of my inner consciousness, and in doing this no aid could be derived from the Aryan roots as they now stand.  In the meaning attached to each letter is to be found the key to the meaning and origin of roots; but the value of each sound separately could never be discovered by an examination of them in their combinations, though their value and purpose in combination to form words might be evident enough once the significance of the letters is shewn.  Any lack of knowledge then is only a disadvantage in this, that it limits the area from which to choose illustrations.  I have felt it necessary to preface what I have to say with this confession, to show exactly the position in which I stand.  The correspondences between sounds and forces were first evolved, and an examination of the Aryan roots proved the key capable of application.

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Note:—­In an article which appeared in the Theosophist, Dec. 1887,
I had attempted, with the assistance of my friend Mr. Chas. Johnston,
to put forward some of the ideas which form the subject matter of
this paper.   Owing to the numerous misprints which rendered it
unintelligible I have felt it necessary to altogether re-write it.
—–­G.W.R.
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It is advisable at this point to consider how correspondences arose between things seeming so diverse as sounds, forms, colors and forces.  It is evident that they could only come about through the existence of a common and primal cause reflecting itself everywhere in different elements and various forms of life.  This primal unity lies at the root of all occult philosophy and science; the One becomes Many; the ideas latent in Universal Mind are thrown outwards into manifestation.  In the Bhagavad-Gita (chap.  IV) Krishna declares:  “even though myself unborn, of changeless essence, and the lord of all existence, yet in presiding over nature—­which is mine—­I am born but through my own maya, the mystic power of self-ideation, the eternal thought in the eternal mind.”  “I establish the universe with a single portion of myself and remain separate;” he says later on, and in so presiding he becomes the cause of the appearance of the different qualities.  “I am in the taste in water, the light in the sun and moon, the mystic syllable om in all the Vedas, sound in space, the masculine essence in men, the sweet smell in the earth, the brightness in the fire” etc.  Pouring forth then from one fountain we should expect to find correspondences running everywhere throughout nature; we should expect to find all these things capable of correlation.  Coexistent with manifestation arise the ideas of time and space, and these qualities, attributes or forces, which are latent and unified in the germinal thought, undergo a dual transformation; they appear successively in time, and what we call evolution progresses through Kalpa after Kalpa and Manvantara after Manvantara:  the moods which dominate these periods incarnate in matter, which undergoes endless transformations and takes upon itself all forms in embodying these sates of consciousness.