VI. Fourteen Manvantaras, _plus_ the period of one Satya Yuga make one Day

of Brahmâ, or a complete Manvantara, or 4,320,000,000 years. Therefore a Mahâ Yuga consists of 4,320,000 years.(149) The year 1887 is from the commencement of Kali Yuga, 4,989 years. To make this still clearer in its details, the following computations by Rao Bahadur P. Sreenivas Row, are given from the _Theosophist_ of November, 1885. 360 days of mortals make a year Krita Yuga contains 1,728,000 Tretâ Yuga contains 1,296,000 Dvâpara Yuga contains 864,000 Kali Yuga contains 432,000 The total of the said four Yugas constitute a Mahâ Yuga, 4,320,000 Seventy‐one of such Mahâ Yugas form the period of the reign of one Manu, 306,720,000 The reign of fourteen Manus embraces the duration of 994 Mahâ Yugas, which is equal to 4,294,080,000 Add Sandhis, _i.e._, intervals between the reign of each Manu, which amount to six Mahâ Yugas, equal to 25,920,000 The total of these reigns and interregnums of fourteen Manus, is 1,000 Mahâ Yugas, which constitute a Kalpa, _i.e._, one Day of Brahmâ, 4,320,000,000 As Brahmâ’s Night is of equal duration, one Day and Night of Brahmâ would contain 8,640,000,000 360 of such days and nights make one Year of Brahmâ equal to 3,110,400,000,000 100 such Years constitute the whole period of Brahmâ’s Age, _i.e._, Mahâ Kalpa, 311,040,000,000,000 These are the exoteric figures accepted throughout India, and they dovetail pretty nearly with those of the Secret Works. The latter, moreover, amplify them by a division into a number of Esoteric Cycles, never mentioned in Brâhmanical popular writings—one of which, the division of the Yugas into Racial Cycles, is given elsewhere as an instance. The rest, in their details, have of course never been made public. They are, nevertheless, known to every “Twice‐born” (Dvija, or Initiated) Brâhman, and the _Purânas_ contain references to some of them in veiled terms, which no matter‐of‐fact Orientalist has yet endeavoured to make out, nor could he if he would. These sacred Astronomical Cycles are of immense antiquity, and most of them pertain, as stated, to the calculations of Nârada and Asuramaya. The latter has the reputation of a Giant and a Sorcerer. But the Antediluvian Giants—the Gibborim of the Bible—were not all bad or Sorcerers, as Christian Theology, which sees in every Occultist a servant of the Evil One, would have it; nor were they worse than many of “the faithful sons of the Church.” A Torquemada and a Catherine de Médicis certainly did more harm in their day, and in the name of their Master, than any Atlantean Giant or Demigod of antiquity ever did, whether named Cyclops, or Medusa, or yet the Orphic Titan, the anguipedal monster known as Ephialtes. There were _good_ “giants” in days of old just as there are _bad_ “pigmies” now; and the Râkshasas and Yakshas of Lankâ are no worse than our modern dynamiters, and certain Christian and civilized generals during modern wars. Nor are they myths. He who would laugh at Briareus and Orion ought to abstain from going to, or even talking of, Carnac or Stonehenge. remarks somewhere a modern writer. As the Brâhmanical figures given above are approximately the basic calculations of our Esoteric System, the reader is requested to carefully keep them in mind. In the _Encyclopædia Britannica_ we find, as the last word of Science, that the antiquity of man is allowed to stretch _only over_ “tens of thousands of years.” It becomes evident that as these figures may be made to fluctuate between 10,000 and 100,000, therefore they mean very little if anything, and only render still denser the darkness surrounding the question. Moreover, what matters it that Science places the birth of man in the “pre‐ or post‐ glacial drift,” if we are told at the same time that the so‐called “Ice Age” is simply a long succession of ages which Shaded without abrupt change of any kind into what is termed the human or recent period ... the overlapping of geological periods having been the rule from the beginning of time.(150) The latter “rule” only results in the still more puzzling, even if strictly scientific and correct, information, that: Even to‐day man is contemporary with the ice‐age in the Alpine valleys and in the Finmark.(151) Thus, had it not been for the lessons taught by the Secret Doctrine, and even by exoteric Hindûism and its traditions, we should to this day be left to float in perplexed uncertainty between the indefinite “Ages” of one school of Science, the “tens of thousands” of years of the other, and the 6,000 years of the Bible interpreters. This is one of the several reasons why, with all the respect due to the conclusions of the men of learning of our modern day, we are forced to ignore them in all such questions of pre‐historic antiquity. Modern Geology and Anthropology must, of course, disagree with our views. But Occultism will find as many weapons against these two Sciences as it has against astronomical and physical theories, in spite of Mr. Laing’s assurances that: In [chronological] calculations of this sort, concerning older and later formations, there is no _theory_, they are based on positive facts, limited only by a certain possible [?] amount of error either way.(152) Occultism will prove, scientific confessions in hand, that Geology is very much in error, and very often even more so than Astronomy. In this very passage by Mr. Laing, which gives to Geology preëminence for correctness over Astronomy, we find a passage in flagrant contradiction to the admissions of the best Geologists themselves. Says the author: In short, the conclusions of Geology, at any rate up to the Silurian period(153) when the present order of things was fairly inaugurated, are approximate [truly so] _facts_ and not _theories_, while the astronomical conclusions are _theories_ based on _data_ so uncertain, that while in some cases they give results incredibly short, ... in others they give results almost incredibly long.(154) After which, the reader is advised that the “safest course” Seems to be to assume that Geology really proves the duration of the present order of things to have been somewhere over 100 millions of years, and that Astronomy gives an enormous though unknown time beyond in the past, and to come in the future, for the birth, growth, maturity, decline, and death of the solar system, of which our earth is a small planet now passing through the habitable phase.(155) Judging from past experience, we do not entertain the slightest doubt that, once called upon to answer “the absurd unscientific and preposterous claims of exoteric (and Esoteric) Âryan chronology,” the Scientist of the “results incredibly short,” _i.e._, only 15,000,000 years, and the Scientist, who “would require 600,000,000 years,” together with those who accept Mr. Huxley’s figures of 1,000,000,000(156) “since sedimentation began in Europe,” would all be as dogmatic the one as the other. Nor would they fail to remind the Occultist and the Brâhman, that it is the modern men of Science alone who represent exact Science, whose duty it is to fight “inaccuracy” and “superstition.” The Earth is passing through the “habitable phase” only for the _present order_ of things, and as far as our present mankind is concerned with its actual “coats of skin” and phosphorus for bones and brain. We are ready to concede the 100 millions of years offered by Geology, since we are taught that our present physical mankind—or the Vaivasvata Humanity—began only eighteen millions of years ago. But Geology has no facts to give us for the duration of geological periods, as we have shown, no more indeed than has Astronomy. The authentic letter from Mr. W. Pengelly, F.R.S., quoted elsewhere, says: It is at present, and perhaps always will be, _impossible_ to reduce, even approximately, geological time into years or even into millenniums. And having never, hitherto, excavated a fossil man of any other than the _present form_—what does Geology know of him? It has traced zones or strata and, with these, primordial zoological life, down to the Silurian. When it has, in the same way, traced man down to his primordial protoplasmic form, then we will admit that it may know something of primordial man. If it is not very material to “the bearings of modern scientific discovery on modern thought,” whether Man has existed in a state of constant though slow progression for the last 50,000 years of a period of 15 millions, or for the last 500,000 years of a period of 150 millions,(157) as Mr. S. Laing tells his readers, it is very much so for the claims of the Occultists. Unless the latter show that it is a _possibility_, if not a perfect certainty, that man lived eighteen millions of years ago, the _Secret Doctrine_ might as well have remained unwritten. An attempt must, therefore, be made in this direction, and it is our modern Geologists and men of Science generally who will be brought to testify to this fact in the Third Part of this Volume. Meanwhile, and notwithstanding the fact that Hindû Chronology is constantly represented by the Orientalists as a fiction based on no “actual” computation,(158) but simply a “childish boasting,” it is nevertheless often twisted out of recognition to make it yield to, and fit in with, Western theories. No figures have ever been more meddled with and tortured than the famous 4, 3, 2, followed by cyphers, of the Yugas and Mahâ Yugas. As the whole Cycle of pre‐historic events, such as the evolution and transformation of Races and the extreme antiquity of man, hangs upon the said Chronology, it becomes extremely important to check it by other existing calculations. If the Eastern Chronology is rejected, we shall at least have the consolation of proving that no other—whether in the figures of Science or of the Churches—is one whit more reliable. As Professor Max Müller expresses it, it is often as useful to prove what a thing is not as to show what it may be. And once we succeed in pointing out the fallacies of both Christian and Scientific computations—by allowing them a fair chance of comparison with our Chronology—neither of these will have a reasonable ground to stand upon, in pronouncing the Esoteric figures less reliable than its own. We may here refer the reader to our earlier work, _Isis Unveiled_,(159) for some remarks concerning the figures which were cited a few pages back. To‐day a few more facts may be added to the information there given, which is already known to every Orientalist. The sacredness of the cycle of 4,320, with additional cyphers, lies in the fact that the figures which compose it, taken separately or joined in various combinations, are each and all symbolical of the greatest mysteries in Nature. Indeed, whether one takes the 4 separately, or the 3 by itself, or the two together making 7, or again the three, 4, 3, 2, added together and yielding 9, all these numbers have their application in the most sacred and Occult matters, and record the workings of Nature in her eternally periodical phenomena. They are never erring, perpetually recurring numbers, unveiling, to him who studies the secrets of Nature, a truly divine System, an intelligent plan in Cosmogony, which results in natural cosmic divisions of times, seasons, invisible influences, astronomical phenomena, with their action and reäction on terrestrial and even moral nature; on birth, death, and growth, on health and disease. All these natural events are based and depend upon cyclical processes in the Kosmos itself, producing periodic agencies which, acting from without, affect the Earth and all that lives and breathes on it, from the one end to the other of any Manvantara. Causes and effects are esoteric, exoteric and “endexoteric,” so to say. In _Isis Unveiled_ we wrote that which we now repeat: _We are at the bottom of a cycle and evidently in a transitory state_. Plato divides the intellectual progress of the Universe during every Cycle into fertile and barren periods. In the sublunary regions, the spheres of the various elements remain eternally in perfect harmony with the Divine Nature, he says; “but their parts,” owing to a too close proximity to earth, and their commingling with the earthly (which is Matter, and therefore the realm of evil), “are sometimes according, and sometimes contrary to (Divine) Nature.” When those circulations—which Éliphas Lévi calls “currents of the Astral Light”—in the universal Ether which contains in itself every element, take place in harmony with the Divine Spirit, our Earth and everything pertaining to it enjoys a fertile period. The Occult powers of plants, animals, and minerals magically sympathize with the “superior natures,” and the Divine Soul of man is in perfect intelligence with these “inferior” ones. But during the barren periods, the latter lose their magic sympathy, and the spiritual sight of the majority of mankind is so blinded as to lose every notion of the superior powers of its own Divine Spirit. We are in a barren period; the eighteenth century, during which the malignant fever of scepticism broke out so irrepressibly, has entailed unbelief as a hereditary disease upon the nineteenth. The divine intellect is veiled in man; his animal brain alone “philosophizes.” And philosophizing alone, how can it understand the “Soul Doctrine”? In order not to break the thread of the narrative we shall give some striking proofs of these cyclic laws in Part II, proceeding meanwhile with our explanations of Geological and Racial Cycles. Stanza III. Attempts To Create Man. 11. The Descent of the Demiurge. 12. The Lunar Gods ordered to create. 13. The Higher Gods refuse. 11. THE LORD OF THE LORDS CAME. FROM HER BODY HE SEPARATED THE WATERS, AND THAT WAS HEAVEN ABOVE, THE FIRST HEAVEN.(160) Here tradition falls again into the Universal. As in the earliest version, repeated in the _Purânas_, so in the latest, the Mosaic account. In the first it is said: He the Lord [the God who has the form of Brahmâ], when the world had become one ocean, concluding that within the waters lay the earth, and desirous to raise it up [to separate it], created himself in another form. As in the preceding Kalpa [Manvantara] he had assumed the shape of a tortoise, so in this one he took the shape of a boar, etc.(161) In the Elohistic “creation,”(162) “God” creates “a firmament in the midst of the waters,” and says “let _dry land_ appear.” And now comes the traditional peg whereunto is hung the Esoteric portion of the Kabalistic interpretation. 12. THE GREAT CHOHANS(163) CALLED THE LORDS OF THE MOON, OF THE AIRY BODIES: “BRING FORTH MEN,(164) MEN OF YOUR NATURE. GIVE THEM(165) THEIR FORMS WITHIN. SHE(166) WILL BUILD COVERINGS WITHOUT.(167) MALES‐FEMALES WILL THEY BE. LORDS OF THE FLAME ALSO....” Who are the “Lords of the Moon”? In India they are called Pitris or “Lunar Ancestors,” but in the Hebrew scrolls it is Jehovah himself who is the “Lord of the Moon,” collectively as the Host, and also as one of the Elohim. The Astronomy of the Hebrews and their “observance of _times_” was regulated by the Moon. A Kabalist, having shown that “Daniel ... told off God’s providence by set _times_” and that the _Revelation_ of John “speaks of a carefully measured _cubical_ city descending out of the heavens,” etc., adds: But the vitalizing power of heaven lay chiefly with _the moon_.... It was the Hebrew יהוה [Jehovah],—and St. Paul enjoins:—“Let no man judge you for your observance of the 7th day, and the day of _new moon,—which are a shadow of things to come_; but the body (or substance) is of Christ,” _i.e._, Jehovah,—that function of this power that “made the barren woman the joyful mother of children,”—“for they are the gift of Jehovah,” ... which is a key to the objection which her husband made to the Shunamite, as to her going to the man of God:—“for it is neither the 7th day nor the day of _new moon_.” The living spiritual powers of the constellations had mighty wars marked by the movements and positions of the stars and planets, and especially as the result of the conjunction of the moon, earth and sun. Bentley comments on the Hindû “war between the gods and the giants,” as marked by the eclipse of the sun at the ascending node of the moon, 945 B.C. [!], at which time was born,(168) or produced from the sea, SRI (Sarai), S‐r‐i, the wife of the Hebrew Abram(169), who was the Venus‐Aphroditus [_sic_] of the Westerns, emblem “of the luni‐ solar year, or the moon, [as Sri is the wife of the Moon; see foot‐note], the goddess of increase.”(170) ... [Therefore] the grand monument and land‐mark of the exact period of the lunar year and month, by which this cycle [of 19 tropical years of the sun and 235 revolutions of the moon] could be calculated, was Mount Sinai,—the Lord Jehovah coming down thereon.... Paul speaks [then] as a mystagogue, when he says concerning the freed woman and bond woman of Abraham:—“For this Hagar (the bond woman of Abraham) is Mount Sinai in Arabia.” How could a woman be a mountain? and such a mountain! Yet, in one sense, ... she was, and in a very marvellously true one. Her name was Hagar, הגר whose numbers read 235, or in exact measure, the very number of lunar months to equal 19 tropical years to complete this cycle and make the likeness and similitude good; Mount Sinai being, in the esoteric language of this wisdom, the monument of the exact time of the lunar year and month, by which this spiritual vitalizing cycle could be computed, and which mountain, indeed, was called (Fuerst) “the Mountain of the Moon (Sin).” So also Sarai (SRI), the wife of Abram, could have no child until her name was changed to Sarah, שרה, giving to her the property of this lunar influence.(171) This may be regarded as a digression from the main subject; but it is a very necessary one with a view to Christian readers. For who, after studying dispassionately the respective legends of Abram or Abraham, Sarai or Sarah, who was “fair to look upon,” and those of Brahmâ and Sarasvatî, or Shrî, Lakshmî‐Venus, with the relations of all these to the Moon and Water;—and especially one who understands the real Kabalistic meaning of the name Jehovah and its relation to, and connection with, the Moon—who can doubt that the story of Abram is based upon that of Brahmâ, or that _Genesis_ was written upon the old lines used by every ancient nation? All in the ancient Scriptures is allegorical—all based upon and inseparably connected with Astronomy and Cosmolatry. 13. THEY(172) WENT EACH ON HIS ALLOTTED LAND: SEVEN OF THEM, EACH ON HIS LOT. THE LORDS OF THE FLAME REMAIN BEHIND. THEY WOULD NOT GO, THEY WOULD NOT CREATE. The Secret Teachings show the divine Progenitors creating men on seven portions of the Globe “each on his lot”—_i.e._, each a different Race of men externally and internally, and on different Zones. This polygenistic claim is considered elsewhere, in Stanza VII. But who are “They” who create, and the “Lords of the Flame,” “who would not”? Occultism divides the “Creators” into Twelve Classes; of which four have reached “Liberation” to the end of the “Great Age,” the fifth is ready to reach it, but still remains active on the intellectual planes, while seven are still under direct Karmic Law. These last act on the man‐bearing Globes of our Chain. Exoteric Hindû books mention Seven Classes of Pitris, and among them two distinct kinds of Progenitors or Ancestors: the Barhishad and the Agnishvâtta; or those possessed of the “sacred fire” and those devoid of it. Hindû ritualism seems to connect them with sacrificial fires, and with Grihastha Brâhmans in earlier incarnations; those who have, and those who have _not_ attended as they should to their household sacred fires in their previous births. The distinction, as said, is derived from the _Vedas_. The first and highest class (Esoterically), the Agnishvâtta, are represented in the exoteric allegory as Grihastha or Brâhman‐householders, who, having failed to maintain their domestic fires and to offer burnt sacrifices, in their past births in other Manvantaras, have lost every right to have oblations with fire presented to them. Whereas the Barhishad, being Brâhmans who have kept up their household sacred fires, are thus honoured to this day. Thence the Agnishvâtta are represented as devoid of, and the Barhishad as possessed of, fires. But Esoteric Philosophy explains the original qualifications as being due to the difference between the natures of the two Classes: the Agnishvâtta Pitris are devoid of “fire” _i.e._, of creative passion, because they are too divine and pure; whereas the Barhishad, being the Lunar Spirits more closely connected with Earth, became the creative Elohim of form, or the Adam of dust. The allegory says that Sanandana and other Vedhas, the Sons of Brahmâ, his first progeny: Were without desire or passion, inspired with holy wisdom, estranged from the universe and _undesirous of progeny_.(173) This also is what is meant in the shloka by the words, “They would not create,” and is explained as follows: “_The Primordial Emanations from the Creative Power are too near the Absolute Cause. They are transitional and latent forces, which will develop only in the next and subsequent removes._” This makes it plain. Hence Brahmâ is said to have felt wrathful when he saw that those Embodied spirits, produced from his limbs [_gâtra_], would not multiply themselves. After which, in the allegory, he creates other seven Mind‐born Sons(174) namely, Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasishtha, the latter being often replaced by Daksha, the most prolific of the Creators. In most of the texts these Seven Sons of Vasishtha‐Daksha are called the Seven Rishis of the _Third_ Manvantara; the latter referring both to the Third Round and also to the Third Root‐Race and its Branch‐Races in the Fourth Round. These are all the Creators of the various Beings on this Earth, the Prajâpati, and at the same time they appear as divers reïncarnations in the early Manvantaras or Races. It thus becomes clear why the Agnishvâtta, devoid of the grosser “creative fire,” hence unable to create physical man, having no Double, or Astral Body, to project, since they were without any “form,” are shown in exoteric allegories as Yogîs, Kumâras (chaste youths), who became “rebels,” Asuras, fighting and opposing Gods,(175) etc. Yet it is they alone who could complete man, _i.e._, make of him a self‐conscious, almost a divine Being—a God on Earth. The Barhishad, though possessed of “creative fire,” were devoid of the higher Mahat‐ic element. Being on a level with the lower “Principles”—those which precede gross objective matter—they could only give birth to the outer man, or rather to the model of the physical, the astral man. Thus, though we see them intrusted with the task by Brahmâ—the collective Mahat or Universal Divine Mind—the “Mystery of Creation” is repeated on Earth, only in an inverted sense, as in a _mirror_. It is those who are unable to create the spiritual immortal man, who project the senseless model (the Astral) of the physical Being; and, as will be seen, it was those who would not multiply, who sacrificed themselves to the good and salvation of Spiritual Humanity. For, to complete the _septenary man_, to add to his three lower Principles and cement them with the Spiritual Monad—which could never dwell in such a form otherwise than in an _absolutely latent state_—two connecting “Principles” are needed: Manas and Kâma. This requires a living Spiritual Fire of the middle Principle from the Fifth and Third States of Plerôma. But this Fire is the possession of the Triangles, not of the (perfect) Cubes, which symbolize the Angelic Beings;(176) the former having from the First Creation possessed themselves of it and being said to have appropriated it for themselves, as in the allegory of Prometheus. These are the active, and therefore—in Heaven—no longer “pure” Beings. They have become the independent and free Intelligences, shown in every Theogony as fighting for that independence and freedom, and hence—in the ordinary sense—“rebellious to the divine passive law.” These are then those “Flames”—the Agnishvâtta—who, as shown in the shloka, “remain behind,” instead of going along with the others to create men on Earth. But the true Esoteric meaning is that most of them were destined to incarnate as the Egos of the forthcoming crop of Mankind. The human Ego is neither Âtman nor Buddhi, but the Higher Manas; the intellectual fruitage and the efflorescence of the intellectual self‐ conscious Egotism—in the higher spiritual sense. The ancient works refer to it as Kârana Sharîra on the plane of Sûtrâtmâ, which is the “golden thread” on which, like beads, the various Personalities of this Higher Ego are strung. If the reader were told, as in the _semi‐Esoteric_ allegories, that these Beings were returning Nirvânîs from preceding Mahâ‐Manvantaras—Ages of incalculable duration which have rolled away in the Eternity, a still more incalculable time ago—he would hardly understand the text correctly; while some Vedântins might say: “This is not so; the Nirvânî can never return”; which is true during the Manvantara he belongs to, and erroneous where Eternity is concerned. For it is said in the Sacred Shlokas: “_The Thread of Radiance which is imperishable and dissolves only in __ Nirvâna, reëmerges from it in its integrity on the day when the Great Law calls all things back into action._” Hence, as the higher Pitris or Dhyânîs had no hand in his physical creation, we find Primeval Man—issued from the bodies of his _spiritually_ “fireless” Progenitors—described as aëriform, devoid of compactness, and “mindless.” He had no middle Principle to serve him as a medium between the Highest and the Lowest—the Spiritual Man and the physical brain—for he lacked Manas. The Monads which incarnated in those _empty_ Shells, remained as unconscious as when separated from their previous incomplete forms and vehicles. There is no potentiality for Creation, or Self‐ Consciousness, in a _pure_ Spirit on this our plane, unless its too homogeneous, perfect—because divine—nature is, so to say, mixed with, and strengthened by, an essence already differentiated. It is only the lower line of the Triangle—representing the first Triad that emanates from the Universal Monad—that can furnish this needed consciousness on the plane of differentiated Nature. But how could these pure Emanations, which, on this principle, must have originally been themselves “unconscious” (in our sense), be of any use in supplying the required Principle, as they could hardly have possessed it themselves? The answer is difficult to comprehend, unless one is well acquainted with the philosophical metaphysics of a beginningless and endless series of Cosmic Re‐births, and becomes well impressed and familiarized with that immutable law of Nature which is ETERNAL MOTION, cyclic and spiral—therefore progressive even in its seeming retrogression. The one Divine Principle, the nameless THAT of the _Vedas_, is the Universal Total, which, neither in its spiritual aspects and emanations, nor in its physical Atoms, can ever be at “Absolute Rest” except during the Nights of Brahmâ. Hence, also, the “First‐born” are those who are first set in motion at the beginning of a Manvantara, and thus the first to fall into the lower spheres of materiality. They who are called in Theology the “Thrones,” and are the “Seat of God,” must be the first incarnated men on Earth; and it becomes comprehensible, if we think of the endless series of past Manvantaras, to find that the last had to come first, and the first last. We find, in short, that the higher Angels had broken, countless æons before, through the “Seven Circles,” and thus “robbed” them of the Sacred Fire; this means in plain words, that they had assimilated during their past incarnations, in lower as well as in higher Worlds, all the wisdom therefrom—the reflection of Mahat in its various degrees of intensity. No Entity, whether angelic or human, can reach the state of Nirvâna, or of absolute purity, except through æons of suffering and the _knowledge_ of evil as well as of good, as otherwise the latter would remain incomprehensible. Between man and the animal—whose Monads, or Jîvas, are fundamentally identical—there is the impassable abyss of Mentality and Self‐ consciousness. What is human mind in its higher aspect, whence comes it, if it be not a portion of the essence—and, in some rare cases of incarnation, the _very essence_—of a higher Being; one from a higher and divine plane? Can man—a God in the animal form—be the product of Material Nature by evolution alone, even as is the animal which differs from man in external shape, but by no means in the materials of its physical fabric, and is informed by the same, though undeveloped, Monad—seeing that the intellectual potentialities of the two differ as the sun does from the glow‐worm? And what is it that creates such difference, unless man is an animal _plus a living God_ within his physical shell? Let us pause and ask ourselves seriously the question, regardless of the vagaries and sophisms of both the materialistic and the psychological modern Sciences. To some extent, it is admitted that even the Esoteric Teaching is allegorical. To make the latter comprehensible to the average intelligence, the use of symbols cast in an intelligible form is needed. Hence the allegorical and semi‐mythical narratives in the exoteric, and the only _semi_‐metaphysical and objective representations in the Esoteric Teachings. For the purely and transcendentally spiritual conceptions are adapted only to the perceptions of those who “_see without eyes, hear without ears, and sense without organs_,” according to the graphic expression of the Commentary. The too puritan Idealist is at liberty to spiritualize the tenet, whereas the modern Psychologist would simply try to spirit away our “fallen,” yet still divine, human Soul—divine in its connection with Buddhi. The mystery attached to the highly spiritual Ancestors of the _Divine_ Man within the earthly man is very great. His dual creation is hinted at in the _Purânas_, though its Esoteric meaning can be approached only by collating together the many varying accounts, and reading them in their symbolical and allegorical character. So it is in the _Bible_, both in _Genesis_ and even in the _Epistles_ of Paul. For that “Creator,” who is called in the second chapter of _Genesis_ the “Lord God,” is in the original the Elohim, or Gods (the Lords), in the plural; and while one of them makes the earthly Adam of Dust, the other breathes into him the Breath of Life, and the third makes of him a Living Soul, all of which readings are implied in the plural number of the word Elohim.