The Aquarian Theosophist Old Philosophers and Their Theosophy

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The Aquarian Theosophist

Volume III, No. 5 March 17, 2003


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Old Philosophers and Their Theosophy


74`

IN one of the oldest philosophies and After having produced the universe,
religious systems of prehistoric times, we He whose power is incomprehensible
read that at the end of a Mahâ-Pralaya vanished again, absorbed in the Supreme
Soul. . . . Having retired into the primi-
(general dissolution) the great Soul, Pa-
tive darkness, the Great Soul remains
ram-Atmâ the Self-Existent, that which can within the unknown, and is void of all
be “apprehended only by the suprasen- form. . . .
sual,” becomes “manifest of itself.”1
When having again reunited the sub-
The Hindûs give this “Existence” tile elementary principles, it introduces it-
various names, one of which is self into either a vegetable or animal seed,
Svayambhû, or Self-Existent. This it assumes at each a new form.
Svayambhû emanates from itself the crea-
tive faculty, or Svâyambhuva--the “Son of It is thus that, by an alternative wak-
ing and rest, the Immutable Being causes
the Self-Existent”--and the One becomes
to revive and die eternally all the existing
Two; this in its turn evolves a third princi- creatures, active and inert.4
ple with the potentiality of becoming Mat-
ter which the orthodox call Virâj, or the He who has studied the speculations
Universe.2 This incomprehensible Trinity of Pythagoras on the Monad, which, after
became later anthropomorphized into the emanating the Duad, retires into silence
Trimûrti, known as Brahmâ, Vishnu, and darkness, and thus creates the Triad,
Shiva, the symbols of the creative, the pre- can realize whence came the Philosophy of
servative, and the destructive powers in the great Samian Sage, and after him that
Nature--and at the same time of the trans- of Socrates and Plato. The mystic Decad
forming or regenerating forces, or rather of (1+2+3+4=10) is a way of expressing this
the three aspects of the one Universal idea. The One is God; the Two, Matter;
Force. It is the Tridanda, the triply mani- the Three, combining Monad and Duad
fested Unity, which gave rise to the ortho- and partaking of the nature of both, is the
dox AUM, which with them is but the ab- phenomenal World; the Tetrad, or form of
breviated Trimûrti. It is only under this perfection, expresses the emptiness of all;
triple aspect that the profane masses can and the Decad, or sum of all, involves the
comprehend the great mystery. When the entire Kosmos.
triple God becomes Shârîra, or puts on a
visible form, he typifies all the principles TABLE OF CONTENTS
of Matter, all the germs of life, he is the
God of the three visages, or triple power, Old Philosophers and their Theosophy 1
the essence of the Vedic Triad. “Let the The Global Village 14
Brâhmans know the Sacred Syllable Point out the Way — XXVIII 17
The Coffee Klatch 20
[Aum], the three words of the Sâvitrî, and
The Platonic Tradition and the
read the Vedas daily.”3
Evolution of Consciousness 21
The Doctrine of the Heart 25
1
See Manava Dharma Shastra ( Laws of Manu ), Keely and Zero-point Energy 27
1, 5, 6, 7, 8, et seq.
2
Every student of Theosophy will recognize in
these three consecutive emanations the three
Logoi of the Secret Doctrine and the
Theosophical Scheme. 4
3 Compare Manu, i. 50, and other shlokas
Compare Manu , iv. 125.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 2
Let us see how the Brâhmanical ultimate substance from which all things
ideas tally with the pre-Christian Pagan derive their being and essence, the first and
Philosophies and with Christianity itself. efficient Cause of all the order, and har-
It is with the Platonic Philosophy, the most mony, and beauty, and excellency, and
elaborate compend of the abstruse systems goodness, which pervade the universe--
of ancient India, that we begin who is called, by way of preëminence and
excellence, the Supreme Good, the God
Although twenty-two and a half cen- “the God over all”1
turies have elapsed since the death of
Plato, the great minds of the world are still
occupied with his writings. He was, in the It is not difficult for a Theosophist to
fullest sense of the word, the world's inter- recognize in this “God” (a) the UNIVER-
preter. And the greatest Philosopher of the SAL MIND in its cosmic aspect; and (b)
pre-Christian era faithfully mirrored in his the Higher Ego in man in its microcosmic.
works the spiritualism of the Vedic Phi- For, as Plato says, He is not the truth nor
losophers, who lived thousands of years the intelligence, “but the Father of it”; i.e.,
before himself, with its metaphysical ex- the “Father” of the Lower Manas, our
pression. Vyâsa, Jaimini, Kapila, Patan- personal “brain-mind,” which depends for
jali, and may others, will be found to have its manifestations on the organs of sense.
transmitted their indelible imprint through Though this eternal essence of things may
the intervening centuries, by means of Py- not be perceptible by our physical senses,
thagoras, upon Plato and his school. Thus it may be apprehended by the mind of
is warranted the inference that to Plato and those who are not wilfully obtuse.2 We
the ancient Hindu Sages the same wisdom find Plato stating distinctly that everything
was alike revealed. And so surviving the visible was created or evolved out of the
shock of time, what can this wisdom be but invisible and eternal WILL, and after its
divine and eternal? fashion. Our Heaven — he says — was
produced according to the eternal pattern
Plato taught of justice as subsisting of the “Ideal World,” contained, like eve-
in the soul and as being the greatest good rything else, in the dodecahedron, the
of its possessor. Plato could not accept a geometrical model used by the Deity.3
Philosophy destitute of spiritual aspira- With Plato, the Primal Being is an emana-
tions; with him the two were at one. For tion of the Demiurgic Mind (Nous), which
the old Grecian Sage there was a single contains within itself from eternity the
object of attainment: REAL KNOWL- “Idea” of the “to-be-created world,” and
EDGE. He considered those only to be this Idea it produces out of itself.4 The
genuine Philosophers, or students of truth, laws of Nature are the established relations
who possess the knowledge of the really- of this Idea to the forms of its manifesta-
existing, in opposition to mere objects of tions. … With Plato and his disciples, as
perception; of the always-existing, in op- with us, the lower types were but the con-
position to the transitory; and of that which crete images of the higher abstract types.
exists permanently, in opposition to that The Spirit, which is immortal, has an ar-
which waxes, wanes, and is alternately ithmetical, as the body has a geometrical,
developed and destroyed.
1
Cocker, Christianity and Greek Philosophy, xi.
Beyond all finite existences and sec- 377.
ondary causes, all laws, ideas, and princi- 2
This “God” is the Universal Mind, Alaya, the
ples, there is an INTELLIGENCE or Mind source from which the “God” in each one of
[N Nous, the Spirit] the first principle us has emanated.

