Book XI of the Odyssey. Leda is spoken of as the spouse of TjTidaru^

who gave birth by her husband *'to two sons of valiant heart" — CastO^
THE ALLEGORY OF CASTOR AND POLLUX,
t29
■t Pollux. Jupiter endows them with a marvellous gift and privilege. Bey are semi-immortal ; they live and die, each in turn, and every fceniate day (inrifttpot*). As the Timdaridae, the twin brothers are p astronomical symbol, and stand for Day and Night; their two wives, mselye and Hilaeira, the daughters of Apollo or the Sun, personifying Be Dawn and the Twilight.f Again, in the allegory where Zeus is ■Km as the father of the two heroes — bom from the Egg to which uda gives birth — the myth is entirely theogonical. It relates to that group of cosmic allegories in which the world is described as bom from an Egg* For Lcda assumes in it the shape of a white swan, when nutting herself to the Divine Swan or Brahma- Kalahamsa. Leda is the mythical Bird. then, to which, in the traditions of various peoples of the Aryan race, are attributed various ornithological forms of birds •which all lay goldeu Eggs.* In the Kalevala, the Epic Poem of Finland, tile beauteous daughter of the Ether, the ** Water-Mother/' creates the World in conjunction with a "Duck** — another form of the Swan or Goose. Kalahamsa — who lays six golden eggs, and the seventh, an *• egg of iron." in her lap. But the variant of the Leda allegory which has a direct reference to mystic man is found in Pindar § only, with a slighter rtferencc to it in the Homeric Hymns.H Castor and Pollux are in it no longer the Dioscuri of Apollodorus^; but become the highly signi- ficant symbol of the dual man, the Mortal and the Immortal. Not only this, but as will now be seen, they are also the symbol of the Third Race, and its transformation from the Animal-man into a God- man with only an animal body.
Pindar shows Leda uniting herself in the same night to her husband
and also to the Father of the Gods — Zeus. Thus Castor is the son of
the Mortal, Pollux the progeny of the Immortal. In the allegory made
5p for the occasion, it is said that in a riot of vengeance against the
Apharides,** Pollux kills L>T:iceus — **of all mortals he whose sight is
KAcmost penetrating" — but Castor is wounded by Idas, *' he who sees
BM tnows." Zeus puts an end to the fight by hurling his thunderbolt
«od killing the last two combatants. Pollux finds his brother dying. ff
• OiyMry. Jti. a^i'-j'^s; Tiiad, iU. 243.
*H77../aA,. So. Ovid.. Fixst., 700, etc. Se« Dccharme'a .^>Mo/i^'« d^ Ai Grhx Antique; ^,^. ' V? [fcchannc, ibid., p. 6s». ' Vr!v , «. 80 r/ **vff- Theocr., xx]v, ijj. SAXU'. T. 5. TbcocT., ndi. i.
** Ap-no^oru». HI. 1.
*• va>t07'» tonib was ihown in Spartii, in doys of old, nays Puiiannias [iii. 13. i); and Plutarch sayi QM be WIS called at Argos tbe demi-uortal or dcmi-bero, fju^ap^^ayira^. {QuatL o>., a^.)
I30
THB SECRET DOCTRINB.
In his despair he calls upon Zeus to slay him also. " Thou canst m die altogether," answers the master of the Gods; *' thou art of a dv race.'* But he gives him the choice : Pollux will either remain immoi living eternally in Olympus; or, if he would share his brother's fate all things, he must pass half his existence underground, and the oth half in the golden heavenly abodes. This serai-immortalitj', which is also to be shared by Castor, is accepted by Pollux.* And thus the iw\% brothers live altertiately, one during the day, and the other during tk night. \
Is this a poetical fiction only? An allegory, one of those *'sol myth" interpretations, higher than which no modem Orientalist seei able to sofir? Indeed, it is much more. Here we have an allusion to.i the *' Egg-bora" Third Race; the first half of which is mortal./.^ unconscious in its Personality, and ha%'ing nothing within itself to survive;! and the latter half of which becomes immortal io its Individuality, by reason of its Fifth Principle being called to life bjrl the Informing Gods, and thus connecting the Monad with this Earth,! This is Pollux; while Castor represents the personal, mortal man, aa^ animal of not even a superior kind, when unlinked from the diviitf Individuality. "Twins" truly; yet divorced by death for ever, unU Pollux, moved by the voice of twinship, bestows on his less favoui mortal brother a share of his own divine nature, thus associating with his own immortality.
Such is the Occult meaning of the metaphysical aspect of the gor>'. The widely spread modern interpretation of it — so celebrated ij antiquity, Plutarch tells us,§ as symbolical of brotherly devotion- namely, that it was an image of the Sun and Moon borrowed from ll spectacle of Nature, is weak and inadequate to explain the secret meaning. Besides the fact that the Moon, with the Greeks, was feminine in exoteric mythology, and could therefore hardly be regarded as Castor, and at the same time be identified with Diana, ancient Symbologists who held the Sun, the king of all sidereal orbs, as the
* Pisdu-, Nem,, k. 6o. j«^.. Diwen.
^ Schot ^rip., Orrsi., 463, I^udorf. Sec Dechannc, op. cit., p. 6.S4*
} The Mousd is impeniAiia^l and a God /rr se, albeit unconsciouji on this plKDC. For divorced it£ Uiird (oflcn called lifUi} principle, Mauas, which is the horizontal line of the fint mi Triangle or Trinity, it can have no consciousness or perception of things on this earthly "The highest mcA through the eye of the lowest" in the manifested world; Purusha (Spirit^ blind wiihotil the help of Prakriti iMaltcr}Ln the material spheres; and ao doci Auoi-Bi without Manas.
t Morol., p. 4M^
THE RIDDLE OF THE SPHINX.
i3t
Tisible image of the highest Deity, would not have personified it by
>Ilux, a demi-god only.*
If from Greek mythology we pass to the Mosaic allegories and sjmbolism, we shall find a still more striking corroboration of the ame tenet under another form. Unable to trace in them the "Egg- bora" we shall still unmistakably find in the first four chapters of Gftusfs the Androgynes and the first Three Races of the Secret Doc-
le, hidden under most ingenious symbology.
THE DIVINE HERMAPHRODITE.
An impenetrable veil of secrecy was thrown over the Occult and Religious Mysteries, after the submersion of the last remnant of the Atlantean Race, some 12.000 years ago, lest they should be shared by the unworthy, and so desecrated. Of these Sciences several have now become exoteric — such as Astronomy, for instance, in its purely mathe- matical and physical aspects. But their dogmas and tenets, being all sjmbolized and left to the sole guardianship of parable and allegory, liflve been forgotten, and hence the meaning has become perverted. Nevertheless, one finds the Hermaphrodite in the scriptures and tradi- tions of almost every nation; and why such unanimous agreement if the statement is only a fiction?
Under cover of this secrecy the Fifth Race were led to the establish- ment, or rather the reestablishment of the Religious Mysteries, in vihich ancient truths might be taught to the coming generations under the veil of allegory and symbolism. Behold the imperishable witness to the evolution of the Human Races from the Divine, and especially fi'om the Androg>-nous Race— the Egyptian Sphinx, that riddle of the Ages! Divine Wisdom incarnating on Earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated on Earth only under the shade of the Tree of the Knowledge of Good and Evil — a secret first known only to the Elohim^ the Self-Initiated, -Higher Gods/'f
* Tliii Btrange idea and iDtcrpretation arc accepted by Decbanne in hiii Myihologie tU la GrHt 4tf«A^«/(p. 655). "Ciutor and Pollux," he says, "are nothing^ but the Sun and Moon, conceived u . . . The Sua. the immortal and powerful bdng thai disappears every evening from the and descends under the Karlh, as though he would make room for thr fraternal orb which a— LB to life wiUi nJKht, U Pollux, who sacrificea himseLf for Castor; Castor, who, inferior to hb itvt^er. owes to htm hU immurtallty : for the Moon, says Tbeophrastus, Is only anoUicr, but iccblcr •aoat^V IVh/i'j. 17)." t Sec BoQ^ »/ SmocA. Trtna. by Bishop t^uresce, 1883.
^32
THB SBCRET DOCTRINE.
In the Book of Enoch we have Adam,* the first Divine Androg^'tie- separating into man and woman, and becoming Jah-Heva in one form, or Race, and Cain and Abelf — male and female — in its other form or Race — the double-sexed Jehovah,}: an echo of its Aryan prototype, Brahma- Vach. After which come the Third and Fourth Root-Races of mankind § — that is to say. Races of men and women, or individuals of opposite sexes, no longer sexless Semi-apirits and Androg>'nes, as were the two Races which precede them. This fact is hinted at in everj' Anthropogony. It is found in fable and allegory, in myth and revealed Scriptures, in legend and tradition. For, of all the great Mysteries, inherited by Initiates from hoary antiquity, this is one of the greatest. It accounts for' the bi-sexual element found in every Creative Deity, in Brahma-VirSj-VSch, as in Adam-Jehovah-Eve, also in Cain- Jehovah-Abel. For "The Book of the Generations of Adam*' does not even mention Cain and Abel, but says only:
Male and female created he tliem; . . . and called their name Adam.||
Then it proceeds to say:
And Adam . . . begtit a son in his own likeness, after his image; and called his name Seth:ir
n
After which he begets other sons and daughters, thus proving that Cain and Abel are his own allegorical permutations. Adam stands for the primitive Human Race, especially in its cosmo-sidereal sense. Not so, however, in its theo-anthropological meaning. The compound name of Jehovah, or Jah-Hovah, meaning male life and female life — first androg>'nous, then separated into sexes — is used in this sense in Genesis from Chapter v onwards. As the author of the Source of Measures says;
The two words of which Jehovah is composed make up the original idea of mals- female, as the birth originator.**
* Adam (Kadraonl U, like Brabmi and Mars, the symbol of Wx^ generative and creative power lypl- ryinc; Water and Uarth— an Alchemical Kcrct. "U takes Harth and Water to create a human Soul." said Moses. Mars is the HindG Manfnila. the planet Mars, identical wnth Kdrltikeya. the "War-God"; he is Ghanna-ja, horn ofShlva'a sweat, ntid of the Rarth. He is Lohitn. the red. like Bmhmi also and Adam. The >Eind(t Marvis. tike Adam, bom from no woman and mother. With the Ejoptiaiu, Mara WRH the primeval gracrative Principle, and so arc BrahmA, in exoteric teaching, and Adam, ia the Kabalah.
T Abel is Chebel, meaning "pains of birth," conception.
3 See /sts [/nveiled, II. 39S AbrI, the feminine serpent.
I See Itis Unvtiitd, I. yty "Tbe union of Uieae two Races produced a third . . . Race."
It Genesis^ v, s.
p. 139-
JAH-HOVAH AHDROGYNOt
133
For the Hebrew letter Jod was the fnembrum mrile and Hovak was Eve, the mother of all Ii\*ing, or the procreatrix, Earth aud Nature. The author believes, therefore, that:
It is seen that the perfect one [the perfect female circle or Yoni, 20612, numeri- oUy^ as oriffimaior of measures, takes also the form of birth origin, as kermaphro- i\iione; hence the phallic form and use.
Precisely; only "the phallic form and use" came long ages later; and the first and original meaning of Enos. the son of Seth, was the first Race bom in the present usual way from man and woman — for Seth is no man, but a race. Before him humanity was hermaphrodite. While Seth is the first result (physiologically) after the "Fall," he is also the first man; hence his son Enos is referred to as the "Son of ManV Seth represents the /fl/
To screen the real myster>' name of Ain Suph — the Boundless aud Endless Xo-Thing — the Kabalists have brought forward the compound attribute-appellation of one of the personal Creative Elohim, whose name was Yah or Jab — the letters i or j or y being interchangeable — or Jah-Hovah. i.e., male and /^'wa/f ;♦ Jah-Eve a hennaphrodite, or the jint fonn 0/ humanity^ the original Adam of Earthy not even Adam Kidmon, whose "Mind-born Son" is the earthly Jah-Hovah, mystically. And knowing this, the crafty Rabbin-Kabalist has made of it a name so MfTrf» that he could not divulge it later on without expo-^'ng the whole scheme; and thus he was obliged to make it sacred.
How close is the identity between Brahma-Prajapati and Jehovah- Sephiroth, between Brahma- Viraj and Jehovah-Adam, the Bible and tht Puranas compared alone can show. Analyzed, and read in the I same light, they afford cogent evidence that they are two copies of the ^■ime original — made at two periods far distant from each other. Com- P^e once more in relation to this subject Genesis iv. i and 26 and Ma7iu r 13a and they will both yield their meaning. In Manu^ Brahma, who, fe Jehovah or Adam in Genesis, is both man and God. and divides his booy into male and female, stands, in his Esoteric meaning, for the symbolical personification of creative and gefierative power, both divine >ad htiman. The Zohar affords still more convincing proof of identity, »Iule some Rabbins repeat word for word certain original Pauranic ex- pttssioDS; e.g.y the " creation" of the world is generally considered in
' J*3 in U»e Rabolah hfl» for »yTObol the hand. Ihr forefingrr and the liugam, while numerically - J the perfect one : but it is also Uic Dumber ;o, laale and female, when divided.
