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Compiled from the Writings of Geoffrey Hodson


Sandra Hodson

Theosophical Publishing House Manila, Philippines

© Sandra Hodson

All rights reserved

First Published by the Theosophical Publishing House,

a Division of the Philippine Theosophical Foundation, Inc.,

I Iba Street, Quezon City, Metro Manila, Philippines, 1992

ISBN 971-8810-01-3


Table of Contents





Chapter 1



Chapter 2


Chapter 3


Chapter 4


Chapter 5




Chapter 1


Chapter 2


Chapter 3


Chapter 4


Chapter 5


Chapter 6


Chapter 7


Chapter 8


Chapter 9


Chapter 10


Chapter 11


Chapter 12


Chapter 13


Chapter 14


Chapter 15









I dedicate this volume to the great Egyptian Adept, Master Polidorus Isurenus of the Brotherhood of Luxor, Who inspired so much of the work of my dear husband, Geoffrey Hodson.

I would like to express my deepest thankfulness to my dear and valued friends, the late Frank Eden, and Antoinette and Michael Eden, who assisted me in compiling this volume, and Phyllis Gardner for typing the manuscript.

The Publishers gratefully acknowledge the following for permission to reproduce the illustrations indicated:

The Trustees of Sir John Soane’s Museum, London: Creation: Nu Supporting the Barque of Ra (detail from an alibaster sarcophagus from the tomb of King Sethos I at Abydos).

The Committee of the Egypt Exploration Society, London: Ra Harakhte; and Horus, Isis, and Osiris with Maat and King Sethos I (photographs and paintings from the Temple of King Sethos I at Abydos).

Theosophical Publishing House, Adyar: The Valley of Peace—a Ravine in Tibet (from a painting precipitated on silk).


This volume consists of the teachings of my late husband, Geoffrey Hodson, together with a small number of quotations. It is, in fact, the second part or volume referred to by his great Egyptian Teacher, Master Polidorus Isurenus, of the Brotherhood of Luxor, entry of 2 January 1976, in Light of the Sanctuary, The Occult Diary of Geoffrey Hodson. As acknow­ledged in that volume, Geoffrey’s writings were directly inspired or dictated, as always in full Self-conscious awareness, by the Masters of the Wisdom. For a full explanation of Geoffrey’s power of reception of Adeptic instruction, see my Introduction to Light of the Sanctuary, and in particular the entry of January 1977, “The Sibylline Siddhi”.

The reader will find many passages in this present book marked as being given by the Masters; in addition, many of the unmarked passages were given by Them also: for example, those concerning the Mysteries of Egypt in Part I were given to Geoffrey by Master Polidorus Isurenus.

What, then, are the Mysteries? How did they come into existence, and for what purpose? It is taught that “the world is ruled, under the will of the Most High, by a Brotherhood of Adepts, Who have Themselves attained divine union, but remain on earth to guide humanity; that all the great religions of the world were founded by Them, according to the needs of the races for which they were intended, and that within these religions there have been schools of the Mysteries to offer to those who are ready a swifter path of unfoldment, with greater knowledge and opportunities for service; that this Path is divided into steps and degrees: the probationary Path, or the Lower [Lesser] Mysteries, wherein the candidates are prepared for Discipleship, and the Path proper, or the Greater Mysteries, in which are conferred within the Great White Lodge[1] itself five Great Initiations, which lead the disciple from the life of earth to the life of Adeptship in God…”[2]

The Lesser Mysteries are simply veiled presentations of the great Truths of Life itself, the Divine Wisdom of all ages, Theosophia. Temples of the Sacred Mysteries were presided over by appointed senior Initiates known as Hierophants who led the solemn ceremonials for the benefit and instruction of the candidates.[3] These ceremonies took the form of dramatic performances in which the mysteries of cosmogony and Nature were symbolized and personified by the priests and candidates. Some of the hidden meaning was gradually revealed to them as they passed through successive grades of Initiation.

In the Greater Mysteries, under the guidance of the Masters of the Wisdom, the truly selfless disciple passes through five profoundly secret, potent, and power-bestowing Rites, these taking place in higher realms of spiritual consciousness, beyond the physical plane. These Great Initiations mark the progress of the Soul from the limitations of a preceding phase into the freedom of its successor. At each, a plane of Nature and a level of consciousness are entered and gradually mastered by means of the development, as an instrument of consciousness and action, of the human vehicle or body in which the inmost spirit is clothed at that level. The Fifth Great Initiation marks the supreme attainment of perfection on this Path of Holiness,[4] as it is called. The pilgrim has now become an Adept, a Master of the Wisdom.

“God Spirit and man Spirit are One Spirit.” Man is indeed a spark of the Divine Being with all the powers of the Godhead latent within him. This is the supreme revelation taught in all Mystery Schools and all religions. This Truth of Truths—the nature of Universe and man and the metaphysical and physical Laws governing them—veiled in allegory and symbol in the Lesser Mysteries, becomes direct and continuing experience in consciousness in the Greater Mysteries. Such, then, is the Quest and the ultimate evolutionary destiny of mankind.

The first part of this book is composed of articles concerning the Mystery Tradition and religious symbolism of ancient civilizations, together with some records of clairvoyant investigations carried out by Geoffrey. Although it cannot be considered a full account of the Mysteries, it is hoped that the reader will gain some insight and understanding of how the Ancient Wisdom, Theosophia, was taught in certain past civilizations. Further information may be found in earlier books of Geoffrey’s, such as The Concealed Wisdom in World Mythology, and in The Secret Doctrine, by H.P Blavatsky.

The second part is composed of selections from Geoffrey’s writings offering guidance for those seeking to enter the Mysteries in modern times—for the door, remember, is EVER OPEN to the deeply aspiring seeker for Inner Truth. The reader

The Path of Holiness: cf. Isa. 35:8. Veiled reference to the Rites of Initiation, and to the secret knowledge imparted and acquired on passing through them, occurs in both the Old and New Testaments. See also The Hidden Wisdom in the Holy Bible, Volumes I-IV, and The Christ Life from Nativity to Ascension, by Geoffrey Hodson will find herein descriptions of the high ideals of the spiritual life, teachings on living the tenets of Theosophia, the Divine Wisdom. The Path of Discipleship, states of higher conscious­ness, and the world of the Masters of the Wisdom are wonder­fully described, and are both illuminating and inspiring.

Today, the Lesser Mysteries are still operative and available to mankind, having been passed down from older civilizations in the forms of Freemasonry and Co-Freemasonry, for example, and the Esoteric School of the Theosophical Society, this being one of the most widespread. The Greater Mysteries, under the direct leadership of the Great White Brotherhood, are still enacted and ever available to the aspirant who sincerely and selflessly seeks to tread that Holy Way, and who with high resolve will dedicate himself or herself to the service and upliftment of humanity.

Sandra Hodson




The Lesser and Greater Mysteries: Sanctuaries of the Hidden Light.

-An Adept

Chapter 1



Master Polidorus Isurenus

The processes, forces, and agencies by which Cosmoi, Universes, Solar Systems, planets, devas, and men came into existence, as known and taught in the Egyptian Sanctuaries, were exactly similar to those of the Ancient Chaldeo-Tibetan School; for the Hierophants were drawn from that Organization which includes in its membership the highest Adepts of this planet and is, as it were, the roots and trunk of that ever spread­ing banyan tree which is the Great White Brotherhood on earth.

It had its origin in those far-off days when the Lords of the Flame descended from Venus and took up Their abode on the White Island in the Gobi Sea, and there planted the immortal roots of that tree which They brought with Them. The roots took hold of the soil of earth, laved by the waters of the Great Sea, which at that time was virgin even in principles. The mighty trunk put forth its many branches as the ages passed, beginning with those in Lemuria where the first occult Schools were instituted; and later in Atlantis, where the Mystery Tradition began, and the great Initiatory Ceremonials were constructed to meet the need of the candidates from earth’s humanity, who, under the tutelage of the Venusian Adepts, pressed forward in evolution to gain admittance to the Sacred Rites.

From Atlantis, subcentres came into existence under Their guidance in various parts of the earth wherever the need arose. Then, as the great engulfing was foreseen, Asia became the home, and after it had occurred, the heart of the occult wisdom of this planet. There, the fruits of the researches of the Adept Occultists were all stored, and from there civilization after civilization, religion after religion received Their Hierophants, Their occult knowledge, and Their Initiatory Rites.

All the occult wisdom and activity on this planet is now directed by the King of the World and His Ministers in Their graded order from His central Asian home, which is the spiritual heart and head of this globe. Naturally, so mighty a Centre of power and wisdom stirred in the surrounding countries the awakened and illumined Sages and Philosophers and Their pupils into greater and greater occult activity. Thus throughout China down to the southern shores, including Cambodia, throughout Burma and India, Persia, Tartary, and Tibet, there arose the Mongolian and early Aryan Centres of the Wisdom Religion, from which the Great Initiates of those countries drew Their wisdom, and to which candidates journeyed to be admitted to the Sanctuaries.

At one time in far-off prehistoric days, the whole region of inhabited Asia contained easily discoverable Centres of the activity of the Great Brotherhood, whilst the Wisdom Religion itself spread and was acknowledged over most of the earth. The Manasic development, which is the task and at the same time the curse of the Aryan Race, had not then reached its ahamkaric stage. The use of the intellect to dissect everything and everyone had not begun. The Temples of the Mysteries in those days were easily to be found. In this great and wide­spread life of the planet, predynastic Egypt shared abundantly. Adepts and Initiates from the central Asian headquarters and others from Atlantis and elsewhere gathered there to lay the foundations of a civilization, a religion, and a Mystery Tradition which existed for over 10,000 years and constituted one of the mightiest works which the Great White Brotherhood ever fulfilled.

The teaching in the Sanctuaries, therefore, is that which is recognized today by occult students as Chaldeo-Tibetan with close affinity to the Esoteric Indo-Aryan Brahmanism. Thus, under the veil of the nomenclature of the Gods and the cosmogonical allegories and symbols is to be found the self-same teaching of the Masters in The Secret Doctrine of today. That great work, for which H.P. Blavatsky was the human agent, might be regarded as the Sanctuary teaching and practice of Ancient Egypt enshrined between the covers of a book. The student will therefore find in the interpretation of the symbols and allegories the self-same truths contained therein and taught by the Masters of the Wisdom, both of this age and throughout earlier days. For this is the age and day of unveiling, and even whilst the masses of humanity upon this planet have been undergoing their hell of suffering and torture, a steady and continuous revealing of the occult wisdom of all ages has been going on at the instigation of the Brotherhood.

The Theosophical Society is the chosen vessel for this revelation. Through its literature, humanity is receiving in this day and age its occult and spiritual wisdom and light. Those Egos who join and become workers in this movement are indeed old co-workers and students of the great Teachers of the world in former civilizations. For the occult wisdom has its successive rebirths. Theosophia makes its cyclic appearances and disappearances under the law of Manvantara and Pralaya.

From the occult point of view, humanity on this planet is entering upon one of its great ages. That which was begun 70 years ago has succeeded despite many adversities. The vivify­ing power, poured forth from the Himalayas, has found in the devotion and the aspiration of the members of the Society a channel and a vehicle through which it has weathered all storms and continued to expand. From the compression caused by the suppression of many Sections and the general reduction of Theosophical activity during the two world wars, it will find its release in renewed post-war Theosophical progress. This will culminate, in centuries to come, in the recognition once more of the One Wisdom Religion of our earth. That is the goal toward which all Theosophists are striving; that is the purpose for which the Theosophical Society was founded; that is the Plan of the Great Brotherhood of the Adepts for our planet.

Theosophists everywhere do well to keep this vision before their eyes, to labour for its fulfilment with zeal tempered by wisdom, and with intense activity always directed by the higher intellect. Then the work will go forward. Then the many thousands of students, disciples, and Initiates of the Sanctuaries of the past, who will come into incarnation in the immediate future, will find both a philosophic and spiritual home already prepared for them, and within it a source from which they can renew their knowledge in their new brains, and an efficient organization through which they can fulfil their Egoic mission as laid upon them by their occult Seniors. That is the Plan and that is the work which lies ahead of all of us: Adepts, Initiates, disciples, esoteric students, and Fellows of the Theosophical Society.

The band of servers idea is a true one. For millions of years, from earth’s humanity, Egos have become drawn into the activities of the Great White Brotherhood. Some have dis­continued their association, others have continued it often as rebels constituting an opposition, whilst large numbers, amounting to hundreds of thousands, have associated them­selves more and more closely as the ages pass with the Masters of the Wisdom in Their great work. These are the active Theosophists of today as of every other day, and they will ever remain both the core and the spearhead of the Masters’ work in the outer world. Groups of them were present as the chief workers and members of the Mystery Schools and religious life of past civilizations, and now there is occurring within the membership of the Theosophical Society a continuous gathering of the clans as these same Egos reincarnate, grow up, and find themselves naturally attracted back into association with their old colleagues and to work under their Adept leaders of earlier lives.


Master Polidorus Isurenus

Dedicated Initiate occultists of the White Order—“White” here meaning uttermost purity of heart and mind—have first to be shown the process of transmutation and taught how to do it for themselves. Physical contact is necessary for such instruction, and all candidates for Occultism have to come to one of Those Who know, for practical training.

This is severe, we are warned, calling as it does for pro­longed effort and close concentration of thought and will. Ideal surroundings will, however, be provided for those who are willing to submit themselves to the necessary conditions, and every possible help will be given.

The Brotherhood has its Schools to which occultists come for instruction. They are far away from the cities and quite free from all public intrusion. The process of recruiting pupils, Initiates, and Adepts has always continued unbroken since Atlantean days, and the Adepts Themselves are products of such Schools. All go to India and Tibet for experience and training. You will remember the journey of Master Hilarion to Tibet in the 1800s; there, physically in the Himalayas and nearby, dwell the great and high Initiates of our planet.

There is need to go physically as well as superphysically for certain purposes, and particularly to receive instruction physically, and direction both in one’s own development and in carrying out one’s own share of the work, which undertaking is going on all over our globe. More and more dedicated helpers are needed and a continual flow of replacements is necessary; for not all Adepts choose the physical Path and remain on earth. Many choose to follow other Paths and are, in consequence, lost to the work of the Great White Lodge on earth. Unless replacements keep pace with retirements, the Ranks become unduly depleted and. whilst orders can be given for temporary assistance from higher Ranks, the Plan is that vacant places and Offices be filled as far as possible, and as continually as possible, by recruitment from humanity itself. So the occult Schools on the planet remain open and available to suitable applicants.

The qualifications are severe and the conditions of admis­sion very strict. First, there must be a desire to help forward the Plan. Individualism must have been largely outgrown, and there be no choice left but to serve the whole human race. Then the coarser desires must be left behind and refinement be attained. Fidelity in silence and trustworthiness in secrecy are essential, lest the labours of the Brotherhood be impeded by public curiosity. No one who would be likely to reveal Their secrets would ever be able to find them physically. Inviol­ability is a sine qua non for the work of the Brotherhood, and so neither curiosity nor tale-telling could ever be allowed, and no applicant come to be admitted in whose nature those qualities still remained.

The admissions to physical association with Them are infrequent, save in Tibet and other places where the monastic life is a characteristic of national existence and Adepts have access to monasteries, where Abbots are Initiates and in some cases Adepts. There, Egos are incarnated under conditions where they can enter monasteries and continue training from their preceding lives. Always when a disciple has once made this physical contact, has progressed satisfactorily and remained faithful—the great essential qualification—arrange­ments are made for future incarnations so that renewed contact and continued instruction and progress are assured. After the First Initiation, future lives are planned and arranged for the most rapid progress possible on to Adeptship. This is not only for the sake of the Ego concerned, though of course it is his just desert, but also for the welfare of humanity, which both shares in individual progress and receives the benefits accruing from the Presence of another Adept upon the planet.

The Egyptian School[5] cares chiefly for Western neophytes as far as physical training is concerned, and Indian, Tibetan, and Chinese Schools for orientals. Other secret Schools exist in both the West and the East, and each Adept in a physical body is generally surrounded by a group of specially chosen disciples.

Master Jesus has His system of training and His groups in Lebanon, and Master Rakoczy in Central Europe. Master Hilarion works with the Egyptian School, but also has His own School in the Levant. The system of occult instruction thus continues in many parts of the earth, and many Schools are established and maintained.

The Esoteric School of the Theosophical Society is the most widespread of all occult Schools, and for that reason the most valuable...giving the greatest number of people their start on the Path of Occultism and providing an occult heart to the T.S. From amongst the E.S. members pupils are recruited, and from them Initiates, and from them a very few who can be brought into direct contact with the Masters. This contact is superphysical, and takes the form, chiefly, of Egoic quickening, karmic manipulation, inspiration, and mental direction, visions, and dreams. E.S. members are drawn into superphysical contact with one or other of the Masters, and attend classes and are instructed in invisible helping and astro-mental life and work.

From all these activities, and through all these and many other agencies, human progress is aided by Us and practical occultists recruited to Our Ranks. There are still far too few members of the Brotherhood, and a great many more Initiates and Adepts are needed to get humanity through this present kali yuga period. That is why the Adepts ever seek assistants, and why They have linked up with those few who will co-operate with Their methods wholly and solely, and have drawn them closer and closer as time has passed. Personal karma hampers some, and they must patiently wait and work until the “Day-be-with-us” dawns. Then they will be welcomed with exceeding joy, and a totally new way of life will be entered upon, for they will be Knowers thereafter and theorists no more.

How much the Knowers are permitted to reveal depends upon the state of the world and its people, their natures, their outlook, and their work...


Throughout all ages two lines of dynastic succession have always been carefully preserved: they are spiritual and temporal, occult and physical. Spiritual power and spiritual powers are handed on from the Logos of one Universe to the Logos of its successor. The Manus of Planetary Chains hand on Their power and Their Office and the fruits of Their cycle to Their immediate successors. The Manus of Rounds, the Lords of Worlds, and the Manus of Races all similarly bestow upon Their successors the power and the potentiality delivered to Them when They assumed Their Offices. Thus the dynastic line is preserved from Manvantara to Manvantara; thus the seeds of life and the creative powers by which they are again fructified are preserved and passed on to the Lord of the next cycle.

The Hierophants of the Mystery Schools of old obeyed this unchanging rule. Just as all Manus and all Logoi derive Their power from the central Source, whether Solar Logos or Cosmic Logos, so all Hierophants derive Their official power and the Initiatory creative fire which has been delivered to Them from the One Hierophant of a planet. Thus, within the Mysteries, Greater and Lesser, the line of descent is preserved.

Traces of this everlasting Rite of the transmission of creative tire have come down in ceremonial and Masonic rituals and in the choice and coronation of successive monarchs of nations. In Ancient Egypt, in the persons of Initiated pharaohs, these two dynasties were frequently conjoined. The greatest of the pharaohs were also the Hierophants of the Mysteries of their particular Temple, having derived their power from the supreme and reigning Hierophant of Egypt of the time. The coronation was a dual rite: a religious ceremony was performed in the sight of all the people, and an occult rite was consum­mated in a Lodge of the Greater Mysteries when the pharaoh was of the required occult stature.

This descent is markedly preserved in the deeply occult stories of the successions of the Jewish Patriarchs in the Old Testament. Each receives a blessing from his father and frequently some token as a covenant between the two. Rods, pillars, the root of the mysterious Mandragora plant, and images of Gods are used as symbols of the transmitted energy and faculty: a “birthright”, meaning a transmitted creative power. Similarly, tracts of land, flocks of sheep, and herds of cattle are used as symbols of the Monads and spiritual seeds which pass from one generation to the next. For it is thus that the power of both the Jewish Mysteries and the Jewish Race was handed down from father to son.

The mantle of Elijah falls from the chariot of fire in which he ascended, onto Elisha, his successor. The disciple John was made the adopted son of the mother of Jesus by the “dying” and passing Hierophant of one dispensation, that the line might continue after His Coronation and Ascension to occupy a throne from which wider realms would be ruled. The apostolic power, similarly, was handed on and still is transmitted from bishop to priest down the centuries. Thus the special pente-costal fire is preserved and transmitted for the service of men.

Hierophants, Patriarchs, Initiates, bishops, and priests are all symbols of the Logoi of Rounds, Chains, Planets, and Solar Systems, every single one of whom receives, and in his turn transmits, the solar creative fire appropriate to his office. Yet far more than mere symbols are they; for when the rites of the Greater and Lesser Mysteries are performed in a properly constituted manner, that creative fire descends and is handed on.

Temporal monarchs, too, receive this privilege and at their coronations they are granted by the supreme Hierophant of the planet, its Spiritual King, that due measure of the kingly power appropriate to their office and apportioned to their line.

The Theosophical Society is both a spiritual and a temporal order; it has its occult and its physical organization and activity. Hierarchy rules in the former and democracy in the latter. When the presiding official is chosen by the free vote of the members, the official of their choice receives the occult recog­nition and power appropriate to his office, his spiritual stature, and his work.

So will it ever be with this remarkable organization as long as three of its members and officials remain true to the sublime purpose for which the Society came into existence, to those high Adepts Who founded it, and to the supreme Hierophant of our globe. Little doubt can there be that the Society will remain true.


In very ancient days the continent of Atlantis extended over into what is now Europe. Ireland and parts of England appear, at one time, to have been included in a great north-westerly promontory. The continent seems gradually to have sunk from this direction. The sea invaded the valleys and slowly covered the hills until the North Sea and the Irish Sea appeared, and at the great catastrophes, the Atlantic Ocean was eventually formed.

Before these great changes, the land which is now the British Isles was a great centre of Atlantean culture, and the south-west of England was the scene of many prominent events, religious, social, and political. It seems to have been an important provincial State which was subsidiary to, and in close relation with, the capital, the City of the Golden Gate. Some of these old religious centres appear still to exist and to maintain a measure of their ancient power and magnetic influence.

The hill in Somerset (Sodbury Hill, near Bath) from which these observations were made, seems to have been one of the sacred mountains of long ago. It is still charged with very powerful occult and magnetic forces. Possibly a talisman may have been buried there or the rock itself have been highly magnetized.

A great golden Angel is established at the hill, his connec­tion with which seems to date from very ancient times. He is colossal in size, and appears to be an angel-representative of the Second Ray. It is interesting to feel that the influence of the present World Teacher predominates in him and his hill. Possibly the present holder of that great Office in the Hierarchy which governs the world, the Lord Maitreya, was in charge of some division of the religion of those days, and may even have visited this particular district.

The climate at that time was very much warmer and more sunny than at present. The people were a splendid race, with golden-reddish-coloured skins; they were taller than the aver­age human being of today and bore themselves magnificently. They dressed in long, flowing robes of many colours, which were draped in graceful folds from the shoulders. They had a remarkable, instinctive appreciation of Nature, and their leaders and teachers possessed a really deep knowledge of the forces of the four elements and of solar, lunar, and stellar influences. The sophisticated man of today would have considered the lower classes of that society to be simple-minded and ignorant, but even they could manipulate, by thought and will-power, certain forces of Nature of which advanced scientists of today are only beginning to suspect the existence. The higher castes were much more evolved mentally, and it is from them that the priests and servers of religion were drawn.

Initiatory rites seem to have been observed on the summit of the hill in Atlantean times, and scenes from these wonderful ceremonials, impressed upon the Astral Light, are still clearly observable by clairvoyant sight. Great sun festivals, which large numbers of people attended from outlying districts, were held upon the hill. Over these, the high priests and the golden Angel, who still remains shining and radiant as the sun, presided.

There seems to have been established a system of graded orders, somewhat resembling our Masonic degrees, the inner­most circle of officiants being of the highest degree, while those belonging to the lower orders were arranged in concentric circles, the lowest comprising the outer circle. From their position, those in the outer circles were unable to see clearly those portions of the ceremonies which belonged to the higher degrees. At certain points in the ritual they were ordered to turn outwards as an additional safeguard. Beyond this arrange­ment no defined system of “tyling” seems to have been observed. Very great occult forces were invoked, and a great concentration of power occurred on the summit of the hill. This power seems to have been a manifestation of solar energy which, at the climax of the rite, descended in a stream of light of blinding brilliance and intensity, enfolded the candidates and officiants, and completely hid them and all that they did from their brethren in the outer circles.

The sun was evidently regarded as a conscious Being, whose powers and presence could be invoked and localized by the performance of these solar rites. The Initiate of the Sun was linked in some way directly to the Solar Lord and dedicated to Him. A measure of the solar light and power seems to have been implanted in his vehicles as a result, causing them to shine with a golden-yellow effulgence. Initiates were recognizable—by those who could see—by this radiance of their auras. The great Solar Angel drew round him large numbers of other angels, and the Initiate was put into connection with these and taught to co-operate with them in the service of the Sun-God.

These ceremonies played a much greater part in the life of the community than do our religious services today. Practically everybody who could reach the hill attended them, and the day was given up entirely to participation in the rites. In some cases these were very protracted, and the great solar festivals—which took place, I think, at the equinoxes and solstices—lasted for many days. The people were encamped on the surrounding hills and in the valleys, and the festivals were occasions of great joy.

This state of affairs lasted for many centuries, and a most powerful concentration of force was gradually established. The passage of tens of thousands of years has not served completely to disperse this, for, although many changes of civilization, of climate, of religion, and of culture have taken place since those ancient times, some form of sun-worship seems to have been carried out, in this and surrounding districts, by successive races and tribes of men.

The presence of such a centre must profoundly affect the life of the nation, and it seems to have been used deliberately by those in charge of its destiny. Certain occult life-energies, liberated continually from this place, are available to the race, and are used by the Angel Hierarchy and apparently by the Angel Ruler of the nation. The forces concerned have not yet been discovered by science, and a far deeper study than that from which these notes were compiled would be necessary in order to learn their exact nature and value.

This certainly seems to be one of the important life-centres of the British Isles. The earth-forces and solar energies which radiate from it affect the life-planes of manifestation and the higher vehicles of the three lower kingdoms of Nature, as well as the nature spirits, angels, and men. Later generations will doubtless study these things, learn to use the beneficent forces of Nature which are available at such centres as these, and to co-operate, far more consciously than is done today, with the angelic representatives of these natural powers.

The presence of the Guardian Angel of the hill would seem to indicate that the place and the power must be guarded and preserved for a reopening of the centre at some future time. Those who can contact him and his centre, whether consciously or unconsciously, certainly derive great benefit from the association. A pilgrimage to the hill can be a very valuable experience even today, and if, later on, the force-centre is opened up, vast reservoirs of power could be liberated and employed.

The Angel seems to have adopted an original human thought-form of the Sun-God. This form still persists, though the Angel himself is quite free of it, and dwells in levels of consciousness which are beyond any form which man can con­ceive. He used the anthropomorphic form as a convenient vehicle in the lower worlds, and in order more easily to contact the people of those days.

This form is a colossal human figure of golden light, shining with a solar effulgence. The head is surrounded by an out-raying aureole produced by a continuous radiation of power. The features are strong and rugged, and somewhat resemble an archaic carving in their primitive boldness and virility. The eyes are set very far apart and are deeply sunken; the nose very bold and somewhat coarsely modelled; the lips thick, the chin massive. The trunk and limbs are built upon the same vigorous and splendidly masculine model. The whole figure glows with light, and, when vivified by the Angel or his subordinates, becomes a living entity on the mental and astral planes. In these circumstances, the Angel himself enters the form, and so provides the higher principles which are essential to its vivification and employment as a means of manifestation in the form worlds.

Probably at certain stages of the ceremonials this figure became visible to the worshippers of olden days. It may even have been materialized to the etheric level on special occasions. In its present condition it stands high up in the air above the hill, a glorious, golden, living statue of the Sun-God. It shines as a beacon-light in the astral and mental worlds, and serves as a centre of solar power.

Curiously enough, various modifications of the form are apparent. These can be traced to the different races who have worshipped here throughout the ages. Originally it would seem to have been Atlantean, and there are certain curves and lines in the hair, in the modelling of the eyebrows and nostrils, which appear fantastic to modern eyes, and which somehow remind one of ancient Peruvian architecture and statuary. A later race implanted a somewhat terrifying and awesome expression, which has not actually changed the original model, but appears rather as a mask placed upon the face, through which the original can still be seen. Roman influence is distinctly notice­able in the suggestion of Roman armour and arms, and in the circular framework of light surrounding the head. This aspect resembles that of the carving of Sul-Minerva excavated from the Roman baths at Bath and there preserved. These, and many other streams of influence, are centred in the God, and no doubt its whole history could be read from them.

As we have already seen, behind this human conception of the Sun-God is an Order of Angels who use it as a vehicle at the personal levels. States of consciousness beyond my normal reach are involved in a complete understanding of their work. I believe them to be Solar Angels, whose highest representative dwells in the sun and is linked to his agent on earth by a chain or Hierarchy of celestial beings, through whom the solar power is manifested at this spot.

There seems to be a corresponding centre of power deep down in the earth below the hill. Perhaps this and the super­physical centre, or concentration of power in the image, form the two poles of a magnet in which planetary and solar forces meet and are liberated for the vitalization and refreshment of the earth. If this is true, these very special conditions make a most suitable natural temple for the Solar Worship, which seems to have been established here since the remotest ages of human life.


... In Ancient India, some of the representations of abstract ideas in the forms of Deities and symbols were created by high Initiates who were able to perceive and understand, in varying degrees according to evolutionary stature, original and continuous creative procedures. The masses could not possibly do this and to help them, by bringing some of the manifesta­tions of the Divine Intelligence to their minds, symbolically correct concrete forms were conceived and, after sketching, constructed in plastic material such as clay. These were simplified and in some cases given added symbolic signific­ance, then tested to see how nearly they represented abstract truths, powers, processes employed in the creation, preserva­tion, and gradual perfection of Universes, planets, races, and individual members of the four kingdoms of Nature. This is how the famous paintings and statues with their unchanging forms were brought into existence and popular use. In a phrase, they were all designed for popular worship.

Other purposes were fulfilled however, including the statement by symbol and personification of the discoveries of activities in the arupa worlds by seers. Prolonged meditative researches were carried out in Ancient India into cosmogenesis and the operations of the central Divine Intelligence, the Logos in the three chief activities represented by the Trimurti, and of the Prajapatis or Creative Intelligences associated with Mahat. This work was continued for a long period of time, the sculpture of ancient buildings and the paintings being the chief products.

The originals passed, as it were, as perfect, and early repro­ductions of them were naturally of very great value spiritually and culturally since the later copies would affect the whole life of the Indian peoples and be used for worship in innumerable homes. These archetypes were, therefore, guarded with great care, and very strict rules were applied to ensure scrupulous accuracy in the workmanship in the studios and schools of the sculptors and painters.

... acted as an emissary from a group of Initiated Sages, carrying primary and perfect copies of the secretly stored originals of much Indian religious art. Some of this was conveyed on the backs of carriers, whilst the young represent­ative carried the most important on his person.

The young emissary arrives at an open air factory which turns out sculpture. The head of this school, who is a highly evolved man, receives with reverence the object which... is carrying. It is wrapped up in white cloths and reveals a large sphere about the size of the human head on which the figured Deities are most beautifully and perfectly carved in low relief. I see Shiva as Nataraja so perfectly executed in miniature that He almost seems to move. This sphere gives the designs for the Deities. Other men unveil other patterns and portions of statues and drawings, and in a kind of rapture the priest—director of this particular workshop and school—gazes upon the wonderful works of art which have been brought. The emissary remains whilst satisfactory copies are made and. I think, imprints in a waxy substance are taken from the sphere.

The whole work is regarded as a spiritual service. Another purpose for the construction of the forms of religious art was to serve as objects for meditation, helping devotees to pass from the forms to the forces and Intelligences concerned with the successive procedures of Emanation from the Archetype. They were and still are talismans if rightly understood and used. Another group of sages was concerned with the literary presentations of all these from which scriptures arose, but whilst knowing about it in consciousness, none of this work is seen…

The emissary inspected the copies for accuracy, pointing out defects and watching over corrections. Then the patterns were taken to the next centre in such a journey. This brought...into touch with certain Adepts both occultly and on occasion physically when one or more of Them visited the region as occurred in these olden days. It is probable that the Rishi Agastaya was behind much of this work, all of which was not entirely original, being based upon much older forms to which refinement was given. This was a wonderful way of spreading religion at the time, particularly throughout the southern half of India...though the great Rishi apparently also concerned Himself with medicine and literature, greatly enriching the cultural and religious life of India right down to today.

Northern India enjoyed peace at this time, and in consequence, the Rishis mingled with the people, if not always recognized. Some disguised Themselves to appear humble people, but occasionally truly great Masters descended into the northern plains to teach the people and guide the princes who reverenced and welcomed Them. It was a kind of Golden Age in miniature. Some thousands of years ago there, the Avatara occurred—conditions providing the harmony, and a number of reincarnated aspirants, disciples, and Initiates, ensuring a reception and an inner response to the Divine Presence...which He brought and gave to all who could receive it.

... The Lord,[6] of course, and the Vehicle more especially, were highly advanced in Occult Science, and so knew just how to permanently implant the Ray and reduce the physical awareness so that the inner experience could partly be felt and known... It was a completely unique period and opportunity for mankind.

Later there was a period of great development, but largely of a cultural character which took the forms of sculpture, archi­tecture, and exceedingly fine carving on ivory and jewellery making. The tradition of Shri Krishna’s visit gave opportun­ities for portraying Him in life-size and very much smaller statues. The Gods, other members of the Trimurti, consorts, and offspring were likewise portrayed, as well as cosmic processes, and the devas, Pitris, and previous Avataras. All this offered the most wonderful source of inspiration and forms and symbols by which to express the Brahma and the Gupta Vidya as it was then known...

Many parts of the country, I see, were covered with impenetrable forest down the centre of India to the Nilgiris, and further south there were tribes living almost in isolation, some of them very primitive. And there were east coast cities...north of Madras, where Madras now is and in that area, and on southwards to where Tiruvannamalai is and the great hill of Arunachala stood as it does today. Representatives were carrying the culture south and westwards to Mysore, and these journeys laid the foundation for the ancient religious art still copied today, including, I see, a Shiva with His leg raised in the dance...

Whilst the masses were very primitive and illiterate, the Temple Centres and groups of sannyasis were quite spiritual, and knew of and practised the yogas, particularly Mantra Yoga, which differed in some ways from the modern forms though based on the Vedas. There was a kind of shout, except that it began with “H”, probably sounding “Hai”. There was Hatha Yoga and the peculiar bodily control and unnatural postures. Life was easier and freer and safer, and pilgrims and sannyasis wandered about, visiting Centres and carrying the news, telling the stories, some of which have now become legendary scripture...

You see, there is only one Logos, one spiritual Intelligence manifesting in many aspects and activities and given many different names in successive civilizations and their religions; but it is all Shri Krishna and all Vishnu manifesting both out­wardly at times and inwardly as a mystic calling and awakening of remembrance which come through as intuitive recognitions of the reality behind response to old forms and names.

India is the Motherland, both spiritually and geographically, of large numbers of Egos who, wandering over the face of the earth and being born in other lands since those earlier days, received in India their primary spiritual awakening and impulses at the hands of Avataras and Rishis, sought the doors of the Sanctuary, and found them open to them down the ages...

Chapter 2



(With Particular Reference to Ancient Egypt)

The work of archaeologists is vitiated by a Christian attitude towards paganism. They do not see that underneath all the superstition, priestcraft, idolatry, and apparent ignorance of an ancient people, there lay a profound wisdom, a complete knowledge which had to be concealed from the unready and the unscrupulous far more than is the case today.

The mummification of the dead is an example. The popular notion was that of self-protection (against obsession), and assistance to the Soul after death. But the real reason was the preservation of atoms, especially from the brain, to be used in later incarnations of the same Ego and so carry over some memory and highly evolved atoms to make easier the re-expression of the qualities and faculties displayed and developed in that life. That was the occult origin of mummi­fication by occultists. This was seen and copied by uninitiated priests and later by others.

The public ceremonials and charms and appeals to the Gods for favours after death similarly developed, and were fostered as useful covers. They grew out of rituals of Initiation and certain rites for the preservation of the same astro-mental bodies, to prevent shelling[7] and to clear out undesirable astro-mental matter just before and immediately after death. Modern Masonry has this effect and some of its powers are derived from the Initiatory and funerary rites of Egypt; not all, however, as there was a later Jewish and Chaldean infiltration.

The priesthood was often corrupt and sought temporal as well as magical power. But the real Lodges of Initiation were not often at the Temples, and very few of them have been discovered, having been purposely hidden or destroyed. Many great pharaohs were only nominal Initiates or of honorary rank. They did not know any more than, or as much as, the priesthood.

When once an Egyptian was drawn into the Sanctuary, his lips were sealed. He became Horus Harmachis,[8] the real “twice born”. This God is the esoteric aspect of Horus his brother, and is the awakened Buddhi in the Initiate as his popular brother is universal Buddhi of the Buddhic plane, the Christos of the Gnostics.

The Gods were only personifications of power, and had no real existence. Thought-forms of them existed and still exist, and can be operated by appropriate devas as they used to be at times, chiefly to assist people to receive direction and to populate certain sections or areas of the underworld into which the entranced candidate was conducted.

