This is not theAbsoluteor CauselessCause, thefathomless E ter n a l , but is that which theChr ist ians ca ll God

, _

theLord,and theHin dus Ishva r a ,

theLord .

I f weconsider theDot a s a br ight flamein thecenter of a circle, or say thepurewhitel ight O f thesunin thecen ter O f thezodiac, a s thesun sends forth itsrays they man i fest the7 color s of thespect rum, an d

a s each r ay touches thecir cumferenceit -makes a Dot

of its own color . Thesun in thecen ter wi ll thereforerep resen t theHigher Sel f or theD ivineDot

,whilethe

many lesser dots on thecircumferencew i ll represen tits many per sona l it ies, each man i fest ing but 1 shadeof thecen tr a l Light , an d each becoming purewhitelight on ly as a ll a reindr awn in to thecen ter . Theent irecirclew i ll then becomea globeof purewhiteradiancean d takeits p lacein turn as a dot upon thecircumferenceof a st ill might ier c1rclewhosecen ter isG od:

In thecaseof. an Ava tar it is this overshadow ingDot or Causal Soul of theUn iversewhich sends into

TheSymbol of theQ 57

man i festat ion a 1,theSon , who un ited with the

Fa ther , becomes not 1 of the7 Rays or Flames (E loh im ) , but the1 Grea t Ray in which a ll the7 Raysa reun ited . Hencea ll Ava ta rs a rel ikepea r ls strungon this mighty man i festa t ion of the1 G od , just a s a ll

thel ives O f an individua l a rest rung upon theindividua lized Ray from 1 O f the7 - E lohim

,theHigher Self .

Speaking of an ancient recor d wr itten on pa lmleaves and illust rat ing thesymbology’

of p r imordia lbeginn ings, Mme. Blavatsky says :

“

O n thefirst pagein an immaculatewhitediskw ithin a dull black g round . O n thefollow ingp age, thesamed isk , r

hut with a cen tral poin t .Thefir st, thestuden t knows, rep resen ts Kosmosin E tern ity, .before the re'awaken ing of st ill

slumber ing E nergy , theEmana t ion O f theWor ld

in la ter sy stems. Thepoint in thehither to immaculated isk , Spaceand E tern ity in Pralaya ,denotes thedawn of d ifferen t iation . I t is thePoin t in theMun daneE g g , theGerm w ith in i t

which w ill becometheUn iver se, theAll, theboundless, periodical Kosmos.

”

TheQ is theun iversal hieroglyph O f thesun in thecen ter of thezod iac, theman ifestor and giver of l ight ,l ifeand energy to its system. It a lso rep resent s Jacobin themidst of his 12 “

sons and Jesus in themidst of

his 12 discip les. Among theE gypt ians theDot or Sunis Ra , and in theB ook of theDead is thus descr ibed :“ I am Ra at his first appea rance. I am thegreat god ,self- reproduced ; his Names together composethecycleof thegods. O Ra , in thineE gg , who r isestup in thineorb , and shinest from thineHor izon .

” 4 In

a later chapter Ra makes a prayer as follows : “ I shinefor th out of theE gg which is in theunseen (unman ifested ) wor ld . Let not minehand

,bere

pulsed by theDivineCircleO f thegreat god .

I am cometo do thew il l of my hea r t , out of theabodeof Flame, which I ext inguished when I camefor th .

” 5

3 S . D . , I , 3 1 .

5 Chapter x x ii .Chap ter x vii .


This symbol a lso has its reflect ion or correspondencein Natureas thenucleus in theegg . Thenucleus ha sthesamesign ificanceas theDot and thesun , i .e., theSourceof Lifeto its system, for w ithout theV ita l izing,creat ivepower emanat ing from its nucleus no eggcould befruct ified or developed . TheDruids taughtthis i

samemystery by their symbol ic dancearound whatlater cameto betheM ay

-

pole. As wehavesa id elsewhere: “

In thelater symbol ism thedancewas performed around thesacred oak and still later , i f an

oak was not ava ilable, themascul inep r incip leO f fi reor thesun was symbol ized by theupr ight May

-

pole,whilethefemin inep r incip lewas indicated by thecircledrawn on theground, thetwo ‘having thesamesign ificance, as a creat ivesymbol, as thedot within thecircleor thel ingam and theyon i , all of which later becamedegraded into objects of pha ll ic worship .

Therefore,just as theChr ist ian ceremon ies of E aster

br ing to our mind thegreat cosmic fact of theresurrect ion of thesun or therenewa l of thel i fe- force(TheChr ist - force) O f naturefrom thetomb of winter , as

well as thepersona l sign ificanceof theresurrect ion of

TheChr ist in each hea r t , so thebonfires and May

poles, with their attendant dances and ceremon ia ls, hadthesamedoublesign ificanceand symbol ized thesamegrand t ruths to theear ly inhabitan ts of Ireland , Br ita inand Gaul , i .e., that themasculine

'

Pr incipleof F irehadaga in descended to fructify Mother E arth that shemight br ing for th her “

Thedot in thecenter is a lways a sma l l circlein theold p icture- wr iting , and its p resent nameas theD O - T names the‘Gi ft God .

’

In theIndian sign - languagetheinter iorsmal l circlenames theSon of theMother or any

‘De

scendant ,’ which is its mean ing today 1n theCelt ica lphabet .

” 7

Seelesson TheMystic O ak .

7 TheJa rvis Let ters, x i.

TheSymbol of theC) 59

Philosophy , however , could never havefoundi ts concep t ion of a log ica l, un iver sa l and absoluteDeity , if i t had had no Ma thema t ica l Poin t w ithin

theCircleupon which to ba sei ts specula t ions. Itis on ly theman ifested Poin t , lost to our sensesa fter its p regenet ic appea rancein theinfin itudeand incogn iz ability of theCircle, tha t makes a

reconciliat ion between Phi losophy and Theologypossible—on cond it ion tha t thela tter should aban

don its crudema ter ialistic dogmas.

”

Wemay think of our aura as a circle, but weshouldthink of our Higher Sel f as theDot or G od w ithinthis circle; theman i fested Sourcefrom whenceemanates theLight , Lifeand Loveof our existence. And

on ly becauseof that Sourcewithin havewethepowerto br ing in to man i festat ion and evolvetheinchoateforces which wefind within thecircleof our Being.

Henceon ly when werea l izeand man i fest thepowerof thein dwelling crea t iveDot to br ing for th and use,to thel imits of our circleO f man i festat ion , a ll that iscon ta ined therein , can webecomethetrue1 . E veryun it of l i feis thecen ter or Dot of its own un iverse(circle) , has its own sphereof act ivity and influenceand rateof vibra t ion , and is its own center of cosmicenergy ; a microcosm

,an individua l i-zed reflect ion in

t imeand spaceof the1 Lifeof theQ .

TheDot may a lso belooked upon as theSp ir itua lStar O f In it iat ion which over shadows theCand idatefrom thet imewhen thesp ir itua l Light “ brokethroughinto vision” or was born in his con sciousness . But webecomeawa reof it on ly when welook towa rd it , feelits l i fegiving wa rmth and seeits Light st reamingdown upon us and forming thestra ight and nar rowPath (number 1 ) that leadeth un to sa lvat ion (Mas

tery ) .

Looked at from above, theDot is seen to betheendof theaxis of a sphere, or an aspect O f number 1 . It

S . D I , 672- 3 .


appea rs with in thecirclewhen theWor ld Motherbrea thes upon thewa ter s of Chaos.

Let theDot w ithin thecircleremind you that no

ma tter how dark and chaot ic thecircleof your l ifemay seem, you havew ithin you theDot of pure, white,sp ir itua l l ight , theSun of your Soul whoser ays can

un fold and i llumineevery condit ion in your l ifeandhelp you to man ifest their highest possibi l it ies, i f youw i ll but O pen the-door of your hea r t an d let them in .

But on ly a s you fea r lessly an d determined ly and fromtheChr ist - con sciousness within say,

“

Let therebel ight , under standing a ll that this imp l ies9 and all thatw ill result , can its forcesta r t thecircleof darkness or

chaos in your sp-ir itua l l i feto revolving

, and theSp ir itof G od— thewh iteDot or Dove— moveon thet roubledwaters of your l i feand evolveinto the1 , and then on

through therest of thedecadeback to oneness with theQ in thenumber 10. Do not beappa lled a t that wh ichtheLight revea ls w ithin you,

for theso- ca lled thingsofevil, thosewhich areunredeemed , w i ll l st best ir redup that they may comeinto theLight and bet r ansmuted, sp

-ir itua lized and redeemed . Remember thed ivineDot or Sp ir itua l Sun with in must shinei fevolut ion is to takep lace.

SeeTheSymbology of theL ight, Chapter x x iv, TheV oiceof I si s.

62 TheKey t o theUniverse

theMonad or the1 God standing unaffected betweenthem, thus :etc. Thus they revea l theSup remeDeity in themidstof H is works .

'

E ven number s a rethosewhich can bedivided in to 2equa l par ts w ithout revea l ing the1 Godin their midst . When O dd number s a red ivided 1 par tw ill a lways beO dd— rep resen t ing theDivine—and 1

even— rep resen t ing theman i festat ion of theDivine,i .e., (theD ivine) p lus 4 (themundane) . Themost poten t odd numbers a recomposed of t r in it ies,each O f which is odd , thus : 15=

3X5, etc. Whileeven numberscan a lways bemeasured by the“

pa irs O f O pposites,”they can a lso besepa rated (except 2 which is simp ly2 un it ies ) in to 2 equa l and 2 or moreunequa l par ts,thus

,a lso 34—7, E ven numbers

whoseequa l divisions can befurther divided intoequa lpar ts areca lled “even ly even .

”For examp le2, 4, 8,

16 , 3 2, 64, etc. Thoseeven numbers whoseequa ldivisions cannot befurther divided into equa l par tsareca lled “even ly O dd .

”For examp le6, 10, 14, 28,

56 etc.

Wenow cometo theconsidera t ion of thefirstSephira , or theNumber O ne, theMonad of Pytha

goras. In this number aretheother n inehidden . I t

is indivisible, it is a lso incapableO f mult ip l icat ion ;divide1 by itsel f and it st i ll rema ins l , mult ip ly 1 byitsel f and it is st i l l 1 and unchanged . Thus it is a fi t

t ing rep resen ta t iveof thegrea t unchangeableFatherof a ll.

” 2

Number 1 is thesymbol ofUn ity , Indivisibil ity, Individua lity . It is that which is born from Sp ir it , (theDot ) , and is thereforeD ivine. “

For G od is Super lat ivein his Un ity, thereis noneequa l unto him : whatnumber can st thou p lacebefore 3 I t is Pr imordia lSubstanceun differen t iated , a lso Cosmic Ideat ion .

K abba lah Unvei led . Ma ther s, 22.

Sepher Yetz ir ah, I , 7.

TheNumber 1 63

Since1 stands by itsel f and is indivisible, it is considered no number

,but rep resen ts per fect ion , ha rmony ,

order,good and God . I t is theon ly number that does

not have1 aspect aboveor per ta in ing to theheavensand 1 lower per ta in ing to theea r th . It symbol izes theDeity descending to ea r th in an undifferen t iated st a te,the1 G od , without at t r ibutes. It a lso symbol izes thedescen t of theLight when , a t thebeginn ing of thecycleof man i festa t ion of this system, thel st Day O f

Crea t ion, thegods— the7 fold E lohim— sa id : “

Lettherebel ight ,” and theDot within thecir clesent forthits Ray to man i fest in matter . It is thedescen t of thecreat iveaspect of the1 Life, theChr ist -

power , intoChaos that Chaos might becomeCosmos, evolveandberedeemed .

Number 1 rep resen ts thep r incip leof Un ity whichunder l ies a ll numbers. By mult ip l icat ion it creates a ll

others , but mult ip l ied by itsel f to infin ity it a lways reta ins its un ity .

Sinceit is thel st man i festat ion of theUnman i fested,1 represents theun ity of a ll forms of l i fein the1 Life,or theBrotherhood of M an and Nature. This is thema thema t ica l ba sis for wha t wehavesa id elsewhere“

All l ifecomes from theO neLifeof theAbsoluteandnorma lly should evolveback to God in per fect pur ityand harmony .

” “

As all Souls a rebut differ ingexp ressions of theO neLife,each must br ing back in to theO neLifea specia l exper ience. Un ity does not meanan ever last ing recur renceof oneexper iencefor all, but

a llexper iences in the.O ne. As each differen t part ofthebody has its own funct ion , theexper ienceof whichis subject to and is registered in thebra in— thesumtota l of theexper iences of a ll organ s and part s beingnecessary to comp letea Man—so areall Soul -ex per iemees comp r ised in theO neLife.” 5 It is Un ity butnot un i formity .

V . of I ., 225. V . of I 285.


Thenumber 1 a lso symbol izes Adam K admon, the

l st man . Sinceman is theon ly erect an ima l , theon ly1 whosesp ina l column is ver t ica l instead of hor izon ta l ,1 symbol izes man ’

s power to stand erect , a lso his upr ightness of both body and cha racter . It a lso symbolizes thestra ight and nar row Path which thepersona l ity must follow to reach theD ivineor Chr ist - con

sciousness. It is thel ineof sp ir itua l a sp iration whichmust a scend from thehear t ofman to un itethehuman

w ith theD ivine. It is thel inewhosecont inua t ionun ites theper son a l ity (thel it t lei ) w ith theHigherSel f (theDot ) to form theRea l S'el f thesi lver threadwhich un ites us w ith theMaster ; theun ity of man

wi th God , thecap ita l I which can stand a lone. Jesusexp ressed this sameidea when Hesa id : “ I and myFather a reScr ipt letter s a resymbols which havebeen so modi

fied by modern ideas that they havel itt leoccult sign ificance, yet they do exp ress theidea of dependenceoneupon theother , a la tedevelopmen t of t r iba l and com

mun ity life. So, to mergethel it t lei into theI wemust learn to st and a lone

,for thei could never become

theI un t i l it had ceased to depend on other s for it smean ing . As theperson a lity learn s to stand a loneand ascend thest ra ight and na r row Path and mergesin to theover shadow ing Dot , theDot sp reads out as

shelter ing w ings above, fills out an d en la rges an d a lsomakes a fi rm founda t ion below , thus I . When thel itt lei has reached up to theDot in thecenter of its orbit ,has becometheI and is ableto stan d a lonein thep resenceof theMaster , it must then “

do theworks of

its Fa ther in Heaven” or con t inuetheexten sion of thePa th“

in thehigher rea lms and comp letethed iameterof thecirclethus : Number 1

TheNumber I 65

a lso symbolizes theMagic Wand with which themagician per forms his Grea t Work .

Among man’

s 7 p r incip les 1 rep resen ts Atma , theRay from theD ivine, 1 w ith theFa ther , through whichman becomes 1 with theA ll .LiketheO ,

number 1 is a natur a l geomet r ic figure. For , using our previous symbol of thesphere,if any lineof force, either from w ithin or fr om without , acts upon it , it w i ll begin to revolveand thusgeneratean axis, or thever t ica l l inewhich bisects thecircle(D forming thefigure1 . Thereforeno otherfigurecould betheI st of thenumer ica l system, for l

is thefiguregenera ted by thel st man i festat ion of

mot ion i n theCosmos . 1 i s posit iveand mascul ineinits character ist ics, as it is theoutgoing Ray of theD ivinet p roceeding from thenegat iveor subject iveintotheposit iveor object ivel i fe. This symbol ism of thenumber 1 is confirmed in n a ture. In an ima l l i fewefind in thedevelop ing egg a st ra ight l ine, ca lled “

thepr imit ivest reak,” as thel st posit ivesign of thecharacter of thefutureform an d theforerunner of thesp ina l column ; theposit ive, suppor t ing factor thatenables it to stand erect . In vegetablel i fewefindthat out of thehea rt of theseed (its Dot w ithin theencircling husk ) thel st man ifestat ion of l i fecauses a

sprout to shoot upwa rd and a t ap- root downward , as

theposit iveand nega t iveexpressions of theDot . Thesebur st theshell or husk and form a str a ight vert ica ll inewhich bisects theseed and enables thep lan t tostar

i

d a loneas,an independen t man i fest ing individua l

or

Whenever your a tten t ion is ca lled to thenumber 1 ,let it remin d you of the1 G od , the1 Life; theonenessofmankind or theBrotherhood of Man ; thepower of

Selfhood ; of sel f- rel iance, d ign ity , ruler ship ; theWand of theMagician

,theRod of Power ; thepower


to br ing for th theSel f from thedivineDot within ,

through thea ll-embracing power of thecircle. Let itremind you of theun ity of nature

,man and G od ; the

un ion of thehuman w ith theD ivinethrough thefollowing of thest ra ight and na r row Path upwar d unt i lthepersona l ity is merged in to theFather - in - heaven ,

and you can say with Jesus, “ I and my Father a rel .

”

CHAPTER 7

TH E l sr LETTER,Aleph (x ) .

All Hebrew let ter s con ta in a number , a hierog lyph, a symbol, and a p lace. To know theseintheir relat ion to each other , and to numbers, isto hold i n thehands thecha r t that will guideus uner r ing ly across theocean of ignorancein t-othe‘

Thir ty -Two Paths of W1sdom’

—Numbers and Let ters, Peek , 79.

From theSp ir i t Hep roduced Air , and foundin it twen ty - two sounds theletters ; threea remother s, seven a redouble, and twelvearesimp le; but theSp ir it is first and abovethese.”

—Sepher Yetz irah, i, 10.

TheHebrew a lphabet is composed of 22 letters, ofwhich 3 a re“ Mother Letters,” 7 a redoubleand 12 aresimp leletter s. The3 “

mother let ters” areassociatedwith the3 elemen ts, a ir , fi reand wa ter . Theseelements a reman i festa t ions of theDivineTr in ity fromwhich a ll things a rebr ought for th in the3 wor lds.

The7 doubleletters areassocia ted w ith the7 sacredp lanets and the7 fold power of theE lohim throughwhich theMother Tr in ity must conceive. They aredoublebecauseeach p lanet has its dua l aspects, posit iveand negat ive, favorableand un favorable

, benefic and

malific. And just a s theast rologica l aspects of thesep lanets aremod ified by theinfluences of other p lanets,so thedoublelet ters havea hard and soft sound ac

cor ding to theinfluenceof theother letters in thewords in. which they appea r . They a rea lso connectedwith certa in other powers descr ibed elsewhere1 The12 simp leletters areassociated w ith the"

12 Signs ofthezodiac, the12 months in theyear and the12 par ts

1 V . of I Chapter x 11.

68 TheKey to theUniver se

of thehuman body. Thezodiac being thecircleofman i festat ion or thel imit of thefield of opera t ion of

our system, and its circumferencehaving .12 points ofcon tact through which theforceof thesun is t ran smitted to earth , the12 signs may becompared to a

gigant ic switch - boa rd through which thecreat ivepower—cor responding to that genera ted by the3mother s and man ipulated by the7 doubles through the2 simp les— is t ransmitted to ear th , under theguid

an ceof the7 Planeta ry Deit ies. According to thisconcep t ion the12 simp lelet ter s may belooked uponas a per fect dist r ibut ing appa ra tus for t ransmitt ing themessages of theSpi r itua l Sun . But according as thesemessages a reinterpreted by man

, thereceiver , a retheyt rue, help ful an d up l i ft ing or fa lse

,misleading and

depressing . But in con sider ing theletters and theira ssociat ions wemust not fa l l in to theer ror of thinkingthat thelet ter s a reeither theelemen ts, thep lanets or

thezodiaca l s1gn s w ith which they areconnected . Theletters simp ly respond to thevibrat ions from thoseforces to wh ich they arerelated and which they symbolize. Never theless, thelet ters, either w r it ten or

spoken , awaken cert a in potencies and a reavenuesthrough which cer ta in cosmic forces operatein thewor lds of man i festa t ion .

Thel st letter of theHebrew alphabet is Aleph (SI

) ,cor responding to our letter A , and its numer ica l va lueis 1 . Likenumber 1 it exp resses theoutbrea thing of

theDivineor as theK abalahexpresses it , “

soft breathing . A leph is thel st of themother letters out

\of

which a ll theothers a rep roduced . Also out of softbreathing a reall thesoundsexp ressed by the22 let tersproduced .

“

But their (theDruids) namefor ‘A ,

’

which by it sel f names a Mounta in ,is AIL - M

,saying

Moun ta in P'

a ren t . Thesameletter is thewholenameof thepalm called P-AILM . or

‘

TheA.

’

This one


together with thecon stellat ion of thePleiades in theneck of Taurus, in an cien t Hindu chronology werethedetermine-r s used for find ing thebeginn ing of our

p resen t I ron '

Ageor K a li Yugo. This is thecycleofman

’

s most densephysica l exp ression and greatestsp ir itua l darkness, a per iod dur ing which heis lea rning thebitterest lessons of ter rest r ia l genera t ion ,

brought about by his misuseof his creat ivepower s .

ThePleiades, theconstellat ion in theneck of Taurus

,is rega rdedin theK abba lah and E a stern E soter icism, a s thesiderea l septena teborn from thefir st man ifestedsideof theupper t r iang le, theconcea led A . Thisman ifested sideis Taurus, thesymbol of O ne(thefigure or thefirst letter of theHebrewalphabet , Aleph (S ) _

‘

bull’

or‘

ox’

, whosesyn

thesis is Ten or Yod S theperfect letterand number . ThePleiades (Alcyoneespecia lly ) ,arethus con sidered , even in Astronomy , as thecen t ra l poin t a round which our un iverseof fixeds tar s revolves , thefocus from which, and in to

which, theD ivineB rea th, Mot ion , works incessant ly dur ing theManvan tara .

“

SinceAleph is the1 which finds its comp let ion in

Yod , the10, it cor respon ds to theAlpha of theGreeka lphabet which is comp leted by theletter O mega .

Hence, Chronus, thegod Time, theter rest r ia l expression of the1 , who says : “

I am-A lpha and O mega , thebeginn ing and theend , thefirst and thelast” (I am

1 and is but another exp ression of theoutbreathing of theBrea th of Br ahm, theAbsolute, apparen t lyswa llowed up in mat ter , yet br inging forth a ll thingsupon theter rest r ia l p lane.As a hieroglyph , that is, theletter considered as a

sign or symbol , A leph rep -resents man as a collect iveun it , theruler of theear th , “

thesign of Power and

Stabil ity .

”It car r ies theidea of man both as themi

S . D II, 581 -2.

TheI st Commandmen t 71

crocosm and as theun ity of the1 Life, synthesized inman through theB reath of Life

TH E 15 1: CO M MANDM ENT.

I am theLord thy God , which haveb roughttheeout of theland of E gyp t , out of thehouseof bondage. Thou sha lt haveno other godsbeforeme. —E x odus

, x x , 2- 3 ,

The.5 1gn1ficanceofeach Commandment is revea ledby its number and isemphasized by theorder in whichit is given . Thus, in thel st Commandmen t wefindthat number 1 , the1 Lifeand the1 God , isexp ressedin thewords “ I am theLord thy G od .

”As wehave

sa idelsewhere: “

TheI is theon ly symbol in thea lphabet that stands for both Deity— thestra ight ver t ica ll inesymbol izing Sp ir it descending in to matter—and

for persona l ity .

” 5 It represen ts theDivineLight sentdown into thedarkness of Chaos ; thest ra ight andnar row Path by which a lonethePilgr im can emergefrom theland of E gypt or thestateof sp ir itua l da rkness wherein heis in bondageto K ing Desire. The“ I AM”

is a lso theFather - for ce, thequicken ing Ray,by whoseilluminat ion thebonds of ignorancearebroken and theSoul is led into thePromised Land ofsp ir itua l consciousness. Therefore, wemay read thel st Commandment thus : I , or number 1

,am theLaw

(Lord ) of thy godhood, which h ath brought theecosmicly , theChaos of unredeemed substances a nd

forces left over from a p revious per iod of man i festat ion ; individua lly , theSoul that is responding to theD ivineLight and t reading thestra ight and nar row

Pa th—out of thedarkness of inert ia and resistancetotheDivine. And I will ult imately lead theeout of thehouseof flesh and thebondageof l imitat ion into thefulness of sp ir itua l consciousness.

V . of I 127.


S ince1 is thel st of theser ies of numera ls and the1 G od is thel st man ifesta t ion of theDivine, wecanhavenothing beforeH im. E very god which man creates and tr ies to p lacebeforethe1 G od must beswallowed up in theQ of tha t Chaos which must beredeemed 1n thenext great Day -

per iod ofevolut ion . For

nothing but 0 (naught ) can stan d beforethe1 . ThisCommandmen t means then that wea reto recogn izethis 1 God abovea ll things and seek to become1 withH im ; that wea reto maketheatta inmen t of that oneness thechief and under lying a im of our lives

, p lacingnothing beforethat 1 great goa l ; that wea reto recogn izetheun ity of a ll in the1 G od an d wor ship H im “

in

sp ir it an d in t ruth” (un ity) .

“

I t is not what yourhands a redoing, but wha t your hear t is worshipingthat determines your growth . I f you makebusinessor household cares your G od , you will, of necessity,reta rd your morer ap id sp ir itua l advance; for as longas you arewor ship ing a fa lseG od beforethe1 Godyour sp ir itua l evolut ion is being retarded.

”

V . of I 33.

CHAPTER 8

TH E l sr TARO T CARD, TheJugg ler .

“A hierog lyphic and numeral a lphabet, ex p ress

i ng by cha racters and numbers a series of un iversal and absoluteideas.

”

- Transcenden tal Mag ic, Levi, 368.

TheTarot is themost ancient of books, a collect ionof cards embodying theSecret Doct r ineof theages,a lmost every na t ion having it s version or var iat ion of

this syn thet icexposit ion of theAncien t Wisdom. TheE gypt ian ver sion is ca lled TheB ook of Hermes, theHebrew TheBook of Adam,

whiletheversion whichwesha ll in terpret is the1 best known to theWesternwor ld

,theBohemian Tarot, or “ Bibleof theGypsies .

”

This Gypsy Bibleis madeup of a deck of ca rds uponwhich theAncient Wisdom isexp ressed in symbols, butlikeall symbols that a ret rueand basic, they revea ltheir mean ing o n ly to thosewho a recapableof receiving it . In many respects it is thekey which w ill un lockthemyst ica l doctr ines and philosophies of theO ldWor ld, and is ca lled theArcana of theClavicles of

Solomon . It is symbolized by a key whosehead is a

r ing composed of a circleconta in ing the4 Ca rdina lSigns, theBull , theLion , theE agleand theAngel ;its trunk or body bea r ing the22 characters, and havingthe3 degrees of thet r iad for its wards. It is somet imes ca lled “TheKey of things kept secret from theFoundat ion .

Theword Tarot may bewr itten in theform of a

cross 0 A and read RO TA,a wheelfil In this p re

1 Seepage361 .


sentat ion it is thewheel of E zekiel . I t is a lso formed byConstant ine’s monogram of Chr ist— theLat in P or Rfound between theA lpha and O mega—engr aved upon

thecross which Constant inesaw in his vision ,

Thel st ca rd of theTa rot , cor responding to theletterA

, is ca lled theJuggler . O ccupying thecen tra l posit ionin thep icturestands a young man w ith a rudewoodent ablein fron t of him upon which arep laced 3 of

thesymbols which dist inguish the4 suits of Tarotca rds, i .e., Cup , Sword , Pentacles, whilethe4th, theScepter , is in his left hand . Cor responding to and

der ived from thesesymbols,thesigns denot ing thesuits

of themodern p laying cards a rerespect ively hearts,sp ades, diamonds and clubs. O n his head is a hat

which forms theSymbol of Lifeand evolut ion 00 .

As a sign of his domin ion over theear th and her ihcreasehestands firmly upon theground which 15 br inging for th vegetat ion . In his left han d

,which 18 r a ised

t owa rd heaven ,heca rr ies theS ,cepter themagic wand,

symbol izing that on ly as ma n draw s his power from on

h igh can hebecometheMaster over theforces w ithinhimsel f and nature. H is r ight han d ben t towards theea rth is a symbol of his power to accomp l ish upon . thephysica l p lane. Theposit ion of his hands symbol izesman

’

s posit ion in evolut ion . In man , TheChr ist -

p r incip le, the“ Breath of Life,” has becomemorethan thepassiveUrgeof E volut ion towa rds per fect ion , for man

a s hererep resen ted is theact ivep r inciple, or thecoworker withevolut ion . The4 myst ic symbols rep resentthepowers innatein man ,

but which hemust developand use. Therudetablesymbol izes thep la in , unp reten tious and uncultured cha racter of physica l man , whonevertheless has given to him thepossibil it ies of futuregreatness. Thesea rethepor t ion of goods given to the

78 TheKey “

to theUniverse

is expressed by theChal iceor theCup used in theEuchar ist, a lso by theHoly Gr a i l, thevision of whichis vouchsa fed on ly to thepurein thehear t .

This is beaut i fully exp ressed in Tennyson ’

s poem,

Sir Ga lahad” ; for i f wewould find theHoly Gr ailwetoo must

_

be,

“

A ma iden K n ight—to meis givensuch hO pe, I know not fear . Then will wehear ina ll naturethevoiceof theangel ic hosts, as did he.

Then movethetrees,thecopses nod ,

Wings flutter , voices hover clear ;‘

0 just and fa ithful Kn ight of God !Rideon ! thep r izeis near ’

Ai l l- armed I r ide, whate’er bet ide,Unt i l I find theHoly Gra i l .”

For thequest of theHoly Gra il is man ’

s most important task on ea r th .

TheSword (To D are) cor responds in our modernp laying cards to Spades, and symbol izes pr imar ily the“

Sword of theSp ir it” penet rat ing matter and i n forming it ; secondar i ly it symbol izes thecouragewhichevery t rueman must haveto facehimsel f and cut fromthepersona l ity every thing that hinders his a dvance;to fight thefoes within and w ithout , or thepowerneeded to “ fight thegood fight” ; theat t itudeof theTrueK n ight , who dares to facethefoebecausehishear t is t rueand his swor d is keen and strong. As

Sir Ga lahad , a fter his vision of theHoly Gr a il , ismadeto say :

“ My strength is l ikethest rength of

ten,becausemy hea rt is pure. Henceheis un

'daunted though his way lead through ignorance,superst it ion , persecut ion and crucifixion . TheSwordis a lso thecross on which TheChr ist is crucihed

“

unt i l hehas vanquished his last enemy, death .

Truly themodern p laying cards haveturned theSwords, if not into p low shares, at least into spades.

TheI st Tar ot Card,TheJuggler 79

Yet thesymbology is simi la r , for with thespadewelabor to maketheearth giveforth her increase; withit weovercometheiner t ia of ma t ter and by themightof man

’

s indust ry conquer physica l condit ion s. But

perverted, theSword becomes thein st rument Whichdigs and undermines man

’

s citadel .TheWand or Scepter To Do) , corresponding in

modern p laying cards to Clubs, is a convent iona l izedfigure,embr acing theidea of power . It - i s l st theWandof theMagician , thepower p laced in man ’

s hands toaccomp l ish through Will . It i s a lso the. Staff ofWisdom upon which man can lean as hecl imbs thedifficultPath of Sp ir itua l Atta inmen t ; theStaff or 1 ,

Lifegivenhim by his DivineSelf ; that which hecan t rust and

lean upon . It is a lso theShepherd’s Crook which not

on ly helps him to cl imb thesteep heights, but a lso byusing thecrook at its end hecan l i ft and assist thelambs over thedangerous p laces, i .e., by theuseofthis Staff man can help thoseweaker than himself andthus obey themandate: feed my lambs.

”Thesame

idea is rep resented by theBishop ’

s Crozier or Pastor a lStaff. This is an emblem of high author ity, dign ityand power car r ied upon great occasions by B ishops andArchbishops, but on ly a fter specia l sanction from thePope, as it is not a Dign ity belonging to theofliceofBishop itsel f. In giving a pont ifical blessing theBishop holds theCrozier erect i n his left hand , withthecrook point ing toward thepen itent , leaving ther ight hand freeto touch thehead of thekneel ing pen iten t or to bless a congregat ion . This postureis buta var iat ion of that assumed by theJuggler with hisWand .

TheCrozier car ried by theArmen ian Bishops isformed by 2 inter twined serpents whosecombinedheads form thecrook, thus connect ing it w ith theCaduceus of Hermes, 1 of themost ancient and mys


t ica l of symbols. Among theBishops of theGreek,Copt ic and A rmen ian churches a veil ' is thrown overtheCrozier anden twined in thecrook, thus symbol izingthefact that in this ma ter ia l agethefull mean ing of theCrozier is veiled from themult itude. Just as in our

p resen t day p laying cards theWand has becometheClub, so has this symbol of power been degraded unt i lwefind it in theshilla lah of theIr ishman , thewalkingst ick -of theE nglishman , and even theb i lly of thepol iceman ,

as well a s in theba ton of themusica l dircetor— a lways, however , thesymbol of author ity and

power of somesort . Instead of rul ing through theStaff of DivineAuthor ity (Wisdom) , it has cometomean rul ing through persona l will or force.ThePen tacles (To Keep Si len t) , correspond in

modern p laying car ds to Diamonds. In theTa rotpentacles a reround discs supposed to beta l ismans, anidea hard to fully understan d today but very commonin former ages. By their shapethey symbolizecycles.

They represen t theO in wh ich a ll things ca n man i festin other words man

’

s field of operat ion ; a ta l isman forgood if r ight ly used , or for evil i f abused . They rep resen t man ’

s possibil it ies. Themean ing, however , thathas crysta ll ized around thePen tacles, a s well as aroundtheDiamon d, is that ofmoney or wor ldly wea lth . Thisis quitena tura l in an agewhen theen l ightened mindcan conceiveof no good for man higher than that represented by wor ldly wea lth .

ThePentacles a lso rep resent in a rel igious sensetheHost , or .thebread which is g iven by TheChr ist toH is discip les when Hesays, “

Takeeat , this is my bodywhich is given for you.

” Hencethey represent man ’

s

field of oper at ion in which hemust bui ld up TheChr istor Sp ir itua l Body in himself and in human ity. Thisg rowth can on ly takep lacein thesi len t commun ionwithin theSanctuary of his own heart

,or theCloset

The1 st Ta rot Car d,TheJugg ler 81

in which when yehaveentered in and shut thedoor ,“

TheFather which seeth in secret sha ll rewar d theeopen ly.

”

TheJuggler symbol izes man with the2 pr incip les, act iveand passive, posit ivean d nega t ive. Thisis represen ted by theposit ion of theJuggler ’s hands,symbol izing man

’

s power to stand in themidst of hiscreat ions and by thepower of his Will

,represen ted by

theMagic Wand, find his ba lance. Through man ’

s

power to accomp l ish , with 1 hand hereaches up to

God , with theother hereaches down toea rth and makesher forces subservien t to him. Hencethemean ing of

this Card is God,man and theUn iverse.

CHAPTER 9

TH E NUM BER 2.

How is number 2 to befound ? By reflectionof i tself. For though 0bein capab leof defin it ion ,

1 is definable. An d theeffect of a defin it ion is

to form an E idolon, dup licateor image, of thething defined . Thus, then , weobta in a duadcomposed of 1 and its reflect ion . Now a lso wehavethecommencemen t of a vibra tion established , for thenumber 1 v ib ra tes a lterna telyfrom changelessness to defin it ion and back to

changelessness aga in .

—TheK abbalah Unveiled, Mathers, 23.

But Unity a lonecannot p roduceanything

ex cep t by O pposing itself to itself thus—i- n From

this p roceeds duality , thep r incip leof O pposit ionrep resented by 2, thepassivep r inc ip lep reeminent .

”

TheTarot, Papus, 30.

Thenumber 2 is thesymbol of Dua l ity . It is theNumber of Differen t iat ion , the“ fa l l into mat ter .

”It

is theNumber of Separat ion , and by thePythagor ian swas ca lled audaci ty becauseit was the1st to separatefrom theDivineUn ity. It is theNumber of Polar ity ;theMother -

p r incip lesepa ra tes from theFather and

becomes mundane; theun ity '

of the1 is broken up intoits posit iveand nega t iveaspects, theupper polebeingSpir it and thelower matter . From another aspect ,when theDivine1 descends into thesphereof physica lman i festat ion it is -

separated in to its posit iveand negat iveexp ressions, Spir it and Matter , maleand female,etc. , thus

TheNumber 83,

Many philosophers teach a mystica l relationshipbetween numbers and mar r iage. In fact such teachings will befound scattered through a lmost everywork on numbers and by such author it ies as Pythagoras, Plato, Nicomachus, Ar istot le, etc. For thereturn to oneness or Un ity (God ) in thehighercycle through theblending of its posit iveand negat ivea spects, makes theper fect un ion of manand woman theidea l state. Thesolut ion of thesexp roblem is thereforethegreat lesson for thehuman ityof this p lanet .

1 This is symbol ized by theE gypt ianlhierog lyph for number 2, which is formed by 2 serpen ts encircl ing a globeor egg . Another symbol isa treewith a serpent tw ined a round it or wisdomp lan ted In theea r th entw ined by theSp ir it , or thes

ép i

rial evolut ion of theSoul through follow ing the1

o

Number 2 is, therefore, theNumber of Cont rasts

and the“

pa irs of opposites,” good and evil , truthander ror

,day and n ight , “heat and cold , hea lth and sick

ness, p leasureand pa in , joy and sor row, ma leand

fema le,etc .

,and becauseof this it is ca lled by s ome“

theSec V . of I 257.


beginn ing ofevil . In naturethe1st different iat ion oftheup r ight sp rout (the is the2 leaves which appearsimultaneously when it emerges abovethegroun d . In

fact , a ll man ifesta t ion s on thephysica l p lanefa ll underthis L aw of Dua l ity, for it is theinexorablelaw of

physical man i festa t ion .

“

Theancient form- nameof Gemin i is two ‘ I ’ forms

joined, as ‘ I I ,’ which in thenumer a ls means Twoour T—W- IN is T—UU- IN or

‘

Deity 2 FireIslan d’ andhas themean ing as a ll words for T- UU- O .

” 2

According to theK abolah number 2 is theSecondSephiroth ca lled Chokm-

a,Wisdom, and is p roduced by

number 1 cast ing its reflect ion into thesphereofman ifestat ion , thus agreeing with our statemen t that all

man i festat ions on thephysica l p lanearenecessar ilyduaL

As 1 symbol izes thel st Adam, so 2 symbol izesAdam and E ve, man and woman ; sex or themascul ineand femin inea spects of theGreat Creat iveForceman ifest ing in human form ; for form can result on ly fromthein teract ion of theposit iveand negat ivepoles. Thuswehavea ma themat ica l basis for our sta tement thata fter thesep arat ion of thesexes each of the2 Raysma inta in s its sex pola r ity throughout all its incarnat ions.

3 This is a lso thegeomet r ica l basis for our teaching that as long as human ity ma n i fests in mascul ineand

'

femin inebodies, thehighest idea l and thenearestapproach to un ity which thesexes can a tta in is theper fect blending of the2 in a t ruemar r iageof theSoul , not mereun ion of thesexes. This Soul - marr iaget ruly is “

madeis heaven”or in therea lms of the

Sp ir it , and can bebrought about on ly by purelove.But eresuch a divinema rr iagecan beconsummatedon a ll p lanes it must beconfirmed on ea rth accor dingto thelega l requirements of thecoun try in which theones so un ited dwell . For ma r r iageis fa r morethan

2 TheJarvis Let ters, iv.

2 V . of I .,160.


Geomet r ica lly,the2 is gener ated by theequator

bisect ing theaxis of thecirclemidway between its

poles, thus Thesquareroot of 2 (V2 ) is

therat io between thediagona l and any sideof a squa re,but sincethat r a t io (1 .4142135 00 i s incapableofexactexp ression it leads to infin ity 00 . This indicatesthat thepa irs of opposites cannot beba lanced upon thephysica l p lanewithout ca ll ing into p lay an Infin itefa ctor , a forcefrom thehigher

,super -

physical rea lms.

I t a lso indicates that infini teprog ression , through thep a irs of opposites, is thedivineL aw of Man i festationin dua l ity .

As 1 is considered posit iveand mascul ine, so 2 is

con sidered as negat ive, recep t iveand femin inein itschar acter ist ics . 2 .man i fests in a ll rea lms of naturethrough thepa ir s of opposites. Number 2 is sacred toa ll fema ledeit ies

,such as Rhea , Isis, Vishnu, theVirgin

Ma ry,etc , a s it rep resents theMother forcesepa rated

from theFather and ever seeking reun ion that it maybr ing for th . It represen ts a ll thep roduct iveforcesin na ture, including naturesounds

,voiceand speech ;

for it is through sound that crea t ion is brought forth .

“

For hespake, and it was done; hecommanded, and

it stood fast .” 4 “

Thewords that I speak unto you,

they aresp ir it , and they areli fe. Thesounds ofnature

,especia lly thesongs of birds, area great factorin ca ll ing for th thelea f- buds ofea r ly sp r ing, and la tertheflower - buds .

Among man ’

s Pr incip les 2 rep resents Buddhi . 6When you con temp latethefigure2, let it remind

you tha t whilematter , through its inert ia , opposesSp ir it , st ill it is necessary to enableSp ir it to exp resson a ll p lanes. By harmon izing thepa i r s of opposites

Psa lms , x x x i i i , 9 . SeeChap ter 28 herein .

S t . John,v i , 63.

TheNumber 2 87

as they express in matter , and by learn ing thelessonsthey can teach, you w ill bep rogressing towa rd theInfin iteBa lanceof theheaven wor ld ; w ill besp ir itualiz ing matter and making possiblethema n i festat ionof theInfin iteand Divineon ea r th . Matter is , therefore

,not to beeither den ied or desp ised, but pur ified,

sp ir itua l ized and redeemed .

Let 2 a lso remind you of theinevitablecrucifixionwhich must ensuewhen you endeavor to O pposetheman i festat ion of theDivinew ithin you ; when you

refuseto l iveTheChr ist - l i fe. A lso let it remind youthat thegreat p roblem of human ity on this globeis theper fect blending and ma stery of theposit iveand negat iveexp ressions of theGreat Crea t iveForcethroughits pa irs O f O pposites, thesexes. And , last ly, let itremind you of theessen t ia l pur ity and sacredness of

sex , the2 expressions of theD ivinein human ity.

TH E K E_

Y To TH E UN IV ERSAL i Aw O F SEX .

And theLord sa id , it is not good that theman . should bea lone; I w ill makehim an helpmeet for him.

”

Genesis, 11, 18.

The1 great and fundamenta l Law back of thedifferen t iat ion of the1 Lifeinto the2 O ppositesexes isp r imar i ly thefact that theGreat “

L aw , as wehaveshown , must haveits 2 poles, posit ivean d negat ive, within thecircle. These2 exp ression s areforever blended in to each other

,or theserpent is

forever swa llowing its ta i l , i .e., thel i fe- forcegoesround and r ound , making a great egg in which bothcur ren ts a reunman i fested and la tent .

If weconsider theegg as our symbol weseetha tthemoment theegg is la id or exp ressed on thephysica l p laneand these2 poles begin to man i fest , theresultis an individua l ized livingen t ity . And when wefollowthis symbol into thehigher realms weseethat within


theunman i fested egg or O , the1 Lifeis both Fatherand Mother . Hence, sinceto man ifest on ea r th the2poles must be

“

separa ted, they a reexpressed below as

mascul ineand femin ine, both born of the1 Life,both

a par t of theoneC) , which is ableto exper ienceandman i fest on ly when sepa ra ted in to mascul inean d femin ine. Wehaveseen that w ithin thecircletheforcesfrom the2 poles a reforever flow ing round and

round, but undifferen t iated , therefore unable to

exp ress on thephysica l p lanebecausethey areO ,

n aught . Yet on ea r th in thesepara ted sexes they mustfi nd thesamedivineun ion ,

must blend and interchangethel i fe- forces as per fect ly and a s ha rmon iously in the2 separ ated sexes as they did in thecirclethat is, dothewill of God on ear th as they did , and a s they st illa redoing, in heaven ; for every man or woman is a

separated exp ression from 1 poleof an unman i festedDivineO in which the2 forces a reforever circl ingr ound and round w ith their O pposites in per fect harmony and bliss. E ach such circlemakes a radiantSun of Light—each having its own p laceand its own

work—which circles a round theCen t ra l Sun of theUn iverseor around theThroneof G od .

1Man is themascul ineRay or theexpression on earthof theDivineFather force

,tha t aspect of theDivine

which 15 ever fruct i fying, ever creat ing and exp ressingit sel f 1n forms. It

'

IS that divinepotency designated 1n

theApost les’ Creed as,

“

God theFa ther A lmighty,maker of Heaven and ear th , and of all things visibleand invisible.” Hence, sinceman exp resses thisFa ther - ray heis theposit ivepoleand his funct ion inl i feis creat iveness. Thereforethefounda t ion of all

his loveand his seeking for un ion w ith God exp ressesitsel f in thedesireto fruct i fy and create. Woman , on

theother hand , * is theexpression of thedivineMotherforce, that which is called the“ Holy Ghost ,” the“

Com

TheKey to theUn iversa l L aw ofSex 89

for ter —in E gyp t ian symbology, Isis theGreat Mother,

and in Hindu philosophy Vishnu thep reserver . Hencethefoundat ion of a ll woman ’

s loveis divineMotherhO Od . Theexp ression ofMother - loveis woman ’

s nea rest approach to thedivinestate, therefore, themoreawoman loves, even her husband , themoretheelemen tof mother ingen ter s into it . E ven . though shehavenochildren shewill mother a ll sheloves, for this is thefundamenta l well- sp r ing of her very existenceas a

sepa ra ted sex . For this reason weoften find that a

woman can l ivein happ iness and exp ress her loveincaresses

,cher ishing and in mother ly sol icitude, but a

man has his equa lly strong and divinelovebui lt uponthegrea t Father - forceof creat iveness

,hencethemore

t rue, sincereand G od - l ikeman grows, thehigher,purer and moreintensewill behis desireto fruct ifyand createon a ll p lanes. I f these2 great and fundamenta l laws of theoppositepoles of sex - l i fewerebetterunderstood therewould not on ly beless mar ita l unhapp iness, but theRaceas a wholewould evolvemuchmorequickly ' back to its E den ic oneness. Thegreatlesson for each to learn is, that thefunction s of sexa reDivineand arenot a gift given to man and womanas evolved an ima l organ isms merely for thepurposeof p rocreat ion and peop l ing theear th , but areinnateG od - qua l it ies

,thevery essenceof their d ivineoneness

which they as immor ta l Souls must man i fest throughtheir an ima l bodies. This is necessa ry as a means of

in forming, pur i fying and evolving thosean ima l bodies

to a stateof per fect ion in which thecomp leteG odconsciousness canflow un impeded from 1 to theother ,and they can beas t ruly I onear th in 2 separated bodiesa s they werein theoneO , yet w ith a ll theexper iencega ined from thelong journey into thefar coun t ry of

embodiment , and thest rength and power of son - hoodwhich has madethem truly “

as oneof us,” theE lohim.

CHAPTER 10

TH E 2ND LETTER,Beth

Hep roduced Beth, and refer red it toWisdom;Hecrowned it , comb ined and formed w ith it theMoon in theun iver se, thefir st day of theweek ,and ther ight eyeof man .

—Sepher Yetz ir ah, 22.

The2ud Hebrew letter is Beth 3 1 O f the7doublelet ters, cor respond ing to our let ter B . Hieroglyphically it stands for themouth of ma n and is

refer red to Wisdom, but sinceout of the“mouth of

man”

p roceedeth both Wisdom and Folly this let teris ca lled double. Its r adica l mean ing is a

“ house” or

“ bir th-

p lace” and it is used with this mean ing throughout theB ible. For instance, Beth—e'l is thehouseofG od E liea - beth the“ houseof E l iza” ; Beth- lehem the“ houseof bread” ; B a l—beth the“ houseor temp leof thesun

,

” etc. Its symbolic'

mean ing , der ived from thehousea s a bir th p lace, is both theWomb of Natureand of woman ,

from which a ll comes for th . From thismean ing wededucetheidea of a sanctuary or innershr ineor that secret p lacewherewecan ret irew ithoutfea r of disturbance, thecloset

'

in to which wecan goand having shut thedoor p ray to our Father in secret .

O ut of this sanctua ry comefor th thet ruecha racterist ics which makeus what weare, a lso from it issuesthein sp irat ion and instruct ion given us from theDivinein theSilence. HenceBeth exp resses everything thatemanates from this myster ious ret reat .

“ B, ca lled BE - I - T, p ictures and n ames theBeeor Bi

and means BE ing , E xistence; names LIFE , BEe, Bios

The2nd Letter , Beth 91

Thecolonia l '

p r iests of a remotet imesent ap resen t from Delphi to E ngland, being a min ia tureTemp lein theform of a Hive, ca rved out of Beeswax .

This was a pr ima l p icture, which in thedoublemeanings, and for thewondermen t of theignoran t , wasa lways theHouseof thegod Be, and making theHebrew word for theor igina l ‘HouseO f God

’

a s

BE - TH , which says ‘

B - Deity ’, and is also their a lphabet ic nameO f their letter ‘B ’

, showmg that our ‘B ’

is

named in this ‘BETH ’

Theun iver sa l p icturelanguageBow , which E gypt ian deit ies car ry to identify themselves, is madea s an elongated ‘B ’

, and

names theBep r iesthood that wa s theshooter O f the‘

A’ light or A r row, theCelt ic ‘

S - A - I S’ ” 1'

Just as_man

, as theact iveFather -

p r incip le, is represen ted by A leph, so in Beth wefind theinner , passiveor femin inePr incip le, theMother - force, throughwhich his cha racter ist ics a rebrought for th . Whileboth man and woman exp ress both A leph and Beth,man is moreA leph than Beth and woman is moreBeththan A leph . The3 p r ima l mean ings of Beth—thehouse

,themouth and thewomb— a rethereforebut

different exp ressions of theidea of br inging for ththrough theMother -

p r incip le; for out of thehouseorinner sanctua ry of thehea r t is brought forth man ’

s

sp ir itua l nature; out Of thewomb 1s brought forth man ’

s

physica l body, and out of themouth man h imself br ingsforth his idea s. or thought creat ions.

“

For of theabundanceof thehear t his mouth speaketh.

” 2

“

TheBeth rep resent s hieroglyphica lly theheaven and

theea r th . It a lso rep resents un ity mademan ifest inspaceand stab i l ity, an d l i femademan i fest by movemen t . It represents theSp ir it of G od born upon thewaters and thefecundat ion of mat ter by Sp ir it ” 2

1 TheJa r vis Let ter s, I .

“ 2 S .t Luke, v i , 45 .

2 Unpublished Let ter s of E liphas Levi .


TH E 2ND COMMANDM ENT.

Thou shalt not makeun to theeany g ravenimage, or any likeness of any thing tha t is in theheaven above, or that is in theea r th beneath, ortha t is in thewa ter under theea r th. Thou shalt

not bow down thy self to them, nor servethem.

—E x odus, x x , 4.

Sincenumber 2 15 thesymbol of Dua l ity and ma rksthel st step in thedifferen t ia t ion of the1 , nothing can

man i fest object ively upon themundanep lanewithoutdua l ity. That which appear s upon thelower p lanesis but theshadow of theunseen Rea l ity. Hencethe2ud Comma ndmen t dea ls w ith theever p resent dangerin to which unen l ightened man is on ly too apt to fa ll,namely, mistaking theshadow for theRea l ity . ThereforetheCommandmen ts begin w ith a wa rn ing aga instmistaking thereflect ion for theSubstance, aga instmaking an idol out of mater ia l things and worship ingi t . Notethat thetext says, “

Thou sha lt not makeun tothee.” O thers may carvestatues or images for us,

but no 1 but our selves can makeus createan idol outof theshadow . TheCommandmen t is not to betakenin thel itera l sensethat weshould never ca rvean imageor symbol of any holy idea l, p r incip leor thing, a custom

common in theChr ist ian churches today. For whenp roper ly used such images or symbols serveto reca lland imp ress morevividly upon themind theunseenRea l ity for which they stand . T hey a lso havea myst ica l power in themselves . TheCommandment mean sfar more. It dea ls with a ll that number 2exp resses.

Theovershadow ing God - consciousness, fully comprehending thelaw of thedescent of theLight in to Chaos,and rea lizing all thep it fa lls and mistakes into whichman was l ikely to fa ll dur ing his long p i lgr image, gavehim at theoutset a solemn warn ing aga inst bui ld ingup , through thecreat ivepower O f his newly acquiredsel f- conscious thought, ear thly images of theDivine,


TheLord thy God is a jea lous God in thesensetha tnothing can stand between H im and man

’

s lovefor theDivine. Anything which d iver ts man ’

s a llegiancefromH im or is p laced beforeH im must beswa llowed up intheO ,

naught.Thelat ter par t of this Commandment may soundl ikea threat . In rea l ity it is but a sett ing forth of theL aw in its aspect a s K arma . l st , it is p la in ly statedthat wea renot to makeimages, mistakethem for Rea lit ies and worship them. Then theinevitableresult ofso doing is set for th . Is not thewor ld today suffer ingfrom the“ in iquit ies of thefather s” or thedisobedienceto this 2nd Commandmen t ? this l st and p r ima l ruleofthep laneof differen t iat ion or dua l ity ? Havenot ourfa thers mistaken theshadow for theSubstanceand

fa llen down and worshipped theGolden Cal f ? Havethey not graven images of that which theLightrevea led to them in stead of theLight ? DO wenottoday worship var ious man - madeimages of G od ? Do

wenot worship t radit ion— a graven imageof therevela t ion of theLight— in stead of turn ing our eyes to theLight our selves and know ing tha t it w ill lead us out

of thebondageof our father s’ fa lseimages and con

cept ions of Life, its needs and requirements, in to a

rea l izat ion of our sp ir itua l her itage? E soter ica lly thismeans that by his misuseO f his crea t ivepowers manhas imp regnated theaura of - thewor ld upon the3p lanes w ith his mistakes and thesemust -finally man i festupon the4th or physica l p lane. Hencethechildren of

man will suffer un t il his fa lseimages havehad theird ay upon ear th ; haveman i fested their human or igin ;havep roved their fa l libility and havebeen rep laced bythet rueworship O f the1 Rea l ity, theDivineLight .

Thosewho “ hate” theLord a rethosewho reverseDivineLoveor who refuseto work in harmony withtheL aw . They suffer unto the3rd and 4th generat ion ,

The2 nd Commandment 95

not in thesenseof a pun ishmen t for something theirfathers did, but becausethey cont inueto '

worship thegraven images handed down by their fathers . Theygivetheir l ives and themighty power of their thoughtto p reservetheimages which a rel itera lly graven upon

theAkashic Records by their father s’ misconcept ion sof the1 God . Va r ia t ion and p rogression a rethebasicp r incip les of a llevolut ion ; an ever changing man ifestat ion and an ever widen ing comp rehens ion of un ity intheman i foldexpressions O f the1 G od .