of all principles, the Supreme Idea on 3


Compare T i maeus Locrius, p. 97.
which all other ideas are grounded; the 4
See Movers’ Explanations, p. 268.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 3
beginning. This beginning, as the reflec- historical as well as a scientific foundation.
tion of the great universal Archæus, is self- Myths, as Pococke ably expresses it,
moving, and from the centre diffuses itself
over the whole body of the microcosm. Are now proved to be fables, just in
proportion as we misunderstand them;
Almost a century separated Plato truths, in proportion as they were once
from Pythagoras,1 so that they could not understood. Our ignorance it is which has
made a myth of history; and our igno-
have been acquainted with each other. But
rance is an Hellenic inheritance, much of
both were Initiates, and therefore it is not it the result of Hellenic vanity.210
surprising to find that both teach the same
doctrine concerning the Universal Soul. Basing all his doctrines upon the
Pythagoras taught his disciples that God is presence of the Supreme Mind, Plato
the Universal Mind diffused through all taught that the Nous, Spirit, or Rational
things, and that this Mind by the sole vir- Soul of man, being “generated by the Di-
tue of its universal sameness could be vine Father,” possessed a nature kindred
communicated from one object to another, to, or even homogeneous with, the Divin-
and be made to create all things by the sole ity, and capable of beholding the eternal
will-power of man. With the ancient realities. This faculty of contemplating
Greeks, too, Kurios was the God-Mind reality in a direct and immediate manner
(Nous). “Now, Koros (Kurios) signifies belongs to God alone; the aspiration for
the pure and unmixed nature of intellect this knowledge constitutes what is really
— wisdom,” says Plato in the Cratylus. meant by Philosophy — the love of wis-
Thus we find all the great philosophers, dom. The love of truth is inherently the
from Pythagoras through Timæus of Locris love of good: and predominating over
and Plato down to the Neo-Platonists, de- every desire of the soul, purifying it and
riving the Mind-Soul of man from the assimilating it to the divine, thus governing
Universal Mind-Soul. every act of the individual, it raises man
to a participation and communion with
Of myths and symbols, Plato de- Divinity, and restores him to the likeness
clares, in the Gorgias and Phædo, that they of God. Says Plato in the Theætetus:
were the vehicles of great truths well worth
seeking. But commentators are so Little en This flight consists in becoming like
rapport with the great Philosopher as to be God, and this assimilation is the becom-
compelled to acknowledge that they are ing just and holy with wisdom.
ignorant where ' the doctrinal ends, and the
mythical begins” Plato put to flight the The basis of this assimilation is al-
popular superstitions concerning magic ways asserted to be the preexistence of the
and dæmons, and developed the exagger- Spirit or Nous. In the allegory of the char-
ated notions of the time into rational theo- iot and winged steeds, given in the
ries and metaphysical conceptions. Per- Phædrus, he represents the psychical na-
haps these would not quite stand the induc- ture as composite or two-fold; the thumos,
tive method of reasoning established by or epithumetic part, formed from the sub-
Aristotle; nevertheless they are satisfactory stances of the world of phenomena; and
in the highest degree to those who appre- the thumoeides , the essence of
hend the existence of the higher faculty of which is linked to the eternal world. The
insight or intuition, as affording a criterion present earth-life is a fall and a punish-
for ascertaining truth. For there are few ment. The Soul dwells in “the grave which
myths in any religious system but have an we call the body,” and in its incorporate
state, and previous to the discipline of edu-
1
Pythagoras was born in 580 and Plato in 430
2
B.C. India in Greece, Preface, p. ix.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 4
cation, the noëtic or spiritual element is even denied this; and Lobeck, in his Agla-
“asleep” Life is thus a dream, rather than a ophomus, has gone to the extreme of rep-
reality. Like the captives in the subterra- resenting the sacred festivals as little more
nean cave, described in the Republic, our than an empty show to captivate the
backs being turned to the light, we per- imagination. As though Athens and
ceive only the shadows of objects, and Greece would for twenty centuries and
think them the actual realities. Is not this more have repaired every fifth year to
the idea of Mâyâ, or the illusion of the Eleusis to witness a solemn religious farce!
senses in physical life, which is so marked Augustine, the Bishop of Hippo, declares
a feature in the Hindû Philosophy? But that the doctrines of the Alexandrian Pla-
these shadows, if we have not given our- tonists were the original Esoteric doctrines
selves up absolutely to the sensuous na- of the first followers of Plato, and de-
ture, arouse in us the reminiscence of that scribes Plotinus as a Plato reïncarnated.
higher world that we once inhabited. He also explains the motives of the great
Philosopher for veiling the interior sense of
The interior spirit has some dim and what he taught.
shadowy recollection of its antenatal state
of bliss, and some instinctive and proleptic Hence we may understand why the
yearnings for its return. sublimer scenes in the Mysteries were al-
ways in the night. The life of the interior
It is the province of the discipline of Spirit is the death of the external nature;
Philosophy to disenthral the Soul from the and the night of the physical world denotes
bondage of sense, and to raise it into the the day of the spiritual. Dionysus, the
empyrean of pure thought, to the vision of night-sun, is, therefore, worshipped rather
eternal truth, goodness, and beauty, thus than Helios, orb of day. In the Mysteries
uniting it to Spirit. were symbolized the preëxistent condition
The soul cannot come into the form of the Spirit and Soul, and the lapse of the
of a man if it has never seen the truth. latter into earth-life and Hades, the miser-
This is a recollection of those things ies of that life, the purification of the Soul,
which our soul formerly saw when jour-
neying with Deity, despising the things
which we now say are, and looking up to tes, afforded ample justification for Plato to
conceal the arcane preaching of his doctrines.
that which really is. Wherefore the nous, Doubtless the peculiar diction or 'jargon' of
or spirit, of the Philosopher [or student of the alchemists was employed for a like pur-
the higher truth] alone is furnished with pose. The dungeon, the rack, and the faggot
were employed without scruple by Christians
wings; because he, to the best of his abil- of every shade, the Roman Catholics espe-
ity, keeps these things in mind, of which cially, against all who taught even natural
the contemplation renders even Deity it- science contrary to the theories entertained
by the Church. Pope Gregory the Great even
self divine. By making the right use of inhibited the grammatical use of Latin as hea-
these things remembered from the former thenish. The offence of Socrates consisted in
life, by constantly perfecting himself in unfolding to his disciples the arcane doctrine
the perfect mysteries, a man becomes concerning the gods, which was taught in the
Mysteries and was a capital crime. He was
truly perfect — an initiate into the diviner also charged by Aristophanes with introducing
wisdom. the new god Dinos into the republic as the
demiurgos or artificer, and the lord of the so-
lar universe. The Heliocentric system was
The Philosophy of Plato, we are as- also a doctrine of the Mysteries; and hence,
sured by Porphyry of the Neoplatonic when Aristarchus, the Pythagorean taught it
School, was taught and illustrated in the openly, Cleanthes declared that the Greeks
ought to have called him to account and con-
MYSTERIES.1 Many have questioned and demned him for blasphemy against the gods”
But Socrates had never been initiated, and
hence divulged nothing which had ever been
1
“The accusations of atheism, the introducing imparted to him.
of foreign deities, and corrupting of the Athe-
nian youth, which were made against Socra-
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 5
and its restoration to divine bliss, or reun- The followers of Plato generally ad-
ion with Spirit. Theon, of Smyrna, aptly hered strictly to his psychological theories.
compares the philosophical discipline to Several, however, like Xenocrates, ven-
the mystic rites, and his views may be tured into bolder speculations. Speusip-
summarized from Taylor as follows: pus, the nephew and successor of the great
Philosopher, was the author of the Nu-
Philosophy may he called the initia- merical Analysis, a treatise on the Py-
tion into the true arcana, and the instruc-
thagorean Numbers. Some of his specula-
tion in the genuine Mysteries. There are
five parts of this initiation:
tions are not found in the written Dia-
logues; but as he was a listener to the un-
I. the previous purification; written lectures of Plato, the judgment of
II. the admission to participation in the Enfield is doubtless correct, that he did not
arcane rites; differ from his Master. Though not
III. the epoptic revelation; named, he was evidently the antagonist
whom Aristotle criticized, when professing
IV. the investiture or enthroning;
to cite the argument of Plato against the
V. — the fifth, which is produced from doctrine of Pythagoras, that all things were
all these, is friendship and interior in themselves numbers, or rather, insepa-
communion with God, and the en- rable from the idea of numbers. He espe-
joyment of that felicity which arises
cially endeavoured to show that the Pla-
from intimate converse with divine
beings. . . . tonic doctrine of ideas differed essentially
from the Pythagorean, in that it presup-
Plato denominates the epopteia, or posed numbers and magnitude to exist
personal view the perfect contemplation apart from things. He also asserted that
of things which are apprehended intui- Plato taught that there could be no real
tively, absolute truths and ideas. He also knowledge, if the object of that knowledge
considers the binding of the head and was not carried beyond or above the sensi-
crowning as analogous to the authority ble.
which anyone receives from his instruc-
tors, of leading others into the same But Aristotle was no trustworthy
contemplation. The fifth gradation is the witness. He misrepresented Plato, and he
most perfect felicity arising from hence,
almost caricatured the doctrines of Py-
and, according to Plato an assimilation to
divinity as far as is possible to human be- thagoras. There is a canon of interpreta-
ings.1 tion, which should guide us in our exami-
nation of every philosophical opinion:
Such is Platonism. “Out of Plato,” “The human mind has, under the necessary
says Ralph Waldo Emerson, “come all operation of its own laws, been compelled
things that are still written and debated to entertain the same fundamental ideas,
among men of thought. He absorbed the and the human heart to cherish the same
learning of his time — that of Greece from feelings in all ages.” It is certain that Py-
Philolaus to Socrates; then that of Pythago- thagoras awakened the deepest intellectual
ras in Italy; then what he could procure sympathy of his age, and that his doctrines
from Egypt and the East. He was so broad exerted a powerful influence upon the
that all Philosophy, European and Asiatic, mind of Plato. His cardinal idea was that
was in his doctrines; and to culture and there existed a permanent principle of
contemplation he added the nature and unity beneath the forms, changes, and
qualities of the poet. other phenomena of the universe. Plato
declared that the final cause was the Su-
preme Goodness-- .
1
Thomas Taylor, Eleusinian and Bacchic
Mysteries, p.47.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 6
“Ideas are objects of pure conception It was the dream of his [Plato's] life
for the human reason, and they are attrib- to write a work and record in it, in full,
utes of the Divine Reason.''1 “God [the the doctrines taught by the Egyptian
Universal Nous or Mind] formed things as hierophants; he often talked of it, but
found himself compelled to abstain on ac-
they first arose according to forms and
count of the solemn oath.
numbers.” (Timæus)
Plato is declared by his various
It is recognized by Modern Science
commentators to have been utterly igno-
that all the higher laws of Nature assume
rant of the anatomy and functions of the
the form of quantitative statement. What is
human body; to have known nothing of the
this but a fuller elaboration or more ex-
uses of the nerves for conveying sensa-
plicit affirmation of the Pythagorean doc-
tions; and to have had nothing better to
trine? Numbers were regarded as the best
offer than vain speculations concerning
representations of the laws of harmony
physiological questions. He has simply
which pervade the Kosmos. In Chemistry
generalized the divisions of the human
the doctrine of atoms and the laws of com-
body, they say, and given nothing remind-
bination are actually, and, as it were, arbi-
ing us of anatomical facts. As to his own
trarily defined by numbers. As Mr. W.
views on the human frame, the Microcos-
Archer Butler has expressed it:
mos being, in his mind, the image in
The world is, then, through all its de- miniature of the Macrocosmos, they are
partments, a living arithmetic in its devel- much too transcendental to obtain the least
opment, a realized geometry in its repose. attention from our exact and materialistic
sceptics. The idea of this frame being
The key to the Pythagorean dogmas formed out of triangles, like the universe,
is the general formula of unity in multiplic- seems preposterously ridiculous to several
ity, the One evolving the many and pervad- of his translators. …
ing the many. This is the ancient doctrine
of emanation in a few words. Even the Plato's method, like that of Geome-
apostle Paul accepted it as true. try, was to descend from universals to par-
ticulars. Modem Science vainly seeks a
— Out of him First Cause among the permutations of
and through him and for him all things are molecules; but Plato sought and found it
— though the pronoun “him” could hardly amid the majestic sweep of worlds. For
have been used with regard to the Univer- him it was enough to know the great
sal Mind by an Initiate — a “Master scheme of creation and to be able to trace
Builder.” the mightiest movements of the Universe
through their changes to their ultimates.
The greatest ancient Philosophers are The petty details, the observation and clas-
accused of shallowness and superficiality sification of which have so taxed and dem-
of knowledge as to those details in exact onstrated the patience of modern Scien-
Science of which the moderns boast so tists, occupied but little of the attention of
much; and Plato cannot escape the com- the old Philosophers. Hence, while a fifth-
mon fate. Yet, once more his modern crit- form boy of an English school can prate
ics ought to bear in mind, that the Sodalian more learnedly about the little things of
Oath of the Initiate into the Mysteries pre- Physical Science than Plato himself, yet,
vented his imparting his knowledge to the on the other hand, the dullest of Plato's
world, in so many plain words. As Cham- disciples could tell more about great cos-
pollion writes: mic laws and their mutual relations, and
could demonstrate a greater familiarity
1
with and control over the Occult Forces
History of Philosophy, by Cousin, I, p. ix.
which lie behind them, than the most
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 7
learned professor in the most distinguished meaning was abandoned to the fanaticism
Academy of our day. of the unreasoning lower classes of soci-
ety, the higher classes, the majority of
This fact, so little appreciated and which consisted of Initiates, pursued their
never dwelt upon by Plato's translators, studies in the solemn silence of the tem-
accounts for the self-laudation in which we ples, and also their worship of the One
moderns indulge at the expense of that God of Heaven.
Philosopher and his compeers. Their al-
leged mistakes in Anatomy and Physiology The speculations of Plato, in the
are magnified to an inordinate extent in Banquet, on the creation of the primordial
order to gratify our self-love, until, in ac- men, and the essay on Cosmogony in the
quiring the idea of our own superior learn- Timæus, must be taken allegorically, if we
ing, we lose sight of the intellectual splen- accept them at all. It is this hidden Py-
dour which adorns the ages of the past; it is thagorean meaning in Timæus, Cratylus
as if one should, in fancy, magnify the and Parmenides, and other trilogies and
solar spots until he should believe the dialogues, that the Neo-Platonists ventured
bright luminary to be totally eclipsed. to expound, as far as the theurgical vow of
secrecy would allow them. The Pythago-
Every Science having been revealed rean doctrine that God is the Universal
in the beginning of time by a divine In- Mind diffused through all things, and the
structor, became thereby sacred, and capa- dogma of the soul's immortality, are the
ble of being imparted only during the Mys- leading features in these apparently incon-
teries of Initiation. No initiated Philoso- gruous teachings. Plato's piety and the
pher, therefore — such as Plato — had the great veneration he felt for the Mysteries,
right to reveal it. Once postulate this fact, are sufficient warrant that he would not
and the alleged “ignorance” of the ancient allow his indiscretion to get the better of
Sages and of some initiated classic authors, that deep sense of responsibility which is
is explained. … felt by every Adept. “Constantly perfect-
ing himself in perfect Mysteries, a man in
In short, the Platonic Philosophy was
them alone becomes truly perfect,” says he
one of order, system, and proportion; it
in the Phædrus.119
embraced the evolution of worlds and spe-
cies, the correlation and conservation of He took no pains to conceal his dis-
energy, the transmutation of material form, pleasure that the Mysteries had become
the indestructibility of Matter and of Spirit. less secret than they were in earlier times.
The position of the Platonists in the latter Instead of profaning them by putting them
respect was far in advance of Modern Sci- within the reach of the multitude, he would
ence, and bound the arch of their philoso- have guarded them with jealous care
phical system with a keystone at once per- against all but the most earnest and worthy
fect and immovable. of his disciples.20 While mentioning the
Gods on every page, his “Pantheistic Mo-
Finally few will deny the enormous
nism” is unquestionable, for the whole
influence that Plato's views have exercised
thread of his discourse indicates that by the
on the formation and acceptance of the
term “Gods” he means a class of beings far
dogmas of Christianity. But Plato's views
lower in the scale than the One Deity, and
were those of the Mysteries. The philoso-
but one grade higher than external man.
phical doctrines taught therein are the pro-

lific source from which sprang all the old
exoteric religions, the Old and partially the ***
New Testament included, belonging to the
most advanced notions of morality, and 1
Cory, Phaedrus, i. 328.
religious “revelations” While the literal
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 8
This doctrine of the Universal Mind return to the earth till he becomes a perfect
diffused through all things underlies all Samanean. To achieve this object, he must
ancient Philosophies. The tenets of Bo- destroy within himself the trinity of Mâyâ.
dhism, or Wisdom, which can never be He must extinguish his passions, unite and
better comprehended than when studying identify himself with the law [the teaching
the Pythagorean Philosophy — its faithful of the Secret Doctrine], and comprehend
reflection — are derived from this source, the religion of annihilation,” i.e,. the laws
as are the exoteric Hindu religion and early of Matter, and those of Karma and Reïn-
Christianity. The purifying process of carnation.
reïncarnations — metempsychoses — how-
ever grossly anthropomorphized at a later Plato acknowledges man to he the
period, must only be regarded as a supple- toy of the element of necessity — which is
mentary doctrine, disfigured by theological Karma under another name — in appearing
sophistry, with the object of getting a in this world of matter. Man is influenced
firmer hold upon believers through a popu- by external causes, and these causes are
lar superstition. Neither Gautama Buddha daimonia, like that of Socrates. Happy is
nor Pythagoras, nor yet Plato, intended to the man physically pure, for if his external
teach this purely metaphysical allegory soul (astral body, the image of the body) is
literally. None of them addressed himself pure, it will strengthen the second (the
to the profane, but only to their own fol- lower Manas), or the soul which is termed
lowers and disciples, who knew too much by him the higher mortal soul, which,
of the symbological element used even though liable to err from its own motives,
during public instruction to fail to under- will always side with reason against the
stand the meaning of their respective Mas- animal proclivities of the body. In other
ters. Thus they were aware that the words words, the ray of our Higher Ego, the
metempsychosis and transmigration meant lower Manas, has its higher light, the
simply reïncarnation from one human body reason or rational powers of the Nous, to
to another, when this teaching concerned a help it in the struggle with Kâmic de-
human being; and that every allusion of sires. The lusts of man arise in conse-
this or another sage, like Pythagoras, to quence of his perishable material body, so
having been in a previous birth a beast, or do other diseases, says Plato; but though he
of transmigrating after death into an ani- regards crimes as involuntary sometimes,
mal, was allegorical and related to the for they result, like bodily disease, from
spiritual states of the human soul. It is external causes, Plato clearly makes a wide
not in the dead letter of the mystic sacred distinction between these causes. The
literature that scholars may hope to find Karmic fatalism which he concedes to hu-
the true solution of its metaphysical subtle- manity does not preclude the possibility of
ties. The latter weary the power of thought avoiding them, for though pain, fear, an-
by the inconceivable profundity of their ger, and other feelings are given to men by
ratiocination: and the student is never far- necessity,
ther from truth than when he believes him- If they conquered these they would
self nearest its discovery. The mastery of live righteously, and if they were con-
every doctrine of the perplexing Buddhist quered by them, unrighteously.1
and Brâhmanical systems can he attained
only by proceeding strictly according to The dual man — i.e., one from whom
the Pythagorean and Platonic method; the divine immortal Spirit has departed,
from universals down to particulars. The leaving but the animal form and the side-
key to them lies in the refined and mystical real, Plato's higher mortal soul — is left
tenets of the spiritual influx of divine life.
“Whoever is unacquainted with my law” 1
Timaeus. See Prof. Jowett’s work.
says Buddha. “and dies in that state, must
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 9
merely to his instincts, for he has been able — the Astral Soul, or the inner, fluidic
conquered by all the evils entailed on mat- body — which must not be confused with
ter,1 hence, he becomes a docile tool in the the Astral Body or “double”; the other in-
hands of the Invisibles — beings of subli- corruptible and immortal — the Augoeides,
mated matter, hovering in our atmosphere, or portion of the Divine Spirit — Atmâ-
and ever ready to inspire those who are Buddhi: that the mortal or Astral Soul
deservedly deserted by their immortal perishes at each gradual change at the
counsellor, the Divine Spirit, called by threshold of every new sphere, becoming
Plato “genius.”2 According to this great with every transmigration more purified.
Philosopher and Initiate, one The Astral Man, intangible and invisible as
he may be to our mortal, earthly senses, is
Who lived well during his appointed still constituted of matter, though subli-
time would return to the habitation of his
mated.
star, and there have a blessed and suitable
existence. But if he failed in attaining this The two souls are the dual Manas:
in the second generation he would pass the lower, personal “Astral Soul,” and the
into a woman [become helpless and weak
as a woman], and should he not cease
Higher Ego. The former — a Ray of the
from evil in that condition he would be latter falling into Matter, that is to say
changed into some brute, which resem- animating man and making of him a think-
bled him in his evil ways, and would not ing, rational being on this plane — having
cease from his toils and transformations assimilated its most spiritual elements in
[i.e., rebirths or transmigrations], until he the divine essence of the reïncarnating
followed the original principle of same- Ego, perishes in its personal, material form
ness and likeness within him, and over- at each gradual change, as Kâma Rûpa, at
came, by the help of reason, the latter se- the threshold of every new sphere, or
cretions of turbulent and irrational ele- Devachan, followed by a new reïncarna-
ments [elementary dæmons] composed of tion. It perishes, because it fades out in
fire and air, and water and earth, and re-
turned to the form of his first and better
time, all but its intangible, evanescent pho-
nature.3 tography on the astral waves, burnt out by
the fierce light which ever changes but
These are the teachings of the Secret never dies; while the incorruptible and the
Doctrine, of the Occult Philosophy. The immortal “Spiritual Soul,” that which we
possibility of man losing, through deprav- call Buddhi-Manas and the individual
ity, his Higher Ego was taught in antiq- SELF, becomes more purified with every
uity, and is still taught in the centres of new incarnation. Laden with all IT could
Eastern Occultism. And the above shows save from the personal Soul, it carries it
quite plainly that Plato believed in Reïn- into Devachan, to reward it with ages of
carnation and in Karma just as we do, peace and bliss.
though his utterances in respect to the sub-
ject were in a mythical form. The Secret Doctrine does not con-
cede immortality to all men alike. It de-
Socrates, Plato and Pythagoras clares with Porphyry that only
taught that men have two souls of separate
Through the highest purity and chas-
and quite different natures: the one perish-
tity we shall approach nearer to [our]
God, and receive, in the contemplation of
1
This is the teaching of Esoteric Philosophy and
Him, the true knowledge and insight.
this tenet was faintly outlined in Isis Unveiled.
With Plato the triple man alone is perfect, i.e., If the human soul has neglected dur-
one whose Body, Soul, and Spirit are in close ing its life-time to receive its illumination
affinity.
2
And by Theosophists the Higher Ego or Buddhi- from its Divine Spirit, our personal God,
3
Manas. then it becomes difficult for the gross and
Plato’s Timaeus.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 10
sensual man to survive his physical death lestial body always joined with the soul,
for a great length of time. No more than which is immortal, luminous, and star-
the misshapen monster can live long after like.
its physical birth, can the soul, once that it
Between Pantheism and Fetichism,
has become too material, exist after its
we have been repeatedly told, there is but
birth into the spiritual world. The viability
an insignificant step. Plato was a Mono-
of the astral form is so feeble, that the par-
theist, it is asserted. In one sense, he was
ticles cannot cohere firmly when once it is
that, most assuredly; but his Monotheism
slipped out of the unyielding capsule of the
never led him to the worship of one per-
external body. Its particles, gradually
sonal God, but to that of a Universal Prin-
obeying the disorganizing attraction of
ciple and to the fundamental idea that the
universal space, finally fly asunder beyond
absolutely immutable or unchangeable
the possibility of reäggregation. Upon the
Existence alone, really is, all the finite ex-
occurrence of such a catastrophe, the per-
istences and change being only appear-
sonal individual ceases to exist; his glori-
ance, i.e., Mâyâ.1 His Being was
ous Augoeides, the immortal SELF, has left
noumenal, not phenomenal. If Heracleitus
him for Devachan, whither the Kâma Rûpa
postulates a World-Consciousness, or Uni-
cannot follow. During the intermediary
versal Mind; and Parmenides an un-
period between bodily death and the disin-
changeable Being, in the identity of the
tegration of the astral form, the latter,
universal and individual thought; and the
bound by magnetic attraction to its ghastly
Pythagoreans, along with Philolaus, dis-
corpse, prowls about and sucks vitality
cover true Knowledge (which is Wisdom
from susceptible victims. The man having
or Deity) in our consciousness of the un-
shut out of himself every ray of the divine
changeable relations between number and
light, is lost in darkness, and, therefore,
measure — an idea disfigured later by the
clings to the earth and the earthy.
Sophists — it is Plato who expresses this
No Astral Soul, even that of a pure, idea the most intelligibly. While the vague
good and virtuous man, is immortal in the definition of some philosophers about the
strictest sense: “from elements it was Ever-Becoming is but too apt to lead one
formed — to elements it must return” inclined to argumentation into hopeless
Only, while the soul of the wicked van- Materialism, the divine Being of some
ishes, and is absorbed without redemption others suggests as unphilosophical an an-
— i.e., the dead man has impressed noth- thropomorphism. Instead of separating the
ing of himself on the Spirit-Ego — that of two, Plato shows us the logical necessity of
every other person, even moderately pure, accepting both, viewed from an Esoteric
simply changes its ethereal particles for aspect. That which he calls the “Un-
still more ethereal ones. While there re- changeable Existence” or “Being” is
mains in it a spark of the Divine, the per- named Be-ness in Esoteric Philosophy. It
sonal Ego cannot die entirely, as his most is SAT, which becomes at stated periods
spiritual thoughts and aspirations, his the cause of the Becoming, which latter
“good deeds,” the efflorescence of his “I- cannot, therefore, be regarded as existing,
am-ship,” so to speak, is now at one with but only as something ever tending — in its
his immortal Parent. Says Proclus: cyclic progress toward the One Absolute
Existence — to exist, in the “Good,” and at
After death the soul [the spirit] con- one with Absoluteness. The “Divine Cau-
tinueth to linger in the aërial body [astral sality” cannot be a personal, therefore fi-
form], till it is entirely purified from all nite and conditioned, Godhead, any more
angry and voluptuous passions . . . then with Plato than with the Vedântins, as he
doth it put off by a second dying the aërial
body as it did the earthly one. Where-
upon, the ancients say that there is a ce- 1
Sophistes, p. 249.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 11
1
treats his subject teleologically, and in his with the five regular figures in Geome-
search for final causes often goes beyond try. This became also a doctrine of the
the Universal Mind, even when viewed as Alexandrian school.3 Indeed, there was
a noumenon. Modern commentators have much in the doctrines of the Philaletheans
attempted on different occasions to prove which did not appear in the works of the
fallacious the Neo-Platonic claim of a se- older Platonists, but was doubtless taught
cret meaning underlying Plato's teachings. in substance by the Philosopher himself,
They deny the presence of “any definite though, with his usual reticence, he did not
trace of a secret doctrine” in his Dialogues; commit it to writing, as being too arcane
for promiscuous publication. Speusippus
Not even the passages brought for- and Xenocrates after him, held, like their
ward out of the insititious Platonic letters
great Master, that the Anima Mundi, or
(VII, p. 341 e, II, p. 314c) containing
any evidence.2
World-Soul, was not the Deity, but a mani-
festation. Those Philosophers never con-
As, however, no one would deny that ceived of the One as an animate Nature.4
Plato had been initiated into the MYSTER- The original One did not exist, as we un-
IES, there is an end to the other denials. derstand the term. Not till he had united
There are hundreds of expressions and with the many — emanated existence (the
hints in the Dialogues which no modem Monad and Duad) — was a Being pro-
translator or commentator — save one, duced. The honoured — the some-
Thomas Taylor — has ever correctly un- thing manifested — dwells in the center as
derstood. The presence, moreover, of the in the circumference, but it is only the re-
Pythagorean number-doctrine and the sa- flection of the Deity, the World-Soul.5 In
cred numerals in Plato's lectures settles the this doctrine we find all the spirit of Eso-
question conclusively. teric Bodhism, or Secret Wisdom.

He who has studied Pythagoras and Though some have considered


his speculations on the Monad, which, Speusippus as inferior to Aristotle, the
after having emanated the Duad, retires world is nevertheless indebted to him for
into silence and darkness, and thus creates defining and expounding many things that
the Triad, can realize whence came the Plato had left obscure in his doctrine of the
Philosophy of the great Samian Sage, and Sensible and Ideal. His maxim was “The
after him that of Socrates and Plato. Immaterial is known by means of scientific
thought, the Material by scientific percep-
Speusippus seems to have taught that tion.”6
the psychical or thumetic soul was immor-
tal as well as the Spirit or rational soul, and Xenocrates expounded many of the
every Theosophist will understand his rea- unwritten theories and teachings of his
sons for it. Unless a personality is entirely master. He, too, held the Pythagorean doc-
annihilated, which is extremely rare, the trine, with its system of numerals and
“thumetic soul,” our lower Manas, is in mathematics, in the highest estimation.
one sense and portion of itself immortal — Recognizing but three degrees of knowl-
i.e., the portion that follows the Ego into edge — Thought, Perception, and Envis-
Devachan. He also — like Philolaus and agement (or knowledge by Intuition), he
Aristotle, in his disquisitions upon the soul made Thought busy itself with all that
— makes of Ether an element; so that there which is beyond the heavens; Perception
were five principal elements to correspond with things in the heavens; Intuition with

1 3
[The philosophical study of ultimate purpose or Theo. Arith., p. 62; on Pythag. Numbers.
4
design as a means of explaining natural Plato: Parmenid., 141 E.
5
phenomena.] See Stobaeus’ Ecl., i. 862.
2
Vide Hermann, I, pp. 544, 744, note 755. 6
Sextus: Math., vii. 145.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 12
the heavens themselves. The source of to the human soul (supposed to be a num-
these three qualities is found in the Hindu ber) is evident, though Aristotle contradicts
Manava Dharma Shâstra, speaking of the this, like every other teaching of this phi-
formation (creation, in vulgar parlance) of losopher.1 This is conclusive evidence that
man. Brahmâ — who is Mahat, or the many of Plato's doctrines were delivered
Universal Soul — draws from its own es- orally, even were it shown that Xenocrates
sence the Spirit, the immortal breath which and not Plato was the first to originate the
perisheth not in the human being, while to theory of indivisible magnitudes. He de-
the (lower) soul of that being, Brahma rives the Soul from the first Duad, and
gives the Ahankara, consciousness of the calls it a self-moving number.2 Theophras-
Ego. Then is added to it “the intellect tus remarks that he entered into and elabo-
formed of the three qualities.” rated this Soul-theory more than any other
Platonist. For he regarded intuition and
These three qualities are Intelli- innate ideas, , in a higher sense than
gence, Conscience and Will; answering to any, and made mathematics mediate be-
the Thought, Perception and Envisage- tween knowledge and sensuous percep-
ment (Intuition) of Xenocrates, who tion.3 Hence he built upon this Soul-theory
seems to have been less reticent than Plato the cosmological doctrine, and proved the
and Speusippus in his exposition of soul. necessary existence in every part of uni-
After his master's death Xenocrates trav- versal Space of a successive and progres-
elled with Aristotle, and then became am- sive series of animated and thinking
bassador to Philip of Macedonia. But though spiritual beings.4 The Human Soul
twenty-five years later he is found taking with him is a compound of the most spiri-
charge of the Old Academy, and becoming tual properties of the Monad and the Duad,
its President as successor of Speusippus, possessing the highest principles of both.
who had occupied the post for over a quar- Thus he calls Unity and Duality (Monas
ter of a century, and devoting his life to the and Duas) Deities, showing the former as a
most abstruse philosophical subjects. He male Existence, ruling in Heaven as “Fa-
is thought more dogmatic than Plato, and ther Spirit” and an uneven number; and the
therefore must have been more dangerous latter, as a female Existence, Mother Soul,
to the schools which opposed him. His the Mother of the Gods (Aditi?), for she is
three degrees of knowledge, or three divi- the Soul of the Universe.5 But if like Plato
sions of Philosophy, the separation and and Prodicus, he refers to the Elements as
connection of the three modes of cognition to Divine Powers, and calls them Gods,
and comprehension, are more definitely neither himself nor others connected
worked out than by Speusippus. With him, any anthropomorphic idea with the ap-
Science is referred to “that essence which pellation. Krische remarks that he called
is the object of pure thought, and is not them Gods only that these elementary
included in the phenomenal world” — powers should not be confounded with the
which is in direct opposition to the Aristo- dæmons of the nether world6 (the Elemen-
telian-Baconian ideas. … tary Spirits). As the Soul of the World
permeates the whole Cosmos, even beasts
The relation of numbers to Ideas was
must have in them something divine.7
developed by Xenocrates further than by
This, also, is the doctrine of Buddhists and
Speusippus, and he surpassed Plato in his
Hermetists, and Manu endows with a liv-
definition of the doctrine of Invisible Mag-
nitudes. Reducing them to their ideal pri- 1
Metaph., 407, a. 3.
mary elements, he demonstrated that every 2
Appendix to Timaeus.
figure and form originated out of the 3
4
Aristot., De Interp., p. 297
Stob., Ecl., i. 62.
smallest indivisible line. That Xenocrates 5
Stob., Ibid.
held the same theories as Plato in relation 6
Krische: Forsch., p. 322, etc.
7
Clem: Stro. Alex., v. 590.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 13
ing soul even the plants and the tiniest power the World-Soul dwells in the Ele-
blade of grass — an absolutely Esoteric ments, producing Daimonical (spiritual)
doctrine. powers and beings, who are a connecting
link between Gods and men, being related
The dæmons, according to this the- to them “as the isosceles triangle is to the
ory, are intermediate beings between the equilateral and the scalene.”3
divine perfection and human sinfulness,1
and he divides them into classes, each sub- Zeller states that Xenocrates forbade
divided into many others. But he states the eating of animal food, not because he
expressly that the individual or personal saw in beasts something akin to man, as he
soul is the leading guardian dæmon of ascribed to them a dim consciousness of
every man, and that no dæmon has more God, but
power over us than our own. Thus the
Daimonion of Socrates is the God or Di- For the opposite reason, lest the irra-
tionality of animal souls might thereby
vine Entity which inspired him all his life.
obtain a certain influence over us.4
It depends on man either to open or close
his perceptions to the Divine voice. Like But we believe that it was rather be-
Speusippus, he ascribed immortality to the cause, like Pythagoras, he had had the
psychical body, or irrational soul. But Hindû Sages for his Masters and Models.
some Hermetic philosophers have taught Cicero depicts Xenocrates as utterly de-
that the soul has a separate continued exis- spising everything except the highest vir-
tence only so long as in its passage through tue;5 and describes the stainlessness and
the spheres any material or earthly parti- severe austerity of his character.
cles remain incorporated in it; and that
when absolutely purified, the latter are To free ourselves from the subjection
annihilated, and the quintessence of the of sensuous existence, to conquer the Ti-
soul alone becomes blended with its divine tanic elements in our terrestrial nature
Spirit, the Rational, and the two are through the Divine, is our problem.6
thenceforth one. Zeller makes him say:
It is difficult to fail to see in the Purity, even in the secret longings of
above teachings a direct echo of the far our heart, is the greatest duty, and only
older Indian doctrines, now embodied in Philosophy and Initiation into the Myster-
the “Theosophical” teachings, concerning ies help toward the attainment of this ob-
the dual Manas. The World-Soul, that ject.7
which is called by the Esoteric Yogâ-
châryas “Father-Mother,”2 Xenocrates This must be so, since we find men
referred to as a male-female Principle, the like Cicero and Panætius, and before them,
male element of which, the Father, he des- Aristotle and Theophrastus his disciple,
ignated as the last Zeus, the last divine expressed the highest regard for
activity, just as the students of the Secret Xenocrates. His writings — treatises on
Doctrine designate it the third and last Lo- Science, on Metaphysics, Cosmology and
gos, Brahmâ or Mahat. To this World- Philosophy — must have been legion. He
Soul is entrusted dominion over all that wrote on Physics and the Gods; on the
which is subject to change and motion. Existent, the One and the Indefinite; on
The divine essence, he said, infused its
3
own Fire, or Soul, into the Sun and Moon Cicero, De Natura Deorum, i. 13. Strob., or
Plut., De Orac. Defect., p. 416, c. [Isosceles
and all the Planets, in a pure form in the triangle has two equal sides while the Scalene
shape of Olympic Gods. As a sublunary 4
has three unequal sides. — Ed.A.T.]
Plato und die Alte Akademte.
5
Tusc., v. 18, 51.
1
Plutarch: De Isid., ch. 25, p. 360. 6
Ibid. Cf. p. 559.
2
See The Secret Doctrine, Stanzas, Vol. I. 7
Plato und die Alte Akademie.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 14
Affections and Memory; on Happiness and
Virtue; four books on Royalty, and num-
berless treatises on the State; on the Power
of Law; on Geometry, Arithmetic, and
finally on Astrology. Dozens of renowned
classical writers mention and quote from
him.
Crantor, another philosopher associ-
ated with the earliest days of Plato's Acad-
emy, conceived the human soul as formed
out of the primary substance of all things,
Sarasota, Florida
the Monad or the One, and the Duad or the Theosophy Group
Two. Plutarch speaks at length of this Phi-
losopher, who, like his Master, believed in Meets Weekly on:
souls being distributed in earthly bodies as WEDNESDAYS: — 7 – 8:15 P.M.
an exile and punishment. SUNDAYS — 11 AM – 12:30 PM

Our earth has a soul of its own, says We are a very friendly group of students
Herakleides; every atom of Matter is im- with various religious and philosophical back-
grounds. Our goals are to discuss and under-
pregnated with the divine influx of the
stand the universal truths of Theosophy.
Soul of the World. It breathes and lives; it
feels and suffers as well as enjoys life in its On Wed. nights we are studying, The
way. What naturalist is prepared to dispute Ocean of Theosophy by W.Q. Judge, and on
it on good evidence? Therefore, we must Sunday mornings we’re discussing Isis Un-
consider the celestial bodies as the images veiled by H.P. Blavatsky and Light On The
of Gods; as partaking of the divine powers Path by Mabel Collins.
in their substance; and though they are not Our address is: 2700 S. Tamiami Tr.
immortal in their soul-entity, their agency Suite #14 (we’re moving to Suite #11 in Octo-
in the economy of the universe is entitled ber), Sarasota Florida, and our phone number
to divine honors, such as we pay to minor is: 941-312-9494.
Gods. The idea is plain, and one must be
Please feel free to call Bob Waxman if
malevolent indeed to misrepresent it. If
you need any additional information.
the author of Epinomis places these fiery
Gods higher than the animals, plants, and
even mankind, all of which, as earthly United Lodge of Theosophists
creatures, are assigned by him a lower 1917 Walnut Street
place, who can prove him wholly wrong? Philadelphia, PA 19103
One must needs go deep indeed into the
profundity of the abstract metaphysics of All welcome No collections
the old Philosophies, who would under-
stand that their various embodiments of
their conceptions are, after all, based upon
an identical apprehension of the nature of
the First Cause, its attributes and method.
[The above is a shortened version of HPB’s, “Old Philoso- Ancient Wisdom tradition
phers and Modern Critics,” first printed in Lucifer, July, From the Writings of
August, 1892]
H. P. Blavatsky & W. Q. Judge

11:a.m. – 12:45 p.m.,


Every other Sunday
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 15
Schedule Talks and informal meetings
Feb. 16th
March 2nd Sundays 7 - 8 pm
March 16th
March 30th
April 13th Talks, followed by questions, or informal
April 27th
meetings where articles are read and
Currently studying –
discussed.
The Secret Doctrine
By H.P. Blavatsky Feb 16 The Dual Mind (talk)
A Synthesis of Religion, Science, and Philosophy Feb 23 Dialogue on the Mysteries of After Life
Located at:
TRS Professional Suites, 11th floor Mar 2 Life after Death (talk)
44 East 32nd Street (between Park & Madison)
New York, N.Y. Mar 9 Spiritualism - What is it?
Near subway and bus lines. Mar 16 Special Meeting: The Life and Work
of William Q. Judge - The Victorious Disciple
Contacts:
Mar 23 The Synthesis of Occult Science Part I
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By Bus: 7, 15, 23, 27, 36.
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By Underground: Paddington or Lancaster Gate.
Phone: Visitors are welcome and may use the reference
David — (718) 438 — 5021 library, please call or e-mail to arrange.
Amedeo- (973) 697-5938
Meetings are free, can be joined at any time and it is
– Classes are free and open to all —
not necessary to register for attendance.

___________________________________________
United Lodge of Theosophists
Robert Crosbie House United Lodge of Theosophists
62 Queens Gardens Theosophy Hall
London W23AH, England 77 W. Encanto Blvd.
Tel +(44) 20 7723 0688
Phoenix, Arizona 85003
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ULT London UK Web: http://www.phx-ult-lodge.org/
PROGRAMME
FOR JANUARY TO MARCH 2003 Study Classes Sunday Evenings
7:30 — 8:30 pm
Introductory Class
One Thursday a month 7 - 830 pm THE OCEAN OF THEOSOPHY by Wm. Q. Judge,
A monthly class that introduces the and
fundamental ideas of man’s consti-tution, ANSWERS TO QUESTIONS ON THE OCEAN OF
his relation to the cosmos and universal THEOSOPHY by Judge/Crosbie
laws such as karma and reincarnation.
Mar 6th THEOSOPHY HALL
347 East 72 Street
Study Group Wednesdays 7 - 8 pm New York, NY 10021
This group studies the Theosophical (212) 535-2230
concepts and their ramifications, including E-mail: otownley@excite.com
references from the Secret Doctrine and
the great world religions. All meetings are free. No collections, fees or dues.
It’s an opportunity for enquiring discussion
and the search for the meanings within Discussion - Multi-Media
these traditions. Monday Night

7:30-9:00pm

Investigation of the unexplained laws of


Nature, and the psychical powers latent in
man.

Free Study Materials Provided


The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 16
Den TEOSOFISKA
• Meditation & Raja Yoga Ursprungliga Undervisningen
• Dreams and the Dreamer UNITED LODGE OF THEOSOPHISTS,
• Karma and Reincarnation Malmölogen
• Places After Death Kungsgatan 16 A, 211 49 Malmö, tel. 0709 26 22 12
• Spiritual and Psychic Realms
• A Relationship with God FÖREDRAG HÖSTTERMINEN 2002
• Science and Psi Phenomena
THEOSOPHY HALL Varje Onsdag 19.30 – 20.30
347 East 72 Street, NY NY 10021
Doors Open at 6:45PM STUDIEGRUPPER HÖSTEN 2002
Phone: (212) 535-2230
Refreshments Served DHARMAGRUPP I
Current topics: Contrasting ancient theoso- kl 17.15 - 18.15
phical teachings with the standard scientific Den Hemliga Läran av Helena Blavatsky
view of the world, and current psi phenom- (Vårt kursmaterial är “DHL” del I, löpande studier)
ena. Including distance viewing, crop circles,
remembering past lives, etc.
Den Hemliga Läran är den teosofiska filosofins
ryggrad.
Texts include “The Secret Doctrine”, “Isis
Det mesta som finns i denna bok speglar kärnan i
Unveiled” and other original Theosophical
sources.
teosofins esoteriska lära.
“The Bhagavad-Gita”
Wed. Night — 7:30-8:45 DHARMAGRUPP II
kl 18.15 - 19.15
Free Study Materials Provided Teosofins Ocean av William Q. Judge
(Vårt kursmaterial är “Oceanen”. Se vår studieplan
The ancient psychology of the East and its för hela
application in this “era of Western Occultism.” höstterminen längre ner på sidan under
Dharmagrupp II)
SPANISH STUDY CLASS
“Ecos del Oriente”, by Wm.Q. Judge Teosofins Ocean är en förenklad version av
Meets the first two Wednesdays of the month Den Hemliga Läran.
THEOSOPHY HALL För en sökare finns det ingen bättre bok att studera
347 East 72 Street, NY, NY 10021 om man vill lära
Doors Open at 6:45PM känna teosofins grundläggande filosofi enligt HPB
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The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 17
phone (301) 656-3566 of them has seven. Thus, we were then
web: www.ultdc.org in one state of ethereal matter; the
Meetings: Sundays 11 a.m. to 12 noon animal kingdom was in another state of
(Lectures followed by questions and answers, or group discussions.) ethereal matter; and so on with the
============================================
other states and kingdoms. There was
=============================== no more friction between the kingdoms
POINT OUT THE WAY than the friction in media. Now, little
by little, the “water” began to get
muddy, and you know how dirt settles
XXVIII to the bottom of water, making the
lower part of it dirty. The astral light
Chapter VI represents the muddy part of the ether.
Hypnotism, Suggestion and the Astral Light If we rise to the higher strata of the
astral light, we shall not be in the as-
Q uestion : If we are hypnotized tral light—we shall be in the astral
largely by the stored—up evil thinking ether.
of the race in the past that is held in
the astral light, aren’t we also equally For years and years in that early pe-
affected by the stored—up reservoir of riod, there was no birth, no death, no
good thoughts, good deeds, good reso- Kama Loka, no sickness or disease. It
lutions, good relations? was continuous existence in a pure
state. Of course, we still go through
Answer: Yes, and no. Originally, the three states of ether. We go
when we incarnated, there was no life through this state, which is a mixture
at all as we now know life. There was of the good and the bad—all of us be-
no violence, there were no storms, ing affected, but very few “hypno-
there was no hatred between man and tized” by the good with which the light
the rest of creation; there was no ha- is stored. Most of us are hypnotized
tred between man and man. It was a by the other side. Now, we die. What
Golden Age, which means only that is Kama Loka it is that existence in
the state of matter in which we incar- which the man’s consciousness is
nated and of which our bodies were completely hypnotized by the pictures
composed was homogeneous matter as in the astral light. And what is Deva-
compared with the matter that now chan? It is the state in which the Ego
exists. Since that time, little by little, gets out of that light into the upper
the buried past—not merely of At- ether. The Ego in Devachan is not in
lantean days but also of former man- the astral light, although we speak of
vantaras— came to the surface, and the the “higher” and “divine” and the
astral light today reflects the dregs of “lower” and “infernal” astral light.
the thinking of mankind. When we go to Devachan we go to the
Suppose we use the word Akasa or same state of consciousness subjec-
Ether. When we first incarnated, our tively in which—during the latter part
bodies were bodies of ether—matter in of the Third and the early part of the
a state now altogether unknown to Fourth Race—we lived objectively.
us—and the bodies of the animals were Question: What relation have hys-
ethereal bodies, only not in the same teria, epilepsy, scrofula, and other such
sub-state as our own. We are familiar diseases to the astral body? (Ocean
with the words, solid, liquid, gaseous p.41.
and so on. Now, imagine that etheric
matter has four states, that astral mat-
ter has four states. Actually each one
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 18
Answer: Let us consider the physi- eases, then, may be said to be related
cal body. We have first the bony sys- directly to the astral body through the
tem. We know that that is related glandular system.
more directly to the mineral kingdom
than to any other kingdom. Then we Question: What about the steriliza-
have the circulatory system, the blood. tion of those who have such diseases,
What is that related to? Manifestly, to of the insane, or of an enemy nation?
a mixture, you may say, of air and wa- This has been suggested as a means of
ter—two of the kingdoms of nature protecting future generations, yet it
which we regard as inorganic. Next, hardly seems right to take such a
take that vast unknown field we call means without the individual’s con-
the nervous system. What is that di- sent—as is sometimes done. Wouldn’t
rectly related to? It is clear that its this be going against Karma?
more immediate relation is with that
Answer: Let us begin by saying that
unknown field we name magnetism
whatever position a man is in, or what-
and electricity. So the nervous system
ever happens to him, the thing to do in
is the chief connecting link between
trying to understand it, is to come back
the astral world and the body. There is
to first principles, that is, to basis.
another system in the body, sometimes
Now, whether a man is hung or sent to
spoken of as the glandular system,
the penitentiary for life, or sterilized,
which has some kind of a mysterious
or robbed, or any other calamity be-
circulation of its own. Perhaps it is the
falls him, either that happening had a
human salvage from the same kind of
cause or it didn’t—a cause in the sense
circulation that we see going on in the
that it is the inevitable consequence, so
vegetable kingdom, and in the fish, or
far as that man himself is concerned,
a relic of the time when we were cold-
of his own past conduct. Either that is
blooded creatures—that is, when our
true or it isn’t. If the Law of Karma is
bodies were of another kind altogether,
the secret of the Universe, then it does
or even were the opposite of what they
not make any difference what happens
are now.
to a man, whether of good or evil for-
Certain diseases are related di- tune—it is the reaping by him of what
rectly to the blood circulation, and he sowed; to the extent that he sowed,
blood impurities are manifested di- he reaps. Often, we do not remember
rectly in certain forms of disease. that we may not see all the successive
Other forms of disease are directly links in the chain of events that have
connected with the nervous system; transpired since the sowing and the
still others, with the glandular system. reaping.
The nerves and the glands are closely
To take the opposite view, if the
related—although our physiologists,
law of cause and effect is not true, then
apparently, are as yet not too sure of
this whole Universe is a moral iniq-
this fact. The truth is that these two
uity; there is no justice, there is no
systems represent the positive and the
squareness and no fairness anywhere.
negative poles of the same kind of
Now, he is a bold man indeed, and a
magnetic circulation throughout the
terribly ignorant one, who would make
body. So, then, hysteria, epilepsy,
such an assertion. We do not see all,
scrofula, and other such diseases rep-
but all that we see tells us that it’s just
resent in fact a short-circuiting—an
as true today as it was when Jesus
improper induction between some of
spoke it, that we do not harvest grapes
the elements in our physical body, so
from thorns or figs from thistles; or, as
that matter is displaced. These dis-
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 19
Buddha said, from sesame you harvest The strangest joke in the world,
sesame; from corn, you harvest corn. when you come to think of it, is the
When a man gets back to that basis, he dictionary definition of equilibrium. It
can understand—no matter if a person speaks of “stable” equilibrium and il-
is sterilized with his consent or against lustrates it by a pyramid; “unstable”
his consent, or hung in the name of the equilibrium is represented by a sphere,
law, or commits suicide—in each case and “equal” equilibrium by a perpen-
he is reaping what he sowed. There is dicular line which would be upset by
no getting away from it, either on the the least oscillation. Now, as a matter
basis of our intuition, on the basis of of fact, you can’t upset a sphere; a
such knowledge as we have, or on the sphere is the only thing that is always
moral basis. in stable equilibrium, although the dic-
tionary calls it “unstable.” A man who
Actually, one has to study the is unaffected, who is calm, who is able
history of the so—called “third sex” to to see, to choose, to act or refrain from
understand why it is that sterilization acting without the possibility of error,
is becoming a great thing of propa- would be in equilibrium, wouldn’t he?
ganda and of argument today. It has And if he acted that way all the time, it
not been so very many years since would be true equilibrium.
large numbers of the male population
were eunuchs. A eunuch was not in Question: What would true equilib-
most cases made such by his own will; rium be in the universe as a whole?
he was enslaved by those who were
stronger and who for their own pur- Answer: A perpetual balance of
poses emasculated him. Now, under forces. Take the statement in the Gita
Karma, what would happen to the ones (VII. 4) :— “Earth, water, fire, air, and
who did that emasculating? They akasa, Manas, Buddhi, and Ahankara is
would reap what they sowed. When the eightfold division of my nature. It
the wheel turns, that would happen to is inferior; know that my superior na-
them which they had inflicted on oth- ture is different and is the knower; by
ers, if in the meantime they hadn’t it the universe is sustained.”
atoned, hadn’t learned better, hadn’t
Whenever the sustaining power
done better.
of Spirit is withdrawn, what becomes
Question: What is true equilibrium? of manifested nature? It dissolves in-
stantly, just in the same way as dark-
Answer: Walking on the water— ness disappears upon our striking a
that is, treading our path between the light. What maintains darkness? The
pairs of opposites. Let us illustrate. absence of light. It is the unmani-
Suppose a man wants to go due north; fested Spirit which is the counterpoise
if he verges the least bit to the left, he of manifested nature. That is what
is going west by north; if he verges the keeps the universe in equilibrium.
least bit to the right, he is going east
by north; in either case, he isn’t going [TO BE CONTINUED ]
north. East and west, then, represent
simply the two sides of perfection, but
perfection is neither one of the sides.
Equilibrium is self-control in the indi-
vidual; it is balance; it is poise. True
equilibrium is that poise which nothing
can upset.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 20
minds of men. (The Book of Mirdad, p.
173-74)

Student: Your mumbling again, is that


THE COFFEE KLATCH The Book of Mirdad you declaim? Get me
a cup of your first-flush Assam, and when
Coffee Maker: Now its quiet and settled with my tea I shall share a favorite
there are no customers just yet — to of my own from there, [After much hustle and
early, too rainy. I wonder about Mir- bustle the tea was fetched, as Coffee-Maker had
grown fond of Michael Naimy’s material, espe-
dad. If I had him here I would ask cially The Book of Mirdad and rainy days are good
about this quote: for sharing.]:
Preach Life to the dying, and to the Wisdom is a burden to the half-wise
living, Death. But to those who yearn to as is folly to the fool. Assist the half-wise
overcome preach deliverance from both. with his burden and let the fool alone; the
Vast is the difference between ‘hold- half-wise can teach him more than you
ing’ and ‘being held.’ You hold only can.
what you love. What you hate holds you. Often you shall think your road im-
Avoid being held. passable, somber and companionless.
More earths than one are spinning Have will and plod along; and round each
their courses across the voids of Time and curve you shall find a new companion.
Space. ….
No road in the trackless Space is yet
Never complain of anything. To untravelled. Where the footprints are few
complain of a thing is to make of it a and far apart the road is safe and straight,
scourge for the complainer. To endure it though rough in spots and lonely. ….
well is to scourge it well. But to under-
stand it is to make of it a faithful servant. On the way to overcoming the few
It often happens that a hunter aiming, count more than the many.
say, at a roe would miss the roe and kill a
Creep where you cannot walk. Walk
hare of whose presence he was entirely
where you cannot run. Run where you
unaware. A wise hunter will say in such a
cannot fly. Fly where you cannot bring
case, ‘It was really the hare I had aimed
the whole universe to a standstill within
at, and not the roe. And I got my quarry.’
you.
Aim well, and any result is a good
result. Not once, nor twice, nor yet a hun-
dred times must you raise the man who
What comes to you is yours. What
stumbles while endeavouring to follow
delays in coming is not worth waiting for.
your lead.’ Keep raising him till he stum-
Let it do the waiting.
bles no more, remembering that you, too,
You never miss an aim, if what you once were babes. (Ibid., p. 172)
aim at aims at you.
An aim missed is always an aim at- Collected Lady in the Center Booth:
tained. Let your hearts be Disappoin- Bring me a cup of strong black
ment-proof. … Portuguese Roast along with a scone; and
lend me your book, you both missed this
One out of a hundred eggs spawned
by a fish may come to fruition. Yet are vital step in any ounce of progress!! — :
the ninety-nine not wasted. So prodigal Love is not a virtue. Love is a
and so discriminately indiscriminate is necessity; more so than bread and water;
Nature. Be you likewise prodigal and more so than light and air.
discriminately indiscriminate in sowing
your hearts and minds in the hearts and Let no one pride himself on loving.
But rather breathe in Love and breathe it
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 21
out just as unconsciously and freely as THE PLATONIC TRADITION AND
you breath in the air and breathe it out.
THE
For love needs no one to exalt it.
Love will exalt the heart that it finds EVOLUTION OF CONSCIOUSNESS
worthy of itself.
Seek no rewards for Love. Love is
reward sufficient unto Love, as Hate is Why do we do say that philosophical
punishment sufficient unto Hate. midwifery1 is Platonic? Is there some es-
Nor Keep any accounts with Love. sential way of describing the pathologos
For Love accounts to no one but itself. that necessitates Platonic framework?
Does the Platonic tradition reach into con-
Love neither lends nor borrows;
Love neither buys nor sells; but when it temporary thought, so that while classic in
gives, it gives its all; and when it takes, it origin it is most contemporary? To answer
takes its all. Its very taking is a giving. these questions let us first review the ele-
Its very giving is a taking. Therefore is it ments of Platonic thought:
the same to-day, to-morrow and
forevermore. 1) There is an ultimate and that is the
Good, or the One, ineffable and un-
Just as a mighty river empting itself
in the sea is e’er replenished by the sea, so
derstood only through negatives.
must you empty yourselves in Love that 2) The realm of Ideas and their interrela-
you may be ever filled with Love. The
tionships constitute the intelligible vi-
pool that would withhold the sea-gift from
the sea becomes a stagnant pool. tal reality, which is apprehended as the
most brilliant light of Being.
There no ‘more’ nor ‘less’ in Love.
The moment you attempt to grade and 3) The participation in this realm of Ideas
measure Love it slips away leaving is possible because its power mani-
behind it bitter memories. fests itself such that those receptive to
Nor is there ‘now’ and ‘then,’ nor it experience it as the perfection of
‘here’ and ‘there’ in Love. All seasons Beauty.
are Love seasons. All spots are fit abodes
for Love. 4) All that proceeds from the One does
Love knows no boundaries or bars. so only to return once again to the
A love whose course is checked by any source of its being, that is, there is a
obstacle whatever is not yet worthy of the procession and a return to the Good,
name of Love. or the One.
I often hear you say that Love is
5) As there are conditions for participat-
blind, meaning that it can see no fault in
the beloved. That kind of blindness is the ing in that realm of reality so there is a
height of seeing. corresponding range of participation
in that realm of Ideas, that is there are
Would you were always so blind as
no limitations or blocks that cannot be
to behold no fault in anything.
overcome.
Nay, clear and penetrating is the eye
of Love. Therefore it sees no fault. 6) There are two major realms of human
When Love has purged your sight, then experience: the realm of Opinion with
would you see nothing at all unworthy of belief and image-thinking, and the
your love. (Ibid., p. 64-65) realm of the Intelligibles with: under-
1
[Much of this article has been extracted from
Philosophical Midwifery: A New Paradigm for
Understanding Human Problems with Its
Validation, by Pierre Grimes and Regina L.
Uliana, Chapter 14, pp. 166-171]
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 22
standing and knowledge; these two are common and follow the dictum, "rela-
realms form a hierarchically structured tions are constant and terms vary." Hence,
perception of reality. The realm of with a simple change in terms we can de-
Opinion is experienced by those par- scribe the dynamics or the terms operating
ticipating in it as an existence trapped on the level of the Intelligible. The terms,
by fate, whereas those participating in therefore, will have a higher intellectual
the Intelligible experience freedom and functioning in the one case, but the relation-
providence. ships between the terms remain similar in the
higher and lower realms. For in any system
7) In our present existence, our task is to that is hierarchical within an analogical struc-
learn how to properly rule the soul's ture, we always find similar relationships,
activities, since in the afterworld there although the terms vary on each level of the
is the application of that learning to hierarchy. Thus, it should not be surprising
that struggle of the soul to reach the that the way we participate in the pathologos
most lofty of visions. Thus, it is essen- follows the same logic as the general de-
tial that the soul learn here, through scription of the theory of participation in
mastery of oneself, to participate most the Ideas. Several Platonic authors discuss
fully in the divine, for that is the this idea, but we shall draw our compari-
meaning of our existence. son from Proclus, rather than Plato or Plot-
inus, for his thought most fully articulates
8) The dialectic is the vehicle for reaching
the metaphysical dimensions of Platonic
an understanding of these levels; it pre-
thought and brings all aspects of Helle-
sents mind as both the structure and the
nism into a harmonious unity. Giovanni
nature of reality. When it functions to
Reale calls Proclus a "speculative genius of
resolve problems that block a unitary
the first order," saying:
view of that reality, this is called phi-
losophical midwifery. "The Proclean synthesis, in fact,
aimed at embracing in a systematic way
The application of the principles of phi- the whole spiritual life of the Greeks, at
losophical midwifery to the realm of Opinion taking on all aspects of it, and at furnish-
is presented in this work; for since the ing it with a specific justification: from
pathologos, as a class, are false beliefs about philosophy, to poetry, to popular religion,
oneself and reality that were learned under to the mysteries, to myths, and in general
duress from those appearing as sophists1, it is to all the beliefs which are embraced within
in the realm of Opinion. Since the dialectic the faith of the Hellenes as it has been
has been shown to function in both realms, shaped in the Imperial age."
Opinion and the Intelligible, we can say that
First, then, let us examine how Pro-
the whole can be seen as rational, exhibiting
clus describes participation on the level of
the power of mind.
Ideas or as Idea is sometimes translated, the
In identifying the pathologos as the Forms:
source of problems at the level of Opinion, "Accordingly, we must affirm that
we have extended the dialectic into that the cause of this participation is, on the
realm. In both realms, analogical relations one hand, the efficacious power of the
primordial divine Forms themselves, and
1
The Sophists derived their assumed authority on the other hand the appetency of the be-
from sense-data rather than the heart. With
them the “Inner life” is strictly subservient to the
ings that are shaped in accordance with
outer appearance rather than vice versa. them and that participate in the formative
However true this may be, the pathologos has activity that proceeds from them."
the upper hand. The urge to imitate a “great
teacher” rather than to be one is seductive to the
personality — hence the power of the pathologos,
The power joins with the appetency
even in the circle of those who “technically” know creating a participation that is creative, ex-
better!
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 23
pressing the higher through the lower as the Proclus adds,
lower participates the higher. The Ideas
shape and mold the appetency, framing an "For the creative action of the Forms
is not alone sufficient to bring about par-
activity that emerges from their union. The
ticipation; at all events, though these
formative principle is the model or pattern that Forms are everywhere to the same degree,
profoundly influences the psyche on a fun- not all things participate alike in them; nor
damental level. For it is able to influence is the appetency of the beings that partici-
not only the goal-directed activity of the pate adequate without their creative activ-
subject, but it also reaches into that level ity."
where changes and transformations of the
character of the subject take place, changes In the realm of Belief, the pathologos
that affect every mannerism and gesture of functions in a way similar to the Forms. But
the subject. For the pathologos to be the pathologos itself gains its entire effect by
transmitted, it must appear to the subject the believer's own powerful desire to partici-
as if the pathologos afforded a participa- pate in that model; and members of the same
tion into what was most real; otherwise, it family will participate in varying degrees by
would never have the power to transform the fusing with the pathologos within the back-
subject into a copy of itself. It achieves this ground of normalcy, that is, the normal
because the pathologos is an object around framework of the family milieu. Without
which the subject molds its own behavior some mode of participation there would be no
like the players in the theater shape their pathologos. Clearly, the degree of receptivity
acting from their own past experiences. The to the formation of the pathologos can be
pathologos expresses itself through com- expressed as the degree to which one par-
plementary images, themes, and thoughts ticipates in the pathologos; and even when
that cluster around it, and through those one family member significantly reduces
expressions it functions in a unitary way. participating, other members absorb that
Whenever conditions appear analogous to the member's roles until through successive with-
pathologos-scenes, then these past patterns drawals there are no more players left to
come into play, often with tragic conse- play the roles.
quences. We can say that the formative
Concluding this section, Proclus
activity that proceeds from the patholo-
says,
gos is a shadow of the higher; and the de-
sire on the part of the subject is for what "First of all, every creative agent
seems to be a higher and seems more real, works upon what is by nature susceptible
but it is parallel to the pathologos function- to its action, that is, upon what is capable of
ing. receiving its action, so that when the
Demiurge will create something of a
Surely, the influence of the patholo- given character, the subject that is fitted to
gos is pervasive, and its power to control receive it, whatever the character may be,
seems secure, for it has a formidable appear- by its very aptitude presents itself as a col-
ance. And we know it is not an easy task to laborator with the agent that can create; and it
escape from its sphere of influence. The does so through its desire, for its approach is
power it possesses seems awesome, but caused by desire for what it is moving to-
wards."'
certainly the scope of that power is not on
the level of the Ideas, or Forms; for with the The divine creative Being, God the
participation in the Forms there is a more Maker-or the Demiurge- brings his crea-
profound awareness of the nature and scope tion to himself because the creation is not
of the real, whereas the pathologos is nar- alien to its source and becomes a willing
rowly defined and darkened with unknow- collaborator that plays out its destiny
ing. Yet within that limited scope, there is a while guided by the providential nature.
shaping force of its own. The creative participation of the art with the
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 24
artist and of the act with the acted upon brings lished the conditions for the tram mission and
a vision shared by each into the mystery of maintenance of one's own pathologos.
itself.
We know, too, that we must have
Carrying this thought of an emergent judged it to be the only true conclusion we
evolution throughout all levels is the hall- could draw since the acceptance of the
mark of Platonic thought. It provides a pathologos allowed a level of survival for us.
structure within which to find compatible Hence, we can say that it was to our benefit
parts or levels of our reality. The patholo- to believe as we did, given our dependent
gos operates on the level of Belief, for those status. While it allowed no other alternative;
are the shadows on the wall of Plato's allegory it did bring with it secondary benefits: a unity
of the cave. When man is under the influ- with a clan, an acceptance, and a role. Thus,
ence of the pathologos, he knows nothing of as a survival mechanism, the pathologos has a
the upper world nor of the source of the kind of efficacious power within the limits
images that he accepts for reality. This is of group loyalty.
because, in terms of the allegory, he accepts
as final the voices of those who originated Seeing into the roots of the pathologos
these beliefs. It is by questioning these b brings about a deeper appreciation of the pow-
fiefs that the prisoner gains freedom and ers of the mind, and we gain by directly seeing
emerges from the cave, but there a price for the value of facing the puzzle of our prob-
such freedom. Surely, this is the predomi- lems; we discover what we always wanted to
nant theme and condition of the pathologos: know — that we can solve our most perplex-
exile and abandonment, the allegory tells us, ing problems ourselves — and this gives a
await those bold enough to seek an escape measure of trust to the hope that by searching
from the chains of belief. The power it pos- within ourselves we will survive our own
sesses seems awesome. folly. This deeper appreciation of the
value of mind and understanding naturally
Indeed, it appears that we are being leads us to seek things akin to this higher
shaped and molded by the pathologos. Some level of functioning. For now we can step
argue that since we act out the model, our into a mindful evolution as it emerges with
mind must, in son way, contain a kind of and through our willingness to participate
reflection of the pathologos. No, the in this realm of the mind and with it a desire
truth is that none of these metaphors- to enter into more mature encounters.
shaped, molded, and reflected-describes
the inner workings of the pathologos. This is Thus, while it is interesting to rec-
because these images contain and presuppose ognize that the pathologos can be ac-
a passive subject. We are collaborators with counted for in Platonic terms, it is important
the pathologos sine we participate in such to this description that we call philosophical
beliefs and become like them to the degree we midwifery Platonic; and further it is important
participate in them. The long preparation of to understand why we count ourselves in that
the milieu made the pathology scene the vehi- tradition. There is, of course, much more to
cle for the transmission. We entered a proc- philosophical midwifery than the dialectic
ess, and that process made us receptive to the of the pathologos, because the dialectic also
transmission of the pathologos. We gave birth explores another level of human problems,
to it. We maintain it, and it became the basis problems not of belief but of the under-
of much that proceeds from u Further, as we standing; and as such, these are more pro-
have seen, the subject is not a passive agent found and provocative, reaching further into
but an essential collaborator with the patholo- the mystery of man and the evolution of
gos. For the subject takes on a role in a dram individual consciousness.
that has been created by those who estab-
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 25
Even as I consider the road to be followed, it
The Doctrine of the Heart disappears. I am alone and overborne.”
Ghadr Singh, having taken the vow, re- “This is the witness within thyself that
ceived the instruction of the Master: that which was said is true. Upon entering the
state, the path is swallowed up in the state.
“Go forth. Seek out him who knows
Upon entering the form, the Soul loses its iden-
still less than thou, and — let him hear the
tity and becomes one with the form.”
Law. Then return.”
“But does not the identity of the Soul
Ghadr Singh departed, full of confi-
depend upon the form assumed?”
dence in the power of the vow, full of confi-
dence in the Guru, full of confidence in the “Were this true, there could be no im-
Law. mortality for the Soul. With the destruction of
the form, the Soul would cease. Therefore
But those to whom he went, speaking of
men say, He was born; he lives, he grows old;
the Law, were full of conceits — some of
he is dead.”
pride, some of possessions, some of the con-
ceits of ignorance. None saw what he saw. “Master, upon what does the Soul de-
None gained confidence in the Guru, and he pend for its immortality?”
gained the confidence of no one. No one was
raised to his state; hence doubts supervened, “Upon nothing at all. The Soul of man
and Ghadr Singh fell into the state of those to is Self-existent. It is one with the One. The
whom he went forth. Soul goes from state to state. There is no end
to the states, for the Soul makes its own states.
“Master, why is this?” asked Ghadr The Soul goes from form to form. There is no
Singh when he had returned to the Guru for end to the forms into which the Soul enters, for
enlightenment, and had told him of the state in the Soul is the creator of all forms. The mind
which he had fallen. “Upon entering the state, of man is the sum of the states, both of the
I saw. Upon leaving the state, I saw. But states which have been, and the states which
while in the state I was the state. Is the sight are to be. The body of man is the modification
different in different conditions of being?” within the state — both the bodies which have
been and the bodies which are yet to be.”
The Guru replied: “The perceiving
Power does not change. It is the same in all “Master, who, or what, is the destroyer
beings. Whether his sight is cast forward upon of forms?”
the state he is entering; or whether the sight is
cast backward upon the state he is leaving; “The Soul of man is creator. The Soul
whether on this state, or that, or another, it is of man is also the destroyer. This is to be
the same Power.” learned by the Soul. His identity proceeds
from the One. The Universe is the image of
Having pondered these sayings, Ghadr the Self, and proceeds from the Self. The Soul
Singh returned again to the guru with formal imagines, I am this form; I am this state; I am
questions, for the modifications of the mind this mind. These are temporal things. The
are many. As it is well known, Ghadr means Soul, being in its own nature immortal and
rebellion, and Singh was troubled with the free, wearies of its creations and imagines new
insurrection of the mind, being unaware that and fair beauties, saying, here will I be happy
the mind of man is not self-illuminative, is not forever. It casts its old bonds and enters into
all-inclusive, and is colored both from without others which are new. This is Swarga for the
and from within. Soul, to imagine a new delights and to enter
into them. The hells of the Soul are its efforts
“Master, when I am with you, my mind
to free itself from old forms and condition-
is clear seeing and the path is smooth. There
ings.”
are no difficulties and it seems certain that I
will never again fall into error. When I am “Is there, then, no rest for the Soul, nor
gone from you upon my own duties, there is any freedom to be had? Cannot the gods give
once more division, and my faculties are con- aid, nor the rites of religion provide benefits?”
fused. Some duties seem clear, but distasteful.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 26
“These also are the Soul’s creations. tense, as is the way of Souls in small bodies.
These also are forms and states imagined by Ghadr Singh whipped them with harsh words
the Soul. In them the Soul delights until wea- for their trespass and unseemly conduct. The
ried. Then the Soul creates other gods, and children went away crying and in fear.
enters other ceremonies. If the own nature of
Ghadr Singh sought his wife. In the
the Soul is freedom, all states are limitations
women’s quarter he found her, weeping. The
and bondage. They are animated by the Soul.
sight distressed Ghadr Singh, who asked her
When the Soul withdraws, where is the state?
the cause of her sorrow. After much urging
It is withdrawn. It becomes an abstraction.
she confessed that she had sat listening to the
There is this difference: the unemancipated
play of the children, taking delight in their
live in the form and the state, like a spider
mirth, and was grieving because they had been
which spins forth its web and indraws its web.
driven away unkindly.
They are not entangled in the web of creation.
They put forth forms as a man puts forth Ghadr Singh reproved his wife with
speech, for another’s hearing and instruction. measured citations from Manu, pointing out
They indraw forms, as a man becomes silent the duties of wives and of children. His wife,
after giving direction. The power of speech being a religious-minded woman and loving
resides in man, not in anything that he utters. her husband, received his correction with
The power of creation resides in the Soul, and meekness.
not in its creations. As a man is intoxicated by
his own power of speech and the words which Ghadr Singh went to the prayer-room
he utters, the unwary Soul is intoxicated with and meditated long and earnestly. His medita-
the power of creation and the forms into which tion was disturbed by the pain in his heel, by
it enters. This is the road of unwisdom. It is thoughts of the advantage sought to be taken of
the path of the descent of the Soul into the him by the merchant, by visions of the two
bondage of matter.” frightened children, and by the memories of
his wife’s tears. Nevertheless, he forgave them
Ghadr Singh, his head filled with doc- all, both the animate and the inanimate, for the
trines, gave gratitude to the Instructor, left the wrongs he had endured, and in this act of for-
terrace of enlightenment, and returned toward giveness found the satisfaction which he
his dwelling place filled with the illumination sought.
received. He determined to spin his web like a
mother-spider, who spins that her young may On his return to the Master next day,
be sheltered and nourished. He walked Ghadr Singh recounted to the preceptor the
swiftly, pondering words of wisdom to be ut- events that had befallen, and as the Master
tered for the guidance of men. remained silent Ghadr Singh was moved to
inquiries.
A stone rose up and bruised his heel. As
the life in his member made outcry, Ghadr “Master, thou who hast patience with
Singh forgot the words of his wisdom, and my ignorance, and charity for my misunder-
spoke words of reproof to the road-mender, standings, and compassion when I err, tell me
warning him against neglecting his duties. for my enlightenment how I may help all these
beings so that they sin no more.”
At the field of the medlar trees a Vai-
1
shya waited and made him an offering for the The Master’s eye rested upon Ghadr
fruit. Ghadr Singh, seeing that the price was Singh, but the Master spoke not at all. But
insufficient for his needs, reviled the merchant, Ghadr Singh, because he was under the eye of
who went his way silent but filled with bitter- the Master, saw his own nakedness and was
ness, hating all Brahmins for their pride and ashamed. He saw that he had had no patience
conceit, which consider not the needs of an- with ignorance, no charity for misunderstand-
other. ing, no compassion for errors, and that there-
fore the sins of all the others were his own
At the gate of the compound two chil- sins, and that his meditation was but a potion
dren were playing at games. At sight of Ghadr he had taken to gain forgetfulness from his
Singh they shouted boisterously, making pre- own wrong doing.

1
Vaishya, the Trader or Merchant Caste.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 27
Then the Master spoke kindly to Ghadr cooling. So the second concept of getting
Singh. a real vacuum is to cool it down to . . . ab-
solute zero. . . . Well, since then, both
“The doctrine of the head gives correc-
theory and experiment have shown that
tion. The doctrine of the heart gives considera-
there is a non-thermal radiation in the
tion. The doctrine of the heart sees Souls. The
vacuum and that it persists even if the
doctrine of the head sees sins. The head sees
temperature could be lowered to absolute
the state. The heart sees the Soul. The way of
zero. Therefore, it was simply called the
emancipation is the heart doctrine.”
“zero point” radiation. (Morgan, p.5)
Ghadr Singh began to study the doctrine
of the heart. The question that naturally arises
is, if there is no matter and no apparent
physical energy of any sort, what is this
energy at zero-point? Where does it
Keely and Zero Point Energy come from and how is it transmitted?
Robert Bruce MacDonald To get a better understanding of
what is happening, perhaps it would be
When H.P. Blavatsky was writing instructive to look at the nature of waves.
The Secret Doctrine in the 1880s, there Physics describes two broad categories of
was much interest surrounding the ex- waves, longitudinal and transverse
periments and theories of a certain John waves. From Ira M. Freeman’s Physics
Worrell Keely. Blavatsky looked at the Made Simple, we read the following:
theoretical commentary of Keely and
recognized an individual cognizant of [P]articles moved by a compression
occult theory. Keely had developed an wave, the kind that produces sound, oscil-
experimental motor that defied the con- late (move back and forth about a center)
along the line in which the waves are
temporary theory of the laws of physics
moving. For this reason they are called
but operated, Blavatsky recognized, ac- longitudinal waves. In other kinds of
cording to occult laws. The commentary waves, the disturbed particles move per-
that Blavatsky provided concerning pendicular to the line of the advance of
Keely’s work is very suggestive, espe- the waves; these are called transverse
cially when taken in conjunction with waves. Still other waves are combina-
work being done today. tions of longitudinal and transverse mo-
tion . . . . (Freeman, p.85)
There is much interest among re-
searchers today on a type of energy Try now to envision each type of
called zero-point energy. This energy is wave and where each comes from. As
associated with the so-called vacuum. was pointed out, sound moves in the
Bill Morgan, in an internet article titled form of longitudinal waves. The wave
“Scalar Wars - The Brave New World of describes the movement of energy from
Scalar Electromagnetics” paraphrases the its source as that energy travels outward.
development of the concept as follows: Sound carries through air and because
air molecules are all pushed tight up
[I]t was thought that a totally empty against one another, it is not easier for
volume of space could be created by sim- the molecule of air to move in any one
ply removing all matter and, in particular, direction more so than in any other direc-
all gases. That was our first concept of
tion. Consequently, the wave and the
the vacuum. . . . Late in the 19th century, it
became apparent that the region still con- particles move in the same direction.
tained thermal radiation. But it seemed Think of a square room filled with people
that the radiation might be eliminated by such that they are all standing shoulder to
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 28
shoulder and there is no room for anyone pushes the surface into the interetheric
else. If all the people standing along the area between the oceans of space and the
east wall were suddenly to push west, planets. This produces what science re-
they would lean into those who are stand- fers to as electromagnetic radiation with
ing directly west of them then rebound its particular waveform. Again Bill
upright because they have no place else Morgan commenting on the work of
to go. This wave would be transmitted zero-point energy researcher, Col. Tom
from the east wall to the west wall Bearden, writes as follows:
through all of the people in the room un-
The vast seething ocean of energy of
til the force is carried into the wall by
the vacuum, the longitudinal scalar EM
those standing adjacent to it. The wave waves of the time domain, can now be
moved from east to west and each mem- tapped and “transduced” into ordinary
ber of the room oscillated slightly in the (transverse) EM energy in our 3-Space
direction of the wave from east to west. world. The process can be compared to
If there was very low gravity in that putting a paddlewheel into a river. The
room we could envision some or all of energy acquired is free, since the river is
the people popping up into the air above there flowing whether we tap it or not.
And it is a mighty river, and is not dimin-
them in a direction that was perpendicu- ished by our paddlewheel. (Morgan, p.6)
lar to the direction of the wave before
they settled back down onto the ground. These writers are using the image
This is much the way that we can under- of an ocean through which these “longi-
stand a wave moving up onto a beach. tudinal scalar EM waves” are moving.
As the wave moves longitudinally The theory postulates that this fourth
through the water towards land the depth dimension is the time dimension as Mor-
of the water will begin to shrink. At gan again points out:
some point it will be shallow enough that
wave will take on a transverse compo- We live in a 3-dimensional world,
nent moving some of the water into the which physics calls “3-space.” But there
air above. The force of the wave is is also spacetime, or 4-space, or the “4th
strong enough to overcome the force of dimension.” Then suddenly comes this
gravity and move the water at the surface amazing new knowledge that time is . . .
into the air. The force of the wave is energy which is compressed by exactly
quickly expended as the medium in the same factor by which matter is con-
which it is moving disappears and it sidered compressed energy: the speed-of-
works to push the water up into the air light-squared!
and finally pushes a thin film of water
So we have a new companion to
inland.
the famous E=mc2. It is now paired with
How does the Sun transmit its en- E=tc2 (where t is actually “delta-t,” or
ergy through the vacuum of space to change in time). (Morgan, p.4)
earth? If we were to view space as a
So whether this 4th dimension is to
non-physical material (having no mass),
be looked upon as a temporal dimension
then if the Sun were able to affect this
or as a dimension that encodes temporal
material we could envision longitudinal
information for our 3-dimensional world,
waves emanating from the Sun moving
among other things, it seems clear that it
outward into the Solar System. As the
behaves as some sort of deep ocean from
waters of space approached the physical
which energy can be extracted. How are
planets, perhaps there is a thinning of the
we to understand this?
ether (the oceans) so that the force
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 29
When explaining his “Vibratory rather modifies its perpetual motion on
Physics”, one of the central ideas that seven invisible points within the area of
Keely expounded on was that of the neu- the manifested Universe. “The great
Breath digs through Space seven holes
tral centre. All natural bodies from the into Laya to cause them to circumgyrate
sub-atomic particles to planets and stars during Manvantara” (Occult Catechism).
are spherical in nature and they possess a We have said that Laya is what Science
neutral centre. Keely gives us some may call the Zero-point or line; the realm
clues as to the nature of the neutral centre of absolute negativeness, or the one real
when he writes the following: absolute Force. . . . It may serve to eluci-
date the meaning if we attempt to imagine
Taking into consideration even the a neutral centre—the dream of those who
introductory conditions of the etheric would discover perpetual motion. A
stage, etheric vibration has proved to me “neutral centre” is, in one aspect, the lim-
that the higher the velocity of its rotating iting point of any given set of senses.
stream the greater is its tendency towards Thus, imagine two consecutive planes of
the neutral centre, or centre of sympa- matter as already formed; each of these
thetic coincidence. Were it otherwise, corresponding to an appropriate set of
how could there ever be any planetary perceptive organs. We are forced to admit
formations, or the building up of visible that between these two planes of matter
structures? If a billiard ball were rotated an incessant circulation takes place; and if
to a certain velocity, it would separate in we follow the atoms and molecules of
pieces, and the pieces would fly off in a (say) the lower in their transformation
tangent, but if it were a ball of ether, the upwards, these will come to a point where
higher the velocity of rotation, the they pass altogether beyond the range of
stronger would be the tendency of its cor- the faculties we are using on the lower
puscules to seek its centre of neutrality, plane. In fact, to us the matter of the
and to hold together. (True Science, pp.17-18) lower plane there vanishes from our per-
ception into nothing—or rather it passes
Like the eye of a hurricane, which on to the higher plane, and the state of
is an area of stillness and very low pres- matter corresponding to such a point of
sure, the neutral centre pulls towards it transition must certainly possess special
other weaker neutral centres of the ap- and not readily discoverable properties.
(SD I, pp.147-48)
propriate nature (like attracts like). It is
like a vacuum in the ether pulling mass Blavatsky tells us that not only
and energy towards its centre in a spiral- does Fohat create these neutral centres
ing motion. Without that neutral centre, but that the God or the great Breath is
objects like the billiard ball would fly responsible for digging seven Laya cen-
apart into a myriad of pieces. In a very tres, and these Laya centres correspond
real sense, the neutral centre is what im- to different planes wherein the set of
parts life to a body: “. . . Fohat, in its senses developed on one plane are not
various manifestations, is the mysterious perceptive to the energies of the neutral
link between Mind and Matter, the ani- centre or plane adjacent to it. Keely ech-
mating principle electrifying every atom oes this when he writes the following:
into life” (SD I, p.16). In Theosophy we
speak of Fohat and Laya Centres. Light and heat are not evolved until
the force of the vibratory sympathetic
Blavatsky gives us some further clues
stream from the neutral centre of the sun
when she writes the following: comes into atomic percussive action as
When Fohat is said to produce against the molecular atmosphere or enve-
“Seven Laya Centres,” it means that for lope of our planet. It is so with all others
formative or creative purposes, the Great that are perceptible to our senses. The
Law (Theists may call it God) stops, or visibility of the planets can only be ac-
counted for in this way, some in a great
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 30
degree, some in less. Innumerable thou- motion, as to be compared to an explo-
sands remain invisible to us by not having sion. During this action the positive elec-
the conditions surrounding them, and as- tric stream is liberated, and immediately
sociated with them, which favour the seeks its neutral terrestrial centre, or cen-
atomic and molecular antagonistic friction tre of highest attraction. (True Science, pp.15-
necessary to make them visible. (True Sci- 16)
ence, p.15)
What exactly is Keely trying to ex-
The planets produce subsets of plain here? First of all what is this “posi-
those neutral centres produced initially tive electric stream” that is seeking its
by our central sun. Earth is a system of “neutral terrestrial centre”?
globes (based on its own seven neutral
centres) within a greater system (the neu- Keely gives us a clue to this later
tral centres of our central sun). Certain on. He writes:
energies emanated from our sun are vi- The action of the magnetic flow is
bratorally sympathetic to the neutral cen- dual in its evolution, both attractive and
tre produced by our earth and as the great propulsive. The inclination of the plane
circulatory streams make their way about on which the subtle stream moves, either
the solar system, sympathetic energies to the right or to the left, has nothing to do
are pulled to the earth owing to their af- with positive or negative conditions. The
finities, while the earth emanates other difference in conditions of what is called,
by electricians, positive and negative elec-
energies that join that great flow that
tricity, is the difference between receptive
makes its way in time back to the sun. and propulsive vibrations. They can be
right or left receptive, or right or left pro-
So we see that there are two sys- pulsive. The positive vibrations are the
tems, the terrestrial and the celestial radiating, the negative vibrations are the
which must work in harmony. There has ones that are attracted toward the neutral
to be an attraction between these two centre. (True Science, p.17)
systems and that is what Keely explains:
Because this “positive electric
Electricity is the result of three dif- stream” is seeking its neutral centre, this
ferentiated sympathetic flows, combining must be what Keely refers to above as
the celestial and terrestrial flows by an negative vibrations, the electron being
order of assimilation negatively attractive
in its character. It is one of Nature’s ef-
one correlative of this vibration. With
forts to restore attractive differentiation. this clue at hand, it seems that Keely was
In analyzing this triple union in its vibra- explaining above how the earth maintains
tory philosophy, I find the highest order its negative electrical charge. The fol-
of perfection in the assimilative action of lowing is a short description of lightning:
Nature. The whole condition is atomic,
and is the introductory one which has an A new theory, suggesting that the
affinity for terrestrial centres, uniting electrical polarization in a thundercloud
magnetically with the Polar stream, in may cause precipitation rather than be a
other words, uniting with the Polar stream consequence of it, postulates that the elec-
by neutral affinity. The magnetic or elec- trical potential existing between the iono-
tric forces of the earth are thus kept in sphere — the highest layer of the atmos-
stable equilibrium by this triune force, phere and the earth — initiates the polari-
and the chords of this force may be ex- zation in a thundercloud. According to
pressed as 1st, the dominant, 2nd, the har- this theory, the upward flow of warm air
monic, and 3rd, the enharmonic. . . . The through a thundercloud carries with it
unition of the two prime thirds is so rapid, positively charged particles. These accu-
when the negative and the positive condi- mulate at the top of the cloud and attract
tions reach a certain range of vibratory negative charges from the ionosphere.
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 31
The negative charges are carried to the lowing circulation of electron current in a
base of the cloud by powerful downdrafts closed circuit through the load and then
at the periphery of the cloud, thus pre- through the ground return line back to and
venting oppositely charged particles from through the dipolar source-antenna. The
neutralizing each other. (Infopedia, “Light- only useful reasons for this “closed circu-
ning”) lation” of the electrons are (1) it is simple,
easy, habitual, and accepted, (2) all our
In this theory the ground, the lower components, instruments, and methodolo-
edge of the cloud, and the higher surface gies are developed in accordance with this
of the cloud work as a giant capacitor usage, (3) one uses the electrons as a
causing the discharge from cloud to working material fluid to receive, trans-
ground. The reason for this, other than to port, and discharge excess EM energy,
cause rain, is as said above: and (4) forcing the electrons back through
the back emf reloads the spent electrons
Many meteorologists believe that this again with excess EM energy in the form
is how a negative charge is carried to the of little ∇φ’s (excess trapped energy den-
ground and the total negative charge of sity) upon each recycled electron.
the surface of the earth is maintained. (In-
fopedia, “Lightining”) Some of the excess ∇φ collected
upon the electrons is expended in the load
Keely has given us a wonderful il- as useful work, but one half of the total is
lustration of the harmony that exists be- expended in driving the spent [elec-
tween the celestial force ionizing the up- trons](without excess ∇φ). Consequently
per atmosphere which in turn leads to all conventional 2-wire circuits, which re-
turn all external electron-flow current
radiation emanating from overly excited
loops back through the source, are always
electrons causing “thermal concentra- underunity devices . . . . Eerily these con-
tion” and “aqueous disintegration” ventional sources are already . . . open
(evaporation) at the surface with positive systems receiving free energy from the
ions being carried to the top of the clouds vacuum, but they are hooked up and de-
through the rising of the warm moist air. signed in a suicidal manner so as to use
Here we are given an example of the at least half of that freely extracted en-
ergy to re-close the system and shut off
positive vibrations in the form of radiant
the influx of free energy. Since at least
heat and the negative vibrations in the some of the remaining half of the energy
form of lightning. Remember that is lost in inefficiencies, frictional losses,
“[l]ight and heat are not evolved until the etc., less than half the total free energy
force of the vibratory sympathetic stream goes to the load. . . . (Additional Information,
from the neutral centre of the sun comes pp.4-5)
into atomic percussive action as against The earth is a giant dipole extract-
the molecular atmosphere or envelope of ing energy from the vacuum (the celestial
our planet.” So the atmosphere of the neutral centre) to drive its life systems.
earth acts as a transformer taking the ce- The earth’s dipole is not exhausted in
lestial force and modifying it into the this process and should run indefinitely
light and heat that can be used to drive as long as the terrestrial neutral centre
the earth’s living systems. How does this and the celestial neutral centre continue
help us to understand zero-point energy? to exist. In like manner, a dipole can
First let us look at a conventional work as an antenna extracting energy
closed circuit system. Tom Bearden from the terrestrial neutral centre (what
writes: he calls the vacuum). Bearden writes:

In the conventional 2-wire system a A method and apparatus for ex-


load is added to the source-antenna, al- tracting bidirectional EM wave energy
The Aquarian Theosophist, Vol. III, #5 March 17, 2003 Page 32
from the vacuum through the scalar po- load. Bearden has created with this the-
tential gradient across the terminals of an ory a device ready to be marketed in
electrical source, collecting the excess 2003 that is capable of putting out 2.5
energy in a collector without entropy, kilowatts of free electricity forever. Un-
then separately discharging the collected fortunately, he also points out that weap-
energy through a load to perform work, ons have been developed with this theory
without sending the load current back more terrible than anything previously
through the primary source against its devised by man. This is the danger with
potential gradient; i.e., against its back all new developments, as Blavatsky
emf. . . . The system permissibly operates points out when referring to Keely:
as an “open” system, and extracts and
utilizes excess EM energy from a free- [W]henever such individuals . . .
flowing external source (the flux ex- with peculiar psychic and mental capaci-
change between the surrounding vacuum ties are born, they are generally and more
and the bipolarity of the source), hence it frequently helped. . . . Only they are
can operate at an efficiency greater than helped on the condition that they should
unity without violation of the laws of not become . . . an additional peril to
physics, in a manner analogous to but their age: a danger to the poor, now of-
entirely different from a heat pump. In fered in daily holocaust by the less
this invention, it is not the purpose of the wealthy to the very wealthy. (SD I, p.558)
primary source to furnish current and Such a device could help the poor
dissipative power to the external circuit. and injure the wealthy, and the technol-
The bipolarity of the source is utilized ogy developed into weapons could hurt
primarily as a dipole antenna to receive us all. Will such a device even be al-
the bidirectional EM wave energy flow lowed to see the light of day? [Reprinted from
from the vacuum, and direct it without Fohat, Winter issue, 2002, www.fohat@planet.eon.net ]
entropy through a switching unit to the
collector. Conduction electrons in the
References
collector are temporarily restrained while
Bearden, T.E., “Additional Information on The
being overpotentialized by the excess Final Secret of Free Energy.”
energy being collected upon them. The www.cheniere.org/techpapers/
collector and its overpotentialized elec-
trons are then switched away from the Blavatsky, H.P., The Secret Doctrine. Los
primary source, and connected across the Angeles: The Theosophy Company, 1982.
load as a separate circuit and closed cur- Freeman, Ira M., Physics Made Simple, revised
rent loop. The electrons in the collector ed. New York: Doubleday, 1990.
and their excess energy are then auto-
matically released to flow as current dis- Infopedia, computer software, Future Vision
charge through the load, releasing their Multimedia Inc, 1995.
excess energy to perform useful work in Morgan, Bill, “Scalar Wars, The Brave New
the load. . . . (Additional Information, pp.1-2) World of Scalar Electromagnetics.”
True Science, compiled by Mrs. Bloomfield
The collector is like the bottom of Moore. London: Theosophical Publishing
the thunder cloud which dissipates its Society, 1891.
energy into the centre of highest attrac-
tion, the surface of the earth. In the case
of this motor, a simple capacitor is used, Dnyaneshvari — XXVIII will appear in
with one plate discharging its excess EM Supplement #5.
energy to the opposite plate to power the

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