The evolution of concepts of Gods from observation of the functions of Nature by primitive humanity has been fostered and directed by the Teachers of man. Every influence which could elevate the mind above the material was regarded as beneficial, and although gross superstition gradually developed amongst the uneducated, a ground-work was established upon which a true religion could be established.

Thus Isis as a personification of the dark fertile soil of the Nile valley, annually impregnated by Osiris, the Nile itself, to produce luxuriant nature and food and clothing for man and beast, lifted the whole concept of life to a far higher plane than would have been at all possible without such deification of Nature’s life.

This cannot be held against the teachers as imposing error upon innocent, simple-minded primitive man. For there is profound truth in this concept as in those of all the Gods. Natural processes on earth mirror creative processes in heaven. The material is the product of the spiritual, and everywhere directive Intelligences are at work.

The beneficence of the Nile and the productivity and fertility of the Nile basin truly represent on earth the all-sufficing beneficence of Life itself, the Christos of Creation. That Christos or Creative and sustaining Logos is truly the product of, emerges from, the union of the fructifying currents of creative breath and creative matter. Earth mirrors heaven, and creative mind is the unifying third in the Triad.

In the secret Lodges and Sanctuaries, the naked truth was shown to, and known by, the Initiates who were evolved sufficiently to comprehend abstractions. At the heart of the Egyptian religion was Occultism known direct, and that heart was enclosed and sheltered in its own membrane which was the Greater Mysteries wherein truth naked began to be clothed, however thinly, in her necessary veils.

Isis as wisdom was adorned by a tenuous veil of allegory and symbol, though the shining form was always visible to those who “had eyes to see”. Carefully selected and strictly tested candidates were admitted here and passed through the grades. Many of the religious pictures including the Judgement Scene, postures, dresses, and rods of office of Gods are por­trayals of ceremonials, vestments, and allegorized teachings given direct in the Temples of the Greater Mysteries. By permitting these portrayals, the flow of wisdom to mankind was continued and the truth preserved against the time when the Sanctuaries would be closed, a time which the Hierophants well foresaw.

These pictures are also visual mantras. To gaze upon them as the Egyptians continually did was to be in the presence of potent truths, stimulating symbols, and the forces associated with them, and this all quickened the evolution of the people and was regarded as a benefit far outweighing the disadvant­ages of superstition and priestcraft which later developed from the practice. They are a debit which the Authorities decided from the first to accept for the sake of the credit and the ultimate favourable balance.

These symbols and allegories, being founded on immortal truths, endure throughout all ages, and continue their beneficent work upon the mind and Soul of man. Superstitions are mortal. Advancing knowledge explodes them. Allegories and symbols which emanate from the world’s Sanctuaries are immortal and endure.

The membrane of the Greater Mysteries had its body which it informed and vitalized. This was the Lesser Mysteries in which Isis was heavily veiled and the adornment and shield of ritual and symbol were greater and less penetrable. Herein truth was still known and taught; for the Hierophant and principal officers were members of the Greater Mysteries and even on occasion of the Secret Lodges. To these associations men and women from the outer world were admitted and all members of the royal families had access. Pharaohs, when not ready for true Initiation, were thus subject to inspiration by the Guardians of the race, whilst not being restricted to the stern decrees of the Sanctuaries.[9]

The outer priesthood occasionally attracted reincarnated, evolved Egos, and these found a relatively easy pathway from the outer world towards the inner life. Conditions were much harder, tests far more severe than nowadays, but the way was open as now to the right man who knocked.

Gods, then, were personifications of Nature’s observed processes, but they were also true symbols of spiritual powers, laws, and Officiants. Behind each and every one of them from Bes to Amen Ra and Nut, Seb, and Shu, the primordial precosmic Trinity, there stood both a truth and a law. In many cases cosmic and solar Beings were directly represented—Dhyan Chohans, Manus and Buddhas, Bodhisattvas and Maha-Chohans, members of the Occult Hierarchies, solar and terrestrial. These Officers acknowledged the correctness of the proof of man’s instinctual knowledge of and call to Them and accepted the symbols.

The head-dresses, vestments, badges, postures, rods of power, and habitual functions all represented aspects of divine activity for which the living Originals are responsible. These embellishments and refinements emanated from the Knowers in the Sanctuaries and artists were inspired and often controlled in their portrayal of the symbology. So there flowed out from within, presentations of profound truths.

That is the story of the origin and meaning of the Gods of all ancient peoples, one, moreover, to be well pondered by the godless and scientifically emancipated people of today, who in their pride scoff at the alleged superstitions of the peoples of ancient times.


The neighbourhood and Temple of the Sphinx was one of the most deeply occult regions of the whole of Egypt. For thousands of years ceremonies of Initiation and radiation were performed there and a great training centre was established. One of the Secret Lodges was established nearby with both Sphinx and pyramid in constant use for teaching and testing and the various ordeals. Gods walked with men in very truth in those days, meaning that Adept Officials, Whose Offices are personified in and by the Gods, appeared at the Ceremonies and some of Them resided in Egypt and moved quite freely throughout the country, although unrecognized by those outside the Sanctuaries. But They were there, Egypt being for a long period the heart and centre of the activity of the Brotherhood.

A great deal of recruiting to the ranks of occultists went on and Egypt was a veritable nursery for Adepts. Everything was favourable. The climate was nearly perfect. The Lesser Mysteries offered both a perfect shield and protection and a channel for communication to the outside world, especially for the artists, the priesthood, and the royalty. Into the Mysteries, the Adepts drew selected people and nursed and trained them, and many of the great leaders and helpers of the race owe their faculty to the schooling given in Ancient Egypt.

The civilization was so compact that it was easily possible to draft students into any branch desired for the development of knowledge and power. Education, statecraft, the crafts, the arts, military life, the priesthood, temple ceremonial, outer and inner, and later the Mysteries were all open fields into which promising students and chelas and Initiates could be drafted. The level of intellect and culture of the masses was much lower than that of the educated classes, and there was little or no difficulty in maintaining the necessary privacy and secrecy. The outer and sometimes rather corrupt priesthood served also as a useful shield.

Hence Occultism flourished in Ancient Egypt, and most of the disciples, Initiates, and Adepts of later days and today owe much of their advancement to the training and opportunities provided and the links made in those days. All the Hierophants and true Illuminati of the nations—pre-Christian—attended courses of training and took Initiations of various degrees in Egypt. They then established Schools of training in their own countries under the direction and supervision of Egypt, whose Teachers visited these outlying Centres both astrally and physically. The great Jewish prophets and kings were so trained, as also were the religious leaders of Chaldea and India when the Sanctuaries of their own lands showed signs of decline. Greece owed a very great deal, especially in Occultism and philosophy, to Egypt, all her leaders receiving some training there, either direct or through Grecian Academies.

Thus a great blending of Chaldean, Indian, and Egyptian occultists and occult philosophy occurred in Egypt and the middle East generally, and evolution received a tremendous stimulus in consequence. Every advantage was taken by the Brotherhood of astrological and cyclic opportunities to push the human race on as far as possible in preparation for and as defence against the terrible testing and strain which later were to be endured and which are now occurring.

Other Centres were established in each of the great Egyptian cities and in connection with their Temple life. Heliopolis (later) Sais, Memphis, Thebes, Luxor, and Denderah were all great occult Centres, and members of the Brotherhood lived at all of them. At one great period over a hundred Initiates and a number of full Adepts resided in Egypt, giving to the land and civilization a power and an atmosphere of power which can still be felt, and indeed will hardly ever disappear till inundation occurs again.

Egypt is still an occult Centre and is still being used for the old purposes, but of course in a much reduced degree. The Brotherhood of Luxor still exists and is operating, and the Masters Who helped with the founding of the T.S. are still in the neighbourhood and still hard at work. Archaeologists have been near Them without ever suspecting the fact, and some of their discoveries, especially the Rosetta Stone and the Ebers Papyrus, were made by the help of Adepts.

Archaeological discoveries do more than add to the world’s historical, scientific, and cultural knowledge. They liberate power, evoke skandhas in old Egyptians reincarnated in modern times, and lead many a one back to the inner life and the Path. That was part of the purpose of the art and the enduring materials in which the religious symbolism was portrayed.

The work of Ancient Egypt still goes on powerfully, and the museums of the world are real centres of Egyptian magic and power. Most of the funerary and other objects exhibited were magnetized with varying degrees of potency and some of them very powerfully by the Adepts Themselves. Thus objects of occult virtu are now distributed throughout the world as bearers of the power and influence of the Brotherhood, as a means of reaching Egyptian Egos reborn, and of radiating certain influences into various cities and nations. The British Museum is indeed a mighty occult centre affecting the life and evolution of the British nation. For there are gathered, unconsciously of course, powerful talismans from nearly all the ancient Centres of Occultism and religion. That is the reason for the guidance of archaeologists who so often make what they consider a “lucky” dig. There is no luck about it. They are directly guided to buried occult treasure though they rarely suspect the fact. Some do, but never mention it.

So this is another aspect of the work of the Great White Brotherhood throughout the ages, the preserving and occasional revealing of occult remains and talismans of ancient days. Far more than is yet revealed remains undiscovered, for certain karma is involved and humanity cannot be given more than it earns and must also be protected from karmic adversities latent in the karma of certain buried objects.

The greatest and most deeply buried treasure of all is the truth which the symbols illustrate. Only very gradually may this also be revealed, but the time draws near when much more is to be told, and the work of the T.S. in its first seventy years is part of an ordered plan for the unveiling of the world’s accumulated and preserved occult knowledge. The wars must be brought to an end and put behind us first. International harmony must be established, and the danger of misuse of occult knowledge for purposes of colossal destruction as in Atlantis must be reduced to a minimum before much further knowledge may be given out.

After H.P. Blavatsky, your great leaders, A. Besant and C.W. Leadbeater, have played a very great and noble part in the process of unveiling. For they are both Egyptian Egos and received much of their training in the land of Khem. The world scorns them as was inevitable. We honour them as amongst the very greatest of the servants of the Brotherhood. It was not so much they who made mistakes but those with whom they were associated, and upon whom their part of the plan depended. Over and over again the human pens—with which, on behalf of the Brotherhood, they tried to write—broke like dried reeds in their hands. But they laboured on, forming occult Centres on the old models and giving the best training they could to those who sat at their feet. Ignorant, blind, and cruel world not to recognize the stature of those who overtopped by so much the greatest men and women of their time.

The difficulty under which great occultists living out in the world must labour is that their real power and powers cannot be revealed. Their Initiate faculties can only show in their work and not in themselves. H.P.B. was granted permission, nay ordered, to use hers to attract human minds to Theosophy and the T.S. But the variation in the rule was only a partial success and so her successors veiled their powers and let the world misjudge them when often by an act of will they could have confounded their cruel critics. But their justification will come, and posterity will place them with their great colleagues of the Alexandrian and other occult eras of world history.[10]


(A View of the Akasha of Outer Life in the Eighteenth Dynasty)

It was a thriving, bustling, busy city much concerned with the growing, catching, and distribution of food, with the vast building operations which were continuous, with police and military forces and their training. I find myself as intimately associated with chariots and horses as modern man is with motor cars, at least as far as land travel is concerned. There were circular enclosures for horse training and racing, and long stretches marked out about halfway to the cliffs for chariot racing in which sometimes both drivers and people almost went mad with excitement.

There was a huge military establishment further north, where the powerful military machine was kept and trained. Most of the young nobles became officers in the army and police, and speed seemed to have been most highly regarded in tests of military efficiency, particularly in the transportation of officers, troops, gear, bows and arrows, swords, and clubs. Practice fights were held in which both injuries and deaths occurred.

Thutmose III had one of his houses in the midst of the military encampment and another almost opposite, nearly a mile south of Karnak. One great broad road led from Karnak to the Mortuary temple; others spread out right and left; but in between there were strangely curved streets with their mud houses, stores, and shops. Apparently, the people were made to use these so that the long main roads could be kept clear for galloping chariots and stately palanquins of the aristocracy. One of these roads ran half left from the elaborate landing stage which then existed opposite Karnak. It led to a big suburb of the homes of nobles and princes, and the large establishment of the Ahmose-Thutmose family around which the nobles built their houses...

The Thutmose home was entered by a great stone gateway facing north, over the cornice of which was a magnificent sun-disc all gold, and catching and reflecting far and wide the sun. This temple-like structure had a broad roof from which a wonderful view of the whole city towards the north, west, east, and partially the south, was visible. Here, special sentinels and watchers were stationed to keep the king informed of major happenings and report on special and even small events. This served somewhat as a newspaper, since all official travellers and ambassadors to and from foreign parts first reported to the Royal House even before going home...

Chapter 3



There is an aspect of the great Egyptian Sanctuary pictures upon which we have not yet touched. They do portray sublime Macrocosmic and microcosmic truths, and in their whole and in their parts they reveal cosmogonical and evolutionary processes and powers; but they are themselves the product of Initiate­consciousness in a state of yoga. At certain levels and under certain degrees of exaltation, the truths are known direct and yet present themselves to the mind in the form of Gods, God­desses, and symbols all arranged in certain mutual relationships which perfectly portray in form great abstract truths, powers, and processes.

The pictures are less invented than conceived, less formulated than seen and copied. Like the sequences and developments from an original theme in musical composition, their components and arrangement are inevitable, logical, necessary. For when high states of yoga are entered, the microcosm becomes aware of itself as the Macrocosm and enters into Macrocosmic consciousness in which time limitations are largely overridden and space hardly exists.

Consciousness is at the Centre and perceives all in natural groupings, within the range of its vision. Events in time, developments in evolution, rearrangements of matter, the response of space to Breath, of substance to divine thought and will, are all visible, not in transient phases, but in the central principles behind the whole process of world making.

The object of yoga in its gnana aspect is to attain to this revelation and convey it to the mind in terms of knowledge of principles. That was achieved in Ancient Egypt and these pictures portray the results; this gives them their power and their immortality, so to say. They are works of genius because they come direct through the higher mind from the Atma.

Egyptian candidates and Initiates were set to meditate for long hours on certain aspects of the cosmogonical process, told to watch the effects upon the mental screen and then draw them. Hierophants watched and helped and so gradually the pictures grew. Very often, devas and disembodied Initiates helped, and so very high states of consciousness and realization, and of artistic portrayal of occult truths, were attained. Egyptian religious art is the most interesting because it is all occult. No single true painting or sculpture from the Sanctuaries is in the faintest degree secular. All is holy, sacred, in both the general and the particular.


(Nu and the Barque of Ra; Seb, Nut, and Shu)

Master Polidorus Isurenus

Concerning the Egyptian religion, after a brief historical survey, giving dates as far as they are known, and telling of the predynastic periods down to the Christian era of the decline, pick out some half dozen basic doctrines, expound them first so that the people understand them and show how the Egyptians illustrated them.

Explain the source of the pictures which is, of course, the Sanctuary; for one department in the work of every Temple was that of the scribes, artists, copyists who, under an Initiate leader, reproduced as charts on papyrus the original symbolic drawings made by those of the Sanctuary. Very great care and a high degree of skill were employed in the construction and production of these originals. High Initiates and even Adepts drew together such doctrines as were mutually compatible, meditated upon them until their appropriate expression in the forms of Egyptian religious art was perceived and designed. The basic symbols of the Sacred Language were always employed and always bore the same significance.

The Barque of Ra was one of these. In its major Macro­cosmic significance it is none other than the Ring-Pass-Not of the Universe itself. Although this enclosing, dual-natured, Prakritic envelope, positive on the outside and negative within, does not move, it is nevertheless the containing vehicle of the whole Solar System, its Logos, and all that it contains and will produce. The actual movement is not of the whole through space in this interpretation, but of the life within the Universe which, in the main, is of forthgoing and return with innumer­able subcycles.

The Barque of Ra, then, to those in the Sanctuary, does not move, and many pictures show it as stationary, being held up by Nu and even by Nut. The populace, however, associating Ra with the physical sun, and mistakenly thinking that the sun instead of the earth was in motion, wrongly conceived of a movement of the Barque of Ra. Its function, however, is that of container or vessel, and not of conveyor of life from one place to another. The same symbology is employed in the Jewish symbol of the Ark, which was not navigated by Noah but was built to enclose and preserve the life for which he was responsible.

The Flood, in that case, was a minor Pralaya, and Noah either a planetary Manu or Logos. In the larger signification, Noah is the Solar Logos or Ra, and the human beings, birds, and animals on board the Ark are the constituent species produced through His agency and evolving within the Ring-Pass-Not of His Auric Envelope.

Microcosmically, the Barque of Ra is also the Auric Envelope for the Monad as Ra, the Causal body for the Ego as Ra, and the physical body for the personal Ego as Ra. In a phrase, the Barque of Ra is the containing, preserving, and insulating Prakriti at all levels from physical to Adi. The solar disc, which is always the most prominent feature of the picture, represents the ensouling Spirit-Life, whether as Amen, the spiritual Sun, the Monad or the Ego, or Buddhi-charged Atma, the real Light of the world, which is not three but One.

Amen as Khepera, the scarab,[11] represents a phase in the history and function of Amen as the spiritual Sun. Khepera is Amen in Self-manifestation as Fohat, conveyor to Prakriti of the Creative impulse by which Divine Ideation is projected as form; Tanmatra becomes Tattva. Amen then is Divine Ideation -   Purusha. Khepera is Fohat, and Hathor-Isis-Nephthys is Prakriti on any three descending scales. As Khepera forms and rolls balls of egg-containing mud, so does Fohat implant both the creative germs and circumgyratory motion to the Universe-to-be via atoms, planets, and sun.

In the picture of Creation in which the Barque is held up by Nu, Khepera is shown as active between Isis and Nephthys and even arising from and supported by those two Goddesses. This implies that the basic Mother-Principle, Prakriti, is the founda­tion, support, and in one sense, source of all creation. The Gods as fellow passengers are simply the Dhyan Chohans, each in their allotted place, sphere, attribute, and function, their head-dresses and regalia portraying all these. They are actually seven in number, the higher trinity making up the ten, the whole being composed and presented in different ways in the different Temples.

In the picture of Creation, Nu who holds up the Barque is the primordial First Logos, the Barque is a Cosmos, and the encircling figure above it, the Logos of a single Solar System or any one of its component parts. Three phases, cycles of creation and Orders of creation, are all thus portrayed upon or against the background of Mulaprakriti, primordial space.

The connecting link between a Cosmos and a Solar System, or between a Solar System and Planetary Scheme, and between that and its Chains and Rounds, again is Purusha-vitalized Prakriti, the Feminine Principle creatively fructified. This was always symbolized by a Goddess representing some variation of Flathor-Isis as in the picture. She and the sub-Logos supported by her are upside down, to indicate that any lesser manifestation is always a reflection of and to some extent a subversion of the greater on the ascending scale. It is the Egyptian version of Demon Dens Inversus Est.

You will note the care with which the central theme is preserved. Khepera-Fohat and solar disc {Fohat-charged physical sun) are touching whilst the inverted connecting Goddess (connecting fructified Prakriti) is touching the solar disc with her outstretched hands, and the head of the Logos of the subphase with her feet. He with his hands reaches up receptively towards the Source of his Life and that of his Universe. The great principle of pressure and counter pressure, of emitted energy and resistance, of lever and fulcrum, of vessel and anchor is brought out in this as in all Sanctuary pictures. Nu-Purusha holds, nay, pushes up the Barque, whilst Prakriti and Solar Systems receive, resist the thrust, so making possible the effective process of the creation, preservation, and perfection of the Cosmos. Thus, the universal principle of a balanced triplicity is perfectly displayed.

The head and two arms of Nu support in equilibrium the perfectly balanced Barque. This has its lotus-embellished bow and stern, the two pillars of all creation, the hull conjoining them to produce stability. A Goddess and three Gods on either side support Khepera and sun-disc. The steersmen are a pair with their oars as the essential connecting third. Nu, Barque, and all contents and creative subcycle, constitute another third. Note specially that nowhere in the picture is there the suggestion of the use of physical energy. The hands of Nu do not touch the Barque in any such way as would be needed for its support. The hands and arms of the Goddesses do not touch Khepera, even though obviously supporting him, whilst the arms of the inverted Goddess are extended more laterally than vertically. Here, there is only the suggestion by posture of the exertion of strength to support, as is appropriate in portray­ing the principle of the resistance of matter essential to the manifestation of Spirit. All this suggestion of spiritual support really symbolizes that Universes are created and sustained in space by virtue of their own inherent dynamic equipoise.

The armlets and bangles of Gods and Goddesses merely represent the fact that their power is conditioned or self-limited for purposes of manifestation. The principle of circum­gyration, Rings-Pass-Not of varying dimensions, and of subcycles, is also portrayed. But in the main, they signify the focusing of the power of spirit and matter in a limited area for purposes of Creation.

All this has, of course, its microcosmic application to the life, evolution, and creative processes of the Monad, Ego, and body of man, or Nu, Barque, and its contents and personality, respectively. The Barque, for instance, is the Causal body with Monad as spiritual Sun, Atma as sun-disc, Isis and Nephthys as Buddhi and Higher Manas, with the Monadic-Atmic-shaft as Khepera. The Gods are the attributes of the Rays and the steersmen the Adept Heads of the Rays in their dual function of directors and guardians. Nu is the Solar Logos and Osiris the personality or inverted reflection of the Ego-Monad and Deity.

In another interpretation, Khepera represents only an influence or the action of a Law which is that of cycles, as a result of which successive reincarnations occur as implied by the mud-ball or physical solar disc. As a result of this process, a Solar Logos is ultimately evolved from the germs of Deity implanted in the mud-ball (physical body) as indicated by Osiris...The picture is replete with occult wisdom, and to the observant eye alight with the fire of Gnosis, as all true Sanctuary pictures are.[12]

The process of creation as envisaged by the Egyptians outside the Sanctuary was naturally a sublimation of the process of human procreation. They were taught to see in the latter a symbol of the former and far more than a symbol; also an actual enactment of the same process in miniature, in which the same forces were employed. When the religion was at its height, which was during the various “great days” which cyclically succeeded each other throughout the period of the Egyptian civilization, the whole life of the people was permeated and directed by religious ideas presented to them in the form of analogies and correspondences, between the phenomena and beings on earth and in the sky, and those of the Kingdom of the Gods above the sky. More so than any other peoples, the Egyptians developed the doctrines of the microcosm and the Macrocosm and of the sacred significance of every natural object, process, and function of Nature.

In the main during certain periods, Isis was Nature herself in toto, the great material mother of all, and her life and soul were the life and soul of Nature, culminating in her divine office as consort of the male Deity and Mother of the Universe, which she nurtured by her milk or inexhaustible, ever outpoured spiritual, world-nutrifying Life-Essence. Where Nephthys was included in the pantheon as the sister of Isis, she represented the material world, the soul of the physical nature of the earth itself. And these were not two Goddesses but, as it were, a Macrocosm and microcosm, respectively. This divine Mother was herself self-reproductive, a reference to the teaching within the Sanctuary of the self-reproductive attribute of Prakriti. Nevertheless, a male agency was demanded, and Osiris as the Logos of a planet, spiritual and material, became the spouse of Isis and symbolized the divine male and fructifying agency in Nature, both in heaven above and on earth beneath.

Behind this popular allegory, which when interpreted does convey the metaphysical facts, was the direct knowledge of the Hierophants of the Sanctuary and the various degrees of comprehension of Initiates of different grades. There, the whole doctrine of Parabrahman, of Purusha, Fohat, and Prakriti was fully known and understood, as also, of course, was that of major and minor Pralayas and Manvantaras in their unending succession.

Remember, the Hierophants knew that dark ages would descend upon the earth and that they were to construct and establish indestructible records of spiritual truths as sources of light. In order to convey this teaching to the Initiates of the Mysteries and ultimately to the people and posterity, allegorical and symbolic presentations of these truths had to be invented and designed. From this necessity the Sacred Language arose and all the wonderful symbology characteristic of the great civilizations of the past.


Thus, to symbolize Maha-Pralaya, in which Purusha and Prakriti are inactive and united in a single, neutral polarity, they conceived of a creative God Seb and a creative Goddess Nut, reclining united in an age-long trance. That was Pralaya. You will see how perfect is the symbology, for by it everything is clearly present potentially. The male, creative agency, power, and seed is, as it were, eternally present but inactive. The female receptivity, productivity, gestatory function, power of giving birth, and inexhaustible supply of nutrient life are all present in the sleeping Goddess of the sky or Prakriti who is Nut.

The two names are themselves mantric, whether mono­syllabic or as Sebu and Nuit, and the sound-thought-forms produced by their pronunciation correctly represent in superphysical form, colour, and influence their respective offices, activities, and powers. Then the onset of Manvantara, the gradual change within a specified area of polarity of root-substance from quiescent neutral to active, positive and negative, with the consequent creative interaction or interplay of electric, creative force and passage and reception of seed—all had to be understandably portrayed in allegory and concrete symbol to illumine the Fligher and lower Manas of Initiates and, as far as possible, of the masses, respectively.

So a third Deity was introduced to represent the forces by which this change at the dawn of Manvantara was both produced and continuously maintained. The God Shu as the God of air, the element which both separates and yet interlinks heaven and earth, was introduced as a personification of the change and its primary results. Thus the first basic triplicity, fully known in its abstract sense by the Hierophants, was conceived of and presented in forms comprehensible to Initiates and in lesser degree to the masses.

Embellishments followed as Initiated artists and scribes came to comprehend occult cosmogony in increasing detail. From the first simple pictures of the three, others of increasing complexity were designed and put into use until a very remarkable and fairly complete pictorial representation of cosmogonical processes, agencies, and Intelligences was produced.

In seeking to interpret these pictures of creative processes, it must be remembered that different Temples and Mystery Schools invented a different basic symbology and embellish­ments, although the component symbols all bore the same meaning and all pictures conveyed the same metaphysical truths. Some pictures begin at the very beginning, as with Seb, Nut, and Shu; others take up the story after Nut has given birth to the Universe and all its contents, divine and subdivine, as in the case of the Barque of Ra being held up above the waters of space; whilst others portray the creative potency inherent in Parabrahman and active in Prakriti after the first modification and differentiation at the dawn. This is symbolized by Toum, variously named Atum, Amon, and Amen. Both the sound and meaning of this word convey the unknowable, the unapproachable, the mysterious deific power by which the Universe was brought into being and set and maintained rolling on its course. Other pictures carry the process a stage further at which the unknowable becomes the comprehensible, creative, rolling Deity with the scarab as appropriate earthly symbol and its mud-ball, egg-bearing, as symbol of the central sun.

Again, from these relatively simple and straightforward symbols as originally conceived in the Sanctuaries, developments occurred by which as embellishments the various concomitant and concurrent processes, agencies, and Intelligences were symbolized. Yet through all embellishments and personifications, the Sanctuary was ever at pains to make clear—and this is implicit throughout the Egyptian religion despite appearances to the contrary—that there is but ONE creative Deity, the primordial Atum, of which all the Gods are merely members and organs, personifications of His many powers and attributes. So the Egyptian pantheon arose, and the Father of all the Gods is the One Creative Logos Who really is Fohat, itself part of a Trinity in Unity—Shu, Seb, and Nut.

There is the basic key from which all kinds of developments and applications arose. All were made to apply equally to Universes and man as well as to Parahrahman and Brahman, as also to Schemes and Chains, Chains and Rounds, and Rounds and single Globes; that is to say, the superior to the inferior Order of Creation through all gradations. Seb and Nut would be Prakriti and Mulaprakriti respectively, basically one and so united, and yet creatively active when divided into a relative positive and negative, with Shu as the interactive, creative energy. Thus the changes were made on the basic symbols to bring out their application to creative activities and regions of various orders of magnitude, right down to man himself with the male as Seb and the female as Nut, with fluid and seed as Shu.


Master Polidorus Isurenus

The embellishments as shown in the picture before you may be inteipreted somewhat as follows, leaving out interpretations of the three main figures since they have been already given.[13]

In creation of the primordial order, remember, Nut arched above Seb is Prakriti, the all-containing, all-productive, all-producing, all-nutrifying Source or Mother of all Universes. Seb, not really a separate agency, but the inherent creative Purusha, now active within Prakriti, is enclosed thereby, enfolded and contained within Prakriti and thus correctly portrayed as Seb under Nut whose body is arched over him, touching the earth all around as symbolized by fingers and toes in contact with that upon which Seb is lying. Thus, the placing of Nut in the upper position and Seb in the lower is philosophically correct.

Even throughout active Manvantara the two are not really separated into a divided pair. They remain forever at one, Purusha being, as it were, the inside and Prakriti the outside of One Principle which is Mulaprakriti, the self-existent, all-containing, boundless, Absolute SUBSTANCE. The change at the dawn of Manvantara is not one of relative position in space or location. It is simply a change of mutual relationship whilst still inseparable. The word polarity, perhaps best though imperfectly and even erroneously, conveys this deeply metaphysical idea—the concept of these twain, who are really eternally one, becoming positive and negative, depositor and receptacle.

In your own private thinking, avoid the concept of Purusha and Prakriti as two separate things, for actually they are but one. In creative activity, however, they do become differen­tiated in function as positive and negative, male and female. The full potencies of both are contained in each one of them, though one preponderates and is active during creation.

This is perfectly portrayed in the body of man which first was equally two-sexed, but now is preponderantly single-sexed with the opposite clearly present but inactive or subordinate...Similarly Shu, as the essential Third or Fohat, is contained as a potentiality within Parahrahman, within Mulaprakriti and within Prakriti as well, for root-substance is the container, mother, and producer of all. This is also portrayed in the picture in which both Seb and Shu, Purusha and Fohat, are shown as embraced within Nut even though her creative potency and maternal function are dependent upon them. This is another reason for her portrayal in the superior position. The reclining posture and position of Seb, which at first seems to reverse both the natural order and condition of the masculine creative agency, is, however, metaphysically quite accurate. For Purusha is only the source of the electric creative life and not that active agency itself.

Purusha remains ever rooted in Parahrahman, never wholly comes forth into full self-manifestation in the objective Universe. Purusha ever remains partially across the threshold between being and non-being, manifestation and non­manifestation, between the hither and the beyond. Purusha is that universal Monad whose primordial function is to initiate Manvantara, to liberate Fohat, awaken the dormant Prakriti and powers therein, and then withdraw. Hence Purusha after the first creative act is never wholly made manifest. Accurately therefore, Seb remains reclining and never wholly awake. Therein is indicated a Mystery of Mysteries concerning which more may not be said. Meditate thereon.

Now Shu is really the creative Ray of the One Monad projected into virgin space. He is therefore shown as vertically above the body of Seb and actually above the creative regions from which symbolically he has arisen. Whether portrayed as standing or kneeling, he is over the body of Seb and enclosed within whilst under the body of Nut. Thus the symbology is perfect in the picture. His outstretched hands show him as projecting the positive and negative currents of Svara through either hand and Sushumna through spine and head directly over which, and between the two hands, the solar disc or creative Universe appears. His right hand points to the womb or creative power of the form worlds and his left hand to the mouth or creative power of the life-planes, or that of matter and Spirit respectively. The mouth is here clearly indicated as the spiritual creative organ, and the voice and its sound as its spiritual creative agency. The body of Nut, even in its some­what awkward position, is nevertheless portrayed as completely relaxed with arms hanging loosely, symbolizing the relatively passive function of Prakriti and woman in the creative process.

The ankhs in the hands and over the upper arms have their deep significance. They represent the infinite life within the eternal substance, oval on T, but now creatively separated yet combined or touching. For the oval represents Purusha, the vertical arm of the T proceeding from it is Fohat, having interpenetrated Prakriti, the horizontal arm. The ankh is a descriptive symbol portraying both the creative agencies and the part of each in the creative act whether Macrocosmic or microcosmic. Shu carries the symbol, as do so many of the triple Gods and Goddesses to show him and them as Fohat conveyors and representatives of the triple creative fire of which their nature consists.

The combination of the tet and ankh implies that the vertical descending creative fire has descended into, or interpenetrated the four cycles, that is, Chains, Rounds, Planets, Races, as also the four form planes and principles of man. Four is also indicated by the presence of the four ankhs indicating the present stage in the life of the earth’s Scheme, as in its Chains, Rounds, Globes and Races—an important basic fact concerning the earth and all that lives thereon. For the tet is occultly a meter or gauge showing the position reached by the evolving creative life, as well as the development of the consciousness of man, particularly Egyptian man, through the planes. Ankh and tet together on the right or form arm of Shu clearly portray to the Initiated, with beautiful simplicity, all this great body of occult truth.

Shu’s left hand points the cross-bar of the ankh to the nostril of Nut to show that the breath is the vehicle of the creative Atma, that the whole process of the so-called creation of a Universe is really a breathing forth from within itself by Mulaprakriti of that portion and order of its inherent life potentialities and of those seeds which are to become the new Universe and its contents. The breath also is physically the force, element, or Tattva of air by which the vocal organs are rendered resonant. The breath, therefore, is the real creative energy, and the voice its vehicle or agent, whilst the spoken word or Logos is the manifestation outside of Mulaprakriti of the product of divine Ideation, breath, and voice. The so-called eternal motion in Mulaprakriti is itself dual-natured and this duality shows itself the moment Manvantara begins. At that cosmic moment, the breath is breathed forth and as the close of the period of manifestation approaches, it is again breathed in. The period of a Manvantara, therefore, is to the Mother-substance but that of a single breath, once outbreathed and once inbreathed.

Of course, all this is still deliberately allegorical, and anthropomorphic. But the human body in this era so perfectly represents the Macrocosm that the analogy is wonderfully applicable. Now this ordered succession of rhythmic breaths is the source of all the time-periods in the new Universe, the frequency of every lesser cycle of forthgoing and return, down to the inbreathing and outbreaking of the smallest created thing. This frequency is in harmonious numerical relationship with that of the one Great Breath.

This regularity, order, and numerically exact cyclic progres­sion is symbolized in the Egyptian Sanctuaries by the Goddess Maat and her symbol—the feather. That is why the feather itself appears so frequently and in so many paintings of the cosmogonical allegories of which this one is an excellent example (Shu supporting Nut on heaven). So the whole doctrine of the Great Breath is indicated by the action of Shu in pointing the crossbar of the ankh to the nostril of Nut, and generally to the region of the vocal organs whcnce the creative breath comes forth. The right hand points to the procreative organ whence the resultant form comes forth, so that Shu by his posture reveals a great system of cosmogenesis.

Above his head is a form which may either mean the sun-disc or the egg of Brahma, the implications of the two being much the same. For both equally contain the potentialities of the Universe-to-be. In this picture, which is so designed as to portray not a single moment but a succession of events, the sun-disc or egg has emerged from the womb of Nut. Amun has not, however, become manifest therefrom and Ra still sleeps within.

The picture, however, continues to portray many much later stages. Indeed, it wonderfully presents a vast extension of time; for a succession of creative activities is represented, some of which, such as the journey of the Barque of Ra, meaning the establishment of sun and planets at the physical level, are even included. However, the picture may be generally interpreted as dual, all within the arch of the body of Nut being germinal and all that is without being representative of stages of activity.

The bird under Shu’s right hand with its eyes closed represents the Logos at the dawn and on the path of forthgoing with all spiritual faculties latent or asleep, whilst the bird under the left hand of Shu represents the potential close of Manvantara when all seed-like powers will have been fully unfolded. That is why the bird’s head is so much larger and its eye open wide. The first bird is intended to portray the action of walking or forward movement, that is to say, entry upon the path of forthgoing. The other bird is motionless, representing final consummation and the fully opened eye.

The two feathers are carefully designed to support these indications. The one on Shu’s right is distinctly threefold, consisting of straight stem coloured green, almost hidden featherettes coloured red, and a veil or covering over them very dark indeed. In general, this symbolizes the triple creative life, veiled in the beginning, though all potentially present even to the fiery, vivifying force indicated by the colour red. The darkened veil is shaped somewhat like a crook but really represents the enclosing cocoon, the protecting layers of Prakriti in which the seeds of life lie as in a nest.

Microcosmically, the stem is the spinal cord, the featherettes the bodily nerves, the circular top the head, and the dark veil symbolizes both the embryo in the womb and the pre-initiate stage, thus supplementing the symbology of the closed eye of the bird, symbol of the unawakened Ego. The feather on the other side is painted differently to show the fully awakened state. The veil is gone, and the whole feather is painted red to symbolize the fully aroused, perfectly directed, and totally active creative fire, Macrocosmic and microcosmic.

The sceptre over the back of that bird designates also full unfoldment and full mastery. Its cross-bar or head points from the brain of Nut to the spinal column of the bird, symbolizing the union and interplay of the two. The bifurcated lower end of all sceptres displays the Egyptians’ knowledge of electricity, of its opposite polarity as well as of the neutral Sushumna, such electricity being to them both physical and spiritual or Fohatic, and being threefold in both man and Universe. The sceptres were used as conveyors of electromagnetic energy drawn from the earth and directed into the chakras of candidates at Initiation.

