IV. IntermediaU Hermapkrodiiism.

Male and female organs inhering in the same individual; e.g.^ majoTit>' of plants, worms, and snails, etc.: allied to budding. (( Second and early Third Root-Races.)
V, Tru^ Sexual Union.
{Cf. later Third Root- Race.)
We now come to an important point \\ith regard to the double lution of the human race. The Sons of Wisdom, or the Spini Dhyinls. had become 'intellectual" through their contact with Matt« because they had already reached, during previous cycles of in( tion, that degree of intellect which enabled them to become indep dent and self-conscious entities, on this plane of Matter. They w( reborn only by reason of Karmic effects. They entered those who w( "ready," and became the Arhats, or Sages, alluded to above. Tl needs explanation.
It does not mean that Monads entered Forms in which other Mom already were. They were ** Essences," "Intelligences," and Conscit Spirits; Entities seeking to become still more conscious by uniti with more developed Matter. Their essence was too pure to be dist from tlic Universal Essence; but their •'Egos," or Manas (since th arc called Manasaputra, born of Mahat, or Brahma) had to pi throuKli earthly human experiences to become aN-wise, and be a1 to start on the returning ascending cycle. The Monads are not disc principles, limited or conditioned, but rays from that one univ absolute Principle. The entrance of one ray of sunlight followim
* ISwry proccM of lioiHug nnil cicatriuilicni la Uie bigbcr fcniroal gToupv-^rvcii in Uk ttimxliicUnn of mutilated limba with the Ampbibianft— is effected by >Lu»an and gtwimtUum elementary morphological elementa.
MONADS AND ROUNDS.
177
another through the same aperture into a dark room will not constitute two rays, but one ray iutensiSed. It is not in the course of natural law that man should become a perfect Septenary Being before the Seventh Race in the Seventh Round. Yet he has all these principles latent in him from his birth. Nor is it part of the evolutionary' law that the Fifth Principle (Manas), should receive its complete development before the Fifth Round. All such prematurely developed intellects (on the spiritual plane) in our Race are abnormal; they are those whom we have called the *' Fifth-Rounders." Even in the coming Seventh Race, at the close of this Fourth Round, while our four lower principles will be fully developed, that of Manas will be only propor- tionately so. This limitation, however, refers solely to the spiritual development. The intellectual, on the physical plane, was reached during the Fourth Root-Race. Thus, those who were "half ready," who received **but a spark," constitute the average humanity which have to acquire their intellectuality during the present Manvantaric evolution, after which they will be ready in the next for the full recep- tion of the '*Sons of Wisdom." While those which "were not ready" at all, the latest Monads, which had hardly evolved from their last transitional and lower animal forms at the close of the Third Round, remained the "narrow-brained" of the Stanza. This explains the otherwise unaccountable degrees of intellectuality among the various races of men — the savage Bushman and the European — even now. Those tribes of savages, whose reasoning powers are very little above the level of the animals, are not the unjustly disinherited, or the "un- favoured," as some may think — nothing of the kind. They are simply those latest atrivals among the human Monads, which "were not ready"; which have to evolve during the present Round, as also on the three remaining Globes — hence on four different planes of being — so as to arrive at the level of the average class when they reach the Fifth Round. One remark may prove useful, as food for thought to the student in this connection. The Monads of the lowest specimens of humanity — the "narrow-brained"* savage South-Sea Islander, the
• The terra here means odUier the dolicho-ccpbalic nor the brachyo-ccph&lic, nor >xl 9kul]* of a smailer volume, but simply brains devoid of Intellect gcnemlly. The theory which would judge of the laLellcctnal capacity of a man according tu his cranial capacity, setnn^t absurdly illogical to one who haa studied the subject. The skulls of the stone jxrriod, as well as tboee of African races (Bueh- merit included) show that the first arc above rather than below the average of the brain capacity of ibe modem man, and the skulls of the last are on the whole (as also in the case of Papuans and Poly- nesians generally) tarter by one cubic inch than that of the average Prcnclunaa. Again, the craalal Cftpacity of the Parisian of to-day reprcsenU an averairc of 1437 cubic centimetres compared to 15m AnvcrgnaL
178
THE SECRET DOCTRINE.
Afiican, the Australian — had no ICarma to work out when first bom as mm, as their more /avour^d brethren in intflligence had. The former are spinning out Karma only now; the latter are burdened witlt past, present and future Karma. In this respect the poor savage is more fortunate than tlie greatest genius of civilized count pies.
Let us pause before giving any more such strange teachings. Let us try and find out how far any ancient Scriptures, and even Science, permit the possibility of, or even distinctly corroborate, such wild aotions as are found in our Anthropogenesis.