(177) Or again, as Paul says: The first man is of the earth, the second [the last, or rather highest] is the Lord from heaven.(178) In the Âryan allegory the rebellious Sons of Brahmâ are all represented as holy Ascetics and Yogîs. Re‐born in every Kalpa, they generally try to impede the work of human procreation. When Daksha, the chief of the Prajâpatis or Creators, brings forth 10,000 sons for the purpose of peopling the world, Nârada—a son of Brahmâ, the great Rishi, and _virtually_ a Kumâra, if not so in name—interferes with, and twice frustrates Daksha’s aim, by persuading those Sons to remain holy Ascetics and eschew marriage. For this, Daksha curses Nârada to be “re‐born as a man,” as Brahmâ had cursed him before for refusing to marry, and obtain progeny, saying: “Perish in thy (present [Deva or Angelic] form); and take up thy abode in the womb”—_i.e._, become a man.(179) Notwithstanding several conflicting versions of the same story, it is easy to see that Nârada belongs to that Class of Brahmâ’s “First‐born,” who have all proven rebellious to the law of animal procreation, for which they had to incarnate as _men_. Of all the Vedic Rishis, Nârada, as already shown, is the most incomprehensible, because the most closely connected with the Occult Doctrines—especially with the Secret Cycles and Kalpas. Certain contradictory statements about this Sage have much distracted the Orientalists. Thus he is shown as refusing positively to “create” or have progeny, and even as calling his father Brahmâ a “false teacher” for advising him to get married, as related in the _Nârada‐Pancha‐Râtra_; nevertheless, he is referred to as one of the Prajâpatis or Progenitors! In the _Nâradîya Purâna_, he describes the laws and the duties of the celibate Adepts; and as these Occult duties do not happen to be found in the fragment of about 3,000 Stanzas in the possession of European museums, the Brâhmans are proclaimed liars; the Orientalists forgetting that the _Nâradîya_ is credited with containing 25,000 Stanzas, and that it is not very likely that such MSS. should be found in the hands of the Hindû profane, those who are ready to sell any precious Olla for a red pottage. Suffice it to say, that Nârada is _the_ Deva‐Rishi of Occultism _par excellence_, and that the Occultist who does not ponder, analyze, and study Nârada from his seven Esoteric facets, will never be able to fathom certain anthropological, chronological, and even cosmic Mysteries. He is one of the Fires above‐mentioned, and plays a part in the evolution of this Kalpa from its incipient down to its final stage. He is an actor who appears in each of the successive acts, or Root‐Races, of the present Manvantaric drama, in the world‐allegories which strike the key‐note of Esotericism, and are now becoming more familiar to the reader. But shall we turn to other ancient Scriptures and documents for the corroboration of the “Fires,” “Sparks,” and “Flames”? They are plentiful, if one only seeks for them in the right places. In the Kabalistic _Book of the Concealed Mystery_ they are clearly enunciated, as also in the _Ha Idra Zuta Qadisha_, or “The Lesser Holy Assembly.” The language is very mystical and veiled, yet still comprehensible. In the latter, among the sparks of Prior Worlds, “vibrating Flames and Sparks,” from the divine flint, the “Workman” proceeds to create man, “male and female” (427). These “Flames and Sparks”—Angels and their Worlds, Stars and Planets—are said, figuratively, to become extinct and die, that is to say, remain “unmanifested” until a certain process of Nature is accomplished. To show how thickly veiled from public view are the most important facts of Anthropogenesis, two passages are now quoted from two Kabalistic books. The first is from the _Ha Idra Zuta Qadisha_: 429. From a Light‐Bearer [one of the Seven Sacred Planets] of insupportable brightness proceeded a Radiating Flame, dashing off like a vast and mighty hammer those sparks which were the Prior Worlds. 430. And with most subtle ether were these intermingled and bound mutually together, but _only when they were conjoined together_, even the Great Father and Great Mother. 431. From _Hoa_, Himself, is AB, the Father; and from _Hoa_, Himself, is Ruach, the Spirit; Who are hidden in the Ancient of Days, and therein is that ether concealed. 432. And It was connected with a light‐bearer [a Planet and its Angel or Regent], which went forth from that Light‐Bearer of insupportable brightness, which is hidden in the bosom of Aima, the Great Mother.(180) Now the following extract from the _Zohar_,(181) under the heading, “The Pre‐Adamite Kings,” also deals with the same mystery: We have learned in the Siphrah D’Tznioothah: That the _At‐tee’ kah D’At‐tee’ keen_, Ancient of Ancients, before He prepared His Form, built kings and engraved kings, and sketched out kings [men, the “kings” of the animals], and they could not exist: till He overthrew them and _hid them until after a time_, therefore it is written; “And these are the kings which reigned in the land of Edom.”... And they could not exist till _Resha’Hiv’rah_, the White Head, the _At’‐tee’‐kah D’At‐tee’‐keen_, Ancient of the Ancients, arranged Himself. When he arranged Himself He formed all forms Above and Below.... Before He arranged Himself in His Form, had not been formed all those whom He desired to form, and all worlds have been destroyed.... They did not remain in their places, because the form of the kings had not been formed as it ought to be, and _the Holy City had not been prepared_.(182) Now the plain meaning of these two allegorical and metaphysical disquisitions is simply this: Worlds and men were in turn formed and destroyed, _under the law of evolution_ and _from preëxisting material_, until both the Planets and their men, in our case our Earth and its animal and human races, became what they are now in the present cycle—opposite polar forces, an equilibrized compound of Spirit and Matter, of the positive and the negative, of the male and the female. Before man could become male and female _physically_, his prototype, the creating Elohim, had to arrange his Form on this sexual plane _astrally_. That is to say, the Atoms and the organic forces, descending into the plane of the given differentiation, had to be marshalled in the order intended by Nature, so as to be ever carrying out, in an immaculate way, that law which the Kabalah calls the “Balance,” through which everything that exists does so as male and female in its final perfection, in this present stage of materiality. Chokmah, Wisdom, the Male Sephira, had to diffuse itself _in_, and _through_, Binah, intelligent Nature, or Understanding. Therefore the First Root‐Race of men, sexless and mindless, had to be overthrown and “hidden until after a time”; _i.e._, the First Race, instead of dying, disappeared _in_ the Second Race, as certain lower lives and plants do in their progeny. It was a wholesale transformation. The First became the Second Root‐Race, without either begetting it, procreating it, or dying. “They _passed by_ together,” as it is written: “And he died” and another “reigned in his stead.”(183) Why? Because the “_Holy City_ had not been prepared.” And what is the “Holy City”? The Ma‐qom—the Secret Place or the Shrine—on Earth; in other words, the human womb, the microcosmic copy and reflection of the Heavenly Matrix, the female Space or primeval Chaos, in which the male Spirit fecundates the germ of the Son, or the visible Universe. So much so, that in the paragraph on “The Emanation of the Male and Female Principles” in the _Zohar_, it is said that, on this Earth, the Wisdom from the “Holy Ancient” “does not shine except in male and female.” (_Hokhmah_ Wisdom, is the Father, and _Binah_ Understanding, is the Mother.)... And when they connect one with the other, they bring forth and diffuse and emanate Truth. In the sayings of Rabbi Ye‐yeva, Sabbah, _i.e._, the Old, we learned this; What is Binah Understanding? But when they connect in one another, the י (Yod) in the ה (Heh), they become impregnated and produce a Son. And, therefore, it is called _Binah_, Understanding. It means BeN YaH, _i.e._, Son of YaH. This is the completeness of the Whole.(184) This is also the “completeness” of phallicism by the Rabbis, its perfect apotheosis, the divine being dragged into the animal, the sublime into the grossness of the terrestrial. Nothing so graphically gross exists in Eastern Occultism, nor in the primitive Kabalah—the Chaldæan _Book of Numbers_. We have said so already in _Isis Unveiled_: We find it rather unwise on the part of Catholic writers to pour out their vials of wrath in such sentences as these: “In a multitude of pagodas, the phallic stone, ever and always assuming, like the Grecian _batylos_, the brutally indecent form of the _lingham_ ... the Mahâ Deva.” Before casting slurs on a symbol whose profound metaphysical meaning is too much for the modern champions of that religion of sensualism _par excellence_, Roman Catholicism, to grasp, they are in duty bound to destroy their oldest churches, and change the form of the cupolas of their own temples. The Mahadeo of Elephanta, the Round Tower of Bhagulpore, the minarets of Islam—either rounded or pointed—are the originals of the Campanile column of San Marco, at Venice, of Rochester Cathedral, and of the modern Duomo of Milan. All of these steeples, turrets, domes, and Christian temples, are the reproductions of the primitive idea of the _lithos_, the upright phallus.(185) Nevertheless, and however it may be, the fact that all these Hebrew Elohim, Sparks, and Cherubs are identical with the Devas, Rishis and the Fires and Flames, the Rudras and the forty‐nine Agnis of the ancient Âryas, is sufficiently proven by and in the Kabalah. Stanza IV. Creation Of The First Races. 14. Creation of men. 15. They are empty shadows. 16. The Creators are perplexed how to create a _thinking_ man. 17. What is needed for the formation of a perfect Man. 14. THE SEVEN HOSTS, THE WILL‐BORN(186) LORDS, PROPELLED BY THE SPIRIT OF LIFE‐GIVING,(187) SEPARATE MEN FROM THEMSELVES, EACH ON HIS OWN ZONE. They threw off their “Shadows” or Astral Bodies—if such an ethereal being as a “Lunar Spirit” may be supposed to rejoice in an Astral, besides a hardly tangible Body. In another Commentary it is said that the Ancestors _breathed_ out the first man, as Brahmâ is explained to have breathed out the Suras, or Gods, when they became Asuras (from Asu, breath). In a third it is said that they, the newly‐created Men, were the “shadows of the Shadows.” With regard to this sentence—“They were the shadows of the Shadows”—a few more words may be said and a fuller explanation attempted. This first process of the evolution of mankind is far easier to accept than the one which follows it, though one and all such processes will be rejected and doubted even by some Kabalists, especially the Western, who study the present effects, but have neglected to study their primary causes. Nor does the writer feel competent to explain a mode of procreation so difficult of appreciation save for an Eastern Occultist. Therefore it is useless to enter here into details concerning the process, though it is minutely described in the Secret Books, as it would only lead to speaking of facts hitherto unknown to the profane world, and hence to their being misunderstood. An Adam made of the dust of the ground will always be found preferable, by a certain class of students, to one projected out of the ethereal body of his creator; though the former process has never been heard of, while the latter is familiar, as all know, to many Spiritualists in Europe and America, who, of all men, ought to understand it. For who of those who have witnessed the phenomenon of a materializing form oozing out of the pores of a medium or, at other times, out of his _left side_, can fail to credit the possibility, at least, of such a _birth_? If there are in the Universe such beings as Angels or Spirits, whose _incorporeal_ essence may constitute an intelligent Entity, notwithstanding the absence of any (to us) solid organism; and if there are those who believe that a God made the first man out of dust, and breathed into him a living Soul—and there are millions upon millions who believe both—what does this doctrine of ours contain that is so impossible? Very soon the day will dawn, when the world will have to choose whether it will accept the miraculous creation of man (and Kosmos too) out of _nothing_, according to the dead letter of _Genesis_, or a first man born from a fantastic link—absolutely “missing” so far—the common ancestor of man, and of the “true ape.”(188) Between these two fallacies, Occult Philosophy steps in. It teaches that the first human stock was projected by higher and semi‐ divine Beings out of their own essences. If the latter process is to be considered as abnormal or even inconceivable—because obsolete in Nature at this point of evolution—it is yet proven possible on the authority of certain “spiritualistic” _facts_. Which, then, we ask of the three hypotheses or theories is the most reasonable and the least absurd? Certainly no one—provided he be not a soul‐blind Materialist—can ever object to the Occult Teaching. Now, as shown, we gather from the latter that man was not “created” the complete being he is now, however imperfect he still remains. There was a spiritual, a psychic, an intellectual, and an animal evolution, from the highest to the lowest, as well as a physical development—from the simple and homogeneous, up to the more complex and heterogeneous; though not quite on the lines traced for us by the modern Evolutionists. This double evolution in two contrary directions, required various ages, of divers natures and degrees of spirituality and intellectuality, to fabricate the being now known as man. Furthermore, the one absolute, ever acting and never erring law, which proceeds on the same lines from one Eternity (or Manvantara) to the other—ever furnishing an ascending scale for the manifested, or that which we call the great Illusion (Mahâ‐Mâyâ), but plunging Spirit deeper and deeper into materiality on the one hand, and then _redeeming it through flesh_ and liberating it—this law, we say, uses for these purposes the Beings from other and higher planes, men, or Minds (Manus), in accordance with their Karmic exigencies. At this juncture, the reader is again asked to turn to the Indian Philosophy and Religion. The Esotericism of both is at one with our Secret Doctrine, however much the form may differ and vary. On The Identity And Differences Of The Incarnating Powers. The Progenitors of Man, called in India Fathers, Pitaras, or Pitris, are the “Creators” of our bodies and lower principles. They are ourselves, as the _first personalities_, and _we are they_. Primeval man would be “the bone of their bone and the flesh of their flesh,” if they had bones and flesh. As stated, they were “Lunar Beings.” The endowers of man with his conscious, immortal Ego, are the “Solar Angels”—whether so regarded metaphorically or literally. The mysteries of the Conscious Ego or Human Soul are great. The Esoteric name of these Solar Angels is, literally, the “Lords” (Nâth) of “persevering ceaseless devotion” (Pranidhâna). Therefore they of the _Fifth_ Principle (Manas) seem to be connected with, or to have originated the system of the Yogîs who make of Pranidhâna their _fifth_ observance.