Cap.

Secc.

I

1 to 73

II

74 to 97

III

98 to 147

IV

148 to 186

V

187 to 236

VI

237 to 253

VII

254 to 307

VIII

308 to 367

IX

368 to 397

X

398 to 436

XI

437 to 487

XII

488 to 512

XIII

513 to 543

XIV

544 to 585

XV

586 to 610

XVI

611 to 622

XVII

623 to 655

XVIII

656 to 696

XIX

697 to 744

XX

745 to 815

XXI

816 to 848

XXII

849 to 890

XXIII

891 to 917

XXIV

918 to 981

XXV

982 to 1008

XXVI

1009 to 1056

XXVII

1057 to 1097

XXVIII

1098 to 1125

XXIX

1127 to 1162

XXX

1163 to 1180

I

1 to 73

44 (p. 20)

"You there place the natural body as the outward member."

45 (p. 21)

"One of our ... sages ... might orb himself in this body of dimensions, and be seen moving as a luminous body in the atmosphere, passing from place to place. ... then the most intense fires could not burn him, ... though he might be overtaken ... by ... eruptions ... volcanic."

46 (p. 21)

"'outward body.' That structure ... was a mineral, a plant, an animal. It contained the quintessence ... in the form of the next degree, which was a life. ... Imagination, fancy, ... because whatever lives imagines ... . ...

47 (p. 22)

I will call it, his natural soul. ... that natural soul ... was the seat of his self-naturality ..., or animal ego; the earthy counter-image ... of his inner ego ... .

48 (p. 22)

... . ... the form of the naturality, of the natural soul, ... dwelt in his fourth form. ... A body of memory, a quasi-human impersonal creature, an inter-revolving satellite of the human orb ... . ...

49 (p. 22)

Now ... man had memory in his structure, as ... a satellite, inter-revolving in his complexity.

50 (p. 22)

Now when physical decease occurred with us, the memory-form, our satellite, ...

50 (p. 23)

was enriched with a combination of ... the mirrorings of our karma, and thence drew into a locale that was, so to say, a beautiful mirroring of the landscapes of our earthly life. There, in the Memory Land, with its own race of impersonalities, the memory people, it lived as the embodiment of blissful dreams".

{It is, actually only the dream-world itself that is " a combination ... of the landscapes of our earthly life." The between-lives realm (Antara-bhava) is (according to all descriptive accounts) rather different.}

51 (p. 23)

"The man of our time possessed a fifth structure, ... a voluntary spiritual soul ... . ... This was a structure and entity of inverted possibilities ... : this is that which you also name as the spiritual ego."

54 (p. 24)

"Now as to the six organism ..., the form of our spiritual personality; this, though in itself void, was fashioned after the divine likeness."

66 (p. 27)

"We blew upon our fingers to produce fire : the flame was latents in the hidden energy of man. ...

66 (p. 28)

Another flame was employed ... for the removal of effeteness from the body".

67 (p. 28)

"when the effete contents of our bowels were passed away, the earth received no remains of offense; for the man evoked his fire to pass through him, dissipating those remains with an aromatic scent. ...

{Inasmuch as Zaratustrian religion is much in conflict against offensive odors; therefore this would most likely be a doctrine from that (or else Magian) religion.}

68 (p. 28)

We took ... the ichneumon {mongoose}, and fed them for the purpose of developing a modified fire ... . This fire would not burn a living plant or harm any creature ... . These little animals [ichneumon] were instilled into by our art ... to scent out all objects in a state of

{Nakuli ('Mongoose') is the praesent incarnation of the supreme deity S`iva (who is often reckoned as god of fire), according to the Kurma Puran.a ("ISh"; "KP" 12:28; KnP, p. 390).} {He is regarded as Bhairava in Kolkata ("KT").} {The worshippers of Nakuli-is`vara are Kala-mukha-s (EHI, p. 119).}

68 (p. 29)

decay; .. to touch them as magnets from a battery of fire."

{If this "decay" may allude to "an unowned corpse thrown out into a cemetery" ("S`L", p. 421), such as was entred by Lakulin ("S`L", p. 422), who is designated as /Nakulin/ in ("S`L", p. 421, fn.) the Vayu Puran.a; then it may be considered that "the club of ... Lakulis`a is the club of Herakles." ("S`L", p. 424) Heraklees disclosed his own self-igniting body at Thermopulai of the Kernaian headland (GM 145.c), for the hellebore of mt. Oite in Trakhis (GM 145.d).}

69 (p. 29)

"Now the seventh, that which you term the 'fay-soul' or the 'psychic germ.'"

