MYSTERIES OF THE STARS.

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where the directors of matter, its solids are only to be separated by soul or energy-as the wedge (directed by the will) cleaves inert or resistant solids. Music is always in the air. Man has no ears for it, unless it is enlivened-to, or finds access-to, his senses. But his heart is its home-if he has a heart, and not an "animal's mechanic throbbingmachine" only. Air is the breathing of nature. Music is always in the air-more particularly at night, for Nature. (being born of it) is necessarily more nervously sensitive at night, whether for the beautiful" or the "dreadful;" because both are equally exciting and fascinating-basilisks both as they are mysterious. We obtain by pulsation, or scientific commotion of the air, by musical instruments, the music out of it; and our fine nerves are the fine sensitives (born of God), as the harp played-upon to receive it. Otherwise there is no sense in music. Otherwise our passions could not be stirred by it. These are storms and convulsions (rendered beautiful) certainly not born of God's original "REST." Rather they come of the stirring ambitions of Lucifer-up-rising-"Son of the Morning," "Son of the Awakening"-"Son" of the "Sun." Music and its success depend upon the prosperous progress of the Planets which make it, as (in Astrology) they pre-arrange, order, and fix the fates of men. It is no inconsistent thing to say that, in the Rosicrucian sense, every stone, flower, and tree has its horoscope (we know that there are no two leaves alike, and that they are produced and flourish in the mechanical resources of the mysterious necessities of astrology*-every object bearing its history in its lines and marks (sigillated magnetism), as inspired by the Great Soul of the World; which is all continual changing purpose, urging restlessly towards "REST." Or back again to that from which it came. Moving in the arc of the pendulum between the two points-Life and Death (as we know Life and Death) beyond which the "swing" of this world's "Creation" to points, cannot pass-OR BE.

* "Nullam esse herbam, aut plantam inferiùs, cujus non sit stella in firmamento, quæ eam percutiat, et dicat ei, cresce. Exercitatio in Fluddanam Philosophiam, p. 228. Parisiis, 1630.

Persian Talisman.

CHAPTER THE THIRTY-SIXTH.

INDIAN MYSTERIOUS ADORATION OF FORMS. THE UNITY OF THE MYTHOLOGIES FOUND IN THE BHUDDISTIC AND MAHOMMEDAN TEMPLES.

ENERAL note on the Sacti Puja. POWER means the good goddess, Maya Maia (i.e. Delusion). She is also called Bhagala, Vagula, Bagala-mukhi.

She has neither images nor pictures. The Girl in the Indian sacred, secret Temple rites, who figures as the representative of Sacti, is the supposed embodiment of the goddess offered for worship. The word Sacti corresponds to genius, or "sylph" of the Rosicrucian creed. The doctrine of guardian angels and of patron saints is conveyed in these Hindoo meanings in the machinery of the "sylphs."

During Puja, the Yogini is supposed to be in an exalted visionary state (guyána nidra), wherein, like the sibyls among the ancients, and the modern clairvoyantes, she answers questions in a delirious manner, and is supposed to be for the time inspired. FOREIGN QUARTErly Review, No. X., for February 1830; art. viii. "Histoire Critique de Gnosticisme, et de son influence sur les Sects religieuses et philosophiques des six premiers siècles de l'ère chrétienne. Ouvrage couronné par l'Académie Royale des Inscriptions et Belles Lettres. Par M. J. Matter, Professeur. 2 tomes, avec planches, 8vo, Paris, 1828." The third volume is of small size, and contains eleven plates of gems and symbols.

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This book proves Gnosticism to be identical with the Sacti creed of the Hindüs.*

Brühm Atma, the Breathing Soul, is, according to the Hindoos, a spiritual Supreme Being, coeval with the formation of the world. In process of time the Hindoos appear to have adopted a material type or emblem of Brühm. A rude block of stone began to be set up. This was the "Phallus," or, as they termed it, the "Linga." This emblem had reference to the Procreative Power seen throughout nature, and in that primæval age was regarded with the greatest awe and veneration. This simple and primitive Idolatry came by degrees to diverge into the adoration of the elements, particularly Fire, and at length developed itself by the institution of an emanation from Brühm Atma in his Triune capacity, as Creator, Preserver (or "Saviour"), and Destroyer. These attributes were deified under the names of Brahma, Vishnu, and Siva, on whom were conferred three gunas, or qualities, viz., Rajas (passion), Sat (purity), and Tumas (darkness). This is the Trimurti. "Trimurti, "three-formed"" Murti, signifying also an image. Our vital souls are, according to the Vedanta, no more than images, or dwλa of the "Supreme Spirit."-As. Res. vol. iii. It may be concluded that the most exalted notion of worship among the Hindus is a service of fear. The Brahmins say that the other Gods are good and benevolent, and will not hurt their creatures; but that Siva is powerful and cruel, and that it is necessary to appease him. As fear is, and must be everywhere, the most potent feeling. Thence vital and active physical religion. Distrust and fear of the external phenomena of the world, as meaning mischief to us (it means the greatest-apparently -in Death), created religion. Fear creates respect—respect is attention to an object, and therefore dread of it. Because we are not acquainted with its possible operation upon ourselves in regard of our being interfered-with or injured.

