Section IX. The Upanishads in Gnostic Literature.

We are reminded in King’s _Gnostics and their Remains_ that the Greek language had but one word for _vowel_ and _voice_. This has led the uninitiated to many erroneous interpretations. On the simple knowledge, however, of this well‐known fact a comparison may be attempted, and a flood of light thrown upon several mystic meanings. Thus the words, so often used in the _Upanishads_ and the _Purânas_, “Sound” and “Speech,” may be collated with the Gnostic “Vowels” and the “Voices” of the Thunders and Angels in _Revelation_. The same will be found in _Pistis Sophia_, and other ancient Fragments and MSS. This was remarked even by the matter‐of‐ fact author of the above mentioned work. Through Hippolytus, an early Church Father, we learn what Marcus—a Pythagorean rather than a Christian Gnostic, and a Kabalist most certainly—had received in mystic revelation. It is said that Marcus had it revealed unto him that: The _seven heavens_(1326) ... sounded each one vowel, which, all combined together, formed a single doxology, “the _sound_ whereof being carried down [from these seven heavens] to earth, becomes the creator and parent of all things that be on earth.”(1327) Translated from the Occult phraseology into still plainer language this would read: The Sevenfold Logos having differentiated into seven Logoi, or Creative Potencies (Vowels), these (the Second Logos, or “Sound”) created all on Earth. Assuredly one who is acquainted with Gnostic literature can hardly help seeing in St. John’s _Apocalypse_, a work of the same school of thought. For we find John saying: Seven thunders uttered their voices ... [and] I was about to write ... [but] I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.(1328) The same injunction is given to Marcus, the same to all other _semi_ and _full_ Initiates. The very sameness of the expressions used, and of the underlying ideas, always betrays a portion of the Mysteries. We must always seek for more than one meaning in every mystery allegorically revealed, especially in those in which the number seven and its multiplication seven by seven, or forty‐nine, appear. Now when, in _Pistis Sophia_, the Rabbi Jesus is requested by his disciples to reveal to them the “Mysteries of the Light of his Father”—_i.e._, of the Higher Self enlightened by Initiation and Divine Knowledge—Jesus answers: Do ye seek after these mysteries? No mystery is more excellent than they; which shall bring your souls unto the Light of Lights, unto the place of Truth and Goodness, unto the place where there is neither male nor female, neither form in that place but Light, everlasting, not to be uttered. Nothing therefore is more excellent than the mysteries which ye seek after, _saving only the mystery of the seven Vowels and their forty and nine Powers_, and their numbers thereof. And no name is more excellent than all these (Vowels).(1329) As says the Commentary, speaking of the “Fires”: _The Seven Fathers and the Forty‐nine Sons blaze in Darkness, but they are the Life and Light and the continuation thereof through the Great Age._ Now it becomes evident that, in every Esoteric interpretation of exoteric beliefs expressed in allegorical forms, there is the same underlying idea—the basic number _seven_, the compound of _three_ and _four_, preceded by the divine _three_ ([triangle]) making the perfect number _ten_. Also, these numbers apply equally to divisions of time, to cosmography, metaphysical and physical, as well as to man and everything else in visible Nature. Thus these seven Vowels with their forty‐nine Powers are identical with the three and the seven Fires of the Hindûs and their forty‐nine Fires; identical with the numerical mysteries of the Persian Simorgh; identical with those of the Jewish Kabalists. The latter, dwarfing the numbers (their mode of “blinds”), made the duration of each successive Renewal, or what we call in Esoteric parlance Round, 1,000 years only or of the seven Renewals of the Globe 7,000 years, instead of, as is more likely, 7,000,000,000, and assigned to the total duration of the Universe 49,000 years only.(1330) Now, the Secret Doctrine furnishes a key which reveals to us on the Indisputable grounds of comparative analogy that Garuda, the allegorical and monstrous half‐man and half‐bird—the Vâhana or vehicle on which Vishnu, as Kâla or “Time,” is shown to ride—is the origin of all such allegories. He is the Indian Phœnix, the emblem of cyclic and periodical time, the “Man‐lion” (Sinha), of whose representations the so‐called Gnostic gems are so full.(1331) Over the seven rays of the lion’s crown, and corresponding to their points, stand often the seven vowels of the Greek alphabet, ΑΕΗΙΟΥΩ, testifying to the Seven Heavens.