H. P. Blavatsky, The Secret Doctrine, Volume 3

The Universal Language - (Page 103) In every Greek and Latin Church, in all the pictures of the Annunciation, the Archangel Gabriel is depicted with this trinitarian symbol in his hand standing before Mary, while above the chief altar or under the dome, the Eye of the Eternal is painted within a triangle, made to replace the Hebrew Yod or God.

Truly, says Ragon, there was a time when numbers and alphabetical characters meant something more than they do now - the images of a mere insignificant sound.

Their mission was nobler then. Each of them represented by its form a complete sense, which, besides the meaning of the word, had a double [ The system of the so-called Senzar characters is still more wonderful and difficult, since each letter is made to yield several meanings, a sign placed at the commencement showing the true meaning.] interpretation adapted to a dual doctrine. Thus when the sages desired to write something to be understood only by the savants, they confabulated a story, a dream, or some other fictitious subject with personal names of men and localities, that revealed by their lettered characters the true meaning of the author by that narrative. Such were all their religious creations. [ Ragon, Op, cit., p.431, note.]

Every appellation and term had its raison d'être. The name of a plant or mineral denoted its nature to the Initiate at the first glance. The essence of everything was easily perceived by him once that it was figured by such characters. The Chinese characters have preserved much of this graphic and pictorial character to this day, though the secret of the full system is lost. Nevertheless, even now, there are those among that nation who can write a long narrative, a volume, on one page; and the symbols that are explained historically, allegorically and astronomically, have survived until now.

Moreover, there exists a universal language among the Initiates, which an Adept, and even a disciple, of any nation may understand by reading it in his own language. We Europeans, on the contrary, possess only one graphic sign common to all, & (and); there is a language richer in metaphysical terms than any on earth, whose every (Page 104) word is expressed by like common signs. The Litera Pythagorae, so called, the Greek Y (the English capital Y) if traced alone in a message, was as explicit as a whole page filled with sentences, for it stood as a symbol for a number of things - for white and black Magic, for instance. [ The Y exoterically signifies only the two paths of virtue of vice, and stands also for the numeral 150 and with a dash over the letter Y for 150.000.] Suppose one man enquired of another: To what School of Magic does so and so belong? And the answer came back with the letter traced with the right branch thicker than the left, then it meant “to right hand or divine Magic;” but if the letter was traced in the usual way, with the left branch thicker than the right, then it meant the reverse, the right or left branch being the whole biography of a man. In Asia, especially in the Devanâgarî characters, every letter had several secret meanings.

Interpretations of the hidden sense of such apocalyptic writings are found in the keys given in the Kabalah, and they are among its more secret lore. St. Hieronymus assures us that they were known to the School of the Prophets and taught therein, which is very likely. Molitor, the learned Hebraist, in his work on tradition says that:

The two and twenty letters of the Hebrew alphabet were regarded as an emanation, or the visible expression of the divine forces inherent in the ineffable name.

These letters find their equivalent in, and are replaced by numbers, in the same way as in the other systems. For instance, the twelfth and the sixth letter of the alphabet yield eighteen in a name; the other letter of that name added being always exchanged for that figure which corresponds to the alphabetical letter; then all those figures are subjected to an algebraical process which transforms them again into letters; after which the latter yield to the enquirer “the most hidden secrets of divine Permanency (eternity in its immutability) in the Futurity.”

SECTION XI

The Hexagon with the Central Point, or The Seventh Key

(Page 105) Arguing the virtue in names (Baalshem), Molitor thinks it impossible to deny that the Kabalah - its present abuses notwithstanding - has some very profound and scientific basis to stand upon. And if it is claimed, he argues,

That before the Name of Jesus every other Name must bend, why should not the Tetragrammaton have the same power? [ Tradition, chap, on “Numbers.”]

This is good sense and logic. For if Pythagoras viewed the hexagon formed of two crossed triangles as the symbol of creation, and the Egyptians, as that of the union of fire and water (or of generation), the Essenes saw in it the seal of Solomon, the Jews the Shield of David, the Hindus the sign of Vishnu (to this day); and if even in Russia and Poland the double triangle is regarded as a powerful talisman - then so widespread a use argues that there is something in it. It stands to reason, indeed, that such an ancient and universally revered symbol should not be merely laid aside to be laughed at by those who know nothing of its virtues or real Occult significance. To begin with, even the known sign is merely a substitute for the one used by the Initiates. In a Tântrika work in the British Museum, a terrible curse is called down upon the head of him who shall ever divulge to the profane the real Occult hexagon known as the “Sign of Vishnu,” “Solomon’s Seal,” etc.