Thesamedivineand inexorableL aw must showmercy to thousands (an indefin iteterm exp ressing a

vast number ) O f thosewho lovetheRea l ity ; who seektheLight ; who endeavor to keep theCommandment sand livein harmony with theLaw as it is revea ledto them, instead O f worship ing thegraven images of

tr adit ion . Mercy is shown us,even when wefa lter andfa i l

,so long as wegiveour loveand a l legianceto the1

God and earnest ly st r iveto follow theLight which hasbrought us out O f E gypt and out of thehouseof bondage, thesenses.

CHAPTER 1 1

TH E 2ND TARO T CARD,TheH igh Pr iestess .

This ca r d beaut ifullyexp resses theMother idea con

t a ined in number 2 . In thel st ca rd weseeman

stan d ing in themidst of n a turean d sur rounded bya ll thea tt r ibutes of power or theability to ruleoutwar dly . In the2nd ca r d wefi nd woman vei led an d

en throned between the2 columns of theTemple, '

1n

thepor t ico or en tr anceto theinner shr ine. Sheisinvested w ith the1n 5 1gn1a of sp ir itua l author ity, theRobeof pur ity ; theTr ip leCrown showmg that shemust ruleon the3 p lanes through her D ivineMotherhood . In her r ight hand sheholds thepa r t ly openedBook of theL aw

,which, however , is pa r t ia lly hidden

from thep rofanew ithin thefolds of her Man t le. In

her left han d sheholds thesymbol of her author ity a s

in terp reter of theL aw , possessing its posit ivean d negat iveKeys. TheTia ra upon her head is surmoun tedby thelunar Crescen t

,symbol of her fem1n 1nefun ct ion s

an d her power a s theB r inger - for th of theRace. Sherules not by might nor by force, but by themyster iouspower ofMother - love

,which un der theinfluenceof the

invisibleand per iod ic forces of the. moon enables herto b r ing for th

,as it a lso does the-ear th . By theunen

l ightened themoon is supposed to bebut a sa tell iteoftheea rth , a ltho in rea l ity it is themother of theear th ,thegiver of its l i feter rest r ia l . In a simi la r ma nnerthroughout many ages

,among thesp ir itua lly unen

lightened,woman ha s been looked upon as a mere

cha t tel or satell iteof man, yet from whom heha sever

received his insp ir at ion a s well as his physica l body,and to whosemyst ic power heinst inct ively bows . E ven


though ignored,degraded and den ied a Soul , shehas

never theless swayed n at ion s and kingdoms and beena power ful factor in thewor ld , through theinfluenceproceeding from thesacred inner shr ineof Motherhood .

Woman’

s truep laceis as theHigh Pr iestess of

mankind and sheshould fill thesameposit ion in eachhome. As wehavesa id elsewhere: “

Truewoman isposit iveupon thesp ir itua l p lane, whereman is neg 4

at ive, and negat iveupon thephysica l p lane, whereman

is posit ive. To her belongs thecon t rol of a ll thosequest ion s which dea l w ith thehigher l i fe. Shemust useherintuit ion in thed irect ing of a ll act ivit ies pert a in ing tothea lt ruist ic sideof l i fe

,just as man uses his “

reason inwor ldly affa ir s. Sheshould beman ’

s mora l and sp'

itua l mon itor and his sourceof i nsp i rat ion and sp ir itua lhelp .

” 1 Sheit is, a s this Ta rot card shows,who can

open for him theBook of theLaw and insp irehimw ith its t ruths. For hecan read and grasp its rea lmean ing on ly a s heseeks, w ithin theshelter ing por chof theTemp leof Isis, for a t ruerevelat ion of themyster ies of theMother .

The2 columnsexp ress, from this inner or femin inea spect , thesamemean ing as the7 a rms of theJugglerin thel st cardexp ressed outwa rdly, i . e. , posit iveandnegat ive, or Jakin and Boas, Just iceand Mercy . In

much of theMoor ish a rchitecture, especia lly in theirtemp les, wefind a t theent r ance2 column s un ited byan a rch, w ith an in ter lacing of lat t icework just beneathit. Thesymbology of this character ist ic form of

en t rance, either to thehomeor thetemp le, is thesameas wefi nd in this Ta rot card, n amely, that the2 col

umn s, Just iceand Mercy, man and woman,intellect and

hea r t , must beun ited 1n thehigher a spect s of all theirforces, and must each send out and in ter lacetheir

1 V . of I 339.

Theend Ta r ot Card, theH igh Pr ies tess 99

forces over theporta l by which human ity must entertheTemp leof thehigher l i fe.O n her breast thePr iestess bear s theSolar Cross,

thesymbol that must ever exp ress thecrucifixion ;theeffor t of Sp ir it to penet r atema tter ; theLight to i lluminedarkness, and that which is innerand sacred to exp ress outwa rdly in thel i fe. Hencethis symbol upon thebreast (over thehea r t ) expresseswoman , who ever bear s thecross in her hea r t , whileman hea rs it beforethewor ld and fights its batt les inthearena of l i fe.TheVei l represen ts thesacred Mystery

”

of Motherhood not to berudely lifted by thep rofaneor desecra ted by theimp ious, whether this bethemotherhoodthat g ives bir th to thephysica l body or thefa r moresacred and vei led bir th of TheChr ist - child w ithin thehea r t . Isis is rep resented as having 7 vei ls2 whichshroud themystery of bir th , hencebir th is themostprofound and sacred of all myster ies, and has its

cor respondenceon the7 p lanes of con scious-ness.

Thefir st 2 letters of theHebrew a lphabet , w ith theircor responding number s, 1 an d 2, a s well as thel st a nd2nd cards of thesymbol ic Tarot , revea l thet ruerelationship of man and woman . G od is rep -resented as

taking Eveout of Adam’

s sidedur ing a deep sleep ,becauseit was not good for man to bea lone. In otherwords number 1 p ier ced thedarkness or deep sleep of

matter and when by its br ightness it w a s abletoproduceits shadow , number 2 cameinto man i festat ion .

Henceman is theposit iveor outer exp ression of themicrocosm, and it is man who must fight theouter condit ions and makea p lacefor himsel f, whilewoman isthemner Soul or Insp irer , or shadow of God to man .

That is, sincenumber 1 p roduced 2 as a shadowor imp ression in matter , number 2 must havebeen an

inner aspect or thereal Soul of theman i festing 1 . For

V . of I .,253.

TheKey to theUniverse

1 stan ds a loneun t il out of its Sideor Hear t or InnerSel f it can imp ress therea l ity of theLight upon thedarkness.

I f wethink of number 2 as radianceinstead of a

shadowwew ill get '

a bet ter con cept ion of its rea l meaning , for number 2 is ther adian cep roduced by thel ightof the1 p ier cing theda rkness of Chaos. Indeed, thisis thet ruemission '

of woman ,i .e. , to betheradiance

and thelight of mankind,giving bir th to theidea ls of

theRace. Hencetheposit ion held by woman in anycountry has a lways indicated its degreeof t ruecivil iz at ion an d p rogress . Woman should a lways betheHigh Pr iestess reading from thebook of theDivineLaw of Lovein theshelter of theTemp le, or home,that man 1n his st rugglew ith outer cond it ion s maycatch theradianceof Love, Truth and Wisdom reflectedon his Pa th of At ta inmen t . This, however , in nowayimp l ies tha t woman should confineher sel f to thedut iesof thehousehold and becomea household drudgea ndmerebreeder of ther ace, for thehomeor Temp leisthesacred Shr ineof In sp irat ion to befoun d in everywa lk of l i fe. It should betheduty ofevery truewomannot on ly to sit w ithin thepor ta l of this Sh r ine, besheengaged in whatsoever duty in wha tsoever capacity , butsheshould a lso betheIn sp irer or radiant Light leading and guiding man towa rd ever higher idea ls, and

to greater effor ts towa rd reaching thegoa l of his highest a tta inmen t . E ven though shebewa lking sidebysidewith him, yet in a myst ica l sen sesheshould everbetheLight . set in thew indow of thehometo guidehim sa fely through thestorms and darkness of outercondit ion s. It , is a lso woman

’

s p laceto cover w ithher Man t leof Loveand hea l ing thesca r s and woundsreceived by man in thebat t les of li fewhich hefightsfor her and thehome. For w ithin thosemagic foldstheG reat Law shall br ing understanding out of con:

CHAPTER 12

TH E NUM BER 3 .

“TheDeity is one, becauseIt is infin ite. It ist r ip le, becauseIt is ever man ifest ing .

”

—TheK abba lah.

“TheKing of ages, themerciful and g racious

God , theex alted O ne, theDweller i n E tern ity ,most high and holy—eng r aved his n ameby thethreeSer aphim—Number s, Let ter s, and Soun d s.

”

—Sepher Yetz ir ah, Chap ter i .

Since1 is un ity and henceno number , 3 is ca lled thel st odd number . 3 is theNumber of theTr in ity, henceDivine. In number 1 theD ivinecamedown in toman ifestat ion , in 2 it was met by theiner t ia of ma tter , butin 3 it penet r ated in to matter and man ifested the“

on lybegot ten Son .

”This p rocess is illust ra ted by the

equi latera l t r iangleA in which theposit ivean d nega t iveforces from thedot abovebr ing for th a stableman i festa t ion on thephysica l - p lane, theba sel ine. Thetr iangleis thel st geomet r ica l figure, for “

thenumber2 is l iketwo st ra ight l ines which can never encloseaspace, and thereforeit is power less t il l thenumber 3forms a t r iangle.” Aga in thetr ianglemay beconsidered as Sp ir it and Mat ter un ited by Mind .

Number 3 is sacred and Divinebecauseit symbol izesthe3 fold Deity, theTr in ity ; theFa ther , theMotherand theSon ; theFather , Son and Holy Ghost of theChr ist ians ; theBrahma , Siva and Vishnu of theHindus ; theO sir is, Isis and Horus of theE gyp t ians,etc. In another a spect 3 is thenumber of the3 man ifestat ions of Deity, theLogoi . Thel st Logos is Un ity,theUndifferentiated ; the2ud Logos is a t r in ity of the

TheNumber 3 103

1 Life, Sp ir it - Ma tter and Cosmic Con sciousness ; the3rd Logos is Mahat , Cosmic Ideat ion or Un iver sa lMind . 3 is theNumber of theMystery of Life. St in sonJa rvis in his ar t icles on theD ruids1 sta tes tha t , “

TheD ruids descr ibed deity as being O NE and TWO and

THRE E ; and , by itsel f, our T means Three, and our

word mean ing Three, named this numberfrom theIsthmus of Dar ien to theremotePacificislands, showing that therewas oneDruid word - makingfor theent irewor ld, and onep r iesthood to ca r ry our

words into every coun try . Father Smiddy says :‘

Threewas theDruid myst ica l number . With themnear ly a ll things resolved themselves in to a Tr ine.’ Thiswas theD - O C—TRINE , or

‘

Tr ine- Teaching,’ p reachedin Amer ica for ages

,and TRI - N- I - TE says ‘

Three,Heaven Island3 is thenumber of thet r ilogies used to measurethe

man i festat ions of a ll things to thehuman consciousness

,such a s substance, l i fe, in tell igence; mat ter , force,

consciousness ; heat , l ight , electr icity ; length , breadth ,thickness ; creat ion , p reserva t ion ,

dissolut ion ; thinker ,thought , thing thought of, etc. By some3 is looselyspoken of as thenumber ofman becauseof his divisionin to body, Soul and Sp ir it , but as this is on ly a superficia l and exoter ic division , 3 is not p roper ly man

’

s

symbol. As 3 includes past , p resen t and futureit issomet imes ca lled theNumber ofTime. It is a lso ca lledtheMiddleor theAna logy

,becauseall compar isons

areexpressed in 3 terms, good , bad and indifferen t.TheE gypt ian Tr in ity is composed of O sir is (water ,especia lly their sacred r iver Nile) , Isis (ear th, especially theland of E gypt over which shereigned ) , andHorus (air , especia lly themoist warm a ir a fter theoverflow of theN i lein sp r ing) . Thus theNilerep resen ted to - theE gypt ian s thegreat fert iliz ing power of

theFather , and at its annua l overflow therewas great1 Chap ter i .

104 TheKey to theUn iver se

rejoicing and many rel igious r ites werecelebratedbecauseO sir is w as fecund at ing theQ ueen Mother ,Isis. A fter the"

r iver receded theen t ireva lley, whichbeforetheoverflow was dry an d brown , wa s coveredwith thetender green of thesp r ing crop s. Themoistba lmy a ir which pervades theva lley a t tha t t imewasconsidered thechild of Isis and O sir is

,Horus . If the

r a ins in thein ter ior werelatean d ther ising of theN ilewa s delayed, p rocessions wereformed an d p rayer sofferedent reat ing O sir is to look upon his spousewithfavor .

In ast ronomy recen t discover ies2 - haverevea led a

t r in ity in themot ion s of thesta rs,each having 3 dist inctmot ions —rotatory, orbita l , l inea r— i .e. , each rotates onits axis, gyr ates a round thecen t ra l sun of its system,

and a lso d r i fts towa rd a poin t outsideits zod iac . J ustso does each S'

oul haveits inner poin t about which itrota tes ; its Sp ir itua l Sun about which it gyr a tes and

which determines theorbit of its evolut ion,and a lso

its Dest iny or p lacein theGran d Plan of theUniver se,towar d which it is steadily being swept by theGreatL aw whileevolving thequa l it ies necessa ry to enableitto fulfill its Dest iny .

In addit ion to the2 great star - st reams well knownto a st ronomers

,a 3 rd but much sma ller st ream ha s

recen t ly been d iscovered which is in depen den t of theother 2. Such is themyster ious law ca lled gravitat ion ,

that theheaven ly bodies a renot o n ly bound togetherby mutua l a ttr act ion ,

but a rea lso held a t relat ivelyfixed distances apa r t ; a s though gr avita t ion broughtthem on ly so near toeach other and somecoun ter repellan t forcekept them fr om app roaching nea rer . In

rea l ity that which limits their nea rer app roach is thel imits of their auras. O f these3 sta r - streams l is

going outwar d in to man ifestat ion— a cyclerequir ingsomeaeon s of ages—flan d 1 st ream is going inwa rd to

9“

SeeS tella r M ovemen ts an d theS trur tureof theUn iver se, Pr of.

A . S . E dd in g ton . Al'

so mon og r aphs by D r . Campbell an d P rof. Aitkenof L ick O bser va tor y .


thus : theFiresigns areA r ies, Leo, Saggitar ius ; theE a r th sign s Taurus, Virgo, Cap r icorn ; theA ir signsGemin i , Libr a , Aquar ius ; theWa ter signs Cancer ,Scorp io,

Pisces. Astrologer s a lso regard the3rd daya fter thenew moon as themost for tun ateday of themonth . TheHermet ics had 3 symbol ic an ima ls con

nected with their magic : theBull , symbol ofear th or

philosophic Sa lt ; theDog ,Herm- anubis, theMer cury

of theSages or fluid, a ir and water ; theGoa t , symbol

of Fireand gener a t ion . 3 is a lso theNumber of theAkasha

,theso- ca lled Veil of Deity

,thegreat store

houseof all even ts, past , p resen t an d future.3 is theNumber of DivineLove, a lso man , woman

and themagnet ic a t t r act ion between them un ited in theDivine. I t is DivineLoveovershadow ing and man ifest ing through the“

two w itnesses” men t ioned in

Revelat ion}: i .e. , man an d woman . For every .t ruema rr iagein which human lovereaches up to an d blendswith D ivineLoveis a w itness onea r th that DivineLovehas been ableto penetra tein to an d man ifest throughhuman ity . 3 is thereforethenumber of a per fect mar

r iagemadein heaven , or themascul ineand feminineexp ression of human loveun ited abovetheea r th inDivineLove, thecomp let ion of thet r iangle.Thet r iangleis p re-eminen t ly thesymbol of the

t r iuneGodhead ; But a ll man i festat ions of that Godhead must con ta in a reflect ion of thet r iangle— (a ) theinner rea l ity

, (b ) theouter man i festat ion , and (c ) thel ife- forcewhich un ites the2—elsetheDeity would notberepresen ted in H is works. As number 2 symbolizes the1 Ray separ a ted and man i fested upon thephysica l p lanein thepa irs of opposites, so number 3 symbolizes theevolut ion of thepa ir s of opposites to a pointof per fect ba lanceor a t ~ one- men t w ith their source;theD ivinemerging into them that it may up l ift an d

redeem them. In other Words, in 3 thereis the3 Chapter x i

,3 .

TheNumber 3 107

Dot which overshadows each pa ir of opposites A ,

thegoa l towa rd which they areevolving ; thestateof per fect ion which will man i fest when theexper ienceof both ext remes has been ga rneredand ind rawn to thepoint above thephys ica lp lane. Number 3 thereforesymbol izes thebalanceof a ll man i fested things in theGodhead ;is a prophecy of their ult imateper fect ion and

their un ity in theDivine. Hencethesacredness w ithwhich number 3 has a lways been rega rded in rel igions .

App lying this t r iunep r incip leto human ity wefindthat man and woman ,

being themicrocosm of themacrocosm and embodying a ll thepa irs of

'

O pposites inna ture— heat and cold, p leasureand pa in ,

good and

evil, etc.

—must ult imately find their comp let ion ,bal

anceand per fect ion in un ion in theDot— in thedivinemar r iage— abovethephysica l p lane. As they advancetowa rd this per fect ion they w i ll , of necessity , ba lancea ll thepa irs of opposites man ifest ing in their microcosm.

“

All Souls a rep re—existent in thewor ld ofemanat ions, and arein their or igina l stateandrogynous, butwhen they descend upon theea rth they becomesepar a ted in to ma leand fema le

, and inhabit different bodies ; i f thereforein this

'

mor tal l i fethema leha l fencounters thefema leha l f

,a strong a ttachmen t spr ings up

between them, an d henceit is sa id that in mar r iagethesepa rated ha lves a reaga in con joined ; and theh idden forms of thesoul a reakin to thekerubim.

”4

Sincethegreat goa l toward which a ll man i festedthings a reevolving is thereun ion of themany in theO nefrom which they emanated , as theposit iveand

negativepoles express on ear th they a reever seekingto return to their un ity in theDot . Hencethey a tt ractor reach towa rd each

,

other (Fig . When theyun iteand a reba lanced they br ing for th a 3rd line,

TheKabbal ah Unveiled , Mather s, 34 - 5.


Seek ing ba la n cei n un i ty below{ ha s a scend i ng to theun zty a bove

thebaseof thet r 1angleor theon ly begotten son ,

(F ig 3 )Thet r iangleIS thereforethesymbol of Sat 1sfact ion ,

for theon ly t ruesat isfact ion 15 therespon sewefeel totheforcepoured out through someform of un ion withtheD ivine. Theon ly rea l sat isfact ion is exper iencedin thethr i ll of oneness tha t comes when a Ray from theDivinewithin us finds exp ression in man i festat ion on

any p lane, physica l , men ta l or sp ir itua l , from thethr i l lthat results from an unselfish deed

,a kind wor d or a

generous forgiveness, to theecstasy of con scious un ionwith theHigher Sel f in thehighest In it iat ion or in thatmost myst ica l sacramen t “

themar r iageof theLamUn ion between theposit iveand negat ivepoles of dis

similar Rays may makea un ion on thephysica l p lane,but it can never br ing morethan physica l sat isfact ion .

And as this can bebut tempora ry, it cannot br ing tha tt ruehapp iness which results from un ion on a ll p lanes.

As man and woman a re“

the“ lords of creat ion ,

”so

must they in turn becometheredeemer s (theDot

1 10 TheKey to theUn iverse

If, for instance, a posit iveper sona l ity of theHigher

Sel f A un ites w ith a negat ivepersona l ity of thesameHigher Sel f A— to which it could a lonet ruly belongas they each advancesp ir itua lly and evolveupwardtowa rd theHigher Self ofeach they must necessar ilygrow closer toeach other , for they a reevolving towa rdun ion w ith thesomeovershadow ing Dot . But i f a

posit iveper sona lity of theHigher Sel f A should un itew ith a negat iveper sona l ity of another Dot or HigherS

'el f, ofwhich it is not anemanat ion— say of theHigherSelves B or C— then aseach per sona lity advan ced sp iritually andevolved upwa rd a long its Ray towa rd un ionw ith its Higher Self

,in stead of thepersona l it ies grow

ing closer together on all p lanes, they must inevitablygrow fa r ther and fa rther apa r t on thehigher p lanesand this must ult imately lead to sepa ra t ion on thephysica l p lane— for each 1 is evolving towa rd un ion Witha different Dot , thus :

4

JTherefore, theremay develop great inharmony on

.the“ physica l p lane, not becausethey a rebecoming lesssp ir itua l , but becausethey a readvancing and beingdr awn into differen t cur ren ts of forcewhich do not

harmon ize And as thegreat L aw of‘

DivineLoveever seeks grea ter and moreper fect expressions of

harmony, when whatever physica l harmony theremayhavebeen at fir st hasexpressed itsel f, theGreat L awtends to separ atethem that each may beableto manifest a higher stateof ha rmony . In such cases separat ion on thephysica l p lane, instead of being a ca lamity,is a blessing an d an absolutenecessity for thesp ir itua ladvanceofeach.

TheNumber 3 1 1 1

In themar ita l relat ions of thep resen t day thesesp iritua l lines -

of forcea rewoefully mixed and tangled, boththrough theK a rma of simila r mistakes in thepa st andthrough a llow ing other considera t ions than D ivineLoveto br ing about un ion on thephysica l p lane. No ma tterhoweugen ica lly per fect thean ima l bod ies of theparen tsmay be, per fect loveis theon ly forcetha t w i ll att ractadvanced Souls to incarnat ion in theper fect bodiesfurn ished by thepa ren ts . Without ‘ it on ly such Soulsw i ll bea ttr acted as a rew i lling to inca rn ateunder theloveless condit ions offered . But a s weenter in to thecycleof thenew Aquar ian Agetheremust bea grea treadjustmen t and un tangling p rocess ca r r ied out as

rap idly as theworking out of past K a rma permits, so

that each may return to his or her t ruesp ir itua la llegianceand makest ra ight thecrooked pa ths of sp iritua l for ceerethecoming of TheChr ist . For TheChr ist— theessence-of theDivineDot— cannot man ifest in per fect ion un t i l its posit iveand negativevehiclesa reun ited and thePath madestra 1ght , thusThis is i llustr a ted by thestory of John theBapt istbeing clothed in skin s and crying in thew i lderness ;for theSoul is clad in its an ima l nature(skin ) and

wanders in thew i lderness of the“

outer l i feunt il thePath is madest r a ight and .a way for theman i festat ionof D ivineLovethrough theL aw of Un ity is p repa red .

Therefore, from a geomet r ica l standpoin t weseetha t a mar r iagecan never bet ruly ha rmon ious un lessthereis a common sourceof interest or a sp irat ion out

sideof and abovethepersona l it ies, in which the2 can

un ite, or a common Dot in to which thesides of thehuman t r ianglecan merge. E ven though both a reexp ressions of thesameDivineS'el f

,if ~

they a rea t a llspi r itua lly advanced and 1 of the2 seeks fur ther sp iritual advancethrough 1 school of rel igious or occult

1 12 TheKey to theUniverse

teaching while~

theother seeks in a divergent schoolfor in stance, i f 1 bea Ca thol ic and theother a Prot

estan t , or 1 an O ccult ist and theother an orthodoxlitera l Chr ist ian— they must a t lea st temporar i ly growapa r t in thehigher rea lms,even i f they rema in togetheron thephysica l—p lane, becausethey a resepa r ated in thehigher rea l izat ion and expression of their oneness .

O f cour sesuch per sons w i ll cometogether ult ima telythrough a higher under stand ing, but on ly a fter a

per iod of suffermg which should beunnecessary . In

such cases thecour seof their evolut ion ,l st separat ing

for a t imeand then return ing,may berep resen ted ,

not by a t r iangle, but by a hexagr am, thefigurewhichforms thecen ter of theinter laced t r iangles, thus :

This figureis thecenter of theSea l of Solomon or

theHea r t ofWisdom,hencethey w ill reach their t rue

un ion, through thesuffer ing of sp ir itua l lonel iness

etc.,on ly a fter they havefound theHeart of Wis

dom. And if 1 subord in ates his or her sp ir itua l idea lsto theother thesp ir itua l grow th of both is retarded .

In other words, on ly as thel ives of both areblended


reach thesameDot . For even thefact tha t they haverecogn ized their sp ir itua l un ity does not mean thattherewill beno moreunp leasan t lessons to lea rn ,

no

fr iction in theadjustments necessa ry on thephysica lp lane. But whatever fr ict ion s may develop and whatever inha rmon ies may assa i l them, their un ity in thehigher rea lms w i ll enab lethem to recogn izethetruenatureof theseand look upon them a s tests meant top rovethem,

whiletheovershadowing DivineLovewill givethem thest rength to overcomesuch condit ions and makethem but t ransitory storms which clearthea ir . A l itt leext ra pat ienceand tolerat ion and a

w i ll ingness to giveup a preconceived idea as to whatis theon ly or best way to reach thegoa l may O pentheir eyes to thefact that each is seeking thesamedivineDot , but ha s a differen t way of man i fest ing itfor thet imebeing. O n ly as wepermit t hed ivineDotto shinein to our hea rts and draw our Souls in to oneness w ith It can wea tta in thewisdom and lovewhichwill draw to us that which is our own and revea l tous beyond thepossibility of mistakeour next step .

This teaching must not bemadetheexcusefor divorcewithout adequa tecause;3 for a un ion ,

even thoughit may not beidea l , may nevertheless bethemean s of

teaching themost '

impor tant lessons o-f this inca rna

tion . And as wedo not l imit ourselves to the1 l i feper iod , thereis p len ty of t imefor adjustment in ac

cordancew ith theL aw .

3 For our teachin gs on divorceseeLet ters from theTeacher , Cur t iss,chapter , TheSex Problem.

CHAPTER 13

THE NUMBER 3 Con tinued) .

Theperfect word is thet r iad, becauseitsupposes an in telligen t p r incip le, a speakingp r inciple, and a p r incip lespoken .

”

—Transcenden ta l Mag ic, Levi, 45.

Theheavens werep roduced from Fire; theea r th from wa ter ; and theAir from theSp i r itis as a reconciler between theFireand theWater .

”

—Set her Yetz irah, 19.

Number 3 is theWor d madeflesh and dwell ingamong us, for it is thebasel ineor themagnet ica t tr act ion which un ites theposit iveand nega t iveforcesand comp letes thet r iangle. Simi la r ly thesun is a

man i festat ion of the_Tr in ity a s force, i .e., heat , l ightand elect r icity

,a ll of which a reexpressions of the

divineSp ir itua l Fireor“

cold flame” rep resented bynumber 1 . This Sp ir itua l Flamecannot enter thephysica l p lanew ithout man i fest ing these3 aspects.

Sciencetells us that i f a g a s— and theoret ica lly a ll

substances when in a ga seous sta te— could bereducedto a temperatureca lled “

absolutezero” it

would disappea r or ceaseto exist ; henceheat is a

p r imerequisitefor any form of man i festat ion . Whenheat is increased or its vibrat ions ra ised to a cer ta indegreelight appea rs, and when thenoteof vibrat ionis st i ll fur ther increased elect r icity or radiant energyman i fests.

Number 1 in 1 sensemay becompared to man and

to thehea t of thesun ,its activepr incip le; number 2,

to woman or thel ight of thesun ,its passivep r incip le,

whilenumber 3 would stand for theson or that mag

1 16 TheKey to theUniver se

net ism which exists between posit iveand negat ive,hea t and light

,man and woman , that the2 may man i

fest in oneness of being. From another stan dpoin tthesun may a lso beused to symbo l izetheFather - in

heaven ,thel ight of theSon sent for th to redeem the

da rkness, whilethemagnet ism would betheHolyGhost , theunseen magnet ic energy which is foreverwith us. It is theComfor ter in that it reconci les theextremes or pa irs of opposites ; theRevea ler w hichshows them in their truerelat ions. I t sha l l br ing a ll

things to our remembrance, i .e. , that wemay neverforget thefact that no matter how lo '

st in theda rknesswemay seem to be, wecan a lways seetheLight shining from our Father ’s hometo i llumineour Path , i fwewill but turn our faces towa rd it . As werea l izethat this sp ir itua l magnet ism pervades our body, br a ina nd consciousness— as it pervades a ll na tureand theun iverse— wefind that it is a l ink which b inds themicrocosm, (man ) to themacrocosm. Hence

,just as

a pa leon tologist can recon st ruct a p rehistor ic an ima lfrom 1 bone

, so can we, i f wefind w ithin our selves 1substancetha t is iden t ica l in man ,

natureand theCosmos or 1 thread runn ing through and connect inga ll

,by studying that substanceand cor rela t ing our

consciousness with that thread , br ing all things to

our remembrance; for man , being a Ray from theDivine, does not so much acquirenew knowledgeashegradua lly remembers theknow ledgethat was hisin therea lms of theDivine—his Fa ther ’s home.Heat is theresult of theresistanceoffered by matter

to thea ct ivity of theSp ir itua l Flame. Heat may besa id to bethelowest and most physica l exp ress ion or

body of Fire. Light is p roduced by theovercomingof theresistancethat a greater exp ression of Firei ts Soul , so to speak—may man ifest ; E lect r icity or

radiant energy may beconsidered as thesp ir it of


a s a consuming '

fi re,but dwells in heaven as a radiant

Light .

Thetr ipod has thesamesymbology a s thet r iangleand was used in many myst ic ceremon ies in theancien ttemp les. Themost famous was theDelphic Tr ipodor sacr ificia l a ltar upon which thePythian Pr iestesssat whiledel iver ing theoracles of thegods . A fterchew ing a sacred bay lea f and dr inking from thesacred sp r ing Cassot is (theWa ter of Life) , thepr iestess took her seat upon a t r ipod p laced in theinnershr ine, and thereanswered thequest ions that had beenpreviously submitted in w r it ing . In other words, .beforereceiving therevelat ion from theD ivinetheV irgin Pr iestess must dr ink of thet ruesp ir itua l “Wa ter sof Life,” i .e. , must havereceived thei llumina t ion of

D ivineWisdom, so tha t her eyes a reopened and hermin d illumined to comp rehend thesp ir itua l symbolsgiven her and t ransla tethem into their cor respon dingterms or a llegor ies ; for on ly such an 1 can bea t ruePr iestess an d beused as an avenuethrough which theWa ter s of Lifecanflow forth for thehea l ing of then at ions. So must thePr iestess of theHomehavehereyes opened and her mind illumined through theconsummat ion of thea lchemica l sacr ificei n which thesp ir itua l power of per fect loveturns theWaters of

Lifein to theWineof theSp ir it .

As thet rueofficeof thePr iestess becameover la idw ith misconcep t ions, ‘

p r iestcra ft and selfishness, toooften thePythian Pr iestess was but a subject ivemed ium or per haps a cla irvoyan t who could merely relatewha t shesaw ,

w ithout theillumina t ion of D ivineWisdom cor rect ly to interp ret thevisions seen ,

hencethesubsequen t degradat ion of her high office.Another celebr ated t r ipod was the“

Plataen . Thiswas madefrom a 10th par t of thespoils taken fromthePersian a rmy after thebattleof Plataea . It con

TheNumber 3 1 19

s isted of a golden ba sin suppor ted by a bronzeserpen tw ith 3 heads, or 3 serpen ts in tertw ined , within thegolden bow l of which thesacred fi rewas kept burn ing.

Thegolden bow l herehas thesamesymbology a s theHoly Gr a i l , i .e., therecep taclein which thecreat iveChr ist—forceis caught that it may br ing for th . So

frequen t ly wa s thet r ipod used a s a receptaclefor dedi~catory offer ings to thegods tha t therewa s a st reet inA thens ca lled the“

St reet of Tr ipods,” from thela rgenumber of such t r ipods dedica ted to va r ious gods and

con ta in ing livecoa ls upon which passing pedest r ian scould sp r inkleincense. Hence, from its t ruesymbology , every homeshould haveits myst ic t r ipod . NoPr iest and Pr iestess of theHomewho havelit thefi reof D ivineLovein theGolden Bow l need ever fearseparat ion ; for a ll thel itt ledifferences and inha rmon ies will beconsumed i n thepur i fying Flameof thatLove.According to theSepher Yeteirah :2 “

TheThreeMothers

,A leph, Mem and Shin , a rea grea t Mystery,

very admirableand most recondite,and sea led with

six r ings ; and from them p roceed Air , FireandWa ter , which divideinto ma leand fema leforces . TheThreeMothers, A leph, Mem and Shin, a retheFoundat ion ,

from them spr ing threeFathers,and from

thesehavep roceeded all things tha t a rein thewor ldfrom thefi rewa s madehea t , from thewater s was

madecold , and from a ir w as p roduced thetemper a testa te, aga in a media tor between them. Fire,Water and A ir arefound in M an : f rom fi rewasformed thehead ; from thewater thebelly ; and fromthea ir was formed thechest , aga in p laced as a mediator between theother s.

”In theB ibleweaga in find

these3 Mothers in the3 women a t thetomb . Thelet ter M itsel f means both mother and water , eachnamebeginn ing with M having someconnection with

3 Chapter ii i.

120 The'

Key to theUn iverse

theidea of water or motherhood ; for examp le, Ma reor Ma ry is thesea or theGrea t Deep , theMother of

a ll Living, etc.

In theK aba l ist ic Tr in ity— Kether, Chokmah and

Binah—‘

the3rd Sephira , Binah, is ca lled Understan ding ° Thel st Sephira is DivineLoveand the2nd isWisdom

,but so long a s they a renot joined by an under

standing of their divinequa lit ies they a rel ike2str a ight l ines runn ing sideby sidewhich can neverun iteun t i l a 3rd l ine, themediator , jo1ns them,

“

thuscomp let ing theman i festat ion of the2, posit iveand

negat ive, masculineand femin ine. The3 rd Sephirais somet imes ca lled theGreat Mother who br ingsforth for thelower p lanes of man i festa t ion . For on lythrough an under standing of DivineLoveand Wisdom can webr ing them for th in our l ives.

According to theK abba lah theideas of thelearnedRabbis area s follows : “

Thesoul is veiled in l ight .

This l ight is t r ip le: Neschamah, thepuresp ir it ;

Ruach , thesoul or sp ir it ; Nephesch, thep last ic mediator . Thebody is thevei l of Nephesch,Nephesch is thevei l of Ruach , Ruach is thevei l oftheshroud of Neschamah. Therea re3habitat ions of souls : theAbyss of Life; thesuper iorE den ; thein fer ior E den . Therea re3 at

mospheres for thesouls. Thet hir d atmospherefinishes wheretheplanetary a tt ract ion of other wor ldscommences . Souls perfected on thisear th pass on to

another stat ion . A fter t raversing thep lanets theycometo thesun ; then they a scend in to another un i

ver seand recommencetheir p lanetary evolut ion fromwor ld to wor ld and from sun tosun . In thesun theyremember , and in thep lanets they forget . Thesolarl ives a red ays of E tern a l Life, an d thep lanetary livesa ren ights w ith their dreams .

” 3

3 TheK abbalah Revealed , Ma ther s,


myst ica l mean ing of heat,l ight and electr icity ; of

ma t ter,forceand consciousness ; of thet r ianglew ith

its basesol idly established on ea rth yet ever poin t ingupwa rd ; of man and woman un ited and per fect ly ba la nced in thephysica l l ife, yet evolving upward to oneness in thesameover shadowing Dot or theD ivineMa r r iage. Let 3 remind you of the3 part ies to thema r r iaget ie— theman , thewoman and theDivineO vershadow ing—hencethebeauty an d sacredness of

a t ruema r r iage, theidea l l i fea s long as mankindman i fests in separated sexes.

TH E

The being of 7, is frequent ly refer red to w ithmyst ica l sign ificance. When themighty angel inRevela tion (x i , 1 ) gavethereed w ith which to measurethe“

temp leof God , and thea ltar , and them tha t worship therein ,

”thecommand was given not to measure

theouter court , “

for it is given un to theGentiles : and

theholy city sha ll they t read under foot forty an d twomonths” or 3% years . This is most sign ifican t , fortheTemp leis thephysica l body, whilethea ltar is theinner shr ineof thehear t . Thosewho t ruly worshipin this sacred Temp leand find TheChr ist upon thea lt ar will bemeasured , i .e., w ill beunderstood ,weighed and given a just ba lance. But thosewhodwel l merely in theouter cour ts, i .e., thosewho dwellmerely in theouter sensepercep t ion s, a retheGen t iles,theunbeliever s who arenot measured or required tol iveup to thehigher standa rds. They a regiven anotherV2 cycleof 3% yea rs in which to learn their lessons,even though they t read theouter courts under foot .According to t radit ion Jesus rema ined h idden in

E gypt for 3% years. In thea llegory of thewomanclothed w ith the‘

sun5shedwelt in thewilderness “

oneRevela tion, x 11 , 6.

The3% 123

thousand two hundred and threescoredays or 3%cycles of 360each . Wea lso read of themyst ica l 2w itnesses as follows : “ I w i ll givepower unto my twoWitnesses, and they sha l l p rophesy a thousand two

hundred and threescoredays,” 6aga in yea rs. And

a ll peop le“

sha ll seetheir dead bodies threedays and

a ha l f . . According to Dan iel (x ii, themisfortunes of thechildren of Israel wereto last “

For a

t ime, t imes, and a ha l f.”

In thel i feof thesincereseeker a fter .Truth,3%

rep resen ts a most t rying and t roublous per iod , for theman i festat ion of theDeity (the3 ) ha s descended uponhim ; TheChr ist - child ha s been born in his hea r t , butmust benour ished in theobscur ity an d darkness of

E gypt— theouter l i fe. Hehas con secra ted his li fet otheGreat Work an d his hea r t is on fi reto begin himin ist ry . Then , in someinexp l icableway , li fep lungeshim into theda rkness of E gypt— pover ty, sickness or

someform of limitat ion and depression . H is handsseem t ied , and theGreat Work which hewould do hecannot do. All things seem to p reven t him from giving his t ime, thought an d strength to theup l iftment ofhuman ity. Theso- ca lled sordid dut ies of every d ayl i fewhich p ress upon him and demand his a ttent ionhest ill has to per form whilehefights aga inst theclouds of dep ression which sur round him . Hehassanct ified his Holy Temp le, and da i ly per forms his

worship therein . Hehas set up his a ltar - w ithin theHoly of Hol ies wherethefires of pur ificat ion burncon t inua lly

,fed by theda i ly sacr ificeof thefaults,

fa ilings and l imitat ions which herecogn izes and con

sciously desires to transmute. Yet theouter cour ts

a rest ill occup ied by theGentiles. An d thenoiseoftheir songs and mer ry- making

, and of their dancingfeet ruthlessly treading under foot , in laughing indifference, thethings heholds sacred , comes constant ly

Revelation, x i, 1 - 3, 9 .


to his ea r s . Somet imes this merely disturbs wor

ship ,but a t O ther t imes it is d isquiet ingly a llur ing and

seduct ive; for it is ha rd a t th is step to know just howto rema in 1n

.thewor ld yet not beof it . But thereisa deep s1gn ifi cancein theexper ienceof this step ; forheis but follow ing theun iver sa l law ; is but p assingthr ough thet ransit ion a l exper ien ces O f 3% p repa ratory to comp let ing his Foundation Stonein number 4 .


Thel itera l mean ing of Gimel is a camel . AlthotheHebrew namefor camel is gama l

,it may require

someimaginat ion to seeany relat ion between thelet teritsel f and a camel . Yet thecamel bears a very closeana logy to thetruemean ing of theletter , for on ac

count O f its ability to storeup la rgequant it ies of

water , in deser t coun t r ies thecamel is looked upon as

the“

Ca r r ier O f Life. Symbol ica lly Gimel has cometomean that which encloses, a hol low tubeor that whicht ransmits vita l li fe- force, such as an ar tery

,etc.

Hieroglyphica lly Gimel means a hand , ha l f closedand extended (reaching out l ikea camel ) in order todraw to its possessor that which is needed for hisownsustenance; so

,fin a lly Gimel comes to mean a hollow

tubeor cana l (l ikethecamel ’s and in man issomet imes refer red to thethroa t . Thethroat con

ta ins a most impor tan t cen ter , for it is herethat theidea s conceived in thought and t ran slated in to wordsa reenunciated in to intell igiblesounds. Man a loneof all beings has this cen ter developed , henceman

a lonecan t ran sla tethought into comprehen siblespeech . Astronomica l ly Gimel is a ssocia ted with thesta r Alcyonein theneck of theBull (Taurus) aroundwhich our un iverseis sa id to revolve.Gimel has somet imes had ascr ibed to it a pha ll ic

mean ing . But whilethepha llus may in a sen serepresent it , sincegener at ion is but a reflect ion in ma tterof theGreat Mystery by which Sp ir it un ites itsel f tomatter , theDivine

'

becomes flesh an d dwells among us,wecan seethat it has a far deeper and moresacredmean ing than physica l generat ion . In 1 sense

,just as

Aleph symbol izes man and theforceand act 1v1ty O f

thephysica l p lane, and as Beth symbol izes wo—mamathe

passiveand recept ivePr incip le, so Gimel symbohzesthemagnet ic l ink between them. O n ly as th i s magnet ic att ract ion is regarded by them as a sacred gi ften

The3 rd .Letter,G imel 127

t rusted to them to beused to erect in human ity thesymbol ic Temp leO f Solomon— theTemp leof Wisdom— can man and woman or A leph and Beth becomethe2 p i lla rs Jakin and B-O as with Gimel as thea rchwhich un ites the2 and comp letes thepor ta l, thedoorthrough which a lonemankin d can enter in to theHolyO f Holies. HereTheChr ist forever stands and cr ies :“ Veri ly , ver ily, I say un to you,

Hetha t en tereth not

by thedoor in to thesheep fold , but cl imbeth up someother way, thesameis a thief and a robber .

” 2

3 S t . John,x , 1 .


to seek its homein theradiant light of D ivineLove.I t a lso indicates tha t when gener a t ion is sanct ified and

'

illumined by theSp ir itua l Sun it w i ll becrowned w iththe12 powers of thezodiac. Then theiron rod of

passion w i ll beturned into thegolden Scepter of LoveSupreme. .

‘

SincetheEmp ress combines thefemin inepr incip les of loveand intuit ion w ith the.ma scul inep r incip les of will and power , this symbol in dicates thatthefemin ineor negat iveforceof theun iver sehas beencomb ined with themascul ineor posit iveforceto formtheequil ibrated forceof theSon or collect ivehumanity , which when it man i fests these2 forces in equil ibr ium sha ll rulethewor ld . This ca rd a lso indicatesthesacred word AUM

,thecreator , preser irer and de

stroyer . Thedest ruct ion takes p laceon ly tha t out of

that which was vilethe' mighty Venus-Uran ia mayre—createhigher and bet ter man i festa t ion s. This ca rdthereforesymbol izes hieroglyphica lly, theconveyor of

thel i fe- force kaba list ica lly , understanding ; ast ro

nomica lly , Venus a s thespouseO f Mars, theconveyor

of thel i fe- forceto ear th .

TH E 3RD CO M MANDM E NT.

Thou shalt not takethenameof theLord(Law ) thy God in va in ; for theLord (Law )w ill not hold him gui lt less tha t taketh his namein va in

- E .r odus, x x , 7.

According to P. Chr ist ian , To /

p ronouncea wordis toevokea thought , and makeit p resen t ; themagnet ic potency of human speech is thecommencemen tofevery man i festat ion in theO ccult Wor ld . TO uttera Nameis not on ly to definea Being (and E nt ity ) ,but to p laceit under , and condemn it through theemi ssion of theWord (Verbum) to theinfluenceof

The3 rd Commandmen t 13 1

oneor moreO ccult potencies. Things are,for every

oneO f us, that which it (theWord ) ma kes them whilen aming them. TheWord (Verbum) or thespeechof every man is

,quiteunconsciously to himsel f, a

blessing or a curse; they a re, in a cer ta insense, either venomous or hea lth—giving, according tothehidden influenceattached by theSup remeWisdomto their elemen ts, tha t is ‘

to say , to t heletters whichcomposethem,

an d thenumbers correlat iveto theseletters. This is st r ict ly t rueas an esoter ic teachingaccepted by all theE astern Schools O f O ccult ism.

” 3

TheNamerefer red to in theCommandment is not

Jehovah nor thenameof any 1 DivineBeing,’

but

embraces every expression of theDivineCreat ivePotency. It is fitt ing that this should beCommandment number 3 , since3 is a symbol of theTr in ity or

the3 fold exp ression of theL aw O f thy Good man ifest ing in a ll things. This Nameor signatureO f theDivineLaw is a lways expressed as a Tr in ity, (a )DivineIdea t ion , (b ) it s outpour ing in to man i festationor embodimen t and (c ) theresult produced .

In its la rgest sense, therefore, thenameof theLordthy God comp r ises all theexpression s by which theforces back of man ifesta t ion and evolution can beinvoked . This is theineffableNameor exp ressionwhich man is unableto pronouncein its fulness unt ilheis morethan man . Whileman is theon ly an ima lw ith thepower ofexpressing his concept ions in ar t icu

latespeech , never theless thevibrat ions O f theCreat iveWord which brought all things in to man i festat ionreach down in toevery kingdom of natureand composethemighty Army of theVoice. It is through thesevibrat ions, invoked by man through theuseof wordsand tones, that man affectsevery kingdom and awakens vibrat ions cor responding. to his words and tones.

Thesevibrat ions either help to harmon ize, evolveandS. D I , 121 .


per fect all exp ressions of theLaw (Lord ) or theyhelp to crea teinha rmony and resistanceto theLaw ,

which must result in disintegrat ion and death insteadof in tegrat ion and l i fe. A ll words

,l ikethesacred

AUM 4con ta in theTr in ity or number 3 man i fest ing

as theforces of creat ion, p reservat ion and disintegra

t ion . I f theforms in thelower kingdoms did not d ieand disin tegra teas a result of their responseto theunharmon ized, hencean tagon ist ic vibr at ions awakenedand sen t forth by man , this wor ld would long sincehavebecomea vast

, pandemon ium of discordan t, hideous sounds and ter r i fying noises.

Sinceevery wor d uttered invokes theman i festat ionof certa in of thepotencies of the3 or theDivineTr in ity, words which perver t theRea l ity which theyshould exp ress ; words which do not embody and

exp ress t ruth , ha rmony and love,as well as words

which defin itely invokeand exp ress inha rmony, slander and evil , car ry with them theseeds of disin tegrat ion and death, and thereforetaketheNameof theLord thy G od (L aw of D ivineLoveand Harmony )in 'va in . It is a most impor tan t task for theasp iran twho would bemorethan man

, as. well as for theman

who would bema ster O f himsel f an d his environmen t ,both to speak words that aret rueand haveback of

them thepoten t and construct iveforces O f Good,a lso

to makethetones of his voiceexpress thetruth and

sincer ity of his heart . But I say un to you, Thatevery idleword that men sha ll speak, they sha ll giveaccount thereof in theday O f judgmen t . For by thywords thou sha lt bejust ified , and by thy words sha ltthou becondemned .

” 5

Sinceevery let ter O f every wor d wespeak has a

numer ica l va lue, and sincenumera ls aresymbo ls of

thecosmicexp ression of DivineRealit ies, whoseman ifesta t ion norma lly should and ult ima tely must O bey

O ften w r it ten O M , although a 3 fold word . I ts p ronunciat ioninvolves 3 cen ters , for theSan sk r it 0 has thevalueof AU.

St . Mat thew, x i i , 36- 7.


an t star thefi rmament of our l ives,which w i ll never

beext ingui shed but will go on shedd ing upon us its

light , l i feand power unt i l theSun of Righteousnesssha ll r iseand flood all our wor ld w ith theLighttheNewDay.

CHAPTER 15

TH E NUM BER

This number (4) acomp rehends a ll

powers, both of p roduct iveand p roduced number s Two mult ip lied in to it self p roduces 4 ;an d retor ted in to itself makes thefir st cube.This cubeis thefer ti lenumber , - theg roundof mult itudean d va r iety Thus - thetwop r incip les of tempora l thing s, thepy ramid andcube, form and ma t ter ,flow from onefoun ta in ,

thetetragon (on ea r th, themon ad in—Reuchlin e’ Cabola , O liver , I, i i, 104.

When theTr in ity descends and man ifests upon thephysica l p lanecrea t ion is sa id to becomp leted , i .e.,when theupper t r iangleis reflected in thelower , w iththediameter common to them both . This descen tinto thelower ha l f of thecirclegenerates thesquare

Hence4 is theNumber of thePhysica lPlane, themost per fect of mundanenumbers, foraccording to occult ma themat ics it con ta ins thepoteney of 10; theen t irecycleof man i festa t ion .

Therea re2 import ant laws used in occult mathemat ics, namely, occult Add ition and occult Reduction .

O ccult add ition is used to ascer ta in theoccult va lueorpotency of any singlefigure. This is obta in-ed byadding together all thenumbers from 1 up to and

including the1 in dicated . Thus 4 con ta in s thepoteney of 10 becausel+2+_

3 —4=l O . Follow ing thislaw, 7

“

a lso equa ls 10, for10.

By occult reduction -weascer ta in theult imateva lueof any number con ta in ing morethan 1

_figure, ex


p ressed in terms of 1 of thefir st 9 digits. This isaccomp l ished by add ing together hor izon ta lly thefigures composing thenumber and repeat ing this processunt il thesum is exp ressed in 1 figure. A ll numbersmay thus -bereduced to 1 of thefir st 9 digits, thus °

19 - l, 777=

etc.

Cont inuing this p rocess, i f wea r range. thefiguresfrom 1 to 19 in groups of 3 , forming 7 t r in it ies, weseethat every 4th number 18 an expression or fur therelaborat ion of l or un ity, as thefollow ing tables w i llshow :

TABLE 1 ’ TABLE 2° Theset ables show1 . 1— 2—3 1 2 1 tha t thet r in ity2 . 4— 5—6 m a n i f es t s

3 . 7—8— 9 7=28=1b 1 through 6 per i4 . 10— 1 1— 12 l oz l ods or days of

— 14— 15 1 3=4=10=l c rea t i on ’?

a nd

6 . 16— 17— 18 rests or is syn

7. 19 thesized or summed up in the

7th, 19 , which comp letes thecycleof man i festat ion ,

or 10, br inging a ll back aga in to un ity 1 , but in a

higher cycle; This shows that 4 comp letes thel stser ies or group of numbers, from which a ll others areder ived , just as thereare4 fundamen ta l geomet r ica lfigures Q I A [Z] from which a ll others a reder ived .

Thel inein mot ion gener ates theQ , theA and E] .

And app l ied to sol id figures theO gener ates thesphereand cylinder , theA genera tes thepyramid and

the-

cone,whiletheE] generates thecubeand the

p illa r .

Geometr ica lly thefigure4 is formed by join ing ther ight arm of thecross with theapex , th which


As wehavesa id elsewhere: It is a great mistaketo think tha t thecross was fir st brought in to not icein history dur ing theChr ist ian era . I t was a lreadyan ancient and sacred symbol long beforeany of theRaces ‘

now on ea r th began . In fact , it is a lmost impossibleto go far enough back in theea rth ’s historyto find a per iod in which this symbol was not known .

1

Indeed wearetold that thecross was not ident ifiedw ith thecrucifixion of theman Jesus dur ing theear lycen tur ies of theChr ist ianera ; for “

no figureof a manappear s upon theCross dur ing thefi rst six or sevencen tur ies. Theear l iest known form of thehuman figureon thecross is thecrucifix p resented byPopeGregory theGreat to Q ueen Theodolindeof

Lombardy, now in theChurch of St . John at Monga ,whilst no imageof theCrucified is found in theca t acombs at Romeear l ier than that of San G in lio, belonging to theseven th or eighth century .

” 2

Thecross is un iver sa lly used to symbol izetheoutpour ing of thedivine,

’

creat iveLife-essence—theCosmic Chr istos—that it may man i fest within thewor ldof creat ion as thecreat iveChr ist - forceor tha t Powerwhich is theUrgeback of and theCauseof a llevolut ion , whether or not theblood (l i fe- forcepoured out )of a crucified ma n is thep ictureused toemphasizethemoreesoter ic symbology . TheE gypt ian cross or Tau

(T ) had this samesign ificance, in fact it was wornnot as a symbol of death or of human sacr ifice, butas a p rotect ing ta l isman which focused a power whichwould help thewea rer to un fold his godlikepossibilit ies through thecrucifixion of thehuman and theba lancing of thepa irs of O pposites . It was la id uponthebreast of theNeophytewhen , dur ing his In it iat ion hewas p laced in a myst ic sleep an d la id in a cryptor tomb for 3 days. It was a lso p laced upon thebreast of thedead a fter emba lmmen t . TheSwast ika EH

1 Seelesson on TheMean ing of theCr oss.

3 TheNatural Genesi s, Massy , I , 433 .

TheNumber 4 139

or Thor ’s Hammer , another form of theba lancedcross

,is common ly worn a s a ta l isman . In thel i fe

of theNeophyteit is supposed to br ing about pur ifica t ion , adjustmen t and ba lanceby blows from its

whir l ing ends or by theha rd knocks of Karma , henceits name“ Hammer of Thor . All theseva r ious formsof thecross symbolizenumber 4, becauseSp ir it cannotpenetra tematter or man ifest in creat ion without forming thecross. And man cannot becomesp ir itua l izedand en ter therea lm of theD ivinewithout passing hisIn it iat ion by ba lancing his posit iveand nega t iveforcesthrough theup l i ftmen t of thelower segment of thecross, as it rests in themireofear th , unt i l theup r ightequa ls and ba lances thehor izontal a rm.

Thefour arms of theX or decussated cross,

and of theHermet ic cross, poin t ing to thefour

ca rdinal point s werewell under stood by themyst ical minds of theH indus, B rahmans and

Buddhists, hund reds of yea r s beforeit wa s heard«of in Europe, for tha t symbol was and is found

a ll over thewor ld . They bent theend s of thecross and madeof it their Swast ika 85 , now

theWand of theMongolian Buddhist . The“

r“ and theast ronomica l cross of E gyp t,

a reconsp icuous in several aper tures of therema ins of Palenque[Stateof Chia'

pas, Mex ico,wheretheruins ex tend over 25 acres ] . In oneof thebaso relieves of thePa laceof Palenque,on theWest Side, sculp tured as a hierog lyphicr ight under thesea ted figure, is a Tau. Theposit ion is p recisely tha t of a Chr ist ian bishop

g iving his blessing , or theonein which Jesus isoften rep resen ted whilea t theLa st Supper .

Thecla im that thecross is a‘

purely Chr istian

symbol in t roduced after our era , is st rangeindeed ,when wefind E zek iel stamp ing theforeheadsof themen of Judah who fea red theLord ,w ith thesignum Thou, as it is t ranslated in theV ulg ate.” 8

S. D .,11 , 586

- 8.


Therearesevera l forms of thecross,each having a

specia l sign ificance, but a ll con ta ined in and represent ing number 4 . Theform of thecross best knownto theWestern wor ld is theLat in or Chr ist ian cross,

thecross of suffer ing but erethis can becometheba lanced cross theGreek cross or theCross of

Ma stery— thes ign that theIn it iat ion is over and

Mastery won— its lower a spect must bepur ified frommisconcept ions and l ifted up in to a per fect ba lancew ith its higher aspects .

Whilein 2 theD ivine1 is met by mat ter and is

crucified upon thecross thus formed , in 4 matter or

thephysica l p laneha s yielded up its exper iences, andupon them a s a sol id foundat ion man (5 ) stands and

reaches up in to thehigher rea lms . Theexpressionof theD in mat ter is thecube but thecube

un folded forms thecross of crucifixion , thus

Themean ing of this symbology is tha t thecuberepresen ts undeveloped man

, themerehuman persona l itywho eman ated from the1 and con ta ins within him

thepotent ia lit ies of tha t Divine1 . But to man i festthesepoten t ia lit ies TheChr ist must beborn in his

heart , or thesp ir itua l consciousness must beawakened and un fold thecross upon which thelower manmust hang un t i l sp ir itua l ized and redeemed in number7. This is demonst rated mathemat ica lly by thefactthat 4 is thea r ithmet ica l mean between 1 and 7, and

4 un folded becomes the7, both the4 and the7 con

t a in ing the10.

S incethephysica l p laneis imper fect and thereisa lways something to besacr ificed and redeemed , thecubeis ca lled theStoneof Sacr ifice, theAltar upon


A fter theFoun dat ion Stonehas been la id in thephysica l wor ld it must a lso bela id in thementa lwor ld

,as descr ibed under number 14 in VolumeII of

this work.

Rega rd ing thecircleas thel imits of thecycleof

man i festa t ion , thesqua recircumscr ibed about thec irclerep resen ts . theNew Jerusa lem of thehigherrea lms which becomes reflected in thesquareinscr ibed wi thin thecircle, or thep laneof its physical

man i festat ion .

4 is thesymbol of theNew Jerusa lem which comethdown from heaven 4 squa re, l st in thehear ts and livesof thefollowers of TheChr ist an d la ter for human ityand thewor ld . I t descends a s theresult of thepa irsof O pposites, which rulethephysica l p lane, beingt ransmuted , ba lanced and squared . In other words 4is all tha t is mundaneand opposed to theD ivine, madesquarewith it or permeated and filled with theDivine;ea rth’s lesson s learned and thefullness ofexper iencega rnered . TheNew Jerusa lem is descr ibed as

“

coming down from G od out of heaven

, p repared as a br idea dorned for her husband . A br ideis not on ly ar

r ayed in gorgeous appa rel , but sheis a lso p repared to”

leaveher old li fein her father ’s houseand through thissacr ificeblend her l i fewith that of her husband tomakea foundat ion upon which their 1 un ited l ifecan:bebui lt.4 is used in many ways in theBibleand in all other '

sacred scr iptures, a s well as in occult l iterature. TheHoly City must bela id 4 square, themyst ica l whitestone” is square, and therearethe4 ca rdina l points,Nor th , South , E ast , and West

, p resided over by the4 great Angels or Regents, symbol ized by the4 sacred

TheNumber 4 143

an ima ls of E zekiel, Daniel and theApocalypse, namely,theBull , theLion ,

theE agleand theM an .

6 In theO r ien t theseRegen ts a reca lled the4 Great K ings or

Maha r a j as and arerela ted to the4 Lords of K a rma

or the4 great Powers which makesqua re, ba lanceandad just theworkings of theGrea t L aw that love, just ice, equil ibr ium and ha rmony may ult ima tely -

p reva il .They a reconnected w ith K arma becausetheL awneeds physica l and mater ia l agen ts to car ry out and

executeits decrees ; the4 kinds of winds, for instance,admitted to havetheir respect iveevil and beneficentinfluences upon thehea lth ofmankind andevery livingthing .

“They a retheRegents, or Angels who ruleover theCosmica l Forces of Nor th, South, E astand West, For ces having each a d ist inct O ccult

p roper ty . Thereis O ccult philosophy in theRoman Ca tholic doct r inewhich t r aces thevar iouspublic ca lamit ies, such a s ep idemics of d iseaseandwar s, and so on , to theinvisible‘

Messenger s’ fromtheNor th and West .

‘Theg lory of G od comesfrom theway of theE ast ’, say s E zek iel ; whileJeremiah, I sa iah, an d thePsa lmist a ssuretheirreader s that a ll theev1l under theSun comesfrom theNor th and West

This,however , must beunderstood in its esoter ic

in terp retat ion ,each poin t of thecompass having its

own occult sign ificanceand potencies . According totheB ook ofE noch:

“ I then surveyed therecepta cleofa ll thew in ds, perceiving tha t they con t r ibuted to

a dorn thewholecreat ion ,and p reservethefoundat ion

of theear th . Thefir st w ind is ca lled eastern , becauseit is thefirst . Thesecond is ca lled thesouth , becausetheMost High theredescends, and

frequen t ly theredescends hewho is blessed forever .

Thewestern w ind has thenameof diminution , becausetherea ll theluminar ies of heaven a redimin ished , an d

Thesezod iacal sign s—Taurus, Leo, Scorpio an d Aquar ius—arenolon ger theca r d inal sign s , becausethrough thep recession

.

oi theequinoxes they haveret r og r aded 1 s ign , mak in g thes1gn s whi ch precedeeach , i . e. , A r ies

,Can cer , L ibr a an d Capr i cor n thecard inal Si gns

for thep resen t age.S . D .,

I , 147- 8.


descend . Thefour th w ind , which is n amed nor th ,is divided into threepar ts : oneof which is for thehabitat ion of man ; another for seas of water , withva lleys, woods, r iver s

, shady p laces, and snow ; and

thethird part conta ins paradise.” 8

“Who arethosewhom I haveseen on thefoursides Thefirst is themerci ful , thepat ient ,theholy Michael . Thesecond is hewho p resides overevery suffer ing and every afflict ion of thesons ofmen ,

theholy Raphael . Thethird , who presides over all

that is power ful , is Gabr iel . And thefourth, -who willinher it eterna l l ife, is Phannel. Thesea rethefourangels of themost high God , and their four voiceswhich I - heard . I a lso beheld thefour Windswhich bear up theear th, an d thefi rmament of

heaven .

”9

“

Thepower s and forces thus symbol ized a renot mereabst ra ct ion s, but a rethein tel l igen t ,en t it ized forces soo ften refer red to in thewr it ings of theChr ist ianFathers as the Messengers,” “

Angel ic Virtues,”“

Sp ir its or“

Angels.

”Thus do theRegents of the

4 Winds, with their hosts or a rmies of l iving powers,br ing to theear th and to mankin d their par t icularforces, without whichevolut ion could not becomp leted.

From this welear n thegrea t lesson of un ity in diversity that each Soul must work in its own way , just asthew inds accomp l ish their own work even t houghapparen t ly adverse.”1 °

“

The4 beasts a lso symbol izethe4 corners of theearth and the4 Winds of Heaven . Thewind, l ikethebreath of thephysica l body, is a man i festat ion of theSp ir it , which comes from weknow not whenceandgoeth "

weknow not whither . I t is sa id that from theNorth and West comea ll diseases and a ll afflict ions,whilefrom theE a st and South comea ll benefits. Thew ind s, l ikethebreath of thephysica l body, arebut

9 B ook of E n och, x v i ii , 1 ,— lx x v i .I bid

, chap . x l - x v i i i .1 ° Seelesson on TheFour Wi nds.


Summer , theWest Wind Fa ll and theNorth Wind theWinter , which comp letes thecycleof theyear . Therea rea lso 4 phases or qua r ter s to thecycleof themoon :thenew moon , l st qua r ter , full moon and last qua rter .

Hencetheseare2 moreinstances in which 4 equalsthecomp letecycle10.

The4 winds a reconnected with theLords of K a rmabecauseit is thesewinds, or theforces which theyembody

,which a recont inua lly br inging about the

changes and adjustmen ts upon thephysica l p lanewhich permit thesacr ifice, i .e., through thesunshineand .

‘ ‘winds” of spr ing and summer thematter of theear th sacr ifices i ts gross form and is l i fted up intoflower , fruit and gra i n , thereto bemoreper fect lyimpregna ted with thel i fe—forceof thesun and thehigher kingdoms, whileby the“

w inds of autumn

and winter old forms and l imitat ions a resacr ificed andbroken up that new and higher forms may man i fest inthenext cycle. Likew isetheSoul in passing throughthechanging winds of K arma gather s up thesp ir itua lforces and theexper iences from them which p laceitsfeet (understanding) upon thesquareFoundat ionStoneof Truth . Truth is sa id to besquarebecauseon ly that which can bep roved on a ll p lanes can

endure, i . e. , on ly as thelength , breadth an d heightof it can bemeasured by un ity

, therod of power or 10.

In theNew Testamen t thepower s of the4 Beastsand the4 Winds arerepresented by the4 Apost lesand the4 Gospels, Ma tthew , Ma rk

, Lukeand John .

Thesearea lso the4 Sa ints, Angels or Regents of theear th , the4 Lords of K arma who adjust thecondit ionssymbol ized by thenega t iveor evil a spects of the4Beasts. S t . Ma tthew,

“

theMan from theE ast” (Aquar ius, thepower to Know ) , is theadjuster of all con

dit ion s brought about by man ’

s ignorance. Heis ca lledthePublican or Tax - gatherer , theAngel who levies

TheNumber 4 147

upon mankind t r ibuteto knowledge, theknow ledge

which sha ll suppor t theruleof theD ivineK ing.

S t . M ar k is theLion (Leo ) , thepower to D a re. ByB iblestuden ts heis ca lled theIn terp reter of Peter ,theRock. Headjusts thecondit ion s in human itywhich a r isefrom thelack, perver sion or fickleness of

love,which should betheFoundat ion Stoneof the

sp ir itua l l i fe, theRock of Intuit ion . St . Luke, theBull(Taurus) is ca lled thePhysician . theBul l symbolizes themasses of mankind who toi l and labor , S t .Lukeadjusts thecondit ions br ought about by theimp roper useor en slavemen t of labor . This heaccomp lishes or hea ls through thepower of a tta inmentthrough p a t ien t perseverance, thepower to Do. St.

John, theE agle(Scorp io, thepower to Keep Silen t ) ,

is ca lled “

theBeloved Discip le.” Headjusts thei llsresult ing from thest inging power of thescorp ion(sexua l desire) by lift ing it up abovetheear th to soar

in thehigher rea lms. In other words, when thest ingsof thescorp ion arehea led , or thelessons result ingfrom theperversion of sex a relea rned, theCreat iveForcewhich it symbol izes r ises upwa r d on eagle’swings towa rd thesun and becomes DivineLove, thebeloved ofTheChr ist.

CHAPTER 16.

TH E NUM BER 4 Con tinued) .

Hewho a sp ires to «bea sageand to knowtheg reat en igma of n a turemust betheheir anddespoiler of theSphinx ; his thehuman headin order to possess speech ; his theeag le’s wi ng sin order to sca letheheight s ; his thebull’sflank s in order to fur row thedep ths ; his thelion

’

s talons to makea way on ther ight and

theleft, beforeand behind .

”

—Transcenden ta l Mag ic, Levi, 31.ThePythagoreans ca lled number 4 thegreat mir

acle; a God a fter another manner , a man i fold ; thefoundat ion of n ature; theKey - Bea rer or Key - Keeperof Nature; theDoor of theE ast ,”etc. As it was heldby them to betheFoundat ion of Truth 4 was thenumber upon which they took their oaths . This wasto them thesameas swear ing upon theFoundat ionStoneof theTruth .

Many ancient and modern languages havea namefor theDeity composed of 4 let ters, thus theAssyr ianAdad ; E gypt ian Amun, Teut or Taut ; Per sian Syreor Sire; Turkish E sar ; Tar tar I tg a, ’ Arabian A llh (orAllah) , Samar itan ] abe, Greek Theo; La t in Deus ;French D ieu, German G ott, etc. In all thesecases the4 letters indicateG od man i fest ing 1n H is Works, whiletheaddit ion of another letter to thename, such as

changing Allh to A llah, Taut to Thoth , Jesu to Jesus,etc . , sign ifies a persona l a nd human incarnat ion or embodimen t of that G od , number 5 being thenumber of

huma n man i festat ion .

An ancien t legend relates that when God createdthe4 Cardinal Points, Heleft theNorth unfin ished ,


ca rot id a rter ies joined as one. Themean ing of theword Havilah is “

to br ing for th ; to form, create; tosupp ly st rength , a ll of which vividly por trays theoffices of thebra in and r ight arm and head which aresupp l ied by this r iver of blood . Ther iver G ihonsign i fying to run out ; to burst forth into thought”refers to theleft common ca rot id a r tery which supp l iestheleft sideof theb ra in and head . The3rd r iver ,H id

’

dekel—mean ing freely flowing - refers to theleft subclavian a r tery which supp l ies theleft arm. The4th r iver

,E uphra tes— mean ing to “ increase; thecreat

ivepower ; thefruit ful r iver ,” eta—symbol izes thedescending aor ta , thegreat r iver of blood that supp l iesthelungs and theen t irebody below thediaphragm,

including thecreat ivecenters. Thus the4 r ivers“ water” thewholeland of E den .

4 Among theGreekstherewerea lso 4 symbol ic r ivers, but thesewererep tesented as being in thenether wor ld or thep laneofphysica lembodiment, namely, thePhlegethon, Cocytus ,Styx and Acher on

,whosesymbology wehave

descr ibedelsewhere.5Thenumber 4 a lso appears in the4 hours of the

day and thewa tches of then ight ; in the4 Cherubim ;in the4 wheels -of E zekiel ; in the4 ages of man ,

in fancy, youth, matur ity, old age; in the4 hor ses of

Neptuneand in diver s other p laces too numerous toment ion ,

but a lways ca r rying out thebasic mean ing of

a physica l foundat ion .

6

In many p laces in theB ibleweread that i f anythingis taken un just ly it must berepa id 4 fold . This is not

to bet aken l itera lly, for it simp ly symbolizes thatthein just icemust besqua red or that the4 Lords of

K a rma must each besat isfied, or theadjustmen t madeon the4 p lanes— theea r th

,thepsychic, themen ta l and

Seeour lesson TheS ix th Angel .5 I n our lesson River s of L ifean d Dea th.

For thosein terested in thep r oblem of squa r in g thec ir clethr oughtheuseof ther a t io of 656 1 for thed iameter , t o 206 12 for thec ir cumferen ce, d iscovered by John A . Pa rker of New York , and p roved to bet her a t io upon wh ich thep y r am id s werebuilt , etc. , seeS. D .,

I , 3 32,a lso TheM ys t ic Thesaur us, Whitehead , 50.

TheNumber 4— (Con tinued ) 151

thesp ir itua l— by thesyn thesizing power of theSp ir it .

This is thekey to theworkings of theLaw of K arma .

1TheChildren of Isr ael a rerep resented as wander ing40 yea rs in thewilderness. A wilderness is not a

deser t , for it may embracebeaut i ful mounta ins, forests and streams. It is simp ly a region tha t has beenleft to natureand is uncult ivated . I f werega rd thestory of thewan der ings of Israel as histor ica lly t ruetherea remany facts har d to reconci le. TheE ncycloped ia B r i tannica says : “

As regar ds theMount a in of

theLaw in par t icula r , i f therecor d of E x odus 19 is

str ict ly histor ica l, wemust seek a loca l ity where600,000 fight ing men , or sometwo”

mi llion souls in all,could encamp and rema in for sometime, findingpastureand dr ink for their catt le, and wheretherewas a moun ta in (with a wilderness a t its foot ) r isingso sha rp ly that its basecould befenced in , Whileyetit was easi ly ascended , and its summ it could beseenby a great mult itudebelow. Where, then , was thismoun ta in ?” 7 It is thereforep la in that thewholestoryis an a llegory . TheWilderness is then atura l or un regeneratewor ld . TheChildren of Israel a rethoseofGod’s peop lewho

'

areled out of thedarkness of

ignoranceand theslavery of thesen ses by an insp iredp rophet or lawgiver , and who a refollowing theGreatL aw through theWilderness in to thePromised Land .

All theadventures descr ibed will befound toexpressexper iences in theun folding sp ir itua l li fe.The40 yea rs arecomposed of 4 comp letecycles of

10, in this a llegory ca lled “ yea rs, but ca lled “ days”

when referr ing to the4 per iods of fast ing which Jesusis .rep resen ted a s passing in theWilderness. Thosewho a reseeking thePromised Lan d and to cl imb theHoly Moun t must wander dur ing these4 cycles un t i lthey learn 4 fundamenta l lessons concern ing theLawof DivineLove. “

In theIst,they must learn that a ll

7 A r t icleon Sinai .


their unhappyexper iences, bethey sickness, pover ty orinha rmony, a renot pun ishmen ts inflicted by somearbit rary G od or Being, but a retheresults of their own

disobedienceto theL aw either in thep resent or past

lives. In the2nd,they must learn that theL aw of

Lovecan so or der their physica l bodies that in theirflesh they sha ll seeGod ; that a ll sickness is theult imateresult -of rebell ion aga inst theL aw , both per sona lly and through theracethought . In the3rd , theymust know something of thein terpenet rat ion of theva r ious p lanes ofex istence, _

how to p rotect themselvesfrom undesirableinfluences “ from the-

a stra l p lane, anda lso realizetheir duty to themselves, their fellow men ,

thelower kingdoms and elemen ta l forces— in fact, toall things over which man was given domin ion . In

the4th per iod they must pass a cycleof test ing and

p roving, dur ing which all they havelearned in the3per iods is put to thetest and p roved .

When this samesymbol is used in connect ion withthe40 days of fast ing 1n theWilderness it dea ls witha different phase. Herewefind theC- hr ist - man

, who

has dedicated his l i feto theup l i ft of human ity, dr ivenby theSp ir it in to theWilderness . Thus a readvancedSouls dr iven in to thew i lderness of theouter l i febytheSp ir it , through their loveof human ity and theirdesireto help . O ncehaving inca rnated in this Wilderness, to a cer ta in exten t they forget their high mi ss1ona nd fin d themselves fast ing and a lone

,seemingly for

saken . They must fast un t i l they learn that eventhough they havethepower to turn thestones intobread , st i ll they do not l iveby bread a lone“

but byevery word that p roceedeth out of themIOuth of G od .

For .thedensephysica l stageof human evolut ion symbolized by thestones cannot nour ish theChr ist - manun t i l in stead of being a stoneit has becometheWor dmadeflesh .


per iods arethosein whichen thusiasm fills theSoul andthethings it feeds . on seem a ll- sa t isfying for thet imebeing ; then ight -

per iods a rethosein which theformerfood no

\longer sat isfies and theSoul is t ruly hungry

and unsat isfied .

Therea re4 natura l classes of human ity, corresponding to the4 ma in divisions of theGrand Man ,

in

1 of which all mankind findsexp ression . Thesegreatdivisions or castes a renot arbit ra ry classificat ions, buta reexpressions of the4 cha racter ist ic forms of humanact ivity. Among theHindus theGrand Man 15 ca lledBrahma and the4 classes aresa id to haveSprungfrom his body as follows : from. his head sprang thenatura l teachers, philosophers, scien t ists and p r iests(B ;rahmans) from his a rms sprang thenatura l warr iors, soldiers, rulers and execut ives K shat r 1yas)from his body Sprang thenatura l husbandmen , perveyors and merchan ts (V aishyas) , and from his feetthosewhoseatta inments fit them on ly for mechan ica land manua l labor (Sudras) . Whilethis is a natura l”

classificat ion of human act ivit ies and socia l l i fe, whichis as easily discern iblein theWestern wor ld as in

theE astern ,in theE ast it has been great ly overempha

sized , grea t ly abused and degraded by hard and fastlines of cleavagewhich in their p ract ica l workings donot permit theenter ing of a higher castefrom a lowerthrough demonst rated ability and mer it , a ltho suchopportun it ies werea lways open in theear l ier ages, andst i ll aretheoret ica lly 1n India today.

It is unphi losophica l to ta lk about theequa l ity of allmen , i f theterm is used in theusua l senseof un i

formity ; for thereis no such thing as equa l ity or

un i formity in theman i fested un iverse. E very singleexp ression of l i feis an expression of an individua l itytha t is differen t from. every other expression . O n lyin therea lms of theundifierent iated ‘

is thereun i form

TheNumber 4— (Con tinued) 155

ity . As soon as differentiat ion begins un i formity is

dest royed and individua l ity reigns . It is t ruetha t intheir DivineE ssenceand as equa l ly precious exp ressions of the1 Life, a lso 1n their divinepossibili ties, a llmen a reequa l and henceshould haveequa l oppor tun ities toexp ress their DivineE ssenceand achievetheirpossibil it ies. But they arenot equa l in thedegreeof their exp ression of their divin ity, nor in thedegreeof their atta inments. TheL aw is “

Un ity in diversity,”but never un i formity .

Therea re4 chief s tages in thecivi l izat ion of man .

Themost p r imit iveform is theNomad icx In this stageman wanders from -

p laceto p lacein search of foodand without any sett led p laceof abode. H is food isonly that Which na turep roduces without any effor t onhis par t , and which sheoffers him for thetaking, i .e.,fruits, nuts, game,etc. This is thest ageof ir responsib ility . E ach day sat isfies its own needs, henceno

thought is taken or p rovision madefor thefuture. Thewel fareof thesel f reigns sup reme. In this rudiment a ry stageof in tellectua l and sp ir itua l un foldmentman

’

s highest concept ion of theDivineis as a mightyan dever - successful Hun ter .

The2nd stageis thePastora l. In this stagemanhas grasped theidea that hecan securehis food moreeasily by taming an ima ls and r a 1s1ng them in flocksand herds than by having to hunt an individua l an ima levery t imeheneeds food . Whileheis st il l moreorless of a wanderer , changing his abodewith theneedsof his flocks and herds, yet heis moresett led than intheNomadic stage; for his wander ings a reon ly withina l imited a rea . A ltho l itt lep rovision is madefor thefuture, except to preparefor and t akeadvan tageoftheseason s, st ill respon sibil ity, forethought and thebeginn ings of unselfishness arebeing developed . In

{

156 TheKey to‘

the‘

Un iverse

this stageman ’

s highest idea l of theD ivineis a s a

tender and loving Shepherd .

As thepastora l wander ings or migrat ions becomemorerestr icted man establishes a cor ra l for his herds,founds a morepermanent homeand begins to cult ivatethesoil . Thus hep asses in to theAg r icultur alstage, founds a permanent home, accumulates possessions not easily kept under ten ts or t ransported incaravans, and begins to cult ivatethear ts. In this stageresponsibil ity must beassumed , forethought taken and

p repar at ion madefor thenext year ’s crops. Alsosinceprovision must bemadefor his fami ly and domest ic an ima ls dur ing thewinter season , man is forcedto develop moreunselfishness by p roviding for other s .

In this stagehis idea l of theDivineis that of an Husbandman or loving head of thehousehold or Father ,and his idea of heaven is a man sion in theskies,

’

a

homein a b lissful rea lm of perpetua l summer , withsinging, dancing ,

etc.

O vergrowth of populat ion in a fixed posit ion necessitates a division of labor , hencetherenext ensues theindustr ia l per iod wh ich evolves in to theScien tificstage. Man now rea l izes tha t no in d ividua l can l ivehis l i feto himsel f a loneor w ithout con sider ing an d

affect ing others. Hethereforebegins to develop co

operat iveeffor ts for thebest good to all, a ltho st illgiving full scope_

for theexp ression of individua l ityw ithin theun ity of thewhole. As such co- op

’era t ionrequires grea ter individua l responsibil ity and stillgreater unselfishness on thepart of theindividua l , inthis stageunselfi shness reaches its highest exp ression .

“ Greater lovehath no man than this,that a man lay

down his l i fefor his fr iends.

” 8 In this stageman ’

s

highly developed in tellect and sp ir itua l un foldmentshows him that thephysica l wor ld is but an imper fectmater ializat ion o f that which is immater ia l , hencehis

St. John, x v, 13.

CHAPTER 17

TH E 4TH LETTER, Daleth (1 )

Hep roduced Daleth, and refer red it to Fert ility ; Hecrowned it , comb ined and formed w ithi t theSun in theUn iver se, the.third day of

theweek , and ther ight nost r il of man .

—Sepher Yetz irah, 22.

The4th letter is Da leth (D ) , the3rd of the7 doubleletters. I t is combined with thesun and referred '

to

fert ility. Thesun has a doubleaspect in that whilein its posit iveaspect it is thefruct ifying power whichst imulates fer t il ity, in its nega t iveaspect it scorches,kills,

’

produces put r ifact ion and causes theoppositeof fert i l ity or ster il ity.

Da leth is ca lled thewomb, for it is thefemin inel st Cause, just as A leph or number 1 was thema senl inel st Cause. In A leph theDivineis incorpor atedin man a s Adam ; in Beth it finds its homeor rest inthefemin inePr incip le, E ve; and in Gimel wehavetheson or offspr ing. In another senseA leph representsman , Beth thehomeof his Soul and Da leth theoffspr ing. Hencein the4th let ter wereturn aga in to

thel st creat ion , for ThereforeDa lethis both thewomb and a door which was opened onlya fter thel st creat ion

,for dur ing thel st , 2ud and up

to themiddleof the3rd Racethesexes werenot

separ ated . Cond it ion s of physica l l i fewereso hardand strenuous that it was on ly theposit ive, forceful ,mascul ineaspect of human ity that could fight its wayin to man i festat ion and ma inta in itsel f. By thet ime

Seep age136, Table2.

The4th Let ter , D a leth 159

Racewas reached condit ion s had so evolvedand modified that woman was ableto ma in ta in hersel f

sepa r atebeing and becomethefounda t ion (womb )for thesucceed ing Races .

2 TheG reek form of Da lethis Delta A

,a t r iangleresembling a tent door .

For thedetails of this changeseeV . of I chap ter s x v and x vu.


his left hand heholds a globesurmoun ted by a bal

anced cross, symbol izing tha t it is through thepowerof theba lanced cross that herules. A lso

,being held

in his left hand shows that on ly through thefemin inepower of Lovecan heba lanceSp ir it and matter and

ga in thepower to ruletheglobe. TheEmperor isbearded, and upon his head is a helmet conta in ing 12points. This is man

’

s Crown of Life,subject how

ever at this 4th step to theforces operating throughthe12 signs of thezodiac.

TH E 4TH CO MMANDM ENT.

“And on theseven th day God ended his work

Which hehad made; and herested on theseventh day from a ll his work which hehad’ made.And G od b lessed theseven th day and sanctifiedit : becausethat in it hehad rested from a ll hiswork which G od created and made.”

—Genesis, ii, 2- 3.

Sincethestudy of numbers revea ls thefact that '

4

is theNumber of thePhysica l Plane; of Stability ; oftheFoundat ion Stoneupon which our sp ir itua l strueturemust bereared , wea renot surp r ised to find the4th Commandment dea l ing w ith the7th day , whoserul ing p lanet , Saturn ,

is thep lanet which exp ressesthecharacter ist ics of number 4 .

Remember thesabba th day to keep it“

holy .

Six day s shalt thou labor , and do a ll thy work ;but theseventh day is thes abba th of theLO RDthy God .

”

E x odus, x x , 8.

Wemight well expect the4th Commandment toapp ly solely to man ’

s physica l well - being. Yet whileits l itera l interpretat ion is va luableas an hygien icmeasure

,its mean ing cannot berelegated ent irely to

thephysical p lane, for it has cor respondences on a ll

The4th Commandmen t 163

p lanes. The7th or Sabbath day, theday of rest a fterthe6 days of labor , should not becon fused with thel st day of theweek’s act ivit ies

,S unday, theLord ’s

Day . It is a misunderstand ing of terms and a desiretoexa lt theday appoin ted for worship in thenew d ispensa tion that has led theChr ist ians to combinetheday of rest with thel st day , their day of worship ,whiletheJews adhered to the7th day .

Theterm Sabba th is der ived from theHebrew wordfor rest , Shabba th, a day that was observed in commemora t ion of theday on which G od rested after the6 days of creat 1o~n , i .e.

, the7th day . In theGospelstheterm Sabba th a lways indica tes the7th or day of

rest , theLord’s day rema in ing quitedist inct unt i l the3rd ¢ century

’

. Thedict iona ry tells us that : “

In themiddleages Sabbath a lways meant Saturday. Accor ding to theelder Disrael i , it was fir st used in E nglandfor Sunday in And sinceweknow that the6 days of creat ion a resymbols for 6 vastevolut ionaryper iods, so must welook for a symbol ic mean ing forthe6 days of labor .

E ach day of theweek has its cha racter istic power s,forces a nd sign ificances Which should beobserved .

Thesearequitea s dist inct as theforces man i fest ingdur ing theva r ious seasons, and va ry according to thecharacter ist ics of thePlaneta ry Deity rul ing theday .

In the4th Commandment wea redea l ing w ith thedayof rest a fter the6 days of act ivity, Satur day or Sa t

urn’

s day . In 1 aspect Saturn is thesameas Cronusor Time, and is rep resented by a O , or a serpen tswa llowing its ta il . Sa turn is a lso theRuler who represents stability, repose, rest , and a lso form.

“ I f weremember that Sa turn is spoken of as

“

A lpha and

O mega,thebeginn ing and theen d , thefir st and the

la st ,” wewill seeat oncetha t thel st and 7th daysrepresent the2 extremes of thesameforce, or the


head and ta i l of theserpent , which must meet to

closethecycleor circle. ~ Timeult imately br ings abouta l itera l , a ltho often perver ted, man ifestat ion ofeverysymbol and esoter ic t ruth. And as wedraw towa rdthecloseof this p resent cyclewefind in theWesternwor ld themean ing of the7th day l itera lly swa llowedup in that of thel st . But both a renecessary if wewould p rogress. Theserpent needs a tail as wel l asa head if weareto l i ft it up into a Rod of Power . Ifthehead is a llowed to swa llow thet a il it indica teslack of p rogress, for it forms a closed circuit aroun dand around which wewill circleperpetua lly . But i fboth head and ta i l havetheir p roper p laces wecanl ift up theserpent ’s head and form a sp ira l, a longwhich wecan enter a higher p laneand a new day of

exper ienceand exp ression .

TheSun ’

s day or theLord’s day i s theday in whichtheLor d or L aw sends forth theDivineLight of the1 G od into mani festat ion . This must bepreceded bySa turn

’

s day , both becausethe0 must p recedethel ,and becausethequa l ity of poise, rest and stabil itymust haveman i fested in theO eretheCreat iveDotcould appear and a ttract a round itsel f themater ia lsfrom which the1 was to man i fest and evolvetheun iverse. Being theSun ’

s day , thel st day of theweekshould besacred to lett ing theLight shine; to act iveeffort to cor relateor establish our oneness w ith theDivineRay of the1 God which has shed its Lightin to thedarkness of our l i fe’s orbit or Q . Weshould beas act ive

, posit iveand poten t ' in this as was

theDot in man i fest ing the1 . In other words, thel st day of theweek should not bea day of rest l ikethe7th, but should befilled w ith such sp ir itua l andother act ivit ies as sha l l help theLight of the1 Godwithin us to shineforth ; as shall aid themoreper fect


man i festat ions dur ing theen suing per iod of act ivity .

And this rest , med itat ion ,recupera t ion and ea rnest

determinat ion will p repareus for theact ivit ies of theLord’s day , i .e., posit ive, sp ir itua l creat ion .

In it thou shalt not do any work , thou, nor

thy son , nor thy daughter , thy manserv‘

an t, nor

thy maidservan t , nor thy catt le, nor thy st rangertha t is w ithin thy ga tes. For in six day s theLerdmadeheaven and ear th, thesea , and all that in

them is, and rested on theseven th day :whereforetheLord blessed thesabbath day and ha llowed it .

”

O n theSabbath day not on ly should werest fromouter act ivity, gather up theexper iences, rat i fy all

that is ' good in them and bui ld their forcein to Soulgrowth , but wearecommanded not to a llow any of

our creat ion s to work. O ur sons and daughters heresymbol izethecreat ion s of our posit iveand nega t ivea spects of thought. Themanservan t and ma idservantsymbol izetheposit iveand negat iveacts or work of

our hands which serveor accomp l ish for us. Thecat t lerefer to thelower an ima l sel f with all its at tendantan ima l desires. All thesearegood, useful , evennecessary, and should befed , cared for , t ra ined and

used in their p roper field of a ct ivity for thegenera lwell - being of thehousehold . But upon the7th day or

per iod of comp let ion upon Which theSoul enters, allthesean ima l desires

,as Well as our sons, daughters

and servants, must rest or ceasetheir act ivit ies.

“

Thy st ranger within thy gates” refer s to a ll thoseoutsideinfluences which sway or influenceus. Theya rethethought - forces and op in ions of thecommun ity,for in stance, which to a cer ta in exten t wemust admitw ithin thegates of our consciousness dur ing the6days of labor . I f weareto bea posit iveinfluenceforgood in our commun ity and becenters of love, peaceand harmony in our environment wemust pay a cer

The4th Com mandment 167

ta in amount of atten t ion to theconvent iona l ities, andenter tain a s guests or st ranger s, according to therulesof our household—our standards of l ifeand conducttheidea ls and thought - forces which wemust admitwithin our

' gates. In other words wemust pract icetolerancewithout subservience. Thest rangers withinour gates do not receivethesame.t rea tmen t as thesons and daughters or theservants an d ca tt le, nor arewerespon siblefor them to thesameextent ; on ly fortheway weenter ta in them. O n this 7th - or Saturn

’

s

_

d ay , therefore, we. must seeto it tha t a ll theseact ivit ies of our household sha l l cea se. In other words, bythetimewehavereached our Sabbath , or the7th greatcycleof our man i festat ion , and in a lesser degreeatthecloseOf each 6 days of act ivity

, weshould havebeen ableto so correlatew ith theforceof Saturn thatwehaveestablished a Placeof Peace, of stability and

rest , a fi rm foundat ion upon which to stand and meetSa turn in his aspect of theTester ; so that wecanstand st ill , poised, undismayed and at rest whilethecreat ions of our 6 per iods of act ivity arebeing scanned,weighed and judged . When wehaveat ta ined thispoint in our developmen t

'

Sa turn is no longer thegr imTester and Reaper , but is theIn it iator who sha ll admitus into a higher wor ld of consciousness. Thel st stepis to follow the4th Commandment and observetheSabbath day and keep it wholly, in our outer as wella s in our inner l ives, and preparefor act iveworshipon theLord’s day .

MIan has 5 physica l senses and has 5 cor respondingd ays in which to exercise, labor w ith , develop '

and

sa t isfy them and thus gather all their lessons for theReal Sel f. But therea re2 higher senses which manas yet has not developed , which correspond to thed ayswhich p recedeand succeed -

“

the5 days of act ivity . Man

can reach his Great Sabbath or per iod of per fect rest


and stabil ity on ly when hehas developed these2senses . But to develop them hemust follow therulesla id down and a rrangefor defin iteper iods of rest,relaxat ion , silenceand meditat ion .

All growth and development p roceeds in r hythmicebb andflow or cycl ic per iods of act ivity and inact ivity,day and n ight , summer and w in ter , etc. Saturn

’

s dayis theper iod of rest at theturn of thet ide. Liketheboundar ies of the0 it sets l imits to theper iods of

act ivity. It is l ikethearm of'

God reached out to

forceall things to observeper iods of rest , as then ight forces us to ceasefrom physica l labor , for without it all would sOon becomeexhausted . Theposit iveaspect of thel i fe- forcecannot beabsorbed, whetherfrom our food or in other ways, whiletheorgan ismis tensein act ivework . All is then expression ,

givingout , it even being in jur ious to work d irect ly after a

hearty mea l . Therefore, to renew our forces for

another per iod of act ivity, a per iod of relaxat ion and

rest is a vita l necessity. At somet imedur ing our

cycles of man i festat ion , even in theminor cycleofday and n ight , wemust en ter theSilenceand renewour forces. If werefuseto do so volun tar ily, say byrema in ing awakeand act ivedur ing n ight per iods, wewill soon loseour l i fe- forces, and ult imately greatSaturn will compel us to en ter upon a per iod of inact ivity that is so b ug that theorgan ism from whichwehavewithdrawn cannot ma inta in its-elf

,and we,

therefore, ca ll this per iod ofen forced rest and si lencephysica l death .

O n thecontrary, when wehavemastered theSilenceand acquired its power , when weareableto keep theSabbath day wholly , wecan renew our l ife- forces,revivi fy and re- createour bodies per iodica lly l itt lebyl itt leand not beobl iged to takethelonger per iod ofrest, and to te- createan entirenew body in another

CHAPTER 18

TH E NUMBER 5.

“ Let us noteonemorething in relat ion to themy ster ious number Five. It symbolizes a t oneand thesamet imetheSp ir it of L ifeE ternaland thesp ir it of lifeand loveter rest r ial inthehuman compound ; and , it includes d ivineandinfernal mag ic, and theun iver sal and theindividua l quin tessenceof being .

”

—TheSecret D octr ine, Blava tsky , II, 612.

Thereis but onetemp lein theUn iverse, andtha t 18 thebody of Man . Nothing is holier thantha t high form. Wea rethemi racleofmiracles—theg reat

>l<

in scrutableMystery .

”

- Lectures on Her oes, Car ly le.

A fter theFounda t ion Stonehas been la id 4 square,thenumber 5 must next beconsidered . This is themost deep ly occult of a ll thedigit s, and few graspits full sign ificanceand what it stan ds for in t heirevolut ion and accomp l ishmen t . 5 is theNumber of

Human ity and symbol izes man in a 2 fold aspect , ,

for man stands a t theapex of physica l evolut ion , thecrown ing poin t of a ll thelower kingdoms, and theforerunner and imageof G od , or stands midwaybetween 1 and 10.

“

Man i s theun iversa lly st ructuredtype. In onea spect a ll lower types r isetowa rd man

and a recomp leted in him. Moreover , man istheon ly species that standserect , w ith cerebrum poiseda t r ight angles to thesp ine—theon ly species w ith a

spoken language, an a lphabet , a recorded history, anda p rospect ivefuture.” 1 Being composed of the2 and

the3 , number 5 shows tha t in human ity theter rest r ia la nd theD ivinemeet and blend .

1 TheRomanceof Revela tion Thr ough Natur al H is tory , E dwa r dWhipp le.

TheNumber 5 171

By occult addition 5 equa lsNumber 15 is somet imes ca lled thedevil, but byo

‘

ccult reduct ion theNumber of TheChr ist - for ce, thean t ithesis of thedevil . Therefore, a snumber 5 man stands midway between TheChr ist andthedevil .2 A lso number 5 is composed of 2equa l par tsw ith 1 in themiddle

,thus : 2- 1 - 2 or man and woman

co—equa l, with theDivine1 l i feas theba lanceor

equa l izer of both .

Number 5 is composed of 4 and 1 or thefoundat ionof natureand thedivine1 Lifeman i fest ing throughit . This poin ts to man

’

s t rueconst itut ion ,for he

conta ins w ithin him, even in his physica l body, a ll thep r incip les and forces to befound in ma n i fested nature,and dur ing his int ra - uter inel i fepasses through stagesana logous to theva r ious kingdoms of na ture- yegetable, fish, rept i le, an ima l

,up to thehuman . Hence

man is a syn thesis of themacroco-sm, thesquar ing of

a ll theforces or 4. But heis a lso thedirect in tell igen tagent of the1 , or God’s represen tat iveon earth .

Thus number 5 means man , but man standing uponand dominat ing thelower , thephysica l, thehuman ,

and reaching up in to thehigher rea lms, theDivine.For thenumber 5 , l ikeman ’

s 5th Pr incip le, mind , isdua l . It belongs both to

'

thelower squa reand to

thehigher t r iad . It is man w ith his 2 feet p lan ted“firmly upon theFounda t ion Stoneon ea r th , but withhis head in theheavens. H is feet have5 toes eachbecausew ithout thedua l a spect of his 5 senses—hisunderstanding of thephysica l p lane— thefoundat ionupon which hestands would beimper fect .

H is 2 hands symbol izehis dua l power of aecomp lishing through thehigher joined to and dominat ingthelower . The5 finger s on each hand symbol izethefact that to becomp leteor ba lanced man must man i fest2 fives and become10. For on ly by using both his

2 Seechapter on Number 15 in V ol. I I .


hands can heaccomp l ish his per fect work. Hehas 2hands becausehemust accomp l ish on thephysica lplane, by dea l ing w ith and using thepa irs of oppositesaccording to theL aw of Dua l ity, and by their usebeabout his Father ’s business, in workshop , field

, officeor home, even a s Jesus is sa id to haveworked in hisfather ’s carpen ter shop . But at thesamet ime' hemustwork out an d accomp l ish his higher mission in help ingon theevolut ion of a ll thekingdoms, and hencethep lanet itsel f.With 1 han d hecan reach up and takethehand of

his Father - in - heaven and accomp l ish in thehigherrea lms, and a t thesamet imehecan reach down withtheother and help on theevolut ion of thelower k ingdoms, thus un it ing Sp ir it and mat ter in human ity and

becoming theUn iversa l Mediator .

5 is thenumber of thep lanet Mercury, ruler of theIntelligen t Pr incip lein ma n . This is symbol ized bythewinged Messenger of theGods

,rep resen t ing the

power (thought ) wh ich en ables man to stand in thecenter of theun iverseandeither send his thought downinto thedepths or soar into thehighest rea lms coguiz ableby man . So does number 5 stand in thecenterof thenumer ica l system— 1 , 2, 3 , 4, 5 , 6, 7, 8, 9—beingtheon ly number which is not pa ired to p roduce10,thus : 34—7 and 44—6 a ll equa l 10,

leaving 5 unpa ired , it forming 10 on ly when jomed toanother and comp lemen tary -5 . As 10 is thenumberof a comp letecycle

,this p roves mathemat ica lly that

man or 5 can never comp letehis cycleofevolut ion and

sp ir itua l a tta inmen t unt il his number has been doubledor unt i l hehas found his t ruecoun terpar t or comp lement . Thesamet ruth is revea led in

_theB ible

a llegory in which thepa irs of birds and an ima ls wereb rought to Adam to benamed , “

but for Adam therewas not found an help meet for him,

” 3un t i l hew as

3 Genesis, 1 1, 20.


Ba lanceBeam has a far greater sign ificancethanappea rs on thesur face

,for it aga in refers to man ’

s

p laceat themid -

point in thesca leofevolut ion , wherehemust not on ly ga in ba lan cew ithin himsel f, ‘but mustbecometheBeam by which thelower kingdoms sha l lbe

,

l i fted up , weighed and ma tter redeemed by thepower ofTheChr ist working through him. Thesameidea isexp ressed frequent ly in theBible, much importancebeing given to a just ba lance, “ Just ba lances,just weights, a just ephah, and a just hin , sha ll yehave.” 5 Thebook of J ob being but an a llegory of

In it iat ion , J ob is madeto say :“

Let mebeweighed inan even ba lance, that G od may know mineIndeed this is what In it iat ion does. Henceto obta inthehigher In it iat ions wemust seek ba lanceand not

betossed hither and thither by thepa 1rs of oppos ites(the2 ) but ba lancethem through thepower of theDivine(the3 ) w ithin .

“

A fa lseba lanceis abominat ion to theLord (theL aw ) but a just weight is hisdel ight ”7 When king Belshazza r

,thelast king of

Babylon , was judged , the5 finger s of a man ’

s handwroteover aga inst thecandlest ick upon thep la isterof thewa ll of theking’s pa lace; and theking saw thepar t of thehand that w rote. And this is thewr it ing that was w r it ten MENE ; G od hathnumbered thy kingdom,

and fin ished it. TE K E L Thouart weighed in theba lances, and

'

art found want ing.

PERE S Thy kingdom is divided .

” 8 Thus thedivisionof man

’

s kingdom is ever thefi na l result of an unjustba lance; for through an un just ba lancethepa irs of

O pposites sweep man away from theA of theDivine;the3 and the2 a reseparated and his kingdom

‘ is

divided ; theearthly (4) is separated from theDivineAmong theGreeks thenumber 5 was held so sacred

that on thel intels of their temp les wherethenumera lsLevi ticus, x ix , 36.

7 Prover bs, x i , 1 .

J ob, x x x i , 6. D an iel, v, 5 , 26 7-8.

TheNumber 5 175

wereca rved, thenumber 5 was in la id in puregold .

This numera l was a lso ca rved on an amulet and worna round theneck by theGreeks and Romans a s a pro

tect ion aga in st evil sp ir its .

5 refer s to the5 sacred words— correspond ing to

the'

5 sacred words of Brahma— sa id to havebeenwr itten upon theshin ing ga rmen t of Jesus a t his glor ifica t ion , n amely, “

Z ama Z ama O zza Rachama O z ai ,”

which is t ran slated “

Therobe, theglor ious robeof myst rength . Therea l ity back of this symbol is that number 5 rep resen ts the5 myst ic power s which must beatta ined and man i fested through therobeof flesh byevery resur rected In it ia tea fter hehas passed his 3days in thetomb

,erehecan atta in theGreat In it iat ion

symbol ized by theresur rect ion of Jesus. These5myst ic power s a retheresult of theun foldment and

useof man’

s 5 senses upon theinner p lanes of con

sciousness. Today thet rueuseof man ’

s senses is a s

it werecovered with a vei l, so tha t on ly in except iona lcases is 1 herean d thereabletoextend thefunct ion ingof his senses to theinner wor lds. Cla irvoyan ce, whileoften ca lled a 6th sen se, is but theextension of thesen seof sight to includetheast ra l wor ld

, cla ir aud ience,theexten sion of hear ing, psychomet ry, thesenseof

touch,etc. , tasteand smell being genera lly over looked.

But this is on ly draw ing a side1 corner of theveil , forwhen man don s “

theglor ious robeo-f his strength” hew i ll find thefunct ion ing of his senses extended as far

“

beyond thea st ra l as ther angeof a color is extendedby themult ip l ica t ion of its shadings. And out of thesynthesis of a ll theseextended senses therewill beevolved a new or 6th sen sewhich w i ll beincomp rehensibleto theman who is confined to a morel imiteduseof hi s senses

,and from theper fect ion of the6th

sensea 7th will beevolved . It is to theexper iencesof thesehigher worlds, reached momentar ily dur ing


per iods of meditation and contemp lat ion ,which St .

Paul a lluded when hesa id they were“

un lawful (i .e.,impossible) to ut ter or express in words.

Thebody thus glor ified through the5 power s isca lled theRobeof In it iation . Un less theNeophytehas donned this Robe, and man i fested its powers intheflesh , theGreat In it ia t ion has not been passed .

Thesepower s become7 on ly a fter therobeof physica lexistencehas been la id asidean d theSoul has donnedtheglor ious, immor ta l Body of theResur rect ion , theSeamless Robeof Jesus, ca lled theN irmanakayaRobe

,or theBody of theFire—brea th . In other words,

man is theLor d of Creat ion when hehas woven the5 myst ic powers into his body and donned “

theglor iousrobeof his st rength .

”But .when hehas donned the

Nirmanakaya body hehas becomemorethan man . Thisshould givethestuden t a glimp seof what ult imateMastery mean s, yet it should not d iscouragehim ; forweseethemiraclebeing foreshadowed every day inmoment ary glimpses a n d vision s of thehigher wor lds,and wehavetheprophecy given us in symbol ic dreams.

Man or human ity has 3 divineoffices or funct ions,Prophet , Pr iest and K ing, and 2 physica l exp ressions,ma leand fema le, through which thedivinefunct ionsmust beman i fested on earthereper fect ion is a tta ined .

As het ransmits theWill of theD ivineto earth hebecomes theProphet in thet ruemean ing of theword ,i .e.

,

“

onewho speaks as the. insp ired rep resenta t iveof a divineBeing or interprets thedivinew ill .” As hemediates between thelower and thehigher and holdsout his hands in blessing hebecomes thePr iest ; anda s herules himsel f and all thelower kingdoms hebecomes theK ing who is Lord over a ll. As long as

man inst ills enmi ty, cruelty and antagon ism into thelower kingdoms by his ruthless slaughter of birds and

an ima ls for sport ,etc., and slays his fellowmen in war ,

CHAPTER 19TH E NUMBER 5 Con tinued) .

TheFifth G roup of Celest ial Being s is sup

posed’

to con ta in in it self thedual a tt r ibutes ofboth thesp ir itual and phy sical a spect s of theUn iver se; thetwo poles, so to say , of Maha t,theUn iver sal In telligence, and thedual natureof man , thesp ir itual and thephy sical. Henceitsnumber Five, doubled and madein to Ten , con

nect ing it with Mak ara, theten th sign of theZodiac.

—TheSecret Doctr ine, Blavatsky , I, 241.

Thecelest ia l sign Capr icorn ,which is today thel0th

sign of thezodiac, is composed of 28 sta rs (28=—2+grouped in theform ca lled thegoat , and

symbol izes this number 5 in it s dua l a spect . This isthemost myst ica l , yet themost i llumina t ing sign of

thezod iac when welea rn to cor rela tew ith its for ces,for it shows man how to becometheLord of Creat ion .

“TheFifth O rder [of Celest ial Being s] is a

very my ster ious one, as it is connected w ith the

microcosmic pen tagon , thefive—poin ted star , represen t ing man . In Ind ia and E gyp t , theseDhy an iswereconnected w ith theCrocodile, and theirabodeis Cap r icornus. It becomes thetask of theFifth Heira rchy— themyster iousBeing s tha t p resideover thecon stellat ion Cap r icornus, Maka ra , or

‘Croceod ile’, to inform

theemp ty and ethereal an imal form, and makei t theRa t iona l Man . TheCrocodilesin thecelest ial Nileare5, and theGod Toom

calls for th theseCrocod iles in his fifthcreat ion .

” 1

In olden times Cap r icorn was ca lled Makara , thefi shman or thecrocodile. E ven today its symbol is a

goat w ith thebody of a fi sh,another glyph for man ’

s

1 S . D I , 254 ; II , 613.

TheNumber 5 —(Con tinued) 179

power to swim in thedepths, yet cl imb theloft iestpeaks . It is thelevia than men t ioned in J ob (xli ) ,which -emerges from thedepths a t thebeginn ing of

every cycle, cl imbs to thehighest poin t of a tta inmentand returns to thedep ths a t thecloseof thecycle. Ma

means 5 or ma n and kara mean s a hand , henceM aka ra

means thehand of_man ,

his power to reach up and

accomp l ish that un to which heput s his hand . Thehand of man dist inguishes him from all other an ima ls,it being fa r moredeveloped than that . of theapes. It

is not on ly theorgan by which heaccomp l ishes today,but it conta ins therecor d of a ll tha t hehas accom

p lished in thepast'

and a p rophecy of that which hecan accomp l ish in any 1 incarnat ion .

“ I w ill - wr itemylaw upon their hands.

Wha t is t rueof the1ndividual is cor respondinglyt rueof theRaces. Wea repassing through the5thGreat Raceand arest i l l within theshadow of the5thsub - race. Bea r ing 1n mind thepossibil ity of everything symbol ized by number 5 becoming theovershadow ing power and domin a t ing that which 18 physica l

,a lso its dua l natureby which it can reach up into

theD ivine, wecan grasp thesign ificanceofevolut ion ,

and especia l ly of this cyclethrough which mankindis passing t oday . A glanceat history will show us

how man or human ity ha s domin a ted thelower kingdoms ; how hehas mastered theelemen ts as they workin and through himsel f and nature. Hehas delvedin to theea r th and brought for th her t reasures. Hehas ha rnessed thel ightn ing and w ith it girdled theea r th . Hehas madetheflamehis servan t , and has

t raveled through thea ir . Hehas accomp l ished all thisbecauseheis man

, the5th creat ion ; becausehecan

reach up abovethethings ofear th andenter thehigherrea lms. Just as theha l f ter rest r ia l and ha l f aquat ican imal Maka ra l s supposed to dwell 111 thesea or cl imb


to themounta in tops, so can man sink himsel f beneaththesea of illusion— themater ia l wor ld—or cl imb to theheights of sp ir itua l at ta inmen t .

“

Thegreat wa rr ior r aceof India , theSikhs, wear5 ar t icles whosenames begin with K . Kes

,long ha ir ;

Kaugha, a comb ; K r ipan ,a sword ; K achh

,shor t draw

ers, and K ar a,a steel bracelet .

” 2 They have5_E ssen

tials in their religion,n amely

, (1 ) Simplici ty of bel ief,worship , l ife; (2 ) Sa lva tion for All; (3 ) Unwor ldliness— to bein thewor ld but not of it is their glory(4 ) TheName

, therepet it ion of thesacred nameWahguru,

and (5 ) Medita tion,

“

They who med itateon G od areemancipated .

”Their 5 vir tues a recon

tentment , compa ssion , p iety, pat ience, and mora l ity.

The5 deadly sins a relust , anger , covetousness, wor ldlylove

, and p r ide.Themyst ic wand— sa id to havebeen used by Moses

and Aaron and a ll In it iates— is descr ibed as a rod witha 5-

pointed star a t it s end (Fig. 6) with which it is

sa id all magica l r ites—both whiteand black—areperformed . Beforethis magic symbol of thepentacle

3 TheRelig ion of theSikhs, ,Field , 26.


Moses theLawgiver and Emancipator . Themyst icsign ificanceof this symbol is tha t as man , through hissp ir itua l development , l i fts up thefiery forceof theKunda lin i power which funct ions through thesp ina lcolumn (therod ) , and with it flaming forth from his

Sex t remit ies and i llumina t ing his 5 senses (thepentacle) on a ll p lanes, hebecomes indeed a magician ,

capableof per forming either whiteor black magic.

Theflaming pen taclea lso represents man’

s up l iftedhand with his magnet ic forcestreaming from his 5

fingers. Theflaming pentacleis'

but another ver sionof thet ruth symbol ized by thepa rableof the5 wisevirgins who kept their lamp s t r immed and burn ing,whilethepentaclereversed refer s to the5 fool ish virgin s who could not en ter in .

TheRoman genera l, An t igonus, who was beheadedby Mark An tony a fter theformer ’s r a id into Syr iaw ith thePa r thians in A . D . 40, is sa id to haveencouraged his t roops ou 1 occasion by tell ing them that hehad been shown a pentacle— regarded as a symbol ofpower , success and sa fety— in a d ream. In thewor shipof D ionysos or Bacchus, theleaves of ivy and thevinewereused in symbol ic decorat ions, both leaves beingshaped likea somewhat flattened pen tacle.Sincethepen taclerepresents man , its rever sa l— the

1 point down and the2 points up —is a symbol of blackmagic, for this would p laceman

’

s head and hands on

theea r th and his feet in thea ir . This would symbolizeman focusing his 5 G od -

powers downwa rd on thelower p lanes ; on himsel f instead of on theDivine, andp roceeding downwa rd in stead of evolving upward ;using his head to schemeand his hands to pull downthat which is up l ift ing and help ful , as hegrasps forsel f a t theexpenseof others, in stead of blessing and

up l i ft ing a ll. H is feet in thea ir would indicatemantramp l ing G od .under foot and making his own intellect

TheNumber 5 Con tinued ) 183

(feet- under standing ) his God . In thus turn ing hispowers downward heperverts both life(3 ) and lo-ve

In other words, thepen taclerever sed symbol izesman immersed in sel f and asp ir ing toward sel f- agg randizemen t instead of towa rd sel fless un ion withna ture, his fellow men and w ith theDivine. Thereforenever reversethis symbol, especia lly when worn upon

theperson as an ornament .