(1332) This is the Solar Lion and the emblem of the Solar Cycle, as Garuda(1333) is that of the Great Cycle, the Mahâ Kalpa, coëternal with Vishnu, and also, of course, the emblem of the Sun and Solar Cycle. This is shown by the details of the allegory. At his birth, Garuda, on account of his “dazzling splendour,” is mistaken for Agni, the God of Fire, and was thence called Gaganeshvara, “Lord of the Sky.” Its representation as Osiris, on the Abraxas (Gnostic) gems, and by many heads of allegorical monsters, with the head and beak of an eagle or a hawk—both solar birds—denotes Garuda’s solar and cyclic character. His son is Jatâyu, the cycle of 60,000 years. As well remarked by C. W. King: Whatever its primary meaning [of the gem with the solar lion and vowels] it was probably imported in its present shape from India (that true fountain head of Gnostic iconography).(1334) The mysteries of the seven Gnostic Vowels, uttered by the Thunders of St. John, can be unriddled only by the primeval and original Occultism of Âryâvarta, brought into India by the primeval Brâhmans, who had been _initiated in Central Asia_. And this is the Occultism we study and try to explain, as much as is possible, in these pages. Our doctrine of seven Races, and seven Rounds of life and evolution around our Terrestrial Chain of Spheres, may be found even in _Revelation_.(1335) When the seven “Thunders,” or “Sounds,” or “Vowels”—one meaning out of the seven for each such vowel relates directly to our own Earth and its seven Root‐Races in each Round—“had uttered their voices,” but had forbidden the Seer to write them, and made him “seal up those things,” what did the Angel, “standing upon the sea and upon the earth,” do? He lifted up his hand to heaven, and sware by him that liveth for ever and ever, ... that there _should be time no longer_: but in the days of the voice of the _seventh_ angel, when he shall begin to sound, the mystery of God [of the Cycle] should be finished.(1336) This means, in Theosophic phraseology, that when the Seventh Round is completed, then Time will cease. “There shall be time no longer”—very naturally, since Pralaya shall set in and there will remain no one on Earth to keep a division of time, during that periodical dissolution and arrest of conscious life. Dr. Kenealy and others believed that the calculations of the cyclic seven and forty‐nine were brought by the Rabbins from Chaldæa. This is more than likely. But the Babylonians, who had all those cycles and taught them only at their great initiatory mysteries of astrological Magic, got their wisdom and learning from India. It is not difficult, therefore, to recognize in them our own Esoteric Doctrine. In their secret computations, the Japanese have the same figures in their cycles. As to the Brâhmans, their _Purânas_ and _Upanishads_ are good proof of it. The latter have passed entirely into Gnostic literature; and a Brâhman needs only to read _Pistis Sophia_(1337) to recognize his forefathers’ property, even to the phraseology and similes used. Let us compare. In _Pistis Sophia_ the disciples say to Jesus: Rabbi, reveal unto us the mysteries of the Light [_i.e._, the “Fire of Knowledge or Enlightenment”], ... forasmuch as we have heard thee saying that there is another baptism of _smoke_, and another baptism of the Spirit of Holy Light [_i.e._ the Spirit of Fire].(1338) As John says of Jesus: I indeed baptize you with water; ... but he shall baptize you with the Holy Ghost and with fire. The real significance of this statement is very profound. It means that John, a non‐initiated ascetic, can impart to his disciples no greater wisdom than the Mysteries connected with the plane of Matter, of which Water is the symbol. His Gnosis was that of exoteric and ritualistic dogma, of dead‐letter orthodoxy;(1339) while the wisdom which Jesus, an Initiate of the Higher Mysteries, would reveal to them, was of a higher character, for it was the “Fire” Wisdom of the true Gnosis or _real_ Spiritual Enlightenment. One was Fire, the other the Smoke. For Moses, the Fire on Mount Sinai and the Spiritual Wisdom; for the multitudes of the “people” below, for the profane, Mount Sinai in (through) Smoke, _i.e._, the exoteric husks of orthodox or sectarian ritualism. Now, having the above in view, read the dialogue between the sages Nârada and Devamata in the _Anugîtâ_,(1340) an episode from the _Mahâbhârata_, the antiquity and importance of which one can learn in the “Sacred Books of the East,” edited by Prof. Max Müller.(1341) Nârada is discoursing upon the “breaths” or the “life‐winds,” as they are called in the clumsy translations of such words as Prâna, Apâna, etc., whose full Esoteric meaning and application to individual functions can hardly be rendered in English. He says of this science that: It is the teaching of the Veda, that the _fire_ verily is all the deities, and knowledge (of it) arises among Brâhmanas, being accompanied by intelligence.