(189) It has already been explained why the Trans‐Himâlayan Occultists regard them as evidently identical with those who in India are termed Kumâras, Agnishvâttas, and the Barhishads. How precise and true is Plato’s expression, how profound and philosophical his remark on the (Human) Soul or Ego, when he defined it as “a compound of the _same_ and the _other_.” And yet how little this hint has been understood, since the world took it to mean that the Soul was the Breath of God, of Jehovah. It is “the _same_ and the _other_,” as the great Initiate‐Philosopher said; for the Ego—the “Higher Self” when merged with and in the Divine Monad—is Man, and yet the _same_ as the “_other_”; the Angel in him incarnated is the same with the Universal Mahat. The great classical writers and philosophers felt this truth, when saying that: There must be something within us which produces our thoughts. Something very subtle; it is a breath; it is fire; it is ether; it is quintessence; it is a slender likeness; it is an intellection; it is a number; it is harmony.(190) All these are the Mânasas and Râjasas; the Kumâras, Asuras, and other Rulers and Pitris, who incarnated in the Third Race, and in this and various other ways endowed mankind with Mind. There are Seven Classes of Pitris, as shown below, three Incorporeal and four Corporeal; and two kinds, the Agnishvâtta and the Barhishad. And we may add that, as there are two kinds of Pitris, so there is a double and a triple set of Barhishad and Agnishvâtta. The former, having given birth to their Astral Doubles, are reborn as Sons of Atri, and are the “Pitris of the Demons,” or Corporeal Beings, on the authority of Manu;(191) while the Agnishvâtta are reborn as Sons of Marîchi, a Son of Brahmâ, and are the “Pitris of the Gods.”(192) The _Vâyu Purâna_ declares the Seven Orders of Pitris to have been originally the _first Gods_, the Vairâjas, whom Brahmâ, with the eye of Yoga, beheld in the eternal spheres, and who are the _gods of the gods_.... The _Matsya_ ... adds, that the Gods worshipped them.(193) The _Harivamsha_ distinguishes the Vairâjas as one class of the Pitris only,(194) a statement corroborated in the Secret Teachings, which, however, identify the Vairâjas with the _elder_ Agnishvâttas(195) and the Râjasas, or Âbhûtarajasas, who are Incorporeal without even an Astral Phantom. Vishnu is said, in most of the MSS., to have incarnated in and through them. In the Raivata Manvantara, again, Hari, best of gods, was born of Sambhûti, as the divine Mânasa—originating with the deities called Râjasas.(196) Sambhûti was a daughter of Daksha, and wife of Marîchi, the father of the Agnishvâtta, who, along with the Râjasas, are ever associated with Mânasas. As remarked by a far more able Sanskritist than Wilson, Mr. Fitzedward Hall: Mânasa is no inappropriate name for a deity associated with the Râjasas. We appear to have in it _mânasam_—the same as _manas_—with the change of termination required to express male personification.(197) All the Sons of Virâja are Mânasa, says Nîlakantha. And Virâja is Brahmâ, and, therefore, the Incorporeal Pitris are called Vairâjas from being the Sons of Virâja, says _Vayu Purâna_. We could multiply our proofs _ad infinitum_, but it is useless. The wise will understand our meaning, the unwise are not required to. There are thirty‐three crores, or three hundred and thirty millions, of Gods in India. But, as remarked by the learned lecturer on the _Bhagavad Gîtâ_: They may be all devas, but are by no means all “gods,” in the high spiritual sense one attributes to the term. This is an unfortunate blunder generally committed by Europeans. Deva is a kind of spiritual being, and because the same word is used in ordinary parlance to mean god, it by no means follows that we have and worship thirty‐three crores of gods. These beings, as may be naturally inferred, have a _certain affinity_ with one of the three component Upâdhis [basic principles] into which we have divided man.(198) The names of the deities of a certain mystic class change with every Manvantara. Thus the twelve Great Gods, Jayas, created by Brahmâ to assist him in the work of creation in the very beginning of the Kalpa, and who, lost in Samâdhi, neglected to create—whereupon they were cursed to be repeatedly born in each Manvantara till the seventh—are respectively called Ajitas, Tushitas, Satyas, Haris, Vaikunthas, Sâdhyas, and Adityas:(199) they are Tushitas, in the second Kalpa, and Âdityas in this Vaivasvata Period,(200) besides other names for each age. But they are identical with the Mânasas or Râjasas, and these with our incarnating Dhyân Chohans. Yes; besides those Beings, who, like the Yakshas, Gandharvas, Kinnaras, etc., taken in their _individualities_, inhabit the Astral Plane, there are real Devas, and to these classes belong the Adityas, the Vairâjas, the Kumâras, the Asuras, and all those high celestial Beings whom Occult teaching calls Manasvin, the Wise, foremost of all, and who would have made all men the _self‐conscious_ spiritually intellectual Beings they will be, had they not been “cursed” to fall into generation, and to be reborn themselves as mortals for their neglect of duty. Stanza IV.—_Continued._ 15. SEVEN TIMES SEVEN SHADOWS(201) OF FUTURE MEN(202) (_A_) WERE(203) BORN, EACH OF HIS OWN COLOUR(204) AND KIND (_B_). EACH(205) INFERIOR TO HIS FATHER.(206) THE FATHERS, THE BONELESS, COULD GIVE NO LIFE TO BEINGS WITH BONES. THEIR PROGENY WERE BHÛTA,(207) WITH NEITHER FORM NOR MIND. THEREFORE THEY ARE CALLED THE CHHÂYÂ(208) RACE(_C_). (_a_) Manu, as already remarked, comes from the root _man_, to think, hence a “thinker.” It is from this Sanskrit word very likely that sprung the Latin _mens_, Mind, the Egyptian _Menes_, the “Master‐Mind,” the Pythagorean _monas_, or conscious “thinking unit,” mind also, and even our _manas_ or mind, the fifth principle in man. Hence these Shadows are called _Amânasa_, “Mindless.” With the Brâhmans, the Pitris are very sacred, because they are the Progenitors,(209) or Ancestors of men—the first Manushyas on this Earth—and offerings are made to them by the Brâhman when a son is born unto him. They are more honoured and their ritual is more important than the worship of the Gods.(210) May we not now search for a philosophical meaning in this dual group of Progenitors? The Pitris being divided into _seven_ Classes, we have here the mystic number again. Nearly all the _Purânas_ agree that three of these are Arûpa, formless, while four are Corporeal; the former being intellectual and spiritual, the latter material and devoid of intellect. Esoterically, it is the Asuras who form the first three Classes of Pitris—“born in the Body of Night”—whereas the other four were produced from the “Body of Twilight.” Their Fathers, the Gods, were doomed to be born fools on Earth, according to the _Vâyu Purâna_. The legends are purposely mixed up and made very hazy: the Pitris being in one the Sons of the Gods, and, in another, those of Brahmâ; while a third makes them instructors of their own Fathers. It is the Hosts of the four material Classes who create men simultaneously on the seven Zones. Now, with regard to the seven Classes of Pitris, each of which is again divided into seven, a word to students and a query to the profane. That Class of the “Fire Dhyânîs,” which we identify on undeniable grounds with the Agnishvâttas, is called in our school the “Heart” of the Dhyân‐ Chohanic Body, and is said to have incarnated in the Third Race of men and made them perfect. The Esoteric Mystagogy speaks of the mysterious relation existing between the hebdomadic essence or substance of this angelic Heart and that of man, whose every physical organ, and psychic, and spiritual function, is a reflection, so to say, a copy on the terrestrial plane, of the model or prototype _above_. Why, it is asked, should there be such a strange repetition of the number seven in the anatomical structure of man? Why should the heart have _four lower_ cavities and _three higher_ divisions, answering so strangely to the septenary division of the human principles, separated into two groups, the higher and the lower; and why should the same division be found in the various classes of Pitris, and especially our Fire Dhyânîs? For, as already stated, these Beings fall into four Corporeal, or grosser, and three Incorporeal, or subtler, “Principles,” or call them by any other name you please. Why do the seven nervous plexuses of the body radiate seven rays? Why are there these seven plexuses, and why seven distinct layers in the human skin? Says the Commentary: _Having projected their Shadows and made men of one Element [Ether], the Progenitors reäscend to Mahâ‐Loka, whence they descend periodically, when the World is renewed, to give birth to new Men._ _The Subtle Bodies remain without understanding [Manas] until the advent of the Suras [Gods] now called Asuras [Not‐Gods]._ “Not‐Gods,” for the Brâhmans, perhaps, but the highest “Breaths,” for the Occultist; since those Progenitors (Pitaras), the formless and the intellectual, refuse to build man, but endow him with Mind; the four corporeal Classes creating only his body. This is very plainly shown in various texts of the _Rig Veda_—the highest authority for a Hindû of any sect whatever. Therein Asura means “spiritual, divine,” and the word is used as a synonym for Supreme Spirit, and the term Asura, in the sense of a “God,” is applied to Varuna and Indra and preëminently to Agni—the three having been in days of old the three _highest_ Gods, before Brâhmanical Theo‐Mythology distorted the true meaning of almost everything in the Archaic Scriptures. But, as the key is now lost, the Asuras are hardly mentioned. In the _Zend Avesta_ the same is found. In the Mazdean, or Magian, religion, Asura is the Lord Asura Vishvavedas, the “all‐knowing” or “omniscient Lord”; and Asura Mazdhâ, becoming later Ahura Mazdhâ, is, as Benfey shows, “the Lord who bestows _Intelligence_”—Asura Medhâ and Ahura Mazdâo.(211) Elsewhere in this work it is shown, on equally good authority, that the Indo‐Iranian Asura was always regarded as _sevenfold_. This fact, combined with the name Mazdhâ, as above, which makes of the sevenfold Asura the “Lord,” or “Lords” collectively “who bestow _Intelligence_,” connects the Amshaspands with the Asuras and with our incarnating Dhyân Chohans, as well as with the Elohim, and the seven informing Gods of Egypt, Chaldæa, and every other country. Why these “Gods” refused to create men is not, as stated in exoteric accounts, because their pride was too great to share the celestial power of their essence with the Children of Earth, but for reasons already suggested. However, allegory has indulged in endless fancies and Theology has taken advantage thereof in every country, to make out its case against these First‐born, or the Logoi, and to impress it as a truth on the minds of the ignorant and credulous.(212) The Christian system is not the only one which has degraded these Gods into Demons. Zoroastrianism and even Brâhmanism have profited thereby to obtain hold over the people’s mind. Even in Chaldæan exotericism, Beings who _refuse to create_, and are said to oppose thereby the Demiurgus, are also denounced as Spirits of Darkness. The Suras, who win their intellectual independence, fight the Suras, who are devoid thereof and are shown as passing their lives in profitless ceremonial worship based on blind faith—a hint now ignored by the _orthodox_ Brâhmans—and forthwith the former become _A_‐Suras. The First‐ and Mind‐born Sons of the Deity refuse to create progeny, and are _cursed_ by Brahmâ to be _born as men_. They are hurled _down to Earth_, which, later on, is transformed, in theological dogma, into the _Infernal_ Regions. Ahriman destroys the Bull created by Ormazd—which is the emblem of terrestrial _illusive_ life, the “germ of sorrow”—and, forgetting that the perishing finite seed must die, in order that the plant of immortality, the plant of spiritual, eternal life, should sprout and live, Ahriman is proclaimed the enemy, the opposing power, the Devil. Typhon cuts Osiris into fourteen pieces, in order to prevent him peopling the world and thus creating misery; and Typhon becomes, in the exoteric, theological teaching, the Power of Darkness. But all this is the exoteric shell. It is the worshippers of the latter who attribute to disobedience and rebellion the effort and self‐ sacrifice of those who would help men to their original status of divinity through _self‐conscious_ efforts; and it is these worshippers of _form_ who have made Demons of the Angels of Light. Esoteric Philosophy, however, teaches that _one‐third_(213) of the Dhyânîs—_i.e._, the three Classes of the Arûpa Pitris, endowed with intelligence, “which is a formless breath, composed of _intellectual_ not elementary substances”(214)—was simply _doomed by the law of Karma and evolution to be re‐born_, or incarnated, on Earth.(215) Some of these were Nirmânakâyas from other Manvantaras. Hence we see them, in all the _Purânas_, re‐appearing on this Globe, in the Third Manvantara—read Third Root‐Race—as Kings, Rishis and Heroes. This tenet, being too philosophical and metaphysical to be grasped by the multitudes, was, as already stated, disfigured by the priesthood for the purpose of preserving a hold over the former through superstitious fear. The supposed “Rebels,” then, were simply those who, compelled by Karmic law to drink the cup of gall to its last bitter drop, _had to incarnate_ anew, and thus make responsible thinking entities of the astral statues projected by their inferior brethren. Some are said to have refused, because they had not in them the requisite materials—_i.e._, an astral body—for they were Arûpa. The refusal of others had reference to their having been Adepts and Yogîs of long past preceding Manvantaras; another mystery. But, later on, as Nirmânakâyas, they sacrificed themselves for the good and salvation of the Monads which were waiting for their turn, and which otherwise would have had to linger for countless ages in irresponsible, animal‐like, though in appearance human, forms. It may be a parable and an allegory _within an allegory_. Its solution is left to the intuition of the student, if he only reads that which follows with his _spiritual_ eye. As to their Fashioners or Ancestors—those Angels who, in the exoteric legends, obeyed the law—they must be identical with the Barhishad Pitris, or the Pitri‐Devatâs, _i.e._, those possessed of the _physical creative fire_. They could only create, or rather clothe, the human Monads with their own astral Selves, but they could not make man in their image and likeness. “Man must not be like one of us,” say the _Creative_ Gods, entrusted with the fabrication of the lower animal—but higher.(216) Their creating the semblance of men out of their own divine Essence means, Esoterically, that it is they who became the First Race, and thus shared its destiny and further evolution. They _would_ not, simply because they _could_ not, give to man that sacred spark which burns and expands into the flower of human reason and self‐consciousness, for they had it not to give. This was left to that Class of Devas who became symbolized in Greece under the name of Prometheus; to those who had nought to do with the physical body, yet everything with the purely spiritual man. Each Class of Creators endows man with what it has to give: the one builds his external form; the other gives him its essence, which later on becomes the Human Higher Self owing to the _personal exertion of the individual_; but they could not make men as they were themselves—perfect, because sinless; sinless, because having only the first, pale shadowy outlines of attributes, and these all perfect—from the human standpoint—white, pure and cold as the virgin snow. Where there is no struggle, there is no merit. Humanity, “of the earth earthy,” was not destined to be created by the Angels of the First Divine Breath. Therefore they are said to have _refused_ to create, and man had to be formed by more material Creators,(217) who, in their turn, could give only what they had in their own natures, and no more. Subservient to eternal law, the pure Gods could only project out of themselves _shadowy_ men, a little less ethereal and spiritual, less _divine_ and _perfect_ than themselves—shadows still. The first Humanity, therefore, was a pale copy of its Progenitors; too material, even in its ethereality, to be a hierarchy of Gods; too spiritual and pure to be Men—endowed as it is with every _negative_ (nirguna) perfection. Perfection, to be fully such, must be born out of imperfection, the _incorruptible_ must grow out of the corruptible, having the latter as its vehicle and basis and contrast. Absolute Light is absolute Darkness, and _vice versâ_. In fact, there is neither Light nor Darkness in the realms of Truth. Good and Evil are twins, the progeny of Space and Time, under the sway of Mâyâ. Separate them, by cutting off one from the other, and they will both die. Neither exists _per se_, since each has to be generated and created out of the other, in order to come into being; both must be known and appreciated before becoming objects of perception, hence, in mortal mind, they must be divided. Nevertheless, as the illusionary distinction exists, it requires a _lower_ Order of Creative Angels to “create” inhabited Globes—especially ours—or to deal with Matter on this earthly plane. The philosophical Gnostics were the first to think so, in the historical period, and to invent various systems upon this theory. Therefore in their schemes of creation, one always finds their “Creators” occupying a place at the very foot of the ladder of Spiritual Being. With them, those who created our Earth and its mortals were placed on the very limit of mâyâvic Matter, and their followers were taught to think—to the great disgust of the Church Fathers—that for the creation of those wretched races, in a spiritual and moral sense, which grace our Globe, no high Divinity could be made responsible, but only Angels of a low Hierarchy,(218) to which Class they relegated the Jewish God, Jehovah. Mankinds different from the present are mentioned in all the ancient Cosmogonies. Plato speaks, in the _Phædrus_, of a “winged” race of men. Aristophanes, in Plato’s _Banquet_, speaks of a race androgynous and with round bodies. In _Pymander_, all the animal kingdom even is double‐sexed. Thus it is said: The circuit having been accomplished, _the knot was loosened_ ... and all the animals, which were equally androgynous, were _untied_ [separated] _together with man_ ... [for] ... the causes had to produce effects on earth.(219) Again, in the ancient Quiché Manuscript, the _Popol Vuh_—published by the late Abbé Brasseur de Bourbourg—the first men are described as a race “whose sight was unlimited, and who knew all things at once”; thus showing the _divine knowledge of Gods_, not mortals. The Secret Doctrine, correcting the unavoidable exaggerations of popular fancy, gives the facts as they are recorded in the archaic symbols. (_b_) These “Shadows” were born “each of his own colour and kind,” each also “inferior to his Father,” or Creator, because the latter was a complete Being of his kind. The Commentaries refer the first sentence to the colour or complexion of each human race thus evolved. In _Pymander_, the Seven Primitive Men, created by Nature from the “Heavenly Man,” all partake of the qualities of the Seven “Governors,” or Rulers, who loved Man—their own reflection and synthesis. In the Norse Legends, one recognizes in Asgard, the habitat of the Gods, as also in the Ases themselves, the same mystical Loci and personifications woven into the popular “myths,” as in our Secret Doctrine; and we find them in the _Vedas_, the _Purânas_, the Mazdean Scriptures and the _Kabalah_. The Ases of Scandinavia, the Rulers of the World which preceded ours, whose name means literally the “Pillars of the World,” its “Supports,” are thus identical with the Greek Cosmocratores, the seven “Workmen” or Rectors of _Pymander_, the seven Rishis and Pitris of India, the seven Chaldæan Gods and seven Evil Spirits, the seven Kabalistic Sephiroth, synthesized by the upper Triad, and even the seven Planetary Spirits of the Christian Mystics. The Ases create the earth, the seas, the sky and the clouds, the whole visible world, from the remains of the slain giant Ymir; but they do not create MAN, but only his form from the Ask or Ash tree. It is Odin who endows him with life and soul, after Lodur had given him blood and bones, and finally it is Hönir who furnishes him with his intellect (Manas) and with his conscious senses.(220) The Norse Ask, the Hesiodic Ash‐tree, whence issued the men of the generation of bronze, the Third Root‐Race, and the Tzité tree of the _Popol Vuh_, out of which the Mexican _third_ race of men was created, are all one. This may be plainly seen by any reader. But the Occult reason why the Norse Yggdrasil, the Hindû Ashvattha, the Gogard, the Hellenic tree of life, and the Tibetan Zampun, are one with the Kabalistic Sephirothic Tree, and even with the Holy Tree made by Ahura Mazda, and the Tree of Eden—who among the Western scholars can tell?(221) Nevertheless, the fruits of all those “Trees,” whether Pippala, or Haoma, or even the more prosaic Apple, are the “plants of life,” in fact and verity. The prototypes of our races were all enclosed in the Microcosmic Tree, which grew and developed _within and under_ the great mundane Macrocosmic Tree;(222) and the mystery is half revealed in the _Dîrghotamas_, where it is said: Pippala, the sweet fruit of that tree upon which come _spirits who love the science_, and where the gods produce all marvels. As in the Gogard, among the luxuriant branches of all these Mundane Trees, the “Serpent” dwells. But while the Macrocosmic Tree is the Serpent of Eternity and of absolute Wisdom itself, those who dwell in the Microcosmic Tree are the Serpents of the Manifested Wisdom. One is the One and All; the others are its _reflected_ parts. The “Tree” is man himself, of course, and the Serpent dwelling in each, the conscious Manas, the connecting link between Spirit and Matter, Heaven and Earth. Everywhere, it is the same. The “Creating” Powers produce Man, but fail in their final object. All these Logoi strive to endow man with _conscious_ immortal Spirit, reflected in the Mind (Manas) alone; they fail, and they are all represented as being punished for the failure, if not for the attempt. What is the nature of the punishment? A sentence of imprisonment in the lower or nether region, which is _our Earth, the lowest_ in its Chain; an “Eternity”—meaning the duration of the Life‐cycle—in the _darkness_ of Matter, or _within animal Man_. It pleased the half ignorant and half designing Church Fathers to disfigure the graphic symbol. They took advantage of the metaphor and allegory in every old religion to turn them to the benefit of the new one. Thus man was transformed into the darkness of a material Hell; his divine consciousness, obtained from his indwelling Principle, the Mânasa, or the incarnated Deva, became the glaring flames of the Infernal Region, and our Globe that Hell itself. Pippala, Haoma, the fruit of the Tree of Knowledge, were denounced as the _forbidden_ fruit, and the “Serpent of Wisdom,” the voice of reason and consciousness, remained identified for ages with the Fallen Angel, which is the old Dragon, the Devil! The same for the other high symbols. The Svastika, the most sacred and mystic symbol in India, the “Jaina Cross” as it is now called by the Masons, notwithstanding its direct connection, and even identity, with the Christian Cross, has become dishonoured in the same manner. It is the “devil’s sign,” we are told by the Indian missionaries. Does it not shine on the head of the great Serpent of Vishnu, on the thousand‐headed Shesha‐ Ananta, in the depths of Pâtâla, the Hindû Naraka or Hell? It does: but what is Ananta? As Shesha, it is the almost endless Manvantaric Cycle of Time, and becomes _Infinite_ Time itself, when called Ananta, the great Seven‐headed Serpent, on which rests Vishnu, the _Eternal Deity_, during Pralayic inactivity. What has Satan to do with this highly metaphysical symbol? The Svastika is the most philosophically scientific of all symbols, as also the most comprehensible. It is the summary in a few lines of the whole work of “creation,” or evolution as one should rather say, from Cosmotheogony down to Anthropogony, from the indivisible unknown Parabrahman to the humble Moneron of materialistic Science, whose _genesis is as unknown_ to that Science as is that of the All‐Deity Itself. The Svastika is found heading the religious symbols of every old nation. It is the “Worker’s Hammer” in the Chaldæan _Book of Numbers_, the “Hammer,” above referred to, in the _Book of Concealed Mystery_, “which striketh sparks from the flint” (Space), those sparks becoming Worlds. It is Thor’s Hammer, the magic weapon forged by the Dwarfs against the Giants, or the Pre‐cosmic Titanic Forces of Nature, which rebel and, while alive in the region of Matter, will not be subdued by the Gods—the agents of Universal Harmony—but have first to be destroyed. This is why the World is formed out of the relics of the murdered Ymir. The Svastika is the Miölnir, the “Storm‐hammer”; and therefore it is said that when the Ases, the holy Gods, after having been purified by fire—the fire of the passions and suffering in their life‐incarnations—become fit to dwell in Ida in eternal peace, then Miölnir will become useless. This will be when the bonds of Hel—the Goddess‐queen of the region of the Dead—will bind them no longer, for the kingdom of evil will have passed away. Surtur’s flames had not destroyed them, nor yet had the raging waters [of the several deluges].... There were ... the sons of Thor. They brought Miölnir with them, not as a weapon of war, but as the hammer with which to consecrate the new heavens and the new earth.(223) Verily many are its meanings! In the macrocosmic work, the “Hammer of Creation,” with its four arms bent at right angles, refers to the continual _motion_ and revolution of the invisible Kosmos of Forces. In that of the manifested Cosmos and our Earth, it points to the rotation in the Cycles of Time of the world’s axes and their equatorial belts; the two lines forming the Svastika 卐, meaning Spirit and Matter, the four hooks suggesting the motion in the revolving cycles. Applied to the microcosm, Man, it shows him to be a link between Heaven and Earth; the right hand being raised at the end of a horizontal arm, the left pointing to the Earth. In the _Smaragdine Tablet_ of Hermes, the uplifted right hand is inscribed with the word “Solve,” the left with the word “Coagula.” It is at one and the same time an Alchemical, Cosmogonical, Anthropological, and Magical sign, with seven keys to its inner meaning. It is not too much to say that the compound symbolism of this universal and most suggestive of signs contains the key to the seven great mysteries of Kosmos. Born in the mystical conceptions of the early Âryans, and by them placed at the very threshold of eternity, on the head of the serpent Ananta, it found its spiritual death in the scholastic interpretations of mediæval Anthropomorphists. It is the Alpha and the Omega of universal Creative Force, evolving from pure Spirit and ending in gross Matter. It is also the key to the Cycle of Science, divine and human; and he who comprehends its full meaning is for ever liberated from the toils of Mahâ‐Mâyâ, the great Illusion and Deceiver. The Light that shines from under the Divine Hammer, now degraded into the mallet or gavel of the Grand Masters of Masonic Lodges, is sufficient to dissipate the darkness of any human schemes or fictions. How prophetic are the songs of the three Norse Goddesses, to whom the ravens of Odin whisper of the past and the future, as they flutter round in their abode of crystal beneath the flowing river. The songs are all written down in the “Scrolls of Wisdom,” of which many are lost but some still remain; and they repeat in poetical allegory the teachings of the Archaic Ages. To summarize from Dr. Wagner’s _Asgard and the Gods_, concerning the “Renewal of the World,” which is a prophecy about the Seventh Race of our Round told in the past tense. The Miölnir had done its duty in this Round, and: On the field of Ida, the field of resurrection [for the Fifth Round], the sons of the highest gods assembled, and _in them their fathers rose again_ [the Egos of all their past incarnations]. They talked of the Past and the Present, and remembered the wisdom and prophecies of their ancestors which had all been fulfilled. Near them, but _unseen by them_, was the strong, the mighty One, who rules all things, makes peace between those who are angry with each other, and ordains the eternal laws that govern the world. _They all knew he was there, they felt his presence and his power, but were ignorant of his name. At his command the new earth rose out of the waters_ [of Space]. To the south above the Field of Ida, he made another heaven called Audlang, and further off, a third, known as Widblain. Over Gimil’s cave a wondrous palace was erected, which was covered with gold and shining bright in the sun. [These are the three gradually ascending Globes of our Chain.] There the gods were enthroned, as _they used to be_, and they rejoiced in the restoration and in the better time. From Gimil’s heights [the Seventh Globe, the highest and purest], they looked down upon the happy descendants of Lif [and Lifthrasir, the coming Adam and Eve of purified Humanity] and signed to them to _climb up higher_, to _rise in knowledge and wisdom_, in piety and in deeds of love, step by step, from one heaven to another, until they were at last fit to be united to the divinities in the house of All father.