Recapitulating that which has been said, we find that the Secret Doctrine claims for man: (i) a polygenetic origin; (a) a variety of modes of procreation before humanit>' fell into the ordinary method of generation; (3) that the evolution of animals— of the mammalians at any rate — follows that of man instead of preceding it. And this is diametrically opposed to the now generally accepted theories of evolu- tion and the descent of man from an animal ancestor.
Let us, giving to Caesar what is Caesar's, examine, first of all, the chances for the polygenetic theory among the men of Science.
Now the majority of the Darwinian Evolutionists incline to a poly- genetic explanation of the origin of a*"*";. On this particular question, however, as in many other cases, Scientists are at sixes and sevens; they agree to disagree.
Does man descend from one single couple or from several groups — monogenism or polygenism? As far as one can venture to pronounce on what in the absence of '.Titneaaea [?] will never be known [?J, the second hypothesis is far the most probable.*
Abel Hovelacque, in his Science of Language, comes to a similar con- clusion, arguing from the evidence available to a linguistic enquirer.
In an address delivered before the British Association, Professor W. H. Flower remarked on this question :
The view which appeara best to accord with what is now known of the characters and distribution of the races of man . . . . is a modification of the monogenistic hypothesis [!]. Without entering into the difficult question of the method of mau*a first appearance upon llie world, we must assume for it a vast antiquity, at all events as measured by any historical standard. 1/ we /uzd any approach to a compute paltton- totogical record, the history of man could be re-constntcied, but nothing of the kind is forthcoming.
Such an admission must be regarded as fatal to the dogmatism of the Physical Evolutionists, and as opening a wide margin to Occult specu-
HOW THB FIRST MAMMALS WERK PRODUCED.
179
lations. The opponents of the Darwiuian theory were, and still remain, polygenists. Such "intellectual giants*' as John Crawford and James Hunt discussed the problem and favoured polygenesis, and in their day there was a far stronger feeling in favour of than against this theory. It was only in 1864 that Darwinians began to be wedded to the theory of unity, of which Messrs. Huxley and Lubbock became the first coryphaei. As regards the other question, of the priority of man to the animals in the order of evolution, the answer is as promptly given. If man is really the Microcosm of the Macrocosm, then the teaching has nothing so very impossible in it. and is but logical. For, man becomes that Macrocosm for the three lower kingdoms under him. Arguing from a physical standpoint, all the lower kingdoms, save the mineral — which is light itself. cr>'stani2ed and immetallized — from plants to the creatures- which preceded the first mammalians, all have been consolidated in their physical structures by means of the *'cast-off dust" of those minerals, and M^ refuse 0/ (he human ntaiter, whether from living or dead bodies, on which they fed and which gave them their outer bodies. In his turn also, man grew more physical, by reabsorbing into his system that which he had given out. and which became transformed in the living animal crucibles through which it had passed, owing to Nature's alchemical transmutations. There were animals in those days of which our Modem Naturalists have never dreamed; and the stronger became physical material man — the giants of those times — the more powerful were his emanations. Once that Androg>'ne Humanity separated into sexes, transformed by Nature into child-bearing engines, it ceased to procreate its like through drops of vital energy oozing out of the body. But while man was still ignorant of his procreative powers on the human plane— before his Fall, as a believer in Adam would say — al! this vital energ>', scattered far and wide from him. was used by Nature for the production of the first mammal-animal forms. Evolution is ok eterjial c^'cle of becomings we are taught; and Nature never leaves an atom unused. Moreover, from the beginning of the Round, all in Nature tends to become Man. All the impulses of the dual, ceutripetal and centrifugal Force are directed towards one point — Man. The progress in the succession of beings, says Agassiz:
Consists in an increasing similarity of the living fauna, and among the vertebrates, especially, in the increasing resemblance to man. Man is the end towards which all tmimal creation has tended from Ute first appearance of the first paleozoic fishes.*
tSo
THB SECRJrr DOCTKINE.
Just so; but the ^'palseozoic fishes" are at the lower curve of the arc of the evolution oi forms ^ and this Round began with Astral Man, the rejkction of the DhySn Chohans. called the "Builders/* Man is the alpha and the omega of objective creation. As said in Isis Unveiled:
All things had their origin in Spirit — evolution having originally begun from above and proceeding downwards, instead of the reverse, as taught in the Dar- ^nian theory. •
Therefore, the tendency spoken of by the eminent Naturalist above quoted is one inherent in every atom. Only, were one to apply it to both sides of evolution, the observations made would greatly interfere with the modem theory, which has now almost become (Darwinian) law.
