Voice of the Silence

THE
VOICE OF THE SILENCE
AND OTHER
CHOSEN FRAGMENTS
FROM THE
BOOK OF THE GOLDEN PRECEPTS
FOR THE DAILY USE OF
LANOOS
(DISCIPLES)
TRANSLATED AND ANNOTATED BY
ʺH.P.B.ʺ
Copyright©2006 Theosophy Trust
Easy‐Read ® Format by Theosophy Trust
TABLE OF CONTENTS
PREFACE.................................................................................................................i
FRAGMENT I. THE VOICE OF THE SILENCE...............................................2
FRAGMENT II. THE TWO PATHS..................................................................11
FRAGMENT III. THE SEVEN PORTALS........................................................20
From THE SECRET DOCTRINE COSMIC EVOLUTION.............................33
STANZA I .......................................................................................................33
STANZA II......................................................................................................33
STANZA III.....................................................................................................34
STANZA IV.....................................................................................................36
STANZA V......................................................................................................37
STANZA VI.....................................................................................................37
STANZA VII...................................................................................................38
ANTHROPOGENESIS IN THE SECRET VOLUME......................................40
i
PREFACE
The following pages are derived from ʺThe Book of the Golden
Precepts,ʺ one of the works put into the hands of mystic students
in the East. The knowledge of them is obligatory in that school,
the teachings of which are accepted by many Theosophists.
Therefore, as I know many of these Precepts by heart, the work
of translating has been relatively an easy task for me.
It is well known that, in India, the methods of psychic
development differ with the Gurus (teachers or masters), not
only because of their belonging to different schools of
philosophy, of which there are six, but because every Guru has
his own system, which he generally keeps very secret. But
beyond the Himalayas the method in the Esoteric Schools does
not differ, unless the Guru is simply a Lama, but little more
learned than those he teaches.
The work from which I here translate forms part of the same
series as that from which the ʺStanzasʺ of the Book of Dzyan were
taken, on which The Secret Doctrine is based. Together with the
great mystic work called Paramartha, which, the legend of
Nagarjuna tells us, was delivered to the great Arhat by the
Nagas or ʺSerpentsʺ (in truth a name given to the ancient
Initiates), the Book of the Golden Precepts claims the same
origin. Yet its maxims and ideas, however noble and original, are
often found under different forms in Sanskrit works, such as the
Dnyaneshvari, that superb mystic treatise in which Krishna
describes to Arjuna in glowing colors the condition of a fully
illumined Yogi; and again in certain Upanishads. This is but
natural, since most, if not all, of the greatest Arhats, the first
followers of Gautama Buddha were Hindus and Aryans, not
Mongolians, especially those who emigrated into Tibet. The
works left by Aryasanga alone are very numerous.
The original Precepts are engraved on thin oblongs (squares);
copies very often on discs. These discs, or plates, are generally
preserved on the altars of the temples attached to centres where
the so‐called ʺcontemplativeʺ or Mahayana (Yogacharya) schools
are established. They are written variously, sometimes in Tibetan
but mostly in ideographs. The sacerdotal language (Senzar),
besides an alphabet of its own, may be rendered in several
modes of writing in cypher characters, which partake more of
the nature of ideographs than of syllables. Another method (lug,
in Tibetan) is to use the numerals and colors, each of which
corresponds to a letter of the Tibetan alphabet (thirty simple and
seventy‐four compound letters) thus forming a complete
cryptographic alphabet. When the ideographs are used there is a
definite mode of reading the text; as in this case the symbols and
signs used in astrology, namely the twelve zodiacal animals and
the seven primary colors, each a triplet in shade, i.e. the light, the
primary, and the dark—stand for the thirty‐three letters of the
simple alphabet, for words and sentences. For in this method,
the twelve ʺanimalsʺ five times repeated and coupled with the
five elements and the seven colors, furnish a whole alphabet
composed of sixty sacred letters and twelve signs. A sign placed
at the beginning of the text determines whether the reader has to
spell it according to the Indian mode, when every word is
simply a Sanskrit adaptation, or according to the Chinese
principle of reading the ideographs. The easiest way however, is
that which allows the reader to use no special, or any language
he likes, as the signs and symbols were, like the Arabian
ii
numerals or figures, common and international property among
initiated mystics and their followers. The same peculiarity is
characteristic of one of the Chinese modes of writing, which can
be read with equal facility by any one acquainted with the
character: for instance, a Japanese can read it in his own
language as readily as a Chinaman in his.
The Book of the Golden Precepts—some of which are pre‐
Buddhistic while others belong to a later date—contains about
ninety distinct little treatises. Of these I learnt thirty‐nine by
heart, years ago. To translate the rest, I should have to resort to
notes scattered among a too large number of papers and
memoranda collected for the last twenty years and never put in
order, to make of it by any means an easy task. Nor could they
be all translated and given to a world too selfish and too much
attached to objects of sense to be in any way prepared to receive
such exalted ethics in the right spirit. For, unless a man
perseveres seriously in the pursuit of self‐knowledge, he will
never lend a willing ear to advice of this nature.
And yet such ethics fill volumes upon volumes in Eastern
literature, especially in the Upanishads. ʺKill out all desire of life,ʺ
says Krishna to Arjuna. That desire lingers only in the body, the
vehicle of the embodied Self, not in the S ELF which is ʺeternal,
indestructible, which kills not nor is it killedʺ (Katho Upanishad).
ʺKill out sensation,ʺ teaches Sutta Nipata; ʺlook alike on pleasure
and pain, gain and loss, victory and defeat.ʺ Again, ʺSeek shelter
in the eternal aloneʺ (ibid). ʺDestroy the sense of separateness,ʺ
repeats Krishna under every form. ʺThe Mind (Manas) which
follows the rambling senses, makes the Soul (Buddhi) as helpless
as the boat which the wind leads astray upon the watersʺ
(Bhagavad Gita II).
Therefore it has been thought better to make a judicious
selection only from those treatises which will best suit the few
real mystics in the Theosophical Society, and which are sure to
answer their needs. It is only these who will appreciate these
words of Krishna‐Christos, the ʺHigher Selfʺ:
ʺSages do not grieve for the living nor the dead. Never did I
not exist, nor you, nor these rulers of men; nor will any one of us
ever hereafter cease to be.ʺ (Bhagavad Gita II).
In this translation, I have done my best to preserve the
poetical beauty of language and imagery which characterizes the
original. How far this effort has been successful, is for the reader
to judge.
ʺH.P.B.ʺ
1889
1
DEDICATED TO THE FEW
The Voice of the Silence
2
FRAGMENT I
THE VOICE OF THE SILENCE
T HESE instructions are for those ignorant of the dangers of
the lower I DDHI .*
He who would hear the voice of Nada,† ʺthe Soundless
Sound,ʺ and comprehend it, he has to learn the nature of
Dharana.‡
Having become indifferent to objects of perception, the
pupil must seek out the Rajah of the senses, the Thought‐
Producer, he who awakes illusion.
* The Pali word Iddhi, is the synonym of the Sanskrit Siddhis, or psychic
faculties, the abnormal powers in man. There are two kinds of Siddhis.
One group which embraces the lower, coarse, psychic and mental
energies; the other is one which exacts the highest training of Spiritual
powers. Says Krishna in Shrimad Bhagavat (Bhagavad‐Gita): ʺHe who is
engaged in the performance of yoga, who has subdued his senses and
who has concentrated his mind in me (Krishna), such yogis all the
Siddhis stand ready to serve.ʺ
† The ʺSoundless Voice,ʺ or the ʺVoice of the Silence.ʺ Literally perhaps
this would read ʺVoice in the Spiritual Sound,ʺ as Nada is the equivalent
word in Sanskrit, for the Senzar term.
‡ Dharana, is the intense and perfect concentration of the mind upon
some one interior object, accompanied by complete abstraction from
everything pertaining to the external Universe, or the world of the
senses.
The Mind is the great Slayer of the Real.
Let the Disciple slay the Slayer.
For–
When to himself his form appears unreal, as do on waking
all the forms he sees in dreams;
When he has ceased to hear the many, he may discern the
O NE —the inner sound which kills the outer.
Then only, not till then, shall he forsake the region of Asat,
the false, to come unto the realm of Sat, the true.
Before the soul can see, the Harmony within must be
attained, and fleshly eyes be rendered blind to all illusion.
Before the Soul can hear, the image (man) has to become
as deaf to roarings as to whispers, to cries of bellowing
elephants as to the silvery buzzing of the golden fire‐fly.
Before the soul can comprehend and may remember, she
must unto the Silent Speaker be united just as the form to
which the clay is modelled, is first united with the potterʹs
mind.
For then the soul will hear, and will remember.
And then to the inner ear will speak‐‐
T HE V OICE O F T HE S ILENCE
And say:
The Voice of the Silence
3
If thy Soul smiles while bathing in the Sunlight of thy Life;
if thy Soul sings within her chrysalis of flesh and matter; if
thy Soul weeps inside her castle of illusion; if thy Soul
struggles to break the silver thread that binds her to the
M ASTER ;* know, O Disciple, thy Soul is of the earth.
When to the Worlds turmoil thy budding
Soul† lends ear; when to the roaring voice of the great
illusion thy Soul responds;‡ when frightened at the sight of
the hot tears of pain; when deafened by the cries of distress,
thy soul withdraws like the shy turtle within the carapace of
S ELFHOOD , learn, O Disciple, of her Silent ʺGod,ʺ thy Soul is
an unworthy shrine.
When waxing stronger, thy Soul glides forth from her
secure retreat: and breaking loose from the protecting shrine,
extends her silver thread and rushes onward; when
beholding her image on the waves of Space she whispers,
ʺThis is I,ʺ—declare, O Disciple, that thy soul is caught in the
webs of delusion.§
* The ʺgreat Masterʺ is the term used by Lanoos or Chelas to indicate
oneʹs ʺH IGHER S ELF .ʺ It is the equivalent of Avalokitesvara, and the same
as Adi‐Budha with the Buddhist Occultists, A TMA the ʺSelfʺ (the Higher
Self) with the Brahmins, and C HRISTOS with the ancient Gnostics.
† Soul is used here for the Human Ego or Manas, that which is referred
to in our Occult Septenary division as the ʺHuman Soulʺ (Vide the
Secret Doctrine) in contradistinction to the Spiritual and Animal Souls.
‡ Maha Maya, ʺGreat Illusion,ʺ the objective Universe.
§ Sakkayaditthi, ʺdelusionʺ of personality.
This Earth, Disciple, is the Hall of Sorrow, wherein are set
along the Path of dire probations, traps to ensnare thy E GO by
the delusion called ʺGreat Heresyʺ.**
This earth, O ignorant Disciple, is but the dismal entrance
leading to the twilight that precedes the valley of true light—
that light which no wind can extinguish, that light which
burns without a wick or fuel.
Saith the Great Law: ʺIn order to become the K NOWER of
A LL S ELF †† thou hast first of S ELF to be the knower.ʺ To reach
the knowledge of that S ELF , thou hast to give up Self to Non‐
Self, Being to Non‐Being, and then thou canst repose between
the wings of the G REAT B IRD . Aye, sweet is rest between the
wings of that which is not born, nor dies, but is the A UM ‡‡
throughout eternal ages.§§
** Attavada, the heresy of the belief in Soul, or rather in the separateness
of Soul or Self from the One Universal, Infinite SELF.
†† The Tattvajyani is the ʺknowerʺ or discriminator of the principles in
nature and in man; and Atmajnyani is the knower of A TMA or the
Universal, O NE S ELF .
‡‡ Kala Hansa, the ʺBirdʺ or Swan. Says the Nadavindu Upanishad (Rig
Veda) translated by the Kumbakonam Theosophical Society — ʺThe
syllable A is considered to be its (the bird Hansaʹs) right wing, U, its left,
M, its tail, and the Ardha‐matra (half metre) is said to be its head.ʺ
§§ Eternity with the Orientals has quite another signification than it has
with us. It stands generally for the 100 years or ʺageʺ of Brahma, the
duration of a Maha‐Kalpa or a period of 311,040,000,000,000 years.
The Voice of the Silence
4
Bestride the Bird of Life, if thou wouldʹst know.*
Give up thy life, if thou wouldʹst live.†
Three Halls, O weary pilgrim, lead to the end of toils.
Three Halls, O conqueror of Mara, will bring thee through
three states‡ into the fourth§ and thence into the seven
worlds,** the worlds of Rest Eternal.
If thou wouldʹst learn their names, then hearken, and
remember.
The name of the first Hall is I GNORANCE —Avidya.
It is the Hall in which thou sawʹst the light, in which thou
livest and shalt die.††
* Says the same Nadavindu, ʺA Yogi who bestrides the Hansa (thus
contemplates on A UM ) is not affected by Karmic influences or crores of
sins.ʺ
† Give up the life of physical personality if you would live in spirit.
‡ The three states of consciousness, which are Jagrat, the waking;
Swapna, the dreaming; and Sushupti, the deep sleeping state. These three
Yogi conditions, lead to the fourth, or—
§ The Turiya, that beyond the dreamless state, the one above all, a state
of high spiritual consciousness.
** Some Oriental [Sanskrit] mystics locate seven planes of being, the
seven spiritual lokas or worlds within the body of Kala Hansa, the Swan
out of Time and Space, convertible into the Swan in Time, when it
becomes Brahma instead of Brahman.
†† The phenomenal World of Senses and of terrestrial consciousness—
only.
The name of Hall the second is the Hall of L EARNING .‡‡ In
it thy Soul will find the blossoms of life, but under every
flower a serpent coiled.§§
The name of the third Hall is W ISDOM , beyond which
stretch the shoreless waters of A KSHARA , the indestructible
Fount of Omniscience.***
If thou wouldʹst cross the first Hall safely, let not thy mind
mistake the fires of lust that burn therein for the sunlight of
life.
If thou wouldʹst cross the second safely, stop not the
fragrance of its stupefying blossoms to inhale. If freed thou
wouldʹst be from the karmic chains, seek not for thy Guru in
those Mayavic regions.
The W ISE O NES tarry not in pleasure‐grounds of senses.
The W ISE O NES heed not the sweet‐tongued voices of
illusion.
‡‡ The Hall of Probationary Learning. [ʺThe Mind (Manas) which follows
the rambling senses, makes the Soul (Buddhi) as helpless as the boat
which the wind leads astray upon the watersʺ (Bhagavad‐Gita II).]
§§ The astral region, the Psychic World of supersensuous perceptions
and of deceptive sights — the world of mediums. It is the great ʺAstral
Serpentʺ of Eliphas Levi. No blossom plucked in those regions has ever
yet been brought down on earth without its serpent coiled around the
stem. It is the world of the Great Illusion.
*** The region of the full Spiritual Consciousness beyond which there is
no longer danger for him who has reached it.
The Voice of the Silence
5
Seek for him who is to give thee birth,* in the Hall of
Wisdom, the Hall which lies beyond, wherein all shadows are
unknown, and where the light of truth shines with unfading
glory.
That which is uncreated abides in thee, Disciple, as it abides
in that Hall. If thou wouldʹst reach it and blend the two, thou
must divest thyself of thy dark garments of illusion. Stifle the
voice of flesh, allow no image of the senses to get between its
light and thine, that thus the twain may blend in one. And
having learnt thine own Ajnyana,† flee from the Hall of
Learning. This Hall is dangerous in its perfidious beauty, is
needed but for thy probation. Beware, Lanoo, lest dazzled by
illusive radiance thy Soul should linger and be caught in its
deceptive light.
This light shines from the jewel of the Great Ensnarer,
(Mara).‡ The senses it bewitches, blinds the mind, and leaves
the unwary an abandoned wreck.
* The Initiate who leads the disciple through the Knowledge given to
him to his spiritual, or second birth, is called the Father, Guru or
Master.
† Ajnyana is ignorance or non‐wisdom the opposite of ʺKnowledgeʺ,
Jnyana.
‡ Mara is in exoteric religions a demon, an Asura, but in esoteric
philosophy it is personified temptation through menʹs vices, and
translated literally means ʺthat which killsʺ the Soul. It is represented as
a King (of the Maras) with a crown in which shines a jewel of such lustre
that it blinds those who look at it, this lustre referring of course to the
fascination exercised by vice upon certain natures.
The moth attracted to the dazzling flame of thy night‐lamp
is doomed to perish in the viscid oil. The unwary Soul that
fails to grapple with the mocking demon of illusion, will
return to earth the slave of Mara.
