The impenetrable veil of arcane secrecy was thrown over the sciences taught in the sanctuary. This is the cause of the modern depreciation of the ancient philosophies. Much of Plato’s public teachings and writings had therefore to consist of blinds or half-truths or allegories, and just as Jesus spoke in parables, so the Mysteries were ever reserved for special groups of neophytes – and, needless to say, they did not reach the Church of the days of Constantine, which never held the keys of the Mysteries, and hence can hardly be said to have lost them.
The ancient philosophers seem to be generally held, even by the least prejudiced of modern critics, to have lacked that profundity and thorough knowledge in the exact sciences of which a couple of last centuries and present are so boastful. It is even questioned whether they understood that basic scientific principle: ex nihilo nihil fit. If they suspected the indestructibility of matter at all – say these commentators – it was not in consequence of a firmly established formula, but only through intuitional reasoning and by analogy. The philosophers themselves had to be initiated into perceptive mysteries, before they could grasp the correct idea of the ancients in relation to this most metaphysical subject. Otherwise – outside such initiation – for every thinker there will be a “Thus far shalt thou go and no further,” mapped out by his intellectual capacity, as clearly and unmistakably as there is for the progress of any nation or race in its cycle by the law of karma. Much of current agnostic speculation on the existence of the “First Cause” is little better than veiled materialism — the terminology alone being different. Even so a thinker as Herbert Spencer speaks of the “Unknowable” occasionally in terms that demonstrate the lethal influence of materialistic thought which, like the deadly sirocco, has withered and blighted most of current ontological speculation. For instance, when he terms the “First Cause” — the Unknowable — a “power manifesting through phenomena,” and an “infinite eternal Energy,” (?) it is clear that he has grasped solely the physical aspect of the mystery of Being — the energies of cosmic substance only. The co-eternal aspect of the ONE REALITY — cosmic ideation — (as to its noumenon, it seems nonexistent in his mind) — is absolutely omitted from consideration.
The doctrine of metempsychosis has been abundantly ridiculed by scientists and rejected by theologians, yet if it had been properly understood in its application to the indestructibility of matter and the immortality of spirit, it would have been perceived that it is a sublime conception. Should we not first regard the subject from the standpoint of the ancients before venturing to disparage its teachers? The solution of the great problem of eternity belongs neither to religious superstition nor to gross materialism. The harmony and mathematical equiformity of the double evolution – spiritual and physical – are elucidated only in the universal numerals of Pythagoras, who built his system entirely upon the so-called metrical speech of the Hindu Vedas.