A Yogi generally performs his wonders by means of Itchasakti and Kriyasakti.

Kundalinisakti:—­Literally the power or force which moves in a serpentine or curved path.  It is the universal life-principle which everywhere manifests itself in Nature.  This force includes in itself the two great forces of attraction and repulsion.  Electricity and magnetism are but manifestations of it.  This is the power or force which brings about that “continuous adjustment of internal relations to external relations” which is the essence of life according to Herbert Spencer, and that “continuous adjustment of external relations to internal relations” which is the basis of transmigration of souls or punarjanmam (re-birth) according to the doctrines of the ancient Hindu philosophers.

A Yogi must thoroughly subjugate this power or force before he can attain moksham.  This force is, in fact, the great serpent of the Bible.

Matrikasakti:—­Literally the force or power of letters or speech or music.  The whole of the ancient Mantra Shastra has this force or power in all its manifestations for its subject-matter.  The power of The Word which Jesus Christ speaks of is a manifestation of this Sakti.  The influence of its music is one of its ordinary manifestations.  The power of the mirific ineffable name is the crown of this Sakti.

Modern science has but partly investigated the first, second and fifth of the forces or powers above named, but it is altogether in the dark as regards the remaining powers.

** Even the very name of Kanya (Virgin) shows how all the ancient esoteric systems agreed in all their fundamental doctrines.  The Kabalists and the Hermetic philosophers call the Astral Light the “heavenly or celestial Virgin.”  The Astral Light in its unity is the 7th.  Hence the seven principles diffused in every unity or the 6 and one—­two triangles and a crown.—­Ed. Theos. -----------

VII.  Tula.—­When represented by numbers according to the method above alluded to, this word will be converted into 36.  This sign, therefore, is evidently intended to represent the 36 Tatwams. (The number of Tatwams is different according to the views of different philosophers but by Sakteyas generally and by several of the ancient Rishis, such as Agastya, Dvrasa and Parasurama, &c., the number of Tatwams has been stated to be 36).  Jivatma differs from Paramatma, or to state the same thing in other words, “Baddha” differs from “Mukta” * in being encased as it were within these 36 Tatwams, while the other is free.  This sign prepares the way to earthly Adam to Nara.  As the emblem of Nara it is properly placed as the seventh sign.

---------
* As the Infinite differs from the Finite and the Unconditioned
from the Conditioned.—­Ed. Theos.
---------

VIII.  Vrischika.—­It is stated by ancient philosophers that the sun when located in this Rasi or sign is called by the name of Vishnu (see the 12th