B.] -- according to his organic capacities.
( e ) It is the guiding Force in the Cosmic and terrestrial elements.
It resides in the Fire provoked out of its latent into active being; for the whole of the seven subdivisions of the * * * principle reside in the terrestrial Fire.
It whirls in the breeze, blows with the hurricane, and sets the air in motion, which element participates in one of its principles also.
Proceeding cyclically, it regulates the motion [[Footnote(s) -------------------------------------------------]] * In "Vishnu" and other Puranas.
** See the Hermetic "Nature," "Going down cyclically into matter when she meets 'heavenly man.' " [[Vol.
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of the water, attracts and repels the waves* according to fixed laws of which its seventh principle is the informing soul.
( f ) Its four higher principles contain the germ that develops into the Cosmic Gods; its three lower ones breed the lives of the Elements ( Elementals ) .
( g ) In our Solar world, the One Existence is Heaven and the Earth, the Root and the flower, the Action and the Thought.
It is in the Sun, and is as present in the glow-worm.
Not an atom can escape it.
Therefore, the ancient Sages have wisely called it the manifested God in Nature .
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." It may be interesting, in this connection, to remind the reader of what Mr.
Subba Row said of the Forces -- mystically defined.
See " Five Years of Theosophy " and "The Twelve Signs of the Zodiac." Thus he says: "Kanya (the sixth sign of the Zodiac, or Virgo ) means a Virgin, and represents Sakti or Mahamaya.
The sign .
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is the 6th Rasi or division, and indicates that there are six primary forces in Nature (synthesized by the Seventh)" .
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These Sakti stand as follows: - (1.) P ARASAKTI.
Literally the great or Supreme Force or power.
It means and includes the powers of light and heat.
(2.) J NANASAKTI.
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The power of intellect, of real Wisdom or Knowledge.
It has two aspects: 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; some of its manifestations when liberated from the bonds of matter are -- ( a ) Clairvoyance, ( b ) Psychometry.
(3.) I TCHASAKTI -- the power of the Will.
Its most ordinary manifesta- [[Footnote(s) -------------------------------------------------]] * The writers of the above knew perfectly well the physical cause of the tides, of the waves, etc.
It is the informing Spirit of the whole Cosmic solar body that is meant here, and which is referred to whenever such expressions are used from the mystic point of view.
[[Vol.
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tion is the generation of certain nerve currents which set in motion such muscles as are required for the accomplishment of the desired object.
(4.) K RIYASAKTI.
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.
(5.) K UNDALINI S AKTI.
The power or Force which moves in a curved path.
It is the Universal life-Principle manifesting everywhere in nature.
This force includes the two great forces of attraction and repulsion.
Electricity and magnetism are but manifestations of it.
This is the power 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, punar janman (re-birth) in the doctrines of the ancient Hindu philosophers.
A Yogi must thoroughly subjugate this power before he can attain Moksham.
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(6.) M ANTRIKA-SAKTI.
The force or power of letters, speech or music.
The Mantra Shastra has for its subject-matter this force in all its manifestations.........
The influence of melody is one of its ordinary manifestations.
The power of the ineffable name is the crown of this Sakti.
Modern Science has but partly investigated the first, second and fifth of the forces above named, but is altogether in the dark as regards the remaining powers.
The six forces are in their unity represented by the " Daiviprakriti " (the Seventh, the light of the L OGOS).
The above is quoted to show the real Hindu ideas on the same.
It is all esoteric, though not covering the tenth part of what might be said.
For one, the six names of the Six Forces mentioned are those of the six Hierarchies of Dhyan Chohans synthesized by their Primary, the seventh, who personify the Fifth Principle of Cosmic Nature, or of the "Mother" in its Mystical Sense.
The enumeration alone of the yogi Powers would require ten volumes.
Each of these Forces has a living Conscious Entity at its head, of which entity it is an emanation.
[[Vol.
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But let us compare with the commentary just cited the words of Hermes, the "thrice great":-- "The creation of Life by the Sun is as continuous as his light; nothing arrests or limits it.
Around him, like an army of Satellites, are innumerable choirs of genii.
These dwell in the neighbourhood of the Immortals, and thence watch over human things.
They fulfil the will of the gods (Karma) by means of storms, tempests, transitions of fire and earthquakes; likewise by famines and wars, for the punishment of impiety.* .
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It is the sun who preserves and nourishes all creatures; and even as the Ideal World which environs the sensible world fills this last with the plenitude and universal variety of forms, so also the Sun, enfolding all in his light, accomplishes everywhere the birth and development of creatures." .
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" Under his orders is the choir of Genii, or rather the choirs, for there are many and diverse, and their number corresponds to that of the stars.
Every star has its genii, good and evil by nature, or rather by their operation, for operation is the essence of the genii.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
'The One Existence is Heaven and the Earth, the Root and the flower, the Action and the Thought. It is in the Sun, and is as present in the glow-worm' directly expresses the as-above-so-below principle at every scale.
The doctrine that the divine is present within all things and the universe itself, pervading creation rather than remaining solely transcendent above it. Distinct from unity_of_being (the general claim that all existence is one substance, agnostic about whether that substance indwells its parts) and from kingdom_within (the divine present specifically IN THE INDIVIDUAL human, accessible without mediation) — divine_immanence is the general pervading-presence claim applied to all of creation, not a human-specific indwelling.
The entire passage is a sustained argument that the divine is present in every atom, every element, every scale — 'Not an atom can escape it,' 'the manifested God in Nature' pervading the Sun and the glow-worm alike.
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
The Daiviprakriti is 'the light of the LOGOS,' Parakasakti includes 'the powers of light and heat,' and the Sun's light is the continuous creation of life — luminous quality as divine revelation.
Naturally-existing, non-human intelligences native to a single element — earth, air, fire, or water — rather than the fourfold-composite human nature: Paracelsus's gnomes, sylphs, salamanders, and undines; the Deva Kingdom or fairy kingdom of Western occultism, forming their own parallel kingdom capable of incarnating in or forming relationships with humans. Distinct from artificial_elemental (a manufactured thought-entity deliberately created by a single operator, not a naturally-occurring species) and animism (the general doctrine that nature-places host indwelling spirits, of which this is one specific taxonomic system organised around the four elements rather than locality).
'Its three lower ones breed the lives of the Elements (Elementals)' is a direct statement of naturally-existing non-human intelligences native to specific elements.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The passage describes a cascading structure from the One Existence through seven subdivisions, four higher principles developing into Cosmic Gods, three lower breeding Elementals, and six Sakti synthesized by a Seventh, forming a clear ontological cascade.
A non-physical dimension of reality, interpenetrating the physical world, populated by forces, beings, and forms ordinarily imperceptible to physical senses and instruments, that can affect embodied life without being seen — Dion Fortune's 'mind-side of nature,' the astral plane of Western esotericism broadly construed. Distinct from astral_light (a specific transmitting medium or fluid operating within this realm, not the realm itself), pleroma (the divine fullness at the summit of a cosmic hierarchy, not a parallel plane coextensive with ordinary life), and animism (particular indwelling spirits bound to specific natural objects, not the general unseen dimension itself).
The passage describes a non-physical dimension populated by Dhyan Chohans, Elementals, genii, and conscious entities at the head of each force, interpenetrating and governing the physical world.
The twenty-two Hebrew letters as the building blocks through which God creates and sustains all existence.
Mantrika-Sakti is defined as 'the force or power of letters, speech or music' and 'the power of the ineffable name is the crown of this Sakti,' identifying letters as creative building blocks of reality.
The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.
The Daiviprakriti is explicitly identified as 'the light of the LOGOS' — the ordering and unifying principle through which the six forces are synthesized and the cosmos is structured.
The doctrine that human volition, cultivated by discipline and emancipated from passion and servitude, is the primary instrument of magical operation — will confirmed by persistent acts acquires causal power over self, others, and nature; distinct from faith and from mere desire.
Itchasakti is 'the power of the Will' and Kriyasakti enables thought to 'produce external, perceptible, phenomenal results by its own inherent energy' — volition as the primary instrument of magical operation.
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
'The One Existence' is presented as the absolutely simple, undivided source from which all multiplicity flows — 'Not an atom can escape it' and it is simultaneously Heaven and Earth, Root and flower.
The Hermetic doctrine that apparent opposites are identical in nature but differ in degree — two extremes of the same scale (hot/cold, love/hate) — such that one pole can be shifted toward its opposite by a change of degree ('mental transmutation'). Distinct from opposites_transcended (a completion-state marking the path's end, not this doctrine's active technique) and magical_equilibrium (balance held BETWEEN two forces, not identity-by-degree of what looks like two forces).
Attraction and repulsion are presented as two aspects of the same force (Kundalini Sakti), and the One Existence is simultaneously Heaven/Earth, Root/flower, Action/Thought — opposites as degrees of one principle.
A temporary mental construct given visible form on the astral plane by directed imagination — ordinarily without independent life, and dispellable by the same imaginative act that made it, unless invocation of elemental essence or projection of the maker's own force gives it sufficient sustained power to resist unmaking, at which point it escalates into an artificial_elemental. Distinct from artificial_elemental (the escalated, quasi-independently-alive entity this concept precedes and can turn into) and astral_light (the ambient medium in which a thought-form is formulated, not the construct itself).
Kriyasakti is described as the power of thought that 'produces external, perceptible, phenomenal results by its own inherent energy' when deeply concentrated upon, closely resembling the thought-form concept.
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
The One Existence is simultaneously Heaven and Earth, Root and flower, Action and Thought — all existence is one divine reality manifesting at different levels.
The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.
Mantrika-Sakti is described as the force of letters and speech that has causal power over reality, with the influence of melody as one of its ordinary manifestations.