Behold the Hosts of Souls. Watch how they hover oʹer the
stormy sea of human life, and how exhausted, bleeding,
broken‐winged, they drop one after other on the swelling
waves. Tossed by the fierce winds, chased by the gale, they
drift into the eddies and disappear within the first great
vortex.
If through the Hall of Wisdom, thou wouldʹst reach the
Vale of Bliss, Disciple, close fast thy senses against the great
dire heresy of Separateness that weans thee from the rest.
Let not thy ʺHeaven‐born,ʺ merged in the sea of Maya,
break from the Universal Parent (S OUL ), but let the fiery
power retire into the inmost chamber, the chamber of the
Heart§ and the abode of the Worldʹs Mother.**
Then from the heart that Power shall rise into the sixth, the
middle region, the place between thine eyes, when it becomes
§ The inner chamber of the Heart, called in Sanskrit Brahma‐pura. The
ʺfiery powerʺ is Kundalini.
** The ʺPowerʺ and the ʺWorld‐motherʺ are names given to Kundalini—
one of the mystic ʺYogi powers.ʺ It is Buddhi considered as an active
instead of a passive principle (which it is generally, when regarded only
as the vehicle, or casket of the Supreme Spirit A TMA ). It is an electro‐
spiritual force, a creative power which when aroused into action can as
easily kill as it can create.
The Voice of the Silence
6
the breath of the O NE ‐S OUL , the voice which filleth all, thy
Masterʹs voice.
ʹTis only then thou canst become a ʺWalker of the Skyʺ*
who treads the winds above the waves, whose step touches
not the waters.
Before thou setʹst thy foot upon the ladderʹs upper rung,
the ladder of the mystic sounds, thou hast to hear the voice of
thy inner G OD † in seven manners.
The first is like the nightingaleʹs sweet voice chanting a
song of parting to its mate.
The second comes as the sound of a silver cymbal of the
Dhyanis, awakening the twinkling stars.
The next is as the plaint melodious of the ocean‐sprite
imprisoned in its shell.
And this is followed by the chant of Vina.‡
The fifth like sound of bamboo‐flute shrills in thine ear.
It changes next into a trumpet‐blast.
* Keshara or ʺsky‐walkerʺ or ʺgoer.ʺ As explained in the 6th Adhyaya of
that king of mystic works, the Dhyaneshvari—the body of the Yogi
becomes as one formed of the wind; as ʺa cloud from which limbs have
sprouted out,ʺ after which —ʺhe (the Yogi) beholds the things beyond
the seas and stars; he hears the language of the Devas and comprehends
it, and perceives what is passing in the mind of the ant.ʺ
† The Higher S ELF .
‡ Vina is an Indian stringed instrument like a lute.
The last vibrates like the dull rumbling of a thunder‐cloud.
The seventh swallows all the other sounds. They die, and
then are heard no more.
When the six§ are slain and at the Masterʹs feet are laid,
then is the pupil merged into the O NE ,** becomes that O NE
and lives therein.
Before that path is entered, thou must destroy thy lunar
body,†† cleanse thy mind‐body‡‡ and make clean thy heart.
Eternal lifeʹs pure waters, clear and crystal, with the
monsoon tempests muddy torrents cannot mingle.
Heavens dew‐drop glittering in the mornʹs first sun‐beam
within the bosom of the lotus, when dropped on earth
becomes a piece of clay; behold, the pearl is now a speck of
mire.
Strive with thy thoughts unclean before they overpower
thee. Use them as they will thee, for if thou sparest them and
they take root and grow, know well, these thoughts will
§ The six principles; meaning when the lower personality is destroyed
and the inner individuality is merged into and lost in the Seventh or
Spirit.
** The disciple is one with Brahman or A TMA .
†† The astral form produced by the Kamic principle, the Kama‐rupa or
body of desire.
‡‡ Manasa‐rupa. The first refers to the astral or personal Self; the second
to the individuality or the reincarnating Ego whose consciousness on
our plane or the lower Manas—has to be paralyzed.
The Voice of the Silence
7
overpower and kill thee. Beware, Disciple, suffer not, eʹen
though it be their shadow, to approach. For it will grow,
increase in size and power, and then this thing of darkness
will absorb thy being before thou hast well realized the black
foul monsterʹs presence.
Before the ʺmystic Powerʺ* can make of thee a god, Lanoo,
thou must have gained the faculty to slay thy lunar form at
will.
The Self of Matter and the S ELF of Spirit can never meet.
One of the twain must disappear; there is no place for both.
Ere thy Souls mind can understand, the bud of
personality must be crushed out, the worm of sense
destroyed past resurrection.
Thou canst not travel on the Path before thou hast become
that Path itself.†
* Kundalini is called the ʺSerpent Powerʺ or mystic fire. Kundalini is
called the ʺSerpentineʺ or the annular power on account on its spiral‐like
working or progress in the body of the ascetic developing the power in
himself. It is an electric fiery occult or Fohatic power, the great pristine
force, which underlies all organic and inorganic matter.
† This ʺPathʺ is mentioned in all the Mystic Works. As Krishna says in
the Dhyaneshvari: ʺWhen this Path is beheld . . . whether one sets out to
the bloom of the east or to the chambers of the west, without moving, O
holder of the bow, is the travelling in this road. In this path, to whatever
place one would go, that place oneʹs own self becomes.ʺ ʺThou art the
Pathʺ is said to the adept guru and by the latter to the disciple, after
initiation. ʺI am the way and the Pathʺ says another M ASTER .
Let thy Soul lend its ear to every cry of pain like as the
lotus bares its heart to drink the morning sun.
Let not the fierce Sun dry one tear of pain before thyself
hast wiped it from the sufferers eye.
But let each burning human tear drop on thy heart and
there remain, nor ever brush it off, until the pain that caused
it is removed.
These tears, O thou of heart most merciful, these are the
streams that irrigate the fields of charity immortal. ʹTis on
such soil that grows the midnight blossom of Buddha‡ more
difficult to find, more rare to view than is the flower of the
Vogay tree. It is the seed of freedom from rebirth. It isolates
the Arhat both from strife and lust, it leads him through the
fields of Being unto the peace and bliss known only in the
land of Silence and Non‐Being.
Kill out desire; but if thou killest it, take heed lest from the
dead it should again arise.
Kill love of life, but if thou slyest Tanha,§ let this not be
for thirst of life eternal, but to replace the fleeting by the
everlasting.
‡ Adept ship—the ʺblossom of Bodhisattva.ʺ
§ Tanha —ʺthe will to live,ʺ the fear of death and love for life, that force
or energy which causes the rebirths.
The Voice of the Silence
8
Desire nothing. Chafe not at Karma, nor at Natures
changeless laws. But struggle only with the personal, the
transitory, the evanescent and the perishable.
Help Nature and work on with her; and Nature will
regard thee as one of her creators and make obeisance.
And she will open wide before thee the portals of her
secret chambers, lay bare before thy gaze the treasures
hidden in the very depths of her pure virgin bosom.
Unsullied by the hand of matter she shows her treasures only
to the eye of Spirit—the eye which never closes, the eye for
which there is no veil in all her kingdoms.
Then will she show thee the means and way, the first gate
and the second, the third, up to the very seventh. And then,
the goal—beyond which lie, bathed in the sunlight of the
Spirit, glories untold, unseen by any saves the eye of Soul.
There is but one road to the Path; at its very end alone the
ʺVoice of the Silenceʺ can be heard. The ladder by which the
candidate ascends is formed of rungs of suffering and pain;
these can be silenced only by the voice of virtue. Woe, then, to
thee, Disciple, if there is one single vice thou hast not left
behind. For then the ladder will give way and overthrow
thee; its foot rests in the deep mire of thy sins and failings,
and ere thou canst attempt to cross this wide abyss of matter
thou hast to lave thy feet in Waters of Renunciation. Beware
lest thou shouldʹst set a foot still soiled upon the ladderʹs
lowest rung. Woe unto him who dares pollute one rung with
miry feet. The foul and viscous mud will dry, become
tenacious, then glue his feet unto the spot, and like a bird
caught in the wily fowlerʹs lime, he will be stayed from
further progress. His vices will take shape and drag him
down. His sins will raise their voices like as the jackalʹs laugh
and sob after the sun goes down; his thoughts become an
army, and bear him off a captive slave.
Kill thy desires, Lanoo, make thy vices impotent, ere the
first step is taken on the solemn journey.
Strangle thy sins, and make them dumb for ever, before
thou dost lift one foot to mount the ladder.
Silence thy thoughts and fix thy whole attention on thy
Master whom yet thou dost not see, but whom thou feeless.
Merge into one sense thy senses, if thou wouldʹst be secure
against the foe. ʹTis by that sense alone which lies concealed
within the hollow of thy brain, that the steep path which
leaded to thy Master may be disclosed before thy Souls dim
eyes.
Long and weary is the way before thee, O Disciple. One
single thought about the past that thou hast left behind, will
drag thee down and thou wilt have to start the climb anew.
Kill in thyself all memory of past experiences. Look not
behind or thou art lost.
Do not believe that lust can ever be killed out if gratified
or satiated, for this is an abomination inspired by Mara. It is
by feeding vice that it expands and waxes strong, like to the
worm that fattens on the blossoms heart.
The Voice of the Silence
9
The rose must re‐become the bud born of its parent stem,
before the parasite has eaten through its heart and drunk its
life‐sap.
The golden tree puts forth its jewel‐buds before its trunk is
withered by the storm.
The pupil must regain the child‐state he has lost ere the
first sound can fall upon his ear.
The light from the O NE M ASTER , the one unfading golden
light of Spirit, shoots its effulgent beams on the disciple from
the very first. Its rays thread through the thick dark clouds of
matter.
Now here, now there, these rays illumine it, like sun‐
sparks light the earth through the thick foliage of the jungle
growth. But, O Disciple, unless the flesh is passive, head cool,
the soul as firm and pure as flaming diamond, the radiance
will not reach the chamber, its sunlight will not warm the
heart, nor will the mystic sounds of the Akasic heights* reach
the ear, however eager, at the initial stage.
Unless thou hear’st, thou canst not see.
Unless thou seest thou canst not hear. To hear and see this
is the second stage.
When the disciple sees and hears, and when he smells and
tastes, eyes closed, ears shut, with mouth and nostrils
* These mystic sounds or the melody heard by the ascetic at the
beginning of his cycle of meditation called Anahad‐shabd by the Yogis.
stopped; when the four senses blend and ready are to pass
into the fifth, that of the inner touch—then into stage the
fourth he hath passed on.
And in the fifth, O slayer of thy thoughts, all these again
have to be killed beyond reanimation.† Withhold thy mind
from all external objects, all external sights. Withhold internal
images, lest on thy Soul‐light a dark shadow they should cast.
Thou art now in D HARANA ,‡ the sixth stage.
When thou hast passed into the seventh, O happy one,
thou shalt perceive no more the sacred three,§ for thou shalt
have become that three thyself. Thyself and mind, like twins
† This means that in the sixth stage of development which, in the occult
system is Dharana, every sense as an individual faculty has to be ʺkilledʺ
(or paralyzed) on this plane, passing into and merging with the Seventh
sense, the most spiritual.
‡ See page 2, third footnote.
§ Every stage of development in Raja Yoga is symbolised by a
geometrical figure. This one is the sacred Triangle and precedes Dharana.
The Δ is the sign of the high chelas, while another kind of triangle is that
of high Initiates. It is the symbol ʺIʺ discoursed upon by Buddha and
used by him as a symbol of the embodied form of Tathagata when
released from the three methods of the Prajna. Once the preliminary and
lower stages passed, the disciple sees no more the Δ but the—the
abbreviation of the—, the full Septenary. Its true form is not given here, as
it is almost sure to be pounced upon by some charlatans and—desecrated in
its use for fraudulent purposes.
The Voice of the Silence
10
upon a line, the star which is thy goal, burns overhead.* The
three that dwell in glory and in bliss ineffable, now in the
world of Maya have lost their names. They have become one
star, the fire that burns but scorches not, that fire which is the
Upadhi† of the Flame.
And this, O Yogi of success, is what men call Dhyan,‡ the
right precursor of Samadhi.§
And now thy Self is lost in S ELF , Thyself unto T HYSELF ,
merged in T HAT S ELF from which thou first didst radiate.
Where is thy individuality, Lanoo, where the Lanoo
himself? It is the spark lost in the fire, the drop within the
* The star that burns overhead is the ʺthe star of initiation.ʺ The caste‐
mark of Shaivas, or devotees of the sect of Shiva, the great patron of all
Yogis, is a black round spot, the symbol of the Sun now, perhaps, but
that of the star of initiation, in Occultism, in days of old.
† The basis (upadhi)of the ever unreachable F LAME ,ʺ so long as the
ascetic is still in this life.
‡ Dhyana is the last stage before the final on this Earth unless one
becomes a full M AHATMA . As said already in this state the Raj Yogi is
yet spiritually conscious of Self, and the working of his higher
principles. One step more, and he will be on the plane beyond the
Seventh (or fourth according to some schools). These, after the practice
of Pratyehara—a preliminary training, in order to control oneʹs mind and
thoughts—count Dhasena, Dhyana and Samadhi and embraces the three
under the generic name of S ANNYAMA
§ Samadhi is the state in which the ascetic loses the consciousness of
every individuality including his own. He becomes—the A LL .
ocean, the ever‐present Ray become the All and the eternal
radiance.
And now, Lanoo, thou art the doer and the witness, the
radiator and the radiation, Light in the Sound, and the Sound
in the Light.
Thou art acquainted with the five impediments, O blessed
one. Thou art their conqueror, the Master of the sixth,
deliverer of the four modes of Truth.** The light that falls
upon them shines from thyself, O thou who wast disciple but
art Teacher now.
And of these modes of Truth‐‐
Hast thou not passed through knowledge of all misery—
truth the first?
Hast thou not conquered the Marasʹ King at Tsi, the portal
of assembling—truth the second?††
Hast thou not sin at the third gate destroyed and truth the
third attained?
** The ʺfour modes of truthʺ are, in Northern Buddhism, Ku ʺsuffering
or miseryʺ; Tu the assembling of temptations; Mu ʺtheir destructionsʺ
and Tau, the ʺpath.ʺ The ʺfive impedimentsʺ are the knowledge of
misery, truth about human frailty, oppressive restraints, and the
absolute necessity of separation from all the ties of passion and even of
desires. The ʺPath of Salvationʺ—is the last one.
†† At the portal of the ʺassemblingʺ the King of the Maras the Maha
Mara stands trying to blind the candidate by the radiance of his ʺJewel.ʺ
The Voice of the Silence
11
Hast not thou entered Tau, ʺthe Pathʺ that leads to
knowledge—the fourth truth?*
And now, rest ʹneath the Bodhi tree, which is perfection of
all knowledge, for, know, thou art the Master of S AMADHI —
the state of faultless vision.
Behold! thou hast become the Light, thou hast become the
Sound, thou art thy Master and thy God. Thou art T HYSELF
the object of thy search: the V OICE unbroken, that resounds
throughout eternities, exempt from change, from sin exempt,
the seven sounds in one,
T HE V OICE O F T HE S ILENCE .
Om Tat Sat.
* This is the fourth ʺPathʺ out of the five paths of rebirth which lead and
toss all human beings into perpetual states of sorrow and joy. These
ʺpathsʺ are but sub‐divisions of the One, the Path followed by Karma.
FRAGMENT II
THE TWO PATHS
A ND now, O Teacher of Compassion, point thou the way
to other men. Behold, all those who knocking for admission,
await in ignorance and darkness, to see the gate of the Sweet
Law flung open!
The voice of the Candidates:
Shalt not thou, Master of thine own Mercy, reveal the
Doctrine of the Heart?† Shalt thou refuse to lead thy Servants
unto the Path of Liberation?
Quoth the Teacher:
The Paths are two; the great Perfections three; six are the
Virtues that transform the body into the Tree of Knowledge.‡
† The two schools of Buddhaʹs doctrine, the esoteric and the exoteric,
are respectively called the ʺHeartʺ and the ʺEyeʺ Doctrine. Bodhidharma
called them in China—from whence the names reached Tibet—the
Tsung‐men (esoteric) and Kiau‐men (exoteric school). It is so named,
because it is the teaching which emanated from Gautama Buddha’s
heart, whereas the ʺEyeʺ Doctrine was the work of his head or brain. The
ʺHeart Doctrineʺ is also called ʺthe seal of truthʺ or the ʺtrue seal,ʺ a
symbol found on the heading of almost all Esoteric works.
