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HPB-SD(ed.1) v.1 p.1 st.4 sl.4: Difference between revisions
HPB-SD(ed.1) v.1 p.1 st.4 sl.4 (view source)
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{{Page|94|the secret doctrine.}} | {{Page|94|the secret doctrine.}} | ||
{{Style P-Quote|“ Yes, names (and words) are either beneficent or maleficent ; they are, in a certain sense, either venomous or health-giving, according to the hidden influences attached by Supreme Wisdom to their elements, that is to say, to the letters which compose them, and the numbers correlative to these letters.”}} | {{Style P-Quote|“ Yes, names (and words) are either {{Style S-Small capitals|beneficent}} or {{Style S-Small capitals|maleficent}} ; they are, in a certain sense, either venomous or health-giving, according to the hidden influences attached by Supreme Wisdom to their elements, that is to say, to the {{Style S-Small capitals|letters}} which compose them, and the {{Style S-Small capitals|numbers}} correlative to these letters.”}} | ||
This is strictly true as an esoteric teaching accepted by all the Eastern Schools of Occultism. In the Sanskrit, as also in the Hebrew and all other alphabets, every letter has its occult meaning and its rationale ; it is a cause and an effect of a preceding cause and a combination of these very often produces the most magical effect. The vowels, especially, contain the most occult and formidable potencies. The Mantras (esoterically, magical rather than religious) are chanted by the Brahmins and so are the Vedas and other Scriptures. | This is strictly true as an esoteric teaching accepted by all the Eastern Schools of Occultism. In the Sanskrit, as also in the Hebrew and all other alphabets, every letter has its occult meaning and its rationale ; it is a cause and an effect of a preceding cause and a combination of these very often produces the most magical effect. The vowels, especially, contain the most occult and formidable potencies. The Mantras (esoterically, magical rather than religious) are chanted by the Brahmins and so are the Vedas and other Scriptures. | ||
The “ Army of the Voice,” is the prototype of the “ Host of the Logos,” or the “ word ” of the Sepher Jezirah, called in the Secret Doctrine “ the One Number issued from No-Number ” — the One Eternal Principle. The esoteric theogony begins with the One, manifested, therefore not eternal in its presence and being, if eternal in its essence ; the number of the numbers and numbered — the latter proceeding from the Voice, the feminine Vâch, Satarupa “ of the hundred forms,” or Nature. It is from this number 10, or creative nature, the Mother (the occult cypher, or “ nought,” ever procreating and multiplying in union with the Unit “ I,” one, or the Spirit of Life), that the whole Universe proceeded. | The “ Army of the Voice,” is the prototype of the “ Host of the Logos,” or the “ {{Style S-Small capitals|word}} ” of the Sepher Jezirah, called in the Secret Doctrine “ the One Number issued from No-Number ” — the One Eternal Principle. The esoteric theogony begins with the One, manifested, therefore not eternal in its presence and being, if eternal in its essence ; the number of the numbers and numbered — the latter proceeding from the Voice, the feminine Vâch, Satarupa “ of the hundred forms,” or Nature. It is from this number 10, or creative nature, the Mother (the occult cypher, or “ nought,” ever procreating and multiplying in union with the Unit “ I,” one, or the Spirit of Life), that the whole Universe proceeded. | ||
In the ''Anugîtâ ''a conversation is given (ch. vi., 15) between a Brâhmana and his wife, on the origin of Speech and its occult properties. * The wife asks how Speech came into existence, and which was prior to the other, Speech or Mind. The Brâhmana tells her that the Apâna (''inspirational breath'') becoming lord, changes that intelligence, which does not understand Speech or Words, into the state of Apâna, and thus opens the mind. Thereupon he tells her a story, a dialogue between Speech and Mind. “ Both went to the Self of Being (''i.e.'', to the individual Higher Self, as Nilakantha thinks, to Prajâpati, according to the commentator Arjûna Misra), and asked him to destroy their doubts and decide which of them preceded and was superior to the | In the ''Anugîtâ ''a conversation is given (ch. vi., 15) between a Brâhmana and his wife, on the origin of Speech and its occult properties. * The wife asks how Speech came into existence, and which was prior to the other, Speech or Mind. The Brâhmana tells her that the Apâna (''inspirational breath'') becoming lord, changes that intelligence, which does not understand Speech or Words, into the state of Apâna, and thus opens the mind. Thereupon he tells her a story, a dialogue between Speech and Mind. “ Both went to the Self of Being (''i.e.'', to the individual Higher Self, as Nilakantha thinks, to Prajâpati, according to the commentator Arjûna Misra), and asked him to destroy their doubts and decide which of them preceded and was superior to the | ||