*Edward Sellon. "Annotations on the Sacred Writings of the Hindus, being an epitome of some of the most remarkable and leading tenets in the faith of that people." Printed for Private Circulation, 1865. London.

Hence all religion is selfishness apart from "inspiration," which the world (in its folly) calls "superstition."

The most popular representation of the Divine Being in India is unquestionably the Linga; a smooth stone rising out of another stone of finer texture, simulacrum membri virilis et pudendum muliebre.

This emblem is identical with Siva in his capacity of "Lord of All." It is necessary, however, to observe that Professor Wilson, while admitting that "the Linga is perhaps the most ancient object of homage adopted in India,” adds "subsequently to the ritual of the Vedhas, which was chiefly, if not wholly, addressed to the Elements, and particularly to Fire. How far the worship of the Linga is authorised by the Vedhas is doubtful, but that it is the main purport of several of the Puranas* there can be no doubt." †

The universality of Linga puja, (or worship) at the period of the Mahommedan invasion of India is well attested. The idol destroyed by Mahmoud of Ghizni, was nothing more than one of those mystical blocks of stone called Lingas. The worship of Siva under the type of the Linga is almost the only form in which that Deity is reverenced. The Linga of black or white marble, and sometimes of alabaster slightly tinted and gilt, ‡ is placed in the middle of the Hindu temples. Speaking of Siva and Pawáti, M. de Langlet says, "Les deux divinités dont-il s'agit, sont très souvent et très pieusement adorées sous le figure du Linga (le Phallus des anciens), et de l'Yoni, cans leur mystérieuse conjonction. L'Yoni se nomme aussi Bhaga (pudendum muliebre). Madheri, douce ; et Argha, vase en forme de bateau." Benares is the peculiar seat of the Linga or Phallic worship. No less than forty-seven Lingas are

* Puranas (New Testament), the Modern Scriptures of the Hindüs, as distinguished from the Vedhas (as Bible), or more Ancient Scriptures. Wilson on Hindü Sects.-As. Res. vol. xvii.

† As. Res. vol. xvii. pp. 208–210.

Chinese hint. The Chinese Pagodas are Phalli, storied "Tors," or Obelisks; abounding in bells to be agitated in the winds to drive-off the crowds of roving malignant spirits. The whole of China may be mystically said to be populated by "Bells and the Dragon."

INDIAN PHALLICISM.

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visited, all of pre-eminent sanctity; but there are hundreds of inferior note still worshipped, and thousands whose fame and fashion have passed away. It is a singular fact, that upon this adoration of the procreative and sexual Sacti (or power) seen throughout nature, hinges the whole strength of the Hindu faith. Nothwithstanding all that has been said by half-informed and prejudiced persons to the contrary, this puja does not appear to be prejudicial to the morals of the people. Nearly all the Pujas are conducted with the frequent ringing of bells, and the object of this is twofold-first to wake up the attention at particular parts of the service; and secondly, to scare away malignant Dewtas and evil spirits; precisely, in fact, for the same reasons as they are used at the celebration of Mass in Roman Catholic countries.

Prakriti,* the mother of gods and men, one with matter, the source of error, is identified with Maya or delusion, and co-existent with the Omnipotent, as his Sacti, his personified energy, his bride. It is stated in one of the Purans that Brahma, having determined to create the universe, became androgynous, male and female (or "reflector" and "reflected"); the right-half having the sex and form of a man, the left that of a woman. In his images he is sometimes thus represented, and is then termed Ardnari. "This is Prakriti of one nature with Brühm—illusion, eternal, as the soul so is its active energy, as the faculty of burning is in fire." The Sacti system bears a striking affinity with Epicureanism. It teaches Materialism, and the Atomic System of the "Confluence of Chance." Compare the Ananda Tantram, c. xvii. with Lucretius, lib. iii. According to the immediate object of worship is the particular ceremony, but all the forms (lighter or heavier) require the use of some or all of the five Makaras: Mánsa, Matsya,

* Prakriti is inherent Maya, "because she beguiles all things."-As.

Res. xvii.

On the base of Minerva's statue at Sais, whom the Egyptians regarded to be the same as Isis, a goddess who bears so striking an analogy to the Hindu Prakriti or nature, there was this inscription, "I am everything that was, that is, that is to be. Nor has mortal ever been able to discover what I am." Plutarch de Iside et Osiride, S. ix.