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Rh the temperature of his breath; but how to protect one's self from either hot or cold air, no physiologist has yet learned with certainty. The astral light alone, as the chief agent in magic, can discover to us all secrets of nature. The astral light is identical with the Hindu akâsa, a word which we will now explain.

.—Literally the word means in Sanscrit sky, but in its mystic sense it signifies the invisible sky; or, as the Brahmans term it in the Soma-sacrifice (the Gyotishtoma Agnishtoma), the god Akâsa, or god Sky. The language of the Vedas shows that the Hindus of fifty centuries ago ascribed to it the same properties as do the Thibetan lamas of the present day; that they regarded it as the source of life, the reservoir of all energy, and the propeller of every change of matter. In its latent state it tallies exactly with our idea of the universal ether; in its active state it became the Akâsa, the all-directing and omnipotent god. In the Brahmanical sacrificial mysteries it plays the part of Sadasya, or superintendent over the magical effects of the religious performance, and it had its own appointed Hotar (or priest), who took its name. In India, as in other countries in ancient times, the priests are the representatives on earth of different gods; each taking the name of the deity in whose name he acts.

The Akâsa is the indispensable agent of every Krityâ (magical performance) either religious or profane. The Brahmanical expression "to stir up the Brahma"—Brahma jinvati—means to stir up the power which lies latent at the bottom of every such magical operation, for the Vedic sacrifices are but ceremonial magic. This power is the Akâsa or the occult electricity; the alkahest of the alchemists in one sense, or the universal solvent, the same anima mundi as the astral light. At the moment of the sacrifice, the latter becomes imbued with the spirit of Brahma, and so for the time being is Brahma himself. This is the evident origin of the Christian dogma of transubstantiation. As to the most general effects of the Akasa, the author of one of the most modern works on the occult philosophy, Art-Magic, gives for the first time to the world a most intelligible and interesting explanation of the Akâsa in connection with the phenomena attributed to its influence by the fakirs and lamas.

.—The science of man; embracing among other things:

Physiology, or that branch of natural science which discloses the mysteries of the organs and their functions in men, animals, and plants; and also, and especially,

Psychology, or the great, and in our days, so neglected science of the