Isis Unveiled: A Master-key to the Mysteries of Ancient and Modern Science and by: Helena Petrovna Blavatsky DOWNLOAD OPTIONS. Isis unveiled: a master-key to the mysteries of ancient and modern science and theology. by: Blavatsky, H. P. (Helena Petrovna), To download the ebook right click on the appropriate link below and click on Save LInk As: 1. MOBI version of Isis Unveiled 2. EPUB version of Isis Unveiled 3.
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Isis Unveiled By H. P. Blavatsky. Format: Global Grey free PDF, epub, site ebook. Pages (PDF): 1, Publication Date: Download links are below the. Isis entschleiert pdf download (Helena P Blavatsky,Isis entschleiert). Es waren die beiden groen Werke von Helena P. Blavatsky, welche die. Title: Isis unveiled A Master-Key to the Mysteries of Ancient and Modern Science and Link download: ritipulmama.cf
Overview[ edit ] The work was originally entitled The Veil of Isis, a title which remains on the heading of each page, but had to be renamed once Blavatsky discovered that this title had already been used for an Rosicrucian work by W. Isis Unveiled is divided into two volumes.
Volume I, The 'Infallibility' of Modern Science, discusses occult science and the hidden and unknown forces of nature, exploring such subjects as forces, elementals , psychic phenomena , and the Inner and Outer Man. It follows the Renaissance notion of prisca theologia , in that all these religions purportedly descend from a common source; the ancient "Wisdom-Religion".
In doing so, Isis Unveiled reflected many contemporary controversies—such as Darwin 's theories on evolution and their impact on religion—and engaged in a discussion that appealed to intelligent individuals interested in religion but alienated from conventional Western forms.
In later theosophical works some of the doctrines originally stated in Isis Unveiled appeared in a significantly altered form, [note 1] drawing out confusion among readers and even causing some to perceive contradiction. One must needs go deep indeed into the profundity of the abstract metaphysics of the old philosophies, who would understand that their various embodiments of their conceptions are, after all, based upon an identical apprehension of the nature of the First Cause, its attributes and method.
Again when the author of Epinomis locates between these highest and lowest gods embodied souls three classes of daemons, and peoples the universe with invisible beings, he is more rational than our modern scientists, who make between the two extremes one vast hiatus of being, the playground of blind forces.
Of these three classes the first two are invisible; their bodies are pure ether and fire planetary spirits ; the daemons of the third class are clothed with vapory bodies; they are usually invisible, but sometimes making themselves concrete become visible for a few seconds. These are the earthly spirits, or our astral souls.
It is these doctrines, which, studied analogically, and on the principle of correspondence, led the ancient, and may now lead the modern Philaletheian step by step toward the solution of the greatest mysteries. On the brink of the dark chasm separating the spiritual from the physical world stands modern science, with eyes closed and head averted, pronouncing the gulf impassable and bottomless, though she holds in her hand a torch which she need only lower into the depths to show her her mistake.
But across this chasm, the patient student of Hermetic philosophy has constructed a bridge. In his Fragments of Science Tyndall makes the following sad confession: "If you ask me whether science has solved, or is likely in our day to solve the problem of this universe, I must shake my head in doubt. It would be as difficult for Professor Tyndall to offer any ultimate and irrefutable proofs of what he asserts, as it was for Job to insert a hook into the nose of the leviathan.
To avoid confusion that might easily arise by the frequent employment of certain terms in a sense different from that familiar to the reader, a few explanations will be timely. We desire to leave no pretext either for misunderstanding or misrepresentation. Magic may have one signification to one class of readers and another to another class.
We shall give it the meaning which it has in the minds of its Oriental students and practitioners. We give a few alphabetically. Aethrobacy, is the Greek name for walking or being lifted in the air; levitation, so called, among modern spiritualists. It may be either conscious or unconscious; in the one case, it is magic; in the other, either disease or a power which requires a few words of elucidation.
A symbolical explanation of aethrobacy is given in an old Syriac manuscript which was translated in the fifteenth century by one Malchus, an alchemist. In connection with the case of Simon Magus, one passage reads thus: "Simon, laying his face upon the ground, whispered in her ear, 'O mother Earth, give me, I pray thee, some of thy breath; and I will give thee mine; let me loose, O mother, that I may carry thy words to the stars, and I will return faithfully to thee after a while.
It is charged with one form of electricity — let us call it positive — which it evolves continuously by spontaneous action, in its interior or centre of motion. Human bodies, in common with all other forms of matter, are charged with the opposite form of electricity — negative. That is to say, organic or inorganic bodies, if left to themselves will constantly and involuntarily charge themselves with, and evolve the form of electricity opposed to that of the earth itself.
