signs “Kanya,” “Tula,” and “Vrischikam,” there had existed formerly only one sign combining in itself Kanya and Vrischika, the sign now under consideration was the eighth sign under the old system, and it is a significant fact that Sanskrit writers generally speak also of “Ashtadisa” or eight faces bounding space.  It is quite possible that the number of disa might have been altered from 8 to 10 when the formerly existing Virgo-Scorpio was split up into three separate signs.

Again, Kara may be taken to represent the projecting triangles of the five-pointed star.  This figure may also be called a kind of regular pentagon (see Todhunter’s “Spherical Trigonometry,” p. 143).  If this interpretation is accepted, the Rasi or sign in question represents the “microcosm.”  But the “microcosm” or the world of thought is really represented by Vrischika.  From an objective point of view the “microcosm” is represented by the human body.  Makaram may be taken to represent simultaneously both the microcosm and the macrocosm, as external objects of perception.

In connection with this sign I shall state a few important facts which I beg to submit for the consideration of those who are interested in examining the ancient occult sciences of India.  It is generally held by the ancient philosophers that the macrocosm is similar to the microcosm in having a Sthula Sariram and a Suksma Sariram.  The visible universe is the Sthula Sariram of Viswam; the ancient philosophers held that as a substratum for this visible universe, there is another universe—­ perhaps we may call it the universe of Astral Light—­the real universe of Noumena, the soul as it were of this visible universe.  It is darkly hinted in certain passages of the Veda and the Upanishads that this hidden universe of Astral Light is to be represented by an Icosahedron.  The connection between an Icosahedron and a Dodecahedron is something very peculiar and interesting, though the figures seem to be so very dissimilar to each other.  The connection may be understood by the under-mentioned geometrical construction.  Describe a Sphere about an Icosahedron; let perpendiculars be drawn from the centre of the Sphere on its faces and produced to meet the surface of the Sphere.  Now, if the points of intersection be joined, a Dodecahedron is formed within the Sphere.  By a similar process an Icosahedron may be constructed from a Dodecahedron. (See Todhunter’s “Spherical Trigonometry,” p. 141, art. 193).  The figure constructed as above described will represent the universe of matter and the universe of Astral Light as they actually exist.  I shall not now, however, proceed to show how the universe of Astral Light may be considered under the symbol of an Icosahedron.  I shall only state that this conception of the Aryan philosophers is not to be looked upon as mere “theological twaddle” or as the outcome of wild fancy.  The real significance of the conception in question can, I believe, be explained by reference to the psychology and the physical science of the ancients.  But I must stop here and proceed to consider the meaning of the remaining two signs.