The great power of the hexagon - with its central mystic sign the T, or the Svastika, a septenary - is well explained in the seventh key of Things Concealed, for it says

(Page 106) The seventh key is the hieroglyph of the sacred septenary, of royalty, of the priesthood [the Initiate], of triumph and true result by struggle. It is magic power in all its force, the true “Holy Kingdom.” In the Hermetic Philosophy it is the quintessence resulting from the union of the two forces of the great Magic Agent [Akâsha, Astral Light.] . . . It is equally Jakin and Boaz bound by the will of the Adept and overcome by his omnipotence.
The force of this key is absolute in Magic. All religions have consecrated this sign in their rites.

We can only glance hurriedly at present at the long series of antediluvian works in their postdiluvian and fragmentary, often disfigured, form. Although all of these are the inheritance from the Fourth Race - now lying buried in the unfathomed depths of the ocean - still they are not to be rejected. As we have shown, there was but one Science at the dawn of mankind, and it was entirely divine. If humanity on reaching its adult period has abused it - especially the last Sub-Races of the Fourth Root-Race - it has been the fault and sin of the practitioners who desecrated the divine knowledge, not of those who remained true to its pristine dogmas. It is not because the modern Roman Catholic Church, faithful to her traditional intolerance, is now pleased to see in the Occultist, and even in the innocent Spiritualist and Masons, the descendants of “the Kischuph, the Hamite, the Kasdim, the Cephene, the Ophite and the Khartumim” - all these being “the followers of Satan,” that they are such indeed. The State or National Religion of every country has ever and at all times very easily disposed of rival schools by professing to believe they were dangerous heresies - the old Roman Catholic State Religion as much as the modern one.

The anathema, however, has not made the public any the wiser in the Mysteries of the Occult Sciences. In some respects the world is all the better for such ignorance. The secrets of nature generally cut both ways, and in the hands of the undeserving they are more than likely to become murderous. Who in our modern day knows anything of the real significance of, and the powers contained in, certain characters and signs - talismans - whether for beneficent or evil purposes? Fragments of the Runes and the writing of the Kischuph, found scattered in old mediaeval libraries; copies from the Ephesian and Milesian letters or characters; the thrice famous Book of Thoth, and the terrible treatises (still preserved) of Targes, the Chaldaean, and his disciple Tarchon, the Etruscan - who flourished long before the Trojan War - are so many names and appellations void of sense (though met with in classical literature) for the educated modern scholar. Who, in the nineteenth century, believes in the art, described in such treatises as those of Targes, of evoking and directing thunderbolts?

Occult Weapons -

(Page 107) Yet the same is described in the Brâhmanical literature, and Targes copied his “thunderbolts” from the Astra, [ This is a kind of magical bow and arrow calculated to destroy in one moment whole armies; it is mentioned in the Ramayana, the Puranas and elsewhere.] those terrible engines of destruction known to the Mahabharatan Aryans. A whole arsenal of dynamite bombs would pale before this art - if it ever becomes understood by the Westerns. It is from an old fragment that was translated to him, that the late Lord Bulwer Lytton got his idea of Vril. It is a lucky thing, indeed, that, in the face of the virtues and philanthropy that grace our age of iniquitous wars, of anarchists and dynamiters, the secrets contained in the books discovered in Numa’s tomb should have been burnt. But the science of Circe and Medea is not lost. One can discover it in the apparent gibberish of the Tantrika Sutras, the Kuku-ma of the Bhutani and the Sikhim Dugpas and “Red-caps” of Tibet, and even in the sorcery of the Nilgiri Mula Kurumbas. Very luckily few outside the high practioners of the Left Path and of the Adepts of the Right - in whose hands the weird secrets of the real meaning are safe - understand the “black” evocations. Otherwise the Western as much as the Eastern Dugpas might make short work of their enemies. The name of the latter is legion, for the direct descendants of the antediluvian sorcerers hate all those who are not with them, arguing that, therefore, they are against them.