Whileby reversing this magica l symbol— as is intentionally doneby black magician s— cer ta in results of

a diabol ica l cha racter may bea tta ined, no blackmagician seeking merely for phenomena or persona lpower has ever or can ever truly en ter into man

’

s

her itageof power . E liphas Levi , “

a lthough assur ingus of thepotency of this symbol and a t thesamet imestating tha t theposit ion of thepoints is of no cousequence, nevertheless, as a result of such reversa l , ac

cording to his own descr ipt ions, passed through such

exper iences as theordina ry studen t could not endureand reta in his san ity and which even Levi could not

think of w ithout a shudder . Such diabol ica l ex per iences, whilepossiblea s a result of theperver ted useof magic, a reno morea necessa ry par t of man

’

s

higher development than theferocity and an tagon ismof beast

,thedeadliness of rept i le, thepoison of herb

or thedevastat ion of storms and cataclysms, a rea

necessary part of thephases of his physica l development . O ncecrea ted and brought in to man i festat ion ,

however , they a reut il ized by theGreat Law to awakenman to thenecessity of seeking for a higher and moreDivinepower than that of his merehuman in tellect.All such things ult ima tely work for good in thateventhrough suffer ing they teach man that hecrea tes and

evokes i ll through his misuseor perversion of his

G od -

power s. All thesin , suffer ing , disease, an tago

n ism and unbrother l iness man i fest ing in thewor ld


today aretheresult of man ’

s reversa l or perversion of

thesacred pen tacle, i .e., himsel f and his powers.

In TheV oiceof theSilenceweread of the7 por ta lswhich lead theasp ir an t across thewa ters “

on to theother shore

, and themyst ic keys which open them.

Thekey which opens the5th por ta l is “

thedaunt lessenergy that fights its way to thesuperna l Truth, outof themireof l ies ter rest r ia l . Without this energywhich knows no defeat , a ll his powers would rema indorman t . In other words, it takes daunt less energyand clear seeing for man to ba lancein himsel f theext remes of thepa ir s of opposites, ca lled here l iesterrest r ia l” ; for it means being absolutely trueto hisRea l Sel f, fixing his gazeupon theD ivineA whosel ight a lonecan illuminethelower sel f and show himhow to atta in a just ba lance. This energy is quiteasnecessary in his sp ir itua l un foldmen t as it is in theaccomp lishmen ts of his physica l l ife.Let number 5 and its symbol

,thepen tacle, remin d

you l st that man is both human and Divine; that hestands to thelower kingdoms a s a God , to bless or

cur sein p roport ion to thedegreeto which hefinds a

just ba lanceand metes out just weight to all things.

Henceat theen t ranceto thePath of Atta inmentstands thein junct ion

,

“Man,know Thysel f,” for on ly

as man knows his divinepower s and his mundanepa irs of O pposites, and has ear nest ly gathered up a ll

that hefinds in thelower sel f, an d has resolutely cast

it in to thecrucible, that it may bepur ified and harmonized by theDivineand b rought to per fect ba lanceinhim

, can het ruly know himsel f. Let it a lso remindyou that as man you stand in thecen ter O f your un iverseand a reresponsiblefor your useof thepower swhich enableyou to r iseto theheights O f spir itua latta inmen t or sink lower than thebeasts.

With this necessary p relude. t ry to real izethatFragmen t, I I I .

CHAPTER 20TH E STH LETTER, He(n) .

God p roduced Hé, p redominan t in speech,crowned i t, combined it and formed w ith it Ar iesm theUn iverse, Nisan (Ap r il) in theYear , andther ight foot of Man .

”


The5th Hebrew letter is Hé, 1 of the12 simp leletters. It corresponds to thezodiaca l sign Ar iesand with thefunct ion of thebreath in its relat ion to

speech ._As wehavelea rned that number 5 wherever

found refers to man or human ity i n somea spect, so

the5th letter represents man as d ist inguished from all

other an ima ls. For whileHé is theBreath O f Lifewhich is shared by all an ima ls

, yet on ly man has thep r incip leof In tell igence(A r ies, thehead ) so welldeveloped that hecan usethebreath to formulateandexpress his ideas in in tell igent speech . Whileall an ima ls havesomeform of in tel l igent commun icat ion ,

st i ll on ly man has thepower of speech .

Hé, however , expresses morethan thebreath whichforms speech . I ts greatest and most impor tant meaning , and the1 which was generally used by theHebrews, is in its relat ion to therenewa l of l i fe. Physical breath a lonecannot accomp l ish this. I t can p ro

long physica l l ifesomewhat , but is incapableof renewing it unt i l it is consciously combined w ith thepsychicbreath , in _

which ca seit a t oncebecomes themediat ingp r incip lebetween G od and man

, an d between man and

nature, a lso thel ink which at taches body to Sp ir it .HenceHé is not on ly breath, but vita l ized and Sp ir itualized breath.

The5 th Letter , H é 187

TheSign Ar ies, which is hererefer red to the5thletter , is thecrown - sign of man

,rul ing thehead .

Whilewea retold tha t “

out of theabundanceof thehea rt , themouth speaketh,” yet i f man d id not man ifest his sup remacy in his posit ion at thehead of thean ima l kingdom through theuseof his head and thepower of speech hecould not ma inta in that posit ion .

In theletter He, a s in number 5, wefind man or

themicrocosm considered as a vehiclefor theexpression O f theforces of themacrocosm ; aga in thel inkbetween G od and Nature.Hé is a lso ca lled a Window in that hewho ha s

mastered themyster ies O f thebreath can look withclear eyes—which a rethewindows of theSoulthrough thepr ison houseof flesh and thel imitat ion sof mat ter and behold theglor ies of theheaven wor ld.

It was this let ter Hé, cor responding to our letter H ,

tha t was a dded to thenames of both Sa ra i and Abramto makethem Sa rah and Abr aham. And by thebr inging for th of their son Isaac— mean ing laughterthel i feof both was renewed and p r olonged . Lateron Abraham was commanded by theLor d (theL aw )to offer up as a burnt offer ing his renewed life

, joyand laughter Indeed, many of us think wea reca lled upon to makethesameSacr ificewhen l i feseems to demand that wegiveup that which is mostdear to us. But a fter submitt ing to thedecreeandpassing his test Abraham found a ram (Ar ies ) caughtby its horns (power s of thehead ) in thethicket totakethep laceof his child of promiseas a sacr ifice.Thus will wea lways find that when wea rewillingto makethesacr ificewhich theL aw seems to demand,a fter wehavepassed thetest inter ior ly wew ill nothaveto makethesacr ificeoutwardly, for wewill finda subst itutea t our r ight hand.

Theram symbolizes thehead and its powers which


a recaught in thetangleof intellectua l misconcept ionswhich haveresulted becauseman has been misled bytheSpeech of thosewho havemisin terpreted theLaw(Lord ) ; so that thephysica l mind or rat iona l , humanconsciousness cannot seetheAngel of Truth stand ingbeforethea ltar upon which wemust p laceour sacr ifice. Yet as a result of thecry which burst s from our

hear ts as webind our c’

Isaac upon thea lta r a new visionis vouchsa fed to us. Weopen our eyes and seetheram and rea l izethat it’r is themi sconcept ions of thehead and theperversions o f our power s which wemust lay upon thea ltar that they may bepur ified bytheFireof theL aw . Wew i ll then understand thatit is this ram that must betherea l sacr ificethat it maybecomethelamb which was sla in from thefoundat ion of thewor ld, that its myst ica l “ blood”— symboliz ing thesp ir itua l l i fe- force—might begiven freelyfor therenewa l and regenera t ion of all. This interp retation may seem vagueand myst ica l . to some, butto thosewho a rerea l studen ts of myst icism

,i .e., who

havebeen ableto cor relateto someexten t w ith theever hidden spr ings of Being, therew ill beno difficulty .

Another interp retat ion is that ther am representsthepowers O f man

’

s head caught in thethickets of

wor ldly cond it 1on s wherel i feitsel f makes him thevict im of his use- O f Speech .

Just as A r ies leads thesigns of thezod iac, so doesthelet ter Hé becomea leader

, and so in turn must themascul ineforceof intellect bethepower which sha lllead theflocks of mascul inethoughts and femin ineintuit ions into thegreen pastures and besidethest illwater s. Just a s ther am tear s down theunderbrushwith his st rong horns and makes a path through whichthesheep and lambs may reach thetender , succulentgrass which grows under thebrush , so should theintellect tear asideall hampering conceptions, over

The5 th Tarot Card, ThePope 191

TH E 5TH TARO T CARD, ThePope.The5th ca rd is ca lled thePopeor High Pr iest . It

rep resen ts an In it iatein to theMyster 1es seated between the2 p i llar s of thesanctua ry . This symbol izestha t to becomean In it iateman must find a per fectba lanceand rulehis sp ir itua l l i fewhilesitt ing at restbetween the2 p i llars Jakin and Boas, Just iceand

Mercy,or themascul ineand femin ineaspects of sex .

Another mean ing of Jakin and Boas is that ther ighthand p i lla r rep resents theL aw , theleft hand p illarLiber ty to obey or disobey . Both a renecessary to

uphold theTemp leof Human ity and to sound thesacred word , for obediencethrough compulsion can

never br ing freedom. Man must del iberately chooseto

‘

O bey . Hence, on ly as man fin ds this seat and

chooses to Sit in it and rule, can heunderstand and

fulfill his O fficeof Pr iest .In his left hand heholdserect thetr ip lecross. This

is theRod of Power by which hecan penet ratein toand rulethe3 wor lds, and with poise, equi l ibr iumand a ca lm under standing ut i l izethepowersen trustedto him to br ing for th on the3 p lanes— physica l, menta land sp ir itua l . As ruler of the3 wor lds hewears thet r ip lecrown . H is r ight hand forms theSign of E so

ter icism and is ra ised in blessing over theheads of 2

kneel ing fi gures, symbol izing that when thesp ir itua lman has taken his seat

'

as p r iest and ruler of thel ifehewill bless both themascul ineand femin ineexp ressions of human ity which bow in reverencebeforehim.

TH E STH CO MMANDM ENT.

Honor thy father and thy mother : thatthy days may belong upon theland whichtheLord thy God g iveth thee.”



To takethis Commandment l itera lly is to p lay sad

havoc w ith a ll occult teaching ; for a rewenot taughtthat thea im ofevolut ion is to r iseabovethebondageof physica l existence, i .e., to accomp l ish our work intheGrand Plan ,

help our fellow men and sp ir itua l izeour bodies and thep lanet on which wedwell , in as

short a t imeas possible? Why, then , should webeent iced into paying filia l respect by what , from an

occult standpoin t , is an empty p romise, namely, tha tour days of p ilgr imageand t rava i l hereon ea r thshould belengthened ?

“Whileexoter ica lly fil ia l respect , honor and O bedienceto pa ren ts is a posit ivevir tuewhich should ear lybeinculcated

,for it is sad ly lacking in present - day

children ,st i ll by thei lluminat ion of theInner Light

weseetha t to takethis merely a s a l itera l commandto simp ly honor theman and woman who supp l ied usw ith a phys ica l vehiclein which to inca rna te, wouldnot giveus its t ruemean ing . For in thecaseof

bodies conceived in lust and sin and brought in to thewor ld sick, deformed, menta lly deficient and physica llycursed from bir th , l itt lehonor is duethepa ren ts,except for affording us an O pportun ity to work out

thepast Ka rma which drew us to them for incarnat ion .

Since5 is theNumber of Human ity, whilewecanpersona l izethis Commandmen t wemust a lso considerit in its un iversa l aspect . TheFa ther of human ity, theFather of all, is theact iveor Posit ivePr incip leoftheGodhead ; that act ivePr incip lewhich ever cleavestheda rkness of Chaos when thegods say :

“

Let therebel ight .

”TheMother of human ity is tha t mighty

PassivePr incip lewhich gathers up theLight a s it

penetrates Chaos and cher ishes it in her bosom. It is

forever thetender , brooding Mother - forcewhichworks on thegerms of good in all things that they may


t iveforces back of human ity and evolut ion , unt il theLight of TheChr ist has been ableto Shinefor th ina nd sp ir itua l izea ll things— or the5 of human ity isswa llowed up in the6 of TheChr ist— and thegreatRedempt ion of Mani festat ion is accomp l ished inber 7.

CHAPTER 21THE NUM BER 6.

‘Mag icalequilib rmm isex p ressed in theKabalahby thesenery . Considered in its fir st cause, thisequilibr ium i s thew ill of G od ; i t is liber -ty in

man, and mathemat ica l equilibr ium in mat ter .

E quilibr ium p roduces stab ility and dura t ion .

Liber ty genera tes theimmor ta lity of man,and the

will of God g ives effect to thelaws of eternalreason .

”

—Transcenden ta l Mag i c, Levi, 75 6.

Number 6 is pr ima r ily theNumber of TheChr istforcein na ture, theforceback ofevolut ion ; It is theNumber of Un rest and Incomp leteness in that it represen ts theunrest of na tureincomp leteand ever becoming

,ever st r ivmg for per fect ion , ever changing

form ' that TheChr ist - forcemay man i fest mo reper‘

fectly . TheChr ist - for ceis thesp ir itua l crea t ivepower back of theun iver sa l UrgeTowar d Per fect ionwhich is inheren t in both n atureand man . As wehavesa idelsewhere:1 “

It 15 a sp ir itua l emanat ion fromthegodhead, theSon of G od , or thegodhead in its

creat iveaspect ; tha t myst ic Power or Pr incip lewhichfruct ifies and an imates a ll man i festa t ions of l i fe. It is

theDivineCrea t iveForce, a great stream of l i fegiving, creat iveE ssencewhich man i fest s in a ll thingson a ll p lanes as theAn ima t ing Pr incip leof theO neLife. In Natureit is focused in and through thephysica l sun ,

for on ly a s thesun pours out i ts l i fegivi ng, fruct i fying power— sheds its symbol ic bloodcan theO neLifeman i fest in theva r ious forms of

Natureand evolvethem to per fect ion . In thephysical un iver seit is thesameAn imat ing Priqciplethat

1 Seelesson TheMystic Christ.


flamed out from thegodhead in thebeginn ing whentheE lohim sa id : ‘

Let therebel ight ’ And i t is thissamemyst ic, crea t iveLight which must enter theChaos of your outer l i fe, even as it did theChaos of

thesola r system,ereyour l ifecan begin its conscious

sp ir itua l evolut ion . All thephysica l and menta l evolut ion is but a prepa rat ion for this new and higherstep . Witness Paul ’s confirma t ion of this view :

‘

For

God , who comman ded thelight to shineout of darkness

,hath shined in our hear ts, to givethel ight of

theknow ledgeof theglory of God in thefaceof JesusChr ist.’ 2

Number 6 thereforeshows that thecauseof allevolut ion is theUrgeto Per fect ion inheren t in every living thing. This urgeresults in thecon scious adaptat ion of theorgan ism to its environment , in cont rad is

t inct ion to theSo- ca lled scien t ific theory that evolut ionresults from blind and mechan ica l react ion of the

,

or

g an ism to its environmen t . This inherent UrgeToward Per fect ion 1S symbol ized by thegeomet r ica lforma t ion of thefigure6 itsel f. In thevert ica l l ineIwehavethe1 G od , the1 Life, etc coming down to

man i fest within theO of themicrocosm, man ,thus :

0 , that it may in form, fruct i fy and evolveall thegerms of l i fewithin it . TheO of the6 may a lso beconsidered as themicrocosm which con ta ins all man

’

s

unma n i fested G od -

powers, whilethel inerunn ing upward symbolizes theunrest an d asp ira t ion of theSoulwhich is determinedly reaching up and endeavor ingto man i fest ever greater degrees of Divin ity. It is

a lso theLadder of God , theAn taskarana a long whichtheangels arecon t inua lly descending and ascending.

The6th Pr incip lein man is Buddhi or theSoulp r incip lewhich cannot rest un t i l it finds its sp ir itua lhomeand reaches theper fection of man i festation in

3 II Corinthians, iv, 6.


when thein it iatewas na i led to thecross. All ofwhichw as designated to indicatethepower of crea tion (incep t ion ) and regener a tion or rebir th (consummat ion ) ,typ ified in thenumber 6 . Aga in

,thespoken

or effablenameof theSavior , Jesus, con sists of 6

letters, whileH is ineffablenamecon sists of 24.

Aga in,a t thebapt ism theredescended upon Jesusthedove, '

which soar s aga in to heaven , its

upwa rd coursecomp let ing theJesus (or 6 ) and making him into theChr ist (or theenformat ion ac

cording to know ledge, or per fect il luminat ion .

” 3

Much has been sa id about thecoming 6th sub - racein to which wearenow enter ing and in which theseedof the6th Great RaceSha ll besown

,and welook

forward w ith greatexpectat ion to its accomp l ishmen t s,but to comp rehen d that which sha ll bewemust con

sider theSign ificanceof thevar ious Races . In the5th Raceman reaches thepoin t whereheis abovethemerephysica l , an ima l man and is thehuman

with thepower to dominate. But at this point in hisevolut ion hehas a lso thepower to reach out to number6 and begin to contact 6th Racepowers. Dur ing the4th Raceman struggled through theastra l wor ld, andby his psychic powers and thelower aspects of minddominated and en slaved thelower kingdom's. Dur ingthe5th Raceman has been learn ing to dominatethelower kingdoms through theuseof his magic pentacleand is reaching up into the6th or Chr ist -

power .

Dur ing the6th Racehewill evolveand ult imatelydominatethrough Sp ir itua l power . E ven today manis gra sp ing theidea l of dominat ing as a Soul ratherthan as a king of thephysica l wor ld . Ult imatelytheremust cametheSuper - man , who sha l l dominatethephysica l and reach up into thehigher rea lms and

find his fulfillmen t in the7th Race. Number 5 is theSign of accomp l ishment , number 6 thest ruggletowar d

Fragments of 0 Fai th Forgotten, Mead , 370- 1 - 5.

TheNumber 6 199

a higher accomp l ishmen t , and number 7 theCrown of

Atta inmen t .

6 is theNumber of Toi l and Labor , a lso theGreatWork which each Soul must accomp l ish .

“

Six daysshalt thou labor

,and do a ll thy work,” says theCom

mandment . TheChildren of Israel ga thered theirmanna dur ing 6 days of theweek, but noneon the7th.

“

In 6 days theLord (E lohim),

madeheaven and

ea r th , thesea , and a ll that in them “

is, and rested on

theseven th day .

” 4

Remember ing that theword Lord refer s t o thegreatL aw govern ing theman i festa t ions ofTheChr ist - force,weat oncegrasp thesign ificanceof these6 days of

creat ion . Their symbol ism is given by‘

Eliphas Levia s follows :l st day O f creat ion . Thel ight sp lendid and r adi

an t,Un ity (NO .

2ud day . Thefi rmamen t , or thenecessa ry separ at ion between Sp ir it and form,

between thefixed and

thevolat ile, between theheavens and theea rth(No.

3d day . Germinat ion of theearth under theinfluenceof theheavens. Germinat ion begins with therevelat ion of theternary (NO .

4th day . TheSun and theMoon ruleover thed ay and then ight . Division of

“

theseasons by thequar ternary. Pr imitivequadratureof thecircle(NO .

5th day . Lifeman i fests itsel f in thebosom of theelements ; const itut ion O f thekingdom of man in thenumber five(NO .

6th day . The‘earth and thefi rerespond to thea irand thewater and givetheir l iving an ima ls ; thet r ianglewhich is thereflect ion of that of Jehovah formsit sel f in thesoul ofman and God says to him :

‘

facimus4 E x odus, x x . 11.


hominem for man must sha rein his own crea t ion(NO .

7th day . O n theSeven th day G od rests ; tha t is,theSeptena ry, being theper fect number , thererema insnothing to bedonea fter it (No. 7)Hea lso gives thesymbol ism of thefir st 6 chapter s

of Genesis as follows :

l st Chapter .

“

Theun ity of G od man i fests and

sums itsel f up in theun ity '

of man (NO .

2ud Chap ter .

“

G od comp letes man by woman , and

in tell igenceby thelaw (No .

3rd Chap ter .

“

Theserpen t in terposes as a thirdbetween innocen t man an d woman . God in terposesa s a third between guilty man an d woma n (NO .

4th Chap ter .

“

Adam an d E vebegot Ca in and Abeland from two they becamefour (No.

5th Chapter .

“ Human ity sums itsel f up in theperson of Seth , who is theheir of Adam and Evein thep laceof Ca in and Abel : onebecomes thesynthesis of

four ; It is thefivein its wholepower (No.

’

6th Chapter .

“

Creat ion of pol it ica l and rel igioushuman ity ; beginn ing of thean tagon ism between theSon s of G od and thechildren of men (No.

7th Chapter . Noah and all his household rested inthea rk for 40 days and 40 n ights eretheraven was

sent forth .

“

And theark rested in theseventh month,on theseventeen th day of themonth , upon themount a ins of Ara rat .

”

(No.

“

Can you bel ievethat a ll this is found thus ar rangedby chance? and do you imagineonecan understand aSingleword of theB iblew ithout thekey of thesacrednumbers ?” 5

Not on ly did theGreat L aw createtheear th, thesea , theheavens and themater ia l un iverse

, but thatsameL aw is con t inua lly creat ing thesamecondit ionsboth in n atureand in man . Is it not theincessant

5 Unpublished Letters of slums Levi .


ject iveUn iver seis built , theNoumenoi of a ll

thing s. Hencethey a re, a t thesametimetheForces of Na ture; theSeven Angels of thePresence; theSix th and Seven th Pr incip les in Man ;

thesp ir ito—p sycho

-

physica l Spheres of theSeptenary Chain , theRoot Races, etc

In thevision of E noch hetells us tha t the6th ga teof heaven is at theE a st . Thesun now returns to theeast

,en ter ing into thes ixth gate, and r ising and set

t ing in thesixth ga tethir ty - onedays, on account of

its signs.

” 7 At tha t per iod theday is tw iceas longas then ight . In other words

,the6th gateor number

6 rep resen ts theper iod for labor or , a s E noch ca lled it ,the6 “ hours or theper iod for work . I t is thelong day ,tw iceas long as then ight

,in whichevolut ion struggles

for per fect ion . And sincethel i feforceman i fests in.a sp ira l , i f wetakea Sp ira l having 6 turns wefind thata t the6th turn thel inerep resen t ing theoutgoingforceIS tw iceas long a s tha t of thep revious turn .

Theidea of connect ing number 6 w ith Labor and theworking forces of natureis well i llust rated in thest ructureof thebeeand thean t , which a reimportantfactors in evolut ion and themost w idely accepted symbols of industry and systemat ized labor . Bees

,wasps

and ants, which a ll belong to thesamefami ly, a rerecogn ized as being 6 st ructured , being madeup of

mand ibles, 2 pa 1rs of w ings and 3 abdomina l segments, thehead being cla ssed as 1 of

_

these. Theya lso have6 legs . Thesocia l inst incts and indust r ia lhabits of thean t havemadea grea t impression on theminds of men in all ages . Solomon tells us : “

Go to

thean t , thou sluggard ; consider her ways and bewise.” 8 Both thebeeand theant a resa id to havecometo this p lanet from Venus , and in theGreeklegend of Cup id and Psyche— which is thestory of

theSoul (Psyche) in its st ruggles through mat ter , itsS . D ., I , 402.

7 B ook of E n och, 94 .

3 Remark ab letha t th is is found in the6th Chapter and 6th Ver seofProver bs.

TheNumber 6 203

seduct ion by morta l love(Cup id ) , and its fina l pur ificat ion through incessant labor (6 ) and suffer ing— weaga in find theant . When Venus gavePsycheseeming ly impossibletasks to per form, the6 legged an ts

lcameto her a ssistanceand by their indust ry and pa

t ient perseveranceult ima tely per formed every task,even though Psychehad to descend to thein fern a lregions and w rest from Proserpme.thesecret of herbeauty . Proserp ine, who spen t ha l f her t imeamongthegods and theother in thenether wor ld as thew i feof Pluto,

rep resent s nature. Hencethesecret whichtheSoul must w rest from natureis thesecret of theever - working, rejuvenat ing and act ivepower of the1Life, TheChr ist- forceor number 6.

CHAPTER 22TH E NUM BER 6 Continued) .

TheSix th G roup (of theDhyan is) rema insa lmost in separablefrom man , who dr aws from it

a ll but his highest and lowest p r incip les, or his

sp ir it and body ; the5 middlehuman p r incip lesbeing thevery essenceof thoseDhyan is.

”

—TheSecret D octr ine, _

Blavatsky, I, 242.

Henceit is that theelementa ls of the4 elemen ts or

nature- forces emanat ing from the6th Group , eachappear to man

’

s inner sight bear ing theimp r in t of thenumber 6 as thesea l or signatureof their Group , justas man

’

s body bea rs number 5 as thesigna tureof t heGroup by which it was fashioned . Thefigure6 borneby theearth elementals or Gnomes is sma ll, short ,squat, very thick and black, thus : thatborneby thewater elementa ls or Undines is

la rger , t a ller and in doubleout l ineinstead of

o'

o'

sol1d, thus that borne by the a ir

elementa ls or Sylphs is very ta ll and slender

with wavy doubleout lines , thus : whilethat

borneby thefi reelemen ta ls or Sa lamanders, as seenin a flame

,is composed of many vibrat ing etherea l

l ines having a cur l or hook a t thebot tom thus

I t must beunderstood that just as Man’

s


and ofevolut ion , and the6 Pr inciples of man, a ll of

which a resyn thesized in a 7th.

Sinceman is a microcosm, theinter laced t r ianglesor number 6 must ever man ifest in him. TheK abalists ca l l it theSup remeTr iangleand its reflection .

TheSup remeTr ianglethey sa id was composed of

Necessity, Liberty and Reason,refer r ing Reason to

Kether , Necessity to Chockni ah and Liber ty to B inah .

Thetr ianglereflected in man they designated Fata lity,Will and Power .

“ Fata l ity is theinevitablesequenceofeffects and causes in a determined order . Will isthedirect ing faculty of intell igent forces for theconc il iation of thel iber ty of per sons with thenecessity ofthings. Power is thew iseapp l icat ion of will whichen l ists fata l ity itsel f in theaccomp l ishment of thedes ires of thesage.” 5

TheA point ing upward symbolizes Siva , fi re, l ightand heaven ly powers, a lso theDivineTr in ity or uppert r iad in man

, ever evolving upwa rd a fter its incarnation in matter , seeking moreper fect expression ; thesourceof a sp irat ion in man . The2 l ines of force,Law and Will, descending from thefocus above(apex ) and sp reading out to includethebasel ine,ind icatethat man is overshadowed by and includedw ithin theDivine, a lso that hecan receivetheposit iveand negat iveforces from aboveand correla te(un ite)them on thephysica l p laneor basel ine. Theupwardpoint ing t r ianglea lso symbol izes thestability and poisewhich man can atta in when helooks to theDivineTr in ity w ithin .

Thedownwa rd—point ing t r ianglev 18 dark, symboliz ing thewaters of Chaos in which theDivineGerm(Vishnu and thehosts of thelower wor lds ) is la id,a lso theinstabil ity of man

’

s lower nature, unstablea s wa ter .

”This t r ianglesymbol izes that the2 ascend

ing l ines of forcecan a scend from their focus (apex )Tr anscendental M ag ic, Lévi, 69.

TheNumber 6 Continued) 207

onear th and reach up to andembracetheD ivine. Theinter laced t r iangles thereforesymbol izethereflect ionof theDivinecomp leted and man a ssuming his responsibility . For on ly by theper fect blend ing and balanc

ing of the2 na tures, human and Divine, can man at

ta in Wisdom and Per fect ion . In other words, mancan atta in Wisdom on ly as hecan cor relatehis con

sciousness with both therea lm of theDivi neand withtherea lm of nature, whosesymbol is 6.

According to theK aba lah thel st t r in ity is ca lled theMacrO prO SO pus and the2nd t r in ity, making up the6,theMicrop rosopus, the2 con st itut ing theVast andtheLesser Coun tenances. TheMacrop rosopus is all

br i ll iancy and dazzling light , whiletheMicrop rosopusor lesser coun tenanceshines on ly by reflected light .

Th‘

us must'

the2 t r iangles, theLight and its reflect ion ,

beinter laced to form the6 pointed star , thesymbol ofthemacrocosm. The6 days of creat ion correspond tothe6 forms of theMicrop rosopus. The6th Sephirais ca lled Tiphera th, beauty or mildness, thedivinenameE loah V a - Daath, and theangel ic names Shinan im and

Melakim. This 6th Sephira comp letes the2 t r in it iesthel st , thedivineFather - Mother - Son , the2ud , PowerGreatness- Fort itude, a lso St rength - Beauty - Clemency.

Being thereflect ion of theGodhea d onearth , thesea remagic forces which man i fest through theinter lacedt r iangles. In short , theDivineRea l ity back of thismighty symbol is that when theG od a ttr ibutes arenoton ly reflected but inter laced and ba lanced in man '

s

l i fe, hebecomes a mighty magician and all theforcesw ithin him-sel f and naturemust obey him. Whilethissymbol has a cer ta in power in itsel f, its full potencyis man i fested on ly when its dua l forces areinterblended . and used to br ing for th TheChr ist -man in thel i fe.Theear ly Chr istian church gavea somewhat di f


ferent mean ing to the God , considered as

theFather , ha s Naturefor H is daughter ; con sideredas Son ,

has theVirg in for H is mother and theChur chfor H is . Br ide; con sidered as theMother or HolyGhost Heregenerates and redeems human ity. Thesea ttributes areassigned to theva r ious points as follows :

M i l /27 J O”

By someauthors 6 is ca lled thenumber of co

oper at ion ,ma r r iage, recip roca l act ion ,

coun terpoise,p sychology, divina t ion , telepathy, psychometry

.

and

a lchemy, all of which a rebased upon its pr imarysign ificanceas theNumber of TheChr ist - force, thein forming p r incip leof theSoul , pushing through na

tureand man to per fect ion in number 7, Super - man .

TheDruids_held thenumber 6 i n deep reverenceand

many of their sacred ceremon ies werebased upon it.They began their year upon the6th day of thefullmoon , and the6 days within thefull moon—3 beforeand 3 a fter—wereheld especia lly sacred . Also whenthesacred mist letoewas cut 6 p r iests per formed theceremony.

An astronomica l per iod of 600 years was held inreverenceand is often refer red to in theMyster ies. It

con sisted of 3 1 per iods of 19 yearseach and 1 per iodof 1 1 years. This cyclewas known to theancientCha ldeans, who declared it themost per fect of a ll

a st ronomica l per iods . For instance, it was held thati f on a certa in day at high noon a new moon appeared


l i fted up unt i l ba lances theupper and forms

your li feinter laced w ith theD ivine. Also thatby thepower of TheChr ist w ithin you must un foldthe6 sided cubeand balancethecross.

CHAPTER 23TH E 6TH LETTER

, Vau 1

Hep roduced V au, p redominan t in mind,crowned it , comb ined and formed it w ith Taurusin theUn iverse, Aia r (May ) in theyear, andther ight kidney of man.


The6th letter of theHebrew a lphabet is V au (V ) .

It is a simp lelet ter connected with Taurus, and its

mean ing is an ’

At l st glanceit is har d to connectthis mean ing with thezodiaca l sign Taurus, yet a l itt lethought will revea l a wonder ful s ign ificance; for it

'

is

thestar A ldeba ran,theeyeof Taurus, which not on ly

is theleader of this constellat ion , but which gives to i t

its grea t br i ll iancy . Taurus is composed of 2 br i ll iantconstellat ions of 7 starseach— thePleiades, which a reruled over by the7 Rishis, and theHyades, ca lled thesister s or femin ineaspect of these7 great expressionsofelohist ic force

,theRishis. TheHyades form the

head and neck of theBull , which theGrecian mythsays boreE uropa across theseas to Crete, and was

a fterwa rds ra ised to theheavens by Jup iter as thesignTaurus. Another myth is that theseconstellat ionswerera ised to theheavens a s a reward for havingb rought up Zeus a t Dodora and taken ca reof theinfan t D ionysos Hyas. A ldebar an , theeyeof theBull,is a Sta r of a br illiant reddish color , with a magn itudeof an d is theprincipa l object of thegroup . But

its trueoccult sign ificanceis that when this star is incon junct ion with theSun it is from that point of theecl iptic that theca lculations of new cycles a recomputed .


A simi la r ity w il l at oncebenot iced between thel stmother let ter A leph (ox ) and V au

, which is a lso related to Taurus. Thedifferenceis that Aleph relatesto thesign in its creat iveaspect , whileV au is theman 1festat ion of its forceupon theear th.

In S t . M a tthew (vi , 22 ) weread : “

Thel ight of thebody is theeye. If thereforethineeyebesingle, thywholebody is full of l ight . As aboveso below.

When theeyeof man is in con junct ion with theSunof Righteousness

,or is looking to that sourceof Light

a lonew ith singleness of purpose, from that point wecan ca lcula tea new era in his l ife; for hehas com

p leted his cycleof da rkness .

Aga in,Taurus is an ea r thy , fixed sign and is looked

upon as un for tuna te. Its children a rep lodders, areoften poor and find l ifefull ofv1c1SS1tudes and sor rows,b rought about , however , la rgely from their own wantof poiseand ba lance. And it is in just such ear thlycondit ions that wemust learn to fix our eyeupon theSun , i f wew ish to reach in to a new cycleor newcondit ion . Theeyeis often spoken of as thewindowof theSoul , and in Taurus theSoul may besa id tobeshut in a da rk dungeon .

'But in this dungeon thereis a w in dow facing theE ast through which theeyecan seether ising Sun

,whosebeams sha l l fill thedun

geon w ith Light . Hencetheeyerep resen ts theforceof theSoul st ruggling in its p r ison houseof flesh topenet ratethrough themists and fin d theLight , justa s number 6 is TheChr ist -

p r incip lestruggl ing in matter , but a lways upw ard towa rds theLight .

In V au wea lso haveanother symbol,that of a l ink

between thehuman and theDivine, just as theneckin thebody connects thehead with thet runk in whichis located theheart .

The6 is ca lled thehexad , from theGreek wor d hex ,

mean ing 6, theLatin of which is sex . Hencesex or

Theoth Tar ot Card , TheLovers 215

TH E 6TH TARO T CARD, TheL overs .

In the6th ca rd of theTa rot wehavetheidea of

V au a s a l ink st rongly brought out . This car d isca lled “

TheLover s,” and p ictures a young man standing mot ion less a t a point where2 roads meet , the“

Two Paths,” thestra ight and n a r row pa th whichleads to l i feever last ing, and thebroad highway leading to theCity of Destruct ion . H is a rms a recrossedupon his b rea st in an a tt itudeof del iberat ion ,

for thehands a lways indicateability to accomp l ish , hencetheya recrossed on thebreast when wo rk is done. Thehan ds a rethus crossed in momen ts of idleness, a ftera ccomp l ishment or in dea th . Beforehim stand 2

women , each w ith a han d upon his shoulder , whilewith theother han deach is poin t ing to 1 of thePaths.

Thewoman on his r ight ha s a circlet of gold upon herhead .

“

Sheis t rueLove, poin t ing himto thePa th of

Duty which w inds up hill a ll theway . Thewomanon his left is disheveled an d crowned w ith vineleaves.

Shepoin ts him to thePa th of Pleasureand dissipat ion .

These2 figures rep resent Virtueand Vice, or theangelmessenger of Loveto l ink him to theDivineand themessenger ofevil

,thel ink which will bind him to the

seduct ion of thesenses. Abovetheir ‘heads floats a

r adiant figuresur rounded by ther ays of theSun ,in

whosehand is a bow and a r row drawn ready to str ike.This card is a t ruesymbol of thesign Taurus, for at

this poin t theSoul must meet a ll theseduct ions of thesenses, which a reruled by Venus, thedua l Planet. It

a lso conta ins thefigureof Just icewith his bow and

a rrow pointed at .Vice. This figurerep resents thestar A ldebar an in con junct ion w ith thesun ,

“

a lso thenumber 6 and TheChr ist - force, which w i ll send out

its ar rows aga inst viceand will ut ter ly dest roy a llevil ,even as therays of thesun shoot out their ar rows of


l ight and dest roy all germs of disease. Suffer ing isinevitably linked to vice, for “

thewages of si n is

dea th ; but thegift of God is eterna l l i fe.” 1 It IS not

thediffi cult climb up themoun ta in path that br ingsdeath

,but thewages you haveea rned . Wemust stop

ea rn ing dea th and a llow thegift of eternal li fetoman i fest . Hencei f theyoung man chooses thePathof Vice, helinks himself to dea th

,which is his on ly

savior , for ateach death of thebody wearesaved fromcommitt ing fur ther sins and reap ing fur ther suffer ing.

Webegin to d iethemoment weturn away from DivineLove, and on ly when dea th has doneits Work canwe, through thepower of TheChr ist - force, beresurreefed from thegraveof mat ter and l iveforevermore.I f theyoung man chooses thePath of Vir tueTheChr ist will work with him and thea rrows of Just icewill p roveto besha fts of fiery li fepushing all that isin him upwa rd in to l i feeterna l .Thesymbol of V an is love, an d on ly loveis thelight

of theeye. How dull an eyethrough which selfishness looks, but how br ight and clear when loveshinesfrom it . Love15 theon ly link that can un iteus to theDivine. Human love, however , must bea golden l ink,and the1 welovemust becrowned w ith thegold of

sp ir itua l idea ls, for i f wesubst itutelust for lovewefind a l ink of heavy iron , cha in ing us to somethingloathsome, chafing our flesh , hamper ing our movemen ts ; a l ink indeed,but a link w ith death .

TH E 6TH CO M MANDM E NT.

Thou shalt not k ill.—E x odus, x x , 13.

The6th Commandment , a ltho shor t and defin ite,nevertheless der ives its esoter ic sign ificancefrom themean ing of thenumber 6

,TheChr ist - forcefight ing its

way through thel imitat ions of matter into moreand


a fellow mortal , discouragehim in hisefforts to con

quer , and makehim fa il , a rea ll so many germs of

death to us which w ill reta rd or p revent theman ifesta tion of theDivinethrough us . For as weharborr ivalry , jea lousy , envy, ha t red , etc. , wekill out our

finer feel ings and percept ions, our sympathy and lov

ing toleranceand kindness, and thus sow theseeds of

death within our own l ives. Therefore, though theforms through which weexp ress our l ifemay diemany t imes, yet through thepower of TheChr ist wesha ll l iveaga in and aga in un t i l weconquer death and

thegrave, and w ith this last enemy conquered we,together with all theredeemed of mankind

,sha ll l ive

forever more.TheCommand that number 6 br ings us, therefore,

is that wea reto recogn izetheDivinein all things,both an imateand inan ima te, so- ca lled ; that wea reconsciously to work w ith TheChr ist ; that wea renotto kill, deaden or even blind theeyes of thewor ld toits workings, but st r iveto l ivein TheChr ist forevermore, knowing that on ly as TheChr ist l ives and man ifests in us can wel iveand man i fest our D ivineSelves .

O n ly by recogn izing TheChr ist in the1 Lifesha ll webernadea l ivein Chr ist . Thus sha ll weobey theCommandment, “

Thou shalt not kill.”

CHAPTER 24TH E NUM BER 7.

TheMystery of Crea tion .

“Number 7 is thefest iva l day of all the

ear th, thebir thday of thewor ld . I know not

whether anyonewould beableto celebratethenumber 7 in adequa teterms.

”

—TheSecret Doctr ine, Blavat sky , I, 438.

By theseSeven letter s werea lso madesevenwor lds, seven heaven s, seven ear ths, seven seas,seven r ivers, seven deser ts, seven days, sevenweeks from Pa ssover to Pen tecost , and every sevcuth year a Jubilee.”

Sepher Yetz ir ah, 22 .

Thenumber 7 is themost sacred of all numbers,and for severa l reasons is so considered in a ll theogon ies. I st

, becauseit relates to themystery of theman i festat ion of theGodhead

, theMystery of Creat ion ; end , becausenumber 7 governs theequa lly divineMys tery of Gesta tion ,

an d grd, becauseit is theNumber ofPer fection .

All theancient mystery teachings agreethat theDivinebrought for th theman i fested un iver sethrougha Deity having a 7 fold aspect , ca l led in theChr ist ianscr iptures the7 E lohim, the“

Sons of G od”spoken of

by Job .

l TheE lohim a rethesp ir itua l progen itors of

the7 great Creat iveRays or Hierarchies which con

st itutetheman i fested aspect of theGodhead , and

which a refocused or embodied in theRulers or Deit ies of the7 sacred p lanets. It was these7 manifestat ions of the1 God who sa id : “

Let therebel ight ,”and thewhiteLight , which resulted from theper fect

1 J ob, 1 , 6.


blending of the7 color r ays,2 brought theea r th and theun iverse

,

into man i festat ion .

As wehavesa id elsewhere: At thefirst rebirth of

our ea r th— for thelaw of cycl ic rebir th app l ies to

p lanets and systems a s well as to men— it was broughtinto man ifestat ion or

‘

created’ by a ray of purewhitel ight from theAbsolutepenetra t ing thechaot ic debr isof p revious wor ld -

periods. As a r ay of l ight in passing through a p r ism is sepa rated in to seven color - rays

,

so this Ray of Sp ir itua l Light in passing through thep r 1sm of man i festa t ion was sepa rated in to seven grea tdifferen t iat ions or color - r ays ca l led Hierarchies.

” 3

TheHebrew word used in Genesis and crudelyt ran slated G od is not on ly p lura l , being thep lur a lform of E l- h, but many later references to creat iona lso refer to this sameG od

”in thep lura l , show ing

p la in ly that the7 fold natureof theGodhead wa sclear ly under stood by thew r iter s of theva r ious booksof theB ible. For in stance, “

Let us makeman in our

image, a fter our l ikeness.

'And theL ordG oqsa id, Behold theman is becomeas oneof us

,

etc.

TheE lohim a reseven in number , whether a s

n a ture—power s, god s of constella t ions, or p laneta rygods, a s thePit r is and Pat r ia r chs, Manus

and Fa ther s ofea r lier t imes. TheGnost ics, however , and theJew ish K aba lah p reservean accoun t

of theE lohim of Genesis by which wea reabletoident ify them w ith other forms of theseven p r i

mordial powers. Their names a reIldabaoth,Jehovah (or J ao) , Sabaoth, Adona i, E loeus,O reus, and Astanpheus. Ildabaoth sign ifies theLord God of thefather s, that is thefathers whop receded theFa ther ; and thus theseven areident ical w ith theseven Pit r is or Fa thers of India(Ireneus, B . I .

,x x , Moreover , theHebrew

E lohim werep reex istent by n ameand natureasPhoen ician d ivin it ies or power s. In thePhoen ician mythology theE lohim a retheseven

3 Thesimpleex per imen t in phy s ics p roves tha t if the7 color s a rep laced on a d isc a n d r ap id ly revolved t hey w ill blen d in to wh ite.

3 V . of I ., 179.

Genesis , i , 26 ; i i i , 22 .


has been and still is connected w ith Deity in thethoughts of many Races of mankind throughout theages, a great power and forcehas thus been generatedand at tached to it .

Among thevar ious nat ions these7 Creat iveForcesof theCosmos havebeen iden t ified w ith theRuler sof the7 sacred p lanets—Sun , Moon ,

Mercury, Mars,

Venus, Jup iter and Saturn . Among theK aba l iststhesymbols for these7 Planeta ry Sp ir its areas follows : theSun , a serpen t with thehead of a l ion ;theMoon

,a globedivided by 2 crescents ; Mars, a

dragon bit ing thehilt of a sword , Mer cury, a caduceusand theCynocepha lus ; Venus, a l ingam ; Jup iter , a

blazing pen tagram in thebeak of an eagle, Satur n , a

loneand aged man,or a serpen t coiled around a sun

stone.M ichael (theSun ) was ca lled theAngel of Light ;Gabr iel (theMoon ) theangel of Dreams and asp irat ions ; Samael (Venus ) theAngel of Love; Anael(Mercury ) theangel of Progress ; Raphael (Mar s )theAngel of Dest ruct ion ; Zacha r iel (Jup iter ) theAngel of Power ; O r ifiel (Sa turn ) theAngel of theWilderness.

The7 virtues and the7 deadly sins werea lso a sso

ciated with thep lanets as follows : Fa ith , which 1n theweak degenerates into Pr ide, is associated with theSun ; Hopeand Ava r icew ith theMoon ; Char ity(Love) and Luxury with Venus ; Strength and Wrathwith Ma rs ; Prudenceand Idleness with Mercury ;Temperanceand Gluttony with Saturn ; Just iceandE nvy with Jup iter .

Sp ir itua lly the7 sacred p lanet s const itutethe7sacred centers in thebody of theGran d or Heaven lyMan , all receiving their l i fe—forcefrom H is hear t ,just as physica lly they receivetheir l i fe- forcefrom thesun and send it for th aga in tinged with something of

TheNumber 7 223

their own color and cha racter ist ic vibrat ions. Sinceman is themicrocosm of themacrocosm hea lso has7 physica l, 7 a st ra l and 7 psychic center s within hisbody, in each of which is focused theforceof thep lanet to which it cor responds. Thesearethe7 Porta ls, having 7 golden keys, refer red to in TheV oiceof theSilence8 which man must guar d and lear n to

O pen and closeat w ill . “

Thesecen ters, each with its7 subsidia ry cen ters, aresomet imes ca lled the‘

49 '

crucified saviors,’ sign i fying tha t the“vita l power of

thesecen ters is a t present mi sused and crucified,and

erethey can becomeman’

s Saviors they must beresurrected from thetomb of matter and madeto funct ionin a higher state. They areca lled the‘

49 fires’ becausetheir l ight guides man to Superman .

”9

In therea lm of other physica l exp ressions weagainfind number 7 ruling Crea tion and M anifesta tion . The1 whitel ight sp l its up into the7 color s of thesolarspect rum—v iolet , indigo, blue, green , yellow, or angeand red— thecolors of thera inbow , from which a ll

other colors a rep roduced . Sinceeach man i fest ingvibrat ion has its sound as wel l a s its color , wenatura lly find tha t themusica l sca leis composed of 7notes—do, re, mi, fa , sol, la, si , thenext do complet ingtheoctaveand beginn ing a new . From this sca letheancient philosopher s constructed a ladder of relat ivep lanetary sounds upon which they ba sed their “musicof the.spheres.

”This sca lewas madeup of the7

t ruenature- notes which composed thesacred Word bywhich a ll creat ion was ca lled into man i festat ion , and

a renot thenotes of themodern musica l sca le, whichit is well known do not givethemathemat ica lly cor rectnumber of vibrat ions, but a resl ight ly modified to suitmodern methods .

From thepropor t ions exist ing between thevowelsounds assigned to thep lanets, thedistances between

3 Fr agment, III. V . of I 165.


thep lanets wereest imated so accurately by theancientsthat they approxima tevery closely to thefigurescla imed a s a result of theuseof themost scien t ificinstrumen ts by moder n astronomer s . Thesca leof

p laneta ry notes an d colors a s given in TheSecretD octr ineis as fo llows :PL

'

ANE r s,MO O N MERCURY V ENUS .SUN MARS JUPITER SATURN

V owels, i

Notes ,

Color s, V iolet Yellow I n d igo O r an ge Red G reen

Thebest Psy chics, a s shown by Galton,

can a lso perceivecolor s p roduced by thevibra

t ion s of musical in st rumen ts, every notesuggesting a differen t color . As a st r ing vib ra tes and

g ives for th an aud iblenote, so thenerves of thehuman body vibr a tean d thr i ll in cor respondencew ith thevar ious emot ion s un der thegeneralimpulseof thecir cula t ing vitality of Pr ana, thus

p roducing undulat ion s in thep sy chic Aura of theper son which results in chroma t ic effects.

“

Thehuman nervous sy stem a s a whole, then ,

may bereg a rded as an ] E olian H a rp , respond ingto theimpact of thevita l force.” 1°

Percept ion is located in theaura of thePinea lGland . Dur ing thep rocess of thought thereis a con

st ant vibra t ion in thel ight of theaura , and thosewhocan usetheinner Sight can p la in ly seethe7 colors inthat aura , each color shading from darkest to l ightest .

Thesca leof t ruenature- notes was well known to thep r iesthood of many ancien t peop les and was used int heir sacred chants and mant ra , especia lly dur ing theceremon ies of In it iat ion . Among theHindus this sca lew as exp ressed on a pecul iar inst rument ca lled thevino which is used to accompany thechant ing of theirsacred hymn s and man tra . This inst rumen t is made

1 ° D I II , 509.


This is thehidden meaning of Apollo’s Hepta

chord , thely reof therad ian t god, in each of

theseven str ings of which dwelleth theSp ir it,Soul and Astra l Body of theKosmos, whoseshellon ly has now fa llen into thehands of ModernScience.” 11

Thesenotes rep resent l ines of forceemanat ing fromthesun , 1 of which is p icked out , focused and coneent rated by each of the7 p lanets and aga in sent forth .

It is becauseof theserays of force, act ing upon the7sacred cen ters in man which cor respond to thep lanets,that thep lanetary forces affect man . Henceman can

sweep thest r ings of his golden harp in ha rmony, on lyas hecor relates with thesun - force(TheChr ist ) within ,

and can l isten ,understand and respon d , to the7 myst ic

notes on ly a s hebuilds into his l ifethep lanetary forcesand rules them. This sameidea is thefoundat ion of

theChr ist ian a llegory of a heaven in which thesa intsstand beforethethrone(i .e., thesun ) and p lay on

harps of gold and chan t thesong of theLamb whichwas sla in . TheLamb is noneother than theRam of

Ar ies sla in that thecosmic blood or l i fe- forceof itsruler , Mar s

,might bepoured out to man i fest as the

V ita l izing, pushing, overcoming power by which thesp rout of TheChr ist - seed1 2 in every heart sha ll putforth in sp iteof a ll obstacles, and ult imately br ing tobloom theRoseof DivineLovewhoseper fumeisimmor ta l ity . Hencethesong of theLamb is thegreat pean of mastery of theforces sent out by thesep tenary sun to thep lanets and reflected in man . It

is sung by thosewho havemastered and been redeemedand not by thosewho havemerely passed out of inca rn a t ion .

Whilethemusic of Apollo’

s lyreis man ’

s responseto the7 p laneta ry forces, thep ipes of Pan rep resen ttheresponseof natureto thesesameforces. This is

1 1 S . D ., I , 190.12 Seelesson TheChr ist Seed .

TheNumber 7 227

beaut i fully illust ra ted by thestory of thecon testbetween Apollo and Pan beforethemoun ta in god

Tmolus who was chosen ump ire. “

Thesen ior tookhis seat and cleared away thet rees from his ears tol isten . At a given signa l Pan blew on his p ipes, andwith his rust ic melody gavegrea t sat isfact ion to himsel f and his fa ithful follower K ing Midas, who happened to bep resent . Then Tmolus turned his headtowa rd theSun -

god an d all his t rees turned with him.

Apollo rose; his brow wreathed with Pa rnassian laurel ,whilehis robeof Tyr ian purp leswept theground . In

his left han d heheld thelyreand with his r ight handst ruck thest r ings. Ravished with theharmony,Tmolus a t onceawa rded thevictory to thegod of

thelyre, an d a ll but Midas acquiesced in thejudgment . Apollo would not suffer such a dep raved pa irof ears any longer to wear thehuman form, but

caused them to increasein length , grow ha iry, withinand without , and movableon their roots ; in short ,to becometheper fect pattern of thoseof an ass.

” 1 3

This sett les thequest ion so often brought up by thosewho ret irefrom human habitat ion s to becomehermitsin an effor t to atta in peaceand conquer temptat ion .

To them theha rmony of TheChr ist - forceman i fest ingin thelower kingdoms and interp reted through thenature- tones of Pan

,seems a ll tha t is necessary to l ift

them to godhood . But let them minglewith theirfellow men , with ther ight at t itudeof mind, and l istenwhileApol lo sweeps thehea r t st r ings of human ity andthey will soon acknow ledgethesupremacy of thehigher man i festat ion

,or w ill grow asses’ears. In other

words thosewho excludethemselves from humansociety inevitably tend to degener atein to an ima l ism.

For even at thecrea t ion of man therewas found no

help meet for him ; no an imal was found worthy to behis compan ion save1 created a fter his own kind.

“3 TheAgeof Fable, Bulfinch-K lapp , 60.


Number 7 wa s a lso Sacred to Cl io, theMuseofep icpoet ry and history (which former ly wererecitedinstead of wr itten ) , becausea ssocia ted w ith thevoiceand sound, a s it wa s through thespoken Word tha ttheun iversewas brought into man ifestat ion . Therea re7 tones to thehuman voice, each of which cor relates w ith 1 of the7 creat ivetones and hencemust beharmon ized with themusic of thespheres. To an

Adept thetones of thevoicerevea l thestageof a

person ’

s sp ir itua l un foldment . Theseexamp les shouldbesuffi cien t to Show that number 7 governs theLawof Creation, in man, natureand theCosmos.


—evolut ion ) .

‘

O ur E ar th , as the(now ) visiblerepresen tat iveof its super ior fellow—globes has to l ive,as havetheothers, through seven Rounds .

’

Thesea rcaneteachings, p reserved in their pur ity upon imperishablerecords through a ll ages, tell us tha t dur ingeach Day -

per iod or Roun d seven Great Races followeach other successively

,each being madeup of seven

sub - races, which in turn a recomposed of many t r ibes,kingdoms and nat ions. TheseRaces and sub- races donot begin sudden ly nor end abrupt ly to makeway forthenext , but over lap for untold ageseretheold givesway to thenew. For examp le: ‘

Thema jor ity of mankind belongs to .theseven th sub- raceof theFour thRoot Race. ’ a ltho human ity is a lready entering thesixth sub- raceof theFifth Great Raceof theFourth Round .

” 1 Thel st Grea t Raceof this Roundwas thePolar , the2ud theHyperborean , the3rd theLemur ian , the4th theAt lantean , and the5th is our

p resent Aryan Race.“

TheGreat L aw man i fests in seven ma jor aspects,2oneof which is thema in lesson to beworked out on

each p lanetary cha in , whilea ll theothers a rerep resented as secondary factors . Thus

,whiletheear th

cha in is working out TheL aw of Polar ity as its ma inlesson , st ill this can on ly belearned by a blending of

a ll theother aspects as subsidiary lessons, just aseachof theseven colors of thespectrum,

whileman i fest ingits own dominant ray , st ill conta ins within it an

exp ression of all theother rays.

”3 “

No onea spectman i fests a lone, but whileeach may p redominateinturn all theothers man i fest at thesamet imeas subord inatefactors.

”4

Not on ly is number 7 theL aw of Man i festat ion intheRaces of mankind, but a lso in man himsel f. For ,l ikethep lanet and theRace, man is a 7 fold beingcomposed likenumber 7, of the3 and the4, theA

1 V . of I . , 206, 229 - 30.

As (1 ) O r der , (2 ) Compen sa t ion , (3 ) Causeand E ffect or K a rma ,(4 ) V i b r a t i on , (5 ) B a la n ce, (6 ) Cy cles , (7) Pola r ity or O pposites.

3 Seelesson TheA n cien t of D ay s .

V . of I .,193.

TheNumber 7 Con tinued) 231

and theE] . H is physica l body is themost denseandphysica l instrument through which theSoul, theRea lMan , man i fests. This physica l body is but theoutercover ing of, and is bui lt upon , a body composed of

finer and moreetherea l matter , theas tra l body , throughwhich thebody of desires (K ama Rupa) funct ion s.

Themen ta l body (lower Manas) comp letes the[j of

the4 fold vehiclethrough which theSoul , composed oftheA of the3 higher pr incip les— DivineM ind(H igher Manas) TheChr ist - Consciousness (Buddhi)and theRay (A tma) from theAbsolute- funct ions inthewor lds ofman i festat ion .

5 According to TheSecretDoctr ine6 man has 7 states of consciousness—atmic,buddhic, higher manasic, lower manasic, ast ra l , desireand an imal or inst inct ive. Hea lso“

has 7 kinds of percept ion , i .e., physica l, sense- percept ion , self- percept ion ,

psychic, vita l , will and spir itua l percept ion .

Man’

s physica l body i s 7 fold in its const ruct ion .

Therea re7 natura l divisions of thebody :head , thor ax(chest ) , abdomen , 2 arms and 2 legs. Thehumanembryo has 7 parts : thefetus, amn ion , amn iot ic fluid ,chor ion , a llantois, decidua and umbilica l vesicle. Therea re7 g reat tissuesystems composing his body :ep ithelial, connect ive, muscular , nervous and theblood,lymph and rep roduct ivefluids. O f connect ivet issuethereare7 kinds : gelat inous, a reolar , fibro-elast ic,ca rt i lage, bone, ret icula ted and adipose. O f ep ithelial t issuethereare7 kinds : squamous

,cil iated , goblet ,

neuro, columnar , glandula r and p igmen ted . Thebodyhas 7 great funct ion s : resp ir at ion ,

circulat ion , assimilation , excret ion ,

rep roduct ion , sensat ion and react ion .

Thereare7 great organsessent ia l to l i fe; bra in ,hea r t ,

lungs, liver , kidneys, sp leen and pancreas. Therea re7 layers to theskin : st ratum corneum, lucidum,

granulosum, germinat ivum, cor ium, ha ir and fat . Thereare7 divisions to theeye: cornea ,

aqueous humor,ir is,

9 For further deta ils seeTheSecret Doctr ine, Blavatsky .

V ol. III , 565 -6.


len s, vit reous humor , ret ina and sclera . Thereare7layers to theret ina : fibrous, ganglion cells, inner and

outer nuclea r layer s, layer of rods and . cones ; p igmentlayer and thechoroid . The-reare7 d ivisions to theear ;aud itoryx cana l , tympanum,

ossicles,

semicircularcana ls, vest ibule, cochlea , membranous labyr in th . Theheart has 7 compartments or cavit ies :ther ight and leftvent r icles, r ight and left aur icles, r ight and left aur icular appendages and thesack of theper ica rdium whichencloses thewhole. Among theHindus theheart isca lled the7 leaved lotus or theCaveof Buddha” with7 chambers. Thereare7 pa rts or natura l divisionsto thebra in : cerebrum, cerebellum

,opt ic tha larni ,

corpora quadr igemina , crura cerebr i , pon s varol i i andthemedulla oblonga ta . Thereare7 funct ions to

thenervous system : ol factory, opt ic, auditory, gustatory

, tact i le, hea t and pa in sensa t ion s.

2ud on ly to thefact that it rep resents theidea of

theGodhead and theMys tery of Crea tion ,number 7 is

sacred because,a s theNumber of Gesta tion ,

it has to

do w ith thecomp leteman ifestat ion of theGodhead in 1

a ll its va r ious expressiont l k l ) . Wemay expect , then , to find number 7connected with all forms of li feand force“which haveto do w ith bir th and br inging forth . And so wefind it . Cosmica lly

,it required 7 “ days or crea t ive

per iods ofenormous length to comp letetheobject iveman i festat ion of this solar system, and its evolut ionw i ll con t inuethrough 7 moresuch “ days,” in the4thof which it is now l iving. Ma ter ia lly, wefind that thechemica l elements making up thewor ld of mat tera r rangethemselves according to a 7 fold p r incip leca lled thePer iodic L aw . That is i f theelemen ts area rranged according to their a tomic weights, from thel ightest to theheaviest , thel st 7 arefound to havemarked ly different and character ist ic properties, while


Theb ir th, g row th, ma tur ity , v ital funct ions,healthy revolut ions of change, d isea ses, decay anddeath, of insects, rep t iles, fishes, b irds, mammalsand ofeven man

, a remoreor less con t rolled by alaw of completion in week s (or 7 1 °

For d n stance, theembryo of thep igeon ha tches in2 weeks

, thechicken in 3 weeks, theturkey and duck4,thegoosein 5 , therhea in 6, theost r ich in 7 and

thecassowary 1n 8 weeks. Being themost comp leteof all forms of l ife, thehuman embryo or fetus, whileviablea t the7th mon th , requires thecomp letecycleof 10for its developmen t beforebirth , thus, 10monthsof 28 days or A lso theaverageweight of thehuman fetus is 7 pounds.

Both Hippocrates an d Pythagor as held— and this isconfirmed by theexper ienceof modern physiciansthat a child born at 7 mon ths or at theful lterm of 9 mon ths could l ive, . becauseeach of

thesenumbers was composed of a ma le(odd )a nd a fema le(even ) number

,thus 3

but children born a t 8 mon ths couldnot l ivebecauseborn under a purely femin inenumber , thus : 4+4r - 8 . Theumbil ica l cor d dr ies upand drops off by the7th day ; theteeth begin theirdevelopment in the7th week ”

of in t ra - uter inel i fethe1st teeth appear dur ing the7th month a fter bir th and

thefull set , which last for 7 yea rs, a reat ta ined in the4X7 or 28th mon th , whilethesex funct ions begin inthe2X7 or 14th year .

With theE gypt ians number 7 was thesymbolof lifeeternal’, says Ragon , and adds tha ‘t

,this is

why theG reek let ter Z , which is but a doub le7,is thein it ia l let ter of ZaO ,

‘

I live’, and of Zeus,the‘

father of a ll

The7th letter of theE gypt ian a lphabet is ca lledZenta and means l ife.

1 ° S. D ., I I , 658.

n S. D I I . 616.

TheNumber 7 Con tinued 235

Thecells of our bodies a recon t inua lly changing,theold dying and being rep laced by new ,

so that it hasbeen est ima ted tha t «every j mon ths thesoft t issuesa recomp letely renewed , Whileevery 7 yea r s wehavean en t irely new body, even to thecomposit ion of thebones

Thephysical body ofman undergoes a comp letechangeof structureevery seven yea r s, and itsdest ruct ion and p reserva t ion a redueto thea lterna tefunct ion s of theFiery L ives, a s Dest royer sand Builder s. They a rebuilder s by sacr ificingthemselves, in theform of vi ta lity ,~to restra in thedest ruct iveinfluenceof themicrobes, and , by sup

p ly ing themicrobes w ith wha t is necessa ry, theycompel them under tha t rest ra in t to build up thema ter ia l body and its cells. They a reDest royer sa lso, when that rest ra in t is removed, and themicrobes, unsupp lied w ith vital const ruct iveenergy , areleft to run r iot a s dest ruct iveagent s.

12

“Thefacts I haveb r iefly g lanced a t a regeneralfacts, and cannot happen day after day in so manymillions of an ima ls ofevery kind, fr om thelarvafor ovum of a minuteinsect up to man , a t defin i teper iods, from a merechanceo r coincidenceUpon thewholeit is, I think , impossibleto cometo any less general conclusion than this, that , in

an imals, changes occur every threeand a ha lf,seven, four teen , twen ty - oneand twen ty—eight days,or a t somedefini tenumber of weeks,” 13

or

sep tenary cycles.

5 . D 1 . 28

'

s. 1 ! s . D n , 659.

CHAPTER 26TH E NUM BER 7 Con tinued) .

TheNumber of Per fection .

When thou hast passed into theseventh,(stage) 0 happy one

,thou shalt per ceiveno more

thesacred Three, They havebecomeonesta r , thefi retha t burn s but scor ches not , tha t

fi rewhich is theUpadhi of theFlame.”—TheV oiceof theSilence, Blava tsky , 19- 20.

In consider ing number 7 in its a spect of completeness and perfection wefind that theHebrew word for7 is composed of the3 let ters 5 B O and has manyin terp reta t ions, but a ll a reconnected w ith thefundamenta l idea o i comp leteness and “

Sat isfied abundance.”It means “

age” or“

cycle,” henceSabba th is therestof old ageor the

'

complet ion of thel i fe- cycle. It is

connected with thegray - headed, and the7th or Sab

bath day is p resided over by Sa turn , who is rep resenteda s an old ma n , Cronus or Father Time. In theGreektheword for 7 is septos, from theverb Sebo, to

venerate.The3 per iods which comp leteman ’

s l i fea recomposed of 3 , 4 and 3 groups (tota l 10 groups) of 7years each, thus : youth extends 3X 7=21 y rs ; p r imeextends 4X7=28 yrs ; ageextends 3X7=21 yrs ; tota l7X 10==70 yr s , or thebiblica l “

threescoreand ten” or

3 x 20+ 10=70years.

“During thefi rst half of a man

’

s life, thefir st fiveper iods of seven year s each, theFieryLives—the7th and highest sub - div ision of thep laneof ma t ter—a red irect ly engaged in a p roc

ess of build ing up man’

s mater ial body ; Lifeison theascend ing scale, and theforceis used in


er t ies of 7 to numer ica lly in terp ret Infin iteNatureis to d ivideits number by 7. Thisgives us

,aga in

, theNumber of Infin iteE volut ion :

142857, l 42857, 142857oo3

It requires 7member s to form a .FreeMason’

s Lodge(a ltho 5 may hold it a fter organ izat ion ) , thus symbolizing that ma n to betheMaster M an must mani festnumber 7. Whilehecan hold a

“ lodge,

”i .e., can be

a man and l ivehis l i feas a 5 fold being, yet hemusta lways remember tha t this is but a stageof growth ,a p laceof incomp leteness, and that hemust ult imatelyp repareand add 2 moremembers (sen ses and power s)to his

“ lodge,

” erehecan bea t rueMa son . TheKn ights of K adosh symbol izethema son ic idea ls of

therelat ion s between G od an d man by a doubleladderhaving 7 steps of a scen t and

“

7 step s of descen t . Theformer a reca lled O he'd E loah, or L oveof God, whilethelat ter a retermed G heib Kerobo, or Loveof thyNeighbor . Thesesymbo l izethat to givet ruebrother lyloveto your neighbor you must first ascend in loveto God .

Just as thet ruths of theWisdom Rel igion havebeenp reserved through theD ark Ages in a gameof cards—theTarot, from which our p laying car ds wereder ived—sohas theimpor tanceand

' for tun atenatureof numher 7 been handed down from thedays of theCha ldeans in thegameof dice, theoppositesides of

which a lways add up to 7, thus : 1 is oppositeto 6, 2is oppositeto 5 and 3 is oppositeto 4.

Themethod of ca lculat ing cycles in theB ibleis bysystems of weeks weeks of days, weeks of year s, etc.

From theGoth 5 names for the7 Planeta ry Deit iesweder iveour names for thedays of theweek

,thus,

theSun ’

s day (Sunday ) , theMoon’

s day (Monday) ,Tuisco

’

s (Ma r s’

) day (Tuesday ) , Wotan’

s (Mercury )day (Wednesday ) , Thor ’s (Jup iter ’s ) day (Thurs

TheMystic Thesaurus, Whitehead , 4718.


day ) , Fr iga’

s (Venus’ ) day (Fr iday ) , Seatur ’s (Saturn

’

s ) day (Sa turday ) .

TheZun i Ind ians bui lt their villages in clusters of 6

tepees surrounding a 7th . Their myst ic sacerdota lga ther ings werecomposed of 6 Pr iests of theHouse”who drew their in sp ira t ion from a 7th who wa s a lwaysa woman ca lled the“

Pr iestess Mother .

” Whileofficia t ing at their annua l fest ivals each . was a rr ayed in a

robeof thecolor sacred to 1 of the7 sacred p lanets,and when so robed each was considered to betherep resentat iveof thep laneta ry deity whosecolor heWore, hencegave’

his judgmen ts as from that deity.

Thesepr iests received an annua l tr ibuteof corn of 7

colors from themember s of thet r ibe.4((Thec ity of Thebes had 7 ga tes built by Amphion .

Themost famous monument of ancien t Thebes wastheouter wa ll w ith its seven gates, even a s lateas thesixth century B . C. ,

it wa s p robably thela rgest of

a r t ificia l Greek for t resses .

” “

Theseven gates of

Thebes, attacked and defended by seven chiefs whohavesworn upon theblood of victims, possess thesamesign ificancea s theseven sea ls of thesacred bookinterp reted by theseven gen i i, and assa i led by a monster with seven heads.

” 5

Westcott ca lls attent ion to thefact that Thenumber7 was cur iously related to H . P . Blavatsky and theTheosophica l Society .

‘Luci fer ’ wa s first published in1887, and 1887 is thesum of 17 hundreds, 17 tensa nd 17 un it s ; H . P. B . l ived a t 17 Lansdown Road ,a nd 17 AvenueRoad ; ‘Luci fer ’ was published a t 7

DukeSt . ; 7 volumes we'

recomp leted a t her death ;Colonel O lcot t first met her a t 7 Beckman St reet , andla ter at 71 Broadway , New York . Anna K ingsfordwaselected presiden t fir st of theLondon T. S . Lodgein 1877, and theThi rd volumeof ‘

TheSecret Doctr ine’was published in 1897, a fter her death .

”6

S . D .,I I , 665 .

9 Numbers , 84.

Transcenden ta l Mag ic, Levi , 14.


Besides thepassages a lready quoted , both theO ldand theNem Testamen ts arefilled w ith references tothenumber 7 which show thegreat rega rd in whichit was held in Israel . Theseaga in exhibit thefundamen ta l idea oi comp let ion ,

rounding out,a lso, the

binding and una lterablenatureof a thing repeated7 t imes. Thus Naaman was told to d ip 7 t imes in ther iver Jordan to becleansed of his lep rosy (I I K ingsv, This is a symbol of thepotency of number 7in evolut ion

,for on ly as man has dipped at least 7

t imes into theStream of Life—which likether iverJordan is muddy and turbulen t —and has cleansed himsel f from all loathsomeca rna l it ies can heemergea s

conqueror and beready to pass on through number 8to his Grea t In it iat ion in number 9 .

“

Noah was commanded to takein to thea rk of all

clean beasts by sevens, and of theunclean by pa irs(Genesis, V 11 , Theclean bea sts werethoseusedfor food, and as food is thema ter ia l from which thet issues and energies of thebody areelaborated, it isna tura lly ruled by 7. Theunclean bea sts not used forfood refer to mundaneforces which a reruled by thepa irs of opposites. In thetabernaclea golden candlest ick with 7 branches was a notablefeature(E x odus,xxv

, This aga in symbol izes man with thefiresin his 7 sacred center s l ighted,each of which mustemittheflameof DivineLoveerehis tabernacle(body) isa fi t dwell ing p lacefor theHoly Presence. Abrahammadea covenant with Abimelech (Genesis, xxi, 28)by p resen t ing him with 7ewelambs, thus making thecovenant comp leteand binding. Jacob served 7 yea rsfor Rachael , w as deceived with Leah and served yet7 other year s for Rachael (Genesis, xxix ) . Pharoahdreamed of 7

“

well favored k ineand fa tfleshed” and

of 7“ i ll favored and leanfleshed kinetha t did eat up

the7 well favored and fat k ine.” Hea lso dreamed of


modes of view ing Truth a resubdivided ad l ibitum'

.

Themany subdivisions agreewith theman i foldcharacter of thep lanetary influences, which vary witheach hour of theday .

”

“

This idea of theseven fold division of theun iver seisesoter ica lly rep resen ted in Revela tion by ‘

thesevenchurches which a rein Asia .

’

Thesewereat E phesus,Smyrn a , Pergamos, Thyat ira , Sa rdis, Philadelphia and

Laodicea . Thesen ames weremadeuseof .moreto

i llust ratetheinner t ruth than as app lying to thehistor ical c it ies, a ltho thechurches in thosecit ies mayhaveman ifested thetypes of thought ind icated, justa s Wa ll St reet in New York is used to symbol izethepower of money. Theinner t ruth so symbol ized has,of cour se, seven keys by which it can beread

,one

in terpretat ion being that theseven churches refer tot

‘

heseven p r incipa l ganglia or cen ter s of thehumannervous system,

another to theseven steps of In it iat ion .

”1 1

“

A‘

church’ Sign rfies an aggrega t ion “

of peop leof

simila r thought , and herewefind a ll human ity dividedin to seven grea t classes or types c a lled ‘

chur ches .

’

Thewords ‘Which a rein Asia ’

aremerely an euphon iousblind, for wefind that theseseven ‘

churches’ or typesof human ity haveexisted in va r ious par ts of thewor ldfor ages. And they a lw ays w i ll exist , for , as wehaveshown in thelesson on E volut ion ,

1 2 mankind is thep rogeny or emanat ion from seven great Creators or ,

as theBibleterms them, theE lohim. And as

weshowed in that samelesson,all mankind areemana

t ions from oneof theseseven great sp ir itua l Progen ~

itor s or , as St . John terms them,

‘

Theseven Sp ir itswhich stood beforehis throne. ’ This throne

,which is

spoken of later on as‘

a great whitethrone,’ is theper fect whitel ight of theDivinein to which a ll its

man i festat ions (r ays ) a reult imately indrawn and

1 1 Seelesson TheSeven Chur ches.1: V . of I ., Chapter x i ii.1 “ Revela t ion, x x , 1 1 .


en throned . Hence,of necessity, theremust bein the

wor ld seven dist inct classes of religious thought , eacht rying to man i fest thecharacter ist ics of theRay of

which it is an expression .

“

Not on ly havetherebeen, sincethewor ld began ,

seven representat iveschools of thought - fi rst underonenameand then , as t imes change, under a notherbut every child is born with a typeofmind over whichtheinfluenceof oneof thesegreat Rays p redominates.

Therefore, to confinetheseven ‘

churches’ tothehandful of apostol ic a dherents in thehistor ica lcit ies whosenames a rement ioned , is to losetheun iversal sign ificanceof therevelat ion .

”

Theseven golden cand lest icks which St . John saw

symbolized theouter ga rmen ts or thephysica l vehiclesor

‘

methods by which theseven man i festat ions of theLight ofTruth a rep laced beforeman . Theseven oan

dles symbol izetheseven different types of teachingwhich theseven candlest icks (churches ) uphold beforethewor ld

,and by which theFlameor Spir itua l Light

is given to human ity, theLight in all cases being ident ica l, a ltho produced by different

1 ‘ Seelesson TheRevelation of St. J ohn.

CHAPTER 27TH E NUM BER 7 Con tinued)

The“ Number of Perfectionr Con tinued) .

“An d I saw in theright hand of him that sat

on thethronea “

book wr it ten w i thin and on theback side, sea led w ith seven seal-s. And I

beheld , and , 10, in themidst of thethroneand of

thefour beast s, and in themidst of theelder s,stood a lamb as it had been sla in , having sevenhorn s and seven eyes, which a retheseven Sp ir itsof God sent for th into a ll theear th.

”

—Revela tion, v, 1 - 6.

Thebook of Revela tion abounds in theuseof 7 inreferenceto comp let ion , such a s the7 via ls of the7last p lagues ; the7 t rumpet ca lls ; the7 thunders ; thesounding of

“

the7 angels ; the7 kings, 5 of whom a refa llen ; thebeast with the7 heads,etc.

As wehavesa id elsewhere: “

Thebook ment ionedin our text is thegreat Book of Life(Akashic Reco rds) , with its seven fold man i festat ion s, so frequent lyrefer red to in scr iptura l an d occult l iterature. Withinthis Grea t Book is w r it ten a ll that is to man i fest dur ingthecyclewhich begins when theword is spoken ,

‘

Lettherebel ight’, and theSp ir it of Lifemoves upon

thefaceof thewa ters '

of Chaos. Theseven sea ls aretheseven man i festat ion s of theO neLife; in thesolarsystem, theseven cosmic cen ters of forceor powers oftheHeaven ly Man and theseven great Day -

per iodsor Rounds ; in human ity theseven Great Races, and inman

,madein theima geof theseven fold E lohim,

theseven sacred centers of his body and his sevenstages of growth . Just as a stonethrown into a ca lmpool sets up ever w iden ing waves of vibr at ion , so theLight shot out in to thedarkness of Chaos causes a


theleader and defender of theflock, thesheep beingw ithout horns . A horn symbol izes a ruler , a king or

mi l itary power . To‘exa lt one’s horn ’

or‘

causeit tobud

’

or grow is to strengthen and p rosper . To‘ l i ft

one’s horn ’

is to becomea r rogan t , to ‘

cut off one’shorn ’

is to weaken or becrushed . Thehorn is a lso a

symbol of p len ty, both in thephysica l and sp ir itua l life,show ing that theRam

, a lthough sla in and reborn as

theLamb, must st ill lead and feed theflock throughthep lenteous outpour ings from its seven horns. Theseven horns symbol izetheseven great powers ofman}whoseatta inmen t aresteps upon thePa th to Masterya long which TheChr ist - l ight must lead him.

Theseven eyes,

‘which a retheseven Sp ir its of G od

sent forth into a ll theea rth’,in th is connect ion sym

bolizethat sp ir itua l insight which is theaccompan imentan d rewa rd of such conquer ing,”1 or theper fected clearseeing upon all p lanes, a s wel l as thewatchful careoftheSp ir it .

“

Theseven sta rs in ther ight hand of theAncientof Days aretheseven Cosmic For ces or Planeta ryDeit ies. Another a spect of thesesameForces is sym

bolized by thel ights of theseven cand les, but in thiscasethey a reconfined to an ear thly vehicle

,theLight

merely shin ing through a limited ea r thly concept ion—for a lthough thecandlest icks a regolden (pure) theyrest upon theear th— whilein thecaseof thestars theLight shines direct from theAbsolute. It a lso indicates that theGreat L aw holds even thep lanets and

thePlaneta ry Deit ies in i ts hand .

‘

As above, so

below,

’

theoneLight in both star s and cand l-est icks.

Do not con fusethis teaching w ith Pan theism,for it

is not . Wedo not teach tha t therea remany co-equa lgods, but that therearemany divine, E nt it ized Man ifestat ions of theoneG od , theAbsolute.”

“

TheGreat L aw ha s two aspects, onerepresented1 Seelesson TheG rea t B ook, Pa rt } .

3 SeeTheV aweof I si s, Chapter x 1 i .

TheNumber ofPer fection Con tinued) 247

by theseven sta rs— theseven man i festat ions of theGreat Law in its pur ity— and theother rep resen ted bytheseven cand lest icks or its chosen vehicles ofexp ression on ear th. Thesevehicles, whileof gold and or igina lly reflect ing thel ight of theseven star s in its

pur ity, a renever theless suscep t ibleto con taminat ionby themireofea rth

,a s therebukes given to theseven

churches in thenext chapter will show .

” 3 A candlest ick is a specia lly created (manufactured ) inst rumen tfor the1 purposeof holding a candlethat theLightmay shineout to i lluminatean d guidehuman ity.

TheSepher Yetz irah agrees with occult philosophywhen it states that out of the7 letter s '

and the7 numbers

, color s, tones an d thep lanetary forces with whichthey a reiden t ified

, therewerecreated the7 wor lds,the7 heaven s, 7ear ths, 7 seas, 7 r ivers

, 7 desert s, 7days, etc. The7 wor lds a rethe7 globes which com

posea Wor ld Cha in . Among K aba l ists these7 wor ldsa reca lled theO r igina l

,In tel l igible, Celest ia l , E lemen

tary, Lesser (ast ra l ) , In ferna l (K ama Loka or Hades )and thephysica l or Tempora l . The7 heavens a rethe7 divisions o r sub -

p lanes of theAst ra l“ (i .e., thereflect ive

,ether ic, vita l, desire, men ta l, insp irat iona l

and'ecstat ic) . The7 ear ths a rethe7 sta tes of con

sciousness exper ienced on ear th, i .e., p r imit ivean ima lconsciousness; sel f- consciousness ; tr iba l or cla ss- con

sciousness ethica l or duty to others ; ast ra l or psychic ;sp ir itua l or Chr ist—consciousness, and Un iversa l or

Cosmic Con sciousness. The7 sea s refer to the7 statesof i llusion . The7 r iver s arethe7 st reams of forceinma n

, i .e. , blood , nerve, p ran ic, a st ra l , men ta l , psychicand sp ir itua l . The7 deser ts a rethebar ren wastes of

doubt s,fea rs

,misconcept ions, disappoin tmen ts, disil

lusions, pover ty and ill hea lth.

It is on accoun t of his sep tena ry naturethat theSun is spoken of by thean cient s as onewho 15

3 Seelesson TheAn cien t of D ays.

4 SeeRealms of theAs tr al , Curt iss.


dr iven by seven horses equal to themeters of theVedas ; *

as a lso tha t hehas Seven Rays a s

indeed hehas. Seven Beings in theSuna retheSeven Holy O nes, self born from theinheren t power in theMat r ix of Mother Substance.It is, they who send theseven p r incipa l Forces,called Rays, which a t thebeg inn ing of Pralaya

w ill cen ter in to seven new Sun s for thenex t Man

vantara .

”

The7th Path in theSepher Yeteirah is that of O ccultIn tel l igence, a combina t ion of Fa ith and In tellect . In

Hinduism thePa th of Per fect ion is madeup of a

ser ies of 73 , each 7 ma rking a defin itestep or a vic

tory won by theNeophyte. Thesesteps a respokenof as Por ta ls or Gates becausetheNeophytemust passthrough exper iences and en ter states of consciousnesswhich arec losed to him un t i l hebr ings theGoldenKey toeach or un t il hehas at ta ined themyst ic powerwhich w ill open them. These7 keys a reas follows :to thel st Por ta l , Char ity and a ll-embr acing Love; tothe2nd

,Harmony and Fea r lessness ; to the3rd ,

Pat ience; to the4th, Ind ifferenceto p leasureas to

pa in ; to the5th, daun t less E nergy ; to the6th, ceaseless Con temp la t ion , and to the7th,

theKey whichopens thefina l gate, whoseen trancema kes of mana God .

Number 7 1s held to represent magic in its fulness.

E liphas Lévi says :“

Thevir tueof theSeptenary isabsolutein magi c for thenumber is decisivein all

things ; hencea ll rel igions haveconsecra ted it in theirr ites.

” 6 In other words man through thepowerof TheChr ist - force in number 7 has cla imed hisher itage. Hecan now stand Upon theFoundat ionStone(4 ) an d a llow theD ivineTr iangle(3 ) to pourdown it s t r iuneblessing s upon his head . The5 pointedstar has ga ined 2 morepoin ts—therod by which manholds his 5 powers in his r ight hand

, and theDot in5 S. D I , 3 10. Transcendental Mag ic, 79.


6 pointed sta r w ith it s cen tra l Dot could not beent rusted to him,

_

lest hemisuseits potencies and

powers. Hencein t rueesoter ic symbolism thereis no

7 poin ted st ar , as it cannot beformed by thecombin at ion of

‘

any 2 simp legeometr ica l figures, a ltho it issomet imes seen in exoter icemblems . Thegeomet r ica lsymbol of number 7 is thein ter laced tr iangles with

theDot in thecenter theDot being the

samegermina l point wefound within thecircle, or

thecrea t ivenucleus of themundaneegg which ha sevolved dur ing its 6 day—per iods of crea t ion throughn a tureand man and becomethesyn thesized foca l poin tfor theforces of its 6 man i festa t ion s. As O rep te

sen ts Deity as thesourceof a ll so represen ts

Deity man i fest ing through theper fect un folding and

ba lancing of theposit iveand negat ivet r ianglesdescr ibed under number 6. The6 points rep resentthe6 days required to b r ing for th themicrocosm, whiletheDot w ithin is theThroneupon which theDeityrests on the7th day and p ronounces all H is worksgood. As theDot in thecirclerepresen ts theThroneof Deity in themacrocosm,

so theDot in the6 pointedstar represents theThroneof Deity established and

man i fest ing in themicrocosm. TheDot in thecenterrepresen ts theSoul of a ll things, a s thestar rep resentsthebody, for thereis no body which 6 l ines or the6d irect ions of space—north

, south ,east , west , up , down—will -notenclose, an d which is not an outward man ifestat ion of the7th poin t in thecen ter . This symbolthereforerep resen ts theper fected sp ir itua l or Nirmanakaya body when atta ined.

TheNumber ofPerfection —(Con tinued ) 251

In i ts Un ity , Pr imordial Light is theseventh,o r highest , p r incip le, Da ivip rak r it i, theL ight oftheUnman ifested Logos. But in its d ifferen t iat ion , it becomes Foha t , or the‘

Seven Sons.

’The

former is symbolized by thecen t ra l point in theDoubleTr iang le; thela t ter by theHex agon itself,or the‘

Six Limbs’

of M icrop rosopus, theSeventhbeing

8

Ma lkuth, the‘

Br ide’ of theChr ist ian Kabalistsfi

’

By theE ssenes this symbol is ca lled theSea l ofSolomon , for they recogn ized Solomon as theper sonifica t ion of esoter ic Wisdom. And to this day , evenamong Chr ist ian peop les it is st ill looked upon as a

power ful ta l isman ,especia lly in Russia and Poland .

ThePythagorean s ca lled it thesymbol of creat ion and

theE gypt ians similar ly looked upon i t as theun ion of

fi re(3 ) and wa ter (4 ) or generat ion .

The7th Sephira i s ca lled Netz ach,Firmness and

Victory, cor responding to thedivinenameJehovahTz abaoth, theLord of Hosts and theangel ic namesE lohim and Tha rshism, theBr i ll iant O nes.

” Henceman can evolveintellectua lly to a point wherehecanun fold the6 Sephira , tha t is, hecan intertw inethed ivineatt r ibutes w ith thephysica l and thus becomethemagic symbol of Solomon ’

s Sea l , theSea l ofWisdom.

But unt il hehas un folded or man i fested the7th pointand ga ined a comp leteVictory ; un t il heha s fixed hisga zeupon theStar of In it iat ion ,

TheChr ist - sun,and

madethat thecen ter from which a ll his works proceed

,hemay bea magician with mighty power , but he

is not accepted as a WhiteMagician . The6 represents wonder ful intellectua l developmen t , but it mustrecogn ize, accept and respond to theSp ir itua l O vershadow ing or theDivineIlluminat ion of theDot in thecen ter , eretheper fect ion of 7 is reached .

“The°seventh key is thehierog lyph of thesacredsep tenary , of royalty , of thep r iesthood (theIaitia te) , of t r iumph and t rueresult by strugg le.S . D ., I , 236.

TheKey to theUniver se

It.

is ma g ic power in a ll it s force, thet rue‘

Holyn dom.

’In theHermet ic Philosophy it is the

qumtessenceresult ing from theun ion of thetwoforces of theg rea t Mag ic Agent (Ak asha, theAstral

In theGreek legend Minas,K ing of Crete,

dema nded every 9th yea r a tol l of 7 youths an d 7ma idens who weresacr ificed to M ina tour , a mon sterw ith thebody of a man and thehead of a bull . Thismonster was confined in a labyr inth, in whosepassagesany of thevict ims who at temp ted to escapelost theirway and wereeven tua lly devoured . When thet imefor the3rd sacr ificedrew nea r , Theseus, taking thep laceof theyouths and ma idens, wen t to Cretetoslay theMon ster . At

”

his landing, Ar iadne, thedaughter of Minas and granddaughter of theSun -

god

Hel ios, fell in lovew ith Theseus and gavehim a threadwhich heunwoun d as hep roceeded and thus was

enabled to find his way out of thelabyr inth a fter slaying theMonster .

This myth symbol izes theposit ive(ma sculine) and

thenegat ive(femin ine) aspects of the7 p laneta ryH iera rchies through which thegrea t tests of human itya rebrought out . Sincethebull symbol izes thesignTaurus and thegenerat ivepov

'

ver , themean ing is thattheman whosepassion s (bul l ) ruleand dominatethebody (occupy thesea t of government , thehead ) , isconfined and shut in onevery sideby thelabyr in th of

ea r th condit ions . In other words, an ima l man whileevolving through thelower aspects of forces sym

bolized by the3 decan s of Taurus,degrades and

devours themost beaut i ful p lanet a ry influences, un t ilthecloseof the3rd cycleor 3r d great In it iat ion , whentheRea l Sel f (Theseus ) , by follow ing thethread of

Loveand Intuit ion given him by thefemin ineaspector daughter of theSun (the3rd decan ofTaurus being

S. D 111 , 106.


each of the7 Races, and had 7 ha irs on each head,represen t ing the7 sub - r aces ofeach Great Race. The4 D ragons of Wisdom werecomposed of 7 constellat ionseach . The7 Nor thern constella t ion s madeup theBlack Wa r r ior ; the7 E a stern , theWhiteTiger ; the7Southern; theVermi ll ion Bird, and the7 Western , theAzureDr agon . The7 headed Akkadian Serpentwhoseheads mult ip l ied from 7 into 1000,

fi tly symbolizes the7 Pr incip les of man and na ture, with theirman i fold aspects. Number 7 was a lso held'

sacred tosever a l gods, for instance, O sir is, whosebody was

cut into 2x 7 p ieces ; Ma rs and his 7 at tendan ts ; Apolloand his 7 str inged lyre, etc.

CHAPTER 28

TH E 7 PRINCIPLES O F MAN .

TheO neL ifeis, as ex plained , a Film for creat iveor forma t ivepurposes. I t man ifests in sevenstates, which, w ith their sep tena ry subd ivisions,aretheFor ty - n ineFires men t ioned in thesacredbooks. To Man it g ives a ll tha t it bestows on

a ll therest of theman ifested un it s in Na ture;but develops, fur thermore, thereflect ion of a ll its‘For ty - n ineFires’ in him. E ach of his Seven p r incip les is an heir in full to, and a p a r taker of, theseven '

p r incip les of the‘

G rea t—TheSecret D octr ine, Blavatsky, V ol. I, 310.

‘The7 Pr incip les of which man is composed , fromthedensest and most ma ter ia l to thehighest and mostsp ir itual, areas follows :The1 st Pr inciple. ThePhysica l Body .

Whilethephysica l body is thelowest exp ression of

theRea l or D ivineSel f it is 1 of themost important .

A ltho at theoppositepolefrom Sp ir it it never thelesshas within it thecenter s in and through whicheach ofthehigher Pr incip les must focus to man ifest on ear th.

Thebody thereforeshould not belooked upon as a

hamper ing garmen t to bedesp ised and escaped fromas soon as possible, for it is an instrumen t which isabsolutely necessary for theman i festat ion of theHigher Sel f and w ithout which it cannot accomp l ishits mission in thephysica l wor ld . Theviewpoint of

Chr ist ian Myst icism is thereforejust theoppositeto much teaching that passes for trueO r ienta l philO sophy. Becausethean ima l body is passion ate, seduct ive, sel f- w i lled , hard to t r a in and cont rol un t il it hasbeen pur ified, sp ir itua l ized and madethewi lling serv


ant of theReal Man,many E astern students seek to

weaken it , ma im it , or even kill out its n atur a l forces,tha t they may ult ima tely escapefrom thebondageoftheflesh and from rebir th . But theChr ist ian Myst icseeks to per fect it inevery par t and haveevery funct ionin its highest sta teof act ivity that it may bea per fectinst rument , well know ing tha t rebir th must con t inueuntil hehas bui lt up a per fected and sp ir itua l izedorgan ism through which per fect ly to express TheChr ist- forcefor theredempt ion of himsel f

,his fellow

men and thelower kingdoms.

Thephysica l body is madein theimageof theSp iritual Body of theRea l Man . It is thereforean organism in which a ll thecrea t iveenergies of the7 foldE lohim aresynthesized and through which they mustman i fest . HencetheSoul must aga in an d aga in builda physica l body, un t il ult imately it (bui lds 1 which can

per fect lyexp ress theDivineM an . It may becomparedto a switchboard con ta in ing termina ls for ther amificat ions of a mighty elect r ica l system, someof its cur

rents connect ing it with thehigher Pr incip les and a ll

pa rts of theun iver se, even thed istan t p lanet s, a ll of

which a ffect and man ifest through thephysica l body .

The2nd Pr inciple, TheAstral Body .

TheAstra l Body is theshadow or pat tern sent intothemother ’s womb, in to themeshes of which thephysica l mater ia ls composing theflesh and boneof thefutureman a rebui lt . I ts foca l poin ts in thephysica lbody arethespleen and l iver . I t is theseat of sensat ion

,and its avenueof oper a t ion is through thenerves.

Thesp leen is theseat of thehigher a nd morerefinedsen sat ions, thel iver of thecoar ser and moremater ia l .Theast ra l body is a mater ia l body, so mater ia l thatunder cer ta in condit ions of condensat ion it can bephotogr aphed w ith an ord in ary camer a ,

1 but thematterSeePhotog r aphing theI nvisible, Coats.


harmony and pur ity and beunder theguidanceof theDivineWill or it w i ll bel ikesteam escap ing fromleaks in a boi ler . l st

,it fa i ls to giveits power to the

engine(body ), which con sequen t ly slows down,grows

weak,devita lized and ult imately stops ; 2nd , it acts

a s a dest royer , just a sescap ing steam fills theengineroom,

rusts theengineand becomes a menaceto theengineer (theRea l Sel f ) . Thereforethis Pr incip leof theLife- forceis thecrea tor or br inger of l i fetothephysica l an d ast ra l bodies, thep reserver and regulator of li feand vita lity

,and fina l ly thedestroyer .

Dur ing thelower stages of developmen t— as in“

thean ima l and undeveloped man— this forceis guided bythesubconscious mind according to thelaw of har

mony. But in thehigher stages wheremind is moreact ive, its norma l cur ren ts and act ions arein ter feredw ith by man

’

s impurethoughts, habits and desires,a lso by anything that defi les thebreath . Hencewehavephysica l inharmony, sickness and disease, a s

man i festat ions or stages in thep rocess of d isin teg r a t ion .

The4ih Pr inciple. TheDesireB ody or Anima l Soul.

This Pr incip le, together w ith thephysica l and ast ra lbod ies and thel i fe- force, comp letes the4 fold Founda t ion Stonela id by theHigher Sel f in thephysica lwor ld . For on ly as theD ivineRay sen t down in tomatter can find a foundat ion composed of theelemen tsbelonging to thewor lds in which it seeks exp ression ,

can it man i fest thereand garner theexper iences of

thosewor lds . Thereforeits ear thly in st rument of

man i festat ion is built up just as is a house. l st , thep lan or pat tern is conceived and theframeworkerected , theouter st ructureis built a round it , thel i feforcewarms it and then theAn imal Soul, l ikea

The7 Pr inciples of M an 259

j an itor,takes charge. Then it is ready for occupancy

by theowner , theRea l Sel f .TheAn ima l Soul (K ama) includes thean ima l de

s ires, passions, sensat ions and thesubcon scious mind ,together w ith thedesires, passions and emot ion sbrought to it from theast r a l and men ta l wor lds ; fortheastra l can t ran smit both thegood from aboveandtheevil from below. Thesubcon scious mind , com

posed of thesyn thesis of theconsciousness ofeach cell ,organ , nervecenter and forcein theselower bodies ,is themeans by which theAn ima l Soul ' rules over all

thebodily funct ions. I t is a lso theregulator and

ruler of thewaves of l ife- forceand thebrea th in thebody, and through them keeps thebody in hea lth . It

a lso correlates a ll thedesires, emot ion s and sen sat ionswhich will cemen t the4 lower Pr incip les together an d

makea fi rm founda t ion on which the3 higher Pr inciples may bui ld their Temp leof theLiving G od . In

short, this is theStonewhich thebui lder s—both O r i

en ta l and Chr ist ian teachers— haveheretoforerejected ,becauseappa ren t ly so hope-lessly perver ted by man ’

s

wrong thinking and so imp regna ted w ith disintegrat ion and dea th , but which ult imately must become, l stfor theindividua l and then for theRace, the“ headstoneof thecorner .

”

TheAn ima l Soul has its seat in thel iver and its

point of contact in thesex cen ter s,whileit rules the

body through thebra in of thesubcon scious mind, theSolar Plexus. It must gather st rength and powerfrom a ll sensat ions, desires and exper iences and devoteall its l i fe- forces to the1 end , n amely

, towa rderect ing theTemp lein which TheChr ist may dwellamong men , and from which TheChr ist - radiancemaysend for th it s redeeming power to all thekingdoms .

TheAn ima l Soul is, therefore, thesyn thesis of the4lower Pr incip les, overshadowed by theRationa l M ind


(L ower Mand s ) . But when it attracts to itsel f andholds capt ivetheRat iona l Mind through an ima l des ire

,it becomes thepersona l temp ter (K amaa nana s) .

Thedesires and appet ites of this An ima l Soul , whichin the'

\

an ima l kingdom areper fect ly norma l whenruled by theGroup Soul of thespecies through inst inct , in thehuman kingdom must beruled by theRat iona l Mind . But under thel iberty a llowed byhuman free- w i ll they tend to run w i ld and follow theirown incl inat ions. They thus often enhanceand magn ify thenorma l an ima l inst incts and seduceand dragman down below thelevel of thebeasts. This is thegreat fight in man ; theAn ima l S

'

oul seeking to grat ifyunrestra inedly its natura l appet ites, and theHigherSel f endeavor ing to makeit follow thehigher paththrough theguidanceof theRa t iona l Mind . It is

this An ima l Soul that must becurbed , madeto occupyi ts t ruep laceand becomethefa ithful servant of theRa t iona l Mind, as thelatter must bethefa ithful serva n t of theSuper - conscious Mind or themind of theHigher Sel f.2

The5 th Pr inciple. M ind (Manas) or Spir itual SelfConsciousness.

Mind is the3rd aspect of theDivineTr iangleorTr in ity, A tma—Buddhi—M anas, theImmor ta l Self, theSoul , theFa ther - in—heaven , which overshadows thehuman person a l ity ; “

thethree- tongued Flamethatnever dies .

”Thet rueMind

,therefore, t ranscends its

lower exp ression , In tellect , to a far greater degreethan In tellect t ranscends Inst inct . This Pr incip leisusua lly presen ted on ly in its dua l aspect of Higheran d Lower Min d or M anas . Whilethis division is

cor rect a s far as it goes,it leaves much to bedesired ;

for in rea l ity Mind, l ikea ll thePr incip les, is septenary,w ith 3 ma in d ivision s cor respond ing to body, mind

2 For fur ther discussion of thesubconscious mind , seeV . of I .,


power s to enhanceand degr adewhat should bebut a

norma l an ima l inst inct .

TheSp ir itua l or Super - conscious Mind is therea l5th Pr incip lewhich over shadows theper sona lity, andwhoseinforming r ay makes man an intellectua l andra t iona l , instead of an inst inct ive, an ima l . Henceon lywhen its 2 lower and l imited a spects havebecomeun ited with thehigher , and theHigher Sel f or Soulha s per fect con t rol over its inst rumen t , theper sona l ity,has man reached number 10. From 1 to 5 thelowerkingdoms struggletowar d sel f- consciousness, but from5 to 10man fights thebatt lea llegor ized in a ll scr iptures under va r ious n ames

,such a s thewa r in heaven ,

A rmageddon,etc.,

but all refer r ing to thewar betweentheHigher and lower selves for thecon t rol of thepersona l ity. Thel st grea t batt leis won when theSp ir itua l Mind is ableto insp ire—not force— thepersonality to respond to its overshadow ing loveand

wisdom,and theRa t iona l Mind sees thedesirabil ity

and logica l necessity of sett ing out in earnest to cl imbtheheights to its Father ’s home. Thus l i fea fter l i fetheSp ir itua l M ind reaches down into theexper iencesofear th life, si ft ing and weighing them and stor ingup thegood , thebeaut i ful and thet rueto beblendedw ith the6th Pr incip le, overshadowed and - i llumi nedby the7th, the1 Ray of theDivine. When thusblended an d i llumined it becomes theImmorta l Sel f,theHigher Sel f, theperson al god , thehighest poin tof atta inmen t for each individua l . When thus blendedw ith the6th and 7th Pr incip les theMind is a lso theReinca rnat ing E go “

w ith a form (rupa ) , which p reva i ls dur ing thewholel ifecycleof theFour th Round ,whileits Sosie, or resemblance, theper sona l E go, has

to win its immor ta l ity ;” 3 for the4 lower Pr incip les,sincethey per ta in to thephysica l wor ld, a remor ta la nd per ishableunt i l redeemed .

S . D I I , 519.

The7 Pr inciples of Man 263

TheHigher Sel f,being purely sp ir itua l , can haveno

direct con sciousness in thephysica l wor ld . Hencetoenableit to comp leteits man i festat ion in a ll wor ldsand to becomea redeemer it must send down a Rayof itsel f in to thehuman - an ima l body that through thisexp ression in mat ter it may comp leteits Dest iny . ThisRay is ca lled theAntaskarana , thebr idgewhich joinsthelower to thehigher , theea r thly to theDivine. It

is a lso ca lled thebr idgeacross theGreat Abyss” overw hich thep ilgr im must cross to the“eterna l shore,”for it is over this Ray from theSp ir itua l Min d thattheRat iona l M ind of man must send every asp ir at ionof thehea r t , together with theult ima telesson of goodout ofevery condit ion exper ienced by it or theAn ima lSoul . Dur ing each li fetheHigher Sel f thus ga rnersa ll thesp ir itua l exper iences of its Ray or reflect ion ,

and upon its w ithdrawa l rests in thebosom of theFather , whiletheAn ima l Soul , w ith all that has not

been redeemed, disin tegrates.

“Theessenceof theD ivineE go is‘

pureflame,’ an en t ity to which nothing can beaddedand from which nothing can bet aken ; it can

not , therefore, bedimin ished , even by count lessnumber s of lower mind s, detached from it likeflames from a flame.“

Thestory of thecrucifixion is an a llegory of thefateof the5th Pr incip le, for just as theD ivinemusttakeupon itsel f ind ividua li ty in theWor ld of Format ion by embodying a Ray from Itsel f in theSp ir itua lMind or Higher Manas

,so in turn must this divine

Son takeupon itsel f persona li ty , becomeflesh and

temporar ily beseparated from its Father . I t is thisRay , therefore, which makes itsel f responsible(through its lower expressions ) for a ll thesins of its

var ious persona l it ies . This is therea l vica r ious a tonement . Hencethe“

abyss” is often descr ibed as inhabS. D I II , 511.


ited by monster s ofevil seeking to clutch thep ilgr imRay and pull it down a s it st r ives to cross thebr idgeto its Fa ther ’s home. Aga in , theAn taska r ana is thecross by means of which TheCh r ist -

pr incip leis exp ressed \ in matter . It is diagrammat ica lly exp ressedthus

This truth , altho for ages holding a most importantp lacein myst icism, was supp ressed by theear lyChurch as bea r ing too close'

a resemblanceto thestoryof Jesus

,which is but an a llegoryexp ressing this same

t ruth .

In another sen setheSp ir itua l Mind is theman sionin heaven p repared for

'

its lower exp ression or son ,

that wheretheFather is theremay theson bea lso.

But it is theson or per son a l ity who must furn ish thismansion by thepurethoughts, a sp ira t ions and lessonswhich theRat iona l Mind ofeach person a l ity is all thet imestor ing up in theSp ir itua l Mind . At thenextinca rnat ion theSp ir itua l M ind aga in sends down a

Ray and bui lds up another personal ity whichembodiesas inherent facult ies a ll theexper iences ga ined and

powers un folded dur ing theprevious inca rnat ion .

In thegospel a llegory theTr in ity or Sp ir itua l Soulis ca lled theFather who sen t his on ly begotten Son(lower manas or Rat iona l Mind ) in to ear th condit ions, not on ly to express thedivinea tt r ibutes of his

Father , but a lso, when 1 w ith his Fa ther , to becometheRedeemer by giving up his l i feor Chr ist - forcethatl itera lly, “

whosoever bel ieveth on him, shall not per ish


crea t ivepower of thought and in thephysica l wor lda s thepower of fert ilizat ion or sex .

TheSp ir itua l Soul can haveno man i festat ion or

consciousness in thelower wor lds except through theSp ir itua l Mind and its va r ious Rays. When theSp iritual Soul and theSp ir itua l Mind areblended and il

lumined by theD ivineRay they becometheDivineTrin ity, theHigher Sel f, or Reincarna t ing E go. TheSp ir itua l Soul stands to each of its expressions or

persona l it ies in thesamerela t ion that theUn iversa lSoul stands to each individua l ized Sp ir itua l Soul . It

is not human but Divineand thereforeimmor ta l , “a

Pi lla r of Light ,” an inca rnat ion of 1 of the7 Flames.

I t cannot comp leteit s expression in thelower wor ldsand becomea redeemer

,however , un t i l it clothes itsel f

w ith and man i fests through a human body .

Its sea t is not in thephysica l body, but in theastra lbody. It contacts thephysica l body direct ly onlywhen thepsychic cen ter in themiddleof theforehead—theradium cen ter (Rea l izat ion )— is awakened.

The7th Pr inciple. TheD ivineor A tin a .

This is ca lled the7th Pr incip lemerely for purposesof exoter ic classifica t ion , as it is not a Pr incip leofM an , but a Ray of pureSp ir it from theAbsolute. It

can contact thehuman body on ly as thehigher astra lcenter s a reconsciously awakened and then madesubservient to reaching in to thehigher rea lms wheretheDivineholds sway .

Just as the7 notes of music arecomp leted and syn

thesized in the8th note, which leads into a new octave,so a rethe7 Pr incip les ofMan syn thesized in theAura .

This is somet imes ca lled the7th Pr incip le, but in rea lity it is thesynthesis of all

,having a point of contact

in each.

CHAPTER 29TH E 7 PLE IADE S AND TH E 7 RISH IS.

Canst thou b ind thesweet influences of thePleiades, or loosetheband s of O r ion ?

”

—J ob, x x x viii, 31.

ThereI beheld seven sta r s, likeg reat blaz ingmoun ta ins, and likesp ir its ent rea t ing me.—Book of E noch, x vi i i, 14.

Theconstellat ion Taurus, theBull, conta ins over400star s, among which therearesa id to bemorebr ightstars than 111 any other constellat ion , and _

chief amongwhich a rethe7 Pleiades and their sister s the5 Hyades.

And sincein every agethis constellat ion has been a

favor itethemefor myth and a llegory, wemay wellexpect to find an importan t occult sign ificancecon

nected w ith it .

O nemyth is that these12 sisters saw their brotherHyas killed by a snakewhilehunt ing in Lybiafil Theylamen ted his dea th so passiona tely that Zeus, out of

compassion , t ranslated them into stars— 5 into theHyades in thehead and 7 into thePleia des in theneckof theBull . TheHyades a reca lled “

thera iny onesand thegreatest impor tanceis attached to this groupwhen it r ises at thesamet imeas thesun ,

n amely during themon th of May , a t which t imether a iny sea sonbegins. Wethereforefind tha t among theancien tstheHyades rep resent thefer t iliz ing l p r incipleof moisture. They symbol izethefemin ineor astra l a spect ofthe5 sen ses, which lament that their brother (thephysical senses ) is so deadened by thesnakeof matterand

_

theperversion of thecreat ivepower s, that theyarecut off from him and must rema in in thehigher

1Fast i, O v id , v , 165.


rea lms ; that hecan no longer communew ith themexcept as hereaches up into theheaven wor ld . Theycont inua llyexert , however , thegen t lemoistureof theirfer t il iz ing p r incip lewhich likedew fa lls from heavenor the.a stra l wor ld and helps man to find the7 sp iritual senses rep resented by thePleiades. Thephysical and a str a l senses should bein such harmon iousaccor d and development that when weseea physica lobject weshould a lso seeits astr a l coun terpar t ; whenwehear a physica l soun d weshould a lso hear its ast ra lexp ression ,

and so on w ith each of theother sen ses.

Another myth has it tha t the7 Pleiades and theirmother met thehun ter O r ion 1 day in thewoods.

Thesight of their beauty so inflamed his desires thatfor 5 year s hepur sued them through theden seforest ,now losing sight of them and now seeing them flyingbeforehim. Fina lly Zeus in p ity turned them intowhitedoves whichflew to heaven and weret ranslatedin to stars, a ltho dur ing thefl ight 1 dovewas lostamong the“

wander ing rocks. Homer in theO dyssey(xii , 6 ) a l ludes to them a s Thedoves who broughtambrosia from theWest .” Sincedoves a lways sym

bolizetheSp ir it , wehaveno difficulty in connect ingthePleiades with sp ir itua l forces or theper fect ion and

sp ir itua l izat ion of man’

s 7 senses. WhiletheSp ir itua lSun r ises in themyst ica l E ast wea retold tha t it mustshine“even unto theWest .” And it is man who,

bytheun foldment of his 7 sp ir itua l senses, must br ingback from thefar thest point of man i festat ion ‘

(ma tter ) theambrosia or susten anceof thegods with

'

which to nour ish his immor ta l body.

O r ion is represen ted in mythology a s a giant witha girdle

, a sword , a l ion ’

s skin and a club, whilehisdog Sir ius follows him and thePleiades fly beforehim. O r ion hererep resen ts man in pursuit of thehigher atta inments of thesp ir itual senses. Heis in


v, Wehavea lready exp la ined thea spect of man

rep resen ted by thel ion ,

3 but O r ion rep resen ts man a s

heis today with hi s 5 fold development , forever pursuing his 7 sp ir itua l power s with eager passion , yetnever quiteableto atta in them. Hence, instead of

having a tta ined therea l,inner powers of the- l ion

,he

is ableto man ifest on ly their lower or outer expression ,

i .e., thel ion ’

s skin . In other words, with cour

age, strength and loveman persisten t ly follows theflashing wings of thesp ir itua l doves through theshadows of theforest of li fe

, yet becausehis couragepartakes of recklessness, his st rength is ta in ted withcruelty and his loveinflamed by passion henever fullyatta ins, and w i ll not unt il he

,too, finds his p lacein

theheaven wor ld . O r ion ’

s club symbol izes man’

s

physica l power and per sona l w i ll .’