(224) He who knows the doctrines of Esoteric Budhism, or Wisdom, though so imperfectly sketched hitherto, will see clearly the allegory contained in the above. Its more philosophical meaning will be better understood if the reader thinks carefully over the myth of Prometheus. It is examined, further on, in the light of the Hindû Pramantha. Degraded into a purely physiological symbol by some Orientalists, and taken in connection with terrestrial fire only, their interpretation is an insult to every religion, including Christianity, whose greatest mystery is thus dragged down to Matter. The “friction” of divine Pramantha and Arani could suggest itself under this image only to the brutal conceptions of the German Materialists—than whom there are none worse. It is true that the Divine Babe, Agni with the Sanskrit‐speaking Race, who became Ignis with the Latins, is born from the conjunction of Pramantha and Arani—the Svastika—during the sacrificial ceremony. But what of that? Tvashtri (Vishvakarman) is the “divine artist and _carpenter_,”(225) and is also the Father of the Gods and of “Creative Fire” in the _Vedas_. So ancient is the symbol and so sacred, that there is hardly an excavation made on the sites of old cities without its being found. A number of such terra‐cotta discs, called _fusaïoles_, were found by Dr. Schliemann _under_ the ruins of ancient Troy. Both the forms, [Symbol: swastika with dots around the center] and [Symbol: Cross with dot in the middle], were excavated in great abundance; their presence being one more proof that the ancient Trojans and their ancestors were pure Aryans. (_c_) Chhâyâ, as already explained, is the Astral Image. It bears this meaning in Sanskrit works. Thus Sanjnâ, Spiritual Consciousness, the wife of Sûrya, the Sun, is shown retiring into the jungle to lead an ascetic life, and leaving behind to her husband her Chhâyâ, Shadow or Image. 16. HOW ARE THE MANUSHYA(226) BORN? THE MANUS WITH MINDS, HOW ARE THEY MADE? (_A_) THE FATHERS(227) CALLED TO THEIR HELP THEIR OWN FIRE,(228) WHICH IS THE FIRE THAT BURNS IN EARTH. THE SPIRIT OF THE EARTH CALLED TO HIS HELP THE SOLAR FIRE.(229) THESE THREE(230) PRODUCED IN THEIR JOINT EFFORTS A GOOD RÛPA. IT(231) COULD STAND, WALK, RUN, RECLINE, OR FLY. YET IT WAS STILL BUT A CHHÂYÂ, A SHADOW WITH NO SENSE. (_B_) ... (_a_) Here an explanation again becomes necessary in the light and with the help of the exoteric added to the Esoteric Scriptures. The Manushyas (Men) and the Manus are here equivalent to the Chaldæan Adam—this term not meaning at all the first man, as with the Jews, or one solitary individual, but Mankind collectively, as with the Chaldæans and Assyrians. It is the four Orders or Classes of Dhyân Chohans out of the Seven, says the Commentary, “_who were the Progenitors of the Concealed Man_”—_i.e._, the subtle Inner Man. The Lha of the Moon, the Lunar Spirits, were, as already stated, only the Ancestors of his Form, _i.e._, of the model according to which Nature began her external work upon him. Thus Primitive Man was, when he appeared, only a senseless Bhûta(232) or “phantom.” This “creation” was a failure. (_b_) This attempt again was a failure. It allegorizes the vanity of _physical_ Nature’s unaided attempts to construct even a perfect animal—let alone man. For the Fathers, the Lower Angels, are all Nature‐ Spirits, and the higher Elementals also possess an intelligence of their own; but this is not enough to construct a _thinking_ man. “_Living_ Fire” was needed, that Fire which gives the human mind its self‐perception and self‐consciousness, or Manas; and the progeny of Pârvaka and Shuchi are the Animal‐Electric and Solar Fires, which create animals, and could thus furnish only a physical living constitution to that first astral model of man. The first Creators, then, were the Pygmalions of Primeval Man: they failed to animate the statue—_intellectually_. This Stanza we shall see is very suggestive. It explains the mystery of, and fills the gap between, the Informing Principle in man—the Higher Self or Human Monad—and the Animal Monad, both one and the same, although the former is endowed with _divine_ intelligence, the latter with _instinctual_ faculty alone. How is the difference to be explained, and the presence of that Higher Self in man accounted for? Says the Commentary: _The Sons of Mahat are the quickeners of the human Plant. They are the Waters falling upon the arid soil of latent life, and the Spark that vivifies the human Animal. They are the Lords of Spiritual Life Eternal.... In the beginning [in the Second Race] some [of the Lords] only breathed of their essence into Manushya [men], and some took in man their abode._ This shows that not all men became incarnations of the “Divine Rebels,” but only a few among them. The remainder had their fifth Principle simply quickened by the spark thrown into it, which accounts for the great difference between the intellectual capacities of men and races. Had not the “Sons of Mahat,” speaking allegorically, skipped the Intermediate Worlds, in their impulse toward intellectual freedom, the animal man would never have been able to reach upward from this Earth, and attain through self‐exertion his ultimate goal. The Cyclic Pilgrimage would have had to be performed through all the planes of existence half unconsciously, if not entirely so, as in the case of the animals. It is owing to this rebellion of intellectual life against the morbid inactivity of pure spirit, that we are what we are—self‐conscious, thinking men, with the capabilities and attributes of Gods in us, for good as much as for evil. Hence the Rebels are our Saviours. Let the Philosopher ponder well over this, and more than one mystery will become clear to him. It is only by the attractive force of the contrasts that the two opposites—Spirit and Matter—can be cemented together on Earth, and, smelted in the fire of self‐conscious experience and suffering, find themselves wedded in Eternity. This will reveal the meaning of many hitherto incomprehensible allegories, foolishly called “fables.” It explains, to begin with, the statement made in _Pymander_, that the “Heavenly Man,” the “Son of the Father,” who partook of the nature and essence of the Seven Governors, or Creators and Rulers of the Material World, Peeped through the Harmony, and breaking through the strength of the [Seven] Circles [of Fire], so showed and made manifest the downward‐borne nature.(233) It explains every verse in the Hermetic narrative, as also the Greek allegory of Prometheus. Most important of all, it explains the many allegorical accounts about the “Wars in Heaven,” including that of _Revelation_ with respect to the Christian dogma of the “Fallen Angels.” It explains the “Rebellion” of the oldest and highest Angels, and the meaning of their being cast down from Heaven into the depths of Hell, _i.e._, Matter. It even solves the recent perplexity of the Assyriologists, who express their wonder through the late George Smith, as follows: My first idea of this part [of the rebellion] was that the war with the powers of evil _preceded_ the Creation; I now think it followed the account of the Fall.(234) In the same work,(235) Mr. George Smith gives an engraving, from an early Babylonian Cylinder, of the Sacred Tree, the Serpent, man and woman. The Tree has seven branches; _three_ on the man’s side, _four_ on that of the female. These branches are typical of the seven Root‐Races, in the _third_ of which, at its very close, occurred the separation of the sexes and the so‐called Fall into generation. The three earliest Races were sexless, then hermaphrodite; the other four, male and female, as distinct from each other. As the writer tells us: The dragon, which, in the Chaldean account of the Creation, leads man to sin, is the creature of Tiamat, the living principle of the sea and of chaos ... which was opposed to the deities at the creation of the world.(236) This is an error. The Dragon is the male principle, or Phallus, personified, or rather _animalized_; and Tiamat, “the embodiment of the spirit of chaos,” of the Deep, or Abyss, is the female principle, the Womb. The “spirit of chaos and disorder” refers to the mental perturbation which it led to. It is the sensual, attractive, magnetic principle which fascinates and seduces, the ever‐living active element which throws the whole world into disorder, chaos and sin. The Serpent seduces the woman, but it is the latter who seduces man, and both are included in the Karmic curse, though only as a natural result of a cause produced. Says George Smith: It is clear that the dragon is included in the curse for the Fall, and that the gods [the Elohim, jealous at seeing the man of clay becoming a Creator in his turn, like all the animals] invoke on the head of the human Race all the evils which afflict humanity. Wisdom and knowledge shall injure him, he shall have family quarrels, shall submit to tyranny, he will anger the gods ... he shall be disappointed in his desires, he shall pour out _useless prayer_, ... he shall commit future sin. No doubt subsequent lines continue these topics, but again our narrative is broken, and it only reopens where the gods are preparing for war with the powers of evil, which are led by Tiamat (the woman).(237) This account is omitted in _Genesis_, for monotheistic purposes. But it is a mistaken policy—born no doubt of fear, and regard for dogmatic religion and its superstitions—to seek to restore the Chaldæan fragments by _Genesis_, whereas it is the latter, far younger than any of the fragments, which ought to be explained by the former. 17. THE BREATH(238) NEEDED A FORM; THE FATHERS GAVE IT. THE BREATH NEEDED A GROSS BODY; THE EARTH MOULDED IT. THE BREATH NEEDED THE SPIRIT OF LIFE; THE SOLAR LHAS BREATHED IT INTO ITS FORM. THE BREATH NEEDED A MIRROR OF ITS BODY;(239) “WE GAVE IT OUR OWN!”—SAID THE DHYÂNÎS. THE BREATH NEEDED A VEHICLE OF DESIRES;(240) “IT HAS IT!”—SAID THE DRAINER OF WATERS.(241) BUT BREATH NEEDS A MIND TO EMBRACE THE UNIVERSE; “WE CANNOT GIVE THAT!”—SAID THE FATHERS. “I NEVER HAD IT!”—SAID THE SPIRIT OF THE EARTH. “THE FORM WOULD BE CONSUMED WERE I TO GIVE IT MINE!”—SAID THE GREAT FIRE.(242)... MAN(243) REMAINED AN EMPTY SENSELESS BHÛTA.... THUS HAVE THE BONELESS GIVEN LIFE TO THOSE WHO(244) BECAME MEN WITH BONES IN THE THIRD.(245) As a full explanation is found in the commentary on Stanza V, a few remarks will now suffice. The “Father” of primitive physical man, or of his body, is the Vital Electric Principle residing in the Sun. The Moon is its “Mother,” because of that mysterious power in the Moon, which has as decided an influence upon human gestation and generation, which it regulates, as it has on the growth of plants and animals. The “Wind” or Ether, standing in this case for the agent of transmission by which those influences are carried down from the two luminaries and diffused upon earth, is referred to as the “Nurse”;(246) while “Spiritual Fire” alone makes of man a divine and perfect entity. Now what is that “Spiritual Fire”? In Alchemy it is Hydrogen, in general; while in Esoteric actuality it is the emanation, or the Ray which proceeds from its Noumenon, the “Dhyân of the First Element.” Hydrogen is _gas_ only on our terrestrial plane. But even in Chemistry, Hydrogen “would be the only existing form of matter, in our sense of the term,”(247) and is very nearly allied to Protyle, which is our Layam. It is the father and generator, so to say, or rather the Upâdhi (basis), of both Air and Water, and is “fire, air and water,” in fact: _one_ under three aspects; hence the chemical and alchemical trinity. In the world of manifestation, or Matter, it is the objective symbol and the material emanation from the subjective and purely spiritual entitative Being in the region of Noumena. Well might Godfrey Higgins have compared Hydrogen to, and even identified it with, the To On, the “One” of the Greeks. For, as he remarks, Hydrogen is _not_ water, though it generates it; Hydrogen is not fire, though it manifests or creates it; nor is it air, though air may be regarded as a product of the union of water and fire—since Hydrogen is found in the aqueous element of the atmosphere. It is three in one. If one studies comparative Theogony, it is easy to find that the secret of these “Fires” was taught in the Mysteries of every ancient people, preëminently in Samothrace. There is not the smallest doubt that the Kabiri, the most arcane of all the ancient Deities, Gods and Men, great Deities and Titans, are identical with the Kumâras and Rudras headed by Kârttikeya—a Kumâra also. This is quite evident even exoterically; and these Hindû Deities were, like the Kabiri, the _personified sacred Fires of the most Occult Powers of Nature_. The several branches of the Âryan Race, the Asiatic and the European, the Hindû and the Greek, did their best to conceal their true nature, if not their importance. As in the case of the Kumâras, the number of the Kabiri is uncertain. Some say that there were three or four only; others say seven. Axierus, Axiocersa, Axiocersus, and Casmilus may very well stand for the _alter egos_ of the four Kumâras—Sanat‐Kumâra, Sananda, Sanaka, and Sanâtana. The former deities, whose reputed father was Vulcan, were often confounded with the Dioscori, Corybantes, Anactes, etc.; just as the Kumâras, whose reputed father is Brahmâ—or rather, the “Flame of his Wrath,” which prompted him to perform the ninth or Kaumâra Creation, resulting