As for the “Little Albert” - though even this small half-esoteric volume has become a literary relic - and the “Great Albert” or the “Red Dragon,” together with the numberless old copies still in existence, the sorry remains of the mythical Mother Shiptons and the Merlins - we mean the false ones - all these are vulgarised imitations of the original works of the same names. Thus the “Petite Albert” is the disfigured imitation of the great work written in Latin by Bishop Adalbert, an Occultist of the eighth century, sentenced by the second Roman Concilium. His work was reprinted several centuries later and named Alberti Parvi Lucii Libellus de Mirabilibus Naturae Arcanis. The severities of the Roman Church have ever been spasmodic. While one learns of this condemnation, which placed the Church, as will be shown, in relation to the Seven Archangels, the Virtues or Thrones of God, in the most embarrassing position for long centuries, it remains a (Page 108) wonder indeed, to find that the Jesuits have not destroyed the archives, with all their countless chronicles and annals, of the History of France and those of the Spanish Escurial, along with them. Both history and the chronicles of the former speak at length of the priceless talisman received by Charles the Great from a Pope. It was a little volume on Magic - or Sorcery, rather - all full of kabalistic figures, signs mysterious sentences and invocations to the stars and planets. These were talismans against the enemies of the King (les ennemis de Charlemagne), which talismans, the chronicler tells us, proved of great help, as “every one of them [the enemies] died a violent death.” The small volume, Enchiridinum Leonis Papie, has disappeared and is very luckily out of print. Again the Alphabet of Thoth can be dimly traced in the modern Tarot which can be had at almost every bookseller’s in Paris. As for its being understood or utilised, the many fortune-tellers in Paris, who make a professional living by it, are sad specimens of failures of attempts at reading, let alone correctly interpreting the symbolism of the Tarot without a preliminary philosophical study of the Science. The real Tarot, in its complete symbology, can be found only in the Babylonian cylinders, that any one can inspect and study in the British Museum and elsewhere. Any one can see these Chaldaean, antediluvian rhombs, or revolving cylinders, covered with sacred signs; but the secrets of these divining “wheels,” or, as de Mirville calls them, “the rotating globes of Hecate,” have to be left untold for some time to come. Meanwhile there are the “turning-tables” of the modern medium for the babes, and the Kabalah for the strong. This may afford some consolation.

People are very apt to use terms which they do not understand, and to pass judgments on prima facie evidence. The difference between White and Black Magic is very difficult to realise fully, as both have to be judged by their motive, upon which their ultimate though not their immediate effects depend, even though these may not come for years. Between the “right and the left hand [Magic] there is but a cobweb thread,” says an Eastern proverb. Let us abide by its wisdom and wait till we have learned more.

We shall have to return at greater length to the relation of the Kabalah to Gupta Vidya, and to deal further with esoteric and numerical systems, but we must first follow the line of Adepts in post Christian times.

SECTION XII

The Duty of the True Occultist Toward Religions

(Page 109) HAVING disposed of pre-Christian Initiates and their Mysteries - though more has to be said about the latter - a few words must be given to the earliest post-Christian Adepts, irrespective of their personal belief and doctrines, or their subsequent places in History, whether sacred or profane. Our task is to analyse this adeptship with its abnormal thaumaturgical, or, as now called, psychological powers; to give each of such Adepts his due, by considering, firstly, what are the historical records about them that have reached us at this late day and secondly, to examine the laws of probability with regard to the said powers.

And at the outset the writer must be allowed a few words in justification of what has to be said. It would be most unfair to see in these pages, any defiance to, or disrespect for, the Christian religion - least of all, a desire to wound anyone’s feelings. The Theosophist believes in neither Divine nor Satanic miracles. At such a distance of time he can only obtain prima facie evidence and judge of it by the results claimed. There is neither Saint nor Sorcerer, Prophet nor Soothsayer for him; only Adepts, or proficients in the production of feats of a phenomenal character, to be judged by their words and deeds. The only distinction he is now able to trace depends on the results achieved - on the evidence whether they were beneficent or maleficent in their character as affecting those for or against whom the powers of the Adept were used. With the division so arbitrarily made between proficients in “miraculous” doings of this or that Religion by their respective followers and advocates, the Occultist cannot and must not be concerned. The Christian whose Religion commands (Page 110) him to regard Peter and Paul as Saints, and divinely inspired and glorified Apostles, and to view Simon and Apollonius as Wizards and Necromancers, helped by, and serving the ends of, supposed Evil Powers - is quite justified in thus doing if he be a sincere orthodox Christian. But so also is the Occultist justified, if he would serve truth and only truth, in rejecting such a one-sided view. The student of Occultism must belong to no special creed or sect, yet he is bound to show outward respect to every creed and faith, if he would become an Adept of the Good Law. He must not be bound by the prejudged and sectarian opinions of anyone, and he has to form his own opinions and to come to his own conclusions in accordance with the rules of evidence furnished to him by the Science to which he is devoted. Thus, if the Occultist is, by way of illustration, a Buddhist, then, while regarding Gautama Buddha as the grandest of all the Adepts that lived, and the incarnation of unselfish love, boundless charity, and moral goodness, he will regard in the same light Jesus - proclaiming Him another such incarnation of every divine virtue. He will reverence the memory of the great Martyr, even while refusing to recognise in Him the incarnation on earth of the One Supreme Deity, and the “Very God of Gods” in Heaven. He will cherish the ideal man for his personal virtues, not for the claims made on his behalf by fanatical dreamers of the early ages, or by a shrewd calculating Church and Theology. He will even believe in most of the “assorted miracles,” only explaining them in accordance with the rules of his own Science and by his psychic discernment. Refusing them the term “miracle” - in the theological sense of an event “contrary to the established laws of nature’ - he will nevertheless view them as a deviation from the laws known (so far) to Science, quite another thing. Moreover the Occultist will, on the prima facie evidence of the Gospels - whether proven or not - class most of such works as beneficent, divine Magic, though he will be justified in regarding such events as casting out devils into a herd of swine [ Matthew, viii. 30-34.] as allegorical, and as pernicious to true faith in their dead-letter sense. This is the view a genuine, impartial Occultist would take. And in this respect even the fanatical Mussulmans who regard Jesus of Nazareth as a great Prophet, and show respect to Him, are giving a wholesome lesson in charity to Christians, who teach and accept that “religious tolerance is impious and absurd,” [ Dogmatic Theology, iii. 345.] and who will never refer to the prophet of Islam by any other term but that of a “false prophet.”

Christian and Non-Christian Adepts - (Page 111) It is on the principles of Occultism, then, that Peter and Simon, Paul and Apollonius, will now be examined.

These four Adepts are chosen to appear in these pages with good reason. They are the first in post-Christian Adeptship - as recorded in profane and sacred writings - to strike the key-note of “miracles,” that is of psychic and physical phenomena. It is only theological bigotry and intolerance that could so maliciously and arbitrarily separate the two harmonious parts into two distinct manifestations of Divine and Satanic Magic, into “godly” and “ungodly” works.

SECTION XIII

Post-Christian Adepts and Their Doctrines

(Page 112) WHAT does the world at large know of Peter and Simon, for example? Profane history has no record of these two, while that which the so-called sacred literature tells us of them is scattered about, contained in a few sentences in the Acts. As to the Apocrypha, their very name forbids critics to trust to them for information. The Occultists, however claim that, one-sided and prejudiced as they may be, the apocryphal Gospels contain far more historically true events and facts than does the New Testament, the Acts included. The former are crude tradition, the latter [the official Gospels] are an elaborately made up legend. The sacredness of the New Testament is a question of private belief and of blind faith, and while one is bound to respect the private opinion of one’s neighbour, no one is forced to share it.

Who was Simon Magus, and what is known of him? One learns in the Acts simply that on account of his remarkable magical Arts he was called “the Great Power of God.” Philip is said to have baptised this Samaritan; and subsequently he is accused of having offered money to Peter and John to teach him the power of working true “miracles,” false ones, it is asserted, being of the Devil [ viii. 9, 10.] This is all, if we omit the words of abuse freely used against him for working “miracles” of the latter kind. Origen mentions him as having visited Rome during the reign of Nero, [ Adv. Celsum.] and Mosheim places him along the open enemies of Christianity; [ Eccles. Hist., i. 140.] but Occult tradition accuses him of nothing worse than refusing to recognise “Simeon” as Vicegerent of God, whether that “Simeon” was Peter or anyone else being still left an open question with the critics.

Unfair Criticism - (Page 113) That which Irenaeus [Contra Haereses, 1. xxiii. 1-4.] and Epiphanius [ Comtra Haereses, ii, 1-6.] say of Simon Magus - namely, that he represented himself as the incarnated trinity; that in Samaria he was the Father, in Judaea the Son, and had given himself out to the Gentiles as the Holy Spirit - is simply backbiting. Times and events change; human nature remains the same and unaltered under every sky and in every age. The charge is the result and product of the traditional and now classical odium theologicum. No Occultists - all of whom have experienced personally, more or less, the effects of theological rancour - will ever believe such things merely on the word of an Irenaeus, if, indeed, he ever wrote the words himself. Further on it is narrated of Simon that he took about with him a woman whom he introduced as Helen of Troy, who had passed through a hundred reincarnations, and who, still earlier, in the beginning of aeons, was Sophia, Divine Wisdom, an emanation of his own (Simon’s) Eternal Mind, when he (Simon) was the “Father”; and finally that by her he had “begotten the Archangels and Angels, by whom this world was created,” etc.

Now we all know to what a degree of transformation and luxuriant growth any bare statement can be subjected and forced, after passing through only half a dozen hands. Moreover, all these claims may be explained and even shown to be true at bottom, Simon Magus was a Kabalist and a Mystic, who, like so many other reformers, endeavoured to found a new Religion based on the fundamental teachings of the Secret Doctrine, yet without divulging more than necessary of its mysteries. Why then should not Simon, a Mystic, deeply imbued with the fact of serial incarnations (we may leave out the number “one hundred,” as a very probable exaggeration of his disciples), speak of any one whom he knew psychically as an incarnation of some heroine of that name, and in the way he did - if he ever did so? Do we not find in our own century some ladies and gentlemen, not charlatans but intellectual persons highly honoured in society, whose inner conviction assures them that they were - one Queen Cleopatra, another one Alexander the Great, a third Joan of Arc, and who or what not? This is a matter of inner conviction, and is based on more or less familiarity with Occultism and belief in the modern theory of reincarnation. The latter differs from the one genuine doctrine of old, as will be shown, but there is no rule without its exception.

(Page 114) As to the Magus being “one with God the Father, God the Son, and God the Holy Ghost,” this again is quite reasonable, if we admit that a Mystic and Seer has a right to use allegorical language; and in this case, moreover, it is quite justified by the doctrine of Universal Unity taught in Esoteric Philosophy. Every Occultist will say the same, on (to him) scientific and logical grounds, in full accordance with the doctrine he professes. Not a Vedantin but says the same thing daily: he is, of course Brahman, and he is Parabrahman, once that he rejects the individuality of his personal spirit, and recognizes the Divine Ray which dwells in his Higher Self as only a reflection of the Universal Spirit. This is the echo in all times and ages of the primitive doctrine of Emanations. The first Emanation from the Unknown is the “Father,[ Op cit., ii.337.] the second the “Son,” and all and everything proceeds from the One, or that Divine Spirit which is “unknowable. Hence, the assertion that by her (Sophia, or Minerva, the Divine Wisdom) he (Simon), when yet in the bosom of the Father, himself the Father (or the first collective Emanation), begot the Archangels - the “Son” - who were the creators of this world.

The Roman Catholics themselves, driven to the wall by the irrefutable arguments of their opponents - the learned Philologists and Symbologists who pick to shreds Church dogmas and their authorities, and point out the plurality of the Elohim in the Bible - admit today that the first “creation” of God, the Tsaba, or Archangels, must have participated in the creation of the universe. Might not we suppose:

Although “God alone created the heaven and the earth” . . .that however unconnected they [the angels] may have been with the primordial ex nihilo creation, they may have received a mission to achieve, to continue, and to sustain it?[ Op cit., ii.337.]

exclaims De Mirville, in answer to Renan, Lacour, Maury and the tutti quanti of the French Institute. With certain alterations it is precisely this which is claimed by the Secret Doctrine. In truth there is not a single doctrine preached by the many Reformers of the first and the subsequent centuries of our era, that did not base its initial teachings on this universal cosmogony. Consult Mosheim and see what he has to say of the many “heresies” he describes. Cerinthus, the Jew,

Taught that the Creator of this world . . . the Sovereign God of the Jewish people, was a Being . . . who derived his birth from the Supreme God;
that this Being, moreover ,

Fell by degrees from his native virtue and primitive dignity.