In the Sanctuaries, the full scientific knowledge of what is nowadays called physics was possessed. Electricity, magnet­ism, and the atomic and molecular structure of the physical plane formed part of the vast knowledge of the Hierophants which they gradually imparted to the Initiates, degree by degree. The bifurcated sceptres indicate this fact, as also does the continual use of the uraeus, symbol of atom-forming Fohat, the triple noumenon of physical electricity and magnetism.

The open eye of Horus under the bird, under the right hand of Shu, portrays a much later stage than that of the egg or sun-disc above his head and of the bird with scarcely opened eye but beginning to move. Below it are two half-moons and a star showing that the physical sun, symbolized by the Right Eye of Horus, is established and active in its due function in the Solar System. The long curved line beneath emanating from the pupil symbolizes the outpoured solar Kundalini, whilst the two short lines symbolize the solar rays giving light and heat and the prana which flows forth from the sun.

The left foot of Seb extends to a position beside the feet of Nut and actually touches them, whilst his left arm passes beyond her hands towards the crowned figure outside of the arch. This portrays the drawing forth of the creative potencies resident in Prakriti which are conducted by Purusha, from her, into the various products of her womb. In the case of Cosmoi, then these would be Solar Systems. In the case of Solar Systems, then the crowned figure represents the Logos of a Scheme, Chain, Round, or Globe and even the Manu of a Race. He is a divine Being as a result of preceding evolutionary attainment as symbolized by the double crown and up-poured Serpent Fire of the curved line. His two hands are up-raised as are those of Shu, and he holds between them a symbol of his particular dominion with its ordered numerical arrangement in planes, Rounds, Globes, or Races as the case may be. For the strange symbol which he is holding up represents the Tattvas of his planes.

Through the open hand of Seb, Purushic power is perpetu­ally available to the Logoi Who always draw from the One Creative Source, They being consciously united therewith, even though for purposes of manifestation They are concerned with the objective Universe. For all within the arch of Nut represents the subjective noumenal Universe and all without the objective phenomenal creation. Nut herself is the link between these two. She is the spiritual essence of Prakriti, and the stars upon her body, exoterically regarded merely as stars on the body of the sky Goddess, really indicate her as a symbol of the soul of the substance of the first plane, or Adi, the true Mother of the Universe. Within this, subjectively, all potentialities exist, symbolized by all within the arch of her curved form. From her, formed of her very substance, all the objects of the created Universe emerge. On her form, symbolically, the vast sidereal scheme with its myriads of suns all in continual motion through space rest, finding sure support.

The two Barques of Ra in their largest significance refer to the existence of these myriad, ever moving suns with their systems of which the objective Cosmos consists. Each Barque, however, is wonderfully designed, portraying the constitution of every Solar System as well as the diurnal motion of the sun—producing night and day as it appears to dwellers on the planet, but symbolizing forthgoing and return as it is known in the Sanctuary.

The Barque is the solar disc painted yellow or gold, vehicle of Ra the Solar Logos seated in the centre, he the Sushumna of his Solar System. Ida and Pingala are personified as a Goddess and a strange headless or animal-headed figure, one on either side of the God Ra. All three are seated at ease and the Barque itself is perfectly trimmed, portraying the perfected dynamic equipoise of both the Solar Logos Himself and of the Fohatic foundation of His system. Kundalini both is, and gives, the Fohatic life-essence to the Universe, hence the uraeus on the sun-disc on the head of Ra and the ankh upon his knees. He is thus portrayed as the life-giver to all. This life is dual in manifestation, though one in origin. It is Fohatic as symbolized by the serpent, and pranic as symbolized by the ankh. These two are actually the same in essence, but different in mode of manifestation and reception by the Universe and man.

Fohat comes vertically down from Adi to physical via the atoms and atomic subplanes. It constitutes the inner electric core of all atoms, and the superphysical vitalizing force sent forth via the Monad and the Ego to the physical body of man. Prana, on the other hand, reaches the physical plane and the physical body of man from outside, its source being the physical sun and the ether its conveying medium. These two aspects of the One Force are symbolized by the uraeus in the sun and the ankh, both rightly placed in association with Ra and other lofty creative Deities or primary Dhyan Chohans.

The Goddess Maat is seated in the bow of the boat to show that its motion is ever guided by her rule of numerical order and regularity. Her feathered crest symbolizes this, and the ankh upon her knees shows that the outpoured life is both rhythmic and ordered by her rhythm and rule. She is the Ida of the Solar Trinity and in man. The Pingala with its strange substitute for a head is intended as a heavy veil over the true mystery of the triple Serpent Fire by which actually the archetype of the human form is built. An early stage of the path of forthgoing and of the embryonic life of man is portrayed by the Barque rising from the feet of Nut. Forms are still inchoate, arche­typal, subjective as yet, though the potentiality is there. Third ventricle, pituitary, pineal, and the cross-connecting current are, however, distinctly indicated, as also is the secondary Sushumna which, as was frequently done in Egypt, is portrayed as a line passing outside of the body from the heart into the third ventricle of the brain. This Barque sails through and on the sea, indicated by dots or tiny circles, apparently carelessly drawn. These indicate the atoms of the arupa planes.

The Barque on the right of the picture, however, is susceptible of another interpretation. The same three figures are present, though differently coloured and differently formed. In general, this Barque sailing down the arms of the Goddess Nut represents the outpoured life and consciousness of the Logos—Ra—on the pathway of return. Actually, the deepest point in Manas is indicated by passage over the point of the elbows. The position in the evolving process of the human race and of planetary life at the Egyptian period is indicated. For the point of the elbow is the fourth subplane of the mental plane over which consciousness was then passing and is still passing, having reached the threshold of the Higher Manasic subplanes and begun to display and employ the power of abstract thought.

In Egyptian days this power was largely limited to those in the Sanctuary, whilst today the pre-initiate stage itself extends into the higher mind with Buddhic consciousness as the mark of Initiated man. This is well indicated in the picture; for the Barque has presumably sailed up the legs of the Goddess Nut, symbolizing passage of the life-wave through the elemental kingdoms towards the physical. The turn along the straight back would portray entry therein, whilst the crossing of the centre in the spinal cord from which the solar plexus arises would portray the Fourth Root Race phase of astral self-awareness. As neck and head are approached, appropriately lower Manas is entered and its subplanes passed through as the Barque sails over the head itself and down the upper arms, or further, away from the seat of Manas in the head.

Although the major length of the Barque is still in the region of head and upper arm, the bow, at any rate, is over the point of the elbow, portraying accurately the condition of the conscious­ness of the Aryan Race during the early subraces. In this interpretation the forearm must represent Buddhi, and the hands upper and lower Atma, the source of the active power behind the whole being of man, just as the hands are the members of action through the body in the physical worlds.

Thus the Barque of Ra sails on. Thus the evolving life-wave is carried on its upward journey back to its Source, its anchor­age in Seb. Thus too, human consciousness having attained Individualization and the Self-conscious use of the creative power, as the Barque sails over the sacrum, moves on over solar plexus and heart to rise through the astral and kama-manasic stages into pure Manas in the head, and thence forward through that level to the awakening of intuition at the point of the elbow, the First Initiation, culminating in the taking of the Fifth as symbolized by sailing over the hand with its five digits.

Within the Barque the three travellers, the Sacred Trinity as ever, are now robed in ceremonial attire, especially significant being the head-dresses worn in the Temple Rites. This further portrays the development and Self-conscious use of Manas and the dawning of lofty moral purposes and obedience to the voice of the Higher Self. The Temple life is entered upon.

Ra himself, facing the Goddess Maat, is no longer seated on the floor of the Barque but on a raised dais coloured green to symbolize spirit rising superior to and ruling matter, conscious­ness gaining mastery of vehicles, life moulding and ruling form. Maat faces Ra on a dais which is white, wearing a head-dress of green. Eternal Law is acknowledged, regularity, order, justice are accepted as ideals, as the Higher Manas which she represents, awakens and displays or gives birth to these inherent and natural characteristics. Mind too, reaches up towards Atma and begins to be illumined thereby as is shown by the white dais beneath, and the upward-pointing arrow on the ankh directed towards the head of the uraeus which encircles and emerges from the sun.

Behind Ra a single upright darkened feather stands. The planes of Nature, too, are answering to his rule and to creative law. The weird figure in the stern, with its animal head-dress somewhat suggestive of the feline tribe, actually refers to man the microcosm in whom all this Macrocosmic development and evolution through the planes is made manifest. No longer does the figure appear headless or wear an apparently shapeless head. Neck and head and eye are full-formed, whilst further­more the Ego has descended into it through the anterior fontanelle as indicated by the two lines. They terminate in a horizontal curve almost at right angles, symbol of the veil and threshold between Higher and lower Manas, yet curving up­wards to suggest the Causal body as the human Barque of Ra.

Within and above is a strange almost phallic form which merely symbolizes the Atma-Buddhi-Manas not yet awakened but present in the Ego of man and manifesting in the brain, the tigure itself being seated exactly over the head of the Goddess Nut. She herself, whilst exoterically believed to represent the arch of heaven, and particularly the star-studded sky, with hands and feet as supporting pillars placed at the four quarters of the world, esoterically by her posture portrays the path of forthgoing and return. The legs represent the period of travel through the form worlds, the trunk, neck, and head, passage on the journey of return through the arupa worlds. The all-enclosing and all-pervading as well as all-producing spirit-soul of Prakriti is represented by the Goddess herself, the real “Sea” through and over which symbolically the great pilgrimage is made by the Solar Logos, the Sun-God Ra. It is from this fact that the divine Mothers of world religions derive Their title, “Star of the Sea”, meaning spirit of the waters of space.

Volumes would be required to interpret all that is wonder­fully portrayed in this as in so many others of the pictures produced by the geniuses of the Egyptian Sanctuaries.


The Barque of Ra is the Egyptian version of the Ark, of the upadhi, sheath or vehicle of life and consciousness at any and every level, from the cosmic with Prakriti as Barque for Purusha, down to the minutest physical infusoria. The whole Cosmos is the Barque of Ra. The major interpretations are, however, Prakriti itself. They include the form planes and matter, which means the manifested energy of Solar Systems; the physical sun, and the systemic limit of its rays and radiance; the Ring-Pass-Not of a Solar System; each Planetary Scheme, Chain. Round, Globe, Race, continent, nation, group within the nation; and the individual. The form planes, the vehicles of consciousness on those planes at all of these levels, constitute the Barque of Ra.

Ra himself, the royal passenger, with his divine family and retinue of Gods as the crew of the Barque, similarly represent the divine power, life, and consciousness with their correla­tions, attributes, functions, experiences, and stages of the journey, degrees of unfoldment, and offices in the Hierarchies at all of the above levels. The usual interpretation, however, was limited to the Macrocosm and the microcosm, within a single Solar System. In this case the Barque, Macrocosmic, is the physical sun, vehicle for the threefold Solar Logos represented by Ra the First Aspect, by Horus the Second, and by Isis the Third.

Ra—who actually sums up in his own person and is the totality of all the passengers—is ram-headed to accentuate the actively creative aspect of the Logos and the dawn of Manvantara; for all the generative symbols have a significance in time as well as in function and power. They represent the Initiatory epoch at which, in the Macrocosm, Fohat is liberated to play between Purusha and Prakriti to produce the Universe or Horus.

In the microcosmic interpretation, to look forward for a moment, Ra is the Monad of the candidate who descends or goes forth creatively in the occult sense to impregnate Higher Manas, Isis (or Hathor), as a result of which union, Buddhi-Horus is born. Thus, the moment of the dawn of Manvantara and the moment of the descent of the Monadic Atma at the touch of the thyrsus—these two moments—are actually represented by the symbols of generation and particularly by the ram’s horns, which emerge not from the side of the head as they do in the ram, but from the very centre, the anterior fontanelle in fact. This, of course, refers to the liberated Kundalini, freed at the touch of the thyrsus, with Ida and Pingala represented by either horn, sometimes depicted as spiral in form, and its invisible Sushumna between these two.

The cow’s horns, on the other hand, represent the action of Fohat in Purusha, or rather with Prakriti or Purusha pre­ponderating respectively. The head-dress of Hathor or Isis or any other so-called feminine and lunar creative Deity, represents the receptive and gestatory action of the creative force of Fohat in Prakriti and in woman, with the feminine Causal body as the linking third. The shape of the cow’s horns aptly represents the Ring-Pass-Not of a Solar System, enclosing, yet open to the higher, the Causal body enclosing Atma-Buddhi but open to them, and the female reproductive organs in the physical, in which the spiritual is reversed and the womb is represented with the opening downwards.

The sun resting between the cow’s horns in the head-dress of feminine creative Deities symbolizes Purusha, the First Aspect of the Solar Logos, and the Monad-Atma of the microcosm. In terms of human consciousness, the ram’s head and horns represent sublimated (to the head and above) creative force, with the resultant freedom of consciousness from the body and entry into Higher Manas and realms above. The Hathor head­dress portrays especially Buddhic consciousness, full operation of the intuition and spiritual perception of the divine wisdom, which Hathor and Isis—in terms of the consciousness of man and of influences and functions in his redemption—always represent...

All symbols have their significance as representing moments and periods of time as well as forces, functions, and attributes. The ram’s head and (or) horns and the cow’s head and (or) horns represent that moment and those forces and Intelligences by which the Universe is created and sustained in equilibrium. Therefore they are symbols of generation from the point of view of Purusha (ram or bull) and Prakriti, symbolized by all cow or cow-headed Goddesses. And that is why those animals are sacred in certain religions. They are, in fact, representa­tions on earth of spiritual potencies.

Now the Barque of Ra carries all these or all this summed up in Ra, through the period rather than the space only of Manvantara, and that is its chief significance.


Isis is primarily a deification of the primal substance, the noumenon, or spiritual soul of the matter of the Universe and of the planet. She is the soul-essence of Prakriti, the inner Akasha, the Maha-Tattva, the very highest, finest essence of all substance, all matter, and all form.

It is important to realize that each of the components of triplicities is itself threefold. Purusha as the Great Breath has in manifestation its triple currents, symbolized by the cosmic caduceus, the threefold life-breath or Svara. As ever and in all things, these three currents have and display the characteristics of positive, negative, and neutral. In Pralaya, perfect equi­librium in quiescence obtains. At the dawn of Manvantara the positive current sets in or stirs into activity first. This is the primary source of the Great Breath, breathed out creatively. The other two currents awaken also, but the positive pre­dominates.

This activity is symbolized by the right hand pillar at the porch or entrance of the Temple of the Universe, and this stage is represented in the Masonic First Degree. Gradually, as the creative process continues and begins to affect Prakriti itself, in addition to the noumenon thereof which is first affected by the positive current, the negative stirs and acts increasingly. The “snake” of the divine Creative Life bites deeply into the substance of the Universe and injects into it its “poison”, which is none other than the Great Breath itself. To quiescent spirit, hitherto equilibrated as the soul or essence of Mulaprakriti, this is a poisoning, a disaster, for it is the beginning of the process of materialization with its inevitable staining of the white purity of spirit. This, the negative current, is represented by the left hand pillar at the porch or entrance of the Temple of the Universe which is being built.

Remember that in symbology, entrances, doors, porches, etc., refer to both time and space. A porch, for example, symbolizes the beginning of an enterprise. It is the passage whence creative mind, Mahat, symbolized by the candidate, enters the Temple of the Universe-to-be. The candidate is a builder in that, although he little realizes it, he is building the temple of his own inner vehicles, particularly those of Buddhi and Atma. For the mystery and the veiling of the truths in allegory and symbol as represented by ceremonial blinding are all challenges to his intuition, calls to him to set to work abuilding the intuitional faculty and vehicle, the true Temple of his Atmic Self. That is why he passes through and must learn and utter the names of the components of the porch, just as in Egypt long ago, not only the porch but the doorstep and the threshold and other parts had to be named,[14] as also the supposed boats or barques which bore the freed human spirit through the underworld to the fields of Aanru.

As the positive and negative currents become both active in Prakriti and mentally interactive, the third, the neutral, ascends, completing the cosmic caduceus. In Svara or Purusha, a triple not a single breath or word is implied. Similarly, in matter or the great deep, the same triplicity is inherent in the Mulaprakriti of Parahrahman—the latent gunas, the three basic attributes of the noumenon of matter. As the triple Breath touches the triple Deep, the three gunas as spiritual propensities—not as material attributes at this stage—become apparent, or awaken from their sleep. The two triplicities, or two pillars in the larger sense, are then “erected”. By induction, as it were, they interact creatively and the planes and later the forms begin to appear. Symbolically the two are combined in a material expression and, because each is itself in stable equilibrium, stability is the result of this conjunction.

Fohat, the awakened, ever active, ceaselessly busy, creative life, the essential Third in the Primordial Triplicity, is in its turn threefold, has its positive, negative, neutral modes of self­manifestation...

Now Isis represents in her cosmic aspect the threefold spiritual essence of Prakriti. She is a triple Goddess, a queen to represent the positive, a woman to represent the negative, and a mother to represent the conjoined pair. She brings forth Horus, the Universe, immaculately by the interaction of the creative pair within her. Actually, there must be a cosmic positive, an impregnating father, which of course is Purusha—Spirit—symbolized by the Soul of Osiris, the Angel Gabriel, and the high devas in other stories of virgin birth.

In man, Isis is the spiritual essence and attributes, the Soul of the Causal body. The Monad, with Atma as the creative fire, is the fructifying agency, Buddhi is the Son, and illumined Manas is Osiris, Joseph, or other foster-father. This is Isis in her universal, impersonal significance, as Queen of the Heavens and Star of the Sea, meaning spiritual soul of the sea of all matter.

As Isis in the Cosmos, meaning the soul of the Great Deep—with its triple powers of self-reproduction, positive, negative, and neutral—was and is represented by mighty Dhyan Chohans, so at each lower level, down to the planetary Aditi-Akasha, an Adept Official undertakes the task of directing the manifestation of the Triple Feminine current in the creative life and activity in and on a planet.[15] That Official is the World Mother for a planet and a period, and the basis of truth in the successive ideas of the civilizations and religions of the world. There is such a Being, there is such an Official, and Mary the mother of Jesus now holds that Office, as Isis held it in earlier days.

She was a veritable Being, a highly spiritual Adept Who had come along the Prakriti rather than the Purusha line, the Third Ray rather than the First, and had become its very soul...She is Maat in this aspect of Her nature, the Universal Intelligence or Theo Sophia focused into and on a planet. That is why Isis has as Her aspect, the pure wisdom, the gnosis, the white light of truth and that is the “truth” about Isis. She is the Lady of the Lotus[16] Who protects, inspires, and draws upwards the aspirant Sensa, symbol of the Ego awakening to gnosis, and all that the gnosis implies. She is Herself the heavenly “Cup”, the receptacle and vehicle for both the creative current and the pure knowledge of the divine Mind.

The Lotus perfectly ensymbols this by its method of growth and habits of life, its cup-like blossom and the golden beauty within. For the World Mother has Her dual attributes. She is all fecundity, all fertility and productiveness, all gestation and production both of form and intellectual illumination; and She is the illumination itself, the Truth, the essence of the gnosis, the soul and noumenon of Theo Sophia.

She was worshipped in Her shrines in the land of Khuu as Hathor, Her productive aspect as essence of Prakriti being accentuated. As Nephthys, Her illumination of the lower mind and Her presence in the rupa worlds, especially the physical as the feminine soul of Nature and every feminine form in every kingdom, were represented. These three, Hathor, Isis, Nephthys, are a triplicity of Goddesses representing all the basic triplicities to which I have referred. Hathor is the Sky Goddess, universal Space; Nephthys is the essence of that space formed into vehicles; Isis unites both attributes in Herself and is supremely the universal Ideation, the divine Mind, the pure Sophia.

The holder of the Office in Egyptian days was a very glorious and beautiful female Adept Who took the whole Egyptian nation under Her charge, and for at least 10,000 years guarded and inspired its progress and development from birth to death. She was a very wonderful Being Who has now gone to higher spheres of Buddhahood. Let those scoff who may about idolatry. Those Initiates of the Sanctuaries knew the sublime truth behind the outer symbols or idols of the world faiths.


This centre is Immaculate.

This is the Eternal Virgin, Isis,

The Mother of all the World, the Cosmic Lotus,

The Universal Womb from which all Worlds are born.

In which they yet remain.

This is the Mother God

Manifest through all fecundity on Earth,

The Heavenly Queen, Whose empire is the World,

Whose subjects are all beings.

Her throne is the heart of every form

However great, however small,

The single and the many celled,

The atom and the sun.

The Universal Isis is the sum

Of all Her microcosmic Selves in every form,

And yet transcends.

She is the heavenly Lotus plant, ever in full bloom,

Moulding and containing the whole Universe;

The chalice of Her flower is filled with wine of life.

Though ever She brings forth, She yet remains Immaculate;

In purity unstained She is the Mother of all Worlds,

Whom in their inner Selves all beings worship and adore.

Who finds Her in the Self finds all,

Who liberates Her there is free,

Who becomes the Eternal Virgin, has reached the Goal.


(Ra, the Eyes of Horus, Osiris, Khepera, and the Potentiality of Man)

The sun itself was the veritable Deity to all Egyptians outside the Sanctuary. Whilst the glowing orb was regarded by the educated as only the vehicle of Ra, who was the heart and soul of the sun, the masses could not rise to this idea and for them the sun was God. Its rays were His hands, potent to create, to give life, to restore life, and to destroy. As they had evidence of this continually before them, their faith was founded upon living fact.

Throughout all Egypt the sun was Ra, the Lord of all, the parent-synthesis of all Gods, the One Alone, the only living Creator, the Master Builder of the Universe. It was an inspiring faith, unfailingly supported by the living and visible Presence of the veritable Deity shining in splendour upon them all, day by day. At night, the Souls of the deceased received His beneficence in the underworld. He was the One, the Three-In-One, the Nine, the Nines below the Nine, all summed up and united in one single glorious supernal Deity. That was the heart and centre of the public religion of the Egyptians for thousands upon thousands of years.

It is, in fact, the truest and sanest religion of all. It demands no blind faith, however much it may give birth to superstition arising in the minds of those who cannot conceive of abstrac­tions. There were no secular and sacred days in Ancient Egypt nor any secular and sacred actions and things. The Deity was present in and through all, reverenced and worshipped there, and this was the source of the strength, and the reason for the unbroken continuity, of the Egyptian civilization. This recognition and this practice brought Egypt to the successive heights to which her civilizations attained. If you are asked for that source, it can always be said with utter truth that it was belief in One God visible and invisible, omnipresent and eternal, omniscient and omnipotent.

In the Sanctuary, the chief step forward was the identifica­tion of the Monad of man with Ra, the Monad of the Universe, and with Horus and Osiris. The stages of unfoldment and the steps of progress were marked solely by a gradually deepening realization of this identity of microcosm and Macrocosm, of man with God. The ladder, reaching to heaven with its five steps, represented the five Great Initiations in the Greater Mysteries which bring the Monad-Ego at Adeptship to this full realization. All the hymns to Amon and Aten, all the so-called worship of the sun, these were designed as meditations, elevating the consciousness to the realization of unity with the heart and soul of the Sun, principle by principle, until man and God were known as One. That was the yoga of the Egyptian Sanctuaries, and it remains the highest yoga there is.

The “woman clothed with the sun” is the Adept-Monad consciously Self-identified with the Solar Logos Whose “Rays” irradiate and envelope Ego and personality. The word “worship” is a misnomer for this glorious faith. It suggests idolatry and delusion, the mere worship of a supposed sphere of incandescent gas, whilst in reality, Self-elevation would be the truer term and not into the ball of gas, itself an illusion, but into the heart and soul thereof. Sun-reverence, Sun-praise, these more truly describe the Egyptian faith than Sun-worship, and the same is true of the people of all lands and all times whose religion has been centred in the Sun.

The Right Eye of Horus represents and symbolizes the whole of this.[17] It is the positive, objective, manifested Solar Logos from which all Monads circulate and from within which all Monads project their rays. In Nature, the Right Eye of Horus is the source of all phenomena, including the meteoro­logical. In man, it is the source of all experience including joy and tears and storms. As the all-seeing Eye it is omnipresence and omniscience.

The Left Eye of Horus outside the Sanctuary was the moon, matter, darkness, night. Within the Sanctuary it was the subjective which balances the objective, the transcendent which sustains the immanent. Again we are in the presence of one of those reversals in which the apparently inferior is a symbol and representative of the superior. Darkness is ever greater than light, for from the darkness the light proceeds. Thus the Right and Left Eye of Horus are light and darkness respectively, the manifested and unmanifested causes of all creation.

The unifying Third is the fiery Fohat which links the two—the electrical fluid by which all things are made, the cosmic seminal fluid by which the spermatozoons are continually carried into the presence of the ova throughout Creative Day. Such are the Uazit and such part of their significance.

Emptiness as an ideal was not unknown to the Egyptians who were taught that self-destruction or death—meaning transcendence of the illusion of self-separate existence—was an essential prerequisite to full entry into, and mergence with, Osiris, Horus, and Ra. All symbolical deaths refer to this self-destruction of the idea of separated selfhood, this felo-de-se. The individuality must die and Osiris-like be divided into fourteen pieces, ere Osiris may rise again free of the limitations of separated individuality and any sense of personal existence. The fourteen parts into which he and Bacchus were divided represent the seven major pairs of opposites in the psycho­logical sense, and the seven positives and negatives of each plane and subplane in the material sense. Macrocosmically, they refer to all divisions from subraces up to Schemes, and in fact beyond, to the classification of Solar Systems. All is numerical and the number seven rules, resting as it does upon the basis of three and one. Osiris risen and integrated is Initiate and Adept Who, after the death of separateness, has entered into, or ascended to, full realization of the unity behind the multiplicity of created things.

The Sun, physical and spiritual, was to the Egyptians the Father of all the Gods, the supreme creative Deity, the One Source of all light and life, the Logos of the Universe. Within the disc of the sun dwelt the scarab Khepera. The scarab by its rolling of its egg represents that creative Agency which initiates and keeps moving the cyclically recurrent, creative impulse, the Fohat of Parahrahman. That is the real meaning of the scarab.[18] It is the true Anion or Temu in his active creative Aspect, whilst Fohat in Pralaya is the passive; again the Right and Left Eye of Horus respectively.

An insect was chosen as symbol because of its busyness—its incessant activity. Like Fohat during Manvantara, the insect when awake is ever active. Like Fohat also, it is active within the circumscribed sphere of its own region of functional activity. The bee would have served as well, save for the ball-making and ball-rolling habit of the scarab, with its profound occult and cosmogonical significance.

In the Sacred Language, physical objects, “accurate or inaccurate”, are not chosen haphazardly. They are chosen by seers who perceive in them the presence and activity of that principle or attribute in Nature and in man which they are used to represent. The Sacred Language was laboriously built up through tens of thousands of years, and the reasons for the choice and arrangement of physical symbols of spiritual truths is dictated by the facts of Nature rather than by the choice of the Sacred Language-makers. It is a spiritual tongue and that is why it has lived unchanging and unchangeable, and will ever serve as a vehicle of communication between the Sanctuary and the world. Allegorists and fable-writers they have scornfully been called, who write and decipher the sacred tongue. But all physical creation is but an allegory, all physical occurrences are expressions in form of truths, and movements of the spiritual life. The outer world and its objective facts and phenomena are indeed a maya, but remain so only when bereft of, divided from, their spiritual significance. The dissolution of maya, the penetration of the mayavic veil which is the physical Universe, is possible only to those who are able to perceive the spiritual realities which physical objects, beings, and activities truly represent. The world is not a maya to these. It is the grandest truth of all.

In the presence of trees the seer enjoys intercourse with God’s creative life; their flowers and fruits the products thereof, in unbroken cyclic continuance; their leaves the lungs of the creative Deity; their branches the sustaining and supporting power; their trunk the immovable columns, source of and vehicle for the sap which is the creative life itself; their roots earth-covered, that same life embedded in eternal substance, Mulaprakriti, and drawing sustenance therefrom.

River, lake, pool, and waterfall, ocean and inland-sea, all cloud and ice and snow are symbols for the vast container, the storage vehicle of the electric ocean which is the One Life. For water is the storer in Nature of electric power.

All birds and beasts and moving things represent that same life set free from the grip of matter, able to move at will but, be it marked, ever active creatively in the reproduction of their kind.

In man life reaches its apotheosis. For the fusion with the Atmic will, occurring only temporarily in the creative act in animal, is permanent in man. The Causal body is, in fact, the meeting place of fructifying spirit as masculine, and seed-containing mind as feminine. The union is permanent, impregnation is continuous, and the germination of seeds of divine potentiality is no longer seasonal and cyclic in man; it is continuous, and that is why man is a being set apart amongst all the products of Nature’s life. In tree, bird, and animal, only during the physical creative act does the Atma touch the receptacle. In man, the union is continuous. Man is indeed a God, in perpetual creative activity. The germination and development of Universes goes on in him from the moment his immortal Soul is born.

Deep down within that Soul, the Causal Self, a Solar System begins to be conceived. Its first expression in form is man himself, physical, intellectual, and spiritual. Its second is the Initiate in whom the indwelling life of the Universe-to-be is brought to birth as a Self-conscious entity. It is now individualized or concentrated in one being, symbol and fore­shadowing of that same life Self-consciously and deliberately circumscribed within the Ring-Pass-Not of the future Universe of the Initiate’s creating.

That is why all Nativities in the Sacred Language have both their microcosmic and their Macrocosmic significance. That is why John, the greatest of the evangelists, began his account of the purely allegorical Nativity of Christ by investing the event with a cosmic significance. He sought to show, and show he does, that the achievement of Self-conscious Buddhic existence by the Initiate, directly corresponds with, and foreshadows, the deliberate action of the Solar Logos at the dawn of Creation of making His Buddhic life creatively active within His Solar System’s Ring-Pass-Not.

The third manifestation of the Solar Deity as man occurs at Adeptship, when the Atma is the seat of consciousness or “throne”—the great height having been reached—and the sovereign will is Self-consciously employed as an agency of impregnation and rule and as a vehicle for the Purusha of Parahrahman. Progress from the instinctual to the Self-conscious marks the first stage, ascent of Self-consciousness to Fohatic life marks the second, whilst attainment of the summit in Self-conscious Atma marks the third. Thereafter the ascent continues through Self-conscious omniscience, omnipresence, omnipotence in Race, Planet, Round, Chain, Scheme, and Universe with central Sun. All this is actively present in every man, and that is why in Ancient Egypt the Gods were given human form; for there is no higher being in the Universe than man. The scarab is not the Logos, but a symbol thereof, an assumed form of Amon which symbolizes the fact that it is Amon in creative movement, or the Fohat of Amon.

Life, existence, is indeed the ascent of a ladder. Matter holds life down. Spirit draws man up. Muscular energy is the third influence which makes possible the ascent. It represents Fohat applied, Fohat active as the redeeming, regenerating agency, the Saviour, symbolically, of the Universe and man. Onwards, outwards, upwards is the call of Nature to man. Backwards, inwards, and downwards is the direction of the pull of matter which therefore is represented as the tempter, Satan, Typhon.

The sacredness of material objects and things, where recognized, breeds reverence. For, in truth, the highest Divinity abides in every atom, in every cell, in every form of the physical world which is itself the true Temple of the Most High. Man must learn to worship there and continuously, before he redeems himself and his civilizations from the down­ward drag of matter and selfishness. All religions have taught this truth of the interdependence and combined presence of the spiritual and the material. Bring it out and expound it, for it is one of the great truths which can spiritualize human life and illumine modern man.

Atomic physics, with its revelation of the presence of infinite potentiality within the minutest created thing, the atom, makes possible the presentation and the comprehension of this great truth of the Immanence of God. Scientific discoveries must ever lead and be turned to spiritual illumination, thus extending the boundaries of human consciousness and know­ledge. Take up this message of the Divine Immanence and deliver it to man. It is the heart of all religion, just as the Sun is the heart of all Creation. It is also the basis of the Sacred Language.


The Fohatic outpouring and return are sustained throughout the whole Solar Manvantara with periods of rest during internal Pralayas. It is an act of yoga performed by the Supreme Yogi. The “momentary creations” which men call atoms, but which are no “things”, being merely the midpoints of Fohatic shafts or rays or currents of power, are nevertheless in existence long enough to obey natural laws, particularly that of attraction and repulsion. The Solar “Mind” using that law aggregates or combines atoms into groupings to produce the four elements which are the tattvic parents or sources of all chemical elements and substances. Thus, the divine yogic Will projects the Fohatic force, and the yogic Mind combines the resultant vortices to produce “substances” with attributes or Tattvas from which in turn, by interior combinations, chemical elements are produced. These then, are compounded to pro­duce “forms” according to the Great Design or approximating thereto.

The Great Maha-Yogi meditates continually and, in course of time, first forms improve in the fidelity of their reproduction of their archetypes. Still He meditates until at last Tattvas, compounds, and forms are as perfect as can be. Then His yoga reaches its apotheosis. His tapas is complete. Then only can He rest and permit all to sink back into Pralayic pause until again the impulse stirs and the vast Creative Act begins.

The Solar or Right Eye of Horus1 symbolizes this activity and power of the Solar Logos. The “ever open eye” refers not only to ever watchfulness and omniscience but also to the unbroken concentration in yoga which “He” maintains through­out Maha-Manvantara. The personification of all Egyptian symbols draws attention to their microcosmic significance. Thus the Solar Eye is also the human Monad from which the Monadic Ray is emanated throughout the whole evolutionary period, and to which it returns.

The legs and feet in walking posture, as symbols, refer to evolutionary progress, whilst the wings above the legs in place of body point to the divine nature of the Monad-Ego above the personality, and the winged motion to which it will attain at a certain stage of its journey. Microcosmically, the winged state is the Initiated state, and so we have a symbol of the Initiated Monad-Ego completely dominating the personality, which as body (except for feet and legs) has been displaced by the winged eye—symbol of the Monad-Ego endowed with powers of mental and spiritual flight, or displaying the attributes of the Macrocosmic Great Bird.

The lunar or Left Eye of Horus refers to the form worlds and noumenon of Prakriti. The moon represents almost pure Prakriti in its most inert condition after the concentration of the Solar Logos, representing Purusha, has been withdrawn therefrom. The Purusha content is at its very lowest and the vibration is at its very slowest. As a result no life is possible; no germination, no growth can occur. The moon is, as it were, the shadow of the sun. They represent opposite extremes. The moon is Prakriti at its densest and the sun is Purusha in excelsis. The moon is the counterpoise in our Planetary Scheme, Chain, and Round for the power of the Sun. All lights and shadows, all power and counterpoises in Nature and in man are represented in and by the sun and moon, and in Egypt by the two Eyes of Horus. Some pairs may be given, such as:

Sun, Ida, pineal—moon, Pingala, pituitary

Sun, Monad, Ego—moon, personality, Etheric Double

Sun, Initiation—moon, pre-initiation

Sun, positive, male—moon, negative, female

Sun, Purusha, prana—moon, Prakriti, form or upadhi

Sun, light, day—moon, darkness, night

Sun, Manvantara—moon, Pralaya

Sun, forthgoing—moon, return

Sun, expansion—moon, contraction

Sun, fertilization—moon, gestation

Sun, spermatozoon—moon, ovum

Sun, life—moon, death

Sun, intelligence—moon, mindlessness

Sun, order (co-ordination)—moon, chaos and disintegration

And so on through all the pairs of opposites whatever, in man and in human experience.

The two Eyes of Horus in the Sanctuaries bore all these significations representing as positive God-spirit-mind, and as negative, Goddess-matter-shakti.

The linking principle behind these pairs is of course Fohat, the electric bridge and carrier, the fiery intelligent Life by which both become actively manifest. Microcosmically, Fohat is to the physical body the nerve fluid by which the nerves convey visual impressions to brain and Ego and back again. Fohat it is which permits and makes possible the blending of the two images projected upon the retinas of the right and left eyes. For Fohat carries along the nerves the group of frequen­cies of each eye to the visual areas in the brain and thence to the Manas ensouling the brain, by which the fusing and decoding are performed. Every cell in the brain (and whole cerebro­spinal system for that matter) is ensouled by both Higher and lower Manas. These two are blended in the cell, for without the Higher, the lower Manas could not function. They are as Logos and shakti, consciousness and vehicle, and the former is dependent upon the latter for the possibility of awareness and action.

All this dual presence and function is unconscious and instinctual in the pre-initiate stage. Afterwards it becomes more and more organized and directed, until in the Adept the two are fully and consciously used, maintained, and directed deliberately, as two separated yet co-ordinated powers and energies. This is symbolized by the separation of the two thieves, one on either hand at the Crucifixion, and the fact that both are raised above the ground signifies the change from their instinctual, subconscious use and blend, to their Self-conscious employment by the Monad-Ego. Their crucifixion and death symbolize their loss of power to influence the Monad-Ego (Christ) which now wholly dominates them.


