satisfied with astronomical computations and prophecies, based on

unerring mathematical laws ; bat ancient wisdom added to the old

shell of astronomy the vivifying elements of its soul and spirit,
astrology. Therefore the belief of the ancients in astrologers, sooth*
sayers and angars was warranted, because these in their day
occupied the same place as oar historians, astronomers and meteorolo­
gists, who perceive the movements and note the behaviour of meteors
and comets, and record the periodical advents of these wanderers and
“ flaming messengers,” and prophesy, in consequence, earthquakes,
meteorio showers, and the apparition of certain stars, comets, etc*
Astronomers are not laughed at or disbelieved because they foretell these
things; then why shonld occultists and astrologers be disbelieved when
they prophesy the return of some cyclic event on the same mathemati­
cal principles ? Why should the claim that they know this return, be
ridiculed P It is not prophecy, but simply knowledge and mathematically
correct calculations which enable the Wise Men of the East to foretell,
for instance, that England is on the eve of snch and snch a catastrophe ;
or that France is nearing a certain point in her cycle, or Europe in
general is threatened with a cataclysm to which her racial cycle has
brought her. ,
Both Egyptians and Greeks had their cycles ; they are thonght to
have been taught by Eastern Sages, but it would be mere speculation to
discuss the unknown Larosand Naros of the former. Of the Brahraani-
cal cycles however we have had some information given. There is,
it is stated in the “ Secret Doctrine,” a work among the secret books,
called the “ Mirror of Futurity,” wherein all tho Kalpas within Kalpas
and Cycles within the bosom of Shesha, or infinite Time, are recorded.
This work is ascribed to Pesh-Hun-Narada. There is another old
work which is attributed to various Atlanteans.
C. K ofel.
[To be continued.]

ANUBHAVANANDA L A H A R I*
(Concluded from page 7 o l, Vol. XX.)

H E alone is in enjoyment of self-emancipation during life and is a

very greafc sage respected by all other sages, whose essentially pure
intellect, having escaped falling into the mire of the blemish of looking
afc differentiation (as such), is unbounded, imperturbable, free from
eager thirst after the vain pleasures of the world, and immersed in
Parabrahm having for its beautiful form, Existence, Consciousness, and
pure Spirituality.
41. He alone is in enjoyment of self-emancipation daring life and
is a very great sage, respected by all other sages, whose mind is always
meditating upon God and in whose pnre heart is implanted this pore
beatitude-giving enquiry after emancipation which shoots forth into a
Mandara tree # being nourished with the sprinkliog of the neotar of
Practicc.
42. The disciple 8aid:“ 0 Guru, embodiment of knowledge, I
ever bow to thee; 0 Thon, participating in the bliss of Parabrahm,
tell me (please) who is superior to the other of the two great knowers
of Atman, viz., he who is in Sam&dhi (or deep contemplation) and be
who is sporting in tbe world.”
43. The reverend Guru said: “ The knower (of Atman) who
with a calm mind dwells in the forest, and the knower (of Atman) who
is snnk in materiality are both equals, inasmuch as both have tbeir
intellects pure (free from attachment), immersed in the eternal con*
sciousness, and inasmnch as both of them have emancipation and parti­
cipate in the bliss of Parabrahm.f
44. “ Equals are those two emancipated sonls, participating*in tbe
bliss of Parabrahm, who hold their minds always in Parabrahm (the
causeless cause), having tied their minds to the vision of pnre and
supreme beatitude, enjoyed by very great ascetics.
45. “ Equals are those two emancipated sonls, participating in tbe
bliss of Parabrahm, who realise (the truth); (as if each were saying to
himself) ‘ I am not the Creator, but the enjoyer; I am not the actor, bnt
the thinker; I am not sunk in material pleasures, but I am of the essence
of the Creator of the Universe.’
46. “ Equals are those two sets of emancipated souls, participa*
ting in the bliss of Parabrahm, who fully realise (the truth); (as if each
said to himself) ‘ I am not the earth or any other portion of the (vast)
universe, neither the mind nor the intellect, neither birth, nor death
nor the desire to know; I am neither bound nor free.’
47. “ Equals are those two emancipated souls, participating in
the bliss of Parabrahm, who have crossed the ocean of Samsara (the
wheel of births and deaths) with the aid of the qualities already spoken
of by me as existing in both in common, qualities which are realised by
the wise and admired by sages like Vasishta.ӣ
48. The disciple said : “ 0 Guru, of pure intellect, having yonr
mind engrossed in abstract purity, tell me, O Lord, how the pure and
emancipated souls become entangled in the mire of worldly existence and
how he who is emancipated even during life amuses himself. 0 Lord,
cool as soon as possible my mind, burnt by the fire of doubt.”
* One of th e five tree s of the Gods, these a re M andara, P a rija ta , Santhaos,
K alp a and H arichandana.
f Have come to realise th a t th ey are no longer to re tu rn to re b irth .
J Says th e S ru ti (or th e Veda), “ T his is th e real essence of knowledge, m . :
th ere is n e ith e r destruction n or creation ; th ere are n e ith e r th e bound nor the
striv in g , n e ith e r th e absolntion-desiring nor th e e m a n c ip a te d A ls o th e Sruti says,
“ H ere th ere ia no v ariety ac all.”
 49. Tlie reverend Garu said : “ When ignorance is destroyed, when
the cload of imagination is drifted away, when the transcendental
troubleless seat of Atman is attained, when the whole group of modifi­
cations is cut away and when the ocean of beatitude-giving truth
is realised, then sporting in tbe world is like that of the rays of
the snn (which are not contaminated by anything they come in con­
tact with).
50. “ When the false duality, exciting fears of eternal births and
deaths, is broken up, and when the unsullied Truth, the one without a
second, Oonscionsness-Bliss, not having even a very few modifications,
too high to be reached by mind or speech, praised by many psalms in
tbe Vedas—when such truth is well cognised, then sporting in the
world is like that of the rays of the sun (uncontaminated by anything).
51. “ When consciousness is well pleased with taking the foil
delight of enjoying Supreme Bliss, when the truth, beyond the wheel
of births and deaths, ever existent beyond the (three) qualities (of
satva, rajas and tamas), worthy of being known, reached by the great
gods like Siva and others, and beyond all this illusion of form (gross
and subtle) is well cognised, then sporting in the world is like that of
the rays of the sun (uncontaminated by anything).
52. “ The body is itself a moving chariot, all tbe organs of sense
are so many unbroken horses, the charioteer is the great intellect. As­
cending this car I (shall) to-day enter into the house of great happiness
(beatitude) *, I will not be subject to the difficulties of births and deaths.
When thus the truth is well cognised, then sporting in the world is
like that of the rays of the sun (uncontaminated by anything).”
53. He who keeps this treatise on the emancipated in his heart,
being possessed of the qualities of calmness, restraint and deep medita­
tion, will really enjoy supreme beatitude, free from all hallucinations,
and will become the embodiment of pure Bliss, which deserves to be
songht after even by Brahma, Hari and Siva.*
54. Those who sing,t hear or meditate upon this delightful and
auspicious hymn composed by the best of ascetics, Sri Kesavananda, will
surely and speedily attain to Absolution giving Supreme Bliss. +

* T he H in d a T rin ity (C reator, P reserv er and D estroyer.)

t A ll tb e S tan zas in th e originals can be sa n g so as to produce a m olodious
effect.
X T h is la s t S ta n za fs w h a t is know n as P h a lasrn ti (tb e verse speaking of th e
effeet of reading o r stu d y in g th e bock), generally given a t th e end of every book.