(1342) By “fire,” says the Commentator, he means the Self. By “intelligence,” the Occultist says, Nârada meant neither “discussion” nor “argumentation,” as Arjuna Mishra believes, but “intelligence” truly, or the adaptation of the _Fire of Wisdom_ to _exoteric ritualism_ for the profane. This is the chief concern of the Brâhmans, who were the first to set the example to other nations who thus anthropomorphized and carnalized the grandest metaphysical truths. Nârada shows this plainly and is made to say: The _smoke_ of that (fire) which is of excellent glory (appears) in the shape of ... darkness [verily so!]; (its) ashes, ... [are] passion; and ... goodness is that in connection with it, in which the offering is thrown.(1343) That is to say, that faculty in the disciple which apprehends the subtle truth (the flame) which escapes heavenward, while the objective sacrifice remains as a proof and _evidence of piety_ only to the profane. For what else can Nârada mean by the following? Those who understand the sacrifice understand the Samâna and the Vyâna as the _principal_ (offering). The Prâna and Apâna are portions of the offering, ... and between them is the _fire_. That is the excellent seat of the Udâna as understood by Brâhmanas. As to that which is distinct from these pairs, hear me speak about that. Day and night are a pair, between them is the fire.... That _which exists_ and _that which does not exist_ are a pair, between them is the fire....(1344) And after every such contrast Nârada adds: That is the excellent seat of the Udâna as understood by Brâhmanas. Now many people do not know the full meaning of the statement that Samâna and Vyâna, Prâna and Apâna—which are explained to be “life‐winds,” but which we say are principles and their respective faculties and senses—are offered up to Udâna, the _soi‐disant_ principal “life‐wind,” which is said to act at all the joints. And so the reader who is ignorant that the word “Fire” in these allegories means both the “Self” and the higher Divine Knowledge, will understand nothing in this, and will entirely miss the point of our argument, as the translator and even the editor, the great Oxford Sanskritist, F. Max Müller, have missed the true meaning of Nârada’s words. Exoterically, this enumeration of “life‐winds” has, of course, the meaning, _approximately_, which is surmised in the foot‐notes, namely: The sense _appears_ to be this: The course of worldly life is due to the operations of the life‐winds which are attached to the self and lead to its manifestations as individual souls [?]. Of these, the Samâna and Vyâna are controlled and held under check by the Prâna and Apâna.... The latter two are held in check and controlled by the Udâna, which thus controls all. And the control of this, which is the control of all five, ... leads to the supreme self.(1345) The above is given as an explanation of the text, which records the words of the Brâhmana, who narrates how he reached the ultimate Wisdom of Yogism, and in this wise reached All‐knowledge. Saying that he had “perceived by means of the self the seat abiding in the self,”(1346) where dwells the Brahma free from all; and explaining that that indestructible principle was entirely _beyond the perception of senses_—_i.e._, of the five “life‐winds”—he adds that: In the midst of all these (life‐winds) which move about in the body and swallow up one another, blazes the Vaishvânara fire _sevenfold_.(1347) This “Fire,” according to Nîlakantha’s commentary, is identical with the “I,” the Self, which is the goal of the ascetic; Vaishvânara being a word often used for the Self. Then the Brâhmana goes on to enumerate that which is meant by the word “sevenfold,” and says: The nose [or smell], and the tongue [taste], and the eye, and the skin, and the ear as the fifth, the mind, and the understanding, these are the seven tongues of the blaze of Vaishvânara.(1348)... Those are the seven (kinds of) fuel for me.(1349)... These are the _seven great officiating priests_.(1350) These seven priests are accepted by Arjuna Mishra in the sense of meaning “the soul distinguished as so many [souls, or principles] with reference to these several powers”; and, finally, the translator seems to accept the explanation, and reluctantly admits that “they may mean” this; though he himself takes the sense to mean: The powers of hearing etc. [the physical senses, in short], which are presided over by the several deities. But whatever it may mean, whether in scientific or orthodox interpretations, this passage on page 259 explains Nârada’s statements on page 276, and shows them referring to exoteric and esoteric methods and contrasting them. Thus the Samâna and the Vyâna, though subject to the Prâna and the Apâna, and all the four to Udâna in the matter of acquiring the Prânâyâma (of the Hatha