in Rudra or Nîlalohita (Shiva) and the Kumâras—were confounded with the Asuras, the Rudras, and the Pitris, for the simple reason that they are all one—_i.e._, correlative Forces and Fires. There is no space to describe these “Fires” and their real meaning here, though we may attempt to do so if the rest of this work is ever published. Meanwhile a few more explanations may be added. The foregoing are all mysteries which must be left to the personal intuition of the student for solution, rather than described. If he would learn something of the secret of the Fires, let him turn to certain works of the Alchemists, who very correctly connect Fire with every Element, as do the Occultists. The reader must remember that the Ancients considered Religion and the Natural Sciences along with Philosophy, as closely and inseparably linked together. Æsculapius was the Son of Apollo—the Sun or Fire of Life; at once Helius, Pythius, and the God of oracular Wisdom. In exoteric religions, as much as in Esoteric Philosophy, the Elements—especially Fire, Water, and Air—are made the Progenitors of our _five physical senses_, and hence are directly connected, in an Occult way, with them. These physical senses pertain even to a lower Creation than the one called in the _Purânas_ Pratisarga, or “Secondary Creation.” “_Liquid Fire proceeds from Indiscrete Fire_,” says an Occult axiom. _The Circle is the Thought; the Diameter [or the line] is the Word; and their union is Life._ In the Kabalah, Bath‐Kol is the Daughter of the Divine Voice, or Primordial Light, Shekinah. In the _Purânas_ and Hindû exotericism, Vâch, the Voice, is the female Logos of Brahmâ—a permutation of Aditi, Primordial Light. And if Bath‐Kol, in Jewish Mysticism, is an articulate præter‐natural voice from heaven, revealing to the “chosen people” the sacred traditions and laws, it is only because Vâch was called, before Judaism, the “Mother of the _Vedas_,” who entered into the Rishis and inspired them by her revelations; just as Bath‐Kol is said to have inspired the prophets of Israël and the Jewish High‐Priests. And both exist to this day, in their respective sacred symbologies, because the Ancients associated Sound or Speech with the Ether of Space, of which Sound is the characteristic. Hence Fire, Water and Air are the primordial Cosmic Trinity. I am thy Thought, thy God, more ancient than the Moist Principle, the _Light that radiates within Darkness_ [Chaos], and the shining Word of God [Sound] is the Son of the Deity.(248) Thus we have to study well the “Primary Creation” before we can understand the Secondary. The first Race had three _rudimentary_ Elements in it; and _no Fire_ as yet; because, with the Ancients, the evolution of man, and the growth and development of his spiritual and physical senses, were subordinate to the evolution of the Elements on the Cosmic plane of this Earth. All proceeds from Prabhavâpyaya, the evolution of the creative and sentient principles in the Gods, and even of the so‐called Creative Deity himself. This is found in the names and appellations given to Vishnu in exoteric Scriptures. As the Orphic Protologos, he is called Pûrvaja, “pregenetic,” and the other names connect him in their descending order more and more with Matter. The following order on parallel lines may be found in the evolution of the Elements and the Senses; or in Cosmic Terrestrial “Man” or “Spirit,” and mortal physical man: 1. Ether ... Hearing ... Sound. 2. Air ... Touch ... Sound and Touch. 3. Fire, or Light ... Sight ... Sound, Touch and Colour. 4. Water ... Taste ... Sound, Touch, Colour and Taste. 5. Earth ... Smell ... Sound, Touch, Colour, Taste and Smell. As seen, each Element adds to its own characteristics, those of its predecessor; as each Root‐Race adds the characterizing sense of the preceding Race. The same is true in the septenary “creation” of man, who evolves gradually in seven stages, and on the same principles, as will be shown further on. Thus, while Gods, or Dhyân Chohans (Devas), proceed from the First Cause—which is not Parabrahman, for the latter is the ALL CAUSE, and cannot be referred to as the “_First_ Cause,”—which First Cause is called in the Brâhmanical Books Jagad‐Yoni, the “Womb of the World,” mankind emanates from these active agents in Kosmos. But men, during the First and Second Races, were not physical beings, but merely _rudiments_ of the future men; Bhûtas, which proceeded from Bhûtâdi, “origin,” or the “original place whence sprang the Elements.” Hence they proceeded with all the rest from Prabhavâpyaya, “the place whence is the origination, and into which is the resolution of all things,” as explained by the Commentator on the _Vishnu Purâna_. Whence also our physical senses. Whence even the highest “created” Deity itself, in our Philosophy. As one with the Universe, whether we call him Brahmâ, Îshvara, or Purusha, he is a Manifested Deity—hence “created,” or limited and conditioned. This is easily proven, even from the exoteric teachings. After being called the _incognizable_, eternal Brahma (neuter or abstract), the Pundarîkâksha, “supreme and imperishable glory,” once that instead of Sadaika‐Rûpa, “changeless” or “immutable” Nature, he is addressed as Ekâneka‐Rûpa, “both single and manifold,” he, the Cause, becomes merged with his own effects; and his names, if placed in Esoteric order, show the following descending scale: Mahâpurusha or Paramâtman: Supreme Spirit. Âtman or Pûrvaja (Protologos): The Living Spirit of Nature. Indriyâtman, or Hrishîkesha: Spiritual or Intellectual Soul (one with the senses). Bhûtâtman: The Living, or Life Soul. Kshetrajña: Embodied Soul, or the Universe of Spirit and Matter. Bhrântidarshanatah: False Perception—Material Universe. The last name means something perceived or conceived of, owing to false and erroneous apprehension, as a material form, but is, in fact, only Mâyâ, Illusion, as all is in our physical universe. It is in strict analogy with the attributes of this Brahma in both the spiritual and material worlds, that the evolution of the Dhyân‐Chohanic Essences takes place; the characteristics of the latter being reflected, in their turn, in Man, collectively, and in each of his principles; _every one of which contains in itself, in the same progressive order, a portion of their various __“__Fires__”__ and Elements_. Stanza V. The Evolution of the Second Race. 18. The Sons of Yoga. 19. The Sexless Second Race. 20. The Sons of the “Sons of Twilight.” 21. The “Shadow,” or the Astral Man, retires within, and man develops a Physical Body. 18. THE FIRST(249) WERE THE SONS OF YOGA. THEIR SONS, THE CHILDREN OF THE YELLOW FATHER AND THE WHITE MOTHER. In the later Commentary, the sentence is translated: _The Sons of the Sun and of the Moon, the nursling of Ether [or the __“__Wind__”__] (a)_.... _They were the shadows of the Shadows of the Lords (b). They [the shadows] expanded. The Spirits of the Earth clothed them; the Solar Lhas warmed them [__i.e.__, preserved the Vital Fire in the nascent physical Forms]. The Breaths had life, but had no understanding. They had no Fire or Water of their own (c)._ (_a_) Remember in this connection the _Tabula Smaragdina_ of Hermes, the Esoteric meaning of which has seven keys to it. The Astro‐chemical is well known to students, the Anthropological may now be given. The “One Thing” mentioned in it is Man. It is said: The Father of that One Only Thing is the Sun; its Mother the Moon; the Wind carries it in his bosom, and its Nurse is the Spirituous Earth. In the Occult rendering of the same it is added: “and _Spiritual_ Fire is its instructor [Guru].” This Fire is the Higher Self, the Spiritual Ego, or that which is eternally reïncarnating under the influence of its lower personal Selves, changing with every re‐birth, full of Tanha or desire to live. It is a strange law of Nature that, on this plane, the higher (Spiritual) Nature should be, so to say, in bondage to the lower. Unless the Ego takes refuge in the Âtman, the ALL‐SPIRIT, and merges entirely into the essence thereof, the personal Ego may goad it to the bitter end. This cannot be thoroughly understood unless the student makes himself familiar with the mystery of evolution, which proceeds on triple lines—Spiritual, Psychic and Physical. That which propels towards, and forces evolution, _i.e._, compels the growth and development of Man towards perfection, is (_a_) the Monad, or that which acts in it unconsciously through a Force inherent in itself; and (_b_) the lower Astral Body or the _Personal_ Self. The former, whether imprisoned in a vegetable or an animal body, is endowed with, is indeed itself, that Force. Owing to its identity with the ALL‐FORCE, which, as said, is inherent in the Monad, it is all‐potent on the Arûpa, or formless plane. On our plane, its essence being too pure, it remains all‐potential, but individually becomes inactive. For instance, the rays of the Sun, which contribute to the growth of vegetation, do not select this or that plant to shine upon. Uproot the plant and transfer it to a piece of soil where the sunbeam cannot reach it, and the latter will not follow it. So with the Âtman: unless the Higher Self or Ego gravitates towards its Sun—the Monad—the Lower Ego, or _Personal_ Self, will have the upper hand in every case. For it is this Ego, with its fierce selfishness and animal desire to live a senseless life (Tanha), which is the “maker of the tabernacle,” as Buddha calls it in the _Dhammapada_.(250) Hence the expression, the Spirits of the Earth clothed the shadows and expanded them. To these “Spirits” belong temporarily the human Astral Selves; and it is they who give, or build, the physical tabernacle of man, for the Monad and its conscious principle, Manas, to dwell in. But the “Solar” Lhas, or Spirits, warm the Shadows. This is physically and literally true; metaphysically, or on the psychic and spiritual plane, it is equally true that the Âtman alone _warms_ the Inner Man; _i.e._, it enlightens it with the Ray of Divine Life and alone is able to impart to the Inner Man, or the Reïncarnating Ego, its immortality. Thus, we shall find, for the first three and a half Root‐Races, up to the middle or turning point, it is the Astral Shadows of the “Progenitors,” the Lunar Pitris, which are the formative powers in the Races, and which build and gradually force the evolution of the physical form towards perfection—this, at the cost of a proportionate loss of Spirituality. Then, from the turning point, it is the Higher Ego, or Incarnating Principle, the Nous or Mind, which reigns over the Animal Ego, and rules it whenever it is not carried down by the latter. In short, Spirituality is on its ascending arc, and the animal or physical impedes it from steadily progressing on the path of its evolution, only when the selfishness of the Personality has so strongly infected the real Inner Man with its lethal _virus_, that the upward attraction has lost all its power on the thinking reasonable man. In sober truth, vice and wickedness are an _abnormal, unnatural_ manifestation, at this period of our human evolution—at least they ought to be so. The fact that mankind was never more selfish and vicious than it is now—civilized nations having succeeded in making of the former an ethical characteristic, of the latter an art—is an additional proof of the exceptional nature of the phenomenon. The entire scheme is in the _Chaldæan Book of Numbers_, and even in the _Zohar_, if one only understands the meaning of the apocalyptic hints. First comes Ain Suph, the “Concealed of the Concealed,” then the _Point_, Sephira and the later Sephiroth; then the Atzilatic World, a _World of Emanations_ that gives birth to three other Worlds—the first the Briatic World called the Throne, the abode of pure Spirits; the second, the _World of Formation_, or Jetziratic, the habitat of the Angels who sent forth the Third, or _World of Action_, the Asiatic World, which is the Earth or _our_ World; and yet it is said of this World—also called Kliphoth, containing the (six other) Spheres, נלגלים, and Matter—that it is the residence of the “Prince of Darkness.” This is as clearly stated as can be; for Metatron, the Angel of the second Briatic World, the first habitable World, means Messenger, Ἄγγελος, Angel, called the great Teacher; and under him are the Angels of the third World, or Jetziratic, whose ten and seven classes are the Sephiroth,(251) of whom it is said that: They inhabit or vivify this world as essential [_entities_ and] _intelligences_, and their _correlates_ and logical _contraries_ inhabit the third habitable world, called the Asiatic. These “contraries” are called the “Shells,” קליפות, or Demons,(252) who inhabit the seven habitations called Sheba Hachaloth, which are simply the seven Zones of our Globe.(253) Their prince is called in the Kabalah Samaël, the Angel of Death, who is also the seducing Serpent Satan; but this Satan is also Lucifer, the bright Angel of Light, the Light‐ and Life‐bringer, the “Soul” alienated from the Holy Ones, the other Angels, and for a period, _anticipating the time_ when they would descend on Earth to incarnate in their turn. The _Book of Wisdom_ teaches that: All Souls [Monads] are preëxistent in the Worlds of Emanations.(254) And the _Zohar_ teaches that in the “Soul” is the _real man_, _i.e._, the Ego and the conscious _I am_, the Manas. Says Josephus, repeating the belief of the Essenes, [Souls] descend from the pure air to be _chained to bodies_.(255) And Philo states that: The air was full of [Souls], and that those which were nearest the earth, descending to be tied to mortal bodies, return back to bodies, being desirous to live in them.(256) Because through, and in, the human form they will become _progressive_ Beings, whereas the nature of the Angel is purely _intransitive_; therefore Man has in him the potency of transcending the faculties of the Angels. Hence the Initiates in India say that it is the Brâhman, the Twice‐born, who rules the Gods or Devas; and Paul repeated it in his _Epistle to the Corinthians_: Know ye not that we [the Initiates] shall judge angels?(257) Finally, it is shown in every ancient Scripture and Cosmogony that man evolved primarily as a _luminous incorporeal form_, over which, like molten brass poured into the model of the sculptor, the physical frame of his body was built by, through and from, the lower forms and types of animal terrestrial life. Says the _Zohar_: The Soul and the _Form_ when descending on Earth put on an earthly garment. His protoplastic body was not formed of that matter of which our mortal frames are fashioned. When Adam dwelled in the garden of Eden, he was dressed in the celestial garment, which is the garment of heavenly light ... _light of that light which was used in the garden of Eden_.