The idea of the Monad itself was far beyond the mental grasp of all save the Initiates of the Sanctuary, and even for them involved a level of consciousness at which all ideas tended to become hazy. The priesthood and the people could not pass in thought beyond the bar which was Higher and lower Manas, the former being relatively latent within the latter and conceived of as its spirit. All beyond that was merely incorruptible spirit merged in Ra or Osiris.

Initiation into the Lesser Mysteries was granted to those of good conduct in whom the Higher Manas was waking into activity. This process was stimulated by its Initiations, by the direct influence of the true Initiates and Hierophant, and by the teaching received in which the veils of allegory and symbol, typical of the lower mind, were gradually drawn aside. The occult and metaphysical truths then revealed were, in fact, the Lesser Mysteries. Rarely, and then only very gradually, could they be given in the form of words. Neither the language nor the mentality of the recipients permitted this. Therefore, dramatic presentations and portrayals of the truths were composed, the brethren taking various parts and so embodying the truths in themselves, as a result of which the rituals were gradually built up. After that, a highly formalized system of ceremonial became established, and it is from this that modern Freemasonry has inherited some of its rites and parts of others.

The real purpose of the rites, originally, was to awaken the Higher Manasic faculties to the end of comprehension of occult doctrine and metaphysical truths, by identifying the recipients with symbols and personifications of them. That was the method of occult instruction in those days. There was no question of Buddhi in the Lesser Mysteries, an instinctual higher astral psychism being the highest experience of that kind to which they could attain.

In the Lesser Mysteries, the “children” played with the “divine toys” which are symbols of truth, and in the process became attuned to the truth itself. The Eyes of Horus are a good example of this and one, moreover, which has been preserved to this day in the concept of the all-seeing Eye of the Deity. The Uazit are physical symbols of one of the sets of spiritual truths which constituted the Mysteries. They were supposed by the ignorant to be the eyes of the sky itself which was deified as Horus the Elder, the Sky God. They were allowed to think of the sun and moon as representing those two eyes, the right and left respectively. But of course, this is the veriest extreme of exotericism, the ultimate word in symbol­ism, the outermost veil of Isis; for as Initiates of the Lesser Mysteries learned, the sky is neither God nor Goddess, having no real existence, whilst the sun and moon have no relationship, no direct relationship comparable to that of two eyes.

Yet the symbology even in its crudest form is not inaccurate; for the sky, occultly, is the limit of the range of consciousness reaching upwards. It is, if you like, the underside of a subplane or plane beyond that which can be reached in normal states of consciousness. This level is spiritual and so can be deified as Horus who is in this sense the Turiya state. For the masses this was Higher Manas; for the Lesser Mysteries it was Buddhi; for the Greater Mysteries, Atma; and for candidates for the Fourth Stage therein, the Monad itself, the Divine Spark.

Therefore, the sky as a symbol of the realm beyond the normal range of consciousness was differently placed for different classes of Egos according to their evolutionary position. The sky is simply the above and the beyond. It was named Horus in the same manner as the Christos is identified with the Logos.

Now the right and left of any pair simply implies the pairs of opposites: in this case, spirit and matter, life and form, light and its reflection; that is, sun and moon, wine and cup, source of power and its shakti, consciousness and its upadhi. Microcosmically, the Eyes of Horus are—in terms of vehicles—mind and body or Ego and personality, and for Initiates at a higher level the Atma and Ego, and beyond that the Monad and the Atma into which all below has been fused or with­drawn. This succession and relationship can be continued through the Degrees from the Lord of the World and the remainder of the Inner Government, until the Solar Logos is the Right Eye, and the sun and Solar System is the Left. He in His turn is the Left Eye to the Sirian Logos Who is the Right in our Cosmos, and so on until the Absolute or Parahrahman is the Right Eye, the first manifested Logos and creation as a whole is the Left. Even within Parahrahman, Purusha is the Right Eye and Prakriti the Left. Thus, a vast region of meta­physics is all embodied in and symbolized by the Uazit.

Now to bring these concepts, totally beyond even a well developed Egyptian mind, within the reach of man, the two organs in the brain had to be awakened. The face and head itself becomes the sky, whilst the pituitary and pineal glands become the Right and Left Eye, the sun and moon respectively. They bring through into the brain the powers and consciousness of the eyes of Ego and personality, chiefly Higher and lower Manas, the sun and moon.

When the Uazit were given legs, this microcosmic meaning is implied, and when wings were added, the unfolded powers are symbolized. Thus the Uazit represent spirit and matter, that which is beyond and that which is within the range, two principles of man (variable according to stage), and physically the pineal and pituitary glands. In a sentence, they imply the active powers of the next stage of consciousness for any being in the Cosmos; and that next stage was personified as Horus. Horus Harmachis, the Initiate with finger to lips, was the microcosmic, and Horus the Elder the Macrocosmic set of significations, wounds, and death.

All woundings, piercings, distillations, secretions, and odours represent the awakening and release of the powers represented by the symbol. A death and a wound in the Sacred Language always means the breaking of the existing Ring-Pass-Not of consciousness or shell, and the fluid—whether blood, water, tears, or poison—always represents the power, life, and wisdom or consciousness of the level beyond, into which entry has been forced as if by a wound. The death of the candidate or the Christ simply means the tapping of and entry into a higher level of consciousness from which the lower is seen so differently and so changed that it practically disappears or dies. This is the real meaning of death.

The death of Osiris at the hands of Set symbolizes the entry of the Round, Chain, or Scheme Logos deeper into the hidden life, the Fohatic basis of His field of activity and evolution. The descent of consciousness into form is for such a Being a closer entry into conscious union with deeper and deeper layers of the hidden life within matter and form. The path of forth-going for a Logos is really an ascent or a penetration closer to the heart of that eternal life by which all matter and form subsists. Therefore, Gods are said to die. In reality, they die only to a lower in order to know a higher plane of realization. This is the underlying layer of interpretation of the path of forthgoing. For the Monads involved in the process it is a descent into deeper grades of density, but for the Logos it is a penetration into deeper realization of the One Life of Parabrahman. All this is implied in all ceremonial enactments of death. Death is a becoming still at a lower level in order that a higher may be known.

HORUS HARMACHIS (The Christos in Man)

The finger to the lips is the gesture of Horus Harmachis, always associated with the uraeus in Ancient Egypt, whether in the Macrocosmic or microcosmic sense of the symbol, sometimes a number of them arranged in pairs. Harmachis is the Logos, the Christos, and in man he is that Principle aroused to power after the animal nature has been wholly subdued, and the Serpent Fire has begun to be aroused under the direction of a Master of the Initiation, or perhaps immediately before. Concerning this instruction and this process, the pupil’s lips are sealed. Hence the gesture.


(The Sun-Disc)

While celebrating Holy Eucharist[19] this Christmas morning, at and after the Preface, I saw THAT to which the Preface is addressed as four-winged like the Egyptian jewel—a human form, though it was more like a radiant sun and two outstretched wings pointing upwards and two pointing downwards. “It is the Shakti of Ra.”

I then saw the meaning of the feathered wings. They are streams of outpoured power. It was all a glorious gold of intense radiance and was the power of Ra the Solar Logos forthshining; and the mind saw this form of the One, the Three and the Seven. Its body was a sun-disc of intense brilliance. Goddesses are winged because they are shaktis of Gods. Their wings are outstreaming forces—they their personifications. The winged sun-disc is the most abstract and impersonal form of Ra.


(The Spiritual Name of a Man; the Symbol of the Eagle)

The Khaibit or shadow was the Etheric Double, which amongst the mediumistic people of Egypt could be disassoci­ated and seen both before and after death. It was falsely associated in the public mind with the Soul and mistaken for a principle or vehicle of consciousness which it is not. The aura of the Etheric Double was also seen and called the “shadow”. The very slowly decaying Etheric Doubles of mummies, often seen at and around tombs, were mistaken by the ignorant for the Ka (Astral Double) or the Ba (Mental Double).

The Khaibit of the deceased was identified with the so-called “luck” which was present as the “dark double” at the Judgement Scene. It is that aspect of the Etheric Double which is the product of past karma, or link, as the archaeologists have mistranslated the word. It is the Etheric Mould[20] formed at conception, the degree of perfection or imperfection of which depends upon conduct in past lives, karma, Thoth, and by which the perfections and imperfections of the physical body are decided. Similarly, the Ka (Astral Double) and Ba (Mental Double)—which, together with the physical consciousness, constitute the quaternary—are karmically moulded. Symbolic­ally they are—each at its own level—the microcosmic or human palette of Thoth, on which is impressed or recorded by the Agents of the Lipika the model or mould decided in past lives for the new body.

The spiritual Name of a man was and is his own statement as an Ego of his nature and attainments, as far as he is yet able to utter it. It is an expression of the evolutionary stature at the time the name is pronounced, an expression of the totality of the man at all levels as far as the latent has become active. It is not a principle but an impress on and within the Causal body. It is the Logos of the microcosmic universe in its manifestation as sound or uttered word, as far as the creative process has proceeded at the time of utterance.

In terms of light it is the colours already shining in the Causal body. In terms of force it is the powers of Atma-Buddhi-Manas as far as they are awakened and expressed in the Ego and the personality. In terms of atoms the name is a statement of the number of spirillae active in the permanent atoms and through them of all the atoms of any vehicle, as well as the degree of their activity. The name is the record “read out” by the Ego whenever it acts. It is the subjective life of the man at all levels, made manifest according to the degree of evolutionary attainment.

In ceremonials, the demand of the Gods not only for the candidate’s own Name but also for the names of parts of doors and boats and for a similar repetition of these by him before he could pass on and use them, is only another way of asking him for his own true Name. For the candidate has to prove himself, demonstrate his stature, at every step of the Path. The name of the lintel of a door, for example, is that part of the name of the man which expresses his power to penetrate more deeply from the outer form into the inner life of Nature. The demand for the utterance of its own name by a boat or a part of a boat was a demand for a demonstration or forthshining of the power of the man freely to use one or other of his vehicles in one or other of its aspects. The name of a thing is the power of a thing; the name of a man is the power of a man. All the statements of names and the answering of questions at Initiations were merely the making manifest of the corresponding powers.

The names of the portals of the pillars at the porch or entrance of King Solomon’s Temple are the expression of the power in man which supports and leads him into the temple of his whole nature, or the complete man. In the Greater Mysteries, no mere mention of a name or password would suffice, for the candidate must cause to shine out in himself as a light and a power that which the whole name represents. In the Lesser Mysteries, as in Freemasonry today, the name or symbol alone is deemed sufficient, but remember that at the end of his journey it is but s..d s.-ts[21] which are received.

When, however, the power which the name represents shines out triumphantly in response to a test or an ordeal (symbolized by ceremonial questions), then the man passes on by virtue of those powers to the g..e s..ts in the Greater Mysteries. B... is the Atma-Manas-physical,; manifested as a positive creative power. J... is Buddhi-astral-prcina, the vitalizing, life-giving, co-ordinating, illuminating radiance, whilst T... C... is the awakened Buddhic consciousness, the Horus or Christ-child born of the union of the two. United in stability they represent the perfect equilibrium of the pairs of opposites, together with their product, the third or central rod.

The Horus or Christ, microcosmically or Macrocosmically, must not be thought of as Buddhi only, as Second Aspect alone. Great confusion has resulted from this error. Horus is equally Atma-Buddhi-Manas. He is the Triple Logos, the true Creator whose life informs the new Creation which in man is the new­born, Initiated Ego and in the Universe, is the same in the new cycle of whatever degree. Initiation is not a process of birth only. It is a process of creation or re-creation by Atma through Manas of Buddhi. The Masonic Trinity can be worked out as B... J... and T... C... The utterance of these names in Freemasonry is a reflection and symbol of the procedure in the Greater Mysteries at which the re-creation has occurred, and that fact is made manifest before all Nature and the Gods.

The Hall of Initiation is the Universe itself and the Initiate passes no man-made tests. He demonstrates to the Universe, to Nature, to his own planet, and to all that it contains, that which he has made of himself, that to which he has come. The Egyptian symbol of this fact is the bird with wings out­stretched, whether hawk, eagle, or bennu (phoenix). For when a bird, having hatched out of the egg, reaches the age at which its feathers have grown and it can fly, and does fly self-supported on its own wings against gravity (the pull of matter), it demonstrates to all Nature that which it has attained. So the Initiate and Adept-to-be, having hatched out of the pre-initiate stage, grown its feathers (enfired the cerebro-spinal system), learns to fly, hover, and ascend as Adept to the Sun, bearing its “prey” or material manifestation in form up to the Sun. That was the Sanctuary teaching concerning the symbol of the bird with outstretched wings. The bird with closed wings symbolized a preceding stage.

The Initiates of Masonic Temples would do well to realize these truths, no more being satisfied with the utterance of names as if that were the total test, and develop in themselves the powers which the names represent…[22]


In its microcosmic interpretation, the scarab is the Monad and in its Macrocosmic interpretation, the Sun-God Ra, the Solar Logos. The Monad begins existence as a seed of deific powers, inactive in the sea of virgin space, the sphere of Prakriti, insulated from and differentiated within Mulaprakriti. That corresponds to the mud-ball of the scarab. Like the larva, it emerges from the egg or seed, deposited by the female, Prakriti, and fertilized by the male, Purusha. As evolution proceeds, the larva becomes a winged insect with hard protective sheath, curved legs, and the power of flight. The Monadic wings are the Buddhi-Manas and the hard protective sheath is the Causal body or Auric Envelope. Four of the legs are the four personal vehicles by which the Monad moves about physically, whilst the wings give it flight or superphysical movement.

The scarab renews its existence cyclically by laying eggs, depositing them in a mud-ball, placed in a sunny receptacle or pit. They hatch out as larvae, feed on the mud to emerge as new scarabs. Thus life is renewed by the fire of the sun; thus the Monad repeatedly and cyclically flashes forth its creative power into its permanent atoms at the mental, astral, and physical levels. These are covered over with material substances which correspond to the mud-ball. For the first bodies at all levels, whether cells at the physical, or accretions of astral and mental matter around the permanent atoms at those levels, are spherical. Prana or sun force—physical and superphysical—causes the spheres to become organized into bodies which the Monad can and does use, and it repeats this process in the successive cycles which are reincarnations.

Each body hatches from the embryo to the developed stage and becomes a vehicle which can be used for motion and flight. The permanent atoms are not eggs in the sense that the bodies hatch out of them. But they contain and emit the forces and characteristics which cause the bodies to be formed, and without their presence the human bodies could not be formed.

In that sense they are seeds or eggs. Furthermore, the rolling process indicates the Monadic power which keeps the cycles of birth and death in continuance; for the Monad is the source of the whole being of man as also of the power which drives it in all its actions, in its normal evolutionary progress (crawling), and in its later choice of the Path which is its flight into the air.

Everything comes from the Monad, everything essential is done by the Monad’s power, and every faculty is included in the Monad which is the Heavenly Scarab, the Sun-God Khepera in man. As the male beetle must remain still above the female to procreate, so the Monad must stand still above the spiritual Soul to create that new individual who is man the Initiate. Thus, at every Initiation, the sun stands still creatively, vertically above the moon or in the midst of the Heavens, the Meridian. For Initiation is creation at the Causal level and a “son” is born of the union, the new-born man—Horus or Christ, “the little child”.

The scarab, which in its form and habits perfectly portrays all this, is a living diagram of the Monad of man. That is why it was chosen in the Sanctuaries as the symbol of divine creative power, Macrocosmic and microcosmic.


(The God Comprehending all Gods)[23]

Amen Ra as Khepera introduces another set of symbols and represents both the first manifestation of Cosmic Ideation, the first Emanation from Parabrahman, and the principle of ordered cyclic activity as a result of which, through will, thought, word, and outpoured Fohatic power, Virgin Space is differentiated, circumscribed in an area, impregnated or fertilized that the seeds may bring forth their fruit. The picture portrays a very lofty metaphysical concept and was designed by a high Adept in one of the Sanctuaries. It is full of the most profound meaning, and is a revelation of the highest truths both of occult cosmogony and of microcosmic magical creative powers...

Purusha has become Mahat (the human figure) and donned the covering and form as a cloak of Khepera, the scarab, symbol of Fohat. Fohatic creative energy is being liberated into the Universe as portrayed by eight uraei and seven wings and tail. The Adi-Atmic shaft of atoms, planets, and sun is being established as shown by the sceptre which also is the spinal chord of man. From above, which is from Parabrahman itself, Purusha and Prakriti, in active creative union as symbol­ized by the plumes, produce their primordial Logos which is Mahat, symbolized by the egg-shaped halo, the human head within, and the eight serpent heads, four pointing to the right and four to the left. This is tanmatra producing Tattva by the agency of Fohat, and the four serpents represent Fohat in the four form planes of Adi, Atma, Manas, and physical, on both the downward and upward arcs.

Ram’s horns rising from the anterior fontanelle further portray the creative power inherent in Parabrahman, now active to create a Cosmos and personified in Amen Ra. The positive and negative currents are symbolized by each curving horn and their appropriate products, the eggs resting on each, whilst spinal chord fontanelle and plumes complete the triad and portray the Sushumna. At the top of each plume a fiery serpent force is portrayed at the level of Adi, and from the mouth of each serpent is emitted atom-forming Fohat, the atoms themselves being deliberately portrayed and in their correct heart shape. They are arranged in a mighty arch enclos­ing the God. This is the Royal Arch[24] in its masculine potency just as the Goddess Nut in the previous picture[25] displays the feminine.

Primarily, the arch above the figure of Amen Ra symbolizes the plane of Adi which encloses and pervades each Universe and opens at its keystone into Parahrahman which, in the picture, is rightly left invisible. All symbology of arches with right and left pillars and connecting curve to give stability—positive and negative conjoined in dynamic equipoise—is portrayed in this atomic arch in which stands the creative God.

This picture is remarkable for the fact that it is so clearly based upon fundamental geometrical principles. It portrays not only the three directions of space, but also a fourth interior direction, that mysterious “within-ness” from which the external “without-ness” emerges.

This fourth direction which leads from the three directional physical, to the omnidirectional—Adi-Parabrahman—might be represented as pyramidal. The fourfold base corresponds to the physical plane with its four cardinal points, as also of course to the four form planes counting both the etheric and Manas II as a plane. From this quaternary in unity there extends inwards that which can only be described three-dimensionally as a shaft which passes through the axes of all atoms up to the Adi atom. Actually, such direction or so-called shaft does not pass through the atoms, but suggests movement of consciousness past the outer shell towards the centre or heart of the atom which, when entered, in its turn proves to open out into infinity, or from Adi into Parahrahman.

This infinite deeply interior Source which corresponds to the apex of a pyramid, the point of which should be cut off to imply entry into the Infinite Source, is portrayed in the picture by the double plumes with their central stem. Their summits do not touch and the strange serpentine forms emerging from them into a still higher region, all symbolize infinity or the boundless Source. The reason why the apex of the Great Pyramid was not completed and there was left a flat square surface instead, the so-called platform of the Gods, is to portray this profound truth...

Horizontally across the figure... are drawn the two upper wings. Of these, the uppermost is formed of a line which passes through the throat, and the second of a line which passes through the heart. These two wings represent the higher and lower Manas respectively or the power or shakti of divine thought at the Causal and lower mental levels. They are manifested Mahat or divine Intelligence focused in, and limited to, a particular field of creative activity; you will note that the wing-shape is chosen, that wings are made of feathers, and that the feather is the symbol both of the Goddess Maat herself and the cerebro-spinal system of man of which it may be thought of as the archetype.

So the picture portrays the descending, threefold, creative agency established in the arupa worlds from Adi to middle-Manas, reflected in the rupa worlds...with the ground on which the God stands as base, representing the dense physical plane, the mineral kingdom in fact.

Yet the God Amen Ra fills the whole picture. The tops of his plumes with their extension pass out beyond the arch whilst his lion-feet rest on the ground. His wings and arms are outstretched in the various directions of space, portraying him as the all-pervading creative Spirit, omnipresent and omni-conscious throughout the field of creative activity...

Both sun-disc and egg represent the potency of all deific powers in both Universe and man, the Causal body, wherein those seeds or germs are laid or deposited by the Scarab-Logos who is Amen Ra: mysterious indeed, not to be comprehended by any consciousness limited to the form worlds. Therefore, the scarab form...appears below the upper horizontal line of the uppermost wing representing the limits of mind, both lower and higher.

Only by intuition and will, represented by the head and all above, may that mystery be solved. Yet it is solvable, and the illumination once reached can be brought down at least to the higher mind to illumine the lower as the outlines, by their shape, perfectly portray. For the upper part of the scarab form forms a collar, whilst below it is a breast-plate reaching as far but no further than the heart, symbolizing higher and lower mind illumined by spiritual vision. From thence the light flashes down to body and brain along the Causal shaft as portrayed by the vertical line of the lower part of the scarab form.

Outside of this, delineating the edge of the scarab shape, the lines portray the Auric Envelope of the lower vehicles illumined as a result of the intuitive comprehension of the One Dark Truth, the abyss brought down as far as may be into the personal vehicles and life. The picture thus also portrays illumined man, Initiated man, in fact, the Adept consciousness at one with the Divine, fully comprehending divine Truth and fully manifesting deific powers. The lion-feet are a direct reference to this human or microcosmic interpretation. For the Initiate in certain ancient Rites was designated the Lion as he passed through a certain grade, as did Samson and Hercules in the Jewish and Grecian mythologies.

Majesty manifested in and through the mind, brain, and person and personal life, is intended by the symbol of the lion or any parts thereof. Thus he stands in this wonderful pictorial glyph, Amen Ra, symbol of the One Alone, emanated from the Absolute as the creative Trinity made manifest in material form with deific powers brought down into the dense physical world...

Chapter 4


CRETE (Myths and the Zodiac)

Taurus and Libra are mutually interdependent; Taurus with its divine, creative potency provides the force, in the use of which balance is essential. Without that force Libra would have no work to do. Without the balancing, Taurean power would run amok. Each great civilization expresses and accentuates one of the Signs of the Zodiac. Egypt took the ram and the bull together with the Goddess Maat to balance. But—and this is of especial interest—Crete was wholly Taurean, hence the bull and the “horns of consecration” so-called.

Amun was in the deepest sense ram-headed or Areatic with Apis—the bull—as vehicle for purely objective, physical creation and procreation. Crete certainly had its Mysteries, and the story of Theseus, Ariadne, and the Minotaur was its traditional history, with Daedalus personifying the winged Soul after the Minotaur, or crude procreativity and passion in man, had been slain.

The acrobatics were partly religious and mystical, indicating how the power of the bull can be overcome, or rather harnessed by perfect balance or acrobatics onto and over its back. Of course there was no Minotaur, product of intercourse between an insatiable woman and a bull. This is pure allegory, describ­ing the phase when the psyche is under the dominion of sexual desire. Slaying of the Minotaur is an allegory of this phase and the process of its being outgrown, either naturally or on the Path—the transmutation of sex.

The Labyrinth is the lower mind with its arguments and counter-arguments and all its other attributes, in which, up to a certain evolutionary phase, the Soul is lost and becomes an easy prey to passion and desire. Then comes the “Theseus” phase in which the Ego-psyche is free, frees itself in fact, from both passion and the limitations of argumentative reasoning alone. It then becomes guided by the Ego itself, which is personified by Ariadne, whilst the thread consists of knowledge of principles, comprehension of laws, processes and patterns of Nature, and intuition or implicit insight. Then the personal consciousness is united with the Egoic consciousness to form a unit, Ariadne-Theseus.

Now Venus, in all this, as in all the myths, personifies the uniting influence in Nature which can operate through Egos as illumination by comprehension of the Oneness of life, and through personalities as selfless, selfish and sexual love—all of which share the attribute of union, which Venus also personifies. Thus she unites Paris with Helen, Pygmalion with Galatea, and in her own allegorical amours, herself with Mars and Vulcan—the astral and the physical bodies of man.

Profound gratitude to the great artificers of fable, myth, and saga, those holy Sages who preserved and delivered to mankind the immortal and the Ageless Wisdom, even in storybook form. They knew the truth for themselves, and they knew for whom the conceived and inspired world-legends were created, namely, for ourselves, for this day and this time.

When the great Egos incarnate in the developing phases of civilizations, then the Goddess Venus personifies that aspect of Manas which comprehends all diversity, by knowing oneness or the unity behind. She may thus be thought of more as Aphrodite. When lesser Egos incarnate during the later phases of civilizations, she is conceived of as personifying human love with its overtones and assumptions of sexual desire. Then she may be thought of as Venus.

Although all memory of them is lost and only the mysterious “horns of consecration” and a few other signs now remain, the Cretan Mysteries existed, and a great and unknown Sage Initiated and presided over them at a certain period of Cretan history, during which they lasted for at least 500 years. The candidate had to slay the Minotaur within himself and demonstrate it by resisting subtle and then coarse seduction and temptation to sex. The victorious ones allegorically slew the Minotaur.


... A great many Athenians were conducted through the Sacred Rites into the Holy of Holies where the Mysteries were both mystically experienced and externally beheld. They concerned principles of generation in the plant, the animal, and human kingdoms. In the higher grades [of the Mysteries] cosmogony was taught. Although the Eleusinia declined in your days, it was at the height of its glory. Under the wondrous Light which shone over the whole of Hellas,[27] the most joyous, beautiful, and elevating scenes were enacted, processions formed, and dances performed with the music, brilliantly coloured garments and ribboned head-dresses, torches and ceremonial regalia, and wands of various kinds...

Eleusis, like other centres of the Grecian Mysteries, had an entirely hidden, mystical Initiatory function and Rite where the First Great Initiation of that time was bestowed, and the great historical figures were Initiated. The so-called tests and ordeals were only applied to Initiates of the Lesser Mysteries. The truly great men of those days, especially the philosophers, had evolved far beyond them...

Unfortunately, very great sacrilege to the glorious erections and shrines was many times committed, so that what is left, save for the partially rebuilt Parthenon, gives little or no idea of the splendours of the past.

Freedom of thought, freedom of life, and the best of educa­tion were granted to well-born Athenians, as you were, though Corinth held for your families second homes from where you sailed on the great sailing and oared ships of those days, westwards to many islands, coastal cities, and Italy itself...

The inside of your house was almost all white marble. There was lots of running water and a fountain whose splashings formed a kind of musical background, and fruit trees, yes, olives in quantity, and you ended your days naturally, handing on the whole structure of family life in all its aspects, occult, philosophic, and cultural, to your children. Threats and dark murmurings began to appear chiefly from the north, and these later developed into the conflicts which led to the ultimate decline and fall of Athens in succeeding centuries...

* * *

Eleusis always had an inner core of Occultism, though the public ceremonies, processions, and admissions were rather exoteric. The real Eleusis was a centre of the Greater Mysteries, concealed from the world, and many so-called Initiates of those days were so only in name. Eventually, the supply of candidates ran out, the stream of aspirants ceased to flow, and at last on a certain recorded day, the Rites of Eleusis were closed, the talismans and furniture removed, and the Rituals performed no more. Greece fell into ruins afterwards.

* * *

“Though Athens brought forth numerous divine things, yet she never created anything nobler than those sublime Mysteries through which we have become gentler, and have advanced from a barbarous and rustic life to a civilized one, so that we not only live more joyfully but also die with a better hope.”

(Cicero, De Legibus, II, xiv, 37)

* * * * *

Chapter 5



Master Polidorus Isurenus

The actual ceremonies of the Egyptian Mysteries, in various forms according to location, continued to be enacted well into the second century AD, but the occult Light and inner realiza­tion had virtually departed from them. Candidates worthy of admission to the true Mysteries were no longer presenting themselves by that time, and many of the Rites were conferred as honours to royalties and rulers visiting Egypt. Some of the power still flowed through, but neither the Officiants nor the Initiates were sufficiently evolved to benefit from them or even to be aware of them in waking consciousness. The records and pictures of such Rites which still remain are largely formal acknowledgements and claims made by the rulers themselves for their honour and influence with their own people. It was still regarded as a great privilege and sign of high evolutionary status to have been Initiated, but in most cases this was a mere formality. The emperors and military leaders who received the privileges were far from worthy in the periods when Rome ruled Egypt.

In nearly all cases the Rites themselves were correctly performed, but with very little if any realization of their significance. Egoically, it is true, links were made with the Great White Brotherhood as a result of these admissions, and this benefited them in later lives giving them, for example, instinctual recognition of some of the teachings of occult philosophy and a leaning towards the great Quest. Thus, there was some spiritual gain to the Ego and some worldly acclaim to the personality.

Jesus was amongst the last, though not the last, of the great and true Initiates of the Egyptian Mysteries, and was moreover inducted into the real secrets of Occultism by certain still-living Hierophants of those days. But the Light was going out in Egypt. The spiritual and occult impetus became exhausted, the more advanced Egos having moved on to build other civiliza­tions or to spend long centuries in devachan. Thus it has been said, “mere mimicry took the place of occult Ceremonial”.

The whole history of Egypt, esoteric and exoteric is, however, indelibly imprinted upon her Akasha, and it is partly this which you feel as you travel through the Temples, particularly their Sanctuaries. This fact alone makes visits to Egypt of great value to all those who know about the Mysteries, understand the symbology, and are responsive to occult power, often because they are reincarnated Egyptians, as you are.


Geoffrey is shown a vision whilst in meditation and the receipt of commentaries on the Gospel of St Matthew, Chapter 12, v. 29. He sees a grey-haired old man of impressive appear­ance, wearing monk-like garments, seated at a trestle-table, writing. Beside him are some scrolls and many loose sheets of various sizes of manuscript. He refers to these, meditates a while and then writes. His mind is occupied with the idea that from many different accounts of the life of Jesus, oral and written, a consecutive story must be compiled. This is his motive and his mission. He works alone in a fairly large room, the windows of which consist of openings in the wall. It must surely be winter time for his fingers seem to be cold, and he pulls his woollen garment around him, ponders almost as if listening to an inward voice, glances at a page of manuscript and then hesitatingly writes.

He is a member of some community, a monastic order, I think, established some miles south-east of Jerusalem. He is greatly respected as an advanced human being, served and granted every instance. He has only to call out to obtain whatever he needs, and as I watch him he seems to have run out of ink. He calls over his left shoulder, points to the nearly empty ink-container whereupon his call is answered, and a further supply is brought. The servant, also in monastic dress, is most deferential and seems almost to walk on tiptoe as if ordered to make as little noise as possible.

Occasionally, the scribe walks about his room, looks out of a window absent-mindedly as if trying mentally to capture fleeting thoughts and to find appropriate words wherewith to express them. I see also that he is visited by people who have been collecting for him, and they repeat stories about Jesus which they have heard their parents and grandparents tell. As he listens to one such visitor, he nods in agreement as if the story told harmonizes with others, either oral or written. In some cases I see he asks his visitors to find and bring others who lived nearer the time when Jesus lived, and who can provide further accounts, stories, and legends.

The old gentleman’s thoughts—as I watch him and even seem to hear him talking to himself, thinking inwardly—turn to the region of the western shores of the Sea of Galilee, as if to say, “There is the scene of so many related and recorded events in the life of the Saviour of men.” Whilst he seems determined to be as factual as possible, I see that he is also an allegorist, and this presents itself to my vision of him as the sudden illumination of his mind, aura, and brain, even as if he were listening to dictated words which he writes down. I think he is conscious of his old age and even the approach of death, since he softly says to himself, “I must complete this task.” I think his name is Matthew and if so, he may be the author of the original Matthew.

As I watch him writing, the sun has come up and both the room itself and the walls visible through the open door of the rest of the building become lighted by sunlight. There is a regular community here and nearby, a village, outside of which there are vineyards and other fields—very dry-looking but productive. Now he has finished writing for the time being and walked to another part of the building where others are working, and he displays a sense of humour by his cheerful remarks and evokes appreciative smiles and much nodding.

I observe a bakery and see some newly made loaves. Apparently peace reigns at this time, for I do not sense either fear or restriction of movement amongst the other people.[29]


The practical or occultly operative Kabbalah was the heart of the Hebraic Mysteries. Moses and his fellow Initiates took the Chaldean and Egyptian Mystery teaching concerning Cosmos and man, and constructed the Sephirothal diagram. Similar forms already existed, but they became Judaized into the present Tree of Life,[30] and the candidates passed succes­sively from Malkuth through Kether into Ain Soph Aur in full consciousness. They followed the many paths represented by the connecting lines of the diagram, each path having its own fruits and leading to its own particular illumination.

Thus, combinations of Sephiras and their Correspondences formed blinds which produced particular effects, chiefly upon the mind and the brain. Ultimately, the central path from Malkuth via Yesod and Tiphereth to Kether and beyond was trodden, but only after all the Sephirothal centres in man had been awakened and become alive. Symbolically, the man then became the Tree. He was, in fact, a living Tree of Life with all the Correspondences working in him, giving him access to the corresponding powers without. This was the same result as was attained in the Egyptian Mysteries, with the Hebrew names given to the Deities, their hosts and functions in Nature. All the sets of Correspondences had to be awakened and this is still the rule in practical Occultism.

The countryside is the best place to experience unity with the Sephiroth, especially up to Netzach. After that, physical location has no meaning, as Tiphereth corresponds to the upper levels of the mind and leads to the planes beyond. All the hosts of the landscape angels belong to Malkuth and Yesod into which the whole Tree is concentrated in the process of building the physical Temple of the Universe and the physical forms of Nature. Tiphereth is as the mouth or rim of a chalice. Yesod is the deepest part of the cup and Malkuth the stem and base, the whole being blended into a unity. The names of Archangels, angels, and divine names are possible gateways into the mysterious and very marvellous etheric workshop of the creative forces and beings who construct all physical forms which Tiphereth fills with life.

Nothing in Nature is ever still. The peace of God which passeth all understanding, and the peace-giving properties of Nature undisturbed, arise neither from silence nor motionless­ness. Both are dynamic. Their solemnizing and quietening influence are derived from their absolute equipoise like that of a humming top or gyroscope. The peace of God is the three pillars of the Tree in perfect counterpoise, the three vital airs of Kundalini equally aroused and correctly following their paths, or the three currents of the Great Breath or Fohat in dynamic equilibration. Disquiet is simply imbalance as regards these three. This imbalance occurs, and can only occur, when the consciousness becomes enmeshed in the principles below the Causal or Tiphereth. Get back to Tiphereth and you are in peace. Beauty is simply perfect balance and Tiphereth is called Beauty...

One practical application of this to your personal psycho­logy is: “Get into your Ego and think, love, serve, and act from there.” There you will find peace. Moreover, the way into Buddlii and Atma, which is also the way from them to you, opens out at your feet.

KABBALAH (The Tree of Life and Freemasonry)

Master Polidorus Isurenus

The real esoteric “Tree” is not given out. The Sephiras as numbers and intelligences represent nodal points in the winding and intersecting paths followed by the Triple Breath, Svara, the origin and source of Kundalini, in its forthgoing to create the Universe, in its immanence to sustain the Universe, and in its withdrawal to transform or “destroy” the Universe.

Both the main centres of intersection of Ida and Pingala, and the points at which they are farthest away from each other, represent the nodal, key positions. The four central Sephiras are at the points of intersection, and the three on either side of the farthest distances away represent the right and left, or positive and negative Sephiras...

The Craft,[31] in its modern form, represents the transition out of the Fourth into the Fifth (Root Race); the Royal Arch, transition into the Sixth; and the 18°, transition into the Seventh Root Race with its Buddhic consciousness and developing Atma.

It is always better to think in terms of transitions than of fixed points...

Now the R.W.M. is essentially the sun and the I.M. Degree is a reflection from the Mysteries of an Initiation which opens the microcosm to the Macrocosm, the human septenary to the Solar. So, for teaching purposes, Tiphereth is the R.W.M., particularly at the level of Blue Masonry. As for Netzach and Hod, they are really the junction of lower Manas and astral for Netzach, and of astral and etheric for Hod. Yesod is the junction of life with form at all levels and therefore of Buddhi-astral with and inside etheric-physical.

Remember that the Sephiras are junctions and transitions, that they are dynamic conveyors of force from one level to the next, and are situated in both, though seated at the meeting place; thus you have the true occult Sephirothal Tree. Every­thing is Svara and Svara is everything.

Svara can never be represented in, by, and as a fixed being, position, and form. It is Motion. It is the triple parent of Fohat, its triple son who, at solar levels, is the Solar Logos and physical orb, and so, Tiphereth.

The R.W.M. creates the six other officers, veritably brings them into being, or, more correctly, emanates them from within himself by means of the Word or the power of his voice. So also does Tiphereth bring into being the seven Sephiroth who are mistakenly spoken of as being united in Him—a blind—when they really emanate from Him as His sons…


(A Vision by Geoffrey Hodson)

They know that under Christian orthodoxy and during the mental age, with the misdirection already being given to the teaching of Jesus and His disciples, the Mystery teaching will be temporarily submerged. They are discussing this and their responsibility for its preservation in some symbolical form which shall contain and yet not fully reveal creative processes, major and minor, Kundalini, the chakras, the Initiations and their consummation in Kether or Nirvana. So they construct the Tree and write the Zohar, both being based on teaching which hitherto has been largely oral within the rabbinical Mysteries.

They are in secret session, with sentinels or Inner and Outer Guards. I think they are arranged according to the Tree (Sephirothal), with three on either side of a long table, Rabbi Simeon Ben Yochai at the head as Kether and another learned Rabbi at the foot as Yesod-Malkuth. The Tree is on the table on a roll of papyrus with Tiphereth blazing like a sun, for the chart is alive, each Sephira being linked to its reality and Archangelic Hierarchy and Head. It is an amazing, magical formula and Key of Knowledge, and in the inner worlds the Archangels are consciously linked to the rabbinical group.

I see them in somewhat traditional forms and colours. Michael, who I think is Tiphereth, is in steel blue “armour” and holds a long “spear” and is “helmeted” with a blazing “jewel”, a “diamond” in the front of the “helm”. Another—I think Chokmah—is horned, or his aura or parts of his head or the two currents of Kundalini curve out and upward—the real horns in all horned things, including owls.

Binah is almost formless, gold within and white without, with a suggestion of essential femininity, though the whiteness is shot through with white rays which extend beyond. The shape is of the Versica Pisces. She is the apotheosis of all femininity at the highest spiritual level, yet her aura flashes out with positive rays.

Tiphereth is Our Lord the Sun (Spiritual Sun) Himself, Whose Ray shines vertically down onto the chart on the table.

It is a Lodge meeting and a secretary is writing a record; the Rabbis speak as inspired and according to their knowledge, and so throughout the world the revealed Kabbalah has slowly come into being. It is a product of this Lodge and no one author. They are amongst the last of the great Hebrew Initiates. They know they must preserve Kabbalah, that it will be relatively submerged, and that it will re-emerge in greater glory in a then-distant age, the dawning of which is now. Isis Unveiled and The Secret Doctrine represent the re-delivery at that dawning and the impulse and call to waken both old students and humanity to recognize the ancient Truths.


The Acacia tree or twig with its numerous branching leaves symbolizes that hidden life of which the Akasha is the fiery upadhi. The real Quest of the F.C.[32] as he passes to the Degree of a M.M. is not the verbal instruction of a superior telling the plans of the building. No, the real and sublime object of all his search, of his death to the lower, is that sprig of acacia with all that it symbolizes. For it means the vast, the mysterious, the inscrutable, the infinite cosmic ocean of electric, intelligent life, the real Quest of all aspirants and the real secret of all creation and all creative plans, the most divine mystery of all, the central rod of Sushumna of all triplicities.

That is why the Christ triumphant is pictured as nailed to the central cross of the three. It is the Sushumna, the primordial life in which positive and negative, higher and lower are equilibrated, from which both emerged and to which both will return. It is, in terms of consciousness, wisdom, pure, unalloyed, unstained, eternally unified, incapable of division. Therefore it is not strength nor beauty which rules the Lodge, but this wisdom from which both proceed and in which both are contained. That is why a ruler of a craft Lodge represents Buddhi, the Tree of Life to all true Temples.

This is the real Serpent as spiritual wisdom, the real Serpent Fire as creative life; tail in mouth with positive and negative united, harmonized, equilibrated—it is the source of all Creation. Equilibrated and aroused in man, it creates for him his vehicle for each successive level of consciousness. As each vehicle is an addition to the temple of his nature, a new building as it were, it is the plans for the same which are said to be sought and found.

Note, however, that in no degree in Freemasonry are the g..e s.-ts[33] revealed by any communication. At highest and best, it is but the Mirific Name which becomes known and, as previously told, the Name of the God represents the powers of the God which is the candidate himself.[34]

Self-discovery, therefore, is the goal; and the powers and attributes of that Self expressed in a name constitute the g..e s..ts of a Freemason. Because they are individual to every bro., no one can ever reveal them to him. Only he himself can know and name them, or make them manifest. That is the story, and he who blasphemes or condemns the Sacred Rites and Mysteries, because at all levels but substitutes are given, is guilty of the wildest folly, the greatest blindness; for the g..e s..ts of one level of consciousness prove to be only the s..d s..ts of the level above. Each revelation, therefore, each degree in Freemasonry, and each grade in the Mysteries represent a rung in the ladder which leads to the stage above.


[Note by Sandra: While Geoffrey and I were discussing the positions and attributions of the Four Elements...Geoffrey observed a very powerful angel who said:]

“I am Air. I ride the ether as on a horse and control all ether creative energies. Sound is my Power and the Voice is my Lord and Source of Power. I am the Power of the Word of God, the male in creation, fecundating the female, the waters of space. I come from the East and penetrate to the West. My heart is fire.”

Geoffrey sees gleaming a white Archangel with his hands together, palms upwards below the heart as if holding a pot of fire. He says:

“Fire is the heart of all for verily God is Fire and there is no other God but He. My calling sign in simplicity is...”

Geoffrey then asks the question, “Who then is Fire?” Out of the fire heart of the Air Archangel emerges an Archangel of Fire, who says:

“I am Fire made manifest. Suns and all earthly fires embody me. I am South, which is not a station but a Power... All flames are my vehicles.”

Geoffrey sees a similarly colossal Archangel who keeps further away, possibly to protect him, and whose whole aura is flame-coloured red, with golden yellow mingled with it. Strangely, the aura is not like flickering flames in constant motion, but almost still.

“You invoke me thus:... As earthly fire depends on air for its existence and flames are fanned by air currents, so am I, manifested fire, dependent upon and emergent from Air, which is the Breath of God, abiding in His heart, which is a heart of Fire.”

A “female” Archangel of Water, a Deva-Ranee of the element of water presents herself. She is remote, dream-like as if seen through moving waters, passive, a product and not a cause, even if an essential partner in production. Her aura is composed of waving lines, alternate blue and white, and her body is white as if surrounded by waving auric seaweeds, moved by the currents. She gives the impression of being wholly moved by other powers yet infinitely potent in her innermost self. She seems to speak as if from a great distance, saying:

“I am Water, Space, the Mother of all, the Genetrix, the Womb of Universes, the Matrix of all that is. Motion gives me life as Air gives life to Fire. In darkness (Pralayas) I sleep motionless, save for the deep Soul of Motion within me. I am the Bride of South and therefore represent the North whilst enclosing all and being directionless. Fecundated by Fire, I bring forth Universes with their kings who are men. I am the Mother of man, for those who know the Mysteries. My call is...I am water and I support, bring forth and sustain. I am the Mother of Universes and men.”

Geoffrey sees a great red-bodied, golden-aura’d Archangel who gives the impression of immense solidity and weight. The atoms and molecules of his inner aura or body are visible separately as if larger and not touching, or at least sliding over each other in constant motion like Brownian movement. He “feels” strangely stable like a giant pillar, despite this constant movement of his body, like laterally sliding grains of sand, but of a rather dull, carmine red. As if in a very deep base voice far below human physical audibility and vibrating into distances as if the whole of substance for hundreds of miles carried his voice, like a tuning-fork sounding and carrying a note, he says:

“I am Earth, uttermost stability, the fulcrum for Air and Fire, immovable root by which they manifest themselves and act. Both enter into me and abide in me as their other self in the depths, the profundity of which balances the altitude. I am able to sustain the force of Air and Fire, remaining motionless and unable to be burnt. Since both the creative powers thus live in me, I embody them, becoming all fecundation, male, virile, creativeness in the kingdom of physical nature...

“I am fiery red and gold in my depths, blue in my pervading ethers and green upon my surfaces when water flows over me. I am called in the deeper Mysteries by the sign of...

“This is given to thee because members of the Mysteries of old and in this present life..


To work a Rile without spiritual and occult intention is like making and running machinery without an idea of work to be done. Ceremonial then becomes a toy, like a child’s engine run for pleasure and not for work.

* * *

Master Polidorus Isurenus

... Remember the great message of realism in everything—Occultism in general and ceremonial—with a realization that such mentally recognized purposes put into physical actions evoke the highest planetary and solar forces and Intelligences. Any spiritually and occultly oriented ceremonial is better than none; for even the utterance of the words and the performance of the actions both liberate beneficent forces and spiritualize the ritualist...

* * *

“Though Rites a thousand times within this Temple be performed And not within ourselves our Souls will be forlorn The Rose and Cross we shall invoke in vain Unless within ourselves they be set up again.”[35]

* * *

The keys of magic are interior victories.

* * *

Let us ever go from Ritual towards Reality.

* * * * *


Perfection is the destiny of man, Adeptship the goal of human life...

The great Quest calls perpetually.

The Grail still moves and shines before the eyes of men.

The Knights of the Grail. Who are the Adepts, still dwell on Monsalvat.

In the Temple of the Grail, the King still bestows the accolade on those who win their spurs.[36]

* * * * *



“Voluntarily imprisoned within you as Light is an omnipotent Power. Set it free. Let the Light shine. “

Geoffrey Hodson in: A Yoga of Light

Chapter 1



Unless a person is deeply rooted, anchored in the eternal truths of the Ageless Wisdom, he or she will never be secure. Theosophy is the Rock-of-Ages as well as the unbreakable “handrail” for those who seek to tread the steep and narrow way. It is lack of this which is responsible for so many falls by people who have never understood the significance, the importance, and the immeasurable value of both simple and recondite or esoteric Theosophy. One really needs to be a student as well as an aspirant in order to succeed.

In all great ventures, one must thoroughly understand the underlying principles of things, the purposes, methods, and laws of Nature in the fulfilment of her great, nay grandiose, scheme of producing Logoi from germs of deific powers. This is part of the value of Theosophy which is not only a set of ideas and stated laws, but a safe guide through all the mazes of life and especially of the esoteric life.

* * *

Theosophy is a mighty power and when once it has become part of a man he is endowed with great strength, stability, and poise. Theosophy perceived and received from without awak­ens the Theosophy within every man. Later the Theosophist learns to live in his Theosophical Self, to be what he should be and is—an embodiment and manifestation of Theosophy. Duality disappears, that is, there is no longer Theosophy out­side and its student inside. These are known as one.

* * *

Theosophy keeps one forever young.

* * *

The two great gifts which Theosophy bestows are first, the knowledge of immortality, and second, the certainty of the attainment of perfection.

With this ever in his mind, the student can both endure all things and achieve all things.

* * *

It is a thrilling thought, first that throughout the ages small groups have studied and known the Ancient Wisdom, and second, that we Theosophists constitute such a group... As to what we can achieve—read the utterance of the Oracle of Apollo on the spirit of Plotinus, The Library of Philosophical Transactions, Plotinus, Vol. I, by Stephen MacKenna, pp. 22 and 23.

For a description of Initiation, Arhatship, and the Great White Brotherhood, ibid., Vol. I, p. 24.

* * *

An Adept

Theosophy is ageless, and therefore no active Theosophist can justly be named “old-fashioned”.

* * *

There is no activity to be compared with Theosophical activity. There is no life to be compared with the inner life.

* * *

The most powerful weapon on earth is the human Soul on fire. (Ferdinand Foch)

Theosophia, understood and lived, sets the Soul of man on fire. (Geoffrey Hodson)

* * *

Master Polidorus Isurenus

Stand absolutely firm upon Theosophical principles, yielding not one iota. As you will know, numerical victory in no sense need imply moral defeat—quite the contrary.

* * *

An Elder Brother, Master of the Wisdom

“Be brave for Brotherhood and Truth and We shall be with you through the ages.”

* * *

Master Polidorus Isurenus

When an individual or group genuinely conceives of an idea and a movement for world betterment, then We inspire and give aid.

* * * * *


The secret service to humanity of our past great leaders, H.P. Blavatsky and those who followed, in bringing Egos and personalities to the Mystery of Discipleship and the illumina­tion and regeneration of true Initiation, is one of the greatest services that an individual could render to the human race. Happy are those who can perceive this and are able to evaluate it as of imperishable value. Through these our past great leaders, their sacrificial services and the sufferings inseparable from them, many names, new names, are inscribed upon the Golden Book, which otherwise and but for them [our leaders] would not have been there in this present age.

Humanity, Theosophists, and Esotericists in the Society should be grateful to these leaders for their ministrations as a direct link between the Great Brotherhood and its Sanctuaries in the outer world. There is no comparison to the value of this work which they did, and for which they suffered grievously in ways that none may ever know, because of their humanity.

Manas is exceedingly active in mankind today, but it can shut out that light of Buddhi which would enable critics to perceive the inner, hidden life and services which these wonderful servants of the T.S. and humanity gave to the world. Let those who criticize leaders ask themselves: “Who amongst us is like them in stature and vision, and who of us can do what, through most of their lives, they did?”

* * * * *


People who are ready to feed themselves with Theosophy are still rare. Numbers of people are willing to be fed by others. Those who feed themselves become Theosophical nurses to the rest, and so it will be for a very long time to come. Happily, from amongst those who are thus fed there arise a further few who begin to feed themselves, and so in their turn move on to become feeders.

Centuries and centuries of such work will gradually bring about a permeation of the mind of man with Theosophical principles. That is our ultimate goal. In the meantime, the feeders must go on feeding others, seeking ever to recruit from amongst their charges those who will become feeders in their turn. Thus the ranks of the great company of the servants of the world will gradually swell and swell until the world is saved, that is, ignorance is banished and replaced by knowledge.

In physical time this appears to be a very slow process. In the eyes of the timeless Ones, all proceeds according to the divine plan.

* * *

Our task is to restore to the earth the one Wisdom Religion long since lost to humanity.

The whole world is a hospital. Humanity is very sick. The Masters are the resident physicians and surgeons. Nurses and other officials are urgently needed. The wards are over­crowded and understaffed.

* * *

The advice to engage in introspection can lead to harm if carried to excess. The doctrine of self-evolution through service is the ideal way in the inner and the outer life, for there must be the ideal of the transmutation of motive for physical action, from acquisition to contribution. The call is to the service of humanity rather than to excessive self-interest and morbid self-examination.

Self-knowledge is attained not only by self-study, but also by the study of others, and that is best carried out by serving them. Interest in the highest Self and efforts through meditation to discover and live in That are valuable. Excessive concern with mento-emotional states limits freedom of self-expression through the body, and delays attainment of spiritual consciousness.

The Theosophical Society is an Adept-inspired agency for the bringing of light to the world. This great truth must be proclaimed.

* * *

Master Polidorus Isurenus

If only one person’s life is changed for the better, then the whole work is worth it.

To uplift the consciousness of one person for one moment is a service to the human race.

* * *

Theosophical work is not an achievement for which one is praised; it is a privilege for which one is grateful.

* * *

To popularize a knowledge of Theosophy—Divine Wisdom—is the greatest and most important privilege ever available to man; for without Theosophy applied to life, universal peace can never reign on earth.


Theosophy does not need the aid of personalities. Its power and truth and beauty are all-sufficient in themselves. Therefore, personal references in the cause of the work should be reduced to a minimum. Above all, the worker’s own personality must always be as unobtrusive as possible.

* * *

The appearance of commercialism in the Work must ever be avoided. The commercial spirit, the desire for money, must be completely outgrown.

In all commercial life and work there are two factors at work: the individual’s motives and actions, and the appearance they present to others. Both must be carefully watched and guarded, for the second can give an entirely false impression of the first.

* * * * *

Master Polidorus Isurenus

In everyone below the rank of an Adept, the ahamkaric principle and influence exert an almost ceaseless pressure upon all but the most humble. As an individual becomes more highly evolved, this effect becomes increasingly subtle and, therefore, increasingly dangerous. One reason for this is that the sincere occultist deliberately denies as much response to its influence as he is conscious of. This drives it underground, and that is why it can then become dangerous indeed.

This is also the case because the individual does not recog­nize and does not realize that he is coming under its domination deep in the recesses of his heart and mind. Even his motives, whilst apparently sincere and selfless on the surface and so affirmed, can in their turn have an ahamkaric root, as it were.

However much a member of the T.S. may be justified in studying the past history of the Society and becoming acquainted with facts as far as reports alone can reveal them for himself and his own information, such a student falls into very grave error when he turns his discoveries to a kind of personal publicity, all in the guise of helping the Society. In this way, the Society can be injured almost mortally. One must say “almost”, because the Society is now immortal, being a body with an eternal Soul, the Ageless Wisdom, and so it will never die. At the same time, however, its work can be severely hampered by scandal-mongering. All are perfectly free to form and to express personal opinions to the extent that one does not break any Theosophical principle. Thus one does not in the least deny to any member of the Theosophical Society the right to form and publish opinions, though one cannot but deplore the most harmful effects very often produced by the exercise of this right.

* * *

I disagree profoundly with what you say, but I will defend to the death your right to say it.


* * *

The acid test of the Theosophists is whether they are in the work for the work’s sake alone, or whether their own advance­ment, their own aggrandizement is part of the motive, hidden or revealed. The word “reward” has no place in the occult life. Selflessness is the password to every degree.

* * *

We must ever be on our guard lest the Life becomes subordinate to the organization, the institution fills the whole heaven, and the living of the spiritual life in harmony and brotherly love be forgotten.


The Masters’ work is to make great Theosophical mission­aries, great exponents of the Sacred Science, and give them to the world. They must have realization, knowledge, faculty, experience of life, open hearts, and the passion and gift of the teacher.

* * *

The Masters require men who have been through the fire and are not afraid, who in the depth of defeat sing the song of victory, “On, on, up to the goal”, whose love is free from emotion, and whose compassion is charged with will.

* * *

Master Polidorus Isurenus

The work of the leader is to live ahead, think ahead, plan ahead of those whom he (or she) would lead. The work of the organizer is to co-ordinate the efforts of those willing to serve, and the work of the teacher is to show them the reason why and the means whereby they may serve.

* * *

We do not need to make a plan. We need only to perceive the plan.

* * *

Wisdom consists of the ability instantly to devise the best possible plan under the circumstances.

Master Polidorus Isurenus

Every occult activity is of at least a twofold nature—to conceive the idea and to carry it out practically.

* * *

We Theosophists must become experts at our branch of the work. The great artist masters his subject and perfects his technique until he gives a flawless performance. How many of us are perfect at anything we do?


Theosophical study is not valuable for the information it provides alone, but for its enrichment of consciousness.

* * *

Study consists of taking an idea and thinking it right through and not stopping until you have done so, however many lives it may take.

* * *

To read a Theosophical magazine or book is to throw your­self open to your Ego.


Amidst our Theosophical work, especially that of teaching, we must find time for the practice of the presence of God which is the presence of Theosophy within us.

The Self, particularly in its second and third aspects, is Theosophy. It is in this sense that Theosophy is allotted by Nature to man.

* * *

Our work is to teach the world Theosophy, to lift the mind of man from the unreal to the real, to lead man to his own divine greatness, splendour, and destiny, to bring purpose, intelligence, and confidence into the lives of a purposeless, blind, and fearful humanity. The pen, the voice, the life: these are the means. The pen writes, the voice speaks, and the life exemplifies Theosophy; these act from those still regions where truth abides.

Teaching is the true work of our Society, the purpose for which it came into existence. What the world needs is a sane and vital presentation of the Ancient Wisdom.

* * *

Master Polidorus Isurenus

Only teach Theosophy to a person whose mind is likely to receive it.

Most expositions of Theosophy, despite their enunciation of root principles, are shallow because they don’t touch the springs of human life and experience, and are not addressed to the human heart.

* * *

The student must “make Theosophical truths his own”, formulate and express them correctly, and defend them against all attack. They should be advanced undogmatically as shared ideas. There are no new ideas. Therefore, originality can only consist of the method of re-expression. In this, the ideal to be aimed at is a combination of completeness and the extreme of brevity. In teaching, present philosophic posers and demand solutions: for example, God is all wise, and yet ghastly cruelty and sin exist. Why? Also personal and domestic problems, ethics of business, child training, etc.

* * *

Plato said: “One must search for the truth with all one’s Soul” and “One must take the longest way.” This may seem to contradict the ideal of the Path, but there are no short cuts to knowledge. These are two good statements with which to begin a course of study. A conquered problem is the best lesson. Only great labour can make a wise man. Depth of knowledge of a few subjects is preferable to superficial know­ledge of a great many. One does not learn by listening to a man who knows. One must think things out for oneself as he has done. The doctrines of Theosophy must be analysed and synthesized over and over again until the student is familiar with every aspect and every part.

Theosophy does not use evangelistic methods. The Eternal Wisdom is a mighty power. Truth must eventually prevail. Let us rely on these, the innate powers of Theosophy.

* * *

The ideal teacher does not talk at or to the people—he thinks with them.

The teacher is always hedged about by the limitations of his knowledge. The Masters, watching any piece of work, must surely be constantly aware of those limitations and the imperfections and errors resulting from them. The ideal, therefore, is constantly to enlarge your mental field, constantly to destroy your intellectual hedges.

* * *

Master Polidorus Isurenus

One must become so filled with Theosophia that one’s personality disappears, especially when teaching.

* * *

The correct reaction of an audience is: “How wonderful is the Ancient Wisdom!” and not: “How wonderful is the speaker.”

Before a man can become a teacher of the world, he must become both master of himself and his own “Master”.

* * *

There are three essential qualities needed by the successful teacher of Theosophy, and these are sincerity, humility, and humanity. These three must outshine every other quality in his or her nature, and they must preponderate. If possessed of these, he will patiently study the Ancient Wisdom, and sufficiently organize and present the resultant knowledge that it cannot fail to meet the world’s most pressing needs.

* * *

Theosophy can best be communicated to the world by contagion. The best teacher is he who is so “smitten” with Truth that he “infects” everybody who comes near him. Absolute conviction, burning enthusiasm, and continuous self-training in the art of both living and teaching Theosophy—these are the essentials for the attainment of success. They will eventually produce the genius in the art of illumination of the human mind. Is not this the greatest of all arts?

* * * * *


Theosophy is an eternal flame.

Catch fire.

The Masters are eternal flames.

Catch fire.

You are an eternal flame.

Catch fire.

Yet these are not three flames, but one.

Catch fire.

* * * * *

Chapter 2


“Take examples of good conduct from all, as nectar is taken from poison, gentleness of speech from a child, prudent con­duct from an enemy, and gold from dross.”

(.Manu II, 239)


Unity is the goal. The one great goal for the individual is to draw his whole self into his Atrna. The goal for nations is to recognize their interior unity, and bring about their external fusion into a world federation.

* * *

Master Polidorus Isurenus

The moment the thought of superiority arises, immediately affirm with all the will-power you can call upon: no separate individualities exist in the world. All are one. I-ness is a delusion. Identity, unity with all other Egos is the one and only Truth.


Master Polidorus Isurenus

At convenient times during the day, grant yourself thought-controlled periods of quietude, mental and physical. During these, enjoy happiness-giving memories, works of art, poetry, or scripture, dwelling on these in a state of relaxation and peace.

* * *

An infinitely spiritual appeal is, to my mind, more powerful and more effective than a series of hammer blows. Quiet power is more potent than noisy power. A motionless, poised vehicle is a better channel than a disturbed, tense, and ever moving vehicle.

* * *

The neophyte must find and establish himself immovably in his own centre. He must become unmoved even by his own mistakes. Then his outer life will naturally be correct. He need concern himself less with it than with the immovable equipoise of his consciousness within the centre.

Master Polidorus Isurenus

A combination of inner intensity of effort and outer calm and equipoise is the secret of success. Play at life down here. Work at life up there. Watchfulness and self-observance are necessary in the personality, but self-forgetfulness must be the Egoic attitude.


Unbroken Egoic Self-recollection is the secret of happiness and there is no other; for from this all virtue springs, right judgement is assured, and self-mastery can be obtained.

True education begins with this process in the child and assists in this attainment.


The price of excellence is eternal vigilance.

* * *

Everything necessary to his fulfilment comes to him who knows how to wait. He who seeks to obtain his desires by force interferes with the normal process. He who waits co-operates. Co-operation with Nature and circumstance is the secret of happiness.


To maintain one’s gain in the inner life one must continually progress. To progress one must always have a vision of something as yet unattained. The objectives are threefold: (1) faculty; (2) character improvement; (3) level of conscious­ness—which includes power, wisdom, and knowledge.


Never leave a person to continue to suffer from a pain which you have caused him, whether deliberately or inadvertently. Heal it as soon and as far as possible. Never leave a trail of pain behind you. Never leave one single pain behind you until you have made every possible endeavour to relieve it.

* * *

The firmer you are obliged to be in action, the kinder you must be in manner.


In assessing great people, one must dissociate the bodily person from the Ego and the day by day activities from the perpetual Egoic radiation.

Do not judge the Bird within by the bars of the cage.

* * *

There are strange deeps in human nature and in them hidden experiences are passed through—strains, trials, difficulties and pains, sense of failure, of imprisonment and struggle, often seemingly hopeless. All these affect the individual profoundly, cause him to act strangely, wrongly, distort his vision and cloud his judgement. For all these things we should ever be on the watch in ourselves, and ever ready to make allowance for each other. A truly wise and understanding person always does make allowance, and rarely judges his fellow men adversely. The perfectly natural, normal unstrained human being is very rare.

* * *

The spirit of the occultists: “I would not have even the desert wind listen to a word said at low breath against him who now sleeps.”[37]


Selflessness is the great key. The selfless man is invulner­able. If spiritual experience is real, it does not matter who recognizes it or who does not. The desire for recognition must be extirpated completely. Recognition is one of the greatest of tests.

* * *

Be constantly on guard against the illusion of honour. Become completely dispassionate concerning worldly repute. Never desire or indulge in rewards, publicity, recognition. When recognition in any form comes, offer it at once to the Master, for it is His. Without Him and the T.S., there would be little or no recognition.

* * *

He who has attained dispassion concerning repute is armed against the pain of disrepute. “That power which the disciple covets shall make him appear as nothing in the eyes of men.” His reward is not of the personality, but of the Ego, Monad, Logos; it is not of this world of time but of eternity. It is not individual; it belongs to all.

* * *

There are two approaches to Theosophy or Occultism: (1) intellectual interest and (2) work. By the former, a certain mental self-satisfaction and interest can be gained, a certain reputation for wisdom may be found, especially by those who make a practice of pronouncements and whose conversation so often begins with the words “You see...”. These people arrive nowhere Theosophically, however great their reputation for superior wisdom.

Those who work inevitably suffer, gain little intellectual satisfaction because of the ever widening vistas of knowledge. However, they arrive, chiefly through effort and pain, but with the greatest joy. All reputation they steadfastly refuse.


Let us always avoid wishful thinking.

Let us always retain the gift of simplicity which means clear, precise, straightforward thinking in which no issues, however unpleasant, are avoided and no conclusions, however

* * *

When you have the desire to improve, everything is possible. When you are self-satisfied, nothing is possible.

* * *

The motto of the would-be occultist: “Improve each shining hour.”

In the occult life you must not only be as a “horse”, but as a “race-horse”.

* * *

Whatever you do, the Universal should enter into it and the Lord thereof.

Chapter 3



It is beneficial to cease work from time to time and examine and correct one’s character. In the constant rush of activity, especially when successful, character defects tend to be ignored and neglected. Holidays are times of readjustment, reorienta­tion, and self-correction.

* * *

Even whilst perceiving clearly the faults and falls of others, we must ever be on the watch for our own, that we may correct the faults and prevent the falls.

* * *

Self-shame is the first step towards self-reform. Reform undertaken at the bidding of another is not likely to be so successful as the reform which arises out of the humiliation produced by realization of misconduct, mental, astral, physical, or both; interior, external, or both.

The man who goes out and conquers an Everest or reaches the Pole is not so great as the man who masters himself where he is. Yet the aspirant must never become self-centred, morbidly introspective.

* * *

Every disability is an opportunity for quickened progress, added growth. The effort to overcome the apparently limiting disability produces an inner awakening and development which would not have otherwise occurred.

* * *

To find a flaw, look in or near the greatest quality.

* * *

Alexander asked Aristotle how he might reform the world. “Alexander,” he replied, “reform thyself.”


Master Morya

Egotism is the greatest of all errors, especially in the inner life, whilst in consequence, humiliation is the greatest of all sufferings.

* * *

At the bottom of all failures is vanity.

* * *

In terms of human conduct, personal pride which is founded upon the sense of separateness gives place to sweet dignity.

The prideful person is often unapproachable by those in need and those who wish to offer friendship and love. He who is sweetly dignified is approachable.

To bring enlightenment to the human mind—this is the greatest service.


If, when we are praised, there is the slightest self-satisfaction, we have had a fall.

An aspiring sinner is a greater being than a satisfied Saint.

* * *

Ever be on guard against self-gratulation, self-satisfaction, and self-approval. A few years’ record of fairly successful work is a dangerous experience for the Soul. Unconsciously it comes to believe itself to be great and important. THIS MUST BE AVOIDED AT ALL COSTS. The sense of values must be perfect. No one is great but Ishvara. Personality and personalities must never be unduly exalted.


All Theosophical workers must eliminate utterly the idea of reward for their work, whether from the Masters, a leader, or from karma. The moment a man contemplates a reward, his freedom is inhibited. Moreover, fear mars the purity of his life, fear of displeasing the rewarder and so of losing the reward. Such a state is indeed deplorable.

* * *

In the occultist there must not be left one vestige of desire for power, for place, for prestige.

* * * * *


Master Polidorus Isurenus

Those who demean others always at the same time demean themselves.

* * *

(Geoffrey’s advice to a group of students)

I want to warn you against any personal tendencies to forcibly and even finally condemn anyone of whom and of whose conduct you may disapprove. No condemnation should ever contain the implication of finality; the opposite should always be true. Remember the response of the Lord Jesus to the woman taken in adultery, and the ultimate effects of very close association.

This does not mean blind subservience, nor the surrender of one’s right and capacity to judge other people, especially before the life of the Path is undertaken. When that begins, however, compassionate concern for the failings of others should have its place.

Never throw anyone out of your sympathy. Have concern for their spiritual progress.

* * * * *


Resentment can have no place in the pupil’s heart. Unless the heart is pure, the Master cannot abide there.

* * * * *


Master Kourious

(Guidance to a disciple)

Guard against impulsiveness in everything. Learn to be deliberate and give the intuition a chance to influence you. Impulses always press for immediate action. Intuitions take little account of time. Only very rarely is quick and immediate action demanded, though sometimes one must act without delay. In the main, however, deliberateness is the best.


Master Polidorus Isurenus

Doubt is a fetter and a very subtle one, because doubt is partly necessary. There are three degrees or kinds of doubt: (1) legitimate doubt based upon revealed error and intuitive questioning: doubt when things don’t “ring true”; (2) excessive doubt when the failure and error show that something and someone trusted was not true; (3) vague, weak doubt which undermines all confidence in the end. Doubt is a negative thing, but needs to be tackled positively.

The action of making a list of things which are proven and the things which are reasonably real, is the right one. That is the positive attack upon what can become a very dangerous enemy.

Large numbers of people have turned away from the Ancient Wisdom as a result of uncontrolled doubt, doubt which mastered them, darkened their minds, and put out the light of intuition.

Therefore, pursue and hold relentlessly to what you know or intuitively perceive to be true. Above all, don’t be confused or distressed. Quietly, determinedly establish yourself in the Real, then the range of what is real for you will gradually, surely, and safely grow.


“An ant and an elephant were crossing a jungle bridge together. The ant said, ‘See how I make this bridge bend.’”

* * *

The great need is for continual doses of stark realism—especially about oneself. There must be no illusions. By closely observing the unconscious illusions of others, one can be helped to discover and dissipate one’s own. Also by seeking the most real quality of another, one can discover one’s own reality. “No illusions” must be the war-cry of the occultist in the pursuit of his interior crusade.

* * *

The occultist, or true Theosophist, is one who is freeing himself from the maya of appearances—from the unreal—and is journeying towards the Real. He is emancipating himself from the illusion of separated selfhood. He begins to perceive, to live in, unity. So brotherhood is a living fact for him.

Knowing at last something of the One Self, he cares no more for the gratification of the little self which is his personality.

The adulation of the crowd, the flattery of sycophants seek­ing place, title, worldly honour, and wealth—these he knows for what they are: playthings for spiritual babes and those in intellectual infancy. His heart is otherwise. He seeks the eternal heights, the still calm of selflessness, the everlasting peace and poise of the perfect man. He seeks wisdom—that omniscience in power, that omnipotence in which his will rules because surrendered to the Will of God. He seeks liberation—that omnipresence in which he has risen free from self and knows that he is one with all.

Thus he lives, and throughout his life, in which he is inevitably slandered and vilified, there plays a flame which keeps him active as a selfless servant of the world.

* * *

The greatest handicap in the spiritual life is self-deceit. Few of us see ourselves and our conduct truly. We accentuate the good and gloss over the bad. The mind is the deceiver.

* * *

Many people tend to live in a fantasy, the centre of which is a false conception of themselves. From this error many others arise, giving them a false conception of the world in which they live and of their state and place in it. All-important is clear perception, especially of oneself and the extreme of realism concerning one’s world and one’s place in it. Then one is immune from the devastating shocks produced by the emergence of the reality into the fantasy.

Fantasy begets fantasy. All one’s friends and acquaintances tend to fit with one’s views and attitudes, which strengthen their hold on one. Thus the monstrous self-delusion grows. Whilst moderately normal to all casual appearances, the individual is really living in an illusion, and many die therein. The major and minor shocks and disasters have value in that they bring one up sharp against reality. Then arises the question of the extent to which their value can be appreciated, their lesson learnt. If the illusion is life-long thus far, after recovery, the individual retires again into the pleasant maya of self-approval and false appraisement, false values.

The Masters have completely risen above this. They live always in absolute reality at all levels. Contact with Them gives a cold douche of reality to those who approach Them whilst in illusion....was in illusion. They [the Masters] constantly broke it.... was in illusion. They broke it, and so these two found the contact unsatisfactory, painful, disconcert­ing, and often incomprehensible. To one in maya, reality seems mayavic.

The gospel of the would-be occultist must be: “Naked reality about everything, especially self, and nothing less”.

If you are free from self-delusion, from illusions about your self, then you are likely to be free from illusion about all outside of self.

* * *

“Many wear the robe, but few keep the way.”

(The Lama in “Kim”)

* * *

“Tenderness to error is treason to truth.”

(Annie Besant)

* * *

All is illusion save Atma.

Chapter 4



An Adept

“Those whose life-crafts ride over esoteric waters cannot expect their passage to be continuously smooth.”

* * *

The troubles that come to a man on the Path are of his own making. No one can deliberately undertake to force his evolution without having to pay the price. Whatever happens, no one is to blame, even attackers. The whole process is an automatic resistance to swifter progress, and should always be regarded as such—with strict impersonality.

All troubles on the Path are part of the gains.

* * *

When a blade is sharpened, fragments are ground off and sparks fly. When an aspirant is trained, the grinding hurts. It must be welcomed.

* * *

All experience, painful or pleasurable, must be realized as training—training for the future in which great tasks will be undertaken and in which heavy responsibilities will be borne. Faults must go, therefore, burnt out if needs be by pain, dross that they are.

Welcome all pain, all criticism, all adverse judgement, and beware of praise.

* * *

It is only adversity which makes a philosopher. Adversity, long continued, produces resignation, and resignation before the inevitable is true philosophy...

* * *

Master Polidorus Isurenus

Surrender hope, but not to hopelessness.

* * *

Pure sorrow, free of earthly taint, brings divine grace.

(Lord Bacon)


(Warning to all against Mediumship)

Master Polidorus Isurenus

The two dangers of mediumship are misdirection of the mind and so erroneous conclusions, and obsession by invisible and even hostile agencies or beings. BEWARE. Never allow another person or being to control your thoughts. Always maintain self-control.


(For those who are obsessed or troubled by unwanted superphysical entities)

Master Polidorus Isurenus

Each morning, mid-day, and evening, and whenever feeling approached by evil beings, with strong will and thought, mentally and verbally repeat the following vow:

“May Divine Power and Divine Light descend upon and shine within me. I am that Power. I am that Light.” Pause for full realization at least 30 seconds. Then say, “Aum” or “Amen”.

Each morning, mid-day, and in the evening, at times most suitable to yourself, think of yourself as having an aura of brilliantly shining white light; for such an aura—when clearly perceived—would be a beneficial defensive “armour”, namely, powerfully radiant white light shining from within the middle of the head out for two yards or so beyond the body in all directions. During this exercise, you must not for even a moment allow yourself to think of the “enemy”, which you must train yourself to exclude totally from your consciousness, your brooding thought, and every other association in toto.

It is in just this faculty for totality of thought and action wherein one may be so weak and vulnerable, but must become strong and invulnerable.


Even in its initial stages Chelaship bestows power, and the greatest of all tests is the test of power.

* * *

One of the severest of all tests is to possess unlimited power within your sphere of action, and to be surrounded by the continued acquiescence which leadership sometimes wins. One needs to be constantly on guard under such conditions against becoming a tyrant, and regarding those who dare to question one’s individual views and actions as enemies or traitors to the cause.


Master Polidorus Isurenus

The great test of an aspirant and an idealist to Discipleship is: how truly unselfish is he? How much has he eliminated selfishness from his character?

* * * * *


The true occultist never defends himself. If he does, the force of his defence rebounds against him. If he relaxes without resentment, the forces of the attack pass harmlessly through him. There is no need of self-defence for the righteous, for Truth is bound to prevail, right to be victorious in the end. The occultist is content to rest upon that law.

Similarly, in the face of another’s error where he himself is involved, the occultist is silent, permitting the other to discover his own error for himself, as he is certain to do in time. There­upon the silence itself becomes more powerful than any spoken rebuke. The silent rebuke is infinitely more potent than the spoken one. Be quiet. Silence is the unbearable repartee.

* * *

When attacked, if you realize and throw yourself into egolessness, nothing can hurt you. This is the acid test of great­ness. Meekness and humility in their highest meaning spring from egolessness. They are not weaknesses but mighty powers.

When you defend, you enter maya: first the maya that you can be hurt by anything outside of yourself, second the maya of selfhood. The hammer is nothing until the One Worker wields it. We are all tools in the Master’s workshop, and the Master is an impersonal manifestation of God.

As labourer, the occultist finds no work beneath him in the Master’s service. The most menial task is accepted with joy and performed with scrupulous care, as if he were in personal attendance upon the Master. This especially concerns work which no one else will see, but without which the common activity could not be adequately continued. Dedication is the keynote of this caste.

The key to success in all this is escape from ahamkara. The bubble of self must burst. There is only one Teacher, one warrior, one businessman, and servant who is Ishvara. He alone acts. If this is realized in the midst of action, personality cannot enter in.

The occultist must possess, and be ready at any time to use in the work, the qualities of all four castes.[40]

As Brahmin he must meditate, study, and be ready to teach, if not verbally, at least by the example of his life.

As Kashattriya he must be ever ready to fight, not for himself, but for the Master’s work. He must be actively loyal in attitude, thought, word, and deed. He cannot remain passive in the face of attack upon the Masters’ work or upon Their servants. Passivity in such circumstances constitutes disloyalty and even participation in the attack.

For himself he never fights. Don’t defend yourself. Each one should work this out for himself.

* * *

When under strain or upset by crisis or shock, remain alone. There exists an art of rightly receiving attacks—a great art. The principles are:

1.         No reaction of ill will towards the attacker—only unchanged benevolence, as to all that lives.

2.         No feeling of hurt, injury, or injustice, for the attacker is but the instrument of your own karma.

3.         No reply until perfect detachment and calm exist. Should there be an unavoidable sense of hurt, real pain, as in the case of an attack by a close friend, do not either act or reply in haste. Always wait for (a) mental calm, (b) a message from the intuition, or (c) inspired guidance. Above all things, do nothing in haste and whilst moved.

4.         If you are in the wrong, acknowledge it and right the wrong.

5.         When a person differs forcefully and actively from you, go right over and look exclusively at his point of view, temporarily setting your own aside.

* * *

Strain and difficulty help one to develop an inward poise which is independent of circumstance, a detachment in which the mind is unaffected by events. When the test is greatest, the strain most severe, then one must be most calm. The ideal reaction to difficulty, danger, attack, is to become at once ice-cold, the mind seated in pure reason, mental processes strictly accurate, logical, exact. The vision, grasp, and action at the time must be as perfect as in retrospect. To achieve this, emotion must be completely subdued. Every factor must be seen and stated with crystal clarity; each marshalled with absolute logic and precision.

* * *

All antagonists are the Beloved in another form.

* * *

Master Polidorus Isurenus

We all pass through what might be called “tests”, when adverse comments are made against people and places, and untrue attacks are launched against leaders. Fortunately, the inner life is completely impersonal in its idealism, so that history, even when true, cannot shake it in the slightest degree. So always remain steadily unshaken.

One quite helpful practice—and you might like to experi­ment with it—is to learn by heart “The Golden Stairs”[41] by H.P. Blavatsky, and repeat all or parts of it at quiet times to maintain peace of heart and mind.


When you can’t see eye to eye with influential people, remain silent. Above all, do not become defamatory.

* * *

One must never accept the statements of opposing parties at their face value. Each is putting his best case; doubt both all the time. They conceal, gloss over the unfavourable aspects, even whilst intending to advance them in supposed admission.

Some people wilfully accentuate all the favourable aspects and interpret them as wholly supporting their view and justify­ing the action they desire to take. It is a dangerous form of self-deceit and deceit of others. It is bound to bring disaster for even the greatest. The whole structure is unsound and will crash. The lower ego is at the centre of the whole case. The tests of vision;

1.         Impersonality. If the seer is at the centre, doubt the vision.

2.         Durability of the impression and the pressure.

3.         Dead silence impressed upon one by the Ego and kept.

4.         Reasonableness.

Vision above all things demands cold realism.

* * * * *


Every occultist must enact the drama of Kurukshetra[42] continually. On the one hand, he develops an increasing sense of oneness with life and men, and on the other, he is frequently called upon to fight—especially his own brethren who have become recalcitrant.

When such situations arise, the occultist must fight. The Charioteer within must be obeyed and Arjuna must fight.

* * *

Keep your lance ever in rest for the unjustly attacked.


An Adept

Luctor et emergo—I struggle and come through. “Every human life is itself insignificant, unless you yourself make it great.”

* * *

Master Polidorus Isurenus

The best antidote for apprehension is Light and the spirit of fearlessness or courage. Keep on saying, “I am the incarnation of Divine Light, God-Light. I am that Light itself, through and through and through.”

* * *

Master Polidorus Isurenus

Whenever you are beset by an undesirable thought, split yourself up into a thousand fragments and shine like the sun!

* * * * *


In this period of manifestation there still exists the mode, mood, or wavelength of sorrow and suffering into which man can and does descend. There also exists the mode, mood, or wavelength of joy into which man can and does arise. When an individual suffers he tunes into, contributes to, becomes part of, and in a certain sense shares the sorrow and suffering of the whole world; and the same is true of joy. The man can neither suffer nor rejoice alone. It is important to remember that he not only shares in the world suffering and the world joy, but whenever he experiences these, he increases both the extent and the intensity of the suffering and the joy of all men. For there is but one life, one mind, one consciousness.

The Initiations, it is taught, lead to a deepening realization of this fact, culminating in that of the Lord of the World Who is omniscient and omnipresent and sharing intimately in every experience through which consciousness passes on the whole globe. Since He, as well as all Adepts, and in lesser degree Initiates and Illuminati, have found Their own divine bliss and abide therein, They perpetually lift the burden of the world, reduce the extent and intensity of the sorrow and suffering of mankind. This probably is the real meaning of the vicarious atonement. Our Lord stated this fact in His words, “And I, if I be lifted up from the earth, will draw all men unto me.”[43] Thus and thus alone the Saviour saves.

Doubtless, the Adept is able to tune in and out of the world’s suffering and “evil” at will. Doubtless, He voluntarily tunes into power, in order to transmute evil into benediction. This is the real spiritual alchemy and love as is the Philosopher’s Stone.

Similarly, Our Lady enters intimately with the life of all women from birth, and shares both the sorrows and the joys of the feminine sex. Thus, too. She reduces the one and increases the other. Thus, too, every mother at the birth of her children to some extent, according to her evolutionary attainment, partakes in the motherhood of all the world.

Since Pupilhood consists largely of training for this work, the pupil should be ever ready to enter into, and where possible to relieve, the sorrows of the world. He should realize that if on the Path of Occultism his own difficulties are increased, he is really in training to become a Saviour of the world.

* * * * *


Loneliness is the pathway through the forest of one’s lower nature to the “aloneness” which is the cleared space in the centre where the Soul is established in the unshakeable poise and balance of direct spiritual illumination from the divine Source of its own Godhead.

For the personality to establish union with this aloneness, it has to experience pain, suffering, and loneliness.

The average person is afraid of being alone, of being quiet. Having not as yet established his own centre within himself, he seeks it in exterior pleasures, objects outside himself.

At certain times of our life, periods of loneliness occur which we feel are arid and useless. We emerge from them hardened and bruised from humiliation and hurt pride, our nature contracted by constant rebuffs, silent and shrinking from the fear of not being wanted.

Through suffering we become silent, quiet. We are forced to listen to the voice of our own Ego, to turn inwards and discover that the centre of peace which we are ever seeking outside ourselves, is only to be found in the depth of our own nature.

Pain cuts away non-essentials of thought, feeling, action, and of speech, which do so much to irritate and destroy the quiet beauty of an “atmosphere”, which is such a difficult thing to establish in this noisy rushing world, and such an easy thing to lose. In the aura of many people there is no field of quietude or rest.

Suffering forces us to look inward and to examine ourselves and our own nature for the cause of this painful experience. What have I done that this should come to me? At first we rebel, become defiant perhaps, but this very rebellion enables one to carry on and take the blows standing up. It gives us an outward and visible courage enabling us to turn a brave face to the world. This hardening process may be a necessary stage of growth, the stiffening of the backbone to life’s problems. It prevents the hopeless droop of depression which might and does overwhelm the person sometimes.

We all experience this sadness and depression when we first realize our weaknesses and difficulties. At some time in our life we have to face up to them, and not all the tender care of the beloved, nor the protection, nor the sheltering arms can stop the ever pushing upward of the growing Soul. As the shoot pushes higher and higher, fresh layers of experience are demanded by the Ego for the personality, and conditions of life mould themselves into the very circumstances of our life whereby this experience can be gained.

While our personality is ever concentrated on exterior things, spiritual growth is not possible because the door to the Ego, the door which is only found and opened in the silence, cannot be approached until we look for it within ourselves. So life keeps saying to us, “Look within”, but we can only hear this injunction at first through pain. This insistence of the personality upon non-essentials has to end. These are unimportant things, which absorb our vitality and diffuse clear sight, clouding the true perception of fundamental values.

When loneliness comes, do not fight it—take it to yourself and let the waters of suffering roll over you. If you fight them, the waves will ever batter you until they break down this resistance which has made of us for so long a separated being. Yield yourself to the greatest Teacher; unite with all the sorrow that He brings upon you; for with one hand He metes out to you your just due, painful perhaps and even terrible, but the other He places underneath you ready to uphold you if you need Him. Do not resist and harden yourself because then you force yourself to be alone, when in reality His everlasting arms are ever underneath you, holding you up even from that which He administers to you.

Where the rocks and reefs are, there the surf beats most furiously. Come off your rock of solitariness and separateness, and surrender yourself to the waters of life, and they will carry you past the turmoil into the calm and rest of the great ocean of rest eternal. When the ocean is reached, there is the aloneness which is oneness and union, the rest of the Soul in the quiet waters of peace.

After we resign ourselves to the great Law there comes a quiet resignation, a sadness never to be lost. This sadness is the scar of the lesson at last learned. This sadness even in the midst of joy is the seal which binds the person forever to the depth of aloneness. Sadness is the mark of attainment of the personality through loneliness and pain of that “aloneness” which is union with the depth of life.

Pain deepens the nature. Loneliness plumbs the depths. Loneliness stills the restless mind and, by its tears, melts the barriers around the individual heart—opening its petals to the great heart of the world.

* * * * *

Chapter 5


Master Polidorus Isurenus

Death, at the appropriate time, should hold no terrors for anyone, for the death of the physical body from natural causes can be the most wonderful event in each human life cycle, as the reward for every noble deed is received both after death and in future lives. It is therefore vital that we make every effort before death to atone for all erroneous conduct and the utterance of every unkind heart-wounding word.

* * *

Master Polidorus Isurenus

One can hardly overaccentuate the joy of entry, at the appropriate time, into the life after death, for all physical personal tasks and responsibilities have come to an end.

Indeed, freedom is an appropriate word by which to describe that experience and the joy it can bring.

* * *

Master Polidorus Isurenus

Sometimes the grip or hold of the karmic chain of connect­ing circumstances cannot be broken, but sometimes the hold can be delayed.

Whilst the fundamental existence and statement of the Law of Karma is correct in its apparent singleness and straight­forwardness, the outworking of the Law can be complicated in the extreme. This is entirely due to the succession of associated acts by the original generators of the karma; for these succeed­ing acts can be and nearly always are subtle in motives and forms of procedure. In all cases, not only acts but motives and their expressions play their contributory parts in the outworking of a particular karmic reaction which for various reasons can be and often is delayed, even until a later life.

* * *

All events are leading up to greater events. Life today is a preparation for greatness tomorrow.

* * *

A High Initiate

Life flows along in waves and there are crests and troughs of course. This means that even occultists have purely secular lives, though always with some mystical leanings, and royalties and aristocrats have less exalted lives, though even then they are never what could be called “common people”. In reviewing past lives, these uninteresting ones (from the personal point of view) don’t show up, though during them people are met and links made of a less intimate nature, which bring people together in a general sort of way; sometimes friendly, sometimes not, according to karma.

* * *


The time comes when one must stand aside and leave people to their karma, but only after everything possible has been done. So, perhaps, the Masters and the world’s pain; even They must stand aside in the three worlds of karmic effects and leave all to the Law. Above the three worlds They help continually and Causally.

The Law does work upon children and sometimes even within the womb.

* * *

Master Morya

There are wheels within wheels and even smaller wheels still, in the outworking of the Great Wheel of the Karmic Law. Sometimes, even We Ourselves cannot intrude upon the processes of Nature where others are concerned.

* * *

Chapter 6



The life side of the art of healing must be made the subject of serious study and investigation. The life in the body responds to the life in the drug and the healer. The living essence of plants is far more potent to heal than the mere substance of leaf and root and stem. Disease is an indication of disharmony in the life of the body, the consciousness of the individual. It may more readily be removed by a correction of that disharmony in the life than by treatment of the body. Yet the interaction between these two is so close that both can be affected through the other.

The Ego in man is the real healer of man. In disease, the Ego is always hard at work on the life side endeavouring to correct the disharmony there. The healer’s function is to assist that process from the form side, taking great care not to increase the disharmony, as is the case, for example, in the introduction of anti-toxins. The healing process must occur from within outwards if it is to be lasting.

Disease of the substance must be expelled, all treatments of a suppressive nature being avoided. The flow of life in Universe, sun, planet, and man is from within outward. True, all life-force returns to its source, yet the outflow is the positive polarity and the positive factor in health and disease, whilst the return is negative. External treatments use the negative polarity and when rightly applied are effective, their influence being carried into the life with the returning stream.

As evolution proceeds and the body becomes more sensitive and responsive to the life within, and knowledge of the life in the plant kingdom increases, treatments will become less and less material, will be less with the substance and more with the life. Potentized remedies are effective because dilution renders easier the release of life. The question of diminution of quantity in dilution raises no problem, for even a single atom contains more of the life of the plant than can be absorbed. The atom indeed is but a funnel through which the life of the plant, which is the One Life, tuned to the wavelength of the species, pours continuously.

The plant kingdom, having as yet no awakened mentality, exerts no positive restrictive or other influence upon the flow of its life. That life is therefore pure and in perfect harmony; this is its value as a corrective healing agency. The animal and human kingdoms, with mind aroused, exert positive influences which may and do disturb the rhythm of the life in them. Eventually the consciousness of man returns to the purity of the plant condition yet retains individuality, grows, acts, and flowers in perfect spontaneity, is completely natural, and there­fore whole and perfectly attuned.

All remedies which affect the life rather than the substance, the ensouling force rather than the form, the consciousness rather than the organs through which it manifests, are true remedies. The technique of their discovery, preparation, and application must be carried to the highest perfection. Ideally, remedies should be grown on special farms and the science of herbology be pursued by specialists. The preserved drug of the chemist and the fresh distillation, though of the same formula, differ greatly in the degrees of the life-force which they contain. For homeopathic purposes, such a fact and such experimentation is of great importance.

The art of healing is essentially a spiritual art. It is concerned with life, with consciousness, with the evolution of the divine in man. The physician is one of the most important of the assistants of the Supreme Will in evolution. His duties bring him face to face with God, close to the divine in man. His is the task of assisting the evolving God in its time of greatest need, the time of suffering.

The present situation in medicine, examined from this point of view, is serious indeed. Despite the natural human kindliness of most physicians, the profession as a whole is becoming more and more materialistic. Research is being directed almost exclusively towards the outer substance instead of to the life within, and the methods in many cases are barbarous in the extreme.

A new era of medical research must be initiated if the problem of disease is to be solved. The would-be healer of his fellows’ woes must become the incarnation of kindliness towards all life, including subhuman kingdoms of nature. He must regard himself as a priest, whose ministering hands must be clean, whose heart must be pure, and whose life is irradiated by the spirit of philanthropy and benevolence.

A new technique of research is needed. One which will include and even definitely develop the faculty of intuition. The ability to unify the consciousness with that of the patient or in the life of the substance being studied, needs to be unfolded. The habit of silent mental investigation, profound thought and contemplation, must be formed, for life is veiled in form and the voice of life is drowned amid noise and activity. Silence, therefore, in which the thought of the investigator is directed past the form into the life, is needed.

Today these words come as a voice of one crying in the wilderness, but future generations will recognize their truth.

* * *

He who has wounded will also (one day) heal.

* * *

An Adept

Stillness is the greatest healer in the world.


“Revered Lord Jesus Christ,

And revered Blessed Lady Mary,

I offer myself

As an active helper to those in need,

Both physically and superphysically.

May I be a channel For Your wondrous Healing Grace

And practical aid.


Chapter 7



An Adept

The element of true-heartedness is an absolute essential in both the spiritual (meaning Monadic) and the occult (meaning Egoic) life, and in your evaluation of this necessity, affirm it as one of the ideals of the inner life.


Master Polidorus Isurenus

The esoteric ideal is to conquer weaknesses and shine ever more and more with Adeptic strength.

* * *

Master Polidorus Isurenus

Advise your yoga and youth groups to formulate the highest ideal, each one for himself, and then daily to affirm determina­tion that the ideal will be fulfilled in this life.

* * *

An ideal: a will-ruled, level-headed, benevolent personality. The capacity for remorse, repentance, admission of error, and readiness to make amends are some of the highest qualities or powers of man.

* * *

This body as king I rule,

As teacher I illumine.

As priest I sanctify.

* * *

The ideal: Atma aroused and directed throughout the person­ality as diamond will; intuition, wisdom, prescience, perfect planning; inductive and deductive reason perfected; desire for appreciation, pride, ambition, selfishness swallowed up, absorbed in the Cause; analytical and critical faculty under complete control and perfected; fear banished and replaced by complete confidence in one’s own will and power to rule; lunar body slain at will—passion proof; body healthy and strong; speech and taste completely controlled; “head cool, flesh passive, Soul firm and pure as flowing diamond”.

Will like Master Morya’s—irresistible.

Wisdom like Master Kuthumi’s—all-embracing.

Intellect like that of the Lord the Maha-Chohan—all-knowing, illusion piercing, undeceivable.

* * *

To make manifest the Mind of God,

To become the embodiment of the Wisdom of God,

To wield the power of the Will of God,

This is the summit of human achievement.

* * *


An ideal for the mind: All-embracing comprehension

                               Diamond-clear lucidity

                               Razor-edged keenness

                               Needle-pointed concentration.

* * *

Nothing else but divine philosophy is worth living for—morning, noon, and night. Only when steeped in pure philosophy can man live intelligently.

* * *

The intellect is ever democratic, the spirit ever hierarchical. The concrete mind seeks ever to maintain a common level, the intuition reveals the presence of the mountain and the vale.

Democracy is an ideal suitable to those who rise no higher than the mind. The spiritually illumined man at once recog­nizes and welcomes the autocracy of the wise, the aristocracy of true nobility, of character, of purpose, of life. These two ideals will ever be in seeming conflict. Both are true with this difference: democracy is true throughout the period of mental development only; autocracy is the only possible system both before and after that stage. It is, in fact, the method by which the Solar System as a whole is ordered.

* * *

The physical plane, Stability.

The astral plane, Grace.

The mental plane, Impersonality.

* * *


There is no greater joy than self-free service in the Masters’ name, in the Masters’ work, and rendered for the Masters’ Cause.

Since the T.S. and the E.S. offer these opportunities, one is filled with profound gratitude for the opportunity of participa­tion in the work, the One Work!

* * *

Purity of heart is a supreme virtue, probably the foundation of all virtues.

The perfect will is the selfless will. The perfect love is the selfless love. The perfect wisdom and knowledge are strictly impersonal. The perfect aspiration to the heights has as its sole motive, where motive exists at all, enhancement of the power to serve.

The motto of the disciple’s life could well be: “I am the cup.” And from the Ego as if to God, “Fill me with Thy Life and Wisdom,” and to the world, “Drink, drink, drink.”

* * *

Master Morya

The true occultist has only one ideal: the welfare of the world.

“A good man thinks only of benefiting all and cherishes no feelings of hostility towards anyone, even at the moment of his being destroyed by him; just as the sandal tree sheds perfume on the edge of the axe when it is being felled.”

(Hito Padesa)

“He who rows his brother across the stream will himself arrive.”

(Japanese proverb)

* * *

He, the humblest server, by his service becomes one of a great brotherhood of love, formed of those human, super­human, and divine Beings who live to serve. Man is most truly Godlike when he serves.

* * *

Harmlessness, which springs from universal Love, is the highest negative ideal of human conduct.

Service is the highest positive ideal.

He who lives according to these two, steadfastly adhering to these ideals, need generate no karma of pain, and can pass with joy through the great gateway of which they are the pillars.

Christ has not stopped teaching. Every new truth revealed is a continuation of His ministry.



Everything in the occultist must be universalized—translated into its own abstraction—procreative power to creativeness; love personal to love universal; individual mind to universal mind.


The Archangel Bethelda

In evolution through the deva kingdom and consciousness, the central and unchanging truth is that, whatever the mode of expression, the indwelling Life is forever and ever one and the same. The salamander does not feel or think itself to be divided from the life in gnome, undine, or sylph, apparently different though the appearances and activities may be. These differ­ences are only expressions of one and the same identical Life Principle.

An important purpose, therefore, for the advancement of the idea of the brotherhood of angels and of men, has been and still is to assist mankind (though with no sense of superiority) in rising out of its delusion of separateness, and discovering that, though real in forms, it is an entire illusion where indwelling life is concerned. The racial differences amidst which mankind lives provide great opportunities for transcending this illusion, the ideal being to affirm and build into the consciousness the fact: FORMS DIFFER BUT THE LIFE WITHIN ALL IS ONE.

Indeed, the manifold and apparently increasing sorrows and sufferings of mankind on earth will never cease until that fact is recognized and governs all activities, namely, ONE LIFE AND THEREFORE ONE FAMILY. Without this, all the organiza­tions for peace, though wonderfully conceived and greatly needed, will never wholly succeed; for, despite their activities, the totally erroneous delusion will persist in the minds of members of the nations that they belong to a separate family, and in some way must seek personal benefits, even if at the cost of other nations. This has been the history of human life on earth for so long a period of time.

The ideal of ONE LIFE and ONE FAMILY is noble, but has ever failed to produce its affirmed result—and assuredly will ever continue so to fail—unless the idea of brotherhood and the ideal of universal brotherliness are founded upon and become the irresistible expressions of the truth of Oneness.

This is why the title was given to our first work: The Brotherhood of Angels and of Men.


* * * * *

Chapter 8



A cool head, ice-cold reason—these are essential to a leader. To these must be added in the spiritual leader—complete dis-passion. He desires, asks for, expects nothing; least of all to be acknowledged and followed as such. Those who acknowledge and follow do so spontaneously, not under pressure. At the heart of this quality of dispassion also resides unshakeable determination, selfless will.

Will is only really strong when it is selfless.

* * *

Criticism is far more valuable to a leader than praise, personal doubt than self-satisfaction. The note of modesty should continually be heard in the utterances of a spiritual leader. Bombast should be impossible to him. Quiet spiritual­ity should mark his whole life and work.

* * *

In order to reach his greatness as a leader, an individual must be free. Such freedom implies free access to the intuition and free opportunity to work out inspirations, ideals, and ideas.

Greatness as a follower still demands free access to the intuition, but can be achieved without freedom of action.

Before you can be a great leader, you must have learned to be a great follower.

* * *

Master Polidorus Isurenus

An occult principle: never ask, and especially never press, an individual—particularly an aspirant—to do that of which he is incapable.


The all-important factor in success in the occult life is the correct attitude of mind:

1.         Completely desireless—nothing for self.

2.         Absolute honesty, honour, truth.

3.         Complete dedication (a) to the ideal of perfection, (b) to the Master, (c) to the task of serving humanity and the One Life.

With these, success is assured. Without them, even steps and positions will not avail of failures.

From the time of joining the E.S., the aspirant takes the attitude that he is going to live a superior kind of life. His mind is going to be developed, trained, and subjected. His know­ledge is going to be continuously increased, his understanding deepened, and his intuition invoked and used. He is going to “slay the slayer”.[46] His emotions shall be purified and beauti­fied; his actions perfected. This is his attitude at the opening of the adventure and it is of the utmost importance that he should maintain it. Fatigue, disappointment, suffering, and failure may, nay surely will, be known repeatedly. Mind will still slay the Real. Emotion will still be personal, and speech and action betray the ideal. Nevertheless, the attitude of determination to live a superior life must be maintained. The failures at the three levels concern and involve the personality. The attitude assumed from the first is the mark of the Ego which must never be obliterated. Temptation will certainly come—especially after failure, fatigue, and disappointment—to let go, to give in and return to a life of drifting and indulgence. This is the only real failure in an incarnation, and many even advanced aspirants have thus failed, returning to “ordinary” life. “There­fore, fight, O Arjuna.”


Master Polidorus Isurenus

The important quality for members following the occult life is—like the largest ships—to be “anchored” in the Faith.

* * *

The truly dedicated man is invulnerable.

Master Polidorus Isurenus

The radiance of the heights is only attainable by single-mindedness.

* * *


The first step on the Path of Occultism consists of indiffer­ence to the rewards of the world, and the opinions of unillumined men.

* * *

Master Morya

Non-attachment is the secret of success.

* * *

The one who has renounced all is wholly emancipated.


Out of loneliness, steadfast self-reliance is born. In all cases, insolubility of the problem is the source of tremendous development if the experience is rightly received, that is, without defiance or bitterness. Acceptance must be the note: “Thy will be done.”[47]


A man’s greatest possession is his integrity of mind. He is right ever to protect this (a) from without against the force of contrary opinion and temptations to be double-minded, and (b) from within against the tendency to hypocrisy, that is, to think one thing and pretend another. He who falls in these respects falls very low.

* * *

Master Polidorus Isurenus

Strictest honesty is essential in the inner life.

“What is intended as a little white lie, often ends up as a double feature in technicolour.”

(R. Wallingford of U.S.A.)


In occult relationships there may be personal affection but never personal preferences.

* * *

“A heart that never hardens, a temper that never tires, and a touch that never hurts.”

* * *

Insight is greater than intellect. Above all things, always be tender and gentle with all men and especially those in blindness and error.

Master Kuthumi, blessed be His Name, is always gentle, patient, kind. He quotes Marcus Aurelius, “It is a royal thing, when one is doing good to hear evil spoken of himself.”[48]

* * *

The highest manifestation of wisdom is in kindness.

* * *

The first essential to success in the meditative life is kind­ness as a permanent quality of character, with the production of happiness in others as an unfailing characteristic. Without these, yoga, as also life itself, completely fails.


The highest human quality which man can display is quiet spirituality. Truth is quiet.

* * *

Throughout the occult life one great quality must dominate: that is silence.

Control of speech is the surest way to control of the whole nature: cf. Pythagoras and seven years of silence. We are under Pythagoras here; above all, no gossip.

* * *

The word unspoken is your sword in its sheath. The word spoken is your sword in the hands of your enemy.

(Persian proverb)

* * *

“Silence is a fence around wisdom.”

* * *

Master Polidorus Isurenus

Serenity is essential to Soul growth as much as is effort...Serenity comes from knowledge of the divine design, and from the certainty that one’s own place therein is being filled to the best of one’s ability and without reserve. Look in your glass and make sure that the expression on your face reveals a Soul that is at peace and a heart that is at rest even whilst the will is a blazing fire.

Knowledge of self-mastery is source of serenity.

* * *


Our task is to become our own masters.

* * *

Greatness consists of willingness to receive advice, to listen to intelligent criticism, readiness to acknowledge a fault, and an immediate endeavour to correct it.

* * *

If one is really going to be a great servant of the Masters and of the world under Them, at the core of one’s nature there must be a steel-like strength. The trials of life and especially of the Path, often straining one beyond endurance, all have their use­fulness in developing that strength. Out of unendurable strain, mighty power is born; out of solutionless, personal perplexity, wisdom is born; and out of insoluble problems, knowledge is born.

The human Soul must be brought up to and—apparently, but not really—beyond the edge of its threefold powers, in order that in the terrific emergency the birth of superhuman power, wisdom, and knowledge may occur.

* * *

The reason for discipline is that in indulgence submission is made to the lower, to matter; whilst in discipline, spirit rules. Every victory in the conduct of life strengthens the power of the Inner Self over the outer, hastens the time of its complete ascendancy. Therefore, discipline must be part of yoga.

Up to the time of awakening, the outer self tries perpetually to escape from the Inner. All indulgence is escape from The Hound of Heaven.[49] But the great Lover ever cometh on, and in the end the outer self is captured of the Spirit.

The inception of yoga is the cessation of the attempt to escape and the beginning of the heavenly marriage. The onset of this “bridegroom” is like the rushing on of a comet, a sun to overwhelm, to destroy, and yet to create. Even so, the Inner Self and higher consciousness of the outer remain perfectly calm, even while expectant. There is no fear after awakening has occurred; only joyous eagerness to be merged in the Spirit, to be re-created, to be free. Thus, outer experiences (marriage, etc.) mirror interior changes.

The Macrocosm is passing through the same experience as the microcosm.


There are elements, which in Sanskrit are named skandhas, meaning in this sense qualities and attributes of the substances of which the mental, emotional, and physical bodies are built. Inherent as a result of racial habits and indulgences, certain of these tendencies, which may have been inactive or have “slept” throughout earlier parts of one’s life, may now become active or awakened. They may do so with a peculiar force, against which, because unsuspected, an aspirant may not be wholly prepared, and in consequence become distracted from the great ideal, slip into indulgence, be moved by pride, possessiveness, sensuality, or even sheer greed.


An Adept

Those born under the Sign of Gemini—Geminian-like—must live out a duality, like all under the influence or in any way within the touch of Gemini and its Lords.

All who are born within the influence of that Sign must inevitably experience conflict between certain aspects of their own nature and in the changing relationships which cause them so much suffering with their associates.

The Twins are not Siamese, but separate individualities. They represent in a person two sets and types of powers and qualities—often apparently opposed, actually two faces of one attribute—developed in past lives. The task thus viewed is clear, namely, to learn to express and harmoniously to live with both sides of one’s nature and eventually unify them. This task like every other facing man can be complicated acutely by conduct in earlier lives in which the ruling quality was pre­ponderant, either by birth or office. The two Geminian traits, the organizer, director, and principal on the one hand, and the compassionate ministrant on the other, gradually blend into a most beautiful unity in which both find full expression, the organizer and leader effectively guiding the compassion of the servant ministrant of the human race.

This is only fully achieved on the threshold of Adeptship and after it is crossed. Signs of its achievement and expression in life are sure indications of evolutionary advancement of a highly developed Soul.


The Self as Will is stable, strong and true

As tempered steel is flawless through and through.

To high emprise, to deeds and word inspired

Lifts those who in its flame are fired.

The Self as Love is radiant like the sun

Shining on all alike, excluding none.

Not by destruction does it gain its ends;

Enemies, by love, are turned to friends.

The Self as Mind is brilliant, coruscates,

Speaks with tongues, to genius elevates

The intellect receptive to its light

And thus illumes the darkness of earth’s night.

Find thou the Self as pilot of thy bark,[50]

That fire and love and genius may mark

Thy passage o’er life’s dark and stormy sea,

Know that thou art the Self, the Self is thee.

* * * * *


Chapter 9



The three Atmas—solar, racial, and individual: these three are one. Omnipotence is attained when this is realized.

Atma, Buddhi, and Manas I are all universal. Individual consciousness in them must be fully universalized. Success brings omnipresence and omniscience.

* * *

The individual Atma merged with the universal Atma is omnipotent. The merging is not a surrender which is negative, but a self-identification which is positive.

* * *

Master Polidorus Isurenus

Find the Atma and dwell therein. Become the Atma and work therefrom. In other words, bring the Atma into your lives. Then you may come to know the Atma of the Universe and your identity therewith—the goal.

* * *

The love of Royalty is amongst the highest qualities of the British people, for Royalty represents the unifying principle of Atma.

* * *

The Atma—pure white Allness.

* * * * *


The first step towards omniscience is to become master in one’s own bodies. To do this one must find the Will-Centre from which to rule and become established therein. This is in the middle of the head, and is not individual but universal, as is the power employed to rule. Withdrawn in consciousness to this centre, one can rule with certainty. It is the Centre from which a M...[51] cannot err.

This is the impregnable citadel with its interior throne upon which sits, throughout Manvantara, the Monadic King in His beauty and omnipotence.

* * *

The permanent and ineradicable impress of spirit upon matter must be made upon himself by the disciple. Spirit in him must rule the matter of his bodies and this complete domination must mark out every successive personality. From childhood each must have the imperial eye, the look of a conqueror.

A mantram for this attainment: “Infinite spirit rules finite matter.” Only by a blazing intensity of will can this be achieved.

* * *

Within, as the soul of the whole endeavour, must be the unquenchable fiery impulse, without which naught prospers. Even the most perfect of observances and the ideal attitude and conduct are relatively fruitless unless the immense and resistless driving force of an awakened will to achieve burns ceaselessly within the Soul, or has once burned in the Soul. Thereafter, should it temporarily die down, the aspirant continues his work, his dharma, and his ascent, steadily grow­ing fast in courage, endurance, and will—these are then made manifest and so developed.

* * *

The ultimate test in Occultism is of the will, which must become final, implacable where oneself is concerned. The aspirant must learn to live in a blaze of will, to become a fiery Will-Centre and little else at times.

When the real tests come—and they occupy a long period of time—the will alone decides. There is always one (at least) weak spot, one indulgence continued generally far too long, and which delays progress. Eventually this must be fought and conquered. It is generally of the body: drugs, liquor, food, or sex. All must be given up. Nothing less than complete self-mastery will suffice; otherwise, one vice will mar all achievement of Lancelot.

The whole body, its speech, and all its appetites must be conquered and led in chains to the Master. The body must be at His feet “slain” and the Soul stand upon it making the sign of the Cross before He can lift it to the greatest heights. Only when all is given can the great Light shine.

All Self-consciousness, lower and higher, must be capable of concentration into blazing will. The occultist must bring the Universe into the Solar System, universal power into the systemic power, universal Atma into his Ego and personality.

* * *

Difficulties are whetstones on which to sharpen the sword of the will.

* * *

The would-be occultist must learn to make the Atmic lightning flash.

* * * * *


The two great powers of the true yogi are dispassion and will. Dispassion produces relaxation and will restores the Atmic fire. Together they ensure victory.

Master Polidorus Isurenus

Aspiration is a mental expression of will.

Master Kuthumi

You must intelligently employ Brahmic will if you are to experience Brahmic bliss.

* * *

Master Kuthumi

In all practical and effective Occultism, intensive will is always necessary if planned results are to be achieved.

* * *

An Adept

In its power aspect, Parabrahman is limitless. Therefore, anyone who has attained full consciousness therewith has limitless power at his disposal.

* * *

Master Morya

In Theosophical terminology, the term “Christ in you” refers to the Atma, the most direct manifestation of the Monad or “Spark of the One Flame” (the God-Self of man). No change is brought about in the constitution of a person formerly in darkness and then illumined. The change consists of the experience in consciousness (of becoming aware consciously) and its application to the whole nature of the individual, who is then “made whole”.

Chapter 10


A tremendous effort of will (Atma) is required for a First Ray arrogant occultist or man to become humble. At the heart of humility resides resistless will. The great saints reached their humility by great will. The great ideal of the First Ray is never to surrender. Yet they reach their apotheosis—omnipotence—by the surrender to the Will of God. “Why the most wise?” “Because the most humble.” This is a hard lesson for First and Seventh Ray people. Atma clothed in Buddhi—will directed with wisdom—is the great attainment.

* * *

The aspirant must constantly guard himself against self-interest, particularly as concerns occult advancement and all that pertains to the spiritual life.

His talents must be employed solely for the welfare of the work and for the world. He himself must not exist in them; for then only can he be a pure channel, can he avoid the tremendous error of arrogance, develop the priceless virtue of humility, become cleansed of self, pure of heart.[52]

Humility under correction is a great virtue.

* * *

“There is great ability in knowing how to conceal one’s ability.”[53]

To divest oneself of ahamkara is the goal of the occultist.

Selflessness is the one great safeguard upon the Path.

* * *

Egolessness is the talisman against fear.

* * *

In every part and corner of one’s life, to lose oneself is to be the gainer; to forget oneself is to be free.

* * *

Master Polidorus Isurenus

The two greatest and most important factors in the success of the individual in the occult life are selflessness and mental ease with physical practicability. The latter does not in the least imply absence of endeavour and service, but rather its expression without undue strain and ideally with mental, emotional, and physical-nervous ease, avoiding and evolving out of all tension and strain.