‡ The ʺtree of knowledgeʺ is a title given by the followers of the
Bodhidharma to those who have attained the height of mystic
The Voice of the Silence
12
Who shall approach them?
Who shall first enter them?
Who shall first hear the doctrine of two Paths in one, the
truth unveiled about the Secret Heart?* The Law which,
shunning learning, teaches Wisdom, reveals a tale of woe.
Alas, alas, that all men should possess Alaya, be one with
the great Soul, and that possessing it, Alaya should so little
avail them!
Behold how like the moon, reflected in the tranquil waves,
Alaya is reflected by the small and by the great, is mirrored in
the tiniest atoms, yet fails to reach the heart of all. Alas, that
so few men should profit by the gift, the priceless boon of
learning truth, the right perception of existing things, the
Knowledge of the non‐existent!
Saith the pupil:
O Teacher, what shall I do to reach to Wisdom?
O Wise one, what, to gain perfection?
Search for the Paths. But, O Lanoo, be of clean heart before
thou startest on thy journey. Before thou takest thy first step
knowledge—adepts. Nagarjuna, the founder of the Madhyamika
School, was called the ʺDragon Tree,ʺ Dragon standing as a symbol of
Wisdom and Knowledge. The tree is honoured because it is under the
Bodhi (wisdom) Tree that Buddha received his birth and enlightenment,
preached his first sermon and died.
* ʺSecret Heartʺ is the Esoteric doctrine.
learn to discern the real from the false, the ever‐fleeting from
the everlasting. Learn above all to separate Head‐learning
from Soul‐Wisdom, the ʺEyeʺ from the ʺHeartʺ doctrine.
Yea, ignorance is like unto a closed and airless vessel; the
soul a bird shut up within. It warbles not, nor can it stir a
feather; but the songster mute and torpid sits, and of
exhaustion dies.
But even ignorance is better than Head‐learning with no
Soul‐wisdom to illuminate and guide it.
The seeds of Wisdom cannot sprout and grow in airless
space. To live and reap experience the mind needs breadth
and depth and points to draw it towards the Diamond Soul.
†Seek not those points in Mayaʹs realm; but soar beyond
illusions, search the eternal and the changeless SAT,‡
mistrusting fancyʹs false suggestions.
For mind is like a mirror; it gathers dust while it reflects.§
It needs the gentle breezes of Soul‐Wisdom to brush away the
† ʺDiamond Soulʺ ʺVajrasattva,ʺ a title of the supreme Buddha, the ʺLord
of all Mysteries,ʺ called Vajradhara and Adi‐Buddha.
‡ SAT, the one eternal and Absolute Reality and Truth, all the rest being
illusion.
§ From Shin‐Sienʹs Doctrine, who teaches that the human mind is like a
mirror which attracts and reflects every atom of dust, and has to be, like
that mirror, watched over and dusted every day. Shin‐Sien was the
sixth Patriarch of North China who taught the Esoteric doctrine of
Bodhidharma.
The Voice of the Silence
13
dust of our illusions. Seek, O Beginner, to blend thy Mind and
Soul.
Shun ignorance, and likewise shun illusion. Avert thy face
from world deceptions; mistrust thy senses, they are false.
But within thy body—the shrine of thy sensations—seek in
the Impersonal for the ʺeternal man,ʺ* and having sought him
out, look inward: thou art Buddha.† Shun praise, O Devotee.
Praise leads to self‐delusion. Thy body is not self, thy SELF is
in itself without a body, and either praise or blame affects it
not.
Self‐granulation, O disciple, is like unto a lofty tower, up
which a haughty fool has climbed. Thereon he sits in prideful
solitude and unperceived by any but himself.
False learning is rejected by the Wise, and scattered to the
Winds by the good Law. Its wheel revolves for all, the
humble and the proud. The ʺDoctrine of the Eyeʺ‡ is for the
crowd, the ʺDoctrine of the Heart,ʺ for the elect. The first
repeat in pride: ʺBehold, I know,ʺ the last, they who in
humbleness have garnered, low confess, ʺthus have I heardʺ.§
* The reincarnating E GO is called by the Northern Buddhists the ʺtrue
man,ʺ who becomes in union with his Higher Self a Buddha.
† ʺBuddhaʺ means ʺEnlightened.ʺ
‡ See page 11, footnote about the two schools of Buddhaʹs doctrine. The
Exoteric Buddhism of the masses.
§ The usual formula that precedes the Buddhist Scriptures, meaning,
that that which follows is what has been recorded by direct oral
tradition from Buddha and the Arhats.
ʺGreat Sifterʺ is the name of the ʺHeart Doctrine,ʺ O
disciple.
The wheel of the good Law moves swiftly on. It grinds by
night and day. The worthless husks it drives from out the
golden grain, the refuse from the flour. The hand of Karma
guides the wheel; the revolutions mark the beatings of the
Karmic heart.
True knowledge is the flour, false learning is the husk. If
thou wouldʹst eat the bread of Wisdom, thy flour thou hast to
knead with Amritaʹs** clear waters. But if thou kneadest
husks with Mayaʹs dew, thou canst create but food for the
black doves of death, the birds of birth, decay and sorrow.
If thou art told that to become Arhan thou hast to cease to
love all beings— tell them they lie.
If thou art told that to gain liberation thou hast to hate thy
mother and disregard thy son; to disavow thy father and call
him ʺhouseholderʺ;†† for man and beast all pity to
renounce—tell them their tongue is false.
Thus teach the Tirthikas, the unbelievers.‡‡
** Immortality.
†† Rathapala the great Arhat thus addresses his father in the legend
called Rathapala Sutrasanne. But as all such legends are allegorical (e.g.
Rathapalaʹs father has a mansion with seven doors) hence the reproof, to
those who accept them literally.
‡‡ Brahman ascetics.
The Voice of the Silence
14
If thou art taught that sin is born of action and bliss of
absolute inaction, then tell them that they err. Non‐
permanence of human action; deliverance of mind from
thraldom by the cessation of sin and faults, are not for ʺDeva
Egos.ʺ* Thus saith the ʺDoctrine of the Heart.ʺ
The Dharma of the ʺEyeʺ is the embodiment of the
external, and the non‐existing.
The Dharma of the ʺHeartʺ is the embodiment of Bodhi,†
the Permanent and Everlasting.
The Lamp burns bright when wick and oil are clean. To
make them clean a cleaner is required. The flame feels not the
process of the cleaning. ʺThe branches of a tree are shaken by
the wind; the trunk remains unmoved.ʺ
Both action and inaction may find room in thee; thy body
agitated, thy mind tranquil, thy Soul as limpid as a mountain
lake.
Wouldst thou become a Yogi of ʺTimeʹs Circleʺ? Then, O
Lanoo:
Believe thou not that sitting in dark forests, in proud
seclusion and apart from men; believe thou not that life on
roots and plants, that thirst assuaged with snow from the
great Range—believe thou not, O Devotee, that this will lead
thee to the goal of final liberation.
* The reincarnating Ego.
† True, divine Wisdom.
Think not that breaking bone, that rending flesh and
muscle, unites thee to thy ʺsilent Selfʺ.‡ Think not, that when
the sins of thy gross form are conquered, O Victim of thy
Shadows,§ thy duty is accomplished by nature and by man.
The blessed ones have scorned to do so. The Lion of the
Law, the Lord of Mercy,** perceiving the true cause of human
woe, immediately forsook the sweet but selfish rest of quiet
wilds. From Aranyaka†† He became the Teacher of mankind.
After Julai‡‡ had entered the Nirvana, He preached on
mount and plain, and held discourses in the cities, to Devas,
men and gods.§§
Sow kindly acts and thou shalt reap their fruition. Inaction
in a deed of mercy becomes an action in a deadly sin.
Thus saith the Sage.
Shalt thou abstain from action? Not so shall gain thy soul
her freedom. To reach Nirvana one must reach Self‐
Knowledge, and Self‐Knowledge is of loving deeds the child.
‡ The ʺHigher Selfʺ the ʺseventhʺ principle.
§ Our physical bodies are called ʺShadowsʺ in the mystic schools.
** Buddha.
†† A forest, a desert. Aranyaka, a hermit who retires to the jungles and
lives in a forest, when becoming a Yogi.
‡‡ Julai the Chinese name for Tathagata, a title applied to every Buddha.
§§ All the Northern and Southern traditions agree in showing Buddha
quitting his solitude as soon as he had resolved the problem of life—i.e.,
received the inner enlightenment—and teaching mankind publicly.
The Voice of the Silence
15
Have patience, Candidate, as one who fears no failure,
courts no success. Fix thy Soulʹs gaze upon the star whose ray
thou art,* the flaming star that shines within the lightless
depths of ever‐being, the boundless fields of the Unknown.
Have perseverance as one who doth for evermore endure.
Thy shadows live and vanish;† that which in thee shall live
for ever, that which in thee knows, for it is knowledge,‡ is not
of fleeing life: it is the man that was, that is, and will be, for
whom the hour shall never strike.
If thou wouldʹst reap sweet peace and rest, Disciple, sow
with the seeds of merit the fields of future harvests. Accept
the woes of birth.
Step out from sunlight into shade, to make more room for
others. The tears that water the parched soil of pain and
sorrow, bring forth the blossoms and the fruits of Karmic
retribution. Out of the furnace of manʹs life and its black
smoke, winged flames arise, flames purified, that soaring
onward, ʹneath the Karmic eye, weave in the end the fabric
glorified of the three vestures of the Path.§
* Every spiritual E GO is a ray of a ʺPlanetary Spiritʺ according to esoteric
teaching.
† ʺPersonalitiesʺ or physical bodies called ʺshadowsʺ are evanescent.
‡ Mind (Manas)the thinking Principle or E GO in man, is referred to as
ʺKnowledgeʺ itself, because the human Egos are called Manasa‐putras,
the sons of (universal) Mind.
§ See Page 31, footnote No. 2.
These vestures are: Nirmanakaya, Sambhogakaya, and
Dharmakaya, robe Sublime.**
The Shangna robe,†† ʹtis true, can purchase light eternal.
The Shangna robe alone gives the Nirvana of destruction; it
stops rebirth, but, O Lanoo, it also kills—compassion. No
longer can the perfect Buddhas, who don the Dharmakaya
glory, help manʹs salvation.
Alas! shall S ELVES be sacrificed to Self; mankind, unto the
weal of Units?
Know, O beginner, this is the Open P ATH , the way to
selfish bliss, shunned by the Bodhisattvas of the ʺSecret
Heart,ʺ the Buddhas of Compassion.
To live to benefit mankind is the first step. To practise the
six glorious virtues‡‡ is the second.
To don Nirmanakaya humble robe is to forego eternal
bliss for Self, to help on manʹs salvation. To reach Nirvanas
** Ibid.
†† The Shangna robe, from Shangnavesu of Rajagriha the third great
Arhat or ʺPatriarchʺ as the Orientalists call the hierarchy of the 33
Arhats who spread Buddhism. ʺShangna robeʺ means metaphorically,
the acquirement of Wisdom with which the Nirvana of destruction (of
personality) is entered. Literally, the ʺinitiation robeʺ of the Neophytes.
Edkins states that this ʺgrass clothʺ was brought to China from Tibet in
the Tong Dynasty. ʺWhen an Arhan is born this plant is found growing
in a clean spotʺ says the Chinese as also the Tibetan legend.
‡‡ To ʺpractise the Paramita Pathʺ means to become a Yogi with a view
of becoming an ascetic.
The Voice of the Silence
16
bliss, but to renounce it, is the supreme, the final step—the
highest on Renunciationʹs Path.
Know, O Disciple, this is the Secret P ATH , selected by the
Buddhas of Perfection, who sacrificed the S ELF to weaker
Selves.
Yet, if the ʺDoctrine of the Heartʺ is too high‐winged for
thee. If thou needʹst help thyself and fearest to offer help to
others,—then, thou of timid heart, be warned in time: remain
content with the ʺEye Doctrineʺ of the Law. Hope still. For if
the ʺSecret Pathʺ is unattainable this ʺday,ʺ it is within thy
reach ʺto‐morrow.ʺ* Learn that no efforts, not the smallest—
whether in right or wrong direction—can vanish from the
world of causes. Eʹen wasted smoke remains not traceless. ʺA
harsh word uttered in past lives, is not destroyed but ever
comes again.ʺ† The pepper plant will not give birth to roses,
nor the sweet jessamineʹs silver star to thorn or thistle turn.
Thou canst create this ʺdayʺ thy chances for thy ʺmorrow.ʺ
In the ʺGreat Journey,ʺ‡ causes sown each hour bear each its
harvest of effects, for rigid Justice rules the World. With
mighty sweep of never erring action, it brings to mortals lives
of weal or woe, the Karmic progeny of all our former
thoughts and deeds.
* ʺTo‐morrowʺ means the following rebirth or reincarnation.
† Precepts of the Prasanga School.
‡ ʺGreat journeyʺ or the whole complete cycle of existences, in one
ʺRound.ʺ
Take then as much as merit hath in store for thee, O thou
of patient heart. Be of good cheer and rest content with fate.
Such is thy Karma, the Karma of the cycle of thy births, the
destiny of those, who, in their pain and sorrow, are born
along with thee, rejoice and weep from life to life, chained to
thy previous actions.
Act thou for them ʺto‐day,ʺ and they will act for thee ʺto‐
morrow.ʺ
ʹTis from the bud of Renunciation of the Self, that
springeth the sweet fruit of final Liberation.
To perish doomed is he, who out of fear of Mara refrains
from helping man, lest he should act for Self. The pilgrim
who would cool his weary limbs in running waters, yet dares
not plunge for terror of the stream, risks to succumb from
heat. Inaction based on selfish fear can bear but evil fruit.
The Selfish devotee lives to no purpose. The man who
does not go through his appointed work in life—has lived in
vain.
Follow the wheel of life; follow the wheel of duty to race
and kin, to friend and foe, and close thy mind to pleasures as
to pain. Exhaust the law of Karmic retribution. Gain Siddhis
for thy future birth.
If Sun thou canʹst not be, then be the humble planet. Aye,
if thou art debarred from flaming like the noon‐day Sun upon
the snow‐capped mount of purity eternal, then choose, O
Neophyte, a humbler course.
The Voice of the Silence
17
Point out the ʺWayʺ—however dimly, and lost among the
host—as does the evening star to those who tread their path
in darkness.
Behold Migmar,* as in his crimson veils his ʺEyeʺ sweeps
over slumbering Earth. Behold the fiery aura of the ʺHandʺ of
Lhagpa† extended in protecting love over the heads of his
ascetics. Both are now servants to Nyima‡ left in his absence
silent watchers in the night. Yet both in Kalpas past were
bright Nyimas, and may in future ʺDaysʺ again become two
Suns. Such are the falls and rises of the Karmic Law in nature.
Be, O Lanoo, like them. Give light and comfort to the
toiling pilgrim, and seek out him who knows still less than
thou; who in his wretched desolation sits starving for the
bread of Wisdom and the bread which feeds the shadow,
without a Teacher, hope or consolation, and—let him hear the
Law.
Tell him, O Candidate, that he who makes of pride and
self‐regard bond‐maidens to devotion; that he, who cleaving
to existence, still lays his patience and submission to the Law,
as a sweet flower at the feet of Shakya‐Thub‐pa,§ becomes a
* Mars.
† Mercury.
‡ The Sun. Nyima, the Sun in Tibetan Astrology. Migmar or Mars is
symbolized by an ʺEye,ʺ and Lhagpa or Mercury by a ʺHand.ʺ
§ Buddha.
Srotapatti** in this birth. The Siddhis of perfection may loom
far, far away; but the first step is taken, the stream is entered,
and he may gain the eye‐sight of the mountain eagle, the
hearing of the timid doe.
Tell him, O Aspirant, that true devotion may bring him
back the knowledge, that knowledge which was his in former
births. The deva‐sight and deva‐hearing are not obtained in
one short birth.
Be humble, if thou wouldʹst attain to Wisdom.
Be humbler still, when Wisdom thou hast mastered.
Be like the Ocean which receives all streams and rivers.
The Oceanʹs mighty calm remains unmoved; it feels them not.
Restrain by thy Divine thy lower Self.
Restrain by the Eternal the Divine.
Aye, great is he, who is the slayer of desire.