Yogî, chiefly, or the lower form of Yoga), are yet referred to as the principal offering, for, as rightly argued by K. Trimbak Telang, their “operations are more practically important for vitality”; _i.e._, they are the grossest, and are offered in the sacrifice, in order that they may disappear, so to speak, in the quality of darkness of that fire or its _smoke_—mere exoteric ritualistic form. But Prâna and Apâna, though shown as subordinate (because less gross or more purified), have the Fire between them; the Self and the Secret Knowledge possessed by that Self. So for the good and evil, and for “that which exists and that which does not exist”; all these “pairs”(1351) have Fire between them, _i.e._, Esoteric Knowledge, the Wisdom of the Divine Self. Let those who are satisfied with the _smoke_ of the Fire remain wherein they are, that is to say within the Egyptian darkness of theological fictions and dead‐letter interpretations. The above is written only for the Western students of Occultism and Theosophy. The writer presumes to explain these things neither to the Hindûs, who have their own Gurus; nor to the Orientalists, who think they know more than all the Gurus and Rishis, past and present, put together. These rather lengthy quotations and examples are necessary, if only to point out to the student the works he has to study so as to derive benefit and learning from comparison. Let him read _Pistis Sophia_ in the light of the _Bhagavad Gîtâ_, the _Anugîtâ_ and others; and then the statement made by Jesus in the Gnostic Gospel will become clear, and the dead‐letter “blinds” disappear at once. Read the following and compare it with the explanation from the Hindû scriptures just given. And no Name is more excellent than all these, a Name wherein be contained all Names, and all Lights, and all the [forty‐nine] Powers. Knowing that Name, if a man quits this body of matter,(1352) no _smoke_ [_i.e._, no theological delusion],(1353) no darkness, nor Power, nor Ruler of the Sphere [no _Personal_ Genius or Planetary Spirit called God] of Fate [Karma] ... shall be able to hold back the Soul that knoweth that Name.... If he shall utter that Name unto the fire, ... the darkness shall flee away.... And if he shall utter that name unto ... all their Powers, nay, even unto Barbelo,(1354) and the Invisible God, and the three triple‐powered Gods, so soon as he shall have uttered that name in those places, they shall all be thrown one upon the other, so that they shall be ready to melt and perish, and shall cry aloud, O Light of every light that is in the boundless lights, remember us also and purify us!(1355) It is easy to see what this Light and Name are: the Light of Initiation and the name of the “Fire‐Self,” which is no name, no action, but a Spiritual, Ever‐living Power, higher even than the real “Invisible God,” as this Power is Itself. But if the able and learned author of the _Gnostics and their Remains_ has not sufficiently allowed for the spirit of allegory and mysticism in the fragments translated and quoted by him, in the above named work, from _Pistis Sophia_—other Orientalists have done far worse. Having neither his intuitional perception of the Indian origin of the Gnostic Wisdom still less of the meaning of their “gems,” most of them, beginning with Wilson and ending with the dogmatic Weber, have made most extraordinary blunders with regard to almost every symbol. Sir M. Monier Williams and others show a very decided contempt for the “Esoteric Buddhists” as Theosophists are now called; yet no student of Occult Philosophy has ever mistaken a cycle for a living personage and _vice versâ_, as is very often the case with our learned Orientalists. An instance or two may illustrate the statement more graphically. Let us choose the best known. In the _Râmâyana_, Garuda is called “the maternal uncle of Sagara’s 60,000 sons”; and Amshumat, Sagara’s grandson, “the nephew of the 60,000 uncles” who were reduced to ashes by the look of Kapila—the Purushottama, or Infinite Spirit, who caused the horse which Sagara was keeping for the Ashvamedha sacrifice to disappear. Again, Garuda’s son(1356);—Garuda being himself the Mahâ Kalpa or Great Cycle—Jatâyu, the king of the feathered tribe (when on the point of being slain by Râvana who carries off Sîtâ) says, speaking of himself: “It is 60,000 years O king, that I am born”; after which, _turning his back_ on the Sun—he dies. Jatâyu is, of course, the cycle of 60,000 years within the Great Cycle of Garuda; hence he is represented as his son, or nephew, _ad libitum_, since the whole meaning rests on his being placed in the line of Garuda’s descendants. Then, again, there is Diti, the mother of the Maruts, whose descendants and progeny belonged to the posterity of Hiranyâksha, “whose number was 77 crores (or 770 millions) of men,” according to the _Padma Purâna_. All such narratives are pronounced “meaningless fictions” and absurdities. But—truth is the daughter of time, verily; and time _will_ show. Meanwhile, what could be easier than an attempt, at least, to verify Paurânic chronology? There are many Kapilas; but the Kapila who slew king Sagara’s progeny—60,000 men strong—was undeniably Kapila, the founder of the Sânkhya philosophy, since it is so stated in the _Purânas_; although one of them flatly denies the imputation without explaining its Esoteric meaning. It is the _Bhâgavata Purâna_(1357) which says that: The report is not true that the sons of the king were scorched by the wrath of the sage. For how can the quality of darkness, the product of anger, exist in a Sage whose body was goodness and who purified the world—the earth’s dust, as it were, attributed to heavens! How should mental perturbation distract that sage, identified with the Supreme Spirit, who has steered here (on earth) that solid vessel of the Sânkhya (philosophy), with the help of which he who desires to obtain liberation crosses the dreaded ocean of existence, that path to death?(1358) The _Purâna_ is in duty bound to speak as it does. It has a dogma to promulgate and a policy to carry out—that of great secrecy with regard to mystical _divine_ truths divulged for countless ages only at Initiation. It is not in the _Purânas_, therefore, that we have to look for an explanation of the mystery connected with various transcendental states of being. That the story is an allegory is seen upon its very face: the 60,000 “sons,” brutal, vicious, and impious, are the personification of the _human passions_ that a “mere glance of the Sage”—the Self who represents the highest state of purity that can be reached on Earth—reduces to ashes. But it has also other significations, cyclic and chronological meanings, a method of marking the periods when certain Sages flourished, found also in other _Purânas_. Now it is as well ascertained as any tradition can be, that it was at Hardwar, or Gangâdvâra, the “door or gate of the Ganges,” at the foot of the Himâlayas, that Kapila sat in meditation for a number of years. Not far from the Sewalik range, the pass of Hardwar is called to this day “Kapila’s Pass,” and the place also is named “Kapilasthen” by the ascetics. It is there that the Ganges, Gangâ, emerging from its mountainous gorge, begins its course over the sultry plains of India. And it is clearly ascertained by geological survey that the tradition which claims that the ocean washed the base of the Himâlayas ages ago, is not entirely without foundation, for distinct traces of this still remain. The Sânkhya Philosophy may have been _brought down_ and taught by the first, and written out by the _last_ Kapila. Now Sâgara is the name of the ocean, and especially of the Bay of Bengal, at the mouth of the Ganges, to this day in India.(1359) Have Geologists ever calculated the number of millenniums it must have taken the sea to recede the distance it is now from Hardwar, which is at present 1,024 feet above its level? If they had, those Orientalists who show Kapila flourishing from the first to the ninth century A.D., might change their opinions, if only for one of two very good reasons. Firstly, the true number of years which have elapsed since Kapila’s day is unmistakably in the _Purânas_, though the translators may fail to see it; and secondly, the Kapila of the Satya, and the Kapila of the Kali Yugas, may be one and the same _individuality_, without being the same _personality_. Kapila, besides being the name of a personage, of the once living Sage and the author of the Sânkhya Philosophy, is also the generic name of the Kumâras, the celestial Ascetics and Virgins; therefore the very fact of the _Bhâgavata Purâna_ calling _that_ Kapila—whom it had showed just before as a portion of Vishnu—the author of the Sânkhya Philosophy, ought to have warned the reader of a “blind” containing an Esoteric meaning. Whether he was the son of Vitatha, as the _Harivamsha_ shows him to be, or of any one else, the author of the Sânkhya cannot be the same as the Sage of the Satya Yuga—at the very beginning of the Manvantara, when Vishnu is shown _in the form of Kapila_, “imparting to all creatures true Wisdom”; for this relates to that primordial period when the “Sons of God” taught to the newly created men those arts and sciences, which have since been cultivated and preserved in the sanctuaries by the Initiates. There are several well‐known Kapilas in the _Purânas_. First the primeval Sage, then Kapila one of the three “secret” Kumâras, and Kapila son of Kashyapa and Kadrû—the “many‐headed serpent”(1360)—besides Kapila the great Sage and Philosopher of the Kali Yuga. The latter, being an Initiate, a “Serpent of Wisdom,” a Nâga, was purposely blended with the Kapilas of the former ages.