* * *

Master Polidorus Isurenus

In order to be wholly successful in the occult life, there must not exist one single thread of self-desire for self-gain.

* * *

Master Polidorus Isurenus

No one can build upon negation alone. To be empty of self—meaning self-interest, self-desire, self-will—is a good thing, but only because it admits the ruling power in one’s life, the God-Self, which then takes charge, being a Ray of the God-Self of all.

* * *

“Let humility be always at work, like the bee at the honey­comb, or all will be lost.”[54]


Chapter 11



As Atma is the core of Buddhi, so will must be the heart of love.

* * *

In sorrow bravely borne, there resides limitless will. At the heart of love there is will. Love is in layers. However deep and rich love may at any time become, there are always deeper layers ready to open up at the touch or call of human experi­ence. Love is infinite, as also is man’s power to experience love.

* * *

“Heart are you great enough?

For a love that never tires -

Oh heart, are you great enough?”

* * *


“Who seeks for heaven alone to save his soul May keep the path, but will not reach the goal;

While he who walks in love may wander far,

Yet God will bring him where the blessed are.”[55]

* * *

* True love surrounds one with the delicacy, the beauty, and the fragrance of the kingdom of the flowers.

* * *

Love’s Garden is full of flowers which resemble the beloved but are not so fair. Everywhere the lover looks he is reminded of the beauty of his beloved.


Master Polidorus Isurenus

Tenderness of heart is of far greater value than all the intellectualism in the world—tenderness of heart, the jewel of jewels, the “pearl of great price”.

To enter fully into another’s darkness, to share his pain, mental and physical, feeling it as one’s own, is a great spiritual education. The valuable qualities of sympathy, compassion, and intimate understanding of the needs of others can thus be developed. The pupil must ever draw nearer to the heart of humanity, must know intimately all human hopes and fears, joys and sorrows, ecstasies and despair.

* * *

Master Polidorus Isurenus

The colour turquoise in the aura is a blend of the sky-blue of the Second Ray, and the green of the Third Ray, as also of the Second Ray where it expresses sympathy (leaf-green). This is the true turquoise, which represents devoted love and compassion, born of understanding and reason of the heart itself, of simple concern for others.

* * *

Even externa] love, the love of another, cannot save unless it evokes from within one a similar love. The actual saving power and grace is therefore within; it is one’s own, not another’s.

The Saviour can only save by virtue of the redeeming Principle within the saved.

* * *

From personal love one passes to love for all.

From universal Love one discovers the Principle of Love which is God.

* * * * *


The presence of the spirit of love and forgiveness is essential to the flight of the Soul.

* * *

Many times we think we have forgiven someone because we do not retaliate if he is unkind or unjust or unloving towards us. But if we are holding to any feeling of hurt, if we remember with resentment what someone has said or done, we have not truly forgiven.

Forgiveness, to be complete, means a complete erasure of hurt or injustice, even the memory of it. Forgiveness is accomplished only through the power of love. So if we are to be truly forgiving, we need to go beyond the letter of the law and pour out love upon all.

The forgiving love of Christ, expressing itself through us, binds us to love the unloving person, to bless the embittered person, to praise the good in all. When our hearts are estab­lished in the forgiving love of Christ, we experience a heavenly peace.[56]


Friendship is the indestructible cement which holds together the stones of the spiritual superstructure, so that destructive forces from without cannot tear it apart, nor its members within be divided against each other.

Friendship in love is the tender, unselfish protection of the beloved; from man to man, loyal devotion and support in the absence as in the presence, “his honour dearer than one’s own”; to mankind, from its servants, loving, continual, and selfless sacrifice and service; to God, at-onement with all life.

* * * * *


The one thought which must never leave the chela by day or by night is that of ardent aspiration and continuous concern for the spiritual welfare of humanity. As an individual, he, together with all his ambitions, hopes, and fears, must be swallowed up in the great cause of the salvation of the world. Only when he is on fire with a perpetually burning and perpetu­ally increasing enthusiasm and determination to help mankind: to wipe away its tears; to heal its pains; to mend its broken hearts; above all to dispel the ignorance from which these sufferings spring; to give companionship to the lonely, strength to the tired, the weak, and the aged; guidance and friendship to the young and to those who have lost their way; inspiration to those who like himself have become, or are, potential servants of the race; and a readiness to submit to every kind of obloquy and shame, if necessary gladly to lay down his life for this cause—only when this is the spirit should the Path of Occultism be approached and entered upon. Thus alone may its dangers be passed through unscathed. This, and not the attainment of magical powers and not personal advancement, is the heart and soul of Occultism.

The whole is summed up in the immortal words of the Christ: “Love one another.”[57]

* * *

The pupil’s life in imitation of his Master’s should be one of constant ministration: not only the larger service through great movements and causes, but also individually to those in need.

His character should be such that those in perplexity and pain come often to him seeking his aid. His love should be such that his aid is never withheld; relation with his Master so intimate that he is always able to present to Him those who come for help. Constant ministration is an important part of the Path of Discipleship; for it is a manifestation of the divine compassion which is the mark of the Adept.

The world is ever in sore need. If none seek your aid, look within, lest the well-springs of compassion have dried up in you. He who is not compassionate is no fit channel by which his Master’s love and blessing may reach the world.


Mystic experience or union is the goal of yoga, though everything else is of value which heals the body, harmonizes the Soul, and opens up the brain to the sensations and upliftment of mental and spiritual love—consciousness in stillness.

All mystics experience this sublimated love-consciousness which has little to do with so-called human love, but concerns what might be called “Love of the Lord”. This can feel like a child’s love for its mother, a mother’s love for her child, and produce the uttermost trust and restfulness in realizing that love is something which is forever available, unfailing, and eternal.

The phrase “God so loved the world that He sent His only begotten Son that all might have life in Him”[58] really refers to this wondrous and divine love beyond all human comprehen­sion which the Solar Logos really has (not feels) for all parts and beings of His Solar System. His love is all-embracing, all-inclusive.

Ascend to this level by yoga practice, letting stillness fall and abide in an absolute ease which is bliss.

* * *

Chapter 12



Master Polidorus Isurenus

Prayer, meditation, and contemplation are all designed to lift one’s purely human mind to experience of one’s divine nature. Actually, meditation is simply letting the Ego into the personal life—to be blessed and expressed by Athenic Wisdom as symbolized by the owl. The Goddess Athena’s symbol was the owl.

Yogic objectives must have in them the true “objective”—cosmic consciousness. This is the illimitable, unsurpassable Divinity known as the impersonal Principle, the ultimate Reality.

Master Polidorus Isurenus

The practice of yoga takes one into the heart of Reality. The Masters of the Wisdom abide therein.

* * *

Master Polidorus Isurenus

The attainment of Adeptship includes and depends upon fully realized identity with the Solar Logos.

* * *

Master Polidorus Isurenus

The Threefold Godhead must become supreme within the bodily nature.

* * *

Master Polidorus Isurenus

The successful yogi and yogini must become ablaze with the Fire of God, the supply of which is inexhaustible.

* * *

Master Polidorus Isurenus

A kind of divine rest is the real result of yoga, a deepening of consciousness as if a way had been found into the deeper recesses of the Soul into which at any time one could retire.

* * * * *


(Instructions to Geoffrey for Pupils)

Master Polidorus Isurenus

When teaching yoga, take great care by means of repetition to ensure that basic truths are really understood. Build the fundamental ideas into the mental structure of the students, so that they know, however slightly, the facts you are presenting.

* * *

Master Polidorus Isurenus

In yoga classes and in guidance to others, stress the import­ance of acquiring—developing even—an inward quietude, a poise of peacefulness, so that these become built into the personal nature and are never wholly lost.

* * *

Master Polidorus Isurenus

To be successful in teaching yoga, you must yourself be a successful raja yogi.


Master Polidorus Isurenus

The heart of the science and practice of yoga must ultimately be established in immovable, total silence, a stillness that is never disturbed.

Master Morya

Success in yoga is dependent upon the stilling of the mind, especially if it justifiably be named a “chatter-box” mind.

* * *

Master Polidorus Isurenus

Repeat with full realization and slowly the following:

Stillness, stillness, stillness;

Peace, peace, peace;

Quiet, quiet, quiet;

Rest, rest, rest.

* * *

Master Polidorus Isurenus

Sink at will into the pure essence of your being, which is indeed soundless, motionless, and virtually beyond time. This is Atma Yoga and the A urn remains the mantric gateway; but after chanting, stillness should reign, for remember—the Atma is still.


Master Morya

Aum is the Word of Power, as also the opener of the door­way to vision.

* * *

Master Polidorus Isurenus

Correctly and sincerely chanted, the Aum resounds through­out the Universe.

The interior range of the Aum is infinite.

Every time you sound the Aum you increase your spiritual sensitivity.

The Aum in its fullest spiritual and occult significances must rule every thought, word, deed, and motive.

One of the many effects of correctly chanting the Aum is to help the chanter to clear out the nadis of astro-etheric matter which can be like a kind of gum.

* * *

Master Polidorus Isurenus

Knowledge of the Sacred Word is one of the greatest gifts of the Adepts to humanity on this earth.

* * *

Master Polidorus Isurenus

Aum Mani Padme Hum: I am at one with the Divine. An additional meaning is: “I am the Monad in its vehicles.”

Aum Mani Padme Hum is also a salutation from the Inner Self of man to the Solar Dhyani.

* * *

Master Morya

Every mantram is an antahkarana opener. The mind-brain is the physical antahkarana. (The antahkarana is the bridge in consciousness leading from the lower to the higher mind.)

* * * * *


Master Polidorus Isurenus (to a dedicated aspirant)

Try to resist the natural thought and tendency to relinquish the objectives of yoga whilst wide awake. The body is a living organism and must yield to Atma-Fohat. Karma is mobile. Loving service and yoga can break down the limitations of adversity. Whatever happens, neither give up hope and aspira­tion to occult perception nor diminish the use of the yogas beyond a certain point. To do five minutes only at any time in a day is sufficient to keep the forces flowing, to prevent any loss of ground gained and to make some progress every time.

* * *

An Adept

(Instructions to Geoffrey for teaching)

With regard to the daily practice of meditation, whilst a possible immediate occult or mystical experience might follow the daily practice, far more important is the continuing effect upon consciousness, motives becoming loftier and loftier, and one’s general outlook on life increasingly spiritual. Remember, however, that while only the few will respond wholly and fully to the ideal of the contemplative life, an increasing number of people—young and old—are leaning towards that idea. There­fore, point out what might be called the continuing effects of meditation which may not, need not, be known about after each meditation ceases.

* * *

Master Morya

(Instructions to Geoffrey for teaching)

... In meditation within the centre of the head, in order to experience and “see” there have to be sufficient “fruitful molecules”. Every time you meditate, you increase the number of fruitful molecules in the brain.

Explain that the whole limitation exists within and is caused by the condition of the human brain. The regular practice of yoga helps to overcome this imprisonment of consciousness. Ideally, there should be regularly practised, quiet thinking or contemplation upon basic Theosophical ideas...

* * *

Master Polidorus Isurenus

... Whichever method is followed, and however modified personally, the all-important necessity above all things is to begin regular daily meditation upon the truth: “The spiritual Self that I am is veritably a part of and inseparable from the same spiritual Self in all others. I am That. That am I.”...

Repeat: “If you have not done so, above all things begin.”

An Adept

The regular practice of yoga is the one absolute certainty that the fire of Theosophical idealism will burn ever brighter. In other words, in its fuller meaning, the scientific practice of yoga both keeps alight one’s idealism, and increases its brilliance and strength.

* * *

An Adept

Whilst daily meditation and practice of yoga are of great importance, full progress, for those whose circumstances permit, demands that one’s whole life must become an act of yoga—meaning realization of Oneness expressed as purity and service.

* * * * *


I draw into myself Egoic power to wipe out from my heart and total nature, now and in all future lives, the undetected seeds and active forces of anger, unkindness, disharmony, impatience, sensuality, and self-betterment over others, that I may become the perfect vehicle and expression of divine harmony and self-freeness.

“The self in me is one with the Self in All. I am that Self in all. That Self am I.”

“I am rooted in the eternal.”

“I am self-shining pure Being.”

“I am divine, immortal, and forever at one with God.”

“I am divine, fearless, imperishable, and full of joy.”

“I and my Father are one.”

* * *

“I am the Immortal One.

I am the Illumined,

Initiated, Crowned,

Eternal One.

I am That. That am I.”

* * * * *

Chapter 13



Every perception of the human mind must remain conditional. There can be no finality of comprehension. The Theosophical student must remember that all worlds, all realizations, all thoughts are penetrated by relativity.

* * *

Just as the seed cannot be understood without knowledge of the parent plant, so the spirit of man cannot be understood without a knowledge of that universal spirit from which man emerges. Avalokiteshvara is the “grand solution”.

* * *

One taps at the outer crust of reality for a long time. Eventually one breaks through.

* * *

Philo Judaeus

And for the happy soul that stretches forth its own reasoning as a most holy drinking vessel—who is it that poureth forth the sacred measures of true joy, if not the cup-bearer of God, the DIVINE REASON. He is master of the feast, he who differs not from the draught, but is himself unmingled delight, and sweetness, forthpouring good cheer, the immortal philtre of all joy and contentment.

* * *

When the centre of consciousness is released from its familiar shell of awareness of individuality, it finds itself in a Universe of which it knows nothing and which therefore seems to be empty. Later, when the aspirant has learned to place himself in rapport with that wider world, he finds it to be filled with the divine life and divine beings with both of which he is essentially one.

This experience is perfectly described in the two utterances of Christ. First: “My God, My God, why hast thou forsaken me?” and then, “I and my Father are one.”[60]

* * * * *


The test of an inner experience is twofold: if it is true it will be accompanied by ecstasy and followed by humility; also, does it endure?

* * * * *


Every atom is like a heart-shaped cage. Each of the bars of the cage is really a canal down which force from the higher planes reaches the brain and the mind in the brain, physically, emotionally, and mentally.

At present the canals, channels, or spirillae which admit Buddhic and Atmic force and consciousness are not opened, and therefore it is difficult, indeed almost impossible, to experience Buddhic consciousness, which means perception of the infinite, indwelling Life in all forms and beings, to recognize that same Life in oneself and therefore the truth of Unity, and to use the faculty of intuition as a conscious power.

Also it is very difficult to become aware within oneself of the fiery power of the Monad expressed as Atma (or spiritual will), and to be conscious of the immanent divine Presence, the Inner Ruler Immortal seated in the heart of all beings. Attendance at occult gatherings, such as those of a School of Theosophy, thinking along occult and spiritual lines, especially as regards Buddhi and Atma, and of course, regular meditation with full intent—all these have the effect of opening the appropriate channels in the atoms of one’s superphysical bodies, so that the force and consciousness of these lofty levels may be experienced whilst wide awake. Even if a ceremony, a meeting, or a meditation do not seem to be particularly helpful at the time, nevertheless in proportion to the effort made, a result in the form of opening out the channels is certain to be produced.

... Creation is a sea of white fire without divisions of consciousness, though the fire is atomic.

* * *

Master Morya

The atomic presence of Deity is experienced as myriads of atoms of light.

* * * * *


Master Polidorus Isurenus

You can’t explain timelessness but you can be it.

* * *

Master Polidorus Isurenus

At rupa levels contact depends upon time, place, and relative position. In the arupa, contact depends solely upon attunement somewhat similar to the musical term of harmonics.

* * *

Master Polidorus Isurenus

Since the directions of space hardly exist in the dimensions wherein We abide, there can be no such thing as “going away” for Us, but only a changed focus of attention. Indeed, you may think of Us as ever present. When the arupa worlds are entered, travel ceases.

* * * * *


Master Polidorus Isurenus

Animals are the gate of ascending consciousness into the human kingdom.

* * *

“Man is something to be surpassed,

Man is a ‘bridge’ not a Goal

Man is a ‘rope’ stretched over the Abyss

Between the animal and the Superman.”

* * *

The cure for all human ills is for humanity to know itself as an Ego.

The Ego is perpetually in circuit with the universal Mind.

Master Polidorus Isurenus

Although the consciousness of the meditating yogi is turned towards realization—complete unification with all that exists—there must always remain the Monad.[61]

* * *

Ego-Light is golden,

Monad-Light is white,

Logos-Light is many-hued.

* * *

The Monad is like a flash of lightning standing still.

* * *

Name for the Monad: Light of the Inexhaustible Light.

* * *

A mysterious conversation about the Monad:

What is it? Nameless. Where is it? Everywhere. When is it? Always. Whence came it? It ever existed. Who is it? Everyone. How much of it exists? Allness.

Thus, to the mind, the Monad must ever be a profound mystery. It is supramental. Only in mental stillness will it discover itself to the meditating yogi.

* * * * *


The “white lotus” is a state of consciousness, a stage of unfoldment. The Atma enters the crown chakram and makes it a white lotus, and Buddhi throbs as the golden yellow heart.


Nothing can disturb the equanimity of the Self. Enter the Self and abide in peace.

There are regions of the higher consciousness which are absolutely still. Utter silence reigns. Power flows but in perfect rhythm. Consciousness is in absolute equipoise.


Spiritual awareness may be referred to as the summit of Mt Everest. Whilst the aspirant gazes upon it from the level to which he or she has attained, every Adept has not only attained “the summit”, but perpetually abides thereon.

* * *

Keep your mind on the summit of the evolutionary mount.

* * *

Master Nylghara

Remain perpetually with the thought of being within the Kingdom of the King (earth’s spiritual King).

* * *

Master Polidorus Isurenus

Try and keep one part of your mind always in the higher kingdoms of consciousness.

* * *

Master Polidorus Isurenus

Remember to dwell within the perpetually shining Light of the Supreme Deity within you.

A name for the Godhead, the Divine Being: “The supreme, limitless ALL”.


“There is a flash of radiance from the Godhead and one is blissfully unified with all that lives... a kind of glory lights up in the mind. Then a man pours outward a torrent of him, yet he is not diminished.”


* * *

“I saw the smile of the Universe.”


[Geoffrey says it means that in the higher consciousness a perpetual joy pervades the mind of the mystic.][62]

* * *

The most sacred mystery of all consists of the divine Presence or Atma in Universe and man, these two being one and the same; the greatest experience is direct interior realization of that fact as a continuing experience.

* * *

“Nature is a Cathedral boundless as our wonder,

 Quenchless lamps the sun and moon supply,

Choirs the wind and waves, its organ thunders

Its dome the sky.”

* * *

I saw my Lord with the eye of my heart. I said, “Who art Thou?” He answered, “Thou.”

(Sufi Poet)

* * * * *


Master Polidorus Isurenus

Meditation at the Causal (Egoic) level enables one to get through that “veil” which is a very real obstacle, especially when one has spent one’s life on the worldly side of the veil and not enough on the heavenly side.

Togetherness in the Causal world is not at all like being together on earth physically, because there you are always separate people, whilst Causally there is a natural blending of auras and consciousness. In fact, the idea of other separate people cannot come to you, but only increasing nearness and togetherness all the time. This is pure heaven, of course.

At the Causal level you find that everything is inside you, like knowing that the larder is well stocked. You cannot think of wanting anything. You only know that everything is completely available and ever will be and more and more and more.

Drugs have a devastating effect not only on the brain and other organs, but also on the mechanism of consciousness. It is the etheric double of the brain and some organs that becomes almost hopelessly choked up and clogged, so that the Ego cannot get through to the brain-mind of its personality, and so the inspiration of the Ego and the Causal world is completely cut off from the personality.[63]

* * * * *


The Masters’ world is not a place but a state of being, a condition of consciousness, entirely independent of physical location. In terms of awareness and state of being, it is above the mists of the mayavic, rupa planes.

These worlds of form change, sometimes as if by volcanic eruptions, sudden and even prolonged storms, and sometimes as a result of the long rhythmic sweep of cyclic evolution progressing in great and small waves. Some of these have crests and breakers, whilst others proceed smoothly as if into infinite distance. All the changes, harmonious or discordant, in animal and human consciousness, particularly emotion, cause minute alterations and disturbances in the great depths, middle depths, and on the surface, so to speak, of the mayavic worlds. There is no permanent peace and there is no freedom from the may a of self-separateness whilst consciousness is imprisoned and active alone in the three lower worlds.

Nevertheless, these conditions have a value for the Monads and Egos which pass through them on the downward and upward arcs and throughout myriads of subcycles. Latent powers, capacities, and forces get stirred out of the sleeping seed-like state into increasing activity, development, and controlled expression. But there is no peace and there is no security and no permanent bliss for the dwellers in the three worlds alone.

The Masters’ world is harmonious, rhythmic, and dynamic because moved from the Source. In Their arupa Selves, Their consciousness is in similar rhythmic and dynamic action, but poised and immovably still because at one with the Source. Selfless and therefore karma-less, all-comprehending, and in absolute mastery, They abide in undisturbable peace within Their own consciousness.

The secret of this poised serenity is complete and final self-emancipation from the delusion of individuality and self-separateness. He who would pass from the ever restless world of maya into the realm of reality must similarly and progressively divest himself or herself of the maya of self. This is an absolute essential, because self-ness bars the way and selflessness alone opens the way. Man can pass through, because he himself is a dweller in both the real and the mayavic, the arupa and the rupa worlds.

A veil separates them, and it is almost impenetrable by a mind powerfully penetrated by the delusion of self and solely motivated by self-gain and self-desire. Gradually, the aspirant with strong will, persistent aspiration and endeavour, im­personal love and compassion for all, and wise procedure, can approach and seek a passage into the Masters’ world, the Masters’ holy Presence, and into participation in Their varied activities on behalf of all who are matter-bound.

Their secret knowledge, the Brahma Vidya, will then gradually be attained. As constant dripping of water will wear away a stone, so constant and aspiring thought of the Masters and the Masters’ world will assuredly wear away all barriers, all veils, and all obstacles.

The spiritual mountaineer must truly aspire, truly and deeply wish for this attainment as if it were the only prize. He must also proceed with wisdom and selflessness in every act, mundane, intellectual, and spiritual.

Chapter 14



Master Polidorus Isurenus

THE PATH—a goal to be arrived at and an achievement to make preparations for.

* * *

I have long held a concept which for my own mental satisfaction I call to myself “the pointing hand”.[64] I have learned to keep a keen, watchful and, if I may say so, dispassionate eye open for “the pointing hand”, or, if you like, the “Sign-Post on the road to the fulfilment of destiny”.

* * *

The “egg” of Buddhahood is within everyone. When individuals realize this, and vow to become Buddhas as quickly as possible, they fecundate the “egg”. Thereafter, should they remain steadfast, the process of “hatching” will be completed within measurable time.

* * *

He who would be spiritually a King must crown himself.

He who would become a successful disciple of the great Adepts must set to work to build up a mountain of beneficent karma by means of years and years of devoted service in Their names.

Treading the Path is a supremely delicate operation. There­fore it is called “razor-edged”—motive is everything. A man may ostensibly be doing good and even spectacular work for the Cause, and yet be failing all the time, because desire of place and power, egoism, and self-satisfaction are in his heart. It is not the important occasions which matter so much, useful though they are; it is the hourly, daily attention to the details of life, to the work and to character building without desire, which really constitutes treading the Path.

* * *

An Adept

Make clear that We are ever seeking more and more suitable channels. The ideal is to offer oneself as a channel for the Master’s influence, but not to personalize the relationship.

* * * * *


For all Souls on the occult Path our sympathy is due. For all who meet the great obstacles and are seen to be trying, struggling to pass them, our deeper sympathy is due. For all who temporarily fail, our deepest sympathy of all is due, remembering the possibility, and even certainty, of our own similar defeat.

The tests and the obstacles consist of the inherent weaknesses, undeveloped powers, of each individual. Until met, these are sometimes regarded as the highest qualities. Contentment means the power to obtain the fullest value from existing situations, especially painful ones. It is a great power, and its expression a great virtue.

* * *

H.P. Blavatsky

... When the demands of physical life become strong, it will always be helpful to affirm: “I abide in Buddhic peace and the peace of a Buddha.” Indeed, in the Master’s Presence, you become filled with peace.

* * * * *


Every action of the Adept is perfect because it is based upon fundamental creative laws, that is, birth out of darkness and silence and growth in power. The disciple must therefore develop silence, peace, poise.

* * * * *


Teacher: “Do you want to tread the Path?”

Aspirant: “Ardently.”

Teacher: “Do you seek Discipleship?”

Aspirant: “Ardently.”

Teacher: “Then go to work upon yourself. There is your field of work. There the canvas awaiting your art. There the clay awaiting your moulding hands. The Path is within you. Discipleship is an interior experience.”

* * *

Every aspirant to the Path discovers sooner or later that the whole process is worked out within him. The Path is within him. The power of success is within him. The obstacles are all within him, even the karmic ones; for the effect of karma is decided by the reaction to it. External events, even steps, are only externalizations of what exists within him. All the great achievements are interior ones. All the great battles, defeats, and victories occur within. The external life is only a reflection of interior experience and condition. Therefore, the major effort must ever be directed within to purify and perfect the character, to refine the whole nature and above all to develop power, wisdom, compassion, and intelligence. It is essential that the mind should be kept ever on the ideal. The aspirant must be dedicated heart and soul to the very greatest things in life. He must live in that dedication.


The disciple lies prostrate upon the floor of the great chamber. He now stands upright also; for Atma has raised him a king as is THE KING—a royal “child” before its Royal Parent. For it is He Who raises us, He Who is our spiritual Father and King, as also of all who are born into the spirit, which is the Atma. This is part of His function—to raise up a race of Kings from earth’s humanity...

Every Initiate is a centre or focus of the Atmic power of the King, through whom He can irradiate the world with His Light which is the Star of the World and the Star in the aura of the Initiate. Ideally, the Initiate should consciously “relay” this Atmic power of the King into individual Egos and into the Causal worlds.


In his Gethsemane he will reap less his individual karma of loneliness than the karma of the other members of the race of which he is a part. His loneliness will be swallowed up in theirs, just as his attainment of unity is wonderfully shared with them.

* * *

The loneliness of Arhatship is, of course, not all karmic. It is an experience essential to and inseparable from the process of self-emancipation from the illusion of separateness.

* * *

Master Polidorus Isurenus

The statute is said to be that after the attainment of Arhatship only seven more incarnations are necessary. This number can, however, be considerably reduced, if and when each post-Arhat life is lived with the goal of Adeptship in full consciousness.

* * * * *


Master Jesus

As far as is humanly possible for those living in the work-a-day world, the inward vision of what the occult life really is must be completely understood. The quality of heart and mind which, perceiving this reality, contributes with deep dedication to the complete and utterly pure-hearted fulfilment of the great occult ideal, is dedicated and pure indeed.

A description of the true occult ideal may perhaps begin with a reference to what might be called “The Spark”, meaning that something which occurs in and to both heart and mind. It bestows upon them both the true vision concerning the occult life and the Path, and a whole-hearted (meaning very strict) adherence to the total ideal. This glorious ideal must be accepted and adopted with zeal for the whole of one’s life. The honest occultist or would-be occultist must draw up for herself or himself, and must strictly adhere to, a list of observances and standards of motive and action to serve as guidelines which must ever be followed and which must never be overpassed.

1.         Strict truthfulness, meaning that never must an untruth pass the lips. Truth is for the truly determined and completely honest aspirant as a brilliantly shining light illuminating the Path, to be followed from the very begin­ning to the end of the great adventurous journey.

2.         White cleanliness. This, in its turn, applies not only to the condition of the body and its clothing, but equally or even more to the condition of feelings, thoughts, and their expression during waking times. “To the pure, all things are pure” and the inspiring and energizing power from the Ego will always reach the bodily person in the original Causal light and truth.

3.         Keenness. The mind must be in a state of undeviating keenness like the edge of a newly sharpened knife or sword. The bodily personality will then be not only obliged to think and “walk” upon a thin-edged line along the very centre of the upward leading Path, but also produce the impression and effect upon others of a similar keenness, sharpness, clear-cut clarity of will, of thought, and so of their expres­sion in mode of life.

The successful aspirant produces the effect upon observers capable of responding to it, of keenness in every­thing and especially in everything to do with the spiritual life.

4.         One-pointedness. Quite literally, even—more especially—in the meeting of responsibilities and the fulfilment of duties. These must become characterized by the action of an inmost will, so sharply pointed to the ideal of the Path that an undeviating directness becomes built into the character.

I am aware that these are very difficult ideals, but, truth to tell, there can be no full success in any given incarnation unless these qualities either exist or are being deliberately developed and forcefully and meaningfully applied to life.

* * * * *


Master Kuthumi

The yogi’s ashram is not physical only but far more psycho­logical and mental, with complete protection from all non-yogic feelings and thoughts.

The veridical ashrams grant this protection permanently as with Ourselves. The less permanent, and still more the transi­ent, only offer the protection during the period of occupation, hence the spiritual idea of retreats. Reasonably full protection also enables both the Inner Self and superphysical helpers, including devas, to reach and inspire the brain-mind. Again, the quality of reasonableness must function in the latter cases, lest, for example, an undesirable degree of separateness and even self-centredness should develop, excluding others from benefits otherwise receivable from and through a true yogi.

* * *

Master Polidorus Isurenus

You can lead the ashram life wherever you are, and your circumstances constitute your Guru.


An Adept

The Masters Themselves may not influence the human mind; this would be an infringement of personal liberty. But when once a person’s attitude is correct, and he is dedicated to Their service (which is to the service of humanity), They can then inspire, help to clarify, and even illumine.

Master Polidorus Isurenus

The imposed rule that physical meetings between Adepts and Their devotees are forbidden (unless especially permitted) has the advantage that the remaining communications—mental and intuitional—are more fully used. Hence our work.

Adepts do not only teach Their pupils, but produce and induce the state of consciousness as well.

* * *

Master Polidorus Isurenus

The most important factor in the attainment of Adeptship is the direct application by the Solar Logos of His power to the human Monad. In other words, you and I and all our brethren are not alone. Neither are we achieving by our own efforts only. THAT assists. Fortunately, for otherwise Who of Us would have attained? When aspiring to achieve occult progress quickly and particularly to Adeptship, never think of yourself in your present personality.

* * *

Master Kuthumi

We may be regarded as perfect Men, but this does not remove Us beyond the understanding of human nature, especially of pre-Adeptic human nature.

* * *

There is no other heaven than the Presence of the Masters. Just as the animal pet desires only to be in the presence of its master, so man aspires to enter and find his happiness only in the Presence of his Master. We cannot be with Them physically nowadays, so we must live with Them in thought and spirit. Theosophy is both the way and the meeting place.

The Secret Doctrine, both as truth and as a book, is the Masters’ world. He who would enter the Masters’ world must obey the one Law and open the pages of The Secret Doctrine and read. To enter that Land of lands one must become:

A conqueror of Mara

Piercer of illusion

Destroyer of desire

Ruler of the flesh.

Then and then alone may the Soul take wings and fly to the Alone which is ever one with all. Then will it shine with the aura of the Adept and possess the magnetism of the Master.

* * *

The Master is always turned full-face towards the disciple.

* * *

The disciple’s Egoic growth is individual. He brings out what is there and naught else. But in his outer life and especially in its motives and ideals he should “relax to the Master’s will and guidance”. He should not obtrude any personal desires or strong decisions. He should let circum­stances guide him, for circumstances are under the Master’s command, and by them He leads His pupil to the fulfilment of life—if the pupil will let Him. There is no room for self-willed-ness in the life of Discipleship. The eye must be kept upon the Master, watching for His wish. His guidance, His call, His wonderful help.

The successful worker never knows how much he owes to the Master—the silent, unknown inspection, inspiration, and

Egoic quickening which the Master carries out continuously, the personal fruits of which may not come till long after some effective piece of work or great idea. The Masters work constantly upon the Egos of F.T.S., especially workers. Every officer is doubtless reviewed and helped to the full—also the “Ego” of the whole Theosophical Society.

Chapter 15



There is a region in which all is rule, a universal spiritual power which is omnipotent. He who enters it is master of all things as long as he can remain there. He is king of all jewels and metals, of all plants, animals, and men, especially of himself. He is master correspondentially of his body, vitality, emotions, and mind. These are his abject slaves, he their king. The Adept has become this principle of Kingship and abides in the region of rule perpetually. This is the common “likeness” or power of all Adepts. Whatever Their Ray, They are all Kings, in momentary likeness of The King. So above all things, the pupil must move towards Kingship, to spiritual self-rule.

This rule, though omnipotent, is surprisingly gentle. When merged or immersed in it, all else vanishes. It is the highest spiritual essence of the Universe, the Atma, and in its totality is Avalokiteshvara, the Logos, The King in His beauty. “I am That. That am I.”

* * *

Master Polidorus Isurenus

The Adept possesses extreme strength expressed with extreme gentleness.

* * * * *


Relative familiarity must never cause us to forget for one moment the solemn grandeur to which every Adept has attained, or that of the Divine Truths of which They are the Guardians.

* * *

Master Polidorus Isurenus

The wholly successful Yogi—the Adept—is consciously at one with the occult Power-Dynamo of the Universe, the living heart of the Universe, Source of its life, and the all-directive Mind of the Universe...

* * *

The great power of the Master’s consciousness is its high “voltage”, great intensity, especially in the higher reaches—Causal and beyond.

* * *

The Masters live in stillness. Their consciousness is held in utter silence from which They can, at will, emerge with mighty power. Both stillness and silence are pregnant with action and sound. From them, both are born and become completely effective at the will of the Adept.

* * *

One aspect of the Master’s consciousness is in a condition of blissful happiness and humour.

* * * * *


The Assembly of the Arisen Ones—The Great White Brotherhood of the Adepts of this planet.

* * *

Master Polidorus Isurenus

The Immortal Race of the Teachers of Mankind,

The Great Brotherhood of the Perfected Ones,

The Adept Hierarchy of our planet earth.

* * *

Master Polidorus Isurenus

The World Mother (The Blessed Lady Mary, Who is the great Chohan holding the Office of World Mother in the Hierarchy of earth’s Adepts) is, in part, the incarnation of the Feminine Principle of the Universe.

* * *

Master Polidorus Isurenus

The Great Lord of the Universe. The Great Lord of the World. The Great Lord of the Spirit of man—the Monad: not three but One Lord. Aum.

* * *

An Adept

The Solar Logos is regarded as the mighty Being in Whom all Monads and all beings are synthesized to constitute One Great Intelligence: Our Lord the Spiritual Sun.

* * *

An Adept

One day we will become members of the Parliament of the Sun.

* * *

From the heart of God, through the great Spirits before the Throne, the great Planetary Regents and Vice-Regents, through all the members of the Inner Government of the World down to the humblest servant who serves with love, there is a bond.

Master Polidorus Isurenus

The real royalty on earth is not the kings, queens, and princes, but the Adept Hierarchy, its Initiates, disciples, and intelligent and selfless co-workers. These are the princes among men.

* * *

Master Kuthumi

Although in Ourselves We are individuals, as an Organiza­tion, We are only ONE.

* * *

Master Polidorus Isurenus

The Great White Brotherhood: the oldest and most closely united “Family” in the world—Our Brotherhood.


I remember having a brief audience with a transcendentally superior Being Who transferred mentally, rather than verbally, certain ideas which seemed of cosmic significance. The Adept was a Man Whose condition and evolutionary stature gave the impression of the biblical “Ancient of Days”. If it had been a bodily audience, He would have appeared as immeasurably old with greying hair, eyebrows, moustache, and beard which had once been black. The skin was of a dark shade suggesting an extremely old yet inwardly preserved and energized Indian body. An air of extreme remoteness was communicated from Him, as if He had dwelt in mountain fastnesses for long ages and had rendered His personality almost time-free and so utterly transcending normal but not supernormal emotion. Remembered surroundings suggest a cave, as if on Mt Kailasa, and a body energized as if from an inward fire and deliberately kept alive for certain planetary purposes, such as keeping in touch with the physical world.

Even as I observed Him as an extremely ancient but force­fully living Adept-Yogi, He showed me, or I perceived His Inner Self, as a beautiful Shiva-like, young Yogi, the real and ever youthful Dweller in the ancient body, giving the impres­sion of eternal youth. Gazing upon this reality associated with the “unreal” body, I received the impression of One Who is ever young, extraordinarily and inexhaustibly youthful, vital, in bliss, and as if at play. This is the transcendent Self, Monad, if you will, seen at the Causal level.

* * * * *


Master Polidorus Isurenus

Jesus, as an Initiate of the Greater Mysteries, had been commanded to reawaken the fires of mysticism in His nation, and to call such Jews as could respond to a recognition of the Hidden Mysteries. The disciples (so named) were men and women thus chosen by Him and prepared for Initiation. He Himself both constituted and instituted a Mystery School. Before He died this was firmly established amongst a small coterie of disciples and Initiates. He visited them constantly for many years afterwards, and revealed even deeper Mysteries to the elect. The so-called “wounds” are symbols of those Mysteries and the revelation of them, to St Thomas and others, symbolizes the further deliverance of spiritual truth. He perceived the true mission of the Jews, and proclaimed it as spiritual rather than temporal.

Jesus sought to break the grip of the dead formalism of the times, and to liberate the living waters of truth amongst the people. His Beatitudes and Sermon on the Mount, as well as others of the Logoi, are imperfectly remembered and recorded spiritual maxims designed to awaken the latent mysticism in the Jewish race, and call its finer members to the inner life.

Jesus was most deeply tender and yet capable of an almost fierce virility in the fulfilment of His mission and the denunciation of the evils of the time. His tenderness was supremely wonderful, His tolerance all-embracing, yet, on occasion, righteous indignation caused Him to display such holy wrath as was awe-inspiring to behold. He subdued even this, and surrendered it to the One Will, and this was one of His mightiest personal achievements and is recorded as part of the agony in Gethsemane. His submission to martyrdom when he possessed the occult power easily to have saved Himself and confounded His enemies, is one of the sublime acts of submission and self-restraint in the history of mankind.

You knew Him fairly well, and became deeply tinged with His esotericism, as also the qualities above described. You absorbed His esoteric teaching and late in life bore it to Egypt and gave it to Me and My compatriots there.

He became overshadowed by a divine Ray at the age of 30, and thereafter was, on occasion, an Avatara. It is this Avatara power which he transmitted to the 70 Apostles and which was said to have descended upon them as tongues of flame. It was this, also, which enabled Him to institute the Apostolic Succession with so much power that it remains valid down the ages. The institution of the Sacrament of Holy Communion also occurred under the influence and by the power of the overshadowing Solar Logos symbolized by a “voice” and a “dove” in the Gospel story.

Ludd or Lydda was the scene of many wonderful gatherings, in some of which you participated, being a son of Alexander Janneus. This family position also prevented you from taking full advantage of the opportunities which offered. You had a debt to your family which the Master advised you to pay. The Janneus family was quite a clan, as also was that of Flavius into which later you were born as a woman and a Patrician of Rome. As Flavia, you remembered much not of the historical Jesus, but of the mysticism absorbed in the Jewish life. She was a kind of lay-sibyl, often inspired and regarded as a sort of oracle by her family and circle. So too, in this life, the memory has come through as also have the mysticism, love of the occult, and the sibylline characteristic.

* * * * *


There is a Branch of the Great Brotherhood in Hellas, actively concerned with both the occult and tremendously resurgent cultural and physical life of the Levant. In fact, the whole of the Eastern Mediterranean is in a state of ferment. This can be valuable if well directed, but very dangerous if it ever got out of hand. However, the ancient shrines in Greece and the power designated for each of them so long ago were of equal importance to humanity and the Brotherhood as those of Egypt. In both countries the power, though partly withdrawn, was not exhausted, and the occult forces and Intelligences still exist and function if only in these later days more or less superphysically. There is a group of Initiates, presided over by a small number of Adepts, and a small number of Sanctuaries.

The occult life is followed in various ways in the Middle East. One department continues the work of calling and training neophytes. Another is composed of high Initiates rather than Adepts, and consists of scholars seeking to penetrate ever more deeply into the knowledge of the Hierophants of old. These are the Kabbalists and reincarnated members of the old Mystery cults. But they seclude themselves and exclude others, claiming that their work and their results justify this conduct. They quieten human thought everywhere, keep steady human psychology during periods of stress dangerous to mankind, and prevent areas and pools, as it were, of sheer hate and passion and murderous desires from accumulating and driving people to excesses.

Wise are those travellers who appreciate, respect, and are interested in the monuments and Mysteries, and can feel or sense the vibrating force of the hidden Hierophant and Brothers of the Grecian Centre as also of Lebanon and Egypt when passing through those countries. These three countries with their living and working Mystery Centres could perhaps be called the Middle East Triangle. Those, therefore, whose Souls and aspirations are so intimately linked with the life and work of the Great Brotherhood and its Ashrams all over the world, are no ordinary travellers; for their auras will contain the veritable Akasha and areas of attuned substance or Tattvas which will add to their occult and spiritual influence every­where. They will have drunk, as it were, from the same cup from which They, the Immortals, imbibed the Sacred Wisdom, the golden liquid Light which is the life and truth of Their Assemblage, Their Brotherhood. The Grecian Brotherhood is a divine reality, an inextinguishable flame and the Great Initiations continue to take place within these Centres of Adeptic life and work.


Master Polidorus Isurenus

During the Arhat lives and the approaches to them, the decision is made, or reveals itself, concerning which of the Seven Paths[65] is to be followed at Adeptship. The Arhat becomes largely concerned with preparations for its fulfilment, especially when Nirvana is to be renounced and a more or less personal continuance and even retention of a physical body are to occur.

As Bacon, and still more as the Comte de St Germain, Master Rakoczy prepared Himself for the Headship of the Ceremonial Ray, and decided upon His use of the ceremonial Orders as one of His many instruments.

By arrangement with the appropriate Officials in the Great Brotherhood, He had already repeated in this present personal­ity His passage through the Grades of the Lesser and Greater Mysteries. In doing so, also by arrangement, He absorbed into Himself, even had committed to Him, the powers, extraterrestrial and devic links, the knowledge, and the Hierophantic Offices of all the Degrees up to the Fifth Initiation. These He thus carried, almost Noah-like, or Manu-like, through the centuries which followed.

As Comte de St Germain, He began to use these powers, infusing them little by little into Freemasonry, exoteric and esoteric, the latter given to His disciples alone. Long before that. He had similarly founded and launched, as a secret organization, the Order of the R... C... This is still being worked in a very limited fashion, and the Master found in Freemasonry an instrument through which He could reach the general public, and in Co-Masonry a gateway to the Mysteries.

The Master Rakoczy is also the Adept Regent of Europe and the European peoples wherever they establish themselves in the world in organized communities. He is in very close collabora­tion with the Manu in racial development, and the Bodhisattva in spiritual unfoldment, He Himself being responsible more especially for Seventh Ray aspects of human progress, whilst working closely with the Heads of the other four of the Five Rays.

He is also a great and wonderful Master of the Wisdom and Teacher Who takes and trains disciples, more particularly those who are also Hierophants-in-the-becoming, with all that this Office implies, of intuitive recognition of the significance of ceremonial, and intellectual assent thereto.

All who are drawn into His esoteric Orders, whether on the Seventh Ray or not, are deeply privileged to be working with and under Him in the fulfilment of His great plans and ministrations on behalf of humanity.

The key to the understanding of the Seventh Ray, and therefore of Master Rakoczy, is that such Monads become in their Egos and personalities great manifestors of the inner driving force of the machinery of manifestation which keeps everything going from Atma to the physical level.

Valid ceremonials, based upon the ancient Mystery Rituals, exalt the true ceremonialist who participates in them, because he feels and knows intuitively that he is performing in dramatic form, in the presence of symbols on the physical plane, the functions of Fohat and the operations of the machinery by which Cosmos emerges from chaos and evolves to perfection. This is the source of the thrill of the true ceremonialist, whether conscious of it or not, that he is acting cosmically, enacting microcosmically, universal processes.

Fohat or cosmic electricity, from the energy point of view, is the very heart and core of everything objective, of all which is outside of the Absolute.

The Master Rakoczy, like all other Adepts of His Degree, has developed His Atma to the point at which it has endowed Him with the power to direct and to control, within the law and the plane, Fohatic energies. He has also developed the Buddhic body into the perfect vehicle for Atma and a source of the intuitive wisdom and knowledge from which perfect action at all levels becomes possible. Thus, Master Rakoczy is in this aspect of His nature the personification of “perfect action” in the above senses.

Now this influences all His work and all His life, makes Him the royal Prince which He is, the military Commander, the Ceremonialist par excellence, and the mighty Magician wielding Fohatic powers.

Since all expressions of Fohat at all levels are directed by cosmic, solar, and planetary Archangels and angels, the Seventh Ray includes collaboration with these Intelligences. One part of the great importance of the ceremonial method is, in consequence, that it introduces the candidate to the Angelic Hosts, and instructs him in collaboration immediately he has entered a Masonic Lodge.

To aid you in comprehension, what mankind learns of as Atma is a manifestation of pure Spirit in contradistinction to pure matter. Atma is the core-power, the energy skeleton of the Universe and of man. In the latter it expresses itself as the various forms of determination up to sheer spiritual will used for the highest purposes. In the Demiurge or creative Solar Logos, Who is the Agent of the Divine Idea of the Solar System-to-be in all its phases, Atma manifests itself as that expression of the will-to-manifest, maintained with unwavering and unbroken continuance in a kind of inconceivably lofty yoga, like an inextinguishable lamp whose flame is motionless throughout Maha-Manvantara. Such in part is Atma, pure Spirit manifested as pure will in the Logos, and various forms of will in man.

Now Fohat is the energy by which the decisions of the will to create are carried out. Fohat is the servant and energy-instrument of Atma. A helpful analogy might be the determination of Atma of a group of people to construct and operate an electrical generating station, and Fohat the resultant supply of electricity used for so many ultimate purposes and producing such varied phenomena.

Seventh Ray people combine the two functions, Atmic and Fohatic, with various degrees of imperfection. Master Rakoczy combines them perfectly. The Maha-Chohan is also in that line, and does for the whole planet what Master Rakoczy does for a somewhat more restricted region, including the human race. The Lord of the World does the same throughout a much wider range of activities and the Silent Watcher keeps Him in external touch with the Solar Logos.


The Master Rakoczy’s dark, rich, purple-coloured aura represents the combined thought of the Logos and its expression in the very fullness of perfection at every level, including the physical. He is, so to say, God’s Will and Mind in beauty, power of perfection, and grace, and is regal in the Temple of the Universe. But these Ray classifications do not restrict at all the Monad-Ego of the Adept, which is forever and evermore a total manifestation of all the attributes, aspects, and functions of the Logos. Adeptship is simply Godhood on earth.

* * * * *


Amidst a community life in a secluded house near water and ponds in which lilies grow, glowing and almost constant sunlight, continuous but ordered activity—He is wearing a long, white, full, one-piece garment or robe, moves with great freedom and grace, is tall with very noble bearing and upright carriage. His hair is black and worn full (thick) but not long, onto His shoulders, I think. Beard and moustache are full and teeth are occasionally visible as He smiles. Assurance, ease, radiance, and an inner smiling, unbreakable serenity are amongst His characteristics. Doubtless He could be very stern, but so orders affairs that sternness is never or very rarely necessary, and there is always the appearance and sense of smiling gracious ease, absolute equipoise, and great invincible strength beneath, like a great athlete at rest.

Such in part, as far as I can tell, is the purely physical personality of Master Polidorus Isurenus. Of His Adept Monad-Ego I can only surmise the nature. But I do know that He is wonderfully kind. Blessed be His Name for evermore, and may I ever prove worthy of His aid, so freely given and promised, that I might be a real recruit to the Ranks of those who effectively serve the world.


Master Morya

Teach the esoteric doctrine and the importance of personal yoga, and encourage as many people as you can reach, and on as many occasions as possible. Let this be a theme through all your talks, as you are already doing by your lectures and your lives.

[Geoffrey says, “I am with Master Morya in His room with the balcony looking over the gorge in the Valley over which peace reigns. I can hear the sound of the river and some cries and temple sounds—bell and gong.]

You can, of course, come here whenever you will, as also to My Brother’s Ashram, and those of your other Friends amongst Us.

[Geoffrey tells how the Master blessed and helped a disciple who was also present with Him. This event was in due course related to the disciple. Geoffrey says, “Then Master takes... by the shoulders before Him, and...looks into His large brown eyes. The Master ‘absorbs’ him into His aura, as in the Ceremony of Acceptance, and whilst he is thus intimately unified with Him, He erases some effects of life’s experiences, and some imperative and inborn psychological difficulties. I watched this, and my brain memory of it now is that it is like erasing areas of dissonance by occult surgery and letting the life-force or occult ‘blood’ flow into and through regions of previous obstruction. He communicated very intimately and secretly with...in a very close relationship. Master spoke to the disciple as follows:”]

Every act of service to humanity and in Our Names erases or counterbalances karmic adversities of which you were born with many. The greater the sacrifice and effort demanded, the greater the beneficial results, especially when the whole life is totally unselfish, as in your case.

* * *

The valley in which the Masters reside is absolutely free of contamination from without, a wonderful and glorious place, where the keynote is not seclusion and restriction, but a freedom rarely to be experienced anywhere else on earth. It has been a holy place for many centuries and will so remain for many more, a place where the “Children of God” (Arhats) enter Adeptship, and even Adepts progress to loftier heights.

The mental atmosphere can best be described as “still”. When one goes there it is also to be stilled and to be still, utterly still. We may well try to go there often if only that the mind may be still; for only in that condition achieved to a reasonable extent can the Monadic Light be reflected through the Ego into the mind.

The picture of the Masters’ Valley in Tibet as depicted in The Masters and the Path was not given just to demonstrate the Masters’ occult powers, but also that the few might be encouraged and aided by it, as by a key, to go there for inspiration and for peace; for amid the ordinary affairs of life, all that the Valley stands for may be known, including the necessity for occult progress; that the baser self, the “lead” of the personality must “die”, or be transmuted into the gold of purest wisdom, perfect understanding, and spiritual height.






Esoteric School (of the Theosophical Society)


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Theosophical Publishing House


Theosophical Society


Note: The glossary entries describing the Gods of Egypt, Greece, and Rome are largely exoteric representations, compared to the more esoteric interpretations to be found in Part I.

Aanru (Aanroo) (Eg.): The second division of Amenti. (Esoterically, Amenti is the dwelling of the God Amen, exoterically, the king­dom of Osiris, divided into fourteen parts.) Disembodied spirits went into the higher regions (devachan) or the lower (kamaloka).

Absolute, The: The impersonal, supreme, and incognizable Principle of the Universe. See Parabrahman.

Acceptance: One of the stages of relationship with a Master of the Wisdom. See Path, The.

Adept (Lat.): Adeptus: “He who has obtained”. An Initiate of the Fifth Degree in the Greater Mysteries, a Master in the science of esoteric philosophy, a perfected man, an exalted Being Who has attained complete mastery over His purely human nature and possesses knowledge and power commensurate with lofty evolutionary stature. A fully Initiated Being Who watches over and guides the progress of humanity.

Adi (Sk.): “The First, the primeval”. The Foundation Plane, the first field of manifestation, “the foundation of a Universe, its support and the fount of its life”. For an exposition of the seven planes of Nature, see Through the Gateway of Death, by G. Hodson.

Aditi (Sk.): The Vedic name for the Mulaprakriti of the Vedantists; the abstract aspect of Parabrahman, though both unmanifested and unknowable. In the Vedas, Aditi is the “Mother-Goddess”, her terrestrial symbol being infinite and shoreless space.

Ahamkara (Sk.): The first tendency towards definiteness, regarded as the origin of all manifestation. In man, the conception of “I”, self-consciousness or self-identity, the illusion of self as a self-separate existence in contradistinction to the reality of the universal One Self. The illusion of separateness, the “Great Heresy”, is regarded as the source of human sorrow and suffering. Self-emancipation from this delusion is the sure way to happiness and peace.

Ain Soph Aur (Heb.): The Boundless Light which concentrates into the first and highest Sephira or Kether, the Crown.

Akasha (Sk.): The subtle supersensuous spiritual essence which pervades all space. See Kundalini-Shakti and Tattva.

Amen (Amon, Amun) (Eg.): Symbolizes the One God; all other Gods are manifestations of some power or attribute of Him; cosmically, Universal Intelligence; the Supreme Being of Egyptian mythology who was considered as an abstract entity. In man, Amen symbol­izes the individual intelligence, Ego, Soul, or entity that is the “spark of divinity” or the “God in man”. The root “a-m-n” in the hieroglyphics means “to veil” or “hide”—applied to “the sun” as the “self-existent” and at times “hidden one”. Amen, the primeval One God, is usually depicted in the human form with two tall feathers, symbolizing the laws of Maat, that which is right and true.

Ankh: A form of ansated cross () and symbol of eternal life.

Antahkarana (Sk.): The path or bridge between the Higher and Lower Manas, the divine Ego and the personal Soul of man. It serves as a medium of communication between the two, and conveys from the lower to the Higher Ego all these personal impressions and thoughts of men which can, by their nature, be assimilated and stored by the undying Entity [the Monad-Ego],

Archetype (Gr.): “First-moulded” or stamped. The ideal, abstract, or essential “idea”. The divine conceiving from which arises the divine “idea” of the whole Universe in time and space; the governing Power in creation.

Arhat (Sk.): “The worthy”. Exoterically, “one worthy of divine honours”. Esoterically, an Initiate of the Fourth Degree who has entered the highest Path and is thus emancipated from both self­separateness and enforced rebirth.

Arjuna (Hindu): Lit., the “white”. The third of the five brothers Pandu or the reputed Sons of Indra (esoterically the same as Orpheus). Arjuna is a disciple of Krishna, and during the fratricidal war between the Kauravas and Pandavas, Krishna instructed him in the highest spiritual philosophy.

Arupa (Sk.): “Bodiless”, formless, as opposed to rupa, “body” or form. This term is most often used as a qualification of the Manasic Plane, the three higher or innermost conditions of this being described as the arupa levels.

Ashram (Sk.): A sacred building, a monastery or hermitage for ascetic purposes.

Astral: The region of the expression of all feelings and desires of the human soul. See also Kama.

Astral Light: The invisible region that surrounds our globe. A subtle Essence visible only to the clairvoyant eye, and the lowest but one (viz. the earth) of the Seven Akashic or Cosmic Principles.

Aten (Eg.): The sun had many names and gave rise to extremely varied interpretations. In his aspect of solar disc the sun was called Aten. Depending upon whether he rose, climbed to the zenith, or set, he was given the names Khepera, Ra, or Atum. See also Atum, and Ra.

Athene (Gr.): See Pallas Athene.

Atma (Sk.): Universal Spirit. The seventh principle in the septenary constitution of man, the Supreme Soul. The faculty which mani­fests as spiritual will.

Atomic: In Occult Science this word is used for the foundation-bricks of the Universe and in the strict etymological sense, meaning that it “cannot be cut or divided” (Gr.). One of the fundamentals of Occultism is that the elements of Nature are atoms on the material side and Monads on the energy side, both being indivisible. The Greek philosophers Democritus, Leucippus, Epicurus, Ennius, and Lucretius advanced the view that matter was composed of atoms, and these scholars came to be known as “atomists” in consequence. See First Principles of Theosophy, Chapter X, by C. Jinarajadasa.

Atum (Toum) (Eg.): Lit., “not to be”, and “to be complete”. From early times he was identified with Ra, the great Sun-God. The priests taught that “inside Nu, before the creation, there had lived a spirit, still formless, who bore within him the sum of all existence”. He was called Atum, and he manifested himself one day as Atum-Ra. Later, Atum was personified as the setting sun and the sun before its rising. See also Aten, and Ra.

Awn (Sk.): The name of the triple Deity. A syllable of affirmation, invocation, and divine benediction.

Aura (Gr. & Lat.): A subtle, invisible essence or fluid that emanates from human, animal, and even inanimate bodies. A psychic effluvium, superphysical and physical, including the electro-vital emanations from the physical body in the case of man. It is usually oviform or egg-shaped and is the seat of the Monadic, spiritual, intellectual, mental, passional and vital energies, faculties, and potentialities of the whole sevenfold man.

Auric Envelope: The whole aura, with reference to both the edge or extreme range of the auric radiations (envelope) and the presence of germinal powers, particularly those retained in the immortal vesture of the triple Self known as the Causal body. This vehicle is more especially symbolized by the arks of the Flood legends of the scriptures of ancient peoples, and by boats introduced into other allegorical narratives such as those of the ships built by Argus and Deucalion (Greek mythology), that built for Vaivasvata (Mahabharata, the Purcmas and the Brahmanas), and that upon which Christ performed the miracle of the stilling of the tempest (Matt. 8:23-26). The edge and sum total of the substance of the seven human bodies, physical and superphysical, and their subtle radiations.

Avalokiteshvara (Sk.): “The on-looking Lord”, the manifested Logos, Ishvara.

Avatar (Sk.): The doctrine of Divine incarnation or “descent”.

Avatara (Sk.): “Descent”. The incarnation of a Deity, especially Vishnu, the Second Aspect of the Hindu Trimurti.

Bacchus (Rom.): The God of wine. He could give either beneficence and freedom or cruelty and savage brutality to his worshippers. So throughout the story of his life he is sometimes man’s blessing, sometimes his ruin. Later, the wine of Bacchus and the moment­ary sense of exultant power wine-drinking can give was seen to be a sign to show men that they had more within them than they knew. It is not known exactly when the great change took place, thus lifting the God who freed men for a moment through drunkenness to the God who could fill men with his spirit and so transform and free them through holy inspiration to knowledge and realization of the divinity within themselves.

Bes (Eg.): The dwarf God who brought happiness to the home. He first appeared in Egypt in the Twelfth Dynasty (2,000—1,700 BC), and is believed to have originated in the Sudan (the land of Punt). The protector of the family, he was a friend to all women; he presided over their toilet, marriage, and at child-birth was on hand to drive away evil spirits. He was a merry God who danced and made music, and in imitation of this his festivals were always gay occasions. Bes appears in the form of a robust dwarf of bestial aspect, and in bas-reliefs and paintings he is frequently represented full-face, contrary to the old Egyptian usage of drawing only in profile. He is sometimes shown wearing a leopard skin and is most frequently depicted on head-boards of beds—particularly of marriage beds.

Bhagavad Gita, The (Sk.): Lit., “the Lord’s Song”. A portion of Mahahharata, the great epic poem of India. It contains a dialogue wherein Krishna—the “Charioteer”—and Arjuna, his chela, have a discussion upon the highest spiritual philosophy. The work is pre-eminently occult or esoteric.

Bodhisattva (Sk.): Lit., “He whose essence (sattva) has become intelligence (bodhi)”. He who needs but one more incarnation to become a perfect Buddha.

Brahma(n) (Sk.): The impersonal, supreme and incognizable Principle of the Universe, from the essence of which all emanates and into which all returns. The first person of the Hindu Trimurti (Trinity), composed of Brahma, Vishnu, and Shiva.

Brahma Vidya (Sk.): “The wisdom of Brahma”, the Supreme Deity.

Brahmin (Brahman) (Hindu): The sacerdotal caste of the Hindus, or one belonging to this caste.

Brotherhood, Great White: See Great White Brotherhood.

Buddhi (Sk.): Universal Soul. The sixth principle in the septenary constitution of man, that of intuitive wisdom, vehicle of the seventh, Atma. The faculty which manifests as spiritual intuitiveness.

Causal Body: The immortal body of the reincarnating Ego of man, built of matter of the “higher” levels of the mental world. It is called Causal because it gathers up within it the results of all experiences, and these act as causes moulding future lives and influencing future conduct.

Chain: See Planetary Scheme.

Chakram (Sk.): A “wheel” or “disc”. A spinning, vortical, funnel-shaped force-centre with its opening on the surfaces of the etheric and subtler bodies of man, and its stem leading to the super­physical counterparts of the spinal cord and of nerve centres or glands. Chakras are both organs of superphysical consciousness and conveyors of the life-force between the superphysical and physical bodies. There are seven main chakras associated with particular glands and organs of the body. They are:

1.   Muladhara (sacrum).

2.   Svadhisthana (spleen).

3.    Manipura (navel).

4.   Anahata (heart).

5.    Vishuddha (throat).

6.   Ajna (brow—pituitary body and pineal gland).

7.   Brahmarandra, Sahasrara (crown—anterior fontanelle).

The Sahasrara is the seventh and highest centre or “lotus” situated within the brain of man. The Brahmarandra is an extra-physical chakram situated at the crown of the head, normally the pathway of exit by the Ego from the body. See The Serpent Power, pp. 428-9, by A. Avalon; and The Chakras, by C.W. Leadbeater.

Chela (Sk.): A disciple or pupil.

Chelaship: Discipleship. See Path, The.

Chohan (Tib.): “Lord” or “Master”, a chief, thus Dhyan-Chohan would answer to “Chief of the Dhyanis”. A high Adept, or Initiate of the Sixth Degree. See Dhyani.

Co-Freemasonry: The Order of International Co-Freemasonry, “Le Droit Humain” (Human Rights), affirms the essential equality of man and woman and its motto is Ordo ab Chaos (Order out of Chaos). A life of haphazardness, of chaos, is transformed gradually into a life of order, purpose, and beauty.

Co-Freemasonry is of the same line of tradition, works the same ceremonials, and is inspired by the same ideals as those of the Grand Lodges and the Supreme Councils of all regular Masonic Orders. Composed as it is of Freemasons of both sexes, fraternally united without distinction of race, religion, or philo­sophy, in order to attain its end the Order prescribes a ceremonial and symbolic method, by which its members raise their Temple to the perfecting and the glory of humanity.

The origin of Masonic tradition can be traced to the Ancient Mysteries of bygone civilizations, including those of Egypt and Greece, and can be recognized as the fount of subsequent religious, philosophical, and ethical teachings.

International Co-Freemasonry, free as it is from outside influence, from concern with politics, commerce, and other subjects which divide opinion, and having a deeply spiritual aim and principles, should prove to be one of the main instruments for the establishment and maintenance of peace.

Correspondences: See Law of Correspondences.

Creation: The emergence and subsequent development of a Universe and its contents is regarded in occult philosophy as being less the result of an act of creation, followed by natural evolution, than a process of emanation guided by intelligent Forces under immutable Law. The creation or emergence of Universes from nothing is not an acceptable concept, the Cosmos being regarded as emanating from an all-containing sourceless Source, the Absolute.

Devachan (Sk.): The “dwelling of the Gods”. A state intermediate between two earth-lives, into which the Ego enters after its separation from Kama Rupa, and the disintegration of the lower principles on earth.

Devas (Sk.): “Shining ones”, spiritual Beings, Planetary Logoi, and Hierarchies of Archangels and angels. The main stages of devic development have each their own name. Nature spirits, like animals and birds, are actuated by a group consciousness shared with others of the same genus. Gods, Sephiras, devas, and angels have evolved out of group consciousness into separate individual­ity, as has man. Archangels, especially, have transcended the limitations of individuality, and have entered into universal or cosmic consciousness, as has the Superman or Adept.

Dharma (Sk.): That which is to be held. Moral and religious duty; justice; right and orderly action; virtue. “Dharma is a wide word, primarily meaning the essential nature of a thing—that which makes it to be what it is externally; hence, the laws of its being—its duty. And it includes religious rites appropriate to those laws and customs—also righteousness.” (A. Besant)

Dhyani (Sk.): “Expert in Yoga”. Also a generic name for spiritual Beings, Planetary Logoi, and Hierarchies of Archangels and angels. The term Dhyana signifies a state of profound contemplation during which the Dhyani becomes united with the highest parts of his own constitution and communes therewith. Dhyan-Chohans, “Lords of Contemplation”, are members of the Host of Spiritual Beings Who live in this exalted state and supervise the cyclic evolution of life and form in a Solar System. Monadically, man is an embryo Dhyan-Chohan, and at the close of the Planetary Age will himself have become a fully developed “Lord of Contemplation”.

Discipleship: See Path, The.

Ego: The threefold, immortal, unfolding spiritual Self of man in its vesture of light, the “Robe of Glory” of the Gnostics and the Kcirana Sharira or Causal body of Hindu philosophy. This higher Triad evolves to Adeptship by virtue of successive lives on earth, all linked together because they are reincarnations of the same spiritual Self. Thus the Ego is an individualized manifestation of the Monad, which is the eternal Self of man, the dweller in the Innermost, a unit of the Spirit-Essence of the Universe. The term is used to denote the unfolding spiritual Self of man in which the attribute of individuality inheres. The adjective “Egoic” refers to the Ego in this sense.

Fohat (Tib.): “Divine Energy”. The constructive force of cosmic electricity, polarized into the positive and negative currents of terrestrial electricity; the ever present electrical energy; the universal, propellant, vital force.

Freemasonry: see Co-Freemasonry.

Globe: See Planetary Scheme.

Gnana (Jnana) (Sk.): 1. Spiritual insight; the deeper or divine vision; wisdom, gnosis. 2. The Second Aspect of the Trinity.

Gnosis (Gr.): Lit., “knowledge”. The technical term used by the schools of religious philosophy, both before and during the first centuries of so-called Christianity, to denote the object of their enquiry. This spiritual and sacred knowledge, the Gupta Vidya of the Hindus, could only be obtained by Initiation into Spiritual Mysteries, of which the ceremonial “Mysteries” were a type.

Gnostics (Gr.): The philosophers who formulated and taught the Gnosis or knowledge. They flourished in the first three centuries of the Christian era. The following were eminent: Valentinus, Basilides, Marcion, Simon Magus.

God: In occult philosophy the term “God” in its highest meaning refers to a supreme, eternal, and indefinable Reality. This Absolute is inconceivable, ineffable, and unknowable. Its revealed existence is postulated in three terms: an absolute existence, an absolute consciousness, and an absolute bliss. Infinite consciousness is regarded as inherent in the Supreme Being as a dynamic force that manifests the potentialities held in its own infinitude, and calls into being forms out of its own formless depths.

Great White Brotherhood: The Great White Brotherhood is a mighty occult Hierarchy which guides all evolution, administers the laws of Nature, and directs the affairs of the world. Members of the Brotherhood or Spiritual Inner Government are the Guardians of our humanity and the true Rulers and Teachers of man. They are in graded order, each having its multifarious duties and carrying them out in perfect harmony. See Path, The. For further reading see The Masters and the Path, by C.W. Leadbeater; Our Elder Brethren, by A. Besant; and Light of the Sanctuary, The Occult Diary of Geoffrey Hodson, compiled by Sandra Hodson.

Guna (Sk.): “A string or cord”. The three qualities or attributes inherent in matter: Rajas, activity, desire; Sattva, harmony, rhythm; Tamas, inertia, stagnation. These correspond to the three Aspects of the Trinity: Father, Son, and Holy Ghost; or Brahma, Vishnu, and Shiva respectively.

Gupta Vidya (Sk.): Esoteric or Secret Science; knowledge.

Guru (Sk.): An Adept Teacher.

Hathor (Eg.): The great primeval cosmic mother Goddess of the world; one of the oldest known Deities of Egypt. It is certain that, under the form of a cow, she was universally worshipped in the earlier part of the late predynastic period. The forms in which the Goddess is depicted are numerous because during the course of the dynastic period she was identified with every important local Goddess, and all their attributes of whatever class or kind are ascribed to her. Hathor is the “Mother of Light”. Her symbol is the cow; “it gives the milker that which it desires”.

Hierarchy, Occult: See Great White Brotherhood.

Hierophant (Gr.): “One who explains sacred things”. The discloser of sacred learning and the Chief of the Initiates. A title belonging to the highest Adepts in the temples of antiquity, Who were teachers and expounders of the Mysteries and the Initiators into the final Greater Mysteries. See Eleusis and the Eleusinian Mysteries, by G.E. Mylonas; The Eleusinian Mysteries and Rites, by D. Wright; and The Mysteries of Eleusis, by G. Meautis.

Horus (Eg.): Son of Isis and Osiris, Horus is a hawk-headed God, symbol of the Soul, or “that which is above”. Under the name “Hor” the Egyptians referred to the hawk which they saw soaring high above their heads, and many thought of the sky as a divine hawk or falcon whose two eyes were the sun and the moon. The hawk excels in keenness of sight and swiftness of flight—it flies nearest the sun and gazes at it without winking. Thus it is a fitting symbol for the new-born man (the Christ-child), the illumined and awakened soul (Horus Harmachis). This is symbol­ized by the white crown of spirituality outside the red crown of the physical. Horus was the “life” in person who performed the resurrection. Therefore, in mythology, he was the resurrection or solar receiver in the physical world—the representative of the on-going or eternal life. To worship God was to obey His laws, and this Horus, the third person in the Egyptian Trinity, did to perfection.

Ida (Sk.): See Kundalini-Shakti.

Individualization: According to occult philosophy, animals have souls that are animated by group consciousness, a herd instinct arising from a group soul, and not from a single spiritual Soul as in humanity. In the course of evolution, out of this group soul a number of self-conscious Souls become differentiated. In this way the indwelling and unfolding life in Nature, having evolved during vast ages through the mineral, plant, and animal kingdoms, attains to the status of manhood or womanhood—thus entering the human kingdom. This natural procedure is termed “individ­ualization”.

Initiate: From the Latin Initiatus. The designation of anyone who was received into and had revealed to him the mysteries and secrets of occult philosophy.

Initiation: A profound spiritual and psychological regeneration, as a result of which a new “birth”, a new beginning, and a new life are entered upon. The word itself, from the Latin Initia, also implies the basic or first principles of any science, suggesting that Initiates are consciously united with their own First Principle, the Monad from which they emerged. Both the Lesser and the Greater Mysteries, ancient and modern, confer Initiations of various Degrees upon successful candidates.

Ishvara (Sk.): The “Lord” or the personal god—divine spirit in man. Lit., sovereign (independent) existence. A title given to Shiva and other Gods in India.

Isis (Eg): Great and beneficent Goddess and mother who was always held in the highest veneration because she was the ideal and faithful loving wife and mother (Osiris was her husband and Horus her son, together forming the Egyptian Trinity). Her influence and love pervaded all heaven and earth, and the abode of the dead. She had an equal reputation as the Enchantress, her magic being allied to the wisdom of Thoth and given to man as a skill in healing; she was also responsible for teaching the household arts to women. Isis is usually depicted in the form of a woman who wears on her head a vulture head-dress; the crown consists of a pair of horns (usually those of the cow, Hathor), between which is a solar disc and this is sometimes surmounted by the symbol of her name. She holds in her hands a papyrus sceptre.

Kabbalah (Heb.): From QBLH, “an unwritten or oral tradition”. The hidden wisdom of the Hebrew Rabbis derived from the secret doctrine of the early Hebrew peoples. See The Kingdom of the Gods, Part III, Chapter IV, by G. Hodson.

Kali Yuga (Sk.): See Yuga.

Kama (Sk.): Evil desire, lust, volition; the cleaving to existence. Kama is generally identified with Mara, the tempter.

Kamaloka (Sk.): The semi-material plane, to us subjective and invisible, where the disembodied “personalities”, the astral forms, remain, until they fade out from it by the complete exhaustion of the effects of the mental impulses that created these eidolons of human and animal passions and desires. It is the Hades of the Ancient Greeks and Amenti of the Egyptians.

Kama-Manas (Sk.): The desire mind.

Karma (Sk.): “Action”, connoting both the law of action and reaction, cause and effect, and the result of its operation upon nations and individuals. This universal Law of Cause and Effect guides unerringly all other laws productive of certain effects along the grooves of their respective causations. It operates not only during a single life, but throughout successive lives, the conditions and opportunities of which are the exact effects of causes generated in preceding incarnations. Absolute justice is by this law assured to every human being: “... whatsoever a man soweth, that shall he also reap.” (Gal. 6:7) See Reincarnation, Fact or Fallacy?, by G. Hodson; and Karma, by A. Besant.

Khepera (Eg.): Signifies at the same time “scarab” and “to become” or “he who becomes”. He is Ra in the capacity of the Creator. Khepera was the God of the transformations which life, forever renewing itself, manifests. In man, Khepera represents imagination, which is the creative faculty. He is depicted as a scarab-faced man or as a man whose head is surmounted by this insect. Sometimes he appears simply as a scarab.

Kumaras (Sk.): “Beings of original spiritual purity”. The four great Beings in the Occult Hierarchy of Adepts Who help on the evolution of humanity; also applied to the Ever Virgin Youth and His disciples, Who are said in occult philosophy to have founded the Adept Hierarchy on this planet. Sanat Kumara is the name given to this deeply revered Head or Chief of earth’s Adepts; He is also known as the Lord of the World. See Lecture Notes, The School of the Wisdom, Vol. I (Revised Edition), Chapter XVI, Section 4, by G. Hodson.

Kundalini (Sk.): “The coiled up, universal Life Principle”. A seven­fold superphysical, occult power in Universe and man, function­ing in the latter by means of a spiral or coiling action, mainly in the spinal cord but also throughout the nervous system. It is represented in Greek symbology by the Caduceus. When super-normally aroused, this fiery force ascends into the brain by a serpentine path, hence its other name, the “Serpent Fire”. See The Hidden Wisdom in the Holy Bible, Vol. I, Part III, Chapter I, under “Serpents”; Lecture Notes, The School of the Wisdom, Vol. II, Chapter I, Section III, by G. Hodson; The Chakras, by C.W. Leadbeater; and The Serpent Power, by A. Avalon (Sir John Woodroffe).

Kundalini-Shakti (Sk.): The power of life; one of the forces of Nature. The occult electricity intimately associated with Azoth of the Alchemists, the creative principle in Nature, and Akasha, the subtle, supersensuous, spiritual essence which pervades all space. The seven-layered power in the base of the spine of man, composed of three currents which flow along three canals in the spinal cord, named Ida (negative), Pingala (positive), and Sushumna (neutral). These names are sometimes