For , a las, man toooften hopes to cla im his her itagethrough merephysical p rowess and persona l w i ll, instead of by theuseof theSwor d of Sp ir it . H is dog Sir ius represen tsman

’

s an ima l n ature, t ra ined to keep its appoin tedp lace; for l ikea fa ithful dog it should follow whereman leads and behis fr ien d and helper . As O r ionunsuccessfully pur sues theheaven ly doves for 5 year s,so will man unsuccessfully pur suehis higher sp ir itua latta inment s through the5 per iods dur ing which hisphysica l senses rule. O n ly when . his .6th and 7th

senses begin to un fold an d Zeus tr an sforms him into a

star and heenters theheaven ly rea lms, will hefind thedoves.

ThePleiades appea r in theNorthern heaven s a t thebeginn ing of Spr ing, and wield a mighty influenceover theear th and its inhabitan ts. Not on ly do wefind J ob recogn izing thepower of their influence

,but

it was genera l ly taught by theancient Sages that thisgroup ruled over the7 Races and sub - races of mankind , determin ing a lso thegreat changes which ac

Seelesson TheG reat B ook, Pa r t '

I .

The7 P leiades and the7 Rishis 271

company thebeginn ings and end ings of theracia l andp laneta ry cycles.

TheHot ten tots worship thePleiades, celebr at ingtheir annua l appearanceabovetheE astern hgr izon

with grea t rejoicing. As soon as theconstella t ion ap

pea rs a ll themothers, with their children,ascend the

nearest hill and teach thechildren to stretch out theira rms towa rd thefr iend ly stars. They a lso wor shiptheHyades un der thenameTusib, theRa in G od . Theyca ll thestar s theSouls of thedeceased .

According to theGreek legend thePleiades arethe7 daughters of At las and Pleione.4 In 1 ver sion ,

a ll

saveMeropema r r ied gods and becamemother s of thefamous heroes who foun ded cit ies, nat ions an d sub

races. Meropemar r ied a morta l (Sisyphus ) and henceis sa id to hideher head in shame.

They are rega rded by Madler andother s, in Ast ronomy , a s thecen tr a l g r oup of thesy stem of theM ilky Way . ThePleiades (Alcyone, especially ) a rethus con sidered ,even in Ast ronomy , a s thecen t ra l poin t a roundwhich our un iverseof fixed s tar s revolves, thefocus from which, and in to which, theD ivineB reath, Mot ion , work s incessan t ly dur ing theManvan ta ra .

”5

Theseinfluences, however , must a lways beconsidered 1n connect ion w ith their pos1t iveaspects or executors , the7 sta rs in theconstel lation Ursa Ma jor or theGreat Bear .

“Thereweretwo constellat ions w ith seven stars

each. Wecall them theTwo Bear s. But thesta r s of theLesser Bea r wereon cecon sidered tobetheseven heads of thePolar D ragon .

In E gyp t theG rea t Bea r wa s theconstella t ion of”6Typhon .

Thesesta rs areca lled theSapta Rishi or 7Rishis .

7 A ltho Ur sa Ma jor was ca ta logued by Ptole4 Their n ames a reMa ia , E lect r a , Tayget a , Alcyone, Celen o, Sterope

and_

Mer ope.5 S . D . , I I , 582.

0 S . D .

7 Thei r n ames a reAniba,Dula , Ni ta tn i, Abr ay an ti, M ahay an ti, V ar

shayan t i and Chupun i ka .


my a s having 8 stars and by Hevel ius as having 12,never theless its 7 br ightest star s const itute1 of themost character ist ic figures in theNor thern “

sky , and

areca lled by theHindus “

thehusbands of thePleiades.

”Thefact that so many of theancient wr iters

men t ioned on ly thePleiades, theRishis, the_Hyadesand O r ion

,led modern a stronomer s for a long t ime

to bel ievethat theseweretheon ly constella t ion s '

known

in thoseancient days. But recent scien t ific d iscover iesa recorroborat ing so many of theold myths, legendsand a llegor ies

,tha t it is easi ly under stood that on ly

thesegroups werement ioned by theancien ts, becausethesewereof thegreatest importancefrom a myst ica land occult stan dpoin t . Modern resea rch has p la in lyshown tha t thesta rs sur rounding us do not const itutea simp le, but a doublesystem ; a fact that was wellknown to theSages. For it has been shown thatmany stars widely sepa rated and appa ren t ly belongingto sepa ra tesystems, a remyster iously related to eachother , especia lly thePleiades and theGreat Bear .

“ Itseems difficult to accoun t for thevery remarkableandunsystemat ized dist r ibut ion of themot ions, un less wesupposethat thestar s form two moreor less sepa ratesystems super imposed ; an d it has been found possibleby assuming two dr i fts w ith suitably a ssigned velocities to accoun t very sat isfactor i ly for theobservedmot ions.

” 8 Dur ing thep resen t ' Iron Ageit is themascul ine, posit iveforceof theseRishis that has beendominan t , rather than thefemin inefor ceof thePleiades. For theinfluenceof thePleiades is exer ted lessupon theimmedia teevents in themundanespherethanupon thehigher p lanes, yet it is a lways thefemin inefor cewhich br ings for th thegrea t changes which ap

pear oh ea rth as thedominanceof thecycleof 1 sub

racegives p laceto thenext . For cor responding reason s

,dur ing this cycleon ly themascul ineMaster s of

E ncyclopedia Br i tannica, V ol. XXV , 79.


By theHindus thePleiades a reca lled thenurses ofthep lanet Mars, theCommander of theCelest ia lA rmies

In Ind ia they a reconnected w i th their nur s

1ing , . thewar G od , Kar t t ikeya . It was thePleiades ‘

(in Sansk r it , K r itt ikas) who gavethis n ame-to theG od , Kar tt ikeya being thep lanet Mar s,

This should giveto thestuden t of ast rology an in

sight in to thedeeper sign ificanceof that great ly maligned p lanet Mars ; for as theCommander of theCelestia l A rmies wemust look to his influencefor thecourage, fort itude, st rength and thedaun t less energythat will ca rry us on to fina l victory . In fact thet ruemyst ic teachings in rega rd to that p lanet will berevea led to man on ly when the7th Sister comes from herhiding and begins to unrol l thescrol l of the7th GreatIt ace.Thea llegory of N iobe, thesudden death of whose

7 sons and 7 daughter s - symbol izing the7 sub - racesof theAt lan tean s an d their 7 branches— a lso refers tothecataclysms which occur at thecloseof thegreatRacecycles, for shewas a daughter of 1 of thePleia

Invest igat ion by modern ast ronomers has confirmedtheoccult teaching that a t thet imethePyramid of

Cheops wa s bui lt thePleiades weredirect ly overhead .

Theseweretheforces drawn upon by theGiants whoaccomp l ished tha t work over years ago.

According to St in son Ja rvis : “

The7 branches of

the(Druid ) Church and theaccompanying colon ieswererecorded through thedescen t from the7 Daugh

ter s who named thestar s of thePleiades. Thereaderwill remember that thegreat FireSign a l whichexhibited thedeity’s Consen t for further l i feon ea rth wasnot given unt il thePleiades wereexact ly overhead in

‘2 S. D I I , 654

The7 Pleiades and the7 Rishis

then ight sky . Thecon stellat ion was a center of thepr iest ly heaven s, and had themost honorableposit ion ,

on theneck of thecon stellat ion TAURus, who represen ted theBULL and Thunder -

god of E ngland .

and when Homer n ames this famous con

stellat ion ,hewr ites thenameto makeit fi t themet re,

as‘

PE . LE . IA . DE S,

”using thewholeword PE , to

makeanother syllable,and a lso to nametheDO VE

which was a lways thenameof Venus and thesign of

divineL O .Ve. TheDruid collegewhich p repa red themissionar ies was on theisland ca lled .theIslan d Doveof Heaven

, an d theGreek n ameof theDoveor Pigeonwas specia lly madeas PE LE IA ,

and Homer ’s wr it ingit as PE LE IA - DE S n ames thesesta rs as the‘

DoveGods,’ or Pr iests becausea ll Druid missions ca rr ieda‘ messageof Love, refer red to in J ob as thesweet.

influences of thesestars .

“

Thegeographica l uses of thePeleia—Des were“pa rtly a s follows : The7 pa r ts of theea r ly church , assp read out over thewor ld , wereherenamed and p ic

tured in onecluster : each S.T.AR or‘

Sign of

Honor ’ (Anglian AR,being named as a

Daughter . TheseDaughter s a rema r r ied to thema leB r it ish deit ies who n ameour week days, and theybea r child ren whosen ames a rethepat ronymics or

fa ther—names of great and wel l - known peop les, suchas D ardanus

,Lacedaemon

,-etc. ; and in this way it

becomes clea r tha t thewholear rangement about tobedescr ibed was a pa rt of thememory systems whichtheDruids and their Br anch p r iests used to recorda ll kinds of in format ion . I t wa s theinvent ion and memory- system of theoneChurch , theoneCandlest ick of Seven Branches, which a s a p icturewas not exclusively Hebra ic. As we

,know tha t the

Pleiades Wereheld sacred from Peru to Java , and thatthese7 stars received thenames of the7 branches of


thechurch , it is clea r that thesystem embraced theearth .

” 1 3

With a ll this symbol ic myth and legend wemustconcludethat thesweet influences of thePleiades a resomething that every Soul should expect as a pa rt of

its her itage. But they can beat ta ined on ly when theSoul is ableto facetheGrea t In it iator Saturn and

answer his quest ions, “

Canst thou bind thesweet influences of thePleiades, or loosetheban ds of O r ion ?”Thosesweet influences can never be'

ours unt i l wecanloosethebands which hold us to thel imitat ions of thepersona l ity . In fact it is theloosing of thesebandswhich is thegreat purposeofevolut ion , and which isindicated by thedigits from 1 to 9 . O n ly when wereach number 9 and faceour In it iat ion and successfully answer thesequest ions can webecomemorethan man.

1 3 TheJarvis Let ters, Chap ter vi ii .


Victory of number 7 is attained by a comp letemastery of thebreath .

_

Thewords that arespoken mustbewords of loveand words of hea l ing. TheVictorwho holds theSword or Weapon Za in in his handmust havega ined absolutecontrol of his speech . For

in 1 sensethis weapon is themighty weapon of thetongue

,to which so many a llusions a remadein the

B ible. In Psa lms (lvii , 4 ) weread : “Whoseteetha respea rs and a r rows

,and their tonguea sha rp

sword .

”Aga in ,

“Who whet their tonguel ikea swordand shoot out their a r rows, even bit ter words.

”And

aga in in Proverbs “

Thereis tha t speakethlikethep ier cing of a sword , but thetongueof thewiseis hea lth .

”Aga in

,

“ Death and l i fearein thepower of thetongue.” A lso a t theGreat In it iat ionwehear J ob asking

,

“

Is therein iquity in my tongue?”Henceit is quitefit t ing tha t , a s theman i festat ion s of

thel st septen a ry may beca lled thechildren of thel stmother , A leph (a ir ) , they should becomp leted and theVictory ga ined by a Mastery of thetongue.As wehavesa id elsewhere: “

Speech is oneof thegreatest powers, for it includes thepowers of sound,number , color and , when w r it ten ,

form. Tobr ing to your minds someof thep ract ica l effects of

this power , wewould ask you for oneday to notecarefully theeffect your words haveon thoseaboutyou. Many pup ils ask for something pr ac tica l to doto develop occult powers an d man i fest thehigher l i fe.Not ing theeffect of your words is prac tica l and mostimpor tant , and a pract icewhich can beindulged inw ithout fea r of dangerous consequences. And un t i la t least someconcept ion of thepower of speakingkindly and lovingly but to somepurposeand somedeg reeofmastery over i t has been a ttained, thedevel0pmen t of other occult powers will beretarded if notactua lly prevented .

” 1

G V . O f I

The7th Letter , Zain 279

Therelation of Za in to thesign Gemin i is in theidea tha t Gemin i rules thea rms and represents a lsothemascul ineand femin inequa l it ies combined. O n lyhewho has r a ised his arms in blessing and has blendedthemascul ineand femin inequa l it ies w ithin himsel fcan beca lled thevictor over thepower of thetongue.Another aspect of Gemin i is the2 O pposing forces towhich man in his unregeneratesta teis bound, as St .Paul sa id : “When I would do good

,behold evil is

p resen t with me.” HencetheVictor must havefoundtheper fect blending of thesepa ir s of opposites and

must know how to usethem to help on his fur theradvance, theability to accomp l ish which is symbol izedby thea rms .

“When thou hast passed into theSeven th

,0 happy one, thou sha lt perceiveno morethe

sacred Three, for thou sha lt havebecomethat Threethysel f.

3 TheV oiceof theSilen ceBlavatsky , 19.


TH E 7TH CO M MANDM ENT.

7. Thou shalt not commit adultery .


Since.

,weknow that number 7 is theNumber of

Per fection , especia lly that per fect ion of human itywhich w ill p reva i l when , through thepower of num

ber 6 the5 senses haveevolved into the7, wecan

readily understand that to commit adultery has a fa r

greater sign ificancethan the1 genera lly ascr ibed toit . For to adulterateis to add someforeign and infer ior substanceto thething adulter a ted . A lso a thingis sa id to beadulterated when not absolutely purean dexact ly what it purpor ts to be.It has been thecustom to confinethis 7th Command

ment exclusively to thecrea t ivefunct ion s ; but , whileweconcedetheimpor tanceof obeying its l itera l meaning , st i ll wemust not makethemistakeof confin ingit solely to that mean ing.

Thefact that 7 is theNumber of Per fect ion and yetdea ls with thecreat ivepower s of man is

, to say theleast

,sign ificant . A per fect human ity is 1 in which

thecreat ivepower s havenot been adultera ted , butwhilefully funct ion ing and under theabsolutecon

t rol of theWill a reused in love, pur ity and w isdomto createthat which is needful , unadulterated by lust orany of thelower carna l desires, and w ith a full recogmt ion that theGreat Crea t iveFor ceis crea t iveon a ll

p lanes, and that it becomes sex - forceon ly when it

funct ions through thesex cen ters. An d a s weareresponsiblefor theuseof tha t grea t Forcethrougha ll thecenters, it must bekept pureand unadulteratedif wewould conquer death and thegrave. In it sel fit is themight iest agent en trusted to human ity ; infact , it s useis thegreat test of thehuman ity of thisg lobe. In its trueesoter ic sign ificanceit is so far


aboveman ’

s presen t concep t ion of it that on ly as heevolves the6th and 7th senses can heunderstandand master a ll its possibil it ies. Ma nkind of today, inden seignoranceof its d ivineor igin and purpose, iswa llow ing 1n themirecrea ted by theperver sion of its

lowest a spect . O n ly when weknow ,rea l ly know ,

its

t rueessenceand funct ion s, through our own divinei llumina t ion , and havetested and pr oven them fromexper ience; in fact , on ly when wehavebeen abletolook this mighty p roblem in thefacewith a pure- hea r tand an under stan ding mind and know it in its pureand unadulter ated state, can wetakethe7th step . Wemust crea teeach steperewecan takeit , and i f weconfinetheGreat Crea t iveForceto its funct ion s in theflesh , wel ivein theflesh . And so long as wep resumeto judgetheGod who madeus and gaveus this for ce,and say that a ll useof thecrea t iveforceis evil andbelongs on ly to theunregenera teman

, wemust rema in unregener ate for wehaveturned our backs on

thevery power given us to br ing about our regener at ion and createour next step . Therefore, let us ceaseto adultera teour concep t ion s of this DivinePowerw ith themisconcept ions which havetheir or igin in

ignorance,

a scet icism,fear , p rudery and thesel f

r ighteous thought that wea rebetter ableto judgeofwhat is purethan theG od who madeus

,and usefor

their highest ends all thepowers given us. Nor mustweadultera tetheDivineWisdom handed downthroughout theages. O n ly thus can wet ruly obey the7th Commandmen t.Sincewenever t ry to kill anything that wedo not

con sider harmful or vile, thevery fact that theunenlightened p lacethis mighty forceat thehead of a ll

evil things and giveit over to what they a rep leased toterm theDevil

,helps to maketheDevil an actua l en

t ity,bui lt up through theages by man ’

s perverted


thought forces, and vivified and strengt hened da ily bythevot iveoffer ings of thosewho createhim out of thevery forces which should makeman a god . Is it anywonder , then , that theDevil lives and thr ives and exer ts a vile, degenerat ing and disintegra t ing influenceupon mankind ? For every outpour i ng of l i fe- forcewhich theunen lightened mind of man brands as vile,goes to p rolong thel i feand st rengthen thepowers of“

thedevil and his angels.

”For thethought of evil

creates evil thought - forms,hencethat power given to

man w ith which to reach divin ity, which should br inghim to number 7 an d makehim per fect even as his

Father in heaven is per fect , has been adulter ated and

used to br ing about imper fect ion and death .

Therefore, unt il welearn therea l essenceo f this7th Commandmen t by hea rt , and exemp l i fy it inthought and l ife, theAngel w ith theFlaming Swordw i ll forever bar us from return ing to our sp ir itua lhome1n theGarden of E den.


O C-T, was supposed to beboth of themin one. ’

Con

sequen t ly, hewas fully n amed by thefigure8, and

DO T, O CH - D and O CH - T n ameE ight in theCelt ic,Gael ic, La t in an d Greek. Thereforeweseetha t they“ werea ll theonedeity under d ifferent names,but fully rep resen ted by thefigure8, which shows thesma ll Moon abovethela rgeSun , or theo- mi - cron

abovetheO - mega , a nd thus n ames thedeity who wasboth Moon and Sun in one. Father Smiddy wonder swhy theDrui ds seem to pay such deep respect to num

ber E ight ; but this p roceeded from their science, becausetheir serviceof p r a isewa s near ly a ll vibrat iona l ,to produceun ity of mind through song, and the‘

O c

G od Song,’ or O C—T- AVe, was composed of E ightnotes.

” 1

Many wr iters giveto number 8 a most s1u1sterin terp retat ion . They a ttr ibuteto it a ll that is

un for tuna te— imper fect ion , p r ivat ion ,loss

,ruin ,

decay,cor rupt ion and death . Whileit may p resen t such as

peets, they a refea r someon ly to thosewho do not

know themean ing an d object ofevolut ion , thosewhorefuseto facecondit ion s which theGrea t L aw br ingsfor their in struct ion and un foldmen t . For evolut ionmeans ever '

becoming . That which has fulfilled i tscycleof man i festat ion must givep laceto somethingh igher ; that which is imper fect ion ,

becauseon ly “

in

pa r t ,”must besuperseded by themoreand moreper

feet . Thelessevolved forms of l i fesuffer thelack ofon ly that which must betheult imateresult of thestep ,

a s thechild is dep r ived of ther ipew isdom of theman ,

a ltho it has a ll thefacult ies by which to acquiretha twisdom in thecour seof growth . That which is lostis that out of which“

t helaw ofevolut ion has absorbedthel i fe- force, as a r ind of an orangeis thrown awaywhen thesubstanceof theorangeisext r acted . Ruin ,

decay,cor rupt ion and dea th a reall phases “

of l i feex1 TheJarvis Let ters, x , v.

TheNumber.

8 287

p ressi‘on . Ther ind of an orangemay decay, becomecor rupt , and seemingly d ie, yet thel i fesubstancein itis reabsorbed by theelemen ts, from which therewillaga in beevolved a new form of li fe. For weknowin pa r t,and weprophesy in pa r t , but when that whichis per fect is come, then that which is in pa r t sha l l bedoneaway .

” 2 To thosewho best r idetheBird of Lifeand boldly faceeach step in evolut ion ,

no ma tter whatit may hold for them,

number 8 is thesymbol of theGood Law.

Thewheell

of theGood Law moves swiftlyon . I t g r ind s by n ight and day . Thewor thlesshusks it d r ives from out thegolden g ra in , therefusefrom theflour . Thehand of K a rma guidesthewheel ; therevolut ions mark thebeat ing s of

thekarmic hear t .”a

Sinceevolut ion can advanceon ly by reap ing thatwhich is sown , number 8 is a per fect symbol of Balanceor causeand effect . It is theNumber of theceaseless Breath of theCosmos, theoutbrea thing and

inbrea thing by which theequi l ibr ium of theSoul isat ta ined . It brea thes into man theidea ls from thehigher spheres and d raws up from thelower spheresof per sona l ity his lower idea ls. Man

’

s idea ls arethereforebut thedivineidea ls deformed and coloredby his l imited concept ion and understanding of them,

just a s man breathes in purea ir , and brea thes out thesamea ir ta in ted and moreor less polluted by thevolat ilewastep roduct s of his system. According to thehea lth and pur ity of his body is man ’

s outgoing breathpureand sweet . And according to his oneness withhis Higher Sel f and thepur ity of his thoughts, can

man breatheout or man i fest theidea ls indrawn fromthehigher rea lms .

Thepath of thepsychic breath in thebody formsa per fect figure8. This, however , must beunderstood

I Cor in thians, x iii , 9 - 10. TheV oiceof theSilence, 28.


from its esoter ic aspect , for therea remany myster iesconnected w ith thebreath

,a ll of which perta in to

man’

sevolut ion .

In number 4 wehavesqua red and la id our cornerstone, as fa r as our physica l exp ression is concer ned,and in number 7 haveerected our Temp leof “

theLiving God , and a renow ready to in auguratethepr iest lyofficein it , by mean s of which wea reenabled toenterinto thehigher circleof number 8 where, behold ! allthings to us becomenew ; in shor t , wea renow readyto d ieto theold , for which reason theAncien ts ca llednumber 8 death . But l ikeso- ca lled physica l death ,this death is but an evolut ion in to a higher stateofl i fe. Another concept ion of number 8 is that of theperpetua l an d regularflow of thel i fecur ren ts of theun iverse

,theevil being consumed to makeway for the

good . I f wefind a bad crop this season , wep low itunder and sow a bet ter crop next sea son , thus workingw ith theL aw of E terna l Mot ion or E volut ion , towardult imatecomp let ion .

TheGnost ic teachings postulate7 in terpenetrat ingspheres sur rounded by an 8th

, which is composed of

theleft - overs or un redeemed forces left behind by the7 fold cha in of Spheres in their onwa rd rush ofevolut ion . This 8th sphereis l of absoluteda rkness, henceis often ca lled the“ dark star ,

”and its mot ion is so

much slower than theear th - cha in '

to which it belongsthat it great ly reta rds tha t cha in ’

s p rogress. It is out

of this 8th spherethat , at thedawn of thenext greatwor ld-

per iod , themater ia ls will bega thered to forma new 7 fold ea r th- cha in , just as the8th notein music, whilea repet it ion of thel st , is nevertheless the beginn ing of a newer and higheroctave. This p rocess is a lluded to in theteachings of theGnost ic Ma rcus, a s follows : “

Now

themotion of theseseven Spheres isexceedingly r ap id,


Dweller on thethreshold of thenew l ife, just as theyawa it us in a lesser degreeat every new step upon thePa th . But herethey must befaced

,recogn ized, con

quered and t ransmuted erewecan en ter theO of thehigherevolut ion .

By somewr iters this Dweller is descr ibed a s a

fr ight ful monster of so ter r iblea mein that at sight ofhim thecandidateiseither para lyzed by fear or in rarecases is dr iven mad from hor ror . This occurs, how

ever , on ly in ext remecases wherethepup il has fa iledto conquer fea r dur ing theear l ier steps or wherehehas persistent ly den ied allevil and refused to faceandrecogn izehis faults and fa i l ings, hencehas madenoeffor t to redeem them. But thestuden t who has l ivedcloseto DivineLoveand who has recogn ized his powerto redeem his crea t ions, will havel it t leto fear at thisstep ; for by therecogn it ion of thepower of TheChr ist within thestuden t has learned how gradua llyto redeem theDweller in his da i ly steps along thePath ; in fact , has grown famil iar with his face, henceis not appa lled . Heknows that hecan conquer a ll

that hisevolut ion br ings to him.

Many students a repuzzled to know how they willmeet theDweller or know when they areupon theThreshold of In it ia t ion , but therea remany ex per iences which , to 1 who is t ruly wa tching, w i ll indicateit , and many ways to meet theDweller will appear .

Somehavea symbol ic dream or vision , or an ex per iencein l i fei tsel f br ings it to their recogn ition .

1 studen t relates that he“

had thefollowing dream : Hedreamed hestood beforea sma ll ent rancewhichseemed to lead into a vast Ha ll . Hewa s eager toen ter

,but a t thedoor stood a monst rous Giant with

drawn swor d bar r ing theen t rance. Seated near thedoorway behind a sma ll tablewa s a hugeMongol iannoble. Thestudent sought to enter , but theDoor

TheNumber 8 291

keeper demanded a fee. O n asking how much hewas

to pay , thestuden t was told 70 cen ts . Hehanded theDoorkeeper 75 cen ts, but theMongol ian would not

let him in unt il hehad pa id theexact amoun t , tell inghim it was impossibleto pay morethan was demanded .

Then theGian t lowered his sword a nd let thestuden ten ter . Thesymbology hereis very p la in , for 70

cen ts symbol ized 7 comp letecycles of 10. And on lywhen thecandida tefor In it ia t ion can giveto theDoorkeeper theva lueof 7 comp letecycles can heen ter theNa r row Gatewhich is thecrossing poin t of number 8 .

1 fault which gives theDweller great power , and

which is a great shock when l st rea l ized by thecan didate, is sel f—r ighteousness and sp ir itua l p r ide. Theperson whoseDweller has been bui lt up through thegrosser Sins of selfi shness, greed, drunkenness, lust ,etc. , knows a ll a long that heis violat ing theL aw an d

rather expects to pay thepena lty somet ime; in fact ,ha s in a ll p robability had many glimpses of his Dwel lerand knows full well it is his own creat ion ,

henceisnot so appa lled a t his handiwork when seen in full . Heis thereforefar moreready to recogn izeit as his own

creat ion than thesel f- r ighteous per son who has l ivedso long in his a r t ificia l sanct ity that hecannot bel ievetheDweller to behis .

O ncehaving successfully faced theDweller a nd

entered thehigher circleof evolut ion in number 8,wenow meet Saturn

,thegreat Tester and In it iator ,

whosenumber is 9 .

“

For Sa tan (Saturn ) is themagist rateof theJust iceof God (K a rma ) ; hebea reththeba lancean d theswor d . For to him a recommi ttedWeight a nd Measureand Number .

” 5 TheIn it iatorshould not becon fused w ith theDwel ler , for thelat ter is an en t ity of our own crea t ion ,

whiletheImit ia tor is 1 of theE lohim or Son s of G od spoken of byJ ob . Hel st appear s to us a s gr im Death , theReaper ,

5 Book of Hermes, quoted by K in gsford . Append ix of ThePerfect


but as such hecomes l st to teach us to conquer fear ,and 2nd tha t wemay proveto our selves . thepowerof man

,up l i fted and susta ined by theDivinewithin ,

to conquer even Dea th ; to p rovetha t thereis no

death ; for i f werest in the1 Life, theDivineB reathman i fest ing through number 8 will sweep us sa felypast this point of crossing.

“Per fect lovecasteth out

fear , hencelongerewereach this step weshould havelearned “

in whom wetrust .” Then is death swa llowedup in Victory.

If wedo find thesp ira l ofevolut ion , l ikenumber 8,man i fest ing t o us decay and dissolut ion , this merelyp roves that on ly as theold and useless husks decaycan theseed sp rout and b r ing for th . It is ruin on lyin thesen sethat thebreaking of theshell by theevolving sp rout mean s ruin . O n ly as theshell is brokencan thekernel of thenut beextr acted . Number 8should not beregarded as pr ivat ion ,

imper fect ion ,

cor rupt ion or loss,except as wegladly losethelower

or lesser to obta in thehigher and greater , or just a s

a child breaks an d ruin s or is depr ived of its old toyswhen thet imecomes in its evolut ion to t akeup theser ious business of l i fe. Herewegladly lay asidetheold thoughts, theold bonds of flesh ,even our old ideasand bel iefs, especia lly thethought of our grea tnessand power ; theability of theuna ided persona l ity tomeet and conquer a ll physica l condit ions. For on lya s theseold concept ion s fa ll away from us 1 by 1 ,decay and return to their or igina l elements, areweready to pass through theNar row Gateand beweighedin theBa lanceof Per fect Justice.


yet having comp leted thecycleof l imi tat ion w ithin thatlower sel f, wemust now lay it asideas wewould laythebody asidein thegrave, and faceour In it iatoreref

wecanevolveinto theupper o of the8, theHigherSelBut number 8 is morethan a Ba lance

,i t is thepur i

fying Flameof theDivineB reath which sweeps roundtheSoul to consumeits dross, and on ly that which ispuregold can withstand it .

Pythagoras ca lls number 8 thel st even lyeven num

ber , for both sides of theba lancemust bemadeequa lor theremust bea cubic stone(4 ) on each sideof thesca le; in other words, in number 8 wemust fi nd per fectba lance. St . Paul tells us to “

Provea ll things ; holdfast that which is good,” which is but another wayof saying weigh , measureand test . But thestuden tdoes not haveto crea tehis own tests. All hehas todo is to strengthen his will , quicken his loveand beready for all that comes ; for l i feitsel f will br ing thetests. Wethereforewa rn all students who a reseekingthebalancewhich p recedes In it iat ion ,

not to beoverenthusiast ic or r ash in asking for tests. Do not deman dthat all your K arma descen d upon you all a t once,even in 1 l i fe. Just rest in theknow ledgethat theGreat L aw is DivineLove

,hencethefires of pur i

fact ion will beno hotter than you can bear , p rovidedyou let theloving Chr ist wa lk w ith you in thefieryfurnaceof pur ificat ion and test ing. Many prolongthis per iod of weighing and test ing by thep r idetheytakein being ableto pass through it so bravely . Sincepr ideand persona l ity arethe2 things which mostrequirepurging from theSoul , and sincenumber 8is AbsoluteJust ice, of necessity thefires must bemadethehot ter un t i l theseimpur it ies a recon sumed.

Thecrossing poin t in number 8 is theva lley between2 attainments, thevalley between theMount of Cruci

TheNumber 8 Con tinued 295

fi x ion and theMoun t of Ascension , theVa lley of theShadow of Death spoken of by thePsa lmist : “

Yea ,

though I wa lk through theva lley '

of theshadow of

death, I will fear noevil (theDweller ) for thou a r t

with me; thy rod and thy staff they comfor t me.”2 I t

is on ly theRod of Power— thepower of TheChr istand theStaff of the1 Lifethat can car ry thecandida tesa fely through this deep exper ience. For thosewho arefilled w ith sp ir itua l p r idethis is theVa lley of

Humi l iat ion , for erethey can makethis great t ransit ion their p r idein their sp ir itua l super ior ity and

r ighteousness must behumbled un t i l they becomeasl itt lechildren . This poin t of crossing is a lso thest ra ight and na r row gaterefer red to by Jesus, up towhich each Soul is brought by evolut ion .

“

E nter yein a t thestra ight gate—becausest ra ight is thegateand n ar row is theway , which leadeth un to l ife, and

few therebethat find it .

”It is a lso thega tereferred

to a s theneedle’s eye, through which it is so difficultfor theman attached to this wor ld’s goods to pass.

Toenter this gatewemust makest ra ight our Path ,

must st ra ighten out all thedevious and winding pathsof theold l i feso that a s ween ter thehigher cycleofevolut ion thelower 0 of the8 will best r a ightened outto form theupr ight stem of number 9 . If wefa i l atthis point ween ter thebroad gateand go down and

round and round thecircleof theold l i fe. “Wideisthegate, and broad is theway , that leadeth to dest ruct ion , and many therebewhich go in thereat .

”

I f thecircumscr ibing condit ion s of our old l i fearest ra ightened out and wepass onwa rd and upwa rd ,wecan rest assured that wehavepassed thetests of

number 8 . But i f our l ifegoes over and over thesameold condit ions without advancing us ; repeat ingthesameold mistakes, thinking thesameold thoughts,etc., wewill know that wehavebeen weighed and tem

Psalms , x x i ii, 4.

296 The.Key to theUn iverse

pora r ily found want ing, henCehavemissed thenar rowga teand must go round thecircleof theold condit ionsun t i l weaga in find ourselves facing theDweller . E veni f our old p roblems do seem to fa ll from us, yet weseem to. havelost interest in sp ir itua l things, a reseemingly Switched off into wor ld ly p leasures and excitements, wemay know weareupon thebroad path , thelower 0 of the8.

TH E 8TH LETTER, HethHep roduced Cheth, p redominan t in Sight ,

crowned i t, combined and formed w 1th it Cancerin theUn iver se, Tamuz (July ) in theYea r , and

ther ight hand of Man .

” —Sepher Yeteirah, 24.

The8th Hebrew let ter is Heth or Cheth (ch) . It

is 1 of theSimp lelet ters and is related to thezodiacalSign Cancer . This letter should not becon fused wi ththeletter Hé which is somewha t simi la r in nameandclosely a ll ied in occult sign ificance. Its hieroglyphicmean ing is a cult ivated “ field” in which a crop is

brought for th . I t thus suggests labor and effort,as

well as theidea of increaseand wea lth . Thefield of

endeavor may be1 in which to cult ivateand producethefruits of peaceand p lenty , or a field of st r i feandbattle. But in either caseit is thefield in which theConqueror of theprevious (7th ) letter must usehisWeapon ,

either as a sha rp sword or a r row, to ga inthesup remacy over theforces that would retard hisfur ther evolut ion , or a s an imp lement to cult ivatethefield that it may br ing for th abun dan t crops . O n ly ,

when through victory hehas beaten his sword in to a

p lowshareand his spear in to a p run inghook , can theybeused to maket ‘

hefield br ing for th her increasetobless both theConqueror and a ll mankind .

Thefield is thefield of his own natureand con

sciousness. Hencethestep indicated by the8th letter


wemust expect to find a simila r mean ing in Heth .

And this wedo, for it is both thep roduct ive, nourishing , mother - force, which is l of thema in factorsinevolut ion , and a lso themascul ineforcewhich accom~

p lishes by theuseof thehand . A lso July is themonthof increase

,when thefruits arer ipeand ready for

theharvest .

“

O sing unto theLord (Law ) a newsong ; for hehath donemarvelous things ; his r ighthand, and his holy arm, hath gotten him thevictory .

”

(Psalms, xcviii ,This is thefield in which human ity must br ing for thvictory for theindividua l, theraceand for thep lanet ,through per fect ing thefruits ofequil ibrat ion in MotherE a rth , upon whoseamp lebosom all her children sha l lfind enough , not on ly to susta in l ife

,but to ba lancea ll

economic p roblems. And through theba lancing of

supp ly and demand they sha ll takethenext economicstep in theevolut ion of theRace. Just that whichis imp ressed upon theunborn children and what theydraw in from their mother ’

s breast, will theRaceexpress. Just so must human ity imb ibefrom thebreasts of theGreat Mother theforces of thesignCancer , which sha ll givethem thepower to br ing for ththehigher idea ls in thefield of their evolut ion . O n lyas weturn to theGrea t Mother , l iket ired children ,

will wefind sustenanceand to spare.It is thereforenot at all remarkablethat the8th

letter should stan d for a “ field” and beconnected w iththematerna l sign Cancer . For wehaveseen thatnumber 8 is thestep at which human ity must find itsBa lanceand wheretheConqueror of number 7 mustturn his weapon in to an instrumen t with which to

br ing for th increasein thehigher 0 of the8. insteadof destruct ion in thelower circle.

302 TheKey to theUwiverse

a ssociat ion and common in terest .

1 Just so must theforceof Ma rs bet ransmuted and ut il ized to makea l ineof commun ica t ion from hea rt to hea r t and joinboth man and woman in theoneness of common

interests.

In 1 a spect thefor ceof Mars may becompared tothecirculat ion of theblood , governed by thebreath . Itis a lso thel i fe- forceof thebreath of evolut ion ; foras theSoul inbreathes it draws in its insp irat ion and

its idea ls, whilea s it exha les it man i fests theinsp irat ion and idea ls as speech and works. Hence, theGreatMother being crowned with theforceof Ma rs showsthat shehas ga ined thevictor y and is ba lanced and

poised, ready to lead her children into a new day of

man i festat ion .

Sheholds in her r ight hand a sword with its poin tupward, aga in a sign of victory . This is aga in theSword of theSp ir it that ever cleaves asunder thefalsefrom thetrue. In her left hand sheholds a

Balance. This is aga in theBa lanceof number 8 inwhich each Soul must beweighed ereit can receiveits In it iat ion .

TH E 8TH CO MMANDMENT.

8. Thou shalt not steal. —E x odus, xx, 15.

As 8 is theNumber of Evolut ion ,whilea llowing the

exoter ic mean ing to stand in it s l itera l sense, to understand theesoter ic mean ing of this Commandmen t wemust consider therelat ion which stea l ing bears to

evolut ion .

E soter ically this Commandmen t means that thepersonality sha l l not stea l from theHigher Sel f ; mustnot bea llowed to stea l thescepter and usurp thep laceof theHigher Sel f as theruler of thel i fe. It meansthat physica l condit ions and circumstances must not bea llowed to stea l from thepersona l ity its O pportun it ies

1 Seelesson TheI ron Age.


for meditat ion ,rea l iza t ion

,un foldmen t ; its opportun i

t ies for exp ression and man i festa t ion of theHigherSel f in thel i fe. For to do so is to sap and weaken thevery sourceof a ll evolut ion , i .e., thep ressureof theinner or idea l statefor outwa rd exp ression ,

modifiedby thel imitat ions imposed by theenvironmen t . Nor

must thesesameoppor tun ities bestolen from otherswho a reseeking exp ression through per sona l ity . E vo

lut ion is reta rded unt il human ity as a wholeawakensto theimpor tanceof thefact that every Soul musthavefreedom of opportun ity to find its own p lace,per fect itself in its work and follow out theinner guidanceof its Father - in - heaven .

TheGreat Law '

as K a rma gives to every Soul theport ion of goods belonging to it and sends theSoulforth in to this far coun try ofear th lifeto seewhatusewill bemadeof its inher itance. ' E ach Soul is a

cel l in theGrand M an , an a tom in theSoul of theUn iverse, and has its own p lacein theGrand Plan . Thegoods which a regiven to theSoul a rea ll thefacult ies, powers, know ledgeand w isdom ga ined throughpastexper ience,exp ressed in this l i feas inheren t facult ies, p owers and abil it ies, together w ith theas yetundeveloped possibilit ies which theexper iences of thisl i feareintended to un fold and per fect . O n ly by thisun foldmen t and per fect ion through evolut ion can theSoul befitted to takeits t ruep lacein theGrand Plan ;a p lacewhich no other Soul can fill

,an d which must

rema in emp ty or beimper fect ly filled unt il that individua l Soul has consciously correlated with, and

becomean unobst ructed channel for , theman i festat ionof the1 Life.When thehuman law puts a man in j a i l for stea l ing

money, or perhaps a loa f of bread,i f it depr ives him

of his freedom and his O pportun it ies w ithout dueconsideration of themotives, circumstances and causes


of his act , it is not admin ister ing or cor relat ing w iththeLaw of E xact Just ice; for it is stea l ing from him

far morethan hestolefrom society, and is retardingand often pushing backevolut ion . I f wepun ish without just iceand mercy ; coerce, domineer or in any waystea l away ther ights and freedom of others, westea lfrom them their Soul oppor tun it ies. And theGreatLaw will impr ison “

us, individua lly and collect ively, inthep r ison of l imited and unhappy condit ions and at

hard labor , unt il weseeourer ror an d learn to help our

less fortunatebrothers and sisters through theexerciseof tolerance, loveand compassion ,

which area ll a partof rea l Just ice. All these, together with such otherhelp as wecan givetowa r d its highest un foldment , isdueevery Soul fromevery other Soul . I f wew ithholdthesewea restea ling from that other forces which arer ight fully his

,and wemust rema in in bondageto

selfishness just that much longer .

To stea l merephysica l things is pun ishableby physica l K arma . Tha t is, wemust suffer , either in this oranother l i fe, from condit ion s that w i ll open our eyesand br ing us to a rea liza t ion that it is both inheren t lywrong and causes suffer ing to takeeven thephysica lthings that belong to another . K arma does not meantha t i f you stea l a man ’

s watch in this l i fe, in thenextl i fehemust stea l a wa tch from you. I f this weret ruetheSoul - qua l ity whoselack prompted thestea lingwould never bedeveloped , thesp ir it of stea l ing wouldbeperpetuated , and therewould beno end to thevicious circle. In theabovecaseK arma would meanthat you must pass through cer ta in exper iences— saytheloss of things your persona l ity va lued highlywhich w ill develop in you a recogn it ion of ther ights“

of others to theen joyment of that which is r ight lytheirs. TheGreat L aw shuts up a Soul who stea lsin thep r ison houseof l imited environment, to labor

CHAPTER 34

TH E NUMBER 9 .

TheNinth Pa th is thePureIntelligence, so

ca lled becauseit pur ifies theNumera t ions, it

p roves and cor rects thedesig n ing of thei r rep resen tat ion , and d isposes their un ity w ith which theya recombined w i thout d iminut ion or d ivision .

—Set her Yetz imh 29 .

Number 9 is p r ima r i ly theNumber of In it iation .

As wehavepreviously pointed out :“

It is that mostmyster ious number which never changes . No matterhow mult ip l ied or added thesum of theresult ing digitsw i ll a lwaysequa l 9 , i .e., or 9X9=81=9 ,etc. In it all numbers a reswa llowed up to emergeoncemorein a new cycle, 10”L In this senseit hasthesamesymbology as theserpen t swa llow ing its ownta il , namely, theending of a cycle. It is Cronus or

Saturn devour ing his children . Thus it is truly theNumber of In it ia t ion . For whilethereis a minorin it iat ion a t each step in theSoul l i fe, ‘ ‘

no matter howyou havemult ip l ied sensat ion

,exper ience, know ledge

or atta inment , you cannot pass your Great In it iat ionun t i l you havereturned to that from which you sta rted ,just as a ll mult ip les of 9 return to 1

As number 9 is thesqua reof thel st odd numberor tr in ity, 3 , it rep resent s Deity descending into humanity and evolving through man un t i l squared , or unt ilthrough In it iat ion man has man i fested theD ivineineach of the3 wor lds. Number 9 is a lso theNumberof In it iat ion becauseit is a t r in ity of t r in it ies—God ,man and nature—man ,

woman and themagnet ic l inkbetween them— love, t ruth and understanding—eacht r in ity of which , no matter how wedeny or t ry to

V . of I 368.

TheNumber 9 307

escapeit , br ings us faceto facew ith Deity (3 ) in the3 wor lds and ult imately comp letes our Grea t In it ia t ion .

The9th Sephira comp letes the3 rd t r in ity, or thetr in ity of t r in it ies. It is ca lled in TheK abbalah E l

Cha i, themighty Living 1,a lso Shadda i , thefounda

t ion or basis, becausezD

on ly as this 3 rd tr in ity is

un folded an d madethebasefor theother 2, is thed iscip leready to pass his grea t In it iat ion . It IS herethat theMyst ic Rosemay besa id to bloom i n his heart.This Rosei s rep resented in a conven t ion a l ized formwith 9 peta ls on theouter edge, 6 on thenext row

and 3 a round thecen ter . Its angel ic n ameis TheFlames.

”

E very step by _

which weevolvefrom 1 number tot -henext is a minor in it iat ion ,

but a fter each 3‘

suchminor steps thereis a Ma jor In it iat ion which whenpassed admits us into a new cycle(10) and rea lm of

consciousness (SeeTable2, page At eachminor in it iat ion wemust faceour per sona l ity, but at

each Ma jor In it iat ion wemust faceour own S'

oul orDeity These3 Ma jor In it ia t ions, which comp letetheGrea t In it iat ion of number 9, arerep resented mathemat ica lly thus :

theCycleof Natureor

physica l condit ions, whosesymbol is theStaff .

(10) theCycleof Man or TheChr ist - force, whosesymbol is theRobe.theCycleof Super -man or

theHigher Sel f, whosesymbol is a l ighted Candleor Lamp of Hermes.

TheStaff is theStaff of thePa tr iarchs by theuseof which wet read theNa r row Way of In it iat ion leading to theheaven wor ld . TheRobeis theRobeof


TheChr ist or theMan t leof Nature. When clothed init wea re1 with a ll

_man ifested l ife. TheLamp of

Hermes is theLight of Wisdom which lights thewayof theSuper - Man .

“

Number n ineis that of divinereflect ions ; it expresses thedivineidea in all its

abst ract power , but it a lso sign ifies ext ravaganceinbel ief, - and hencesuperst it ion and idola try . For thisrea son Hermes has madeit theNumber of In it iat ion ,

becausetheIn it iatereign s over super st it ion and bysuper st it ion and a lonecan advancet hrough thedarkness, lean ing upon his staff, enveloped in his Man t le,and lighted by his Lamp . TheLamp of Tr ismeg istusen l ightens past , presen t and future, lays ba retheconscienceofmen and man i fests theinmost recesses ofthefema le, hea r t . TheLamp burns w ith a t r ip leflame,theMant leis thr ice- folded , and theStaff is dividedin to threep ar ts.

”2 Aga in theBXS=9 .

AS'

wehavea lready sa id : “

In 9 wefind aga in thecipher with which westar ted, but with a st ra ight l ine(theevolut ion of thelower 0 of the8 comp leted and

stra ightened out ) descending from it . Later when theIn it iat ion is comp leted this l inewill takeits p lacetother ight of thecipher making 10, thus comp let ing thecycleand making man morethan man .

”3 Accordingto Eliphas Lévi :

“ In it iat ion is a p reservat iveaga instthefa lsel ights of myst icism ; it equips human reasonwith its relat iveva lueand p ropor t iona l in fa ll ibility,connect ing it w ith supremereason by a cha in of ana logies. HencetheIn it iateknows no doubt ful hopes, noabsurd fea r s becausehehas no ir rat iona l bel iefs ; heis acqua inted with theexten t of his power , and hecanda rewithout danger ; with him, therefore, to dareisto beable Heknows, heda res, and is si len t .’’2 TheIn it iates aretheSons (Suns ) of G od , an d in thewor ldofmen hold thesamerelation as theStars (Suns) doto theCosmos.

2 Tra nscenden tal Mag ic, L évi ,V . of I 369.


upon thephysica l p lane, sinceit is thet imeof greatestact ivity and imp ressionability . From noon un t i l 3 P.

M . , or dur ing the9th hour , should bea t imeof quietrest and digest ion

,both of thephysica l food taken a t

noon and a lso of thesp ir itua l forces imp ressed on thephysica l body in thenoon meditat ion and pr ayerservice.In responseto this need theO rder of

~

Chr ist ianMyst ics hasestablished a noon - day si lenceand hea l ingservicewhich is open to a ll

,and with which a ll a re

urged to un ite.5 In this service, just a s theclock str ikes12

, st r ivetoen ter thegreat Temp leof S i lence, don theSeamless Robeof TheChr ist and become1 with yourbrothers and sister s thr oughout thewor ld .

As it is noon in somepa rt of thewor ld a ll thetime,and a s our pup i ls in a ll par ts of thewor ld a resendingtheir loveand forceto theCen ter of theO rder as theclock st r ikes 12, it makes a cont inua l stream of for cesweep ing a round theglobeevery momen t of thedayand n ight . Their loveadds a touch of human sympathy and comfort to thegreat cur rents of Sp ir itua lforcewhich a repoured into human ity from thehigherrea lms through this O rder and which sweep Westwa r daround theglobefrom this Cen ter , ca rrying Light andLove, hea lth and p rosper ity to a ll who a rein need ;burn ing up thechaff and un folding theblossoms of

loveand unselfishness i n thehear ts and l ives ofeach1 who cor relates with them. All that is necessa ry topar takeof this st ream of sp ir itua l forceand loveismen ta lly to un iteyour sel f w ith theband of devotedbrother s and sisters who a rejoined hand in hand andhear t to hea r t in anendless cha in which reaches a roundtheglobe, for thepurposeof render ing un selfish servicefor TheChr ist to human ity. And as you giveof

”

your forcefor thegood of a ll,to that exten t do you

partakeof thepower and forceof a ll.5 86 6 V 0 Of I o,

TheNumber 9 3 1 1

E ach studen t should set asideat least 10 minutesdur ing theday for silen t med itat ion upon theDivine,and should fa ithfully keep this t ryst w ith his or herHigher Sel f. If possiblemakethis t imeat noon . I fthis is not possibleat least send your thoughts of loveand help fulness to this Cen ter a t that t imeand con

t r ibutetheforceof your loveand devot ion to theup l i ftment of a ll. This is an exercisein pr acticaloccultism which has far - reaching effects.

At theconclusion of thesi lenceper iod wement ionthenames of a ll who havesought thehelp of theO rder , and men ta l ly lay them in ther ad ian t Light ofTheChr ist - forcein themyst ic Temp leof Silence6 thatthey may receivea sp ir itua l blessing . Wewill repeateach day for 1 week, a ll names sen t us, at theend of

which timethey will no longer ‘

bement ioned un less bySpecia l request. All who ask this specia l help shouldmakea determinedeffor t to cor relate

'

w ith us at thishour and should report theexper iences or resultswhich follow.

Long ereman passes his Great In it iat ion hemustconsciously cor relatehis consciousness with thoseintelligen t forces of na tureb rought to theear th at noon

by theSun ’

s direct r ays, which Apollon ius ca lled genii,but which a reknown to theHin dus as theDevas

,and

to theChr ist ian s as“

thepr incipa l it ies and powersheaven ly p laces” (E ph.,

i i i , whosefunct ion it isto guidetheforces of the1 Lifeinto exp ressionthrough theva r ious p lanes ofevolut ion ,

both in natureand in man . E ach hour has its presiding Gen ius or“

power ,” theGen ius of the9th hour being concernedw ith gather ing out of the3 rea lms—nature, man and

G od— all theforces which the1 Lifehas per fected(in it iated ) , and with them laying a Squarefoundat ionupon which a new and moreper fect cycle(10) can beerected . Henceereman can pass number 9 hemust

Seelesson TheTemfleof Silence.


under stand how , not on ly to harmon izewith theforcesof nature, but a lso how consciously to direct them’

.

Thus w i ll hework w ith theGen ius of the9th hour .

“

God works in a myster ious way H is wonder s to perform.

”It is a step towa rds this great achievement

when weset asidea few momen ts each day a t noon

and t ry to gather TheChr ist - force,which in .Nature

is Sun - force, and to send it for th in blessing and hea ling to thewor ld .

I f something of thereverencefor In it iat ion taughtby Apollon ius wereinculcated in modern studentstheir sp ir itua l un foldmen t would bemarkedly quickened . So many today with ir reverent tongues ta lkg l ibly of themany so- ca lled “ in it iat ions” throughwhich they havepassed , whilea ll thet imetheir veryga r rul ity an d their lack of rea l understanding, powerand help fulness, p roves to thosewho know theL aw ,

tha t such boasters havenever passed a Major In it iat ion . For sincenumber 9 is theNumber of Silenceand creat iveness, of working w ith na ture- forces, theIn it iatecan a lways berecogn ized by his si lent power .

Henever babbles, for heknows tha t in n aturethebabbling brook has no st i ll depths in which themysteryO f a new l i fecan bebrought for th . It a lso shows thatsuch boasters havel itt leunderstanding of what even“

a minor in it iat ion sign ifies . Such cla ims lay theirauthors O pen to thesusp icion that they havebeendeluded either by their own ambit ions or havebeendeceived by a stra l impostors o

'

r both, or that at besttheir exper iencewas but theast ra l ceremony of a

minor in it iat ion which was to work out later on in

thephysica l l i fe. This i llust rates thefolly O f suchcla imants t rying to makea great impression on theirhearers .

Thedanger of boast ing concern ing such mightyexper iences o-f DivineRea l ization is that theGreat


cannot pass on unt il hehas acquired st rengt h to con

quer thesefaults, oneby one, a s they a rep resented tohim. I f herefuses, or i s unableto conquer

,his Soul

must wa it and work in thelower O rders un t i l it growsst ronger , and another cycl ic opportun ity for advancei s afforded .

”8

TheSoul mayexper ienceand pass an In it iat ion inthehigher rea lms (

‘

5th and oth ) of theastra l wor ld,9and somerea l izat ion of theeven t may bebrought downin to thewaking consciousness in theform of a wellremembered dream or psychic exper ience, but it maybemany years eretheIn it iat ion descends into man ifesta t ion and is worked out on thephysica l p lane; forthesametests which theSoul successfully passed inthehigher rea lms arep resen ted to the, un suspect ingpersona l ity by l i feitsel f. Genera l ly thedream endserethefina l step is taken ,

leaving thedreamer uncerta in of theend , becausetheend is not decided un t ilby his own free- will hehas chosen to man ifest it in hisda i ly l i fe. Theconsummat ion of theIn it iat ion on thephysica l p laneis O ften pushed back and delayed, somet imes for a wholeincarnation ,

by therefusa l of thepersona lity to follow theguidanceof theHigher Sel for by its refusa l to face, recogn izeand st r iveto con

quer theevents in l i feas they arep resen ted to himday by day by theGreat In it ia tor . All depends uponhow thepersona l ity meets thesetests. Lifebr ingsthesetests upon theasp iran t at his weakest points,but sincehehas a lready passed them in thehigherrea lms, hehas thestrength an d Soul - power to conquerthem i f hewill a llow that Soul - power to man ifestthrough him.

“

Let not him tha t girdeth on his harnessboast

’

himself a s he‘

that put teth it O ff . (I K ings, xx,As i llustrated in theca seof Benhadad, K ing O f

Syr ia,in thestory refer red to above, thevery bo-ast ing

br ings theba tt leupon theasp irant long beforeit would9 V . of I . 63 4.

SeeRedlms of theAstr a ! Wor ld, Cur t iss. To bepubli shed short ly .

TheNumber 9 315

haveotherwisedescended and beforetheintermedia testeps havep repared him to meet it . But unt il theinnerexper iencehas rea lly descended in to thephysica l wor lda nd condit ions ana logous to thosewhich thedream or

vision symbol ica lly outp ictured haveactua l ized into l ifep roblems, can hebesa id to havepassed his tests . Suchoccur rences a renot fables nor mereimagination ,

but

a ctua l l i feexper iences. Thecandidatemust meet themw ithout being told that they perta in to his In it ia t ion ,

except as his own Higher Sel f endeavor s to p repa rehis waking consciousness for theexper iences whicha reto follow . In rea l ity all a rewarned and p repa redin ter ior ly, but a las all do not remember or heed or

a ttach dueimportanceto such warn ings. A fter theGreat In iti ation has been exemp l ified in thel i fe, thevictor ious candidatewill consciously meet his In it iatorfaceto faceand receivethea ssurancethat hehasindeed been admi t ted into theBrotherhood.

In occult stor ies perta in ing to In it iat ion , that myst ica lexper ienceis usua lly t rea ted in an a llegor ica l orsymbol ic manner . Thecandidateis madeto pass

through themost phan tast ic exper iences and themostha r row ing and grewsomet r ia ls of his courage, fa ith ,and O bedience. Such stor ies arepurposely intendedto st imulatethedesirefor In it iat ion , yet a rebl indswhich do not revea l to thep rofaneany O f its secrets .

Thecandidatemay pass such fant ast ic exper iences intheast ra l wor ld

,butereheis t ruly an In it iatehemust

meet in rea l l i fethat which they symbol ize. Remember that t rueIn it iat ion gives rea l ba lance, rea l powera nd rea l sp ir itua l growth , which will man i fest in theda i ly l i fe.

CHAPTER 35TH E NUM BER 9 Con tinued) .

It is on this‘

knowledge’ that thep rog rammeof theMy ster ies and of In it iat ion s was b asedhencethecon st ruct ion of thePy ramid , theeverlast ing record and indestruct ib lesymbol of these‘Myster ies and In it iat ion s on E a r th, a s thecourseof thesta r s in Heaven .

”

- TheSecret D octr ine, Blava t sky , V ol. I, 333 .

Among thediscip les ofApollon ius and other ancientphilosophers many myst ic potencies wereascr ibed tonumber 9 . It was frequent ly worn a s an amulet , 1method being that of having it engraved upon a sar

donyx stoneset in a si lver r ing. Such a r ing wasworn upon the2n d finger of theleft han d (theSaturnfinger ) as a sign of having passed a certa in In it iat ion .

In such a caseit w as sa id to possess thepower of

making thewea rer invisibleat will ; Ther ing, however , had to bep resented to thesuccessful cand idatea tthet imeof theIn it iat ion , a fter having been madeunder theSpecia l condit ion s necessary . Many cur iousand authen t ic ta les a retold

,even today

, of themyster ious power of invisibility possessed by cert a in highlyadvanced individua ls.

Thepower of number 9 was a lso sa id to preva i laga inst p lagues and fevers. But sincea ll amulets,ta lisman s, etc der ivetheir powers largely from thecur rents of forcefocused in them by thewill of themaker and thethought -

power of thosewho bel ieveinthem, it is quiteunderstandabletha t thoseGreat Soulswho wereworking among theden sely ignoran t and

superst it ious masses dur ing theMiddleAges, found ithelp ful and admissibleto havesomeobject upon


thechild is brought to a closeat the9th mon th and thenew cycleof l i febegins w ith thebreath of number 8en ter ing thelungs a t bir th , so does In it iat ion sum

up a ll thelessons lea r ned through past exper iences andin it iates thecon sciousness O f thecandida teinto a newl ife. It wa s a t the9th hour tha t Jesus is representeda s brea thing his last upon thecross, and wea retoldthat “ from the6th hour (from 9 A . M . unt i l noon ) ,therewas darkness over a ll theland un t i l the9thhour

, or from noon unt i l 3 P. M . This a llegor ica llyrepresen ts theIn it iat ion ofevery t ruediscip leof TheChr ist ; for as long as thepersona l ity hangs on thecross—from thet imeTheChr ist No. 6 ) is conceivedin thehea r t (the6th hour ) un t i l theIn it ia t ion is

comp leted (9th hour ) - thereis darkness over theearth or thehuman understanding . And on ly at the9th hour

,when theper sona l ity gives up theghost

or resigns its l i feto theFa ther - in - heaven and cr iesw ith a loud voice: “ Father , in to thy hands I commend my sp ir it ,” is thevei l between the2 wor lds ren tand therea l birth in to thehigher DivineCon sciousness accomp l ished .

The6th hour is TheCh r ist hour , theper iod dur ingwhich therays of thesun arest ruggling towa rd com

p leteexp ression a t thezen ith . And just a s in n a ture,from 9 A . M . unt i l noon ,

so in thediscip ledur ing the6th hour

,heis str iving to let theSp ir itua l Sun dom

ina teand reach thezen ith of his l i fe. From noon

un t i l number 3 , whilethel ight seems to bewan ing, inrea lity it is passing in to themyster ious depths of

n atureand being a lchemica lly t r ansmuted in to newgrowth , and at number 3 , thedivinenumber

,the

indraw ing is comp lete. Dur ing the1 l th hour , or from3 to 6 P . M . ,

natureis rest ing, and dur ing the4 watchesof then ight a new day is t aking form in thewomb ofn ature. As the4 divisions O f theday lay thefound

TheNumber 9— (Con tinued) 319

at ion of In it iat ion , so the4 watches of then ight laythefoundat ion of a new day , number 10.

In Grecian mythology number 9 was con secra ted tothe“music of thespheres” and to theMuses . Therewere9 Muses, daughters of Jup iter a nd Mnemosyne(memory ) . E ach was a ssigned to p resideover 1

par t icular depa r tment of l iterature, a rt or science.Calliopep resided over ep ic poet ry, Clio over history,E n terpeover lyr ic poet ry, Melpome'neover t ragedy,Terpsichoreover chora l dance, Polymnia‘

over sacredsong , E ra to over lovepoetry, Ur ania over ast ronomyand Thalia over comedy . Aga in

, 9 combines the3Graces (E uphrosyne, Ag laea and Thal ia) , who p resideover thejoys of l i fe, thebanquet and thedance; the3Fa tes (Clotho, L a‘

chesis a nd A tropos) , who spun theThread of Dest iny, and the3 Fur ies (Alecto, Tisiphon'eand Meg aera who pun ished by their secret st ings thecr imes of thosewho escaped or defied public just ice,in to a t r in ity of t r in it ies

,which illust rates thetests and

t r ia ls of In it iat ion . For thecandida temust p rovehismastery over thesocia l p leasures of theGraces, mustcourageously takefrom theFa tes h is 3 fold Thread ofDest iny and meet w ith un ruffledequan imity the3 Fur iesand accomp l ish theK a rmic adjustmen t of his secret sins.

Thegreat E leusin ian Myster ies began on the6thday of themonth and con t inued for a per iod of 9

days, dur ing which t imetheIn it ia t ion of thecandida testook p lace. Number 9 p layed an impor tan t part inthel i feof theRoman s. They celebrated a Fea st ofPur ificat ion for a ll ma lein fants on the9th day a fterbirth . This r itewas ca lled “

mudin a .

”They bur ied

their dead on the9th day ,and a lso held a feast ca lled

“

Novennalia” every 9th yea r in memory of thedead .

TheRoman Cathol ic Church st i ll holds theFeast of

Neuva ines, a serviceO f p rayer and devot ion celebra tedon 9 successivedays, “ dur ing which theworshippers

320 TheKey .to theUni verse

p ray for such specia l blessing a s may beindicated bythecondit ion of thechurch or theneeds O f thet imes,but a lways theidea is to p ray theSoul out of Purgatory . Therecan bel it t ledoubt as to theefficacy of

such a ceremony ; for if a number of persons pr ayearnest ly for 9 consecut ivedays for anything upon

which they all agreeand concen t rate, they will surelybr ing it into man i festat ion, beit a blessing or a curse.TheJews wereforbidden to wea r either theTa llethor thePhylacter ies on the9th of themonth Ab unt i lthecloseof theday , and werest r ict ly en joined tospend theen t ireday in fast ing and repentance; forthey bel ieved that no good thing could comeof anywork doneon the9th day .

It is cla imed by certa in authors that number 9 perta in s to Black Magic and sorcery, as well it may , forwhen theCandidatefa i ls to pass his In it iat ion thereis a temptat ion to usesuch powers as hehas a lreadywon for selfish purposes. Wefind number 9 a lluded toin this connect ion by Shakespea rein M acbeth (Act 1,scene wherewefind it consp icuous in thespellsof

“

thes isters three.Weary, sev’n - n ights, n inet imes n ine,Sha ll hedw indle, peak and p ineTheweird sister s, hand in hand,Posters of thesea and land,Thus to go about , a bout ;Thr iceto thine, and thr iceto mine,And thr iceaga in , to makeup n ine.Peace! thecharm’

s wound up .

Number 9 was dreaded by thecandidatewho hadnot mastered fea r , '

for at In it iation a ll theevil infinences of man

’

s lower n aturecomeup beforehim to

tempt or appa l l him. But number 9 is a lso thenumber which gives to thebraveand trueKn ight the


thesearesummed up in thesimp lemandate, Protecttheoppressed aga inst O pp ression ; and devoteyoursel fto thehonor and interest s of your count ry. Thisdegreea lso inculcates sel f- renunciat ion and sel f—cont rol, both necessa ry qua l it ies for In it ia t ion . WhiletheMa sons in genera l may not p laceas grea t a sp ir itua lsign ificanceupon In it iat ion as does themyst ic, nevertheless thevery term “

TheE lect of the9” refers tothosewho havepassed a cer ta in In it iat ion .

“

Then ineregular p ictures of theun iversa l DruidChurch areas follows : (1 ) Thenaming of

theTime- keep ing p r iest by theTEMp l and theRope;(2) his ea r s being shown in theform of their Celt icname‘

O’

; (3 ) thep ictureof theApe, pointed out as

his name; (4 ) theblazing Sun on his breast , con ta ining thefaceof thehuman deity ; (5 ) theSerpen t ,which was a lso worn on therobes of theCelt ic D ruids ;(6 ) thetwo Doves used in biblica l sacr ifice; (7 theBelt which n amed a ll theDruid Belt p r iests ; (8) theFeathered head of theChief to ‘

namether ank of thisHigh Pr iest ; (9 ) theTwo E ight spoked Wheels of

un iversa l usein naming theSolar G od an d his Car .

”1

Milton rep-resen ts Satan an d his rebell ious angelsas requir ing 9 days to fa ll from heaven . Milton ,

l ikea ll insp ired poets, is myst ica l in sp iteof theor thodoxtw ist hegives to his grea t concept ions . Luci fer , in steadO f

' being a“ fa llen” angel , was 1 of theE lohim who

consciously descended in to therea lms o f human con

sciousness to b r ing to mankind theD ivineLight and,in

his aspect of Sa tan or Saturn , to becomethegreatIn it iator .

2

Number 9 is thegreatest singlenumber or theMas

ter Digit , becauseit man i fests theu lt imatepower of 1p lace. 2 n ines (99 ) express theult imatepower of

2 p laces, 3 n ines theult imatepower of 3 p laces, etc.

TheNumber of theMan i fested Cosmos IS thereforeThe] q rvis Let ter s, x i .

2 O n this poin t seeV . of I 243 - 7 and 333-6.


a ser ies of n inesextending to infin ity, thus :999 00 . In other words on ly by passing theIn it iat ionof number 9 can thecycleof any man i festa t ion or d is

pensat ion or circleof 360—which adds up to 9 —becomp leted.Themyst ica l number of the Sa ints gathered from the12 tr ibes of Israel—which closes thecycleof tha t dispensat ion—a lso adds up to 9 . This isbut another expression of theun ity of a ll mankind inAdam whosenumber is

Thecycleof In it iat ion w a s a rep roduct ion inmin ia tureof tha t g rea t ser ies of cosmic changesto which ast ronomer s haveg iven thenameof theTrop ica l or Sidereal Year . Just a s, a t thecloseofthecycleof theSidereal Year (25,868 years) ,theheaven ly bod ies return to thesamerela t ivep osit ion s as they occup ied at its outset , so at thecloseof thecycleof In it iat ion theInner Man

has reg a ined thep r ist inestateof d ivinepur ityand know ledgefrom which heset out on his cycleof ter rest r ial incarnat ion ”3

Thedigits 45 9 .

Therefore9 1s ca lled theba sis of theun i t va lueof a llnumbers and thekey to themensurat ion of all chances .

Divideany number by 9 and i f thereis no rema inderthedigit s of thenumber so divided will add up to 9 .

In other words, t hesum of thedigi tsexact ly divisibleby 9 equa ls 9 ; for in stance, 7641 is exact ly divisibleby 9 and When dividing a number by9 , i f thereis a rema inder thenumber w i l l add up

thesamedigit a s therema inder , for examp le: 921

divided by 9 leaves a rema inder of 3 and 9212 122 3 .

Number 9 a lso rep roduces itsel f in all mult ip les, thus7X9=63: 9 ; 4X92 36'

2 9, etc. Added to itsel f 01“

its mult ip les, 9 a lways rema ins, thus : 9'

But added to any other number it islost , thus : An exam

S. D ., I , 334.


p leof thepersistenceof number 9 is seen in thefollowing table:1 d ig it 9 or 9X 1 : 9 9X 12 d ig it s 9 99 x 1 1 : 9X 1 1X 1

—99X 1 X 99“ 18: 9

3 999 x 121 : 9X 1 1 x 1 1 : 99X 1 1 x 1089 : 18: 94 9 9999X 1221 : 9X 1 1 X 1 1 1 : 99X : 27: 9

5 9 99999X 12221 : 9X 1 1X 1 1 1 1 : 99X 1 1 1 1 x 109989 : 36 : 9

6 9 999999 X 122221 : 45 : 9

Thesum of theSea l of Solomon is a lso 9, thus

Thesum of any 2 point s joined a l inethroughthecen ter equa ls 9 , and added to thecen tra l pointequa ls 181 —9 .

In thephilosophy of Henry Cornel ius Agr ippa , whowroteextensively concern ing number s and magicear lyin thesixteen th cen tury, someext remely interest ingmathemat ica l rela t ion s involving number 9 aregiven .

“

Takeany number,reverseit to obta in a second num

ber , subtr act'

onenumber from theother , and thedigitsof therema inder "

w ill a lways by addit ion reduceinto9 an d therema inder itsel f w ill a lways be9 or a mult ip leof 9 . This operat ion is a sp ira l movement of thenumbers emp loyed, and the9, therefore, represents


A surp r ising ser ies of rotat ions which result whenthefigures a remult ip l ied by 9 and by mult ip les of 9 is given by theGerman mathemat ician ,

bert Neuberger , as follows :

1234567

12345679X36==444444444

12345679X63=7777777777

1234567

CHAPTER 36

THE 9TH LETTER,Teth (in)

Hep roduced Teth, p redominan t in Hear ing,crowned i t , combined and formed w ith i t Leoin theUn iver se, Ab (August ) in theYea r , and

theleft K idney in Man.

”—Set her Yetz irah, 24.

The9th Hebrewletter , Teth (T) , is 1 of thesimp leletter s and is connected w ith thezod iaca l sign Leo

,the

hear t of theGrand Man . Theactua l mean ing ofTethis a serpent , and as 9 is theNumber of In it iat ion an

In it iateis called . a N -aga or Serpen t O fWisdom. An

other reason for theapp l ica t ion of this term is thatjust as theserpen t changes and renews his outer skin ,

so theIn it ia techanges and renews his persona l ity ;that is, heshakes O ff and emerges from thelimitat ionsof theold per sona l ity as hebecomes an In it iate. Number 9 a lso comp letes an d shakes O ff theO ld dig itswhich might becompa red to theperson a l ity— and

emerges in thenew number , 10. As with theserpen t , however , thenew skin or persona l ity is

bui lt up by thedigest ion and assimi lat ion of a ll

that was conta ined or exper ienced in theformer ,so that the2nd cycles of digits (10, 20, 30,etc. ) a rethesamea s thel st , but w ith thepowerof 10 added toeach . And just as thenew lyemergedserpent is theold serpent grown longer and moreperfect , so does theIn it ia tereta in theO ld but per fectedpersona l ity, w ith all theun folded power s added . For

in his long p i lgr imagetowar d the9th Gatehehas litt leby litt let r an smuted theold body, and atom by atomhas cast off theseeds of decay and dea th , un t i l now it

is a glor ious body of immorta l l ife, for hehas overcomedeath.


Thehieroglyphic mean ing of Teth is a roof,”the

idea being tha t of a cover ing or p rotect ion . Anothermean ing of thelet ter is “

E l Cha i , theMighty Living1,for it is theforceO f the1 Lifeman i fest ing in man

as anelect ro- dynamic force, theKunda l in i or serpen tpower , which when l i fted up an d dominated by thesp ir itua l ized Will makes of man an In it ia te. In thissenseTeth indica tes that on ly a s wehave°passed theGreat In it iat ion of number 9 and havebecome“

w iseas serpents an d harmless as doves,” can weconsciouslyexpress thepower of theMighty Living 1 . Thesentencequoted aboveis another a llusion to themyst icIn it iat ion , for thecandidatehas 2 great tasks to perform in his physica l body erehecan ga in per fect cont rol over it, an d without which theGreat In it iat ioncannot bepassed, namely, thecon trol O f theserpentpower and thea tta inmen t of thew isdom it br ings.

For on ly as this power—under con t rol of thesp ir itualized Will— is l i fted up and guided un t i l it reachesthesacred cen ter between theeyes

,can Rea l izat ion be

at ta ined and thecandidatebecomea s w iseas a serpen t .

Another task is to find that cen ter within thebodywheretheBird ofLifehas its nest ing p lace— theHeavemly Dovewhosehead is Wisdom, whosebody is Humility , whoser ight wing is LifeImmor ta l , and whoseleft wing is DivineLove— and having found this nestat ta in sweet rest “ between thew ings of that which isnot born ,

nor dies.

”Among thep recept s found in

TheV oiceof theSi lence, 1 w r itten for theguidanceofthosewho a renear ing the9th Ga tean d not app l icableto nor intended for theguidanceof thosenot defin itelyseeking In it iat ion , wefind thefollow ing : “ Best r idetheBird of Life, i f thou would ’

st know letnot thy

‘Heaven - Born ’ break from theUn i

ver sa l Pa rent (Soul ) , but let thefiery power ret irein to theinmost chamber , then from the

1 Pages 59 10.


by theB r idegroom spoken of in theSong ofSolomon“

Hebrought meto thebanquet ing house(number and his banner over mewa s love. In

a ll p ictures of theSa in ts weseethis Banner dep icteda s a circleof gold or a ha lo of l ight p laced hor iz ontally just abovethehead . This should not becon fusedwith then imlbus which is p laced in thever tica l p laneand rep resen ts thescin t i llat ing colors of theaura .

This Banner and Vei l of Protect ion can beconsciouslydeveloped through cer ta in advanced exercises whicha regiven to thecandidateon ly by his Guru or

teacher .

Theletter Teth is a lso connected with CosmicE lectr icity .

“TheAncients rep resen ted it (cosmic E lectr ici ty )

‘by a serpen t , for Foha t hisses as heg li deshi ther an d thi ther , in z ig z ag s . TheK abba lah figures it w ith theHebrew letter Teth whosesymbol is theserpen t which played such a p rominen t pa r t in t heMyster ies. It s un iver sa l numberis 9, for it is then in th letter of thea lphabet andthen in th door . It is themag ica l Agen t parex cellence, an d designated in Hermet ic philosophy‘

Lifeinfused in to Pr imordial Ma tter , ’ theessencetha t composes a ll thing s, and theSp ir it tha t determines their form.

”2

In short, Cosmic E lect r icity is theIn it iator ofMa tter .

As Teth is connected w ith thesign Leo, theheart ,it

‘

is on ly by overcoming theforces of thehear t andmaking Leo theLion tameand obedien t to thewill ,that thel itt leChr ist - child

, who is now growingst ronger and stronger day by day ,

may leadhim and makehim lie‘down w ith the lamb .

O n ly thus can wepass theIn it iat ion of number 9 . Yet theLion which has becometameand obedien t must have lost nothing of his

strengt h or'

vir ility . This is symbol ized in themyt h3 S. D .,

V ol. I , 105.

The9 th Letter , Teth 331

of Samson who when heslew thel ion found in theca rcass much honey .

3 SO when thecandidatehas sla inthepassion aspect of thehea r t - forces which ravel ikea l ion

,hefinds thehoney, which is both sweetness and

food .

The9th let ter a lso exp resses theidea of Wisdom,

for thep rotect ion or roof must betheresult of theWisdom of theIn it ia tehimsel f. When hehas reachedthis step wea retold tha t hemust lay down everyweapon ,

both of offen seand defense. Hecan no

longer seek p rotect ion from thepower of his strength ,nor can heask tha t any being outsideof himsel f sha llp rotect him, yet hewho ha s a tta ined unto Wisdom is

p rotected fromevery ill . In E cclesiastes weread that ,Wisdom is a defense. Wisdom strengt heneth thewiseman morethan ten mighty men .

Wisdom 13 bet ter than st rength ,”etc.

4 When wehavea tta ined his Wisdom wehavelearned thelesson O f

the9th let ter and a reready to facetheGreat In it iator .

3 Judges, x iv, 5-9. vi i, 19.


i llumination of 1 who has comeoff victor . Just a s inhisear l ier steps theLight shoneabovehim a s theStarof In it iat ion

,which hehad to follow over deser ts,

morasses and desolateregions w ithout losing sight ofit , even

"

though a t t imes theda rk mists of ear th hidit from view , so it is st il l theLight from the1 Master

,

his own Immor ta l Sel f, of which weread : “

Thel ightfrom theO neM as ter

, theoneun fading light of Sp ir it ,shoots its effulgent beams on theDiscip lefrom thevery first. Its rays thread through thethick darkclouds of mat ter . Now here

,now there

,theserays

i llumineit , l ikesun - spa rks l ight theea r th through thethick foliageof thejunglegrowth . But , O D iscip le,un less theflesh IS passive, head cool

,theSoul as fi rm

and pureas flaming diamond , ther adiancewill notreach thechamber (thecen ter of Sp ir itua l Consciousness) , its sun l ight w i ll not wa rm thehea r t .” 5 TheHermit has let theLight reach thechamber of his

heart . Hehas a lso madeit shinein thechamber or

center of Sp ir itua l Consciousness. Hencethesymbolof theLight being p laced in thelan tern , i .e., no longerfi tful likea distan t sta r , but in his conscious grasp ,ready to guidehimevery step of theway.

TheMant lewhich envelops him and par t ia lly hidesthel ighted Lamp is theMan t leof Discret ion withwhich theIn it iatemustenw rap himsel f and shield thefull Light of his Lamp from theeyes of thep rofane.For every Soul must find theLight w ithin himsel ferehecan recogn izeit in another or even bea r its fulleffulgence.This card ba lances the7th and 8th cards, theVictor

in his char iot and theMother -

power of Lovewhichholds thesca les of Just ice. It exp resses thep rotect ionof theIn it iates who, a ltho few in numbers a s compa redwith thegrea t mass of human ity, a restill theProtector s of Human ity. They stand likea guardian wa ll

5 TheVoiceof theSilence.

Theoth Commandment 335

around mankind . LikeWa tchmen in a tower , theirLamps held high , they a reready to fly to help and

succorevery child of man who cr ies out for Light andhelp , i f thel ight and help a rerea lly needed . Buteventhis help is given w isely, for therea recases in whichit is best that thechild should learn to help itsel f,evenas a loving mother may w isely a llow her babeto cryitsel f to sleep ,

rather than fly to it when sheknows thatit needs nothing but sleep . They rema in upon thehilltops throughout thelong n ights O f sp ir itua l da rkness

,l ikefa ithful shepherds watching over their sleep

ing sheep ,with their Staffever ready to reach out to

1 who is sl ipp ing and fa l ling, its crook ready to l i ft 1who is torn and bleeding, and their Man t leof Char ityready toenw r ap thosewho a resuffer ing fr om theb itter storms of passion and desire. But dear studen t ,they a reever wrapped in theMant leof Discret ion ,

henceon ly thosewho Dare, Do and Keep Silent canever seetheLight of theHermit ’s Lamp .

TH E 9TE CO MMANDM ENT.

Thou shalt not bea r fa lsew itness against“

thy neighbor .

”- E x odus

,x x , 16.

Since9 is theNumber of In it iat ion , 2 pert inen tquest ions a t oncea r iseconcern ing theesoter ic in terp retat ion of this Commandmen t : l st

,who is

“

thyneighbor ?” 2nd , what relat ion does - fa lsewitness bearto In it iat ion ? TheB ibledescr ipt ion of theman who

fel l among thieves and wa s rescued by theSama r itananswers thel st quest ion .

“

Thy neighbor” is anyonewhom theGreat L aw br ings d irect ly into your Pathwho can behelped by you i f you a rew ill ing to takenoteof his needs.

Thequest ion as to what fa lsewitness has to do w ithIn it iat ion will bear careful ana lysis.

.TheSoul is


ready to bear theGreat In it iat ion on ly when it can

faceitsel f an d seea ll things in their t ruerelat ion s.

O ver the1st ga tevVay to thePath thereis wr itten inlet ters O f gold , “ M an , Know Thyself ,” and when theoutward \

comp rehen sion of this in junct ion ha s beenga ined , at thevery last GatetheNeophyteoncemor ‘efaces thesamesentence, but now w r itten in letters of

l iving fi rewithin his quiver ing flesh,

“Man,K now

Thysel f.”I f wewould meet thefina l test of In itiat ion unap

pa lled , wemust accept this p recept and str ivediligent lyto obey it . As thediscip les and servan ts of theTrueSel f

,our sen ses must bet ra ined not to bear fa lsew it

ness. To do this wemust not accep t as fina l thereports of our senses un t i l they havebeen checked upand ver ified by our reason

,exper ience, judgment and

d iscr iminat ion , i llumined by our intuit ion . Few persons can bea r to havethesea rchlight of Truth turnedupon their own l ives, w ithin themselves. They arewon t to bear fa lsewitness by making excuses and

blaming condit ions or other per son s for theresults of

their own shor tcomings . At 1ext remethey bea r fa lsewitness in theform ofexaggerated humil ity

,scourg

ing themselves w ith thescorp ion whips of sel f- condemnat ion

, looking upon themselves as worms of thedust unwor thy or incapableof lofty at ta inments. At

theother ext remearethosewho l ivein '

a per fectglamor of thesenses, accept ing as r ight and p roperwhatever repor t thesenses make. They forever focusthel ime- l ight of sel f- approva l and a dmirat ion upon

themselves . They a reever posing, dwell ing on'

theirgood poin ts, flat ter ing themselves to themselves,ex cusing every shor tcoming w ith someflatter ing delusion .

They in terp ret every phaseof l i feas a stage- sett ing tobr ing them in to morefavor ablenot ice. In fact , theya reforever acting a part which they haveassumed so


ourselves fa ll short of man i fest ing theidea ls wehavechosen . Wewill seetha t every Soul is upon somestep of thePath, someof which wemay havepassed .

And i f wehavet ra ined our senses not to bear fa lsew itness wewill know what mot ivewas back of theeffect which our senses repor t . And by thus workingfrom theunder lying cause, rather than from theeffect , wewill beableto remedy any fa i lurein our selvesand bea help to others. Thus the9th Commandmentis given as a p repara t ion for In it ia t ion .

St r ivea lways to seeclea r ly and bear t ruewitness.

Then when you faceyour Great In it iat ion therewillbenothing in your sel f that has been hidden ,

den ied or

covered up , hencetherewill benothing that can af

fr ight you. For as theGreat In it iator holds out theRod of Power hecr ies w ith a mighty voice: “

Thousha lt not bea r fa lsewitness either aga inst thysel f O rthy neighbor .

”And on ly as wea reableto meet this

test can wegrasp that Mag ic Rod .

CHAPTER 37TH E NUMBER 10.

It is from this Number , 10, or Creat iveNature, theMother (theO ccult cypher , or everp rocreat ing and multip ly ing in un ion w ith theun it

‘

l ,’

or theSp ir it of Life) , tha t thewholeUn iversep roceeds.

—TheSecret D octr ine, Blavatsky , I, 121.TheineffableSephiroth a reTen, so arethe

Numbers : ten and not ume, ten and not

eleven . Under stand th1s w 1sdom, and bew iseinthepercep t ion .

”

- Set her Yetz i rah, 15.Number 10 is theNumber of Comp let ion or Perfec

t ion through comp let ion ; theassembling of thecomp leted pa r ts. It is thegrand summit of numbers and

their comp let ion . It is thenumber which exp ressesthecomp let ion of creat ion a s men t ioned in Genesis(i , 3 1 ) “

And G od saw everything that hehad made,and , _

behold , it was very good . For number 10 con

ta ins a ll thedigits or crea t ions and return s them oncemoreto un ity, + 10

HenceNumber 10cannot besurpassed.

In it weaga in meet theO of unman i fested forcewithwhich westarted , and whoseemanat ions wehavewatched evolvethrough the9 digits

,but now thel st

d ifferen t ia t ion , number 1,stands a t ther ight of the

circleready to begin a new ser ies of man i festat ion ina higher cycleofevolution .

In other words, theO in thebeginn ing con ta ined

a ll thosethings which wereput asideand left unconquered and un redeemed dur ing a p revious cycleof

evolut ion , wa it ing un t il thestrength and w isdom of

number 9 had been attained to consciously takethem


up and from them evolvea new ser ies of numbers(power s) . Thel st number 1 was but a foreshad O -w

ing and p rophecy of that which it should becomeat thecloseof its cycle, just a s thep r imit ivest reak” in theembryo is a prophecy of theman to be.In 10theO is no longer a Chaos of undifferent iated

matter , nor a mass of left - overs from a past wor ldper iod awa it ing theoutpour ing of theDivineCreat iveForceof the1 Lifeto sta r t it in to evolut ion , but has

now expressed itsel f in theper fect ion of na tureandman . Man

,now becometheIn it iate, has gr a sped the

Rod of Power (number 1 ) and separated it from theovershadow ing O of number 9 and

,having iden t ified

himsel f with the1 Life, stands at ther ight han d of

thenow man i fested for ces of theO ,ready in his turn

to becomethecreator or director of theforces whichareto beman ifested dur ing thesucceed ing cycle. Hereman as a crea tor must con sciously say

“

Let therebelight ,” with a full under standing of a ll it imp lies, andby thepower of the1 Lifep lay an act ivepar t in thedownpour ing of theLight dur ing thenew day

-

per iodabout to dawn . Thein it ia ted Man now stands as a

respon sibleco- worker w ith theDivine. It is as

though dur ing thecycleO f 1 to 10 G od had held thehand of H is child and guided it in ca rving thesta tueor model of theMan to be, theIn it iate, whilenow thechisel is left in thehand of thematured youth

,and he

must crea tefrom thema ter ia ls given him in thebeginn ing theper fect statuewho '

seidea l was set beforehim by theMaster Sculp tor . In other words

, theMan must now accomp lish for h imsel f, by consciouslyut ilizing thest rength an d power of the1 Life, whichdur ing theper iod from 1 to 9 was evolving him to

this poin t . Herehemust not on ly redeem his own

left - overs, but as an In it iatehemust takehis p lacewith themoreadvanced Masters in theguardian wa l l


that 4, being thequar tenary and equal to 10, madewha t they ca lled the“

a ll comp lete. They wereaptto giveext ravagan t terms to this number in an effortto exp ress its per fect ion . For in stance, they arequoted as compar ing it to heaven , becausein it a ll thedigits a reindr awn for a per iod of rest , swa llowed upas it werein E tern ity, symbol ized by the0 , whilethe1 Lifestands besideit ready to begin a new cycleofevolut ion in the10.

They a lso ca lled number 10 E tern ity which,having

neither beginn ing nor end , is usua lly symbolized by the0 a lone. It was a lso called theSun , for just as thesun r ises on a new day a fter a n ight of darkness, thenew day

“br inging w ith it a ll theexper iences and con

t inuing thework of thep revious day , so does number10 begin for theSoul a new outpour ing of divineLight , Loveand Power with which to accomp lish inthenew cycle. I t is a lso ca lled theCosmos, because,as wehaveshown , theevolut ion of theCosmos and

man is set for th in thedigits from 1 to 9 , a ll of whicha reswa llowed up in 10. A r istot lesays that “

somephilosophers hold tha t ideas and numbers areof thesamena tureand amount to 10 111 all.

”

According to thekaba l ist ic mean ing ofeach numberwehavea beaut i ful concep t ion of thecycleof 10 and

what it should mean in'

man’

s un foldment . In number 1 , which they ca l l the“

Crown , Sp ir it descendsinto ma tter and offers to man a Crown of Life, but hecan a t ta in this Crown on ly as heun folds and man i feststhequa l it iesexpressed ineach of thedigits, as follows2 IS ca lled “Wisdom

, 3“Under standing,” 4 “Mercy,”

5“

Strength , 6“ Beauty,” 7 “ Victory,” 8 “

Sp lendor ,9

“ Foundat ion .

”Therefore, on ly when wecan ex

p ress a ll these' qua l it ies can wecomp letenumber 10,ca lled theK ingdom.

” Herewefind a cor roborat ionof theteaching of Chr istian Myst icism that whilethe

TheNumber I O 343

Father has crowned us as his heirs, wearenot gods orChr ists 1n our p resen t undeveloped state. O n ly a s wegrow and un fold and ex press thepowers of the9digits can weatta in and ruleover our

“

K ingdom”in

number 10.

Another appellat ion boriven by somemyst ics to num

ber 101s“

theHand of“

G od . This 13 exp la ined by thefact that “

TheGreat L aw man ifests in two grea tdivisions

, posit iveand nega t ive, refer red to in thisinstancea s ther ight hand an d theleft . Ther ighthand represen ts theGreat L aw working towa rd perfect ion in per fect harmony and w ithout opposit ion ,

whiletheleft rep resen ts theShadow of

the' L aw working appa ren t ly 1n O pposit ion to

Good,but in rea lity a servan t of G od (good )

which through suffer ing is br inging ult ima tegood out of evil . This la t ter man i festa t ion is

termed by sometheburn ings of K arma, by others

thefires of hel l,etc.

,but in rea lity it is but theleft

hand of theGrea t L aw br inging out of a ll d isobedience, mistake, rebellion and selfishness lesson s whichsha ll ult imately br ing to per fect ion and redeem all thatis in both man and Na ture. From another viewpointtheGreat L aw w ith its r ight hand pour s for th a ll

blessings and w ith its left cor rects, adjusts and teachesthebest useof“ thoseblessings ; or with its r ight han dit sow s thewheat an d w ith theleft pulls up theweeds .

” 3 A lso whileman needs 2 hands with 5 finger son each to accomp l ish that which hedesigns, God ,holding w ithin Himsel f thedua l forces exp ressed byma n and woman , needs but 1 hand , m ighty of aecomplishment , an d rep resen ted w ith 10 finger s in stead of

5 . Thesameidea isexp ressed in many Hindu sta tueswhich have2 or morepa ir s of hands denot ing power s.

Another phaseof thesameidea is represen ted in theGreek Titan ,

B r ia reus, who had 100 hands.

St ill another expression of thepower of theHand9 Seelesson TheAncient of Day s.


of G od is a grea t band w ith the2nd and 3rd fingersl ifted and thethumb folded in thepa lm. From thisancien t and myst ica l idea theposit ion of thefingers of

thePope’

s hand whilegiving thepon t ifica l blessinghas been der ived . Ther a ised 2nd and 3rd fingerssymbol izeG od and per fected M an pour ing out theirblessing. Yet , l ikeall forces man i fest ing in thephysica l wor ld, this blessing may becomea cur seaccordingto thedesireand w i ll of theofficiat ing p on t iff. A

rema rkablething in connect ion w ith this posit ion of

thehan d is that its shadow resembles thehead and

horn s of thegoa t Baphomet , thesymbol of BlackMagic. Theuseof the“

shadow of theblessing was

supposed to bea legit imatepower possessed by thePope, and wa s most ter r iblyexercised dur ing theD a rkAges, in theInquisit ion ,

etc., and woeto him upon

whom thes hadow of theblessing” fel l . West ill seep ictures of this hand w ith theword “

Bened ict ionen”

upon it , whileupon theshadow is theword “

M a ledictus.

”

Plot inus taught that number 10was theFoun ta in of

Lifeor theFount a in of E terna l Na ture,thestream

of the1 Lifeforever flow ing for th in 2 cur ren ts a s it

touched theear th . Hea lso spokeof it as mundane,rep resen t ing thewor ld receiving from theD ivinethepotencies and powers

'

of theDivinethrough the9d igits. For instance, its 2 ha lves rep resen t man and

woman whilenature(4 ) w ith TheChr istl i fe(6 ) pulsat ing through it is rep resented by 44- 61 - 10.

Theman i festat ion of theTr in ity and Per fect ion is

represented by whiledua lity in itsevolut iontowa rd equi l ibr ium or ba lanceis represen ted by

And fin a lly,In it iat ion a t ta ined through the

power of the1 Lifeisexpressed by“ThePillar and Cir cle(IO ) , which w ith Pyth

agoras was theperfect number, con ta ined theTet


thea llegory, number 10becomes theFa ther of manynat ion s or cycles of human evolut ion ,

each 10sta r t inga new cycleor n at ion and br inging it back to un ityaga in . This covenant was rat ified when Sara i boreh im a son when shewas 90 and

“

wel l st r icken in

years,” i . e. , when shehad passed through all thedigitsup to 9 shebrought forth the1 which comp leted thecycleof 10. Morerema rkablest i ll

,in theHebrew,

Sar a i is wr itten SRI and ha s a numer ica l va lueof

In theHebrew SRI is thew i feof Abramand in theHindu SRI is thew i feof Vishnu. In bothcases sheis theper son ificat ion of theFemin inePr incipleof theGodhead and is connected with water ,gestat ion and themoon . But shecould not br ingfor th unt il thelet ter H or 5 had been added to hernamemaking it Sa r ah and increasing it to6 . Thus _ Sa ra i (10) had to befruct ified by TheChr ist - force6 ) ereshecould br ing for th and becomethemother of mankind . This is corroborated by thefact that theletter H or Hé represen ts Heva , E vean dthewomb . H a lso rep resen ts a

“ householder ,” theesoter ic mean ing of which is to b r 1ng forth . Thereforeboth Abram and Sara i must ga in thepower of

theletter H or thepower of E ve, erethey can “

mult iplyexceed ingly” and br ing for th theChildren of Israelor human ity. With theaddit ion of theH Abram becomes Abraham and Sara i becomes Sarah, thus com

plet ing thesymbology of a t ruecovenan t between G odand man , i .e., the10man i fest ing on ea r th as 2 fives,ma leand fema le, and br inging for th a Son , the1 inwhom all mankind shall beblessed.

CHAPTER 38TH E NUMBER 10

Every cosmogony began with a circle, a point ,a t r iang leand a squa reup to number 9

,when 1t

was syn thesized by thefir st lineand cir cle.”—TheSecret D octr ine, Blava tsky, I, 341.

Apuleius, a Platon ic philosopher who t raveled extensively through theE ast seeking In it ia t ion in to theMyster ies, has left many useful hin ts per ta in ing to

va r ious ceremon ies ; i n fact , hewon for himsel f then ameof

“

TheE ven ing Star of Pla ton ic Philosophyand theMorn ing Sta r of theNeo Platon ic. Heisauthor ity for thestatemen ts as to thegrea t impor tancep laced upon number s by theE gypt ian p r iests,especial ly number 10

,as representing man ’

s fitness forthepr iesthood .

“ TheB ooks of Hermes a retheoldest repositor ies of numer ical Sym'bology in Western O ccult ism. In them wefi nd tha t number ten is theMother of theSoul, L ifeand L ight being thereinun ited . For as thesacred anag ram Teruph shows

in theBook of Keys (Number s) , thenumber 1is born from Sp ir it , and thenumber 10 from Ma t

ter ; ‘

theun ity has madetheten , theten, theun ity

”1

An E gyptian pr iest not on ly had to haveabsolutecon t rol over his passion s and physica l appet ites, buthad a lso to belearned in thesciences and bean In it iatein to theMyster ies . Beforeoffer ing thesacr ificehewas obliged to fa st for 10 days, dur ing which hehadto conform to a most r igid discip line.Among theancien ts thezodiac was representedex o

ter ically with but 10 signs instead of 12 as at present .3 S. D III, 100.


Thesigns Virgo,Libra and Scorp iowereun ited in 1

'

sign , combin ing in 1 sign themascul ine(Scorp io) andfemin ine(Virgo) un ited by thesex a tt ract ion (Libra )balancing the2.

That ear ly zodiac rep resented man beforethesepar a t ion of thesexes, when theand rogynous - man of

coursecombined the3 now sepa rateexpressions of

l ifein 1 . This is cor robora ted by themyth of Phaethon , son of Phoebus, who found theScorp ion st retching over 2 signs of thezodiac.

2

Among theGnost ics on ly 10 O rders of Angel icHierarchies a remen t ioned as necessa ry to br ing aboutper fect ion ,

the1 1th and 12th not being ment ioned sincethey per ta in to thecoming forth of thenew cycle, justa s 10 signs rea l ly comp letetheevolut ion ary cycleofthezod iac, w 'hileAquar ius an d Pi sces p repa refor thecoming for th of a new cycleof thesun in Ar ies.

“Theauthor of theSour ceof Measures say s

t ha t thefounda t ion of theK abalah and of a ll its

my st ic book s is madeto rest upon theten Sephiroth ; which is a fundamen tal t ruth . Heshows

thereTen Sep hiroth o r the10Number s, as fol

ows

This diagram p la in ly shows l st theO of theUnman i fested w ith the1 Lifel ikea ray of Light cutt ingit in to ha lves . This i llust rates in a most simp lewaywhy, as wehaveso often sa id

,everything man ifest ing

in themundanespheremust fa ll under theL aw of.

Pola r ity or Pa ir s of O pposites . For it w i l l beseen2 Seep age253 . S. D I I , 40.


lost his idea of sepa rateness that heis 1 with thewor ld (O ) and w ith a ll that is, his person a lity swa l

lowed up and thenew O becometheworkshop in

which heis to createand br ing for th .

Thein junct ion to overcomethesenseof separateness is apt to br ing con fusion to many minds, but theidea is that whilewemust rea l izeour oneness with a ll

that is,this sen seof oneness can bea t ta ined on ly by

en ter ing in to theconsciousness of theHigher Self.Wemust bein tensely and comp letely ourselves erewecan become1 w ith a ll. Then weareno longerl ikea gra in of sand tossed hither and thither by everyw ind tha t blows, lost in a monotonous sameness of

shapeand cha racter ist ics, or 1 of a mass of human ityswayed by thought waves not their own , but havebecomel ikea star o

-

r p lanet stead i ly circl ing in our

appointed orbit ; con sciously exp ressing our Godgiven power s with a full app recia t ion of our.

pos it ion ; shedd ing our Light , help an d influenceon a ll becauseweknow our posit ion as an

in tegral part of the1 Life. But sincemantoday is but an imper fect reflection of theHigherSel f wemust reversethenumber s in thecircle, thus :

Let us consider physica l man as thecircleand theray from theHigher Sel f a s thean imat ing Pr incip le,l st appea r ing as a D ot in thecen ter , then extend ingaboveand below unt i l it sepa ra tes thespherein to 2ha lves. Theseha lves wewill ca ll thepersona lity and

theIndividua l ity,w ithin which a rethepotent ia lit ies

TheNumber I o Continued) 351

of a ll thedigits. Beginn ing with 2, thel st mundanenumber , weevolvein side1 ha l f un t i l wereach 5 or

manhood . At this poin t webecomeawareof theHigher Sel f (1 ) and TheChr ist—force(6 ) and beginto reach upward in evolut ion un t i l wea tta in our Grea tIn it iat ion in number 9 . Then oncemorewerecogn ize, but in a far wider sense, that whilewearemanwehavebecomemorethan man , just as man is an

an ima l , but morethan an an ima l . In short , that as

man wehavewithin us 2 curren ts of forcefight ing formastery, thepersona l ity and theHigher Self . Fromthis poin t

‘

onwa rd thereis no progress saveas wegrasp w ith our en l ightened Will theRod of Powerand consciously work with the1 Law , which wenowseenot as a l ineof sepa r at ion but a s the1 Lifecommon to both thepersona l ity and theIndividua l ity .

Henceforth thereis no moreseparat ioneither from our

Higher Selves or from all that is. T'hen will thenowmorethan man (what theKaba lan ca l-ls the2nd Hé )send for th his creat iveRay and repeat theprocess. Thisd rama isen acted beforeour eyes da i ly in theun foldingandevolut ion of theseed and theha tching of theegg .

Let us open our eyes to seeand our hearts to understand .

Thecircleoi thenought or cipher is often a lludedto a s the“

Crown or the“

Crown of IneffableGlory,whilethe9 digits a rerepresented as br i ll iant jewelsor stars in this crown . This is the“

crown of l i fe”spoken of in Revela tion (i i , Beyefa ithful untodea th (i .e. , In it ia t ion ) , and I (the1 Life) will givetheea crown of l i fe.” In themost famous book on

theK abalah, ca lled theZ ohar or L ight, wefind that :When He[ theInfin iteO ] assumed theform

(of thecrown , or thefir st Sephira ) , Hecaused 9sp lendid lights to emana te from i t, shin ingthrough it, diffused a br ight light in all d irce

352 The-Key to theUn iverse

t ions. That is, these9 w ith h is one(which was

theor ig in of the together madethe10, tha t i s

'

CD, or or thesacred Tenand thesenumbers were‘

theAmong theHindus number 10 is refer red to as a

magic power . Thecipher rep resen ts ,theva st field of

man’

s a s yet unman i fested na turean d powers, whicha renothing to himexcep t a s by his a t ta inmen t

'

and useof theRod of Power hebr ings them in to man ifestat ion and gives them their p roper p lacein 10.

Among theMasons number 10 is a sign of un ionand good fa ith

,exp ressed by thej oined han ds or the

Master - gr ip , thefinger s of the2 hands mak ing 10.

Therea re10 doublenumbers which add up to 10,thel st digits ofeach increa sing from 1 to 9, the2nddigits decreasing from 9 to 1

,thus : 10, 28, 37,

46, 55, 64, 73, 82, 91 .

TH E 10 LEPERS.

“And a s heen tered into a cer ta in ‘

village, theremet him ten men tha t wereleper s andit cameto p a ss tha t , a s

'

they wen t, they were

clean sed . An d oneof themturned back , an d w ith a loud voiceg lor ified God .

And Jesus an swer ing sa id , Weretherenot ten cleansed ? but wherea rethen ine?”St. Luke, x vi i, 11- 19.

In thepa rableof the10men who wereleper s, thereis a myst ica l referenceto number 10 as a comp letenumber . Therewere10who wereclean sed, i .e., mankind in their evolut ion havepassed through thecycleof the9 digits and lo they wereleper s or werejoinedun to dea th .

‘ When thecomp letenumber 10 is rea chedTheChr ist commands these9 digits that they showthemselves to thep r iests, i . e. , to thep r ie

'

st ly power of

thei llumined in tellect , which“

must now scan a ll theexper iences of thel i fe— represented by thedigits—and

“

5 . D II, 42.


br inging forth. I t was on the3rd day that theearthbrought for th .

“And God saw that it was good” or

10.

Number 4 in 40marks thecomp let ion of thephysica lcrea t ion . In this cyclethewholepath of theearth’sevolut ion is ma rked out and theFoun dat ion Stonela id .

“

And God saw that it was good or 10.

Number 5 in 50ma rks theper fection of all l ivingthings. E ven man a s a per fect an ima l typeis hereper fected .

“

And God saw that it was good” or 10.

Number 6 in 60. In this cycleTheChr ist- forcecomp letes thein forming or an imat ing of a ll things.

An ima l man becomes theimageof G od and is givendomin ion over theea r th .

“

And G od saw everythingthat hehad madeand behold it was very good or a

per fect 10.

Number 7 in 70. O n the7th day God rested and

handed over to man,now madein H is imageand hence

responsiblefor his futureevolut ion , thereins of gov

ernmen t . Henceforth man himsel f, with everythingmadefor him and p laced in theGar den of E den ,

musttend and cult ivatethat Garden and rule

r

its an ima ls .

God saw tha t this day was per fect or 10, so Heblessedand ha llowed it . Man was not hand icapped ‘

in any

Fay , for a ll that G od had prepared for him was perect .

Dur ing thecycles beginn ing with number 8 in 80wehaveto dea l w ith thefutureof man . For God

rests, yet wa tches over H is creat ions, a lways ready torespond to every sincerecry for help . But from 8

onward man is held accountablefor his domin ion overtheea r th . In this cyclehemust hold thesca les

,and

in them must weigh and ba lancea ll things ; for on lythus can his evolut ion beaccomp lished . And whenGod sees that thereis a just balanceand good , hewillbless it and makeit perfect and completeor 10.

TheNumber I o Can tinued 355

Number 9 i n 90. When this number is reachedman ,

having been weighed in theba lanceand not

found wan t ing, must meet theGreat In it iator and

wrest from him his power . And G od ,know ing tha t

this is man ’

s‘ her itageand tha t man has reached out

and touched H IS robe, has ea ten of theTreeof Lifeand

“ becomeas oneof us,”w i ll then p ronounceit

good and bless it and ca ll it per fect , or '

a comp lete10.

This exp lanat ion of thedays of crea t ion is so obvi

ous that theon ly wonder is that man can beso blindedand wasteso much t imeand fruit less theologica l d iscussion in theeffO rt to bui ld up such a dogma a s“

or igina l sin ,

” with a ll its a ttendant evils, hopelesscon fusion and discour agemen ts .

TheB ibleis a most wonder ful occult t reat ise, fullof crypt ic utterances, each sen tenceexp ressing vol

umes, yet so very clear , oncethemind has thrown off

theshackles of p rejudiceand themisconcept ions dueto mater ia l ist ic in terp reta t ions and is will ing to readw ith open eyes, thewhilel isten ing to theSt ill Sma llVoiceof theSp ir it for thesp ir itua l interp reta t ion— the“

Sp ir it who is w ith theea lways,even to theend of the

wor ld,will br ing all things to thy remembrance.”

CHAPTER 39

TH E 10TH LETTER,Yod (a ) .

Hepr oduced Yod, p redominant in work ,crowned i t , comb ined a nd formed w ith it V irgoin theUn iver se, E lul (Sep t ) in theYear , and theleft hand of Man .

” —Sepher Yetz irah, 24 .

WhileYod is 1 of the12 simp leletter s it is 1 of themost important , corresponding to theE nglish lettersI and Y } Its mean ing is “

theor igin of all things,”for by and from Yod wereall theother letters created.

Its hieroglyph is “

thefinger ofman , point ing upward,thesign of a sp irat ion and a lso of command .

Yod rep resents human ity in its en t irety, the2exp ressions, maleand fema le(2X5 ) in the1 . It expresses a ll thepotencies of theFather (I ) , but now

fullyexp ressed in number 10. Herewefind the1 nolonger p iercing thecircleof undifferen t iated substanceand start ing into evolut ion a ll thepotencies rest ing inthedarkness, but out of themyster ious dep ths of thisun iverseof unman i fested l ife, theO , a ll thenumber shavenowevolved . Hencethe1 has t aken its stand atther ight hand of theO .

Yod , represen t ing theActivePr incip leof a ll l i feman i festat ions, symbol ically stands for theReincarna t ing E go. Just as the10

,recur s aga in and aga in

in its mult ip les, each 10 symbol izing a cycleofevolut ion and exper ience, so does theE go add exper iencetoexper iencethroughout thecycles ofevolut ion on its

journey of un foldmen t— its grea t “

Cycleof Necessity .

”

And just as each t imea 10 is reached its va lueisra ised by thepower of its new .digit (20, 30, 40, etc. )

1 SeeV . of I 127- 130- 1 .


E very Avatar is theembodiment and expression of,and br ings to thewor ld

,a new cycleor a new O of

unman i fested Truth which thena t ions of theensuingcyclemust un fold and man i fest to thebest of theirability. Thus, whileall Avata rs areper fect and com

plete, as number 10 IS per fect and comp lete, st ill eachcomes with an added cipher . This is why no nat ion ,

society or individua l can rea lly p rogress whiletheycl ing to precedent and thet radit ion s of thepast . E achnew ageis a new O which can bedeveloped on lythrough theLight ofThe‘Chr ist Dot in that O , whichman i fests through theinsp ired teachings

’

of that age,couched in theterms of its racethought and includ ingits most advanced discover ies. In theindividua l li feeach new step is such a 0 whoseguiding Light isIntuit ion .

M any cr it ics look upon theChr istian rel igion as a

fa i lurebecausemost of theso- ca lled Chr ist ian nat ion sarenow not exemp l i fying its p r incip les in their dea lings with each other

, yet it has been and is l ived out

and man i fested today by mi ll ions of its followers, whoa rethegolden gra i n or theha rvest of its cycle. But

sincetheburn ing of thechaff makes a denseblacksmoke, a superficia l observer 1s apt to over look thefactthat theharvest of that cyclehas been gathered

,and

may think that thefield itsel f is being dest royed and

that no futurecrops can bera ised, yet in t ruth theburn ing is but a preparation for thenew cycle.In theKabalah thesacred word Yod - He- V au- He

represents Jehovah , a lso God and man , theHigherSel f and thepersona l sel f un ited by the_

“

br idge” and

br inging forth thenext creat ion or the2nd Hé. Yod

represents theHigher Sel f, H é or number 5 rep resentsthehuman persona l ity and V au (6 ) thel ink that un itesthe2. This sacred word thereforeexpresses a ll thatwehavesaid about number 10. Being an expression

Theroth Letter , Yod 359

of cycl ic law , itembodies therecogn it ion of thedivin ityof man , through theun ion of thepersona l ity w ith thedivineHigher Sel f, the1 Lifeflow ing un impededthrough both and making Man a t ruerepresentativeof the7 fold E lohim

,for the“ l ikeness” has now

evolved in to the“ image.Thel0th Sephir a un folds n atura lly from the9th and

thus comp letes thecycleof TheMyst ic Rose, as wellas thedecad of thenumber s. It is ca lled in theK abalah, Malkuth, theK ingdom, a lso TheQ ueen ,

Matronaor theIn fer ior Mother

,TheBr ide, a lso Shekinah , and

is represented by thedivinename“

Adona i ,” and

among theAngel ic hosts by thenameKerubim.


weseeTyphon , theE gypt ian god ofevil and destruct ion ,

descending with a t r iden t in his hand . These2figures on theWheel indicatethat good is ever aSp ir

ing a nd ascending,whileevil is ever fleeing beforeit

and descending into da rkness and disintegrat ion .

Theba lanced and recl in ing sphinx represents thesup remacy and command which Wisdom has over bothgood and evil . Anubis and Typhon represent theopposit ion of good andevil and indicatethatevil mustdescend and bedisintegra ted that its forcemay r iseand man i fest as good at thenext upward turn of theWheel . It a lso p resent s theidea tha t good must t r iumph through asp irat ion and incessant equil ibration .

TheWheel is theor igina l 0 which wecon sidered inthebeginn ing as theGa r den of E den in which in fanthuman ity sta rted out on it s “

Cycleof Neoessity .

”But

now theWheel has becometheL aw as K arma,The

wheel of thegood law which gr inds by n ight and

day .

”

TH E 1OTH CO MMANDMENT.

10. Thou sha lt not covet thy neighbor ’s house,thou sha lt not covet thy neighbor ’s wife, nor hismanservant , nor his ma id servant , nor his ox ,

nor

h is ass, nor any thing that is thy neighbor ’s ”E x odus, x x

,17.

Moses was given 10Commandments to br ing downfrom themoun ta in for man ’

s guidance. But they werew r it ten upon 2 tables of stone,3 aga in theper fect 10sepa rated in to its 2 fives, man and woman .

As number 10 is theNumber of Comp let ion ,it is the

ingather ing of a ll exper iences in to theO of fulfi ll

ment. Thereforei f wehaverea lly reached number 10therewill benothing of another ’

s to covet , for a ll thingsw i ll beours. Thething abovea ll others that will holdus back from comp leterea l izat ion of our oneness, bothw ith theunma n i fested Dot w ithin thecirclewhich is

SeeV . of I .,Chap ter x x

'

v. TheTwo Tables of Stone.

Ther oth Commandment 363

ever ready to un fold new and morewonder ful fieldsofexper ienceand a lso w ith theingathered exper iencesof thepa st cycle— symbol ized by the1 which now

stands a t ther ight hand of theO — is to covet anything . E ven when wehavereached thepoint wherewea re1 w ith a ll tha t is

, this oneness does not meanthat weas individua l Souls sha ll have'every ex per ienceand pass through every cond it ion , but that wesha l l havejust tha t which belongs to us and is neededto round out our exper ienceand fi t us for our own

p lacein thewholewherewewill en joy thefruits of

theexper iences of a ll theothers . To covet that whichis another ’s is to lust a fter it

,and as long as welust

aft-er anything wearenot and cannot becomp leteorat - l with it .

This, however , does not mean that wea renever toseek a fter , desireor a sp ireto grea ter and higher at

ta inmen ts. Thereis a grea t differencebetween seeking and finding tha t which is necessa ry for our growth ,and lust ing a fter or covet ing something that belongsto another , and which wea reby no mean s sureis bestfor us. Wea retold to grow a s theflower grows.

This “

means that a s weevolvethrough the9 digits wea reto createaround our selves an aur a compa r abletothecirclein the10

_

and rea l izethat our Rea l Sel f is theDot w ithin this aura which must br ing all its potent ia lities in to man i festat ion by thet imenumber 10 is

reached . Number 1 may bel ikened to a ga rdenerstanding in themidst of a circula r field and scatter inghis seeds, whilein number 10 theseeds havesprungup thickly and bornefruit , leaving no room for thega rdener

,so henow takes his stand besidethefruit ful

field . Within thecircleof our aura a retheseeds of

everything needed for our comp leteness, even “

thougha s yet unman i fested . Just a s theseeds of thefuturewor ld rested in potent ia l ity in thedarkness of theO


in thebeginn ing, so havewe. a ll w ithin our 0 . And

as thegods sa id over theO of unmani fested wor ldstuff in thebeginn ing, so must wesay : Let therebel ight .

”For wehaverecogn ized theradian t Star of

Init iat ion as thecen ter of our 0 and it is now our

task to br ing in to man i festa t ion that which weknowis w ithin us

, beit something necessa ry for thelit t le1which stands besidetheO or for theun folding of theSta r which shines i n thecen ter .

By thet imewehavereached thenumber 10wea reno longer children to askeven G od for our da ily bread ,for wehavepassed o-ur In it ia t ion in number 9 and

must stand a lonean d con sciously c reatethrough thepower of theDot which wehaveun folded w ithin us.

Jesus standing at this step sa id : “ I havebread to eatthat yeknow not of.

” Wemust no longer draw to

us that which has been man i fested by another, even

though wethink wecan draw it from thesourceofDivineSupp ly, for theGreat Mother has ceased tofeed us at her breast

,sincewehaveoutgrown that kin d

of nour ishment . When wewerebabes wedrew our

Supp ly from that which our mother had gathered,eatenand furn ished us in theform of mi lk, but when wegrow up wemust min ister to our own needs throughtheexerciseof our own power s. Just so when wea reno longer children sp ir itua lly . Wemust min ister to our

needs by br inging in to man i festat ion, through thepower within us

, thesupp ly which is a lways p resentpotent ia lly in our aura . To do otherwiseis to covetthat which belongs to another , lust ing a fter that whichis not our own . For wearedemanding that anotherfurn ish us w ith tha t which wehavethepower to man ifest for ourselves.

1Wemust t r a in our minds to rea l izethat wehavewithin theO of our aura just thoseforces v

'

Vhoseman i festat ion is needed for our un foldment

, and that

366 TheKey to theUniversethem 1 by 1 , saying : Whenever you need help justa sk meto exp la in thething you a reusing ; for i f It r ied toexp la in theuseof a ll at thesamet imeI wouldon ly con fuseand discourageyou.

”And supposethe

ma id, instead of lea rn ing to use1 a t a t imetucked thema ll away in somedark closet and wen t on working in

thesameold,hard way . Could themist ress prevent

thema id from exper iencing theunnecessa ry toil andsuffer ing her refusa l to learn enta iled ? Yet this isjust wha t many, many comp la in ing Souls a redoing intheir sp ir itua l households.

Theway to makeuseof our possibilit ies and ex per iencethecomforts which our loving Father - in - heavenhas provided for us, is l st to say , over and over aga inun t i l werea l izeit , that all that is needed is a lreadyours in poten tiali ty and that it is our p resent task toshow our apprecia t ion of our heaven ly Fa ther ’s careby br inging out theva r ious power s and forces and

learn ing to usethem to br ing into man i festation our

supp ly. Wemust l st makea men ta l p ictureof justwhat wewant and repea t it unt i l weseeit clear ly,saying : “ I want to br ing this thing out of my darkcloset and put it to work . I f it i s money weneed, wemust makea visua l p ictureof it comi ng to us, not fromsomeoneelse

,but from out our own storehouse. We

must not seeit coming to us from another or wa it forit to begiven to us or wewill bebit ter ly disappointed .

Wemust seeit coming from within our own 0 as a

result of thediligent useof all our powers. By so

doing wew i ll never betempted to covet that whichbelongs to another , for wew ill know that our Fa therhas p laced p lenty for us in thedark storehouseof theunman i fested and that it is a ll our s for thebr ing ing out

into theLight . Therefore, just as wewould ma keeveryeffort in hun t ing for a long bur ied t reasurein a da rkcellar , so must weturn on theLight within ourselves,

The1 0th Commandmen t 367

that thepossibi lity and themeans of our atta in ing itmay berevea led to us. That 15 , just as theLight whichen tered thedark O of Chaos 1n thebeginn ing createda wor ld— not out of nothing, but out of themater ia la lready p resent in theda rkness—so must theLightwithin thecen ter of our O ,

“

Thestar whoseray thoua rt , revea l to us all that weneed to crea teour wor ldand sta r t out on a new cycleof ma n i festat ion . O nlythus can wecomp letenumber 10. Un t i l then

,once

wehaveturned from thel ights of thewor ld, theStarof In it iat ion and theSun of Righteousness will beaptto dazzleour eyes and makethedarkness of theunman i fested seem morep rofound, whilethrough thedarkness themut ter ing thunder will continua lly rumblethewarning , “

Thou shalt not covet.”

CHAPTER 40

TH E J O Y O F COM PLETION.

Makea joyful noiseunto theLord , all yelands.ServetheLord w ith g ladness : comebeforehisp resencewith sing ing . For theLord isgood ; his mercy is ever lasting ; and his t ruth endureth to all generations.

”—Psalms, i, 25.

“Believethou not tha t sitting in dark forests,

in p roud seclusion and apa r t from men ; believethou not that lifeon roots and p lan ts, that thirsta ssuaged w ith snow from theg rea t Range—believethou not, 0 Devotee, that this w ill lead theetothegoal of final liberat ion .

—TheV oiceof Silence, Blavatsky, 30.

Sincenumber 10 is Comp letion it is well to closethis volumeon thel st cycleof thedigits with somedefin itethoughts on thecharacter ist ics of Comp letionand how they should berela ted to our individua l lives.

Theattr ibutes of Comp letion a re, l st , Peace, thest ruggleof accomp l ishment is over ; 2nd , Ha rmony, a lltheconflictingelemen ts havefound their p roper p lacesand hencework harmon iously together ; 3rd , J oy , thejoy of achievement , of a tta inmen t ; thevibrat ion of

ecstasy that comes when thecreat ion or outer man ifestation exp resses theidea l . J ob tells us that when thefoundat ions of thephysica l ear th werecomp leted andtheea rth was ready for man ,

“

Themorn ing star s sangtogether , and a ll thesons of God shouted for joy .

”1

This creat ion was accomp l ished in an outpour ing of

joy , lovea nd ha rmony, just a s today wefind thejoyand harmony in the' happy songs of thebird-s con

stantly sending out ha rmon ious vibrat ions which helpmost mater ia l ly to un fold and per fect theleaves a ndflower s. In fact , i f weareto believetheBibleor any

J ob, x x x vi ii , 7.


t ion of number 10 is to beerected (l+_

2

Through a ll theselong ages whilethephysica l ea r thwas passing through its evolut ion toward Comp let ionin number 10, therewereter r ibleupheava ls, changesand what man might ca l l evils, yet theSons of G odSpoken of by J ob , werenot over comew ith sor row forthat which was swept away to makeroom for thenew ,

but instead they shouted for joy , know ing full well tha tchangemust succeed changeun t i l thecomp let ion of

number 10, becauseit con ta in s theachievements of a llthedigits, not 1 thing being lost .

Theevolut ion of thep lanet has taught us thatout of imper fect ion is per fect ion builded up and

brought forth,hencethereis nothing to gr ieve

over or regret i f an exper ienceha s tended towa rdour per fect ion and comp let ion , for theear thtoday is of thesamesubstanceas that whichwas breathed out a s fi re- mist in thebeg 1nn 1ng , butunder a differen t phaseofexp ression . West ill fi ndthat it con ta in s a ll things for man

’

s wel l being, not on lyfood, clothing, hea l ing herbs,etc , but a ll things neededto bui ld his c ities

,to carry on his commerceand to

l ight and cheer him on his way . Wea lso fin d Naturea lways beaut i ful an d gracious, w ith ever a

'

myst ica land magic power to charm.

Whiletheear th as a dwell ing placefor man reachedthecomp let ion of thel stexpressi on of number 10m 4,man ,

being septenary, must pass through thecycles ofevolut ion indicated by thedigits up to 7 to reach his l stcycleof comp let ion . Thus theea r th reaches its comp let ion in 4 per iods man reaches hiscomp let ion in 7 and

Super -Man m 10per iodspSinceNaturehas pa ssed her l st

cycleshebecomes for man a comp leted Book of theLaw,

“

written with thefinger of God,” in whichevery

TheYoy of Completion 371

step of man’

s evolut ion is exemp l ified for on his

higher sp ira l hemust pass through thesteps cor responding to thosewhich brought Comp let ion to theE ar th . Hencein Na turethereis wor ked out and d is.

p layed beforeman an answer toevery p roblem to bemet with in his evolut ion

,even though , un t il man

rea l izes his oneness w ith Natureand his power to affecther

,heis con t inua lly ca st ing thereflect ion of his own

inharmon ies upon her .

O neof thegreat lessons w r it ten on every pageoftheBook ofNature, and '

which runs as a golden threadthrough everyex p ress1on of the1 Lifeman i fest ing i nher , is thelesson of thejoy and gladness and theeterna l peacean d ha rmony in l i fe; theever rever t ingback to joy and ha rmony a fter each disturbanceof herequil ibr ium, together w ith theephemera l and t ransitorynatureof a ll inha rmony. This is man

’

s great lesson .

And unt il helearns it hewill bel ikethep lanet whileforming, i .esubject to terr iblestorms

, cataclysms anddisasters.

Through an a lmost un iversa l misconcept ion of all

Sp ir itua l teachings, man has been and is incl ined to laygreat stress on thenecessity of suffer ing ; in fact, thisphaseof sp ir itua l teaching has been ca rr ied to suchgreat extremes that it has been looked upon as mer itor ious to suffer<Man haseven used his intel lect andwill to devisetortures for his body and for his mind,thus del iberately sett ing himsel f up as crit ic and judgeof that which G od has created , forget t ing that man ismadein God’s imageand that man

’

s physica l body isnecessary to comp leteGod’sex press1on in matter . Justa s a physica l p lanet was needed to giveGod [

a field ofact ion on thephysica l p lane, and just as G od madethephysica l p lanet beaut i ful , ha rmon ious and comp lete,so must man ’

s body bebeaut i ful , harmonious and com

pleteerehecan besa id to havelaid thephysical foun


dat ion on which theSuper -Man can begin hisevolut ion .

Remember that even thehighest and purest insp irat ion must beinterp reted by thebra in of the1 givingit out , henceon ly that which is found wr it ten in ,

and can beproved by, thegreat Book of Nature,can beabsolutely depended upon . This Book of,

Natureeach Soul must ult imately lear n to read for himsel f.No mat ter how high or advanced theTeacher , theon lyperfect teaching is to show man how to decipher and

interp ret theBook of Naturefor himsel f. I f this weredonetherecould not besuch a widegul f betweenscienceand rel igion . Hencein our con temp lation of

number 10wewish to turn from thein terp retat ion of

theBook of Lifeas sor row and suffer ing and emphasizethegospel of J oy ; to “

reitera teaga in and aga inthat a s long as Wedwell in thethought of sor row O r

permit ourselves to bel ievethat theon ly way toevolveG od- ward is to tramp leon H is gifts, to insult H im withtheidea that all thebeauty and per fect ion and joy of

l ifehavebeen evolved through ages of growth, not tomakeman ’

s pathway through theselower levels of

evolut ion morejoyful and to teach him of thegrandeur and goodness of thewonder ful overflowing g raciousness of DivineLove“

that would not that any

per ish but all haveeterna l l i fe,” but that all this wonderful stageset t ing w aselabora ted merely as a temptat ion ; to hold man back ; to makehis struggles harder ;that wemustexpect to suffer , “etc.

As long as theteachers of rel igion makeitsl iving a da rk

,hopeless sa cr ifice, tell ing man he

must giveup a ll joy , a ll easeand comfort—all

that G od had so ca refully and bount i fully p repared for thehappiness of his children—and must

spend therest of his l i fein scourgings, either of

theflesh or of themind , they aredemanding something


inst rumen ts of sel f indulgence, must besweptaway . This is doneby wa r , famine, pest ilenceand a ll manner of evils. Who daresay , how

ever , that thesea rein tended a s part of God ’s p lan ,

and a renecessa ry to man ’

s Comp let ion ? They a reon ly theinevitableresult of man ’

s own perversion of

God’s laws and gifts. Who sha ll say that thosewellmean ing teacher s whom Jesus ca lled blind leaders of

theblind,” who haveimp ressed on thewor ld for so

many long ages thedesirabil ity of suffer ing and havemaderel igion such a dark p icturethat man ha s

rebelled , areen t irely blameless ?Thehuman ity of thewor ld a s a wholewill never

reach Comp let ion in number 10 unt i l theleader s an d

teachers permit TheChr ist to anoin t their eyes, thatthey may behea led of their blindness and look inNa ture’s Book for theinterp retat ion of theinsp irat ion given them, and lea rn to read with theopen eyeof Sp ir it . O ncethis is donethey will teach man thegospel of J oy ; teach him to look for the1 Life, theSpa rk of sp ir itual oneness in a ll things , teach him thatman is made1n God’s image, hencea ll things in hima reexp ressions of theDivine, when put to their p roperuses , that rel igion IS seeing theDivineback of all andman i fest ing it in thel ife; that nothing tha t is selfishis in rea l ity joyous, nor can itendure, but that rea l joyis theendur ing rea l ity of vibrat ing in ha rmony w iththedivineidea l . Then Number 10 for man will br ingbeauty, joy , peace, harmony, love, under standing, discret ion ,wisdom,

rea l izat ion and Complet ion .

'

Then withtheSon s of G od man can shout for joy and sing understandingly thehymn henow sings with litt lerea lapp reciat ion :

“

J oy to thewor ld ; theLord has come.Let ea r th receiveher K ing

,

Let every hea r t p repa rehim room,

And heaven and naturesing.

”

TheJ oy of Completion 375

Blessed sha lt thou bein thecity, and blessed sha ltthou bein thefield

,blessed sha lt bethefruit of thy

body, and thefruit,

of thy ground , and thefruit of thycattle; theincreaseof thy kine, and theflocks of thysheep ; blessed sha ll bethy basket and thy store

,blessed

sha lt thou bewhen thou comest in , and blessed sha ltthou bewhen thou goest out , theLord sha ll causethineenemies tha t r iseup aga inst theeto besmit ten beforethy face; they sha l l comeout aga inst theeoneway , andfleebeforetheeseven ways . TheLord sha ll commandtheblessing upon theein thy storehouses, and in a ll

that thou settest thinehand un to.

”2

“

Theman of sor row and acqua inted with gr iefmust becrucified that theDivineChr ist , theSon of

G od,may man i fest i n Complet ion and sit forever at the

r ight hand of his Father , whereheis l i fted up and

shines as theSp ir itua l Sun 1n thedivinewor ld , dr awing a ll men unto him.

“Weep ing may endurefor a

n ight but joy cometh in themorn ing. (Psalms,xxx

,

Deuteronomy , x x viii , 3.

E ND or V O LUM E I .

Ellie(lBrhn '

nf (llhr iatian influenzaA universal sp iritua l movement , p resent ing an all -emb racing

cosmic philosophy app lied to thed a ily life. Mon thly lessonsan d personal correspondence. O n thefree—will ofiering p lan .

Send for descrip t ivep amphlet .

AddressF . HOMER CURTISS, M . D .

P. 0. Box 573

San Francisco , Cal.

New address173 1 Chest nut S t

APPEND IX

TO THE SECO ND EDITIO N

In responseto themany inquir ies received sincetheFirstE d it ion was published in reg a rd to our teachings as to the“

other and higher uses” (page35 ) of theCrea tiveForcebesides that of p rocrea t ion ,

wewould say tha t it must beremembered tha t theCreat iveForceis theDivineCrea tivePower of theGodhead

,

“

tha t fruct ify ing and vivi fy in g Powerthrough whoseact ion a ll things a rebrought into man ifestat ion

”and tha t i t becomes sex - forceon ly when focused

in and a cting thr ough thesex cen ters. When act ing through

other cen ter s, for in stancethrough theb r a in or hands in

liter ary or musica l '

composit ion , p lann ing a build ing , p a in t inga p icture, modeling in clay , design in g a d ress or any otherform of crea tivework—not merephy sical exer cise—it is

st ill theDivineCrea t iveForcethat is being used,but it is

not sex - forcebecauseit is not funct ion ing through thosecen ter s. Keep this fundamen ta l concep t ion in mind .

Thema in object of our teachin g has a lways been to helptheg reat mass of ma r r ied peop lewho a readvancing sp ir it

ua lly and who desireto liveas highly a sp ir i tual lifeas p ossible, yet who a reneither advanced enough nor st rongenough to livea st r ict ly celibatelifew ithout sex ual in tercour se. Hencetheteaching s a im to show how to takethesimp ler steps beforea t temp ting themoreadvanced . Thefir s t s tep is to er ad icatetheidea t hat thereis anything impureor evil about thesex rela t ion in itself (See It becomes impureand evil on ly when thought of a s impureandused merely to min ister to lust and not as an ex p ression of

purelovebetween lawfully ma r r ied coup les. When wesaylawfully ma r r ied wemean madeonein thesight of bothGod and man . For whilethemererepet it ion of a mar r iageceremony , d iffer ing a s it does in many coun t r ies

,is not of

itself a t ruema r r iage— and by a t ruemar r iagewemean “

a

t ruema r r iageof theSoul,'

n ot a mereun ion of thesexes”(84)— and g r an t ing a t ruemar r iageto beoneof d iv inecomp lemen ta t ion ,

never theless it is not a t ruema r r iageon ea r thunt il solemn ized and

'

recogn ized and leg alized accord ing to

thelaw s of wha tever coun t ry thecoup lemay beliving in

(See O n ly under such circumstances is a sex ual un ionpermissible. And even under such condit ions, if impure

(376 )

3766 Appendi‘

x

O n this poin t weadmi t no la ti tudewha tever . Transmutat ioncan beaccomp lished a lone, but i t is much slower and mored ifficult than when ’ each has thehelp of theother . Themethod of this t r ansmutat ion is fully dea lt w i th in thechap teron

“

TheSex Prob lem”in our Letter s fr om theTea cher .

Thethi r d s tep can bereached on ly by thecompa rat ivelyfew

, thestagein which thefor ceis not merely con t rolled and

pur ified , but in which even thedesirefor physical un ion ist r an scended or outg rown ; not merely rep ressed and den iedwith g reat st rugg le, but is no longer felt, i . e., it is t rulymas tered . Herethedesirefor physical un ion has been t rans

muted in to asp i ra t ion or desi refor un ion w ith theDivine,theH igher Self. When this stageis reached all thenecessa ry ex changeof magnet ism can bea t ta ined by meresocialcon tact w ith each other . E ven hereg rea t d iscret ion mustbeused and each must befa ithful to his or her t ruemate,for when magnet ism has becomethevehiclefor theex changeof theposit iveand neg a t iveforces it is just as much adulteryto mix magnet ism p romiscuously as it would beon thelowerp laneto mix sex - for ce.When this -

stageis reached a ll theforces can beused'

inthehigher rea lms w ithout feeling any ca ll from

,hencew ith

out deny ing or rep ressing ,thesex cen ter s. And sincethere

is no des irefor phy sical un ion ,thereis no supp ression or

rep ression and no inharmony a r ises,and both work as nor

ma lly together in this higher relat ion and both a rea s fullysat isfied by this relat ion ship as they werein thelower stageswhileat ta in ing to it . At this st ageit must befirmly understood that

“Whom G od ha th joined together , let no man put

a sunder .

”For when two Souls havereached this s tageof

oneness therecan beno moreput t ing asunder or d ivorce.To teach ind iscr imin a tely to thespir i tua lly undeveloped

that they must refusethena tur a l demands of their lawfullywedded mate— in many cases brought to our a t ten t ion

,the

demands of thew ifehavebeen a s insistan t as thosesupposedto bemadeon ly by men— beforetheir ma teunder standswhat it is all about or is w illing to accep t i t and st ill desirestheusual norma l‘ rela t ions and is not ready for either t ransmutat ion or regener a t ion ,

such teaching , werepea t , in our

ex per iencei s thecauseof g rea ter inharmony and evil thantha t which it is designed to cor rect . Theeffect on theaveragehusband is either to causetheg rea test inha rmony andunhapp iness or to causea sepa rat ion , in many cases d r ivinghim outsidethefamily for wha t hecon sider s “

his r ight s,or it comp letely b reak s up theotherwisehappy fami ly

Appendix

through divorce. Theeffect on thewoman , sincein most

ca ses her den ia l merely results in supp ression un less rea llytransmuted , is to fi ll her mind and en t ireout look upon li fewi th thought s of sex when sheshould beturn ing her mindaway from it . E ven thevery effor t to avoid it is but focus

ing her mind upon thesubject and so sa turat ing her aura

with it tha t shebecomes a g reater a t t r act ion for and an easyp rey to obsessing en t it ies fr om theast ra l wor ld

, who a reeverseek ing just such g ra tificat ion ,

thus dep let ing'

her phy sicallya s well as ast r ally and magnet ically . O f this wehavehadamp leevidencefrom thecases who app ly to us per sonallyfor help in nea r ly every city in which wehavelectured , andby letter from a lmost every p a r t of thewor ld . Thereforewesay therecan beno ha rd and fast ruleor for cibleden ialfor a ll stages of developmen t , ex cep t theruleof pur ity , normality , moder ation ,

harmony and love,any morethan wecan

ex pect thesamestandard of conduct from child ren of a ll

ages, ex cep t in thefundamen t a ls. Wethereforema in ta in

that theremust bea t lea st threestages in themastery .of

this for ce: Fi r st , Pur ifica tion of body and mind ; second ,

Tr ansmuta tion or d iver sion from thelower cen ters by usethrough thehigher ; an d third , Regenera tion or theconsciousand ha rmon ious useof thefor ces by both in thehigherrealms. This is not sex wor ship or phallicism.

To endeavor to k ill out or supp ress this funct ion or so to

fea r it that thevery sight of theoppositesex p recip ita tes thethoughts to thesex and p assion level is not theway to Mas

tery . TrueMastery or Regenera t ion can on ly bea tta inedby two Souls work ing in un ison and ha rmony , both desi r ingon ly thehigher uses of theCreat iveForceand work ingtoward it without st r ain and w ithout st r iving to forcethemselves beyond their normal stageof developmen t , as evidenced by thecha r acter of their desires .

In rep ly to many quest ion s wewould say that wedo not

app roveof Dr . Stockham’

s book,

“K a rez za ,” becausei ts

conclusion is unnatural and abnormal and in many cases hassimp ly becomea means of min ister ing to indulgence, sincethemind and thought is concen tra ted on theact instead ofbeing centered abovethephysical un ion so that theact andtheun ion itself is forgot ten in theconcen t r a t ion on thehigher ideals.

In conclusion ,our ma in p lea is, firs t, ben atur al and normal

but pureand wholesome in your relat ions ; secon d, pur ify

and up lift your mind and thought concer n ing thoserelat ion sun t il themerephy sica l ex p ression is no lon ger necessa ryor desired . O n ly then a reyou ready for a higher step .

378 Index—C

Book of E noch, quoted , 143 - 4 , 202, 267.

B ook of Hermes , 75, 29 1 , 347.B ook of Keys , 347.

Book of theyLaw , 97.

Book of L i fe, 48.

B rahman s, 1 54.

B read of L ife, \153 .

B reath of L ife, number of,

fig;number 8 as, 294 ; p rana t he,

B r ia reus, 100 handed , 343 .

B r ide, the, 359 ; of theChur ch, 208.

B r ideg room, the, 330.

b r idge, 196, 263 4.

B runo, G ior dano , burned , 17.Buddh i , 23 1 , 265 .

Bushmen , of Aust ralia , 20.

CCaduceus,calf, thegolden , 94.

Calliopepe, 3 19 .

Cancer , 296 7Can d le, of Hermes, 307.cand lest ick , symbol of, 240 275.

Cap r icorn , 178.

Ca r , Solar , 322.

ca rds, p lay in g , Clubs, 79 ; D iamonds, 80Hear t s, 77 ; Sp ades , 78.

Ca r ly le,o

uoted , 170.

castes, human ity , 1 54.

Castor and Pollux , 42.

ca t , symbol of, 45 ; t r i - colored , 47

useof, 46.

cat t le, dumb , d r iven , 193 .

Causal Soul , 55 6 .

cells, in G r an d M an , 303 ; change, 235.Cenozoic Age, 369 .

cen ter , Siddh is, 329 .

cen ter s , 7 sacred , 223 .

chaff, being bur ned , 358.

Cha ldean s,g600 year cycleof, 208.

Cha r iot,7th ca r d , 281 .

Cherubim, 1 50, 359.

Chokma , 84 ; necessity , 206.

Chr ist , The, hour , 3 18 ; 10 hereis, ix .

Chr ist child , the, 123 ; con ceived , 3 18.

Chr ist force, the, crea t ive, 30; Creat iveI deat ion , 34 ; G reat , 329 ; number of,171 ; sex an ex p ression , 34 ; Ur gebackevolut ion , 1 38 ; Ur geto Man ifest ,

Chr ist -

p r inciple, 265 .

Chr ist seed , 40- 3 ; 226.

Chronus , 70, 163 , 306.

Church, an swer of the, 365 ; D ruid ,33 5 , 274, 322.

c ipher s, add it ion of, 357.

c ir cle, symbol of, Chap ter s 2, 3 , 4Aby ss,

yBoun d less S

pvce, Deity , Time,

veil , 27 ; Chaos. a ter s of G reatDeep , 26 , boun d less , 3 53 ; defin it ionof a , 29 ; d ig its in 45 ; D ruid , 36 ;evolv in g in , G a rden of E den ,

29 , 362 ; no longer Chaos , 340; num

I ndex — Con tinued

decimal, esoter ic, 21 ; mean in g of, 275.

Deity , 4 let ter s of, 148.

den ied , n oth in g , 338 .

Deuter onomy , quoted , 369 , 375.dest iny , 263 .

Deva chan , 43Devas , 3 1 1 .

developmen t , sit t in g for , 53.

Dev il, 283 .

Dhy an is, 6th G roup of, 204.

Diamond s, 80.

d ice, or ig in of, 238.

d ig ist s, higher cycleof, 327; in ci r cle,4

D israeli , quoted , 163 .

d ivor ce, do n ot hur ry , 1 13 -4.

D o, t o,

doct r ine, mean i n g of, 103.

D octr ine, TheSecret, seeSecret D oc

t r ine.Dog , Herm -Anub is, 106.

dogs , t heDot , abovema r r iage, 109 ; theovershadow img , 107.

Dot i nLCi r cle, Chap ter 5 ; a s Sun ,

Jacob , Jesus, 57 ; Causal Soul , 55 °

en d of a x i s , 59 ; in t r ian g les, 250mean in g of, 58 .

Dove, the Heaven ly , 43 , 60, 328 ;mean in g of, 275 ; of O r ion , 275.

doves , D ruid , 322.

D ragon ,Pola r , 271 .

d ream, of Pha r aoh , 240.

dua lity , 82.

Dweller -ou theThreshold , 289 ; stor iesof, 3 37.

EE ag le, Scorp io,ea r , mean in g of, 3 5 .

ear s , asses’ , 227.

E cclesias tes, quoted , 33 1 .

echinus , fossi l egg , 33 .

E den , G a r den of, 29 , 30; cur seof, 177 ;retur n to, 284 ; r iver s of, 149 ; ruleit , 354 .

E go, isflame, 263 .

egg, symbol of, Chap ter 3 ; E aster ,ros, 33 ; golden , 43 - 4 ; of N ight , 3 3 ;

ha t chin g of, 234, 3 5 1 ; in d iv igdua liz a

t ion , 87 ; Ra in , 57 ; serpen t ’s 3 3 ;symbology 43

E g yp t , I sr ael an d , 321 ; symbol of, 123.

8 , number , Ch ap ter 3 1 , sin ister ,286 ; Sp len dor , 342.

8th ca r d ,

p301 ; let ter , 296 .

80, n umber , 3 53 .

E l Cha i ,E lect of the9 321 .

elect r icit y , Cosmic , 3 30; result of, 1 16.

elemen ta ls, s ign atureof t he, 204 .

E lemen ts, The, quoted , 149 .

E loah V a Dea th , 207.

E lohim, the7 ,embryo, hatchin g the, 234.

Emperor , The, 16 1 .

Emp ress , The, 129 .

en chan ter , - n umber of the, 321 .

E ngy clopedia B r i tan n ica, quoted ,

2 2

E n och, B ook of, quoted , 143 4 ,

229 ; 267.

E ozoic, age, 369.

E phesians, quoted , 3 1 1.equa lity of men , 154.

equator , 86.

E r a to, 3 19.

eras, geolog ic, 369 .

E ros, 40 1 .

esoter icism, symbol of, 19 1 .eugen ics, 1 1 1 .

E uphr a tes, r iver , 149 , 1 50.

E uphr osyne', 3 19 .

E ur op a , my th of, 21 1 .

E uter pe, 3 19 .

E ve, fr om Adam, 99 .

evil‘is

crea ted by man , 34 ; fr om N

evolut ion ,law of, 95

°

number of,E x odus quoted , 1 30, 19 1 2 16,302 335 .

ex per ien ces, ex p ression s of law, x ieye, light of, 2 1 2 ; mea n in g of,

need le’5 , 29 5 ; of Taurus, 21 1 .

eyes, cen ter between , 328.

Ffamine, d ays of, ix , x i .fa st in g ,

.

cy _cles of, 153 .

fa t a lity i s, 206.

Fa tes, mother of the, 4 1 , the3 ,Fa ther p r in ciple, 192 ; 264.

fea ther , symbol of, 3 7 , 293 , 322.

field of hyuman ity , 298.

50, number , 3 53 .

fin ger , t heSa tur n , 3 16.

finger s , .of man , 171 2 ; r a ised , 344.

Fi rgebreath , 176.

Fi reSigna l , 274.

fires,t he49 , 223 ; 255 .

Fi sh , theSouther n , 1 37.

5 , number , Chap ter 18 ; ba lan ce,Host , 1 73 ; human it y , let ter

11

532;rules ma r r i age, 1 73 ° St ren

Fohat , 25 1 ° hisses, 330.

Fomalhaut , 1 37.

food , must sup ly own , 364.

For ce, G reat reat ive, 282 3 .

forest s , sit t in g in d a rk , 368.

40, number , 3 53 .

Foun dat i- ,on number of, 342.

4 , n umber , Chap ter s, 1 5 , 16 ; agesman , 150; ca stes of human it y , lfer t ile, 1 35 ; geomet r ica lly , 1 36 °

Keeper , 148 ; let ter s of Deity ,

mean between 1 an d 7, 140,

yMe

342 ; phy sica l p lane, 1 35 ; stagesciv iliz at ion , 155 ; wa tches , 3 18 ; whours, 150.

380 Index° C

Four Winds, The, quoted , 144.

Fr agmen ts of 0 Fa i th Forgot ten ,quoted , 27, 197 8 ; 289.

free, to be, 305.

fur n ace, fiery , 121 , 294.

G

G abr i- ,el 144 ; themoon , 222.

G a lahad , Sir , 78.

gambling , numbers in , 22.

g ate, last , 336 ° 9th, 327, na r row , 292.

ates , theemin i , 42, 84, 277 9.

generat ion , t o regener at ion , 3 1 .Genesis , quoted , 3 39 ; 345 .

Gen i i , 31 1 .Gen t iles, symbol of, 123Geometer , theG reat , 25geomet ry , of man ifesta t i on , 24.

gestat ion , number of, 232.

G ihon ,r iver , 149 , 1 50.

G imel, let ter , 125g i rd le; 269 .

g lobe, w in ged , 285.

G n omes, 204.

goa t , 106.

G od , a c ircle, 26 ; jealous, 94 ; s ign atureof x i i i .

G r aces, t heG r a il , theH oly , 78.

G rea t B ook,The, qu ,oted 245 270.

G rea t Whi teThr one, The, quoted , 145.G reek s, educat ion al system, 23.

g row , asflower , 363.

guil t less , 1 33.

H

H , Eve, householder , womb , 346.

H a ll of Lea r n in g , 50.

halo, 330.

hand , of God , 344 ; Pope’s , 344 ; r ight ,298 , sows, 343 .

hands, of Juggler , 81 .

ha r p , of sa in ts, 226.

hate, theL ord , 94.

Hé , 196 ; t he2nd , 35 1 .H§a

2

r

7t

,Sp i r itual, 265 ; of G r an d Man ,

Hear ts, 80.

hea t , of hell, 1 17 ; result of, 166.

heaven s, theHelen , of Troyy , 42.

Helios , 253 .

hell , burn ings of, 343 , heat of, 1 17.

Hermes, B ook of, 291 , 347 , Candle,Lamp of, 307.

Hermit , 9 th card , 333 .

Heth , 296.

H id dekel r iv-

,er 149 50.

H ier a r ch 1es, 221 ; 10 O r der s of, 348.

H igher Self, 55 6 ; composed of, 262- 3d iag ram of, 109 .

1ppocr a tes, on b ir th, 234.

hive, symbol of, 9 1 .

Index—C

M ichael, 144, theSun , 222.

M icr op r osopus, 207.

M idas, K in g , 227.

M ighty L iv in g O ne, The,M‘

i lton , quoted , 322.

M in atour the, 252.

M in as, 252.

M ind , D iv ine, 23 1 , 260- 1 Rat ion al ,seat of, 265 , subconscious,

2 9 .

mission a r ies, D ruid , 275 - 6.

Mnemosyne, 3 19 .

M oder n As tr ology ,quoted , 34- 5 .

Mon ad , of Py thagor a s, 62.

Mongolia n , doorkeeper , d ream of, 290.

M a r k , St . , as Leo, 147.

moon , G abr iel , 222 ; master of, 233 ;metal of, 3 1 7; qua r ters of, 146 ; symbol of, 222.

mo ther , G reat , 301 ; idea , 97 ; p r in cip le,mothers, theMoun t of Ascen sion , 295.Moun t of Crucifix ion , 295.M'

und i , An ima , 34 1.Muses , the, 3 19 .

M yster ies, E leusin ian , 3 19.

mystery , number of, 309 .

M yst ic Chr ist, The, quoted, 195.

Mgégic Thesaurus, quoted ,

Mystic O ak , The, quoted 58.

effect of, 24qdesigns, 25 ° 9 and

My thology of the Ary an Na tions,quoted , 39.

Naaman , 240.

Na ga , I n it ia tea, 327.

name, ineffab le, 13 1 ; of week days,238 , t o ut ter

Na tur a l Genesis, quoted , 1 38.

Nature, I nfin ite, 325 .

Neptunehorses of, 150.

Neschamah , Nephesch ,

Neuberger , A lber t , t ab leof, 326.

Neuva ines, 3 19.

New Jerusa lem, 142, 161 .

N ichomachus , qu-oted , 205 .

Nile, 103 .

N imbus , 330.

9 , n umber , 306 ; amulet , “

316 ; d imens ion s of cube, 325 ; E lect of the, 321 °

en chan ter , 321 ; Foun da t ion , 342 ,

hour , 3 1 1 ; k nock s , 321 ; master d i it ,322 ; p la gues, 3 16 ; sacred , 309 ; t a le

324 6 , Ta r ta r s, . 321 ; w itches‘

,

90, n umber , 3 55 .

9th , hour , mon th, 320.

N iobe, 274 .

N i rman ak ay a , 1 17 ; body , 176.

Noah,noon , 309 , serv 1ce, 3 10.

notes, 7 musical, 223.

Index — Con tinued

Phfit

‘g

og r aphing theI nvisible, quoted ,

Phy lacter ies, 320.

Pelr

gfgct ion , number of, 236 ; Ur get o,

p ig , t heenchan ted , 321 .

inca l g land , 224 , 265.

Pisces, 348.

Pison , r iver , 149 .

Plan , theG r and , 104, 303 .

planet s , 7 sacred , 222- 9 ; Souls t r a

ver se, 120.

Pla to , 3 1 7 ; meth-od of, 341 .

Pleiades , Chap ter 29 , 267 ; cen ter ofun iver se, 70, 21 1 , 27 1 ; cycles, 273 ;islan d of, 275 ; b ind influen ces, 273 - 6 ;in sp r in g , 270; Ma r s and , 274 ; n amesof, 271 .

lex us, sola r , 259.

lot inus, on 10, 344.

glowsha res and p run inghooks, 297.

luto, 203 .

Polar ity , L aw of, 230; d iag r am of,348 - 50.

Pope, G regory , 1 38 ; 5th ca rd , 19 1 .

p or ta ls , the7, 184, 248.

power , is,“ 206 .

p rana , 224 , 257.

p r ayer , efficacy of, 320.

Pr iestess, H igh, 97 ; of home, 1 18 ;Py thian . 1 18.

Pr in cip les, of Man , Atma , 266 ; Buddhi ,86, 196, 255 ; zud , ast r a l, 256 ; 3 rd ,p rana , 257 ; 4th , desire, 258 ; 5th ,

min d , 260; 6th , TheChr ist , 265 ; 7th,D ivine, 266.

p r ison , Soul in , 304.

rocreat ion , n ot on ly , 35 .

r cphet Pr iest , K in g , 176.

Proserpme, 203 .

Pr over bs, quoted , 174 , 278, 301 .

Psalms , quoted , 86, 278, 295 , 368, 375 .

Psycheand Cup id , 202.

psy chomet r y , 175 .

gurgatory , 320.

ur ificat ion , Feast of, 3 19.

py r amid s, 274.

y thagor as , quoted , 18, 237.

QQ and que, mean ing of, 33.ua rtern a ry , t he, 341 - 2.

ueen Theodolinde, 1 38.

R

Race, Aryan , At lan tean , Hyperborean ,

Lemur ian , the7 g rea t , 230.

Races, elemen t s in the, 233 .

r ad ium, cen ter , 266.

Ram, of Ar ies, 187.Raphael , 144 ; Mar s , 222.

Rauch , 120.

Rays , the7 color , 220- 1 , 241 .

Realms of theAstra l, quoted , 247.

Rea per , Sa tur n the, 29 1 .

reb i r th , of p lanets , 220.

Record s, Aka shic, 95 .

Redeemer , man must be3 , 108- 9Redemp t ion , Law of, 141 .reduct ion , occult , 1 35.Regen t s, the4, 143 - 6.Regulus, 1 37.

Reéggion of theAn cien t Celts, quc

Relig ion of theSikhs . quoted , 180.

Relig ion , theWisdom, _accumulat ion

x 11.

relig ion , n ot a sacr ifice, 372.

Revela tion, of S t . John , quoted ,

106, 122- 3 , 205 , 221 , 24 12 - 4, 35 1 .

Riégy ,

L ifeof James (Fa rmer ) , qucRin g Pa ss Not , Chap ter 4 , for i

v idua l , 52.

Rishis,n ames of the, 271 ; the7 g 1

21 1 ; w ives of the, 273 .

Rigg

s , of E den , 149 ; of nether wcRig/

seas of L ifean d Dea th, quoted ,Robe, of my st ren g th , 175 ; of Int ion , 176, 307.

Rock of Ages, the, 14 1 .

Rod , Aar on’

s, 333 ; of i ron , 1 30, 24of p ower , 65 , 19 1 ; and Staff, 29

Romans, quoted , 2 16.

r oots , l ifeon , 368.

r ope, symbol of a , 322.

Rose, TheM'

y st ic , 307, 359.

roses, the9 , 321 .Rota , t a rot , 75 , 36 1 .

S

Sabba th d ay , 163 - 8- 9 .

Sacr ifice, Stoneof, 140.

Sa in t s , B an ner over the, 329323 .

salamander s , 204.

Samael, Venus , 222.

Sama r ia , mean in g of, 353.

Samson , and honey , 33 1 .

sand , likeg r a in of, 350.

Sanskr i t Tex ts, quoted , 39.

sa rdony x , stone, 3 17.

Sa rah, 187.

Sa r a i , 345 .

Sa t an , Sa turn , 29 1 , 322.

sat isfact ion , theon ly , 108.

Sa tur day , 1638 9 .

Saturn , 165 - 8 ; fin ger , 3 16 ; number29 1 , 306 ; O r ifiel , 222 ; quest ions273 ; Sa t an ,

29 1 , 322 ; s in ister , 2

Time, 236.

Sav ior , nameof the, 198.

sca r abeus, 43 .

Scep ter , symbol of, 76- 9 ; Conquer c281 ; of Emp ress , 129 ; of Venus, 1of Zain , 277.

Index— Con tinned

Scorp io, Eagle, 129 ; ex ten ded a rms,

13;348 ; hear t of, 1 37 ; St . John as,

Sculp tor , theMaster , 340.

Sea, theRed , 321 .Seal of Solomon , 1 13 , 25 1 , 324.

seasons, the‘

4, 145 - 6 .

Secret Doctr ine, The, quoted , 17- 8- 9,20- 1 - 3 - 5 07- 9 , 32- 3 - 9 , 40- 1 - 2 - 3 - 4 - 5 - 9 , 54

5 , 70, 13 1 - 9 , 143 , 1 70- 8, 202, 219 ,221 -4- 6, 23 1 - 3 - 4 - 7- 9, 241 - 8- 9 , 25 1 - 5 ,262- 3 , 271 - 3 - 4, 3 16, 323 , 330- 9 , 341 - 578 , 352- 3 .

Sena ry , the, 249.

Sephira , l st , 62 ; 2n d , 84 ; 3rd , 120,201 ; 6th, 207 ; 7th, 25 1 ' 9th, 307 ;l oth, 348, 359.

Sepher Yetz ir ah, quoted , x ui ,-62, 102,

1 15 - 9, 186 , 2 1 1 - 19 , 247, 277, 297,306 , 327, 3 39, 345 , 3 56 ,

ser en t , symbol of, Chap ter 2 ; All Wis~om, B r a zen , Crea t iveCause, 32 ;D ruid symbol , 33 ; 322 ; hor ned , 33 ;immor tality , 30; power , 328 ; 7headed , 253 ; stone, 3 3 ; swallow in gt a il , 306 ; Teth, 327 why used , 3 1 - 2,327 ; Zag reus, 32.

7, number , Chapter 24, 219 ; amongE gyp t ians , 234 ; aspect s of theL aw ,

230; Creat ion , Gesta t ion , 219 , 229 ;d iv isions of thebody , 229 ; Hebrewwor d for , 236 ; in B ible, 240- 1 ; inchemist ry , 233 ; man ifest at ion , 229 ;number , 219 ; Per fect ion , 219 ; p lanets , 229 ; Pleiades and , 273 ; p r iests239 ; sacred to Clio, 228 ; veils, 99 ,

V ictory , 342.

7, Chur ches, The, quoted , 242.

70, number , 353 .

sex , in Soul, 349.

sex - force, adulter a t ion o f, 282- 3 ; factorin evolut ion , 30 Key t o theL aw of,87 ; man

’

s perver sion of, 34 ; mathema t ical basrs of, 84 , 173 ; sp ir itualn atureof, 32- 4- 5 ; useof, 34.

Shem, H am and J apheth, 121 .

Shepherd ’

s Crook , 79.

Shield of Dav id , 205.

s ickness, a p rocess of,258.

Siddhis cen ter , 329.

sign s, card in al, 143 - 8 ; on ly 10, 348.

Sikhs, 180.

Si len ce, must en ter the, 168 ; numberof the, 309 , 3 12 ; Temp leof, 3 10- 1 1 .

Silen t , to Keep , 80, 145.s ilver , 3 17.

sin , causeof, 183 .

Sir ius , dog , 268- 9.

Sisy phus, 271 .

Siva , 206.

6 , d ay s of labor , 162- 3 ; an ima t in gP r in cip le, 197 ; among G nost ics , 197 :Beauty , 342 ; Dwell in g of t heG rea t ,

209 ; G reat Work , Labor , Toil , 1in G reek an d L a t in , 212 ; numberChr ist - for ce, Incompleteness, Un t’Urgeto Per fect ion , 195 ; numberNature, 205 .

Six th Angel, The, quoted , 150, 206th, sub - r ace, 198.

60, number , 353 .

Song of Solomon, quoted , 330.

songs, vibra t ion s of, 86.

Sour ceof Measures, The, quoted ,soul , thean imal , 2589 .

Soul, breaths , 302 ; causal , - 55 - 6

gram

.of, 264 ; a reservoir , 349 ;

p ir itua l , 265 - 6Spades, 78.

speech, power of, 186, 288.

sphere, the8th, 288-9.

spheres, con cen t r ic, 49 ; music of224, 3 19 .

Sphinx , 36 1 .

sphin xes, 281 .sp i rals, of evolut ion , 105.Sp ir its, the7, 242.

Sp lendor , number of, 342.

square, a spect , 137 ; circumscr ibed , 1gener a ted by , 137 ; mag ic, 325 ; r

to d iagonal, 86.

SRI , 346.

Stafi , of Hermit , 333 ; Pat r iarchs,Wisdom, 79 , 307.

sta r , d a rk , 288 ; 5 poin ted , 181 ; meing of, 275 ; Pole, 149 ; of I n it iat i334, 364 ; of Platon ic Philosop281 ; 7 pointed , 249 ; 6 poin ted , 2

sta rs, doublesystem of, 272 ; ftcosmic cross, 137 ; st reams of,

' 1the7, 246.

steal , thou sha lt not , 302.

steam, simileof escap ing , 258.

steel, tur n in g i ron in to, 301 .

Stone, theFoundat ion , 1 37 ; comp let258 ; a Soul choice, 14 1 , 16 1 , 2of Nature, 369 ; Philosopher ’s , 2

géi'

zpen t ’s, 33 ; TheTwo Tables

st reak , thep r imit ive, 65, 340.

Styx , ther iver , 1 50.

sub - con scious mind , 259, 260- 1 .subt il and subtle, 3 1.Sud r as, 154.

suffer ing , not mer itor ious, 371 .

sun , hor ses of the, 248, 253 : M ich222 ; symbol of the, 222, 322.

Sun day , 164.

supply , in aur a , 365.sy stem, decimal, 2 1 p r imi t ivew ith

vanced , 20.

Swan , 42- 3 .

Swa st ika , 1 38.

Sword , of ust ice, 302 ; O r ion’s, 2

symbol 0 the, 78 ; Za in , 277.

Sy lphs , the, 204.

symbols, per version of, 21.

l ndex — Con tinued

wealth , acquir ing v s. c reat ing , 22:

Wescot t , quoted , 173 , 239 .

Wheel , of K a rma , 362 ; of t heL aw ,

287 ; of L ife, 36 1 .

wheels , 8 spoked , 322.

Whipp le, E dwa r d , quoted , 170.

whiskey , useby med iums, 5 3 .

w i lder ness, 40 day s in , 1 52 ; 40 year sin , 15 1 .

Wi ll , the, 206.

w ind , B reath of Sp ir it , 28.

w ind ow, Hea , 187p

Win ds, the - 4 - 5 6Wisdom, number -

,of 9 th letter ,3214;

Ser pen t of, 327 ; 7 D r agon s of,

wi tness, bea rmg fa lse, 3 35.

w it nesses, t he2 , 106 .

woman , a chat tel , 97 °

clothed w ith sun ,

122 3 ; femin ineRa , 88 ; fun ct ion sof, 23 3 ; miss ion of, 100; Scar let , 77 ;woman

’

s p lace, 98 9.

womb , double, 345 ; Hber of, 196.

Word , the, 1 3 1 ; a lii dle, l 32 ; - invokes a

wo r d s, 5 sacred , 175 ;3 13 .

World cha in ,229 .

YYang and Y in , 6 1 .

yea r , theSidereal , 323.

Yod , mean i n g of, 356 ;Yod HeV au He, 3 58.

ZZachar iel , Jup iter , 222.

Za in , Chap terZama , z ama , 175zer o, absolute, 1 1 5 ; a

zod iac , l ikesw itchboarin , 347.

Zohar , The, quoted , 55

Dr . a n d M r s. Cu r t iss a renow a t w ork 011

V olumeI I of

TheKey to theUniver seA con t inua t ion of thesp ir i tua l in terp reta t ion of

Numbers, theHebrew let ter s a nd theTa rot Ca r ds .

In terp rets thenumbers , ca rds and let ters from1 1 to 22.

Also thehigher numbers of vit a l in terest , such a s

TheNumber of theCircleTheNumber of t heBeastTheNumber of Infin iteNatureTheNumber of theE lect

Thegeomet r ica l Law of Propor t ion on which thezodiac is buil t . Answers many p uzzling quest ionsheretoforeunanswered , such a sWhy a rethere1 2 s ign s in thezod iac ,

12 Apost les , 12Tr ibes of Israel , 12 mon ths in theyea r , 12 hours of thed ay a nd n ight , a nd not 10, 1 5 or someother number ?Why is 13 considered un lucky ? I t s rea l occult

sign ifica nce.TheNumber 15 . Is i t theDevil ? Why the

numer ica l n ameof TheO rder of Chr ist ia n M yst ics ?TheMystery Number of theSun , a nd i ts sign ifi

ca nce.TheDivineNumber .

Themean ing of theh igher Heb rew Let ters .

Themea n i ng of thehigher Ta rot Ca rds ,etc .

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TH E V O IC E O F I SI SA Comp rehensiveTex t - Book of

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lifea nd Soul- growth .

J ust t heb ook t o p lacei n thehan d s of a fr iend who i s out growingthelimi t a t ion s of or thodox con cep t ions . Chr ist ian m it s ethics , yetnon - sect ari an and un i ver sa l .

TABLE O F CO NTE NTS

CHAPTE RI . L ife's Dut ies.

I I . TheCycleof Fulfi llmen t .

TheE uropean wa r foresha dowed a n d causesgi ven two years beforeit beg an .

I I I . Deg rees an d O rder s .

TheWisdom Relig ion .

V . TheD oct rine of HellFire.

V I . TheE leventh Comman d

men t .

V I I . Na rcot ics , Alcohol a n d

Psy chism .

V II I . A Study of K a rma .

IX . TheSelf.

TheD oct rineof Ava

t a r a . A clea r ex p lan at ion of thelaw s un derwhich TheChr ist may

beex pected t o man i

fest .

X I . A Study of Reincarn at ion .

X I I . TheSeven Powers of

Man .

XI II . A B r ief O ut lineof E volut ion .

XIV . TheSeven - Fold L aw .

TheForma t ion of World

Cha in s .

Thi rd ed it ion un iform with Letters from theTeacher and

TheKey to theUn iverse. 450 p ages.

E laborateindex . Pr ice, post pa id

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CHAPTE RXV I . Pur ity .XV I I . TheO r ig in of M an .XV I I I . TheSymbol of t heSer

pen t .

X IX . Purifi cat ion vs . Deificat ion .

XX . TheMemory of Pa stL ives .

TheCy cleof Necessit y .XXI I . ThePa th ofAt t a inmen t .XXI I I . E a r t h'

s Finer Forces .XXIV . TheDescen t of t heLight .

XXV . TheTwo Tables of

St one.XXV I . TheHea ling Pr a yer .XXV I I . How t o E n ter theSilen ce.XXV II I . Na ture’s My st ic Alp habet . A study of therela t ion of soun d , number , color a n d form .XXIX: TheWor d M adeFlesh .XXX . Illum in a t ion .XXXI . TheSymbol of theSa lt .XXXI I . Thou Sha lt Not K ill .TheL aw reg a r d ingtheuseofflesh for

food .XXXI I I . Prayer of Con secr a t ion .

Con cent r a t ion Hours .XXXIV TheMean ing of t heSymbol of t heO rder .

Let ter s fr om theTea cherTHIRD Bomow

TABLE O F CO NTENTS

PART PARTI . TheM a sters of Wisdom V I . D reams a nd V ision s.

and Their Work . V I I . Heal th a n d D isea se.I I . Con cern ing TheO rder of V I I I . TheSex Pr oblem .

theI 5 . IX . Sp i r i tua l G rowt h and DevelI I I . Pr ayer . opmen t .

IV . TheAst r a l Pla ne. X . M iscellaneous.

V . Phenomen a .

Theselet ter s com in g fromea rnest an d in telligen t studen t s , a sk justthep r act ica l q uest ion s tha t a r isein t hed a ily lives of t hosewho a rest riv ing t o liveTheChr ist - life, hence, t hea n swer s will help a ll a dv ancing Souls who seek t o under st an d thep r a ct ica l a p p lica t ion of t hep hilosop hy of theWisdom Relig ion , t o t hep roblems of t hed a ily life.

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I know of nonemoreuseful an d admi r abletha n t hework now beforeme. W. J . Colvi lle.

Show so deep a per cep t ion of t hep romp t ing s of thehuman hea rtan d mind , so w idean d comp rehensivea k now led geof thephi losop hyof L ife, t ha t they areinva luableboth a s

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Thereader ca nnot say i t ha s been merely p leasant rea di n g of

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CHAPTERS O N

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IV . Rein ca rn a tion . V . TheChr ist . V I . M aster sof Wisdom. V II . M iscellaneous.

EXTRACT FRO M THE FO REWO RD

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