But in citing the passage from Agassiz* work with approval, it must not be understood that the Occultists are making any concession to the theory which derives man from the animal kingdom. The fact that in this Round he preceded the mammalia is obviously not im- pugned by the consideration that the latter follow in the wake of man.
25. How DID THB MANASA. THE SONS OF WiSDOM, ACT? ThEY REJECTED THE SELF-BORN.f ThEV ARE NOT READY. ThEV SPURNED THE SWEAT-BORN.J ThEY ARE NOT QUITE READY. ThEY WOULD NOT ENTER THE FIRST EGG-B0RN.§
To a Theist or a Christian this verse would suggest a rather theo- logical idea: that of the Fall of the Angels through Pride. In the Secret Doctrine, however, the reasons for the refusal to incarnate in half-ready physical bodies seem to be more connected with physiological than metaphy.sical reasons. Not all the organisms were sufficiently ready. The Incarnating Powers chose the ripest fruits and spumed the rest.
By a curious coincidence, when selecting a familiar name for the
• i. 154.
+ The bonelcM.
X The/frtt Sweftt-born. ThU U erpUined In the Section whtch follow* this aeriet of Sluuaa in Uie atleffory from the Purdnat conccming^ Kaodu, the holy luiec, and Pramlochi, the n>'niph who ia alleged to have hypnotized him; a ttuggcslivr allegory, biaentiGcalty, as the drop* of pempiration which nhe exuded, are the ttym1>ol!( of the ipores of Science.
I This will be explained nswe proceed, This uuwillluKnea* to fashion men, or create, is syntboUscd ia the Purdnoi by Oaluha's dcalliig^s with hia opponent N&rada, the "strirc-maldiig aacetic."
THB GODS ARE DEIFIED MEN.
I8l
p
continent on which the first Androgynes, the Third Root-Race. separated, the wTiter chose, on geographical considerations, that of *'Lemuria," invented by Mr. P. L. Sclater. It was only later that, oc reading Hseckers Pedigree of Man, it was found that the German "Animalist" had chosen the name for his late continent. He traces, properly enough, the centre of human evolution to Lemuria, but with a slight scientific variation. Speaking of it as that "cradle of mankind," he pictures the gradual transformation of the anthropoid mammal into the primeval savage! ! Vogt, again, holds that in America man sprang from a branch of the platyrrhine apes, indepaidcntly of the origination of the African and Asian root-stocks from the old world catarrhinians. Anthropologists are. as usual, at loggerheads on this question, as on many others. We shall examine this claim in the light of Esoteric Philosophy in Stanza VIII, Meanwhile, let us give a few moments of attention to the various consecutive modes of procreation according to the laws of Evolution.
Let us begin by the mode of reproduction of the later sub-races of the Third Human Race, by those who found themselves endowed with the "Sacred Fire" from the Spark of higher and then independent Beings, who were the psychic and spiritual Parents of Man, as the lower Pitri Devatas (the Pitris) were the Progenitors of his physical body. That Third and holy Race consisted of men who, at their zenith, were described as "towering giants of godly strength and beauty, and the depositories of all the mysteries of Heaven and Earth.'* Have they likewise fallen^ if, then, incarnation was the "Fall"?
Of this presently. The only thing now to be noted of these is, that the chief Gods and Heroes of the Fourth and Fifth Races, as of later antiquity, are the deified images of these Men of the Third, The days of their physiological purit)', and those of their so-called Fall, have equally survived in the hearts and memories of their descendants. Hence, the dual nature shown in these Gods, both virtue and sin being exalted to their highest degree, in the biographies composed by posterity. They were the Pre- Adamite and the Divine Races, with which even Theology, in whose sight they are all the "accursed Cainite races," now begins to busy itself.
But the action of the "Spiritual Progenitors" of that Race has first to be disposed of. A very difficult and abstruse point has to be explained with regard to Shlokas 26 and 27.
182
THE SRCRET DOCTRINE.
26. When the Sweat-born produced the Egg-born» the two- fold.* THE MIGHTY, THE POWERFta WITH BONES, THE LORDS OP"
Wisa/ujM said: "Now shall we create/' Why "now" — and not earlier? This the following Shloka explains.
Tf. The Third Race became the VahanI of the Lords of Wisdom. It created Sons of Will and Yoga, by Kriyashakti it
CREATED them, THE HOLY FATHERS, ANCESTORS OF THE ArHATS. . . .
How did they "create," since the "Lords of Wisdom" are identical with the Hindis Devas, who refuse to ••create"? Clearly they are the K\iniaras of the Hindu Pantheon and Purdnas, those Elder Sons of Brahmfi:
Sanandana aiid the other sons of Vedhas [who], previously created by him . . . vrithoiit deaire or passion, [remaiaed chaste] inspired with holy wisdom ...» and undesiroua of progeny-t
The power, by which they first created, is that which has since
caused them to be degraded from their high status to the position of Evil Spirits, of Satan and his Host — created in their turn by the un- clean fancy of exoteric creeds. It was by KriySshakti. that mysterious and divine power, latent in the unil of every man, which, if not called to life, quickened and developed by Yoga-training, remains dormant in 999,999 men out of a million, and so gets atrophied. This power is explained in the "Twelve Signs of the Zodiac/' § as follows:
KriyAshakti: — The mysterious power of thought which enables it to produce ex- ternal, perceptible, phenomenal results by its own inherent energy. The ancients held tlial any idea will manifest itself crtemalty, if one's attention [and wiWl is deeply concentrated upon it. Similarly, an intense volition will be foUor.ed by the desired result.
A Yogi generally performs his wonders by means of Ichchhftahakti (Will-power) and KriyAshnkti.
* Androgyne Tliird Race. Tlie Qrolutlonlst Professor Schmidt alludes to " Uie fact of the lepara- tion of Kxet, a« to the derivation of which from Rpedeii once hevmapkmditt all [the believers in Creation naturally excepted} are aasuredly of one accord." {Doctrine of Deicent and DarmnmiMm, p. isg.) Such Indeed If the incontestable evidence drawn from the prcAencr of rudLtneutary otkous. Apart from «uch palpable traces of a primeval hermaphroditism, the fact may Ijc noted that, as Laln^ writes. " a study of erabryoloey .... ahowa that in %hc kumuH hij^Mer animai speciea the dis- Unction of sex is not developed until a considerable firogreu has been made in the growth of the embryo." {A Modern Zoroa%irian, p. 106.) The Law of Retardation— operative alike in the case oC-\ human races, animal species, etc., when a higher type has once been erolved— attll preserves benna- phroditlam as the reproductive method of the majority of plants and many lower uimalB.
t Vehicle.
t Viihnu PurSna, I. vii ; Wilson, i. too.
' bee Fivt years of Theosopky, p. iii.
CHHAYA-BIRTH.
183
The Third Race had thus created the so-called "Sons of Will and or the "Ancestors"— the Spiriiuai Forefathers — of all the subsequent and present Arhats, or Mahatmas, in a truly immaculate wy. They were indeed creaUd, not begotten, as were their brethren of
te Fourth Race, who were generated sexually after the separation of tes, the "Fall of Man.** For Creation is but the result of Will dng on phenomenal Matter, the calling forth out of it the Primordial Divine Light and Eternal Life. They were the "Holy Seed Grain" of the future Saviours of Humanity.
Here we have to again make a break, in order to explain certain avoid such interruptions •
The order of the evolution of the Human Races stands as follows in the Fifth Book of the Commentaries, and has already been given:
Tkefirst men were Ckhayas (i); the Second, the ^^ Sweat-born** (2); the Third, "Eg^'barn," and the holy Fathers bom by the power of Kriyashakti {3); the Fourth were the children of the Padmapani [Chenresi'} (4).
Of course such primeval modes of procreation — by the evolution of one's image; through drops of perspiration; after that by Yoga; and then by what people will regard as magic (Kriyashakti) — are doomed beforehand to be regarded as fair>'-tales. Nevertheless, beginning with the first and ending with the last, there is really nothing miraculous ill them, nor anything which may not be shown to be natural. This must be proven.
1. ChhSya-birth. or that primeval mode of sexless procreation — ^the First Race having oozed out, so to say, from the bodies of the Pitris — is hinted at in a cosmic allegory in the Purdnas,^ It is the beautiful alle- gory and story of SanjftS, the daughter of Vishvakarman — married to the Sun, who, "unable to endure the fervours of her Lord," gave him herChhaya (shadow, image, or astral body), while she herself repaired ^ the jungle to perform religious devotions, or Tapas, The Sun, ''Apposing the ChhSya to be his wife, begat by her children, like Adam *ith Lilith — an ethereal shadow also, as in the legend, though an actual ^ng female monster millions of years ago.
* Mir expUtutlons and a phUoMophical account of the nature of thoac Dcio^, which arc now '^••d •» the "eril" and rthelHous Spirits, the Crratora by Kriyish^ti, the reader te referred U(hc chapter* on "The Myth of the 'Fallen Angd,' in its Various Aapects." In Part n cf this
' yUkmu AiriSfM. HI. ii.
x8*
THK SECRET DOCTRINE.
But. perhaps^ this instance proves little except the exuberant fancy :>f the PaurSnic authors. We have another proof ready. If the mate- rialized forms, which are sometimes seen oo^i^g out of the bodies of certain mediums could, instead of vanishing, be fixed and made solid — the "creation'* of the First Race would become quite comprehen- sible. This kind of procreation cannot fail to be suggestive to the student. Neither the mystery nor the impossibility of such a mode is certainly any greater — while it is far more comprehensible to the mind pf the true metaphysical thinker — than the mystery of the con- ception of the foetus, its gestation and birth as a child, as we now know it.
Now to the curious and little understood corroboration in the Purdnas about the "Sweat-bom."
2. Kandu is a sage and a Yogi, eminent in holy wisdom and pious austerities, which, finally, awaken the jealousy of the Gods, who are represented in the Hindu Scriptures as being in never-ending strife with the Ascetics. Indra, the "King of the Gods,*** finally sends one of his female Apsarases to tempt the sage. This is no worse than Jehovah sending Sarah, Abraham's wife, to tempt Pharaoh; but in truth it is these Gods (and God), who are ever trj'iug to disturb Ascetics and thus make them lose the fruit of their austerities, who ought to be regarded as "tempting demons." instead of applying the term to the Rudras, Kumdras, and Asuras, whose great sanctity and chastity seem a standing reproach to the Don Juanic Gods of the Pantheon. But it is the reverse that we find in all the Paurlnic allegories, and not without good esoteric reason.
The King of the Gods, or Indra, sends a beautiful Apsaras (nsntiph) named Pramlocba to seduce Kandu and disturb his penance. She succeeds in her unholy purpose and "nine hundred and seven years six months and three days"t spent in her company seem to the Sage as one day. When this psychological or h>'pnotic state ends, the Muni bitterly curses the creature who has seduced him, thus disturbing his devotions. "Depart, begone!" he cries, "vile bundle of delusions!" And Pramloch^, terrified, flies away, wiping the perspira-
* In the oldest MS. of lta« risMmii Futama in the pOMCidoa of ui IniUate In Southern IcdU. tixt Cod \* not Indra. but Kinia, the God of love and dcafav.
t Thmc are the cxutcric fiKurt-h given in n purpoaelj rcveracd and dUtortrd wny, being the Ggiire or the duration of the cycle between the First and Second humcn Racf , All OrienUlista to thecontnr^, ..;efc 1- not a word is any of the PurAmts that has not a special eaoteric meaning.
THB STORY OF KANDTT ANT> PRAMLOCHA EXPLAINED.
I
Hon from her Body with the leaves of the trees as she passes through the air.
The nymph went from tree to tree, and. as. with the dnaky shoots that crowned their summits, she dried her limbs, the child she had conceived by the Rishi came forth from the pores of her skin in drops of perspiration. The trees received the living dews; and the winds collected tbem into one mass. "This," said Soma [the Moon], "I matured by my rays; and gradually it increased in size, till the exhalation that had rested on the tree tops became the lovely ;jirl named warishA."*
Now Kandu stands for the First Race. He is a son of the Pitris, hence one "devoid of mind," a fact hinted at by his being unable to discern a period of nearly one thousand years from one day ; therefore he is shown to be so easily deluded and blinded. Here is a variant of the allegor>' in Genesis, of Adam, bom an image of clay, into which the "Lord God" breathes the "breath of life" but not of intellect and dis- crimination, which are developed only after he had tasted of the fruit of the Tree of Knowledge ; in other words when he has acquired the first development of Mind, and had implanted in him Manas, whose terrestrial aspect is of the earth earthy, though its highest faculties connect it with Spirit and the Divine Soul. Pramloch^ is the Hindu Xilith of the Aryan Adam; and Marisha, the daughter bom of the perspiration from her pores, is the "Sweat-bom," and stands as a symbol for the Second Race of mankind.
It is not Indra, who in this case figures in the Purdnas, but KAma- deva, the God of love and desire, who sends Pramlochl on Earth. Logic, as well as the Esoteric Doctrine, shows that it must be so. For R^ma is the king and lord of the Apsarases, of whom Pratnlochft is one; and, therefore, when Kandu, cursing her, exclaims: "Thou haPt performed the office assigned by the monarch of the gods, go!" — he must mean by that monarch Kama, and not Indra. to whom the Apsarases are not subservient. For Kama, again, is in the Rig Veda\ the personification of that feeling which leads and propels to creation. He was the Firsi Movemetii that stirred the One, after its manifestation from the purely Abstract Principle, to create.
Desire first arose in IT, which was the Prima] Germ of Mind ; and which Sages, searching with their intellect, have discovered to be the bond which connect:; Entity with Non-Entity.
* Vishnu Fttrama, I. xv; WUsoo. \L 5. Compire also Vivieii'ft tempatiaa of MerUji iTeuny$04>— tbe flatnr legend in Irish trftditiob.
m
fTHB SHCRHT DOCTRINE.
A Hymn in the Athan^a V^da exalts Kdma into a supreme God ana Creator, and says:
KAma was born the first. Him, neither Gods nor Fathers [Pitris] nor Men have equalled.
The Afhafva Veda identifies him with Agni, but makes him superior to that God. The Taiiiiriya Brdhmana makes him allegorically the son of Dhanna (moral religious duty, piety and justice) and of Shraddhl (faith). Elsewhere Kdma is bom from the heart of BrahmS; therefore he is Atmabhu *' Self- Existent," and Aja, the *' Unborn." His send- ing Pramlochl has a deep philosophical meaning; sent by Indra — the narrative has none. As Eros was connected in early Greek mythology with the world's creation, and only afterwards became the sexual Cupid, so was Kama in his original Vedic character; the Harivansha making him a son of I^kshmi, who is Venus. The allegory, as said, shows the psychic element developing the physiological, before the birth of Daksha — ihf progenitor of real physical men — who is made to be bom from Mirishi and before whose time living beings and men were pro- created ** by the will, by sight, by touch, and by yoga," as will be shown.
This, then, is the allegory on the mode of procreation of the Second or the "Sweat-horn." The same for the Third Race in its final development.
MarishS, through the exertions of Soma, the Moon, is taken to wife by the Prachetases, the production of the " Mind-born" sons of Brahmi also,* from whom they be^^ct the Patriarch Daksha — a son of Brahmft also in a former Kalpa or life, explain and add the Purdnas, iu order to mislead, yet speaking the truth,
3. The early Third Race, then, is formed from drops of "Sweat," which, after many a transformation, grow into human bodies. This is not more difficult to imagine or realize than the growth of the foetus
* The text b«s : " Prom Brtihtn&,continu{iiK to medJUte, were bom niind'eng«ndered progeny, with romu and fncuUies dcrivrd from tabi corrtnTrnl nnttiTC. embodied spirits, prodnccrl from Ihe Umb* (Gltrnl of Dhlmat (nll-wiK d«lty)." All thrae beings wm the abode of the thnc qualities of r>eTa- ■nrfifii, or divine crcntion, which. »» the fivtr-fuld crrBlion, is deroid of ctramesx of prKeplion. tentkomt rfjiection, dull of nature. "But aa they did nat mutttply themse/vfi. Rrahtuii created other mind>bom aoiu like hLraself," namely, the Urahmarshia, or the PrnjApatU. ten and iteven In numhrr. "Sanan- dana and the other aona of Vetiha* (HrahinU} wrre prrviouvly crrntrd," but a« nhnwn elsewhere, they were "untA/tul dtsire or pauion, iuptpirrd with holy vriadom, estranKed from the univene and un- dfffiroua of prOECny." ( Vishnu Pur&na. X. vii: Wilton's Traos., i. 100. loi.) These Sanandaaa and other KumAraa are then the Gods, who aAer rcfusinff to "create progmy " arr forced to incarnate in ArTi
"SWEAT- born" and ANDROGYNES.
»ni an imperceptible germ, and its subsequent development into a child, and then into a strong, heavy man. But the Third Race changes yet again its mode of procreation according to the Commentaries. It is said to have emanated a vis formativa, which changed the drops of perspiration into greater drops, which grew, expanded, and became ovoid bodies — huge eggs. In these the human fcetus gestated for several years. In the Purdnas, MarishS, the daughter of Kandu, the sage, becomes the wife of the Prachetases, and the mother of Daksha. Now Daksha is the father of the first kunian-Hke Progenitors, having been bom in this way. He is mentioned later on. The evolution of man, the microcosm, is analogous to that of the universe, the macro- cosm. His evolution stands between that of the latter and that of the animal, for which man, in his turn, is a macrocosm.
Then the Third Race becomes:
4- The Androg>Tie, or Hermaphrodite. This process of men-bearing explains, perhaps, why Aristophanes, in Plato's Banquet^ describes the nature of the old race as '* androgynous," the form of everj' individual being rounded, ** having the back and sides as in a Hrcle*^ whose "manner of running was circular .... terrible in force and strength and with prodigious ambition." Therefore, to make them weaker, "Zeus di\'ided them [in the Third Root-Race] into two. and Apollo [the Sun], under bis direction, closed up the skin."
The Madagascans — the island belonged to Lemuria — have a tradition about the first man. He lived at first without eating, and, having indulged in food, a swelling appeared in his leg; this bursting, there emerged from it a female, who became the mother of their race. Truly, "we have our sciences of Heterogenesis and Parthenogenesis, showing that the field is yet open. . . . The polyps .... produce their offspring from themselves, like the buds and ramifica- tions of a tree. . . ." Why not the primitive human poly-p? The very interesting polyp Stauridium passes alternately from gemmation into the sex method of reproduction. Curiously enough, though it grows merely as a polyp on a stalk, it produces gemmules, which ulti- mately develop into a sea-nettle or Medusa. The Medusa is utterly dissimilar to its parent-organism, the Stauridium. It also reproduces itself differently, by sexual method, and from the resulting eggs Stauridia once more put in an appearance. This striking fact may assist many to understand that a form may be evolved — as in the sexual Lemurians from hertnaphrodite parentage — quite unlike its imme-
1 88
THE SECRET DOCTRINE.
diate progenitors. It is. moreover, anquestionable that in the case of human incarnations the law of Karma, racial or individual, overrides the subordinate tendencies of Heredity, its servant.
The meaning of the last sentence in the above-quoted Commentary on Shloka 27, namely, that the Fourth Race were the children of Pad- mapfini, may find its explanation in a certain letter from the Inspirer of Esoteric Buddhism:
The majoriiy of mankind belongs to the seventh sub-race of the Fourth Root-Race — the above-metiHoned Chinamen and thtir off-shoots and branch- lets ( Malayans^ Mongolians^ Tibetans, Hungarians, FinJiSy and even the Esquimaux are all remnants of this last offshoot).
Padmapani or Avalokiteshvara. in Sanskrit, is, in Tibetan, Chenresi. Now, Avalokiteshvara is the great Logos in its higher aspect and iu the divine regions. But in the manifested planes, he is, like Daksha, the Progenitor (in a spiritual sense) of men. PadmapSni-Avalo- kiteshvara is called esoterically Bodhisattva (or Dhyfin Chohan) Chen- resi Vanchug, *'the powerful and all-seeing," He is considered now as the greatest protector of Asia in general, and of Tibet in particular. In order to guide the Tibetans and Lamas in holiness, and preserve the great Arhats in the world, this heavenly Being is credited with manifesting himself from age to age iu human form. A popular legend has it that whenever faith begins to die out in the world, Padmapiui Chenresi, the •* Lotus-bearer,'* emits a brilliant ray of light, and forth- with incarnates himself in one of the two great Lamas — the Dalai and Teschu Lamas; finally, it is believed that be will incarnate as the "most perfect Buddha" in Tibet, instead of in India, where his prede- cessors, the great Rishis and Manus had appeared in the beginning of our Race, but now appear no longer. Even the exoteric appearance of Dhyani Chenresi is suggestive of the Esoteric Teaching. He is evi- dently, like Daksha, the synthesis of all the preceding Races and the progenitor of all the human Races after the Third— the first complete one — and thus is represented as the culmination of the fotir Primeval Races in his eleven-faced form. This is a column built in four rows, each series having three faces or heads of different complexions; the three faces for each Race being typical of its three fundamental physiological transformations. The first is white (moon-coloured); the second is yellow; the third, red-brown; the fourth, in which are only two faces— the third face being left a blank; a reference to the untimely end of the Atlanteans — is brown-black. Padmapini (Daksha)
THE BIRTHDAYS OF THB DHYANfS.
189
is seated on the column, and forms the apex. In this reference com- pare Shloka 39. The Dhyan Chobau is represented with four arms, another allusion to the four Races. For while two are folded, the third hand holds a lotus — Padmapani, the "Lotus-bearer"; the flower sym- bolizing generation — and the fourth holds a serpent, emblem of the Wisdom in his power. On his neck is a rosary, and on his head the sign of water ^^/wX^ — matter, deluge — while on his brow rests the third eye, Shiva's eye, that of spiritual insight. His name is *' Protector" (of Tibet), "Saviour of Humanity." On other occasions when he has only two arms, he is Chenresi the Dhydni. and Bodhisattva, Chakna Padma Karpo, "he who holds a white lotus." His other name is Chautong, "he of the thousand eyes/* when he is endowed with a thousand arms and hands, on the palm of each of which is represented an eye of "Wisdom, these arms radiating from his body like a forest of rays. Another of his names in Sanskrit is Lokapati or Lokanatha, ^'I^ord of the World"; and in Tibetan Jigten Gonpo, *' Protector and Saviour" against evil of any kind.*
Padmapani, however, is the '* Lotus-bearer" symbolically only for the profane; esoterically, it means the supporter of the Kalpas, the last of which is called Padma, and represents one half of the life of Brahmi. Though really a minor Kalpa, it is called Maha. "great," because it comprises the age in which Brahma sprang from a lotus. Theoreti- cally, the Kalpas are infinite, but practically they are divided and sub- divided in Space and Time, each division — down to the smallest — having its own Dhyani as patron or regent. Padmapfini (Avalokitesh- vara) becomes, in China, in his female aspect, Kwan-yin, "who assumes any form, at pleasure, in order^to save mankind." The knowledge of the astrological aspect of the constellations on the respective "birth- days" of these Dhyanis — Amitabha (the A-rai-to Fo, of China), in- cluded: €,g., on the 19th day of the second mouth, on the 17th day of the eleventh month, and on the 7th day of the third month,! etc.— gives the Occultist the greatest facilities for performing what are called "magic" feats. The future of an individual is seen, with all its coming events marshalled in order, in a magic mirror placed under the ray of certain constellations. But — beware of the reverse of the niedaL Sorcery.
" Compare Schlagiotweit's Buddhism in 71M, pp. 88-90. i See Bdldoa' Chimu SuddAitm, p. to6.
igO THK SECRET DOCTRINE.
STANZA VIII.
EVOLUTION OF THE ANIMAL MAMMALIANS: TF^
FIRST FALL.
28. How the first mammals were produced. 39. A quasi-Darwinian evolution. 3a The aDimala get solid bodies. 31. Their separation into sexes. 2^. The iiTVt sin of the mindless men.
28. From the drops of swe.^t, from the residue op the sub- stance, MATTER FROM DEAD BODIES OF MEN AND ANIMALS OF THE
Wheel before.* and from cast-off dust, the first animalsI
WERE produced.
The Occult Doctrine maintains that, in this Round, the mammalians were a later work of evolution than man. Evolution proceeds in Cycles. The great Mauvautaric Cycle of Seven Rounds, beginning in the First Round with the mineral, vegetable, and animal, brings its -evolutionar>' work on the descending arc to a dead stop in the middle of the Fourth Race, at the close of the first half of the Fourth Round. It is on our Earth, then — the Fourth Sphere and the lowest — and in the present Rounds that this middle point has been reached. And since the Monad has passed, after its first •'immetallization" on Globe A, through the mineral, vegetable, and animal worlds in every degree of the three states of matter, except the last degree of the third or solid state, which it reached only at the "mid-point of evolution," it is but logical and natural that at the beginning of the Fourth Round on Globe D, Man should be the first to appear; and also that his frame should be of the most tenuous matter that is compatible with ob- jectivity. To make it still clearer; if the Monad begins its cycle of incarnations through the three objective kingdoms on the descending curved line, it has necessarily to enter on the rcascending curved line of the Sphere as a man also. On the descending arc it is the spiritual which gradually transforms into the material. On the middle line of the base, Spirit and Matter are equilibrized in Man, On the ascend- ing arc. Spirit is slowly reasserting itself at the expense of the physical, or Matter, so that, at the close of the Seventh Race of the Seventh Round, the Monad will find itself as free from Matter and all its
* Th« prerious Third Sonnd.
t Of QuM Roand.
^ ^^ MEN, THE PROGENITORS OF ANIMALS. xgi
qualities as it was in the beginnings; having gained in addition the experience and wisdom, the fruitage of all its personal lives, withou their evil and temptations.
This order of evolution is found also in the first and second chapters of GmesiSt if one reads it in its true esoteric sense; for Chapter i con- UIds the history of the first Three Rounds, as well as that of the first Three Races of the Fourth, up to the moment when Man is called to conscious life by the Elohim of Wisdom. In Chapter i, animals, whales and fowls of the air, are created before the androgyne Adam.* In Chapter ii, Adam (the sexless) comes first, and the animals only appear after him. Even the state of mental torpor and unconscious- Bttsof the first two Races, and of the first half of the Third Race, is symbolized, in the second chapter of Genesis^ by the deep sleep of Adam, It is the dreamless sleep of mental inaction, the slumber of the Soul and \tind, which is meant by that "sleep," and not at all the physio- logical process of differentiation of sexes, as a learned French theorist,