Now, what is weight? Simply the attraction of the earth. According to the electrical law above stated, there is an attraction between our planet and the organisms upon it, which holds them upon the surface of the ground.
The condition of our physical systems, say theurgic philosophers, is largely dependent upon the action of our will. If well-regulated, it can produce "miracles"; among others a change of this electrical polarity from negative to positive; the man's relations with the earth-magnet would then become repellent, and "gravity" for him would have ceased to exist. It would then be as natural for him to rush into the air until the repellent force had exhausted itself, as, before, it had been for him to remain upon the ground.
The altitude of his levitation would be measured by his ability, greater or less, to charge his body with positive electricity. This control over the physical forces once obtained, alteration of his levity or gravity would be as easy as breathing. The study of nervous diseases has established that even in ordinary somnambulism, as well as in mesmerized somnambulists, the weight of the body seems to be diminished.
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Professor Perty mentions a somnambulist, Koehler, who when in the water could not sink, but floated. The seeress of Prevorst rose to the surface of the bath and could not be kept seated in it. He speaks of Anna Fleisher, who being subject to epileptic fits, was often seen by the Superintendent to rise in the air; and was once, in the presence of two trustworthy witnesses two deans and others, raised two and a half yards from her bed in a horizontal position.
We are so accustomed to consider gravitation as being a something absolute and unalterable, that the idea of a complete or partial rising in opposition to it seems inadmissible; nevertheless, there are phenomena in which, by means of material forces, gravitation is overcome. In several diseases — as, for instance, nervous fever — the weight of the human body seems to be increased, but in all ecstatic conditions to be diminished.
And there may, likewise, be other forces than material ones which can counteract this power. The Rosicrucians of the middle ages, such as Robertus de Fluctibus Robert Fludd , Paracelsus, Thomas Vaughan Eugenius Philalethes , Van Helmont, and others, were all alchemists, who sought for the hidden spirit in every inorganic matter.
Some people — nay, the great majority — have accused alchemists of charlatanry and false pretending. Surely such men as Roger Bacon, Agrippa, Henry Kunrath, and the Arabian Geber the first to introduce into Europe some of the secrets of chemistry , can hardly be treated as impostors — least of all as fools. Scientists who are reforming the science of physics upon the basis of the atomic theory of Demokritus, as restated by John Dalton, conveniently forget that Demokritus, of Abdera, was an alchemist, and that the mind that was capable of penetrating so far into the secret operations of nature in one direction must have had good reasons to study and become a Hermetic philosopher.
Olaus Borrichias says, that the cradle of alchemy is to be sought in the most distant times. Astral Light. Physically, it is the ether of modern science. Metaphysically, and in its spiritual, or occult sense, ether is a great deal more than is often imagined.
In occult physics, and alchemy, it is well demonstrated to enclose within its shoreless waves not only Mr. Tyndall's "promise and potency of every quality of life," but also the realization of the potency of every quality of spirit. Alchemists and Hermetists believe that their astral, or sidereal ether, besides the above properties of sulphur, and white and red magnesia, or magnes, is the anima mundi, the workshop of Nature and of all the cosmos, spiritually, as well as physically.
The "grand magisterium" asserts itself in the phenomenon of mesmerism, in the "levitation" of human and inert objects; and may be called the ether from its spiritual aspect. The designation astral is ancient, and was used by some of the Neoplatonists. Porphyry describes the celestial body which is always joined with the soul as "immortal, luminous, and star-like.
As the Rosicrucians regarded the real, as the direct opposite of the apparent, and taught that what seems light to matter, is darkness to spirit, they searched for the latter in the astral ocean of invisible fire which encompasses the world; and claim to have traced the equally invisible divine spirit, which overshadows every man and is erroneously called soul, to the very throne of the Invisible and Unknown God. As the great cause must always remain invisible and imponderable, they could prove their assertions merely by demonstration of its effects in this world of matter, by calling them forth from the unknowable down into the knowable universe of effects.
That this astral light permeates the whole cosmos, lurking in its latent state even in the minutest particle of rock, they demonstrate by the phenomenon of the spark from flint and from every other stone, whose spirit when forcibly disturbed springs to sight spark-like, and immediately disappears in the realms of the unknowable. Paracelsus named it the sidereal light, taking the term from the Latin.
He regarded the starry host our earth included as the condensed portions of the astral light which "fell down into generation and matter," but whose magnetic or spiritual emanations kept constantly a never-ceasing intercommunication between themselves and the parent-fount of all — the astral light.
The body is wood and the life is fire, which comes like the light from the stars and from heaven. Now observe that the stars surround the whole earth, as a shell does the egg; through the shell comes the air, and penetrates to the centre of the world.
Everything is double in nature; magnetism is positive and negative, active and passive, male and female. Night rests humanity from the day's activity, and restores the equilibrium of human as well as of cosmic nature. When the mesmerizer will have learned the grand secret of polarizing the action and endowing his fluid with a bisexual force he will have become the greatest magician living.
Thus the astral light is androgyne, for equilibrium is the resultant of two opposing forces eternally reacting upon each other. The result of this is Life. When the two forces are expanded and remain so long inactive, as to equal one another and so come to a complete rest, the condition is Death. A human being can blow either a hot or a cold breath; and can absorb either cold or hot air.
The astral light alone, as the chief agent in magic, can discover to us all secrets of nature. The astral light is identical with the Hindu akasa, a word which we will now explain. The language of the Vedas shows that the Hindus of fifty centuries ago ascribed to it the same properties as do the Thibetan lamas of the present day; that they regarded it as the source of life, the reservoir of all energy, and the propeller of every change of matter.
In its latent state it tallies exactly with our idea of the universal ether; in its active state it became the Akasa, the all-directing and omnipotent god. In the Brahmanical sacrificial mysteries it plays the part of Sadasya, or superintendent over the magical effects of the religious performance, and it had its own appointed Hotar or priest , who took its name.
In India, as in other countries in ancient times, the priests are the representatives on earth of different gods; each taking the name of the deity in whose name he acts. The Akasa is the indispensable agent of every Kritya magical performance either religious or profane. The Brahmanical expression "to stir up the Brahma" — Brahma jinvati -- means to stir up the power which lies latent at the bottom of every such magical operation, for the Vedic sacrifices are but ceremonial magic.
This power is the Akasa or the occult electricity; the alkahest of the alchemists in one sense, or the universal solvent, the same anima mundi as the astral light. At the moment of the sacrifice, the latter becomes imbued with the spirit of Brahma, and so for the time being is Brahma himself. The oldest esoteric traditions also teach that, before the mystic Adam, many races of human beings lived and died out, each giving place in its turn to another.
Were these precedent types more perfect? Did any of them belong to the winged race of men mentioned by Plato in Phaedrus? It is the special province of science to solve the problem. The caves of France and the relics of the stone age afford a point at which to begin.
As the cycle proceeded, man's eyes were more and more opened, until he came to know "good and evil" as well as the Elohim themselves. Having reached its summit, the cycle began to go downward. When the arc attained a certain point which brought it parallel with the fixed line of our terrestrial plane, the man was furnished by nature with "coats of skin," and the Lord God "clothed them.
In the ancient Quiche manuscript, published by Brasseur de Bourbourg--the Popol Vuh--the first men are mentioned as a race that could reason and speak, whose sight was unlimited, and who knew all things at once.Volume I, The 'Infallibility' of Modern Science, discusses occult science and the hidden and unknown forces of nature, exploring such subjects as forces, elementals , psychic phenomena , and the Inner and Outer Man.
The Magians were priests of the fire-god; we find them among the Assyrians and Babylonians, as well as among the Persian fire-worshippers. He exists in spirit, in nothing; as a form, a shape, a semblance, he is completely annihilated, and thus will die no more, for spirit alone is no Maya, but the only REALITY in an illusionary universe of ever-passing forms.
To avoid confusion that might easily arise by the frequent employment of certain terms in a sense different from that familiar to the reader, a few explanations will be timely. By a curious muddling of ideas, Zoro-Aster Zero, a circle, a son or priest, Aster, Ishtar, or Astarte — in Aryan dialect, a star , the title of the head of the Magians and fire-worshippers, or Surya-ishtara, the sun-worshipper, is often confounded in modern times with Zara-tustra, the reputed Mazdean apostle" Zoroaster.
Some, like Darwin's theory of evolution, have continued to be accepted by the scientific community, while others, like the continent of Lemuria , though based on contemporaneous scientific theories, have long since been rendered obsolete by modern advances. It is this divine entity which is the "only man," for the casket which contains our soul, and the soul itself, are but half-entities, and without its overshadowing both body and astral soul, the two are but an animal duad.
The controversy between the followers of this school and the Emanationists may be briefly stated thus: The Evolutionist stops all inquiry at the borders of "the Unknowable"; the Emanationist believes that nothing can be evolved — or, as the word means, unwombed or born — except it has first been involved, thus indicating that life is from a spiritual potency above the whole.
He remains calm and serious and as composed as if taking a refreshing bath.
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