Book: Five Years Of Theosophy

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There are many examples of the highest distinctive insignia being worn
by the unworthy. The aristocracies of Europe and Asia teem with such.

--A. Sarman




Reading in a Sealed Envelope


Some years ago, a Brahman astrologer named Vencata Narasimla Josi, a
native of the village of Periasamudram in the Mysore Provinces, came to
the little town in the Bellary District where I was then employed. He
was a good Sanskrit, Telugu and Canarese poet, and an excellent master
of Vedic rituals; knew the Hindu system of astronomy, and professed to
be an astrologer. Besides all this, he possessed the power of reading
what was contained in any sealed envelope. The process adopted for this
purpose was simply this:--We wrote whatever we chose on a piece of
paper; enclosed it in one, two or three envelopes, each properly gummed
and sealed, and handed the cover to the astrologer. He asked us to name
a figure between 1 and 9, and on its being named, he retired with the
envelope to some secluded place for some time; and then he returned with
a paper full of figures, and another paper containing a copy of what was
on the sealed paper--exactly, letter for letter and word for word. I
tried him often and many others did the same; and we were all satisfied
that he was invariably accurate, and that there was no deception
whatsoever in the matter.

About this time, one Mr. Theyagaraja Mudalyar, a supervisor in the
Public Works Department, an English scholar and a good Sanskrit and
Telugu poet, arrived at our place on his periodical tour of inspection.
Having heard about the aforesaid astrologer, he wanted to test him in a
manner, most satisfactory to himself. One morning handing to the
astrologer a very indifferently gummed envelope, he said, "Here, Sir,
take this letter home with you and come back to me with your copy in the
afternoon." This loose way of closing the envelope, and the permission
given to the astrologer to take it home for several hours, surprised the
Brahman, who said, "I don't want to go home. Seal the cover better, and
give me the use of some room here. I shall be ready with my copy very
soon." "No," said the Mudalyar, "take it as it is, and come back
whenever you like. I have the means of finding out the deception, if
any be practiced."

So then the astrologer went with the envelope; and returned to the
Mudalyar's place in the afternoon. Myself and about twenty others were
present there by appointment. The astrologer then carefully handed the
cover to the Mudalyar, desiring him to see if it was all right. "Don't
mind that," the Mudalyar answered; "I can find out the trick, if there
be any. Produce your copy." The astrologer thereupon presented to the
Mudalyar a paper on which four lines were written and stated that this
was a copy of the paper enclosed in the Mudalyar's envelope. Those four
lines formed a portion of an antiquated poem.

The Mudalyar read the paper once, then read it over again. Extreme
satisfaction beamed over his countenance, and he sat mute for some
seconds seemingly in utter astonishment. But soon after, the expression
of his face changing, he opened the envelope and threw the enclosure
down, jocularly saying to the astrologer, "Here, Sir, is the original of
which you have produced the copy."

The paper lay upon the carpet, and was quite blank! not a word, nor a
letter on its clean surface.

This was a sad disappointment to all his admirers; but to the
astrologer himself, it was a real thunderbolt. He picked up the paper
pensively, examined it on both sides, then dashed it on the ground in a
fury; and suddenly arising, exclaimed, "My Vidya* is a delusion, and I
am a liar!"

---------
* Secret knowledge, magic.
---------

The subsequent behaviour of the poor man made us fear lest this great
disappointment should drive him to commit some desperate act. In fact
he seemed determined to drown himself in the well, saying that he was
dishonoured. While we were trying to console him, the Mudalyar came
forward, caught hold of his hands, and besought him to sit down and
calmly listen to his explanation, assuring him that he was not a liar,
and that his copy was perfectly accurate. But the astrologer would not
be satisfied; he supposed that all this was said simply to console him;
and cursed himself and his fate most horribly. However, in a few
minutes he became calmer and listened to the Mudalyar's explanation,
which was in substance as follows The only way for the sceptic to
account for this phenomenon, is to suppose that the astrologer opened
the covers dexterously and read their contents. "So," he said, "I wrote
four lines of old poetry on the paper with nitrate of silver, which
would be invisible until exposed to the light; and this would have
disclosed the astrologer's fraud, if he had tried to find out the
contents of the enclosed paper, by opening the cover, however
ingeniously. For, if he opened it and looked at the paper, he would have
seen that it was blank, resealed the cover, and declared that the paper
enveloped therein bore no writing whatever; or if he had, by design or
accident, exposed the paper to light, the writing would have become
black; and he would have produced a copy of it as if it were the result
of his own Vidya; but in either case and the writing remaining, his
deception would have been clear, and it would have been patent to all
that he did open the envelope. But in the present case, the result
proved conclusively that the cover was not opened at all."

--P. Sreeneevas Row




The Twelve Signs of the Zodiac


The division of the Zodiac into different signs dates from immemorial
antiquity. It has acquired a world-wide celebrity and is to be found in
the astrological systems of several nations. The invention of the Zodiac
and its signs has been assigned to different nations by different
antiquarians. It is stated by some that, at first, there were only ten
signs, that one of these signs was subsequently split up into two
separate signs, and that a new sign was added to the number to render
the esoteric significance of the division more profound, and at the same
time to conceal it more perfectly from the uninitiated public. It is
very probable that the real philosophical conception of the division
owes its origin to some particular nation, and the names given to the
various signs might have been translated into the languages of other
nations. The principal object of this article, however, is not to
decide which nation had the honour of inventing the signs in question,
but to indicate to some extent the real philosophical meaning involved
therein, and the way to discover the rest of the meaning which yet
remains undisclosed. But from what is herein stated, an inference may
fairly be drawn that, like so many other philosophical myths and
allegories, the invention of the Zodiac and its signs owes its origin to
ancient India.

What then is its real origin, what is the philosophical conception which
the Zodiac and its signs are intended to represent? Do the various
signs merely indicate the shape or configuration of the different
constellations included in the divisions, or, are they simply masks
designed to veil some hidden meaning? The former supposition is
altogether untenable for two reasons, viz.:--

I. The Hindus were acquainted with the precession of the equinoxes, as
may he easily seen from their work on Astronomy, and from the almanacs
published by Hindu astronomers. Consequently they were fully aware of
the fact that the constellations in the various Zodiacal divisions were
not fixed. They could not, therefore, have assigned particular shapes
to these shifting groups of fixed stars with reference to the divisions
of the Zodiac. But the names indicating the Zodiacal signs have all
along remained unaltered. It is to be inferred, therefore, that the
names given to the various signs have no connection whatever with the
configurations of the constellations included in them.

II. The names assigned to these signs by the ancient Sanskrit writers
and their exoteric or literal meanings are as follows:--

The Names of the Signs ....... Their Exoteric or Literal Meanings

1. Mesha ........................... Ram, or Aries.
2. Rishabha .......................Bull, or Taurus.
3. Mithunam ................... Twins, or Gemini (male and female).
4. Karkataka ...................... Crab, or Cancer.
5. Simha .............................. Lion, or Leo.
6. Kanya ............................. Virgin or Virgo.*
7. Tula .......................... Balance, or Libra.
8. Vrischika ..................... Scorpion, or Scorpio.
9. Dhanus ....................... Archer, or Sagittarius.
10. Makara ........... The Goat, or Capricornus (Crocodile, in Sanskrit).
11. Kumbha .................. Water-bearer, or Aquarius.
12. Meenam ................. Fishes, or Pisces.

The figures of the constellations included in the signs at the time the
division was first made do not at all resemble the shapes of the
animals, reptiles and other objects denoted by the names given them.
The truth of this assertion can be ascertained by examining the
configurations of the various constellations. Unless the shape of the
crocodile** or the crab is called up by the observer's imagination,
there is very little chance of the stars themselves suggesting to his
idea that figure, upon the blue canopy of the starry firmament.

--------
* Virgo-Scorpio, when none but the initiates knew there were twelve
signs. Virgo-Scorpio was then followed for the profane by Sagittarius.
At the middle or junction-point where now stands Libra and at the sign
now called Virgo, two mystical signs were inserted which remained
unintelligible to the profane.--Ed. Theos.

** This constellation was never called Crocodile by the ancient Western
astronomers, who described it as a horned goat and called it so--
Capricornus.--Ed. Theos.
--------

If, then, the constellations have nothing to do with the origin of the
names by which the Zodiacal divisions are indicated, we have to seek for
some other source which might have given rise to these appellations. It
becomes my object to unravel a portion of the mystery connected with
these Zodiacal signs, as also to disclose a portion of the sublime
conception of the ancient Hindu philosophy which gave rise to them. The
signs of the Zodiac have more than one meaning. From one point of view
they represent the different stages of evolution up to the time the
present material universe with the five elements came into phenomenal
existence. As the author of "Isis Unveiled" has stated in the second
volume of her admirable work, "The key should be turned seven times" to
understand the whole philosophy underlying these signs. But I shall
wind it only once and give the contents of the first chapter of the
History of Evolution. It is very fortunate that the Sanskrit names
assigned to the various divisions by Aryan philosophers contain within
themselves the key to the solution of the problem. Those of my readers
who have studied to some extent the ancient "Mantra" and the "Tantra
Sastras" * of India, would have seen that very often Sanskrit words are
made to convey a certain hidden meaning by means of well-known
pre-arranged methods and a tacit convention, while their literal
significance is something quite different from the implied meaning.

---------
* Works on Incantation and Magic.
---------

The following are some of the rules which may help an inquirer in
ferreting out the deep significance of ancient Sanskrit nomenclature to
be found in the old Aryan myths and allegories:

1. Find out the synonyms of the word used which have other meanings.

2. Find out the numerical value of the letters composing the word
according to the methods given in ancient Tantrika works.

3. Examine the ancient myths or allegories, if there are any, which have
any special connection with the word in question.

4. Permute the different syllables composing the word and examine the
new combinations that will thus be formed and their meanings, &c. &c.

I shall now apply some of the above given rules to the names of the
twelve signs of the Zodiac.

I. Mesha.--One of the synonyms of this word is Aja. Now, Aja literally
means that which has no birth, and is applied to the Eternal Brahma in
certain portions of the Upanishads. So, the first sign is intended to
represent Parabrahma, the self-existent, eternal, self-sufficient cause
of all.

II. Rishabham.--This word is used in several places in the Upanishads
and the Veda to mean Pranava (Aum). Sankaracharya has so interpreted it
in several portions of his commentary.*

--------
* Example, "Rishabhasya--Chandasam Rishabhasya Pradhanasya
Pranavasya."
--------

III. Mithuna.--As the word plainly indicates, this sign is intended to
represent the first androgyne, the Ardhanareeswara, the bisexual
Sephira--Adam Kadmon.

IV. Karkataka.--When the syllables are converted into the corresponding
numbers, according to the general mode of transmutation so often alluded
to in Mantra Shastra, the word in question will be represented by ////.
This sign then is evidently intended to represent the sacred Tetragram;
the Parabrahmadharaka; the Pranava resolved into four separate entities
corresponding to its four Matras; the four Avasthas indicated by
Jagrata (waking) Avastha, Swapna (dreaming) Avastha, Sushupti (deep
sleep) Avastha, and Turiya (the last stage, i.e., Nirvana) Avastha (as
yet in potentiality); the four states of Brahma called Vaiswanara,
Taijasa (or Hiranyagarbha), Pragna, and Iswara, and represented by
Brahma, Vishna, Maheswara, and Sadasiva; the four aspects of
Parabrahma, as Sthula (gross), Sukshma (subtle), Vija (seed), and Sakshi
(witness); the four stages or conditions of the Sacred Word, named
Para, Pasyanti, Madhyama and Vaikhari; Nadam, Bindu, Sakti and Kala.
This sign completes the first quaternary.

V. Simha.--This word contains a world of occult meaning within itself;
and it may not be prudent on my part to disclose the whole of its
meaning now. It will be sufficient for the present purpose to give a
general indication of its significance.

Two of its synonymous terms are Panchasyam and Hari, and its number in
the order of the Zodiacal divisions (being the fifth sign) points
clearly to the former synonym. This synonym--Panchasyam--shows that
the sign is intended to represent the five Brahmas--viz., Isanam,
Aghoram, Tatpurusham, Vamadevam, and Sadyojatam:--the five Buddhas. The
second synonym shows it to be Narayana, the Jivatma or Pratyagatma. The
Sukarahasy Upanishad will show that the ancient Aryan philosophers
looked upon Narayana as the Jivatma.* The Vaishnavites may not admit it.
But as an Advaiti, I look upon Jivatma as identical with Paramatma in
its real essence when stripped of its illusory attributes created by
Agnanam or Avidya--ignorance.

---------
* In its lowest or most material state, as the life-principle which
animates the material bodies of the animal and vegetable worlds, &c.
--Ed. Theos.
---------

The Jivatma is correctly placed in the fifth sign counting from Mesham,
as the fifth sign is the putrasthanam or the son's house according to
the rules of Hindu Astrology. The sign in question represents Jivatma--
the son of Paramatma as it were. (I may also add that it represents the
real Christ, the anointed pure spirit, though many Christians may frown
at this interpretation.)* I will only add here that unless the nature
of this sign is fully comprehended it will be impossible to understand
the real order of the next three signs and their full significance. The
elements or entities that have merely a potential existence in this sign
become distinct separate entities in the next three signs. Their union
into a single entity leads to the destruction of the phenomenal
universe, and the recognition of the pure Spirit and their separation
has the contrary effect. It leads to material earth-bound existence and
brings into view the picture gallery of Avidya (Ignorance) or Maya
(Illusion). If the real orthography of the name by which the sign in
question is indicated is properly understood, it will readily be seen
that the next three signs are not what they ought to be.

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

Kanya or Virgo and Vrischika or Scorpio should form one single sign, and
Thula must follow the said sign if it is at all necessary to have a
separate sign of that name. But a separation between Kanya and
Vrischika was effected by interposing the sign Tula between the two.
The object of this separation will be understood on examining the
meaning of the three signs.

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

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

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

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

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

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

(a) Clairvoyance. (b) Pyschometry.

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

Kriyasakti:--The mysterious power of thought which enables it to produce
external, perceptible, phenomenal results by its own inherent energy.
The ancients held that any idea will manifest itself externally if one's
attention is deeply concentrated upon it. Similarly an intense volition
will be followed by the desired result.

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

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

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

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

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

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

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

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

VIII. Vrischika.--It is stated by ancient philosophers that the sun when
located in this Rasi or sign is called by the name of Vishnu (see the
12th Skandha of Bhagavata). This sign is intended to represent Vishnu.
Vishnu literally means that which is expanded--expanded as Viswam or
Universe. Properly speaking, Viswam itself is Vishnu (see
Sankaracharya's commentary on Vishnusahasranamam). I have already
intimated that Vishnu represents the Swapnavastha or the Dreaming State.
The sign in question properly signifies the universe in thought or the
universe in the divine conception.

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

IX. Dhanus (Sagittarius).--When represented in numbers the name is
equivalent to 9, and the division in question is the 9th division
counting from Mesha. The sign, therefore, clearly indicates the 9
Brahmas--the 9 Parajapatis who assisted the Demiurgus in constructing
the material universe.

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

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

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

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

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