THS SECJtBT DOCTRima.
>e the Lill, the delight
the
the BrShmauica! books to be ment of the Supreme Creator.
Vishnu, being thus discrete and indiscrete substance, spirit, and time, sports like ^ playful boy, as you shall learn by listening to his frolics.* ^
Now compare this with what is said in the Book, Nobekth 'Hokkmak r
The Qabbalisls say. that the entering into existence of the worlds happened throngh delight, in that Ain Suph [? !] rejoiced in Itself, and flashed and beamed from Itself to Itself .... which are all called delighUt
Thus it is not a "curious idea of the Qabbalists," as the author ju! quoted remarks, but a purely Paurdnic, Arj^an idea. Only, why mi of Ain Suph a Creator?
The "Divine Hermaphrodite" is, then, Brahmd- Vach- Viraj ; and thr: of the Semites, or rather of the Jews, is Jehovah-Cain-Abel. Onl. the •' Heathen" were, and are, more sincere and frank than were the later Israelites and Rabbis, who undeniably knew the real meaning of| their exoteric deity. The Jews regard the name given to them— ths Yah-oudi — as an insult. Yet they have, or would have if they onlj wished it, as undeniable a right to call themselves the ancient Yah-oudI,j "Jah-hovians," as the Brahmans have to call themselves Brahmans. after their national deity. For Jah-hovah is the generic name of Group or Hierarchy of Creative Planetary Angels, under whose St their nation has evolved. He is one of the ■Planetari'- Elohim of tl Regent Group of Saturn. Verse 26 of Chapter iv of Genesis, when rei correctly, would alone give them such a right, for it calls the w Race of men — sprung from Seth and 'Enos—Jchovah, something quit different from the translation adopted in the Bible, which ought read:
To him also, was bom a son, Enos; then began men to call themselves Jah, Yah-hovah,
to wit, men and women^ the " I^rds of Creation." One has but read the above-mentioned verse iu the original Hebrew text and by light of the Kabalah, to find that, instead of the words as they n( stand translated, the correct translation should be:
Then began men to call thefnselves Jehovah ; and not :
Then began men to call upon the name of the Lord
* Viihnu Pitrama, L Li. : Wilson's Trads., i. ao.
Quoted is Myer's Qa^^alaA, ^ no.
THE ESOTERIC CAIN,
135
tbe latter being a mistranslation, whether deliberate or not. Again the well-known passage:
I have gotten a man from the Lord, should read:
I have gotten a man, even Jehovah.*
Luther translated the passage one way, the Roman Catholics quite differently. Bishop Wordsworth renders it: Cain — I hat's gotten — Aain, from Kd^niihi, I have gotten, Lather;
I have gotten a man — even the Lord [Jehovah]. And the author of The Source of Measures: I have measured 2L. man, evenJe/MvaJi.
The last is the correct rendering (or— {a) a famous Rabbin, a Kabalist. explained the passage to the writer in precisely this way, and {d) this rendering is identical with that in the Secret Doctrine of the East with regard to Brahma.
In /sis Unveiied^\ it was explained by the writer that:
Cain .... is the son of the " Lord** not of Adam.
The "Lord" is Adam Kadmon, the ** Father" of Yod-Hcva, " Adam- Eve," or Jehovah, the son of sinful thought, not the progeny of flesh and blood. Seth, on the other hand, is the leader and the progenitor oj the Races of the Earth; for he is the son of Adam, exoterically, but Esoterically he is the progeny of Cain and Abel, since Abel or Hebel is a female, the counterpart and female half of the male Cain, and Adam is the collective name for man and woman :
Male and female {zachar va nakobeh) created he them .... and called thetr name Adam.
The verses in Genesis from Chapters i to v, are purposely mixed up for Kabalistic reasons. After the "Man" of Genesis i. 26, and Enos, the Son of Man, of iv. 26: after Adam, the first Androgyne; after Adam Kadmon — the sexless (the first) Logos — Adam and Eve once separated, come finally Jehovah-Eve and Cain-Jehovah. These re- present distinct Root- Races, for millions of years elapsed between them.
Hence the Ar>'an and the Semitic Theo-anthropographies are two
See Souru 0/ Measures, p. 377.
♦ n. 464, 4i uqq.
136
THE SRCRET T>OCTRTVrE.
leaves on the same stem; their respective personifications and syni» bolic personages standing in relation to each other in the following way: