Five Years of Theosophy Part 6

-------- * Nevertheless it is a true one. The Jiv-atma in the Microcosm (man) is the same spiritual essence which animates the Macrocosm (universe), the differentiation, or specific difference between the two Jivatmas presenting itself but in the two states or conditions of the same and one Force. Hence, "this son of Paramatma" is an eternal correlation of the Father-Cause. Purusha manifesting himself as Brahma of the "golden egg" and becoming Viradja--the universe. We are "all born of Aditi from the water" (Hymns of the Maruts, X. 63, 2), and "Being was born from not-being" (Rig-Veda, Mandala I, Sukta 166).--Ed. Theos.

Kanya or Virgo and Vrischika or Scorpio should form one single sign, and Thula must follow the said sign if it is at all necessary to have a separate sign of that name. But a separation between Kanya and Vrischika was effected by interposing the sign Tula between the two.

The object of this separation will be understood on examining the meaning of the three signs.

VI. Kanya.--Means a virgin and represents Sakti or Mahamaya. The sign in question is the sixth Rasi or division, and indicates that there are six primary forces in Nature. These forces have different sets of names in Sanskrit philosophy. According to one system of nomenclature, they are called by the following names*:--(1) Parasakty; (2) Gnanasakti; (3) Itchasakti (will-power); (4) Kriytisakti; (5) Kundalinisakti; and (6) Matrikasakti. The six forces are in their unity represented by the Astral Light.**

--------- * Parasakti:--Literally the great or supreme force or power. It means and includes the powers of light and heat.

Gnanasakti:--Literally the power of intellect or the power of real wisdom or knowledge. It has two aspects.

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

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

II. The following are some of its manifestations when liberated from the bonds of matter:--

(a) Clairvoyance. (b) Pyschometry.

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

Kriyasakti:--The mysterious power of thought which enables it to produce external, perceptible, phenomenal results by its own inherent energy.

The ancients held that any idea will manifest itself externally if one's attention is deeply concentrated upon it. Similarly an intense volition will be followed by the desired result.

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

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

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

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

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

** Even the very name of Kanya (Virgin) shows how all the ancient esoteric systems agreed in all their fundamental doctrines. The Kabalists and the Hermetic philosophers call the Astral Light the "heavenly or celestial Virgin." The Astral Light in its unity is the 7th. Hence the seven principles diffused in every unity or the 6 and one--two triangles and a crown.--Ed. Theos.

VII. Tula.--When represented by numbers according to the method above alluded to, this word will be converted into 36. This sign, therefore, is evidently intended to represent the 36 Tatwams. (The number of Tatwams is different according to the views of different philosophers but by Sakteyas generally and by several of the ancient Ris.h.i.+s, such as Agastya, Dvrasa and Parasurama, &c., the number of Tatwams has been stated to be 36). Jivatma differs from Paramatma, or to state the same thing in other words, "Baddha" differs from "Mukta" * in being encased as it were within these 36 Tatwams, while the other is free. This sign prepares the way to earthly Adam to Nara. As the emblem of Nara it is properly placed as the seventh sign.

--------- * As the Infinite differs from the Finite and the Unconditioned from the Conditioned.--Ed. Theos.

VIII. Vrischika.--It is stated by ancient philosophers that the sun when located in this Rasi or sign is called by the name of Vishnu (see the 12th Skandha of Bhagavata). This sign is intended to represent Vishnu.

Vishnu literally means that which is expanded--expanded as Viswam or Universe. Properly speaking, Viswam itself is Vishnu (see Sankaracharya's commentary on Vishnusahasranamam). I have already intimated that Vishnu represents the Swapnavastha or the Dreaming State.

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

It is properly placed as the sign opposite to Rishabham or Pranava.

a.n.a.lysis from Pranava downwards leads to the Universe of Thought, and synthesis from the latter upwards leads to Pranava (Aum). We have now arrived at the ideal state of the universe previous to its coming into material existence. The expansion of the Vija or primitive germ into the universe is only possible when the 36 "Tatwams" * are interposed between the Maya and Jivatma. The dreaming state is induced through the instrumentality of these "Tatwams." It is the existence of these Tatwams that brings Hamsa into existence. The elimination of these Tatwams marks the beginning of the synthesis towards Pranava and Brahmam and converts Hamsa into Soham. As it is intended to represent the different stages of evolution from Brahmam downwards to the material universe, the three signs Kanya, Tula, and Vrischika are placed in the order in which they now stand as three separate signs.

IX. Dha.n.u.s (Sagittarius).--When represented in numbers the name is equivalent to 9, and the division in question is the 9th division counting from Mesha. The sign, therefore, clearly indicates the 9 Brahmas--the 9 Paraj.a.patis who a.s.sisted the Demiurgus in constructing the material universe.

X. Makara.--There is some difficulty in interpreting this word; nevertheless it contains within itself the clue to its correct interpretation. The letter Ma is equivalent to number 5, and Kara means hand. Now in Sanskrit Thribhujam means a triangle, bhujam or karam (both are synonymous) being understood to mean a side. So, Makaram or Panchakaram means a Pentagon.**

---------- * 36 is three times 12, or 9 Tetraktis, or 12 Triads, the most sacred number in the Kabalistic and Pythagorean numerals.--Ed. Theos.

** The five-pointed star or pentagram represented the five limbs of man.--Ed. Theos.

Now, Makaram is the tenth sign, and the term "Dasadisa" is generally used by Sanskrit writers to denote the faces or sides of the universe.

The sign in question is intended to represent the faces of the universe, and indicates that the figure of the universe is bounded by Pentagons.

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

Again, Kara may be taken to represent the projecting triangles of the five-pointed star. This figure may also be called a kind of regular pentagon (see Todhunter's "Spherical Trigonometry," p. 143). If this interpretation is accepted, the Rasi or sign in question represents the "microcosm." But the "microcosm" or the world of thought is really represented by Vrischika. From an objective point of view the "microcosm" is represented by the human body. Makaram may be taken to represent simultaneously both the microcosm and the macrocosm, as external objects of perception.

In connection with this sign I shall state a few important facts which I beg to submit for the consideration of those who are interested in examining the ancient occult sciences of India. It is generally held by the ancient philosophers that the macrocosm is similar to the microcosm in having a Sthula Sariram and a Suksma Sariram. The visible universe is the Sthula Sariram of Viswam; the ancient philosophers held that as a substratum for this visible universe, there is another universe-- perhaps we may call it the universe of Astral Light--the real universe of Noumena, the soul as it were of this visible universe. It is darkly hinted in certain pa.s.sages of the Veda and the Upanishads that this hidden universe of Astral Light is to be represented by an Icosahedron.

The connection between an Icosahedron and a Dodecahedron is something very peculiar and interesting, though the figures seem to be so very dissimilar to each other. The connection may be understood by the under-mentioned geometrical construction. Describe a Sphere about an Icosahedron; let perpendiculars be drawn from the centre of the Sphere on its faces and produced to meet the surface of the Sphere. Now, if the points of intersection be joined, a Dodecahedron is formed within the Sphere. By a similar process an Icosahedron may be constructed from a Dodecahedron. (See Todhunter's "Spherical Trigonometry," p. 141, art.

193). The figure constructed as above described will represent the universe of matter and the universe of Astral Light as they actually exist. I shall not now, however, proceed to show how the universe of Astral Light may be considered under the symbol of an Icosahedron. I shall only state that this conception of the Aryan philosophers is not to be looked upon as mere "theological twaddle" or as the outcome of wild fancy. The real significance of the conception in question can, I believe, be explained by reference to the psychology and the physical science of the ancients. But I must stop here and proceed to consider the meaning of the remaining two signs.

XI. k.u.mbha (or Aquarius).--When represented by numbers, the word is equivalent to 14. It can be easily perceived then that the division in question is intended to represent the "Chat.u.r.dasa Bhuvanam," or the 14 lokas spoken of in Sanskrit writings.

XII. Mina (or Pisces).--This word again is represented by 5 when written in numbers, and is evidently intended to convey the idea of Panchamahabhutams or the 5 elements. The sign also suggests that water (not the ordinary water, but the universal solvent of the ancient alchemists) is the most important amongst the said elements.

I have now finished the task which I have set to myself in this article.

My purpose is not to explain the ancient theory of evolution itself, but to show the connection between that theory and the Zodiacal divisions.

I have herein brought to light but a very small portion of the philosophy imbedded in these signs. The veil that was dexterously thrown over certain portions of the mystery connected with these signs by the ancient philosophers will never be lifted up for the amus.e.m.e.nt or edification of the uninitiated public.

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

1. The self-existent, eternal Brahmam.

2. Pranava (Aum).

3. The androgyne Brahma, or the bis.e.xual Sephira-Adam Kadmon.

4. The Sacred Tetragram--the four matras of Pranava--the four avasthas--the four states of Brahma--the Sacred Dharaka.

5. The five Brahmas--the five Buddhas representing in their totality the Jivatma.

6. The Astral Light--the holy Virgin--the six forces in Nature.

7. The thirty-six Tatwams born of Avidya.

8. The universe in thought--the Swapna Avastha--the microcosm looked at from a subjective point of view.

9. The nine Praj.a.patis--the a.s.sistants of the Demiurgus.*

10. The shape of the material universe in the mind of the Demiurgus-- the DODECAHEDRON.

11. The fourteen lokas.