Still greater he, in whom the Self Divine has slain the very
knowledge of desire.
Guard thou the Lower lest it soil the Higher.
The way to final freedom is within thy S ELF .
** Srotapatti or ʺhe who enters in the streamʺ of Nirvana, unless he
reaches the goal owing to some exceptional reasons, can rarely attain
Nirvana in one birth. Usually a Chela is said to begin the ascending
effort in one life and end or reach it only in his seventh succeeding
birth.
The Voice of the Silence
18
That way begins and ends outside of Self.*
Unpraised by men and humble is the mother of all Rivers,
in Tirthikaʹs† proud sight; empty the human form though
filled with Amritaʹs sweet waters, in the sight of fools. Withal,
the birth‐place of the sacred rivers is the sacred land,‡ and he
who Wisdom hath, is honoured by all men.
Arhans and Sages of the boundless Vision§ are rare as is
the blossom of the Udumbara tree. Arhans are born at
midnight hour, together with the sacred plant of nine and
seven stalks**, the holy flower that opes and blooms in
darkness, out of the pure dew and on the frozen bed of snow‐
capped heights, heights that are trodden by no sinful foot.
No Arhan, O Lanoo, becomes one in that birth when for
the first the Soul begins to long for final liberation. Yet, O
thou anxious one, no warrior volunteering fight in the fierce
strife between the living and the dead††, not one recruit can
* Meaning the personal lower ʺSelf.ʺ
† An ascetic Brahman, visiting holy shrines, especially sacred bathing‐
places.
‡ Tirthikas are the Brahmanical Sectarians ʺbeyondʺ the Himalayas
called ʺinfidelsʺ by the Buddhists in the sacred land, Tibet, and vice
versa.
§ Boundless Vision or psychic, superhuman sight. An Arhan is credited
with ʺseeingʺ and knowing all at a distance as well as on the spot.
** See page 35, footnote No. 3 ; Shangna plant.
†† The ʺlivingʺ is the immortal Higher Ego, and the ʺdeadʺ—the lower
personal Ego.
ever be refused the right to enter on the Path that leads
toward the field of Battle.
For, either he shall win, or he shall fall.
Yea, if he conquers, Nirvana shall be his. Before he casts
his shadow off his mortal coil, that pregnant cause of anguish
and illimitable pain—in him will men a great and holy
Buddha honour.
And if he falls, eʹen then he does not fall in vain; the
enemies he slew in the last battle will not return to life in the
next birth that will be his.
But if thou wouldʹst Nirvana reach, or cast the prize away,
‡‡ let not the fruit of action and inaction be thy motive, thou
of dauntless heart.
Know that the Bodhisattva who liberation changes for
Renunciation to don the miseries of ʺSecret Life,ʺ§§ is called,
ʺthrice Honoured,ʺ O thou candidate for woe throughout the
cycles.
The P ATH is one, Disciple, yet in the end, twofold. Marked
are its stages by four and seven Portals. At one end—bliss
immediate, and at the other—bliss deferred. Both are of merit
the reward: the choice is thine.
‡‡ See page 77, footnote No. 2
§§ The ʺSecret Lifeʺ is life as a Nirmanakaya.
The Voice of the Silence
19
The One becomes the two, the Open and the Secret.* The
first one leadeth to the goal, the second, to Self‐Immolation.
When to the Permanent is sacrificed the Mutable, the prize
is thine: the drop returneth whence it came. The Open P ATH
leads to the changeless change—Nirvana, the glorious state of
Absoluteness, the Bliss past human thought.
Thus, the first Path is L IBERATION .
But Path the Second is—R ENUNCIATION , and therefore
called the ʺPath of Woe.ʺ
That Secret Path leads the Arhan to mental woe
unspeakable; woe for the living Dead,† and helpless pity for
the men of karmic sorrow, the fruit of Karma Sages dare not
still.
For it is written: ʺteach to eschew all causes; the ripple of
effect, as the great tidal wave, thou shalt let run its course.ʺ
The ʺOpen Way,ʺ no sooner hast thou reached its goal, will
lead thee to reject the Bodhisattvic body and make thee enter
the thrice glorious state of Dharmakaya‡ which is oblivion of
the World and men for ever.
* The ʺOpenʺ and the ʺSecret Pathʺ—or the one taught to the layman,
the exoteric and the generally accepted, and the other the Secret Path—
the nature of which is explained at initiation.
† Men ignorant of the Esoteric truths and Wisdom are called ʺthe living
Dead.ʺ
‡ See page 31, second footnote.
The ʺSecret Wayʺ leads also to Paranirvanic bliss—but at
the close of Kalpas without number; Nirvanas gained and lost
from boundless pity and compassion for the world of
deluded mortals.
But it is said ʺThe last shall be the greatest,ʺ Samyak
Sambuddha, the Teacher of Perfection, gave up his S ELF for
the salvation of the World, by stopping at the threshold of
Nirvana—the pure state.
Thou hast the knowledge now concerning the two Ways.
Thy time will come for choice, O thou of eager Soul, when
thou hast reached the end and passed the seven Portals. Thy
mind is clear. No more art thou entangled in delusive
thoughts, for thou hast learned all. Unveiled stands truth and
looks thee sternly in the face. She says:
ʺSweet are the fruits of Rest and Liberation for the sake of
Self; but sweeter still the fruits of long and bitter duty. Aye,
Renunciation for the sake of others, of suffering fellow men.ʺ
He, who becomes Pratyeka‐Buddha,§ makes his obeisance
but to his Self. The Bodhisattva who has won the battle, who
holds the prize within his palm, yet says in his divine
compassion:
§ Pratyeka Buddhas are those Bodhisattvas who strive after and often
reach the Dharmakaya robe after a series of lives. Caring nothing for the
woes of mankind or to help it, but only for their own bliss, they enter
Nirvana and— disappear from the sight and the hearts of men. In
Northern Buddhism a ʺPratyeka Buddhaʺ is a synonym of spiritual
Selfishness.
The Voice of the Silence
20
ʺFor othersʹ sake this great reward I yieldʺ—accomplishes
the greater Renunciation.
A S AVIOUR O F T HE W ORLD is he.
Behold! The goal of bliss and the long Path of Woe are at
the furthest end. Thou canst choose either, O aspirant to
Sorrow, throughout the coming cycles!
OM VAJRAPANI HUM .
FRAGMENT III
THE SEVEN PORTALS
ʺU PADHYAYA ,* the choice is made, I thirst for Wisdom.
Now hast thou rent the veil before the secret Path and taught
the greater Yana.† Thy servant here is ready for thy
guidance.ʺ
ʹTis well, Shravaka.‡ Prepare thyself, for thou wilt have to
travel on alone. The Teacher can but point the way. The Path
is one for all, the means to reach the goal must vary with the
Pilgrims.
* Upadhyaya is a spiritual preceptor, a Guru. The Northern Buddhists
choose these generally among the ʺNarjol,ʺ saintly men, learned in
gotrabhu‐jnyana and jnyana‐darshana‐shuddhi teachers of the Secret
Wisdom.
† Yana—vehicle: thus Mahayana is the ʺGreat Vehicle,ʺ and Hinayana,
the ʺLesser Vehicle,ʺ the names for two schools of religious and
philosophical learning in Northern Buddhism.
‡ Sravaka—a listener, or student who attends to the religious
instructions. From the root ʺSru.ʺ When from theory they go into
practice or performance of asceticism, they become Sramanas,
ʺexercisers,ʺ from Srama, action. As Hardy shows, the two appellations
answer to the words akoustikoi and asketai of the Greeks.
The Voice of the Silence
21
Which wilt thou choose, O thou of dauntless heart? The
Samtan* of ʺeye Doctrine,ʺ four‐fold Dhyan, or thread thy
way through Paramitas, † six in number, noble gates of virtue
leading to Bodhi and to Prajna, seventh step of Wisdom?
The rugged Path of four‐fold Dhyana winds on uphill.
Thrice great is he who climbs the lofty top.
The Paramita heights are crossed by a still steeper path.
Thou hast to fight thy way through portals seven, seven
strongholds held by cruel crafty Powers— passions incarnate.
Be of good cheer, Disciple; bear in mind the golden rule.
Once thou hast passed the gate Srotapatti,‡ ʺhe who the
* Samtan (Tibetan), the same as the Sanskrit Dhyana, or the state of
meditation, of which there are four degrees.
† Paramitas, the six transcendental virtues; for the priests there are ten.
‡ Srotapatti—(lit.) ʺhe who has entered the streamʺ that leads to the
Nirvanic ocean. This name indicates the first Path. The name of the
second is the Path of Sakridagamin, ʺhe who will receive birth (only) once
more.ʺ The third is called Anagamin, ʺhe who will be reincarnated no
more,ʺ unless he so desires in order to help mankind. The fourth Path is
known as that of Rahat or Arhat. This is the highest. An Arhat sees
Nirvana during his life. For him it is no post‐mortem state, but Samadhi,
during which he experiences all Nirvana bliss.
N OTE . How little one can rely upon the Orientalists for the exact words
and meaning, is instanced in the case of three ʺallegedʺ authorities. Thus
the four names just explained are given by R. Spence Hardy as: 1)
Sowan; 2) Sakradagami; 3) Anagami, and 4) Arya. By the Rev. J. Edkins
they are given as: 1) Srotapanna; 2) Sagardagam; 3) Anaganim, and 4)
stream hath enteredʺ; once thy foot hath pressed the bed of
the Nirvanic stream in this or any future life, thou hast but
seven other births before thee, O thou of adamantine Will.
Look on. What seest thou before thine eye, O aspirant to
god‐like Wisdom?
ʺThe cloak of darkness is upon the deep of matter; within
its folds I struggle. Beneath my gaze it deepens, Lord; it is
dispelled beneath the waving of thy hand. A shadow moveth,
creeping like the stretching serpent coils. . . . It grows, swells
out and disappears in darkness.ʺ
It is the shadow of thyself outside the Path, cast on the
darkness of thy sins.
ʺYea, Lord; I see the P ATH ; its foot in mire, its summits lost
in glorious light Nirvanic. And now I see the ever narrowing
Portals on the hard and thorny way to Jnana.ʺ §
Thou seest well, Lanoo. These Portals lead the aspirant
across the waters on ʺto the other shoreʺ.** Each Portal hath a
golden key that openeth its gate; and these keys are:
Arhan. Schlagintweit again spells them differently, each, moreover,
giving another and a new variation in the meaning of the terms.
§ Knowledge, Wisdom.
** ʺArrival at the shoreʺ is with the Northern Buddhists synonymous
with reaching Nirvana through the exercise of the six and the ten
Paramitas (virtues).
The Voice of the Silence
22
1. D ANA , the key of charity and love immortal.
2. S HILA , the key of Harmony in word and act, the key that
counterbalances the cause and the effect, and leaves no
further room for Karmic action.
3. K SHANTI , patience sweet, that nought can ruffle.
4. V IRAGA , indifference to pleasure and to pain, illusion
conquered, truth alone perceived.
5. V IRYA , the dauntless energy that fights its way to the
supernal TRUTH, out of the mire of lies terrestrial.
6. D HYANA , whose golden gate once opened leads the
Narjol* toward the realm of Sat eternal and its ceaseless
contemplation.
7. P RAJNA , the key to which makes of a man a god,
creating him a Bodhisattva, son of the Dhyanis.
Such to the Portals are the golden keys.
Before thou canst approach the last, O weaver of thy
freedom, thou hast to master these Paramitas of perfection—
the virtues transcendental six and ten in number—along the
weary Path.
For, O Disciple! Before thou wert made fit to meet thy
Teacher face to face, thy M ASTER light to light, what wert thou
told?
* A saint, an adept.
Before thou canst approach the foremost gate thou hast to
learn to part thy body from thy mind, to dissipate the
shadow, and to live in the eternal. For this, thou hast to live
and breathe in all, as all that thou perceivest breathes in thee;
to feel thyself abiding in all things, all things in S ELF .
Thou shalt not let thy senses make a playground of thy
mind.
Thou shalt not separate thy being from B EING , and the
rest, but merge the Ocean in the drop, the drop within the
Ocean.
So shalt thou be in full accord with all that lives; bear love
to men as though they were thy brother‐pupils, disciples of
one Teacher, the sons of one sweet mother.
Of teachers there are many; the M ASTER ‐S OUL is one†
Alaya, the Universal Soul. Live in that M ASTER as I TS ray in
thee. Live in thy fellows as they live in IT.
Before thou standest on the threshold of the Path; before
thou crossest the foremost Gate, thou hast to merge the two
into the One and sacrifice the personal to S ELF impersonal,
and thus destroy the ʺpathʺ between the two—Antaskarana.‡
† The ʺM ASTER ‐S OUL ʺ is Alaya, the Universal Soul or Atman, each man
having a ray of it in him and being supposed to be able to identify
himself with and to merge himself into it
‡ Antaskarana is the lower Manas, the Path of communication or
communion between the personality and the higher Manas or human
The Voice of the Silence
23
Thou hast to be prepared to answer Dharma, the stern
law, whose voice will ask thee at thy first, at thy initial step:
ʺHast thou complied with all the rules, O thou of lofty
hopes?ʺ
ʺHast thou attuned thy heart and mind to the great mind
and heart of all mankind? For as the sacred Riverʹs roaring
voice whereby all Nature‐sounds are echoed back,* so must
the heart of him ʹwho in the stream would enter,ʹ thrill in
response to every sigh and thought of all that lives and
breathes.ʺ
Soul. At death it is destroyed as a Path or medium of communication,
and its remains survive in a form as the Kamarupa—the ʺshell.ʺ
* The Northern Buddhists, and all Chinamen, in fact, find in the deep
roar of some of the great and sacred rivers the key‐note of Nature.
Hence the simile. It is a well‐known fact in Physical Science, as well as
in Occultism, that the aggregate sound of Nature‐such as heard in the
roar of great rivers, the noise produced by the waving tops of trees in
large forests, or that of a city heard at a distance—is a definite single
tone of quite an appreciable pitch. This is shown by physicists and
musicians. Thus Prof. Rice (Chinese Music) shows that the Chinese
recognized the fact thousands of years ago by saying that ʺthe waters of
the Hoang‐ho rushing by, intoned the kungʺ called ʺthe great toneʺ in
Chinese music; and he shows this tone corresponding with the F,
ʺconsidered by modern physicists to be the actual tonic of Nature.ʺ
Professor B. Silliman mentions it, too, in his Principles of Physics, saying
that ʺthis tone is held to be the middle F of the piano; which may,
therefore, be considered the key‐note of Nature.ʺ
Disciples may be likened to the strings of the soul‐echoing
Vina; mankind, unto its sounding board; the hand that
sweeps it to the tuneful breath of the G REAT W ORLD ‐S OUL .
The string that fails to answer ʹneath the Masterʹs touch in
dulcet harmony with all the others, breaks—and is cast away.
So the collective minds of Lanoo‐Shravakas. They have to be
attuned to the Upadyayaʹs mind—one with the Over‐Soul—
or, break away.
Thus do the ʺBrothers of the Shadowʺ—the murderers of
their Souls, the dread Dad‐Dugpa clan.†
Hast thou attuned thy being to Humanityʹs great pain, O
candidate for light?
Thou hast? . . . Thou mayest enter. Yet, ere thou settest
foot upon the dreary Path of sorrow, ʹtis well thou shouldʹst
first learn the pitfalls on thy way.
Armed with the key of Charity, of love and tender mercy,
thou art secure before the gate of Dana, the gate that standeth
at the entrance of the P ATH .
† The Bhons or Dugpas, the sect of the ʺRed Caps,ʺ are regarded as the
most versed in sorcery. They inhabit Western and little Tibet and
Bhutan. They are all Tantrikas. It is quite ridiculous to find Orientalists
who have visited the borderlands of Tibet, such as Schlagintweit and
others, confusing the rites and disgusting practices of these with the
religious beliefs of the Eastern Lamas, the ʺYellow Caps,ʺ and their
Narjols or holy men. As an instance see page 24, first footnote.
The Voice of the Silence
24
Behold, O happy Pilgrim! The portal that facet thee is
high and wide, seems easy of access. The road that leads
therethrough is straight and smooth and green. ʹTis like a
sunny glade in the dark forest depths, a spot on earth
mirrored from Amitabhaʹs paradise. There, nightingales of
hope and birds of radiant plumage sing perched in green
bowers, chanting success to fearless Pilgrims. They sing of
Bodhisattvasʹ virtues five, the fivefold source of Bodhi power,
and of the seven steps in Knowledge.
Pass on! For thou hast brought the key; thou art secure.
And to the second gate the way is verdant too. But it is
steep and winds up hill; yea, to its rocky top. Grey mists will
over‐hang its rough and stony height, and all be dark beyond.
As on he goes, the song of hope soundeth more feeble in the
pilgrimʹs heart. The thrill of doubt is now upon him; his step
less steady grows.
Beware of this, O candidate! Beware of fear that spreadeth,
like the black and soundless wings of midnight bat, between
the moonlight of thy Soul and thy great goal that loomed in
the distance far away.
Fear, O disciple, kills the will and stays all action. If
lacking in the Shila virtue,—the pilgrim trips, and Karmic
pebbles bruise his feet along the rocky path.
Be of sure foot, O candidate. In Shanties* essence bathe
thy Soul; for now thou dost approach the portal of that name,
the gate of fortitude and patience.
Close not thine eyes, nor lose thy sight of Dorje;† Maras
arrows ever smite the man who has not reached Viraga.‡
Beware of trembling. ʹNeath the breath of fear the key of
Kshanti rusty grows: the rusty key refuseth to unlock.
The more thou dost advance, the more thy feet pitfalls will
meet. The path that leadeth on, is lighted by one fire—the
light of daring, burning in the heart. The more one dares, the
more he shall obtain. The more he fears, the more that light
shall pale—and that alone can guide. For as the lingering
sunbeam, that on the top of some tall mountain shines, is
* Kshanti, ʺpatience,ʺ vide supra the enumeration of the golden keys.
† Dorje is the Sanskrit Vajra, a weapon or instrument in the hands of
some gods (the Tibetan Dragshed, the Devas who protect men), and is
regarded as having the same occult power of repelling evil influences
by purifying the air as Ozone in chemistry. It is also a Mudra a gesture
and posture used in sitting for meditation. It is, in short, a symbol of
power over invisible evil influences, whether as a posture or a talisman.
The Bhons or Dugpas, however, having appropriated the symbol, misuse
it for purposes of Black Magic. With the ʺYellow Caps,ʺ or Gelugpas, it is
a symbol of power, as the Cross is with the Christians, while it is in no
way more ʺsuperstitious.ʺ With the Dugpas, it is like the double triangle
reversed, the sign of sorcery.
‡ Viraga is that feeling of absolute indifference to the objective universe,
to pleasure and to pain. ʺDisgustʺ does not express its meaning, yet it is
akin to it.
The Voice of the Silence
25
followed by black night when out it fades, so is heart‐light.
When out it goes, a dark and threatening shade will fall from
thine own heart upon the path, and root thy feet in terror to
the spot.
Beware, disciple, of that lethal shade. No light that shines
from Spirit can dispel the darkness of the nether Soul, unless
all selfish thought has fled therefrom, and that the pilgrim
saith: ʺI have renounced this passing frame; I have destroyed
the cause: the shadows cast can, as effects, no longer be.ʺ
For now the last great fight, the final war between the
Higher and the Lower Self, hath taken place. Behold, the very
battlefield is now engulphed in the great war, and is no more.
But once that thou hast passed the gate of Kshanti, step the
third is taken. Thy body is thy slave. Now, for the fourth
prepare, the Portal of temptations which do ensnare the inner
man.
Ere thou canst near that goal, before thine hand is lifted to
upraise the fourth gateʹs latch, thou must have mustered all
the mental changes in thy Self and slain the army of the
thought sensations that, subtle and insidious, creep unasked
within the Souls bright shrine.
If thou wouldʹst not be slain by them, then must thou
harmless make thy own creations, the children of thy
thoughts, unseen, impalpable, that swarm round humankind,
the progeny and heirs to man and his terrestrial spoils. Thou
hast to study the voidness of the seeming full, the fullness of
the seeming void. O fearless Aspirant, look deep within the
well of thine own heart, and answer. Knowest thou of Self the
powers, O thou perceiver of external shadows?
If thou dost not—then art thou lost.
For, on Path fourth, the lightest breeze of passion or desire
will stir the steady light upon the pure white walls of Soul.
The smallest wave of longing or regret for Mayaʹs gifts
illusive, along Antaskarana—the path that lies between thy
Spirit and thy self, the highway of sensations, the rude
arousers of Ahankara *—a thought as fleeting as the lightning
flash will make thee thy three prizes forfeit—the prizes thou
hast won.
For know, that the E TERNAL knows no change.
ʺThe eight dire miseries forsake for evermore. If not, to
wisdom, sure, thou canʹst not come, nor yet to liberation,ʺ
saith the great Lord, the Tathagata of perfection, ʺhe who has
followed in the footsteps of his predecessors.ʺ†
Stern and exacting is the virtue of Viraga. If thou its path
wouldʹst master, thou must keep thy mind and thy
perceptions far freer than before from killing action.
Thou hast to saturate thyself with pure Alaya, become as
one with Natureʹs Soul‐Thought. At one with it thou art
* Ahankara—the ʺIʺ or feeling of oneʹs personality, the ʺI‐am‐ness.ʺ
† ʺOne who walks in the steps of his predecessorsʺ or ʺthose who came
before him,ʺ is the true meaning of the name Tathagata.
The Voice of the Silence
26
invincible; in separation, thou becomest the playground of
Samvriti,* origin of all the worldʹs delusions.
All is impermanent in man except the pure bright essence
of Alaya. Man is its crystal ray; a beam of light immaculate
within, a form of clay material upon the lower surface. That
beam is thy life‐guide and thy true Self, the Watcher and the
silent Thinker, the victim of thy lower Self. Thy Soul cannot
be hurt but through thy erring body; control and master both,
and thou art safe when crossing to the nearing ʺGate of
Balance.ʺ
Be of good cheer, O daring pilgrim ʺto the other shore.ʺ
Heed not the whisperings of Mares hosts; wave off the
tempters, those ill‐natured Sprites, the jealous Lhamayin† in
endless space.
* Samvriti is that one of the two truths which demonstrates the illusive
character or emptiness of all things. It is relative truth in this case. The
Mahayana school teaches the difference between these two truths —
Paramarthasatya and Samvrittisatya (Satya ʺtruthʺ). This is the bone of
contention between the Madhyamikas and the Yogacharyas, the former
denying and the latter affirming that every object exists owing to a
previous cause or by a concatenation. The Madhyamikas are the great
Nihilists and Deniers, for whom everything is parikalpita, an illusion and
an error in the world of thought and the subjective, as much as in the
objective universe. The Yogacharyas are the great spiritualists. Samvriti,
therefore, as only relative truth, is the origin of all illusion.
† Lhamayin are elementals and evil spirits adverse to men and their
enemies.
Hold firm! Thou nearest now the middle portal, the gate of
Woe, with its ten thousand snares.
Have mastery over thy thoughts, O striver for perfection, if
thou wouldʹst cross its threshold.
Have mastery oʹer thy Soul, O seeker after truths undying,
if thou wouldʹst reach the goal.
Thy Soul‐gaze centre on the One Pure Light, the Light that
is free from affection, and use thy golden Key. . .
The dreary task is done, thy labor well‐nigh over. The
wide abyss that gaped to swallow thee is almost spanned.
Thou hast now crossed the moat that circles round the
gate of human passions. Thou hast now conquered Mara and
his furious host.
Thou hast removed pollution from thine heart and bled it
from impure desire. But, O thou glorious combatant, thy task
is not yet done. Build high, Lanoo, the wall that shall hedge in
the Holy Isle,‡ the dam that will protect thy mind from pride
and satisfaction at thoughts of the great feat achieved.
A sense of pride would mar the work. Aye, build it strong,
lest the fierce rush of battling waves, that mount and beat its
shore from out the great World Mayas Ocean, swallow up
the pilgrim and the isle—yea, even when the victory’s
achieved.
‡ The Higher Ego, or Thinking Self.
The Voice of the Silence
27
Thine ʺIsleʺ is the deer, thy thoughts the hounds that
weary and pursue his progress to the stream of Life. Woe to
the deer that is overtaken by the barking fiends before he
reach the Vale of Refuge—Dhyan Margi, ʺpath of pure
knowledgeʺ named.
Ere thou canst settle in Dhyan Marga* and call it thine,
thy Soul has to become as the ripe mango fruit: as soft and
sweet as its bright golden pulp for othersʹ woes, as hard as
that fruitʹs stone for thine own throes and sorrows, O
Conqueror of Weal and Woe.
Make hard thy Soul against the snares of Self; deserve for
it the name of ʺDiamond‐Soul.ʺ†
For, as the diamond buried deep within the throbbing
heart of earth can never mirror back the earthly lights; so are
thy mind and Soul; plunged in Dhyan Marga, these must
mirror nought of Mayaʹs realm illusive.
When thou hast reached that state, the Portals that thou
hast to conquer on the Path fling open wide their gates to let
thee pass, and Natureʹs strongest might’s possess no power to
stay thy course. Thou wilt be master of the sevenfold Path:
but not till then, O candidate for trials passing speech.
* Dhyana‐Marga is the ʺPath of Dhyana,ʺ literally; or the Path of pure
knowledge, of Paramartha or (Sanscrit) Svasamvedana ʺthe self‐evident or
self‐analyzing reflection.ʺ
† See page 12, footnote No. 1. ʺDiamond‐Soulʺ or Vajradhara presides
over the Dhiani‐Buddhas.
Till then, a task far harder still awaits thee: thou hast to
feel thyself A LL ‐T HOUGHT , and yet exile all thoughts from out
thy Soul.
Thou hast to reach that fixity of mind in which no breeze,
however strong, can waft an earthly thought within. Thus
purified, the shrine must of all action, sound, or earthly light
be void; even as the butterfly, overtaken by the frost, falls
lifeless at the threshold—so must all earthly thoughts fall
dead before the fane.
Behold it written:
ʺEre the gold flame can burn with steady light, the lamp
must stand well guarded in a spot free from all wind.ʺ‡
Exposed to shifting breeze, the jet will flicker and the
quivering flame cast shades deceptive, dark and ever‐
changing, on the Soulʹs white shrine.
And then, O thou pursuer of the truth, thy Mind‐Soul will
become as a mad elephant, that rages in the jungle. Mistaking
forest trees for living foes, he perishes in his attempts to kill
the ever‐shifting shadows dancing on the wall of sunlit rocks.
Beware, lest in the care of self thy Soul should lose her
foothold on the soil of Deva‐knowledge.
Beware, lest in forgetting S ELF , thy Soul lose over its
trembling mind control, and forfeit thus the due fruition of its
conquests.
‡ Bhagavad‐Gita.
The Voice of the Silence
28
Beware of change! For change is thy great foe. This change
will fight thee off, and throw thee back, out of the Path thou
treads, deep into viscous swamps of doubt.
Prepare, and be forewarned in time. If thou hast tried and
failed, O dauntless fighter, yet lose not courage: fight on and
to the charge return again, and yet again.
The fearless warrior, his precious life‐blood oozing from
his wide and gaping wounds, will still attack the foe, drive
him from out his stronghold, vanquish him, ere he himself
expires. Act then, all ye who fail and suffer, act like him; and
from the stronghold of your Soul, chase all your foes away—
ambition, anger, hatred, eʹen to the shadow of desire—when
even you have failed. . .
Remember, thou that tightest for man’s liberation,* each
failure is success, and each sincere attempt wins its reward in
* This is an allusion to a well‐known belief in the East (as in the West,
too, for the matter of that) that every additional Buddha or Saint is a
new soldier in the army of those who work for the liberation or
salvation of mankind. In Northern Buddhist countries, where the
doctrine of Nirmanakayas—those Bodhisattvas who renounce well‐earned
Nirvana or the Dharmakaya vesture (both of which shut them out for
ever from the world of men) in order to invisibly assist mankind and
lead it finally to Paranirvana—is taught, every new Bodhisattva or
initiated great Adept is called the ʺliberator of mankind.ʺ The statement
made by Schlagintweit in his ʺBuddhism in Tibetʺ to the effect that Prulpai
Ku or ʺNirmanakayaʺ is ʺthe body in which the Buddhas or Bodhisattvas
appear upon earth to teach menʺ—is absurdly inaccurate and explains
nothing.
time. The holy germs that sprout and grow unseen in the
discipleʹs soul, their stalks wax strong at each new trial, they
bend like reeds but never break, nor can they eʹer be lost. But
when the hour has struck they blossom forth.† . . .
But if thou camʹst prepare, then have no fear.
Henceforth thy way is clear right through the Virya gate,
the fifth one of the Seven Portals.
Thou art now on the way that leaded to the Dhyan
haven, the sixth, the Bodhi Portal.
The Dhyan gate is like an alabaster vase, white and
transparent; within there burns a steady golden fire, the flame
of Prajna that radiates from Atma.
Thou art that vase.
Thou hast estranged thyself from objects of the senses,
travelled on the ʺPath of seeing,ʺ on the ʺPath of hearing,ʺ and
standest in the light of Knowledge. Thou hast now reached
Titiksha state.‡
† A reference to human passions and sins which are slaughtered during
the trials of the novitiate, and serve as well‐fertilized soil in which ʺholy
germsʺ or seeds of transcendental virtues may germinate. Pre‐existing
or innate virtues, talents or gifts are regarded as having been acquired in
a previous birth. Genius is without exception a talent or aptitude
brought from another birth.
‡ Titiksha is the fifth state of Raja Yoga—one of supreme indifference;
submission, if necessary, to what is called ʺpleasures and pains for all,ʺ
but deriving neither pleasure nor pain from such submission—in short,
The Voice of the Silence
29
O Narjol thou art safe.
Know, Conqueror of Sins, once that a Sowanee* hath
crossʹd the seventh Path, all Nature thrills with joyous awe
and feels subdued.
The silver star now twinkles out the news to the night‐
blossoms, the streamlet to the pebbles ripples out the tale;
dark ocean‐waves will roar it to the rocks surf‐bound, scent‐
laden breezes sing it to the vales, and stately pines
mysteriously whisper: ʺA Master has arisen, a M ASTER O F
T HE D AY ʺ.†
He standeth now like a white pillar to the west, upon
whose face the rising Sun of thought eternal poureth forth its
first most glorious waves. His mind, like a becalmed and
boundless ocean, spreadeth out in shoeless space. He
holdout life and death in his strong hand.
Yea, He is mighty. The living power made free in him, that
power which is H IMSELF , can raise the tabernacle of illusion
high above the gods, above great Brahma and Indra. Now he
shall surely reach his great reward!
the becoming physically, mentally, and morally indifferent and
insensible to either pleasure or pain.
* Sewanee is one who practices Sown, the first path in Dhyan, a
Srotapatti.
† ʺDayʺ means here a whole Manvantara, a period of incalculable
duration.
Shall he not use the gifts which it confers for his own rest
and bliss, his well‐earnʹd weal and glory—he, the subduer of
the great Delusion?
Nay, O thou candidate for Natures hidden lore! If one
would follow in the steps of holy Tathagata, those gifts and
powers are not for Self.
Wouldʹst thou thus dam the waters born on Sumer?‡
Shalt thou divert the stream for thine own sake, or send it
back to its prime source along the crests of cycles?
If thou wouldʹst have that stream of hard‐earnʹd
knowledge, of Wisdom heaven‐born, remain sweet running
waters, thou shouldʹst not leave it to become a stagnant pond.
Know, if of Amitabha, the ʺBoundless Age,ʺ thou wouldʹst
become co‐worker, then must thou shed the light acquired,
like to the Bodhisattvas twain,§ upon the span of all three
worlds.**
‡ Mount Meru, the sacred mountain of the Gods.
§ In the Northern Buddhist symbology, Amitabha or ʺBoundless Spaceʺ
(Parabrahm) is said to have in his paradise two Bodhisattvas—Kwan‐shi‐
yin and Tashishi—who ever radiate light over the three worlds where
they lived, including our own (vide next footnote, below), in order to
help with this light (of knowledge) in the instruction of Yogis, who will,
in their turn, save men. Their exalted position in Amitabhaʹs realm is
due to deeds of mercy performed by the two, as such Yogis, when on
earth, says the allegory.
** These three worlds are the three planes of being, the terrestrial, astral
and the spiritual.
The Voice of the Silence
30
Know that the stream of superhuman knowledge and the
Deva‐Wisdom thou hast won, must, from thyself, the channel
of Alaya, be poured forth into another bed.
Know, O Narrow, thou of the Secret Path, its pure fresh
waters must be used to sweeter make the Oceans bitter
waves—that mighty sea of sorrow formed of the tears of men.
Alas! when once thou hast become like the fixʹd star in
highest heaven, that bright celestial orb must shine from out
the spatial depths for all—save for itself; give light to all, but
take from none.
Alas! when once thou hast become like the pure snow in
mountain vales, cold and unfeeling to the touch, warm and
protective to the seed that slept deep beneath its bosom—
ʹtis now that snow which must receive the biting frost, the
northern blasts, thus shielding from their sharp and cruel
tooth the earth that holds the promised harvest, the harvest
that will feed the hungry.
Self‐doomed to live through future Kalpas,* unhanded
and unperceived by man; wedged as a stone with countless
other stones which form the ʺGuardian Wallʺ,† such is thy
Not so when he hath crossed and won the Aryahata
Path.**
* Cycles of ages.
† The ʺGuardian Wallʺ or the ʺWall of Protection.ʺ It is taught that the
accumulated efforts of long generations of Yogis, Saints and Adepts,
especially of the Nirmanakayas—have created, so to say, a wall of
protection around mankind, which wall shields mankind invisibly from
still worse evils.
future if the seventh gate thou passes. Built by the hands of
many Masters of Compassion, raised by their tortures, by
their blood cemented, it shields mankind, since man is man,
protecting it from further and far greater misery and sorrow.
Withal man sees it not, will not perceive it, nor will he
heed the word of Wisdom . . . for he knows it not.
But thou hast heard it, thou knowest all, O thou of eager
guileless Soul. . . . and thou must choose. Then hearken yet
again.
On Sowings Path, O Srotapatti,‡ thou art secure. Aye, on
that Marga,§ where nought but darkness meets the weary
pilgrim, where torn by thorns the hands drip blood, the feet
are cut by sharp unyielding flints, and Mara wields his
strongest arms—there lies a great reward immediately
beyond.
Calm and unmoved the Pilgrim glided up the stream that
to Nirvana leads. He knowest that the more his feet will
bleed, the whiter will himself be washed. He knowest well
that after seven short and fleeting births Nirvana will be his . .
Such is the Dhyan Path, the haven of the Yogi, the
blessed goal that Srotapatti crave.
‡ Sown and Srotapatti are synonymous terms.
it Arhat or Arhan.
§ Marga—ʺPath.ʺ
** From the Sensor
The Voice of the Silence
31
out.
divine C OMPASSION ? Compassion is no attribute. It is the L AW
of
OMPASSION A BSOLUTE .‡
e thee
sa
There Klesha* is destroyed for ever, Tanhaʹs roots† torn
But stay, Disciple. . . Yet, one word. Canst thou destroy?
L AWS —eternal Harmony, Alayaʹs S ELF ; a shoreless
universal essence, the light of everlasting Right, and fitness of
all things, the law of love eternal.
The more thou dost become at one with it, thy being
melted in its B EING , the more thy Soul unites with that which
IS, the more thou wilt become C
Such is the Arya Path, Path of the Buddhas of perfection.
Withal, what mean the sacred scrolls which mak
y?
ʺOM! I believe it is not all the Arhats that get of the
Nirvanic Path the sweet fruition.ʺ
ʺOM! I believe that the Nirvana‐Dharma is entered not by
all the Buddhasʺ.§
* Klesha is the love of pleasure or of worldly enjoyment, evil or good.
† Tanha, the will to live, that which causes rebirth.
arded in the same light as ʺGod, the
ct,
mony, is thrown into
‡ This ʺcompassionʺ must not be reg
divine loveʺ of the Theists. Compassion stands here as an abstra
impersonal law whose nature, being absolute Har
confusion by discord, suffering and sin.
§ Thegpa Chenpoido, ʺMahayana Sutra,ʺ Invocations to the Buddhas of
Confession,ʺ Part I., iv. In the Northern Buddhist phraseology all the
great Arhats, Adepts and Saints are called Buddhas.
ʺYea; on the Arya Path thou art no more Srotapatti, thou
art a Bodhisattva.** The stream is crossʹd. ʹTis true thou hast a
right to Dharmakaya vesture; but Sambogakaya is greater
than a Nirvana, and greater still is a Nirmanakaya—the
Buddha of Compassion.††
ce, has placed a
into the Nirvana
** A Bodhisattva is, in the hierarchy, less than a ʺperfect Buddha.ʺ In the
exoteric parlance these two are very much confused. Yet the innate and
right popular perception, owing to that self‐scarify
Bodhisattva higher in its reverence than a Buddha.
†† This same popular reverence calls ʺBuddhas of Compassionʺ those
Bodhisattvas who, having reached the rank of an Arhat (i.e., having
completed the fourth or seventh Path), refuse to pass
state or ʺdon the Dharmakaya robe and cross to the other shore,ʺ as it
would then become beyond their power to assist men even so little as
Karma permits. They prefer to remain invisibly (in Spirit, so to speak) in
the world, and contribute toward manʹs salvation by influencing them
to follow the Good Law, i.e., lead them on the Path of Righteousness. It
is part of the exoteric Northern Buddhism to honour all such great
characters as Saints, and to offer even prayers to them, as the Greeks
and Catholics do to their Saints and Patrons; on the other hand, the
esoteric teachings countenance no such thing. There is a great difference
between the two teachings. The exoteric layman hardly knows the real
meaning of the word Nirmanakaya—hence the confusion and inadequate
explanations of the Orientalists. For example Schlagintweit believes that
Nirmanakaya‐body, means the physical form assumed by the Buddhas
when they incarnate on earth—ʺthe least sublime of their earthly
encumbrancesʺ (vide Buddhism in Tibet)—and he proceeds to give an
entirely false view on the subject. The real teaching is, however, this:
The three Buddhic bodies or forms are styled:
The Voice of the Silence
32
Now bend thy head and listen well, O Bodhisattva—
Compassion speaks and saith: ʺCan there be bliss when all
that lives must suffer? Shalt thou be saved and hear the
whole world cry?ʺ
Now thou hast heard that which was said.
1. Nirmanakaya.
2. Sambhogakaya.
3. Dharmakaya.
The first is that ethereal form which one would assume when leaving
his physical he would appear in his astral body—having in addition all
the knowledge of an Adept. The Bodhisattva develops it in himself as
he proceeds on the Path. Having reached the goal and refused its
fruition, he remains on Earth, as an Adept; and when he dies, instead of
going into Nirvana, he remains in that glorious body he has woven for
himself, invisible to uninitiated mankind, to watch over and protect it.
Sambhogakaya is the same, but with the additional lustre of ʺthree
perfections,ʺ one of which is entire obliteration of all earthly concerns.
The Dharmakaya body is that of a complete Buddha, i.e., no body at all,
but an ideal breath: Consciousness merged in the Universal
Consciousness, or Soul devoid of every attribute. Once a Dharmakaya, an
Adept or Buddha leaves behind every possible relation with, or thought
for this earth. Thus, to be enabled to help humanity, an Adept who has
won the right to Nirvana, ʺrenounces the Dharmakaya bodyʺ in mystic
parlance; keeps, of the Sambhogakaya, only the great and complete
knowledge, and remains in his Nirmanakaya body. The Esoteric School
teaches that Gautama Buddha with several of his Arhats is such a
Nirmanakaya, higher than whom, on account of the great renunciation
and sacrifice to mankind there is none known.
Thou shalt attain the seventh step and cross the gate of
final knowledge but only to wed woe—if thou wouldʹst be
Tathagata, follow upon thy predecessors steps, remain
unselfish till the endless end.
Thou art enlightened—Choose thy way.
Behold, the mellow light that floods the Eastern sky. In
signs of praise both heaven and earth unite. And from the
four‐fold manifested Powers a chant of love arises, both
from the flaming Fire and flowing Water, and from sweet‐
smelling Earth and rushing Wind.
Hark! . . . from the deep unfathomable vortex of that
golden light in which the Victor bathes, A LL N ATURE ʹ S
wordless voice in thousand tones arises to proclaim:
J OY UNTO YE , O MEN OF M YALBA .*
A P ILGRIM HATH RETURNED BACK ʺ FROM THE OTHER SHORE .ʺ
A NEW A RHAN † IS BORN
PEACE TO ALL BEINGS. *
* Myalba is our earth—pertinently called ʺHell,ʺ and the greatest of all
Hells, by the esoteric school. The esoteric doctrine knows of no hell or
place of punishment other than on a man‐bearing planet or earth.
Avitchi is a state and not a locality.
† Meaning that a new and additional Saviour of mankind is born, who
will lead men to final Nirvana i.e., after the end of the life‐cycle.
The Voice of the Silence
33
From THE SECRET DOCTRINE
COSMIC EVOLUTION
In Seven Stanzas translated from the Book of Dzyan.
STANZA I
1. THE ETERNAL PARENT WRAPPED IN HER EVER
INVISIBLE ROBES HAD SLUMBERED ONCE AGAIN FOR
SEVEN ETERNITIES.
2. TIME WAS NOT, FOR IT LAY ASLEEP IN THE
INFINITE BOSOM OF DURATION.
3. UNIVERSAL MIND WAS NOT, FOR THERE WERE
NO AH‐HI TO CONTAIN IT.
4. THE SEVEN WAYS TO BLISS WERE NOT. THE
GREAT CAUSES OF MISERY WERE NOT, FOR THERE
WAS NO ONE TO PRODUCE AND GET ENSNARED BY
THEM.
5. DARKNESS ALONE FILLED THE BOUNDLESS ALL,
FOR FATHER, MOTHER AND SON WERE ONCE MORE
* This is one of the variations of the formula that invariably follows
every treatise, invocation or Instruction. ʺPeace to all beings,ʺ ʺBlessings
on all that Lives,ʺ &c., &c.
ONE, AND THE SON HAD NOT AWAKENED YET FOR
THE NEW WHEEL, AND HIS PILGRIMAGE THEREON.
6. THE SEVEN SUBLIME LORDS AND THE SEVEN
TRUTHS HAD CEASED TO BE, AND THE UNIVERSE, THE
SON OF NECESSITY, WAS IM‐MERSED IN
PARANISHPANNA, TO BE OUTBREATHED BY THAT
WHICH IS AND YET IS NOT. NAUGHT WAS.
7. THE CAUSES OF EXISTENCE HAD BEEN DONE
AWAY WITH; THE VISIBLE THAT WAS, AND THE
INVISIBLE THAT IS, RESTED IN ETERNAL NON‐BEING—
THE ONE BEING.
8. ALONE THE ONE FORM OF EXISTENCE
STRETCHED BOUNDLESS, INFINITE, CAUSELESS, IN
DREAMLESS SLEEP; AND LIFE PULSATED
UNCONSCIOUS IN UNIVERSAL SPACE, THROUGHOUT
THAT ALL‐PRESENCE WHICH IS SENSED BY THE
OPENED EYE OF THE DANGMA.
9. BUT WHERE WAS THE DANGMA WHEN THE
ALAYA OF THE UNIVERSE WAS IN PARAMARTHA AND
THE GREAT WHEEL WAS ANUPADAKA?
STANZA II
1. . . . WHERE WERE THE BUILDERS, THE LUMINOUS
SONS OF MANVANTARIC DAWN? . . . IN THE
The Voice of the Silence
34
UNKNOWN DARKNESS IN THEIR AH‐HI
PARANISHPANNA. THE PRODUCERS OF FORM FROM
NO‐FORM—THE ROOT OF THE WORLD—THE
DEVAMATRI AND SVABHAVAT, RESTED IN THE BLISS
OF NON‐BEING.
2. . . . WHERE WAS SILENCE? WHERE THE EARS TO
SENSE IT? NO, THERE WAS NEITHER SILENCE NOR
SOUND; NAUGHT SAVE CEASELESS ETERNAL BREATH,
WHICH KNOWS ITSELF NOT.
3. THE HOUR HAD NOT YET STRUCK; THE RAY HAD
NOT YET FLASHED INTO THE GERM; THE
MATRIPADMA HAD NOT YET SWOLLEN.
4. HER HEART HAD NOT YET OPENED FOR THE ONE
RAY TO ENTER, THENCE TO FALL, AS THREE INTO
FOUR, INTO THE LAP OF MAYA.
5. THE SEVEN SONS WERE NOT YET BORN FROM THE
WEB OF LIGHT. DARKNESS ALONE WAS FATHER‐
MOTHER, SVABHAVAT; AND SVABHAVAT WAS IN
DARKNESS.
6. THESE TWO ARE THE GERM, AND THE GERM IS
ONE. THE UNIVERSE WAS STILL CONCEALED IN THE
DIVINE THOUGHT AND THE DIVINE BOSOM. . . .
STANZA III
1. . . . THE LAST VIBRATION OF THE SEVENTH
ETERNITY THRILLS THROUGH INFINITUDE. THE
MOTHER SWELLS, EXPANDING FROM WITHIN
WITHOUT, LIKE THE BUD OF THE LOTUS.
2. THE VIBRATION SWEEPS ALONG, TOUCHING
WITH ITS SWIFT WING THE WHOLE UNIVERSE
AND THE GERM THAT DWELLETH IN DARKNESS:
THE DARKNESS THAT BREATHES OVER THE
SLUMBERING WATERS OF LIFE. . .
3. DARKNESS RADIATES LIGHT, AND LIGHT DROPS
ONE SOLITARY RAY INTO THE MOTHER‐DEEP. THE
RAY SHOOTS THROUGH THE VIRGIN EGG, THE RAY
CAUSES THE ETERNAL EGG TO THRILL, AND DROP
THE NON‐ETERNAL GERM, WHICH CONDENSES INTO
THE WORLD‐EGG.
4. THEN THE THREE FALL INTO THE FOUR. THE
RADIANT ESSENCE BECOMES SEVEN INSIDE, SEVEN
OUTSIDE. THE LUMINOUS EGG, WHICH IN ITSELF IS
THREE, CURDLES AND SPREADS IN MILK‐WHITE
CURDS THROUGHOUT THE DEPTHS OF MOTHER, THE
ROOT THAT GROWS IN THE DEPTHS OF THE OCEAN OF
LIFE.
The Voice of the Silence
35
5. THE ROOT REMAINS, THE LIGHT REMAINS, THE
CURDS REMAIN, AND STILL OEAOHOO IS ONE.
6. THE ROOT OF LIFE WAS IN EVERY DROP OF THE
OCEAN OF IMMORTALITY, AND THE OCEAN WAS
RADIANT LIGHT, WHICH WAS FIRE, AND HEAT, AND
MOTION. DARKNESS VANISHED AND WAS NO MORE;
IT DISAPPEARED IN ITS OWN ESSENCE, THE BODY OF
FIRE AND WATER, OR FATHER AND MOTHER.
7. BEHOLD, OH LANOO! THE RADIANT CHILD OF
THE TWO, THE UNPARALLELED REFULGENT GLORY:
BRIGHT SPACE SON OF DARK SPACE, WHICH EMERGES
FROM THE DEPTHS OF THE GREAT DARK WATERS. IT IS
OEAOHOO THE YOUNGER, THE * * * HE SHINES FORTH
AS THE SON; HE IS THE BLAZING DIVINE DRAGON OF
WISDOM; THE ONE IS FOUR, AND FOUR TAKES TO
ITSELF THREE,* AND THE UNION PRODUCES THE
SAPTA, IN WHOM ARE THE SEVEN WHICH BECOME
THE TRIDASA (OR THE HOSTS AND THE MULTITUDES).
BEHOLD HIM LIFTING THE VEIL AND UNFURLING IT
FROM EAST TO WEST. HE SHUTS OUT THE ABOVE, AND
LEAVES THE BELOW TO BE SEEN AS THE GREAT
ILLUSION. HE MARKS THE PLACES FOR THE SHINING
ONES, AND TURNS THE UPPER INTO A SHORELESS SEA
OF FIRE, AND THE ONE MANIFESTED INTO THE GREAT
WATERS.
* In the English translation from the Sanskrit the numbers are given in
that language, Eka, Chatur, etc., etc. It was thought best to give them in
English.
8. WHERE WAS THE GERM AND WHERE WAS NOW
DARKNESS? WHERE IS THE SPIRIT OF THE FLAME THAT
BURNS IN THY LAMP, OH LANOO? THE GERM IS THAT,
AND THAT IS LIGHT, THE WHITE BRILLIANT SON OF
THE DARK HIDDEN FATHER.
