————- * In its lowest or most material state, as the life-principle which animates the material bodies of the animal and vegetable worlds, &c. —Ed. Theos. ————-
The Jivatma is correctly placed in the fifth sign counting from Mesham, as the fifth sign is the putrasthanam or the son's house according to the rules of Hindu Astrology. The sign in question represents Jivatma— the son of Paramatma as it were. (I may also add that it represents the real Christ, the anointed pure spirit, though many Christians may frown at this interpretation.)* I will only add here that unless the nature of this sign is fully comprehended it will be impossible to understand the real order of the next three signs and their full significance. The elements or entities that have merely a potential existence in this sign become distinct separate entities in the next three signs. Their union into a single entity leads to the destruction of the phenomenal universe, and the recognition of the pure Spirit and their separation has the contrary effect. It leads to material earth-bound existence and brings into view the picture gallery of Avidya (Ignorance) or Maya (Illusion). If the real orthography of the name by which the sign in question is indicated is properly understood, it will readily be seen that the next three signs are not what they ought to be.
———— * Nevertheless it is a true one. The Jiv-atma in the Microcosm (man) is the same spiritual essence which animates the Macrocosm (universe), the differentiation, or specific difference between the two Jivatmas presenting itself but in the two states or conditions of the same and one Force. Hence, "this son of Paramatma" is an eternal correlation of the Father-Cause. Purusha manifesting himself as Brahma of the "golden egg" and becoming Viradja—the universe. We are "all born of Aditi from the water" (Hymns of the Maruts, X. 63, 2), and "Being was born from not-being" (Rig-Veda, Mandala I, Sukta 166).—Ed. Theos. —————-
Kanya or Virgo and Vrischika or Scorpio should form one single sign, and Thula must follow the said sign if it is at all necessary to have a separate sign of that name. But a separation between Kanya and Vrischika was effected by interposing the sign Tula between the two. The object of this separation will be understood on examining the meaning of the three signs.
VI. Kanya.—Means a virgin and represents Sakti or Mahamaya. The sign in question is the sixth Rasi or division, and indicates that there are six primary forces in Nature. These forces have different sets of names in Sanskrit philosophy. According to one system of nomenclature, they are called by the following names*:—(1) Parasakty; (2) Gnanasakti; (3) Itchasakti (will-power); (4) Kriytisakti; (5) Kundalinisakti; and (6) Matrikasakti. The six forces are in their unity represented by the Astral Light.**
————- * Parasakti:—Literally the great or supreme force or power. It means and includes the powers of light and heat.
Gnanasakti:—Literally the power of intellect or the power of real wisdom or knowledge. It has two aspects.
I. The following are some of its manifestations when placed under the influence or control of material conditions.
(a) The power of the mind in interpreting our sensations; (b) Its power in recalling past ideas (memory) and raising future expectation; (c) Its power as exhibited in what are called by modern psychologists "the laws of association," which enables it to form persisting connections between various groups of sensations and possibilities of sensations, and thus generate the notion or idea of an external object; (d) Its power in connecting our ideas together by the mysterious link of memory, and thus generating the notion of self or individuality.
II. The following are some of its manifestations when liberated from the bonds of matter:—