II

74 to 97

"the devachanic world, -- which is superior to the higher regions of the states called kama in the Buddhist theory".

{Deva-can.a (or /Deva-can~cu/, both 'renowned for deities'), the world of ordinary devas, is the lower portion of Kama-loka. Superior to Kama-loka is Rupa-loka.}

88 (p. 35)

"He is mineralized ... in the higher mineral law, his higher mineral body or house; ...

88 (p. 36)

he inhabiting thus the anima mineralis of the superior degree ... . He ... thus becomes ... a fairy of the higher mineral world; resting from the period of constructive labor as a devachanic fay".

89 (p. 36)

"He thence commences ... becoming ... still farther embodied as a flower-fay. ...

91 (p. 36)

Now the round of these nuptial delights continues for each deva and his devaess {devi} ... . Here they unfold from their hidden to their open flowers ... .

91 (p. 37)

... Hence, in the deep devachanic state, the karma of the husband tends continually to re-involve itself with in the karmic element of the wife; ... hence endless processions ... of exquisite embraces and inter-embraces."

92 (p. 37)

"Now the spiritual seed of man ... takes upon itself ... becoming insociated in the space-formation of his devaess. So she brings for a little one ... . These aeriform winged infants ... tend to involve again into ... the fire-life of the stone, in the fire-houses of crystalisation".

94 (p. 38)

"they again emerge, and enter ... working in the inmost architectonic processes of animal formation and evolution; thus fulfilling a period of energetic manipulation and manifestation.

At the close of this round they are drawn up into the brain of the World-Mother ...; thence re-appearing in the upper devachanic world. Here they first appear sportive in the atmosphere, gleaming on their entrance as sparkles of flames."

III

98 to 147

"the physical body may be made invisible to the gross vision; ...

it may be made to walk on the floods as a floor and find in the high ether a pathway; ...

indeed it may appear as transfigured, and in the society of arch-solar and arch-planetary intelligences."

114 (p. 45)

"It is ... unjust, to attribute to the teachings and influences of Jesus of Nazareth the ferocity and bigotry, the ignorance and superstition, the contempt of divine law and the scorn of divine justice ..., the obsequiousness to the powerful and rich and the

{Throughout the Euangelia Iesous Khristos asserted that he intended to destroy the world and massacre the world's population. He is believed to have been the reincarnation of Yho^s^uwa<, who massacred as much of the world population as was feasible.}

114 (pp. 46)

enslavement of the weak and poor, that have been displayed as predominating traits in the nominal christendom."

"Israel held ... its people a peculiar people ... destined to become conquerers and rulers of mankind."

{In actuality, the Essene documents from Qumran reveal a plot to exterminate the world's population (or at least the population of all nearby countries), but not to accept benign rulership over the nations.}

125 (p. 49)

"There can be no adequate, efflorescent and evolutionary religion, unless it is deduced from the principles of its divine-human science. For why? Because religion is the cult of God, of the Divine Processions, and of humanity and of the cosmos in those processions. ... It involves ... the relations of the

individual to his own being, to the Universal Being in whom he lives, and to the Animating Cause, the life of all."

126 (p. 50)

"Every ... religion will be discovered to have been founded ... from the dream-world of spirits ...; ... from wandering ghosts and larves; ... in mediumistic phenomena ... . ... Vril is the medium, in which forms and by which is organised and projected, both the superior energy and higher thought".

130 (p. 51)

"We passed hence through the sacred rites of the occasion, as through a common bath of the divine spirituality; emerging from it with our vrilic element surcharged from above with elements that were in the vital and the arch-solar principles. ... If there were in us a vrilic bud of latent forces, of partially formed condensations of energy, we again came forth with these germs

130 (p. 52)

expanded, these energies intensified, these condensations elaborated or perfected."

133 (p. 52)

"Putting forth the hands of our thought to God, ... we drew ... the spirit of ... interior virtue ... . Thus we obtained essences for the nourishment of our vrilic constitution, and thus again, by means of organic distillations we fed ... the higher intellectual faculties; nourishing ... with these fine aromas ... .