9. LIGHT IS COLD FLAME, AND FLAME IS FIRE, AND
FIRE PRODUCES HEAT, WHICH YIELDS WATER: THE
WATER OF LIFE IN THE GREAT MOTHER.
10. FATHER‐MOTHER SPIN A WEB WHOSE UPPER
END IS FASTENED TO SPIRIT—THE LIGHT OF THE ONE
DARKNESS—AND THE LOWER ONE TO ITS SHADOWY
END, MATTER; AND THIS WEB IS THE UNIVERSE SPUN
OUT OF THE TWO SUBSTANCES MADE IN ONE, WHICH
IS SVABHAVAT.
11. IT EXPANDS WHEN THE BREATH OF FIRE IS UPON
IT; IT CONTRACTS WHEN THE BREATH OF THE
MOTHER TOUCHES IT. THEN THE SONS DISSOCIATE
AND SCATTER, TO RETURN INTO THEIR MOTHERʹS
BOSOM AT THE END OF THE GREAT DAY, AND RE‐
BECOME ONE WITH HER; WHEN IT IS COOLING IT
BECOMES RADIANT, AND THE SONS EXPAND AND
CONTRACT THROUGH THEIR OWN SELVES AND
HEARTS; THEY EMBRACE INFINITUDE.
The Voice of the Silence
12. THEN SVABHAVAT SENDS FOHAT TO HARDEN
THE ATOMS. EACH IS A PART OF THE WEB.
REFLECTING THE ʺSELF‐EXISTENT LORDʺ LIKE A
MIRROR, EACH BECOMES IN TURN A WORLD.
STANZA IV
1. . . . LISTEN, YE SONS OF THE EARTH, TO YOUR
INSTRUCTORS—THE SONS OF THE FIRE. LEARN, THERE
IS NEITHER FIRST NOR LAST, FOR ALL IS ONE: NUMBER
ISSUED FROM NO NUMBER.
2. LEARN WHAT WE WHO DESCEND FROM THE
PRIMORDIAL SEVEN, WE WHO ARE BORN FROM THE
PRIMORDIAL FLAME, HAVE LEARNT FROM OUR
FATHERS. . . . . .
3. FROM THE EFFULGENCY OF LIGHT—THE RAY OF
THE EVER‐DARKNESS—SPRUNG IN SPACE THE RE‐
AWAKENED ENERGIES; THE ONE FROM THE EGG, THE
SIX, AND THE FIVE. THEN THE THREE, THE ONE, THE
FOUR, THE ONE, THE FIVE—THE TWICE SEVEN THE
SUM TOTAL. AND THESE ARE THE ESSENCES, THE
FLAMES, THE ELEMENTS, THE BUILDERS, THE
NUMBERS, THE ARUPA, THE RUPA, AND THE FORCE OF
DIVINE MAN—THE SUM TOTAL. AND FROM THE
DIVINE MAN EMANATED THE FORMS, THE SPARKS,
THE SACRED ANIMALS, AND THE MESSENGERS OF THE
SACRED FATHERS WITHIN THE HOLY FOUR.
4. THIS WAS THE ARMY OF THE VOICE—THE DIVINE
MOTHER OF THE SEVEN. THE SPARKS OF THE SEVEN
ARE SUBJECT TO, AND THE SERVANTS OF, THE FIRST,
THE SECOND, THE THIRD, THE FOURTH, THE FIFTH,
THE SIXTH, AND THE SEVENTH OF THE SEVEN. THESE
ʺSPARKSʺ ARE CALLED SPHERES, TRIANGLES, CUBES,
LINES, AND MODELLERS; FOR THUS STANDS THE
ETERNAL NIDANA—THE OEAOHOO, WHICH IS:
5. ʺDARKNESSʺ THE BOUNDLESS, OR THE NO‐
NUMBER, ADI‐NIDANA SVABHAVAT:—
I. THE ADI‐SANAT, THE NUMBER, FOR HE IS ONE.
II. THE VOICE OF THE LORD SVABHAVAT, THE
NUMBERS, FOR HE IS ONE AND NINE.
III. THE ʺFORMLESS SQUARE.ʺ
AND THESE THREE ENCLOSED WITHIN THE ARE
THE SACRED FOUR; AND THE TEN ARE THE ARUPA
UNIVERSE. THEN COME THE ʺSONS,ʺ THE SEVEN
FIGHTERS, THE ONE, THE EIGHTH LEFT OUT, AND HIS
BREATH WHICH IS THE LIGHT‐MAKER.
6. THEN THE SECOND SEVEN, WHO ARE THE LIPIKA,
PRODUCED BY THE THREE. THE REJECTED SON IS ONE.
THE ʺSON‐SUNSʺ ARE COUNTLESS.
36
The Voice of the Silence
37
STANZA V
1. THE PRIMORDIAL SEVEN, THE FIRST SEVEN
BREATHS OF THE DRAGON OF WISDOM, PRODUCE IN
THEIR TURN FROM THEIR HOLY CIRCUMGYRATING
BREATHS THE FIERY WHIRLWIND.
2. THEY MAKE OF HIM THE MESSENGER OF THEIR
WILL. THE DZYU BECOMES FOHAT, THE SWIFT SON OF
THE DIVINE SONS WHOSE SONS ARE THE LIPIKA, RUNS
CIRCULAR ERRANDS. FOHAT IS THE STEED AND THE
THOUGHT IS THE RIDER. HE PASSES LIKE LIGHTNING
THROUGH THE FIERY CLOUDS; TAKES THREE, AND
FIVE, AND SEVEN STRIDES THROUGH THE SEVEN
REGIONS ABOVE, AND THE SEVEN BELOW. HE LIFTS
HIS VOICE, AND CALLS THE INNUMERABLE SPARKS,
AND JOINS THEM.
3. HE IS THEIR GUIDING SPIRIT AND LEADER. WHEN
HE COMMENCES WORK, HE SEPARATES THE SPARKS
OF THE LOWER KINGDOM THAT FLOAT AND THRILL
WITH JOY IN THEIR RADIANT DWELLINGS, AND
FORMS THERE—WITH THE GERMS OF WHEELS. HE
PLACES THEM IN THE SIX DIRECTIONS OF SPACE, AND
ONE IN THE MIDDLE—THE CENTRAL WHEEL.
4. FOHAT TRACES SPIRAL LINES TO UNITE THE
SIXTH TO THE SEVENTH—THE CROWN; AN ARMY OF
THE SONS OF LIGHT STANDS AT EACH ANGLE, AND
THE LIPIKA IN THE MIDDLE WHEEL, THEY SAY: THIS IS
GOOD, THE FIRST DIVINE WORLD IS READY, THE FIRST
IS NOW THE SECOND. THEN THE ʺDIVINE ARUPAʺ
REFLECTS ITSELF IN CHHAYA LOKA, THE FIRST
GARMENT OF THE ANUPADAKA.
5. FOHAT TAKES FIVE STRIDES AND BUILDS A
WINGED WHEEL AT EACH CORNER OF THE SQUARE,
FOR THE FOUR HOLY ONES AND THEIR ARMIES.
6. THE LIPIKA CIRCUMSCRIBE THE TRIANGLE, THE
FIRST ONE, THE CUBE, THE SECOND ONE, AND THE
PENTACLE WITHIN THE EGG. IT IS THE RING CALLED
ʺPASS NOTʺ FOR THOSE WHO DESCEND AND ASCEND.
ALSO FOR THOSE WHO DURING THE KALPA ARE
PROGRESSING TOWARDS THE GREAT DAY ʺBE WITH
US.ʺ THUS WERE FORMED THE RUPA AND THE ARUPA:
FROM ONE LIGHT SEVEN LIGHTS; FROM EACH OF THE
SEVEN, SEVEN TIMES SEVEN LIGHTS. THE WHEELS
WATCH THE RING. . . . .
STANZA VI
1. BY THE POWER OF THE MOTHER OF MERCY AND
KNOWLEDGE—KWAN‐YIN—THE ʺTRIPLEʺ OF KWAN‐
SHAI‐YIN, RESIDING IN KWAN‐YIN‐TIEN, FOHAT, THE
BREATH OF THEIR PROGENY, THE SON OF THE SONS,
HAVING CALLED FORTH, FROM THE LOWER ABYSS,
The Voice of the Silence
38
THE ILLUSIVE FORM OF SIEN‐TCHANG AND THE
SEVEN ELEMENTS: *
2. THE SWIFT AND RADIANT ONE PRODUCES THE
SEVEN LAYA CENTRES, AGAINST WHICH NONE WILL
PREVAIL TO THE GREAT DAY ʺBE‐WITH‐US,ʺ AND
SEATS THE UNIVERSE ON THESE ETERNAL
FOUNDATIONS SURROUNDING TSIEN‐TCHAN WITH
THE ELEMENTARY GERMS.
3. OF THE SEVEN—FIRST ONE MANIFESTED, SIX
CONCEALED, TWO MANIFESTED, FIVE CONCEALED;
THREE MANIFESTED, FOUR CONCEALED; FOUR
PRODUCED, THREE HIDDEN; FOUR AND ONE TSAN
REVEALED, TWO AND ONE HALF CONCEALED; SIX TO
BE MANIFESTED, ONE LAID ASIDE. LASTLY, SEVEN
SMALL WHEELS REVOLVING; ONE GIVING BIRTH TO
THE OTHER.
4. HE BUILDS THEM IN THE LIKENESS OF OLDER
WHEELS, PLACING THEM ON THE IMPERISHABLE
CENTRES. HOW DOES FOHAT BUILD THEM? HE
COLLECTS THE FIERY DUST. HE MAKES BALLS OF FIRE,
RUNS THROUGH THEM, AND ROUND THEM, IN‐
FUSING LIFE THEREINTO THENʹ SETS THEM INTO
* Verse 1 of Stanza VI. is of a far later date than the other Stanzas,
though still very ancient. The old text of this verse, having names
entirely unknown to the Orientalists would give no clue to the student.
MOTION; SOME ONE WAY, SOME THE OTHER WAY.
THEY ARE COLD, HE MAKES THEM HOT. THEY ARE
DRY, HE MAKES THEM MOIST. THEY SHINE, HE FANS
AND COOLS THEM. THUS ACTS FOHAT FROM ONE
TWILIGHT TO THE OTHER, DURING SEVEN ETERNITIES.
5. AT THE FOURTH, THE SONS ARE TOLD TO CREATE
THEIR IMAGES. ONE THIRD REFUSES— TWO OBEY.
THE CURSE IS PRONOUNCED; THEY WILL BE BORN
ON THE FOURTH, SUFFER AND CAUSE SUFFERING;
THIS IS THE FIRST WAR.
6. THE OLDER WHEELS ROTATED DOWNWARDS
AND UPWARDS. . . . THE MOTHERʹS SPAWN FILLED THE
WHOLE. THERE WERE BATTLES FOUGHT BETWEEN
THE CREATORS AND THE DESTROYERS, AND BATTLES
FOUGHT FOR SPACE; THE SEED APPEARING AND RE‐
APPEARING CONTINUOUSLY.
7. MAKE THY CALCULATIONS, LANOO, IF THOU
WOULDEST LEARN THE CORRECT AGE OF THY SMALL
WHEEL. ITS FOURTH SPOKE IS OUR MOTHER. REACH
THE FOURTH ʺFRUITʺ OF THE FOURTH PATH OF
KNOWLEDGE THAT LEADS TO NIRVANA, AND THOU
SHALT COMPREHEND, FOR THOU SHALT SEE . . . . . . . .
The Voice of the Silence
39
STANZA VII
1. BEHOLD THE BEGINNING OF SENTIENT FORMLESS
LIFE.
FIRST THE DIVINE, THE ONE FROM THE MOTHER‐
SPIRIT; THEN THE SPIRITUAL; THE THREE FROM THE
ONE, THE FOUR FROM THE ONE, AND THE FIVE FROM
WHICH THE THREE, THE FIVE, AND THE SEVEN. THESE
ARE THE THREE‐FOLD, THE FOUR‐FOLD DOWNWARD;
THE ʺMIND‐BORNʺ SONS OF THE FIRST LORD; THE
SHINING SEVEN.
IT IS THEY WHO ARE THOU, ME, HIM, OH LANOO.
THEY, WHO WATCH OVER THEE, AND THY MOTHER
EARTH.
2. THE ONE RAY MULTIPLIES THE SMALLER RAYS.
LIFE PRECEDES FORM, AND LIFE SURVIVES THE LAST
ATOM OF FORM. THROUGH THE COUNTLESS RAYS
PROCEEDS THE LIFE‐RAY, THE ONE, LIKE A THREAD
THROUGH MANY JEWELS.
3. WHEN THE ONE BECOMES TWO, THE THREEFOLD
APPEARS, AND THE THREE ARE ONE; AND IT IS OUR
THREAD, OH LANOO, THE HEART OF THE MAN‐PLANT
CALLED SAPTAPARMA.
4. IT IS THE ROOT THAT NEVER DIES; THE THREE‐
TONGUED FLAME OF THE FOUR WICKS. THE WICKS
ARE THE SPARKS, THAT DRAW FROM THE THREE‐
TONGUED FLAME SHOT OUT BY THE SEVEN—THEIR
FLAME—THE BEAMS AND SPARKS OF ONE MOON
REFLECTED IN THE RUNNING WAVES OF ALL THE
RIVERS OF EARTH.
5. THE SPARK HANGS FROM THE FLAME BY THE
FINEST THREAD OF FOHAT. IT JOURNEYS THROUGH
THE SEVEN WORLDS OF MAYA. IT STOPS IN THE FIRST,
AND IS A METAL AND A STONE; IT PASSES INTO THE
SECOND AND BEHOLD—A PLANT; THE PLANT WHIRLS
THROUGH SEVEN CHANGES AND BECOMES A SACRED
ANIMAL. FROM THE COMBINED ATTRIBUTES OF
THESE, MANU, THE THINKER IS FORMED. WHO FORMS
HIM? THE SEVEN LIVES, AND THE ONE LIFE. WHO
COMPLETES HIM? THE FIVE‐FOLD LHA. AND WHO
PERFECTS THE LAST BODY? FISH, SIN, AND SOMA. . . . .
6. FROM THE FIRST‐BORN THE THREAD BETWEEN
THE SILENT WATCHER AND HIS SHADOW BECOMES
MORE STRONG AND RADIANT WITH EVERY CHANGE.
THE MORNING SUN‐LIGHT HAS CHANGED INTO
NOON‐DAY GLORY. . . . .
7. THIS IS THY PRESENT WHEEL, SAID THE FLAME TO
THE SPARK. THOU ART MYSELF, MY IMAGE, AND MY
SHADOW. I HAVE CLOTHED MYSELF IN THEE, AND
THOU ART MY VAHAN TO THE DAY, ʺBE WITH US,ʺ
WHEN THOU SHALT RE‐BECOME MYSELF AND
The Voice of the Silence
40
OTHERS, THYSELF AND ME. THEN THE BUILDERS,
HAVING DONNED THEIR FIRST CLOTHING, DESCEND
ON RADIANT EARTH AND REIGN OVER MEN—WHO
ARE THEMSELVES. . . .
ANTHROPOGENESIS IN THE
SECRET VOLUME
(VERBATIM EXTRACTS*)
I
1. THE LHA WHICH TURNS THE FOURTH IS
SUBSERVIENT TO THE LHA OF THE SEVEN, THEY WHO
REVOLVE DRIVING THEIR CHARIOTS AROUND THEIR
LORD, THE ONE EYE. HIS BREATH GAVE LIFE TO THE
SEVEN; IT GAVE LIFE TO THE FIRST.
2. SAID THE EARTH:—ʺLORD OF THE SHINING FACE;
MY HOUSE IS EMPTY . . . . SEND THY SONS TO PEOPLE
THIS WHEEL. THOU HAST SENT THY SEVEN SONS TO
THE LORD OF WISDOM. SEVEN TIMES DOTH HE SEE
THEE NEARER TO HIMSELF, SEVEN TIMES MORE DOTH
HE FEEL THEE. THOU HAST FORBIDDEN THY
SERVANTS, THE SMALL RINGS, TO CATCH THY LIGHT
AND HEAT, THY GREAT BOUNTY TO INTERCEPT ON ITS
PASSAGE. SEND NOW TO THY SERVANT THE SAME.ʺ
* Only forty‐nine Slokas out of several hundred are here given. Not
every verse is translated verbatim. A periphrasis is sometimes used for
the sake of clearness and intelligibility, where a literal translation would
be quite unintelligible.
The Voice of the Silence
41
3. SAID THE ʺLORD OF THE SHINING FACEʺ:—ʺI
SHALL SEND THEE A FIRE WHEN THY WORK IS
COMMENCED. RAISE THY VOICE TO OTHER LOKAS;
APPLY TO THY FATHER, THE LORD OF THE LOTUS, FOR
HIS SONS . . . . THY PEOPLE SHALL BE UNDER THE RULE
OF THE FATHERS. THY MEN SHALL BE MORTALS. THE
MEN OF THE LORD OF WISDOM, NOT THE LUNAR
SONS, ARE IMMORTAL. CEASE THY COMPLAINTS. THY
SEVEN SKINS ARE YET ON THEE . . . . THOU ART NOT
READY. THY MEN ARE NOT READY.ʺ
4. AFTER GREAT THROES SHE CAST OFF HER OLD
THREE AND PUT ON HER NEW SEVEN SKINS, AND
STOOD IN HER FIRST ONE.
II.
5. THE WHEEL WHIRLED FOR THIRTY CRORES MORE.
IT CONSTRUCTED RUPAS: SOFT STONES THAT
HARDENED; HARD PLANTS THAT SOFTENED. VISIBLE
FROM INVISIBLE, INSECTS AND SMALL LIVES. SHE
SHOOK THEM OFF HER BACK WHENEVER THEY
OVERRAN THE MOTHER.
. . . . AFTER THIRTY CRORES SHE TURNED ROUND.
SHE LAY ON HER BACK; ON HER SIDE. . . SHE WOULD
CALL NO SONS OF HEAVEN, SHE WOULD ASK NO
SONS OF WISDOM. SHE CREATED FROM HER OWN
BOSOM. SHE EVOLVED WATER‐MEN, TERRIBLE AND
BAD.
6. THE WATER‐MEN TERRIBLE AND BAD SHE
HERSELF CREATED FROM THE REMAINS OF OTHERS,
FROM THE DROSS AND SLIME OF HER FIRST, SECOND,
AND THIRD, SHE FORMED THEM. THE DHYANI CAME
AND LOOKED—THE DHYANI FROM THE BRIGHT
FATHER‐MOTHER, FROM THE WHITE REGIONS THEY
CAME, FROM THE ABODES OF THE IMMORTAL
MORTALS.
7. DISPLEASED THEY WERE. OUR FLESH IS NOT
THERE. NO FIT RUPAS FOR OUR BROTHERS OF THE
FIFTH. NO DWELLINGS FOR THE LIVES. PURE WATERS,
NOT TURBID, THEY MUST DRINK. LET US DRY THEM.
8. THE FLAMES CAME. THE FIRES WITH THE SPARKS;
THE NIGHT FIRES AND THE DAY FIRES. THEY DRIED
OUT THE TURBID DARK WATERS. WITH THEIR HEAT
THEY QUENCHED THEM. THE LHAS OF THE HIGH, THE
LHAMAYIN OF BELOW, CAME. THEY SLEW THE FORMS
WHICH WERE TWO‐AND FOUR‐FACED. THEY FOUGHT
THE GOAT‐MEN, AND THE DOG‐HEADED MEN, AND
THE MEN WITH FISHESʹ BODIES.
9. MOTHER‐WATER, THE GREAT SEA, WEPT. SHE
AROSE, SHE DISAPPEARED IN THE MOON WHICH HAD
LIFTED HER, WHICH HAD GIVEN HER BIRTH.
The Voice of the Silence
42
10. WHEN THEY WERE DESTROYED, MOTHER‐EARTH
REMAINED BARE. SHE ASKED TO BE DRIED.
III.
11. THE LORD OF THE LORDS CAME. FROM HER BODY
HE SEPARATED THE WATERS, AND THAT WAS HEAVEN
ABOVE, THE FIRST HEAVEN.
12. THE GREAT CHOHANS CALLED THE LORDS OF THE
MOON, OF THE AIRY BODIES. ʺBRING FORTH MEN, MEN
OF YOUR NATURE. GIVE THEM THEIR FORMS WITHIN.
SHE WILL BUILD COVERINGS WITHOUT. MALES‐FEMALES
WILL THEY BE. LORDS OF THE FLAME ALSO . . . . ʺ
13. THEY WENT EACH ON HIS ALLOTTED LAND: SEVEN
OF THEM EACH ON HIS LOT. THE LORDS OF THE FLAME
REMAIN BEHIND. THEY WOULD NOT GO, THEY WOULD
NOT CREATE.
IV.
14. THE SEVEN HOSTS, THE ʺWILL‐BORN LORDS,ʺ
PROPELLED BY THE SPIRIT OF LIFE‐GIVING, SEPARATE
MEN FROM THEMSELVES, EACH ON HIS OWN ZONE.
15. SEVEN TIMES SEVEN SHADOWS OF FUTURE MEN
WERE BORN, EACH OF HIS OWN COLOUR AND KIND.
EACH INFERIOR TO HIS FATHER. THE FATHERS, THE
BONELESS, COULD GIVE NO LIFE TO BEINGS WITH BONES.
THEIR PROGENY WERE BHUTA, WITH NEITHER FORM
NOR MIND. THEREFORE THEY ARE CALLED THE
CHHAYA.
16. HOW ARE THE MANUSHYA BORN? THE MANUS
WITH MINDS, HOW ARE THEY MADE? THE FATHERS
CALLED TO THEIR HELP THEIR OWN FIRE; WHICH IS THE
FIRE THAT BURNS IN EARTH. THE SPIRIT OF THE EARTH
CALLED TO HIS HELP THE SOLAR FIRE. THESE THREE
PRODUCED IN THEIR JOINT EFFORTS A GOOD RUPA. IT
COULD STAND, WALK, RUN, RECLINE, OR FLY. YET IT
WAS STILL BUT A CHHAYA, A SHADOW WITH NO SENSE .
. . .
17. THE BREATH NEEDED A FORM; THE FATHERS GAVE
IT. THE BREATH NEEDED A GROSS BODY; THE EARTH
MOULDED IT. THE BREATH NEEDED THE SPIRIT OF LIFE;
THE SOLAR LHAS BREATHED IT INTO ITS FORM. THE
BREATH NEEDED A MIRROR OF ITS BODY; ʺWE GAVE IT
OUR OWN,ʺ SAID THE DHYANIS. THE BREATH NEEDED A
VEHICLE OF DESIRES; ʺIT HAS IT,ʺ SAID THE DRAINER OF
WATERS. BUT BREATH NEEDS A MIND TO EMBRACE THE
UNIVERSE; ʺWE CANNOT GIVE THAT,ʺ SAID THE
FATHERS. ʺI NEVER HAD IT,ʺ SAID THE SPIRIT OF THE
EARTH. ʺTHE FORM WOULD BE CONSUMED WERE I TO
GIVE IT MINE,ʺ SAID THE GREAT FIRE . . . . MAN
REMAINED AN EMPTY SENSELESS BHUTA . . . . THUS
The Voice of the Silence
43
HAVE THE BONELESS GIVEN LIFE TO THOSE WHO
BECAME MEN WITH BONES IN THE THIRD.
V.
18. THE FIRST WERE THE SONS OF YOGA. THEIR SONS
THE CHILDREN OF THE YELLOW FATHER AND THE
WHITE MOTHER.
19. THE SECOND RACE WAS THE PRODUCT BY
BUDDING AND EXPANSION, THE A‐SEXUAL FROM THE
SEXLESS * —THUS WAS, O LANOO, THE SECOND RACE
PRODUCED.
20. THEIR FATHERS WERE THE SELF‐BORN. THE SELF‐
BORN, THE CHHAYA FROM THE BRILLIANT BODIES OF
THE LORDS, THE FATHERS, THE SONS OF TWILIGHT.
21. WHEN THE RACE BECAME OLD, THE OLD WATERS
MIXED WITH THE FRESHER WATERS. WHEN ITS DROPS
BECAME TURBID, THEY VANISHED AND DISAPPEARED IN
THE NEW STREAM, IN THE HOT STREAM OF LIFE. THE
OUTER OF THE FIRST BECAME THE INNER OF THE
SECOND. THE OLD WING BECAME THE NEW SHADOW,
AND THE SHADOW OF THE WING.
* The idea and spirit of the sentence is here given, as a verbal translation
would convey very little to the reader.
VI.
22. THEN THE SECOND EVOLVED THE EGG‐BORN, THE
THIRD. THE SWEAT GREW, ITS DROPS GREW, AND THE
DROPS BECAME HARD AND ROUND. THE SUN WARMED
IT; THE MOON COOLED AND SHAPED IT; THE WIND FED
IT UNTIL ITS RIPENESS. THE WHITE SWAN FROM THE
STARRY VAULT OVERSHADOWED THE BIG DROP. THE
EGG OF THE FUTURE RACE, THE MAN‐SWAN OF THE
LATER THIRD. FIRST MALE‐FEMALE, THEN MAN AND
WOMAN.
23. THE SELF‐BORN WERE THE CHHAYAS: THE
SHADOWS FROM THE BODIES OF THE SONS OF TWILIGHT.
VII.
24. THE SONS OF WISDOM, THE SONS OF NIGHT,
READY FOR REBIRTH, CAME DOWN, THEY SAW THE VILE
FORMS OF THE FIRST THIRD, ʺWE CAN CHOOSE,ʺ SAID
THE LORDS, ʺWE HAVE WISDOM.ʺ SOME ENTERED THE
CHHAYA. SOME PROJECTED THE SPARK. SOME DEFERRED
TILL THE FOURTH. FROM THEIR OWN RUPA THEY FILLED
THE KAMA. THOSE WHO ENTERED BECAME ARHATS.
THOSE WHO RECEIVED BUT A SPARK, REMAINED
DESTITUTE OF KNOWLEDGE; THE SPARK BURNED LOW.
THE THIRD REMAINED MIND‐LESS. THEIR JIVAS WERE
NOT READY. THESE WERE SET APART AMONG THE
The Voice of the Silence
44
SEVEN. THEY BECAME NARROW‐HEADED. THE THIRD
WERE READY. ʺIN THESE SHALL WE DWELL,ʺ SAID THE
LORDS OF THE FLAME.
25. HOW DID THE MANASA, THE SONS OF WISDOM,
ACT? THEY REJECTED THE SELF‐BORN. THEY ARE NOT
READY. THEY SPURNED THE SWEAT‐BORN. THEY ARE
NOT QUITE READY. THEY WOULD NOT ENTER THE FIRST
EGG‐BORN.
26. WHEN THE SWEAT‐BORN PRODUCED THE EGG‐
BORN, THE TWOFOLD AND THE MIGHTY, THE POWERFUL
WITH BONES, THE LORDS OF WISDOM SAID: ʺNOW SHALL
WE CREATE.ʺ
27. THE THIRD RACE BECAME THE VAHAN OF THE
LORDS OF WISDOM. IT CREATED ʺSONS OF WILL AND
YOGA,ʺ BY KRIYASAKTI IT CREATED THEM, THE HOLY
FATHERS, ANCESTORS OF THE ARHATS. .
VIII.
28. FROM THE DROPS OF SWEAT; FROM THE RESIDUE
OF THE SUBSTANCE; MATTER FROM DEAD BODIES OF
MEN AND ANIMALS OF THE WHEEL BEFORE; AND FROM
CAST‐OFF DUST, THE FIRST ANIMALS WERE PRODUCED.
29. ANIMALS WITH BONES, DRAGONS OF THE DEEP,
AND FLYING SARPAS WERE ADDED TO THE CREEPING
THINGS. THEY THAT CREEP ON THE GROUND GOT
WINGS. THEY OF THE LONG NECKS IN THE WATER
BECAME THE PROGENITORS OF THE FOWLS OF THE AIR.
30. DURING THE THIRD RACE THE BONELESS ANIMALS
GREW AND CHANGED: THEY BECAME ANIMALS WITH
BONES, THEIR CHHAYAS BECAME SOLID.
31. THE ANIMALS SEPARATED THE FIRST. THEY BEGAN
TO BREED. THE TWO‐FOLD MAN SEPARATED ALSO. HE
SAID: ʺLET US AS THEY; LET US UNITE AND MAKE
CREATURES.ʺ THEY DID.
32. AND THOSE WHICH HAD NO SPARK TOOK HUGE
SHE‐ANIMALS UNTO THEM. THEY BEGAT UPON THEM
DUMB RACES. DUMB THEY WERE THEMSELVES. BUT
THEIR TONGUES UNTIED. THE TONGUES OF THEIR
PROGENY REMAINED STILL. MONSTERS THEY BRED. A
RACE OF CROOKED RED‐HAIR‐COVERED MONSTERS
GOING ON ALL FOURS. A DUMB RACE TO KEEP THE
SHAME UNTOLD.
IX.
33. SEEING WHICH, THE LHAS WHO HAD NOT BUILT
MEN, WEPT, SAYING:—
34. ʺTHE AMANASA HAVE DEFILED OUR FUTURE
ABODES. THIS IS KARMA. LET US DWELL IN THE OTHERS.
The Voice of the Silence
45
LET US TEACH THEM BETTER, LEST WORSE SHOULD
HAPPEN. THEY DID . . . .
35. THEN ALL MEN BECAME ENDOWED WITH MANAS.
THEY SAW THE SIN OF THE MINDLESS.
36. THE FOURTH RACE DEVELOPED SPEECH.
37. THE ONE BECAME TWO; ALSO ALL THE LIVING
AND CREEPING THINGS THAT WERE STILL ONE, GIANT
FISH‐BIRDS AND SERPENTS WITH SHELL‐HEADS.
X.
38. THUS TWO BY TWO ON THE SEVEN ZONES, THE
THIRD RACE GAVE BIRTH TO THE FOURTH‐RACE MEN;
THE GODS BECAME NO‐GODS; THE SURA BECAME A‐
SURA.
39. THE FIRST, ON EVERY ZONE, WAS MOON‐
COLOURED; THE SECOND YELLOW LIKE GOLD; THE
THIRD RED; THE FOURTH BROWN, WHICH BECAME
BLACK WITH SIN. THE FIRST SEVEN HUMAN SHOOTS
WERE ALL OF ONE COMPLEXION. THE NEXT SEVEN
BEGAN MIXING.
40. THEN THE FOURTH BECAME TALL WITH PRIDE. WE
ARE THE KINGS, IT WAS SAID; WE ARE THE GODS.
41. THEY TOOK WIVES FAIR TO LOOK UPON. WIVES
FROM THE MINDLESS, THE NARROW‐HEADED. THEY
BRED MONSTERS. WICKED DEMONS, MALE AND FEMALE,
ALSO KHADO (DAKINI), WITH LITTLE MINDS.
42. THEY BUILT TEMPLES FOR THE HUMAN BODY.
MALE AND FEMALE THEY WORSHIPPED. THEN THE
THIRD EYE ACTED NO LONGER.
XI.
43. THEY BUILT HUGE CITIES. OF RARE EARTHS AND
METALS THEY BUILT, AND OUT OF THE FIRES VOMITED,
OUT OF THE WHITE STONE OF THE MOUNTAINS AND OF
THE BLACK STONE, THEY CUT THEIR OWN IMAGES IN
THEIR SIZE AND LIKENESS, AND WORSHIPPED THEM.
44. THEY BUILT GREAT IMAGES NINE YATIS HIGH, THE
SIZE OF THEIR BODIES. INNER FIRES HAD DESTROYED
THE LAND OF THEIR FATHERS. THE WATER THREATENED
THE FOURTH.
45. THE FIRST GREAT WATERS CAME. THEY
SWALLOWED THE SEVEN GREAT ISLANDS.
46. ALL HOLY SAVED, THE UNHOLY DESTROYED. WITH
THEM MOST OF THE HUGE ANIMALS, PRODUCED FROM
THE SWEAT OF THE EARTH.
The Voice of the Silence
46
XII.
47. FEW MEN REMAINED: SOME YELLOW, SOME
BROWN AND BLACK, AND SOME RED REMAINED. THE
MOON‐COLOURED WERE GONE FOREVER.
48. THE FIFTH PRODUCED FROM THE HOLY STOCK
REMAINED; IT WAS RULED OVER BY THE FIRST DIVINE
KINGS.
49. . . . . WHO RE‐DESCENDED, WHO MADE PEACE WITH
THE FIFTH, WHO TAUGHT AND INSTRUCTED IT. . . . .

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