Theosophy is, then, the archaic Wisdom-Religion, the esoteric doctrine once known in every ancient country having claims to civilization.  This “Wisdom” all the old writings show us as an emanation of the Divine Principle; and the clear comprehension of it is typified in such names as the Indian Buddh, the Babylonian Nebo, the Thoth of Memphis, the Hermes of Greece; in the appellations, also, of some goddesses—­Metis, Neitha, Athena, the Gnostic Sophia; and, finally, the Vedas, from the word “to know.”  Under this designation, all the ancient philosophers of the East and West, the Hierophants of old Egypt, the Rishis of Aryavart, the Theodidaktoi of Greece, included all knowledge of things occult and essentially divine.  The Mercavah of the Hebrew Rabbis, the secular and popular series, were thus designated as only the vehicle, the outward shell, which contained the higher esoteric knowledges.  The Magi of Zoroaster received instruction and were initiated in the caves and secret lodges of Bactria; the Egyptian and Grecian hierophants had their apporiheta, or secret discourses, during which the Mysta became an Epopta—­a Seer.

The central idea of the Eclectic Theosophy was that of a single Supreme Essence, Unknown and Unknowable; for “how could one know the knower?” as inquires Brihadaranyaka Upanishad.  Their system was characterized by three distinct features, the theory of the above-named Essence:  the doctrine of the human soul; an emanation from the latter, hence of the same nature; and its theurgy.  It is this last science which has led the Neo-Platonists to be so misrepresented in our era of materialistic science.  Theurgy being essentially the art of applying the divine powers of man to the subordination of the blind forces of Nature, its votaries were first decisively termed magicians—­a corruption of the word “Magh,” signifying a wise or learned man.  Sceptics of a century ago would have been as wide of the mark if they had laughed at the idea of a phonograph or telegraph.  The ridiculed and the “infidels” of one generation generally become the wise men and saints of the next.

As regards the Divine Essence and the nature of the soul and spirit, modern Theosophy believes now as ancient Theosophy did.  The popular Dev of the Aryan nations was identical with the Iao of the Chaldeans, and even with the Jupiter of the less learned and philosophical among the Romans; and it was just as identical with the Jahve of the Samaritans, the Tiu or “Tiusco” of the Northmen, the Duw of the Britons, and the Zeus of the Thracians.  As to the Absolute Essence, the One and All, whether we accept the Greek Pythagorean, the Chaldean Kabalistic, or the Aryan philosophy in regard to it, it will all lead to one and the same result.  The Primeval Monad of the Pythagorean system, which retires into darkness and is itself Darkness (for human intellect), was made the basis of all things; and we can find the idea in all its integrity in the philosophical systems of Leibnitz and Spinoza.  Therefore, whether a Theosophist agrees with the Kabala which, speaking of En-Soph, propounds the query; “Who, then, can comprehend It, since It is formless, and non-existent?” or, remembering that magnificent hymn from the Rig Veda (Hymn 129, Book x.), inquires: