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    Pavel Axentiev

    Overall, the chapter seems to slowly build up the argument that the underlying nature of cosmic influences (solar radiation, astrology, etc.) and that of “magnetism” (aka magic) is the same.

    I find especially notable the three concluding paragraphs on the identical nature of the Pythagorean, Buddhist, Vedantic, as well as Christian teachings; the fundamental unity of all forms (animate, as well as inanimate) in spirit; and the nature of Nirvana. The foundational tenets of Theosophy are presented here in a very succinct, condensed, and illuminating form:

    “Egyptian Hierophants, like the Brahmans, and the Buddhists of the East, and some Greek philosophers, maintained originally that the same spirit that animates the particle of dust, lurking latent in it, animates man, manifesting itself in him in its highes state of activity. […] this doctrine never implied annihilation of the higher spiritual ego – only the dispersion of the external forms of man, after his terrestrial death, as well as during his abode on earth. […]

    “To accuse Buddhistical philosophy of rejecting a Supreme Being – God, and the soul’s immortality, of atheism, in short, on the ground that according to their doctrines, Nirvana means ‘annihilation,’ and Svabhavat is not a person, but nothing, is simply absurd. The En (or Ayin) of the Jewish En-Soph, also means ‘nihil’ or ‘nothing,’ that which is not (quo ad nos); but no one has ever ventured to twit the Jews with atheism. In both cases the real meaning of the term ‘nothing’ carries with it the idea that God is not a thing, not a concrete or visible Being to which a name expressive of any object known to us on earth may be applied with propriety.”

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