134 (p. 52)

... we gathered ... many species of blossoming plants ... . These then gave forth to those who rested or slept many varieties of virtues, and assisted the spirituality of us perfectly to involve to the subjective waking {being awake in that dream} in the land of divine ideas {viz., the divine dream-world}, while the [material] body outwardly was ... unconscious".

"If a stone in our path had become impregnated, that had before been unimpregnated, we knew it when our emanations passed into contact with that stone. ...

If one of our people at a distance fixed a thought of the mind upon us, with a desire and intent to be in direct communication, we heard {by telepathy} that thought as an audible projection of sound : we talked so {by telepathy} from family to family."

136 (p. 53)

"The people of our antiquity had but one path before them : this opened from the door of every man, and led, through the continuous processes of life-ascension, to the abode of upper delight. ..

137 (p. 54)

Those then who were the people of peace, shrinking for a time into their more interior spirituality, were whirled as a body into a Devachanic globe, formed from the diffusion of the more extreme elements of their karmic virtue, and were there preverved and re-organised as a race, by the law of the exceptional."

"The type of humanity was undergoing a change : the beard commenced to be visible on the face; the language of vowel sounds to become consonated."

IV

148 to 186

149 (p. 58)

"We made roads ... hard yet porous. We travelled over these by means of hand carriages propelled by the use of small engines ... . ...

150 (p. 58)

We constructed vessels for aerial navigation : they were made of a pulpy fibre, ... holding ... gas {hydrogen} ... by a multipled series of cells, each perhaps as big as an acorn. By means of their ... cells ..., we caused them to float in the atmosphere above th Earth ... . We propelled these in the air ... . We thus journeyed everywhere, exploring the while globe; so verifying the ancient knowledge of its ... sphericity. It was afterward found

150 (p. 59)

convenient to construct vessels for sailing on the waters, designed upon a similar principle {of their holds being filled with, in this case, small air-cells} ... : in these we navigated the rivers and crossed the seas.

151 (p. 59)

Adventuring and exploring in many ways, we were thus enabled to draw consituents of virtue from many regions of the world, into which the absorptive forces of our ancestors had never penetrated."

"That which is left for the Earth now ... is an approaching orgasm ... . I see the air-stream of seven convergent planetary forces, rushing into its secret organ of respiration. ... We touched at the extreme point where the anima-mundi conceals her pubis; the secret chambers of her sexual form."

156 (p. 60)

"among the last of the men of that golden perfection {Golden Age} who survived with us were two ... : men who could levitate ... . When they would descend through the air, to alight on some sacred place that they visited, the people would go forth ... seeing a man with a nimbus of the solar ray upon his head, with his ... arms, enwreathed in circlets of fire, and emanating living flames ...; while his body was ... fiery ... .

157 (p. 60)

These of the survival would sometimes appear, making smooth paths over the waters; rather gliding than walking over the waters."

161 (p. 62)

"adept-artists would take a common mirror, and by means of the science that had now become occult, would mode the mirror, -- using the recent term, -- magical. There is a world of the fourth proportion in space, -- you term it an interspace. These mirrors, suitably prepared, would reflect ... the moving forms of life in the space of the fourth dimension.

162 (p. 62)

A man might then have one of these mirrors ... and ... he might behold ... perhaps

a river, with trees of life growing on either side,

{"on either side of the river, was there the tree of life" (Apokalupsis of Ioannes 22:2)}

and under the trees or on the waters, or floating in air above the waters, people of life, not of the species of our mankind : Etherealities, Resplendencies."

163 (p. 62)

"Again, such an adept-artist might employ a painter, and working in the superior union with him might cause the production of a picture ... esteemed as magical. When viewed under certain aspects this painting would seem as if alive; the trees would wave and rustle their foliage, to flowers to unfold from bud to blossom,

163 (p. 63)

to emit radiations of vivid light changing from color to color; the waters to dance, to sparkle, to gleam; the skies to pass through the lustres of of eventide to the hues of the morn; the rains to appear to fall, the dews to glisten, and the moon and stars to come forth and shine."

164 (p. 63)

"There were also Chambers of Imagination, constructed by adept-artists of a farther advance. ... If one took a rod of a tree, as the almond tree, with him into such a chamber; ... he might ...

cause that rod to bud and blossom in his hand, and again to put forth bloom on subsequent occasions."

{"rod that budded" (Epistole to the Hebraioi 9:4)}

166 (p. 64)

"We rose to the higher floors of the palaces by means of elevators ... . ... Many-colored fires were employed to produce artificial illuminations ... . ...

167 (p. 64)

When one would entertain friends ..., the habitation was dressed in garlands. We were accustomed and pleased to the use of flowers for the purpose of attire. ... One flower-costume was thus reproduced, in tissues of such design that it seemed as if the robes were of the living blossoms of the fields."

170 (p. 65)

"When an aged pair were about to transmigrate [their souls]; having reached the sunset time of their earthly years; they would make a family feast, inviting all of their descendants. ... At the conclusion of the feast the aged pair would gently drop into slumber ...; till finally an emanation would be visible from their bodies, and the memory-form seen to disengage and take its flight.

171 (p. 65)

After this the natural life-principle would be apparent, rising in the bodily likenss of each of them, breaking into a shower of aromatic particles, and by its dissolution filling the pavilion with a cloud of incense."

172 (p. 65)

"the Book of God" : "In this were five sections.

The first related to the Infinite and to the processions of the Infinite ... .

The second treated of the infinite karma formed in and of the Divine, during one time-cycle of time-duration; which infinite karma infloresces for the birth of one cosmos, its after-births from births ... .

The third,

172 (p. 66)

... informed of the infinite manifestation of ... His-Her out-dwelling in the rounds and cycles, from orb-men to atom-men.

The fourth gave information of the science of appearance which is termed, 'matter, -- materiality,' from its birth in that which is called 'essense, -- essentiality;' and the law of the procession of the essential into the material; this opening out into the science of universality.

The fifth gave knowledge of the law, the history, the peculiarity of our own human race".

173 (p. 66)

"The Book iself was marrowy ..., flowing with karmic essence; ... a book of vivid rays, and phrased in the splendid imagery of ... language being first philosophic, and thence architectural, statuesque, pictorial, musical. Yet the Book was greater than we are; for it moved through our comprehension from h[e]ight to h[e]ight above; from depth to depth below : it outwarded more outwardly and it inwarded more inwardly."

174 (p. 66)

"the Book ... began by one Word ...; and that word ... caused those formed in the order of their higher life ... to shiver ... . ... then ... a second word, and this was ... like the Summer ... . Thus there were seven words ..., and with each word a wind, making seven winds. {cf. the Sumerian divine "Seven Winds"} ... And these seven primary words ... are ... the Seven Divine Processions".

182 (p. 69)

"races may be pre-human, from our point of view; post-human, intro- {intra-?}human, extra-human ... . ... They touch; they gleam; they glide : they are the music of the elements : they hold and embody the quintessential virtues ... in the essential world ... that carries in itself the principle of generation.

183 (p. 69)

Again, ... they are foreign utterly to that region of the human constitution which is of the body and spirit of self-desire. They ... are in the perpetual innocence that is above definition of conscience. They draw deep into the more [ethically] intense realm of their own; realms whose properties ... may affect the mind mysteriously, but for whose comprehension we of this race are too insensitive."

184 (p. 69)

"If a man comes by sympathy, as we did, into the direct relation with these elemental races, he ... may finally become united, by means of his vrilic constitution, with those of the elementals who are in the kinship of his genius and the circulation of its joy. ...

185 (p. 69)

Still they may thus consort with man : they deploy into the art-work of his life : they refresh him by their beauty : they instill in him by their gladness, and they evolve his spontaneity by means of glee. They touch upon the regions of the mimetic

185 (p. 70)

faculties : they enter into humor ...; into wit ...; into merriment and laughter ... . ... They are in memories; but only in the light, the joy and peace of memory ... . ... they open vistas into the Elysium of their own interspacial {interspatial} world, that he may enlarge ... his rational imaginativeness ... .

186 (p. 70)

Again, these elemental races are of a kindred quality with the living essences of virtue ... . As our vrilic quality became sublimated, we grew to a sense-perception of their contiguous sphere. ... By this means an out-space was ... formed in the lines of our space; so that these irradiant and graceful ones would at times be accessible, moving to us from within; and, after being outwarded to us, they would be ... repassing by imminations to their deeper space. ... We could feel them, in their transit, as moving melodies; touching upon the harmonies of the mind".