(258) Man [the Heavenly Adam] was _created_ by the ten Sephiroth of the Jetziratic World, and by their _common power_ the seven Angels of a still lower World engendered the Earthly Adam. First Samaël fell, and then _deceiving_ (?) man, caused his fall also. (_b_) The sentence, “they were the shadows of the Shadows of the Lords”—_i.e._, the Progenitors created man out of their own Astral Bodies—explains a universal belief. The Devas are credited in the East with having no “shadows” of their own. “The Devas cast no shadows,” and this is the sure sign of a _good holy Spirit_. (_c_) Why had they “no Fire or Water of their own”?(259) Because that which Hydrogen is to the elements and gases on the objective plane, its Noumenon is in the world of mental or subjective phenomena; since its trinitarian latent nature is mirrored in its three active emanations from the three higher principles in man, namely, Spirit, Soul, and Mind, or Âtmâ, Buddhi, and Manas. It is the spiritual and also the material human basis. Rudimentary man, having been nursed by the “Air” or the “Wind,” becomes the perfect man later on; when, with the development of “Spiritual Fire,” the Noumenon of the “Three in One” within his Self, he acquires from his Inner Self, or Instructor, the Wisdom of Self‐Consciousness, which he does not possess in the beginning. Thus here again Divine Spirit is symbolized by the Sun or Fire; Divine Soul by Water and the Moon, both standing for the Father and Mother of Pneuma, the Human Soul, or Mind, symbolized by the Wind or Air, for Pneuma, means “Breath.” Hence in the _Smaragdine Tablet_, disfigured by Christian hands: The Superior agrees with the Inferior; and the Inferior with the Superior; to effect that one truly wonderful work—[which is Man]. For the Secret Work of Chiram, or King Hiram in the Kabalah, “one in essence, but three in aspect,” is the Universal Agent or Lapis Philosophorum. The culmination of the Secret Work is Spiritual Perfect Man, at one end of the line; the union of the three Elements is the Occult Solvent in the “Soul of the World,” the Cosmic Soul or Astral Light, at the other; and, on the material plane, it is Hydrogen in its relation to the other gases. The TO ON, truly; the ONE “whom no person has seen except the Son”; this sentence applying both to the metaphysical and physical Kosmos, and to the spiritual and material Man. For how could the latter understand the TO ON, the “One Father,” if his Manas, the “Son,” does not become (_as_) “One with the Father,” and through this absorption receive enlightenment from the divine “Instructor,” or Guru—Âtmâ‐Buddhi? As says the Commentary: _If thou would’st understand the_ SECONDARY [“Creation,” so‐called], _O Lanoo, thou should’st first study its relation to the_ PRIMARY.(260) The First Race had three Elements, but no _Living_ Fire. Why? Because: “We say _four_ Elements, my Son, but ought to say three,” says Hermes Trismegistus. “In the Primary Circle,” or Creation that which is marked [Symbol: Like a large letter H, with dots above and below, and tildes above and below] reads “Root,” as in the Secondary likewise. Thus in Alchemy or Western Hermeticism—a variant on Eastern Esotericism—we find: Sulphur ... Flamma ... Spiritus Mercury ... Natura ... Aqua Salt ... Mater ... Sanguis And these three are all quaternaries completed by their Root, Fire. The Spirit, beyond Manifested Nature, is the Fiery BREATH in its absolute Unity. In the Manifested Universe, it is the Central Spiritual Sun, the electric Fire of all Life. In our System it is the visible Sun, the Spirit of Nature, the terrestrial God. And in, on, and around the Earth, the fiery spirit thereof—Air, fluidic Fire; Water, liquid Fire; Earth, solid Fire. All is Fire—Ignis, in its ultimate constitution, or I, the root of which is 0 (nought) in our conceptions, the All in Nature and its Mind. “Pro‐Metor” is divine Fire. It is the Creator, the Destroyer, the Preserver. The primitive names of the Gods are all connected with fire, from Agni, the Âryan, to the Jewish God who is a “consuming fire.” In India, God is called in various dialects, Eashoor, Esur, Iswur, and Îshvara, in Sanskrit, the Lord, from Isha, but this is primarily the name of Shiva, the Destroyer; and the three chief Vedic Gods are Agni (Ignis), Vâyu, and Sûrya—Fire, Air, and the Sun, three Occult degrees of Fire. In the Hebrew, אזא (Aza) means to “illuminate,” and אשא (Asha) is “Fire.” In Occultism, to “kindle a fire” is synonymous to evoking one of the three great Fire‐powers, or to “call on God.” In Sanskrit the root Ush is fire or heat; and the Egyptian word Osiris is compounded, as shown by Schelling, of the two primitives Aish and Asr, or a “fire‐enchanter.” Aesar in the old Etruscan meant a God, being perhaps derived from Asura of the _Vedas_. Îshvara is an analogous term, as Dr. Kenealy thought, who quotes the _Bhagavad Gitâ_ to the effect that: Îshvara resides in every mortal being and puts in motion, by his supernatural powers, all things which mount on the wheel of time. It is the Creator and the Destroyer, truly. The primitive Fire was supposed to have an insatiable appetite for devouring. Maximus of Tyre relates that the ancient Persians threw into the fire combustible matter crying, _Devour, O Lord!_ In the Irish language _easam_, or _asam_, means to _make_ or _create_. [And] _Aesar_ was the name also of one of the ancient Irish gods; the literal meaning of the word is “to kindle a fire.”(261) The Christian Kabalists and Symbologists who disfigured _Pymander_—prominent among them the Bishop of Ayre, François de Tours, in the 16th century—divide the Elements in the following way: _The four Elements formed from divine Substances and the Spirits of the Salts of Nature represented by_: [Symbol: Root symbol] ... St. Matthew ... Angel‐Man ... Water (Jesus‐ Christ, Angel‐Man, Mikael) Α‐Ω ... St. Mark ... The Lion ... Fire Ε‐Υ ... St. Luke ... The Bull ... Earth Ι‐Ο ... St. John ... The Eagle ... Air(262) Η ... _The Quintessence_, Ἡ ΦΛΟΞ, _Flamma‐Virgo_ [Virgin Oil], _Flamma Durissima_, _Virgo_, _Lucis Æterna Mater_. The First Race of men were, then, simply the Images, the Astral Doubles, of their Fathers, who were the pioneers, or the most progressed Entities from a preceding though _lower_ Sphere, the shell of which is now our Moon. But even this shell is all‐potential, for, the Moon having generated the Earth, its _phantom_, attracted by magnetic affinity, sought to form its first inhabitants, the pre‐human monsters. To assure himself of this, the student has again to turn to the Chaldæan Fragments, and read what Berosus says. Berosus obtained his information, he tells us, from Ea, the male‐female Deity of Wisdom. While the Gods were generated in the androgynous bosom of this Wisdom (Svabhâvat, Mother‐Space), its reflections became on Earth the woman Omorôka, who is the Chaldæan Thavatth (or Thalatth), the Greek Thalassa, the Deep or the Sea, which Esoterically and even exoterically is the _Moon_. It was the Moon (Omorôka) who presided over the monstrous creation of nondescript beings which were slain by the Dhyânîs.(263) Evolutionary law compelled the Lunar Fathers to pass, in their monadic condition, through all the forms of life and being on this Globe; but at the end of the Third Round, they were already human in their divine nature, and were thus called upon to become the creators of the forms destined to fashion the tabernacles of the less progressed Monads, whose turn it was to incarnate. These “Forms” are called “Sons of Yoga,” because Yoga—union with Brahmâ, exoterically—is the supreme condition of the passive infinite Deity, since it contains all the divine energies and is the essence of Brahmâ, who is said, as Brahmâ, to create everything through Yoga power. Brahmâ, Vishnu and Shiva are the most powerful energies of God, Brahma (Neuter), says a Paurânic text. Yoga here is the same as Dhyâna, which word is again synonymous with Yoga in the Tibetan text, where the “Sons of Yoga” are called “Sons of Dhyâna,” or of that abstract meditation through which the Dhyâni‐Buddhas create their celestial sons, the Dhyâni‐Bodhisattvas. All the creatures in the world have each a superior above. This superior, whose inner pleasure it is _to emanate into them_, cannot impart efflux until they have adored [_i.e._, meditated as during Yoga].(264) 19. THE SECOND RACE (WAS) THE PRODUCT BY BUDDING AND EXPANSION, THE A‐ SEXUAL(265) FROM THE SEXLESS.(266) THUS WAS, O LANOO, THE SECOND RACE PRODUCED. What will be most contested by scientific authorities is this A‐sexual Race, the Second, the Fathers of the “Sweat‐born” so‐called, and perhaps still more the Third Race, the “Egg‐born” Androgynes. These two modes of procreation are the most difficult to comprehend, especially for the Western mind. It is evident that no explanation can be attempted for those who are not students of Occult Metaphysics. European language has no words to express things which Nature repeats no more at this stage of evolution, things which therefore can have no meaning for the Materialist. But there are analogies. It is not denied that in the beginning of physical evolution there must have been processes in Nature, spontaneous generation, for instance, now extinct, which are repeated in other forms. Thus we are told that microscopic research shows no permanence of any particular mode of reproducing life. For it shows that: The same organism may run through various metamorphoses in the course of its life‐cycle, during some of which it may be _sexual_, and in others _a‐sexual_, _i.e._, it may reproduce itself alternately by the coöperation of two beings of opposite sex, and also by fissure or _budding_ from one being only, which is of no sex.(267) “Budding” is the very word used in the Stanza. How could these Chhâyâs reproduce themselves otherwise; viz., procreate the Second Race, since they were ethereal, a‐sexual, and even devoid, as yet, of the vehicle of desire, or Kâma Rûpa, which evolved only in the Third Race? They evolved the Second Race unconsciously, as do some plants. Or, perhaps, as the Amœba, only on a more ethereal, impressive, and larger scale. If, indeed, the cell‐theory applies equally to Botany and Zoology, and extends to Morphology, as well as to the Physiology of organisms, and if the microscopic cells are looked upon by Physical Science as independent living beings—just as Occultism regards the “Fiery Lives”—there is no difficulty in the conception of the primitive process of procreation. Consider the first stages of the development of a germ‐cell. Its nucleus grows, changes, and forms a double cone or spindle, thus, [Symbol: Large X with horizontal lines across tops and bottoms] _within_ the cell. This spindle approaches the surface of the cell, and one half of it is _extruded_ in the form of what are called the “polar cells.” These polar cells _now_ die, and the embryo develops from the growth and segmentation of the remaining part of the nucleus which is _nourished_ by the substance of the cell. Then why could not beings have lived thus, and been created in _this_ way—at the very beginning of _human and mammalian evolution_? This may, perhaps, serve as an analogy to give some idea of the process by which the Second Race was formed from the First. The Astral Form clothing the Monad was surrounded, as it still is, by its egg‐shaped sphere of Aura, which here corresponds to the substance of the germ‐cell or Ovum. The Astral Form itself is the nucleus, now, as then, instinct with the Principle of Life. When the season of reproduction arrives, the _Sub_‐astral “extrudes” a miniature of itself from the egg of surrounding Aura. This germ grows and feeds on the Aura till it becomes fully developed, when it gradually separates from its parent, carrying with it its own sphere of Aura; just as we see living cells reproducing their like by growth and subsequent division into two. The analogy with the “polar cells” would seem to hold good, since their death would _now_ correspond to the change introduced by the separation of the sexes, when gestation _in utero_, _i.e._, within the cell, became the rule. As the Commentary tells us: _The early Second [Root] Race were the Fathers of the __“__Sweat‐ born__”__; the later Second [Root] Race were __“__Sweat‐born__”__ themselves._ This passage from the Commentary refers to the work of evolution from the beginning of a Race to its close. The “Sons of Yoga,” or the Primitive Astral Race, had seven stages of evolution _racially_, or collectively; as every individual Being in it had, and has now. It is not Shakespeare only who divided the ages of man into a series of seven, but Nature herself. Thus the first Sub‐races of the Second Race were born at first by the process described on the law of analogy; while the last began gradually, _pari passu_ with the evolution of the human body, to be formed otherwise. The process of reproduction had seven stages also in each Race, each covering æons of time. What Physiologist or Biologist can tell whether the present mode of generation, with all its phases of gestation, is older than half a million, or at most one million of years, since their cycle of observation began hardly half a century ago? Primeval human Hermaphrodites are a fact in Nature well known to the Ancients, and form one of Darwin’s greatest perplexities. Yet there is certainly no impossibility, but, on the contrary, a great probability that hermaphroditism existed in the evolution of the early Races; while on the grounds of analogy, and on that of the existence of one universal law in physical evolution, acting indifferently in the construction of plant, animal, and man, it must be so. The mistaken theories of Monogenesis, and the descent of man from the mammal, instead of the mammals from man, are fatal to the completeness of evolution as taught in modern schools on Darwinian lines, and they will have to be abandoned in view of the insuperable difficulties which they encounter. Occult tradition—if the terms Science and Knowledge are denied in this particular to Antiquity—can alone reconcile the inconsistencies and fill the gap. Says a Talmudic axiom: If thou wilt know the invisible, open thine eyes wide on the visible. In the _Descent of Man_ occurs the following passage, which shows how near Darwin came to the acceptance of this ancient teaching. It has long been known that in the vertebrate kingdom one sex bears rudiments of various accessory parts, appertaining to the reproductive system, which properly belong to the opposite sex.... Some remote progenitor of the whole vertebrate kingdom appears to have been hermaphrodite or androgynous.(268) But here we encounter a singular difficulty. _In the mammalian class the males possess rudiments of a uterus with the adjacent passages in the vesiculæ prostaticæ; they bear also rudiments of mammæ, and some male marsupials have traces of a marsupial sac._ Other analogous facts could be added. Are we, then, to suppose that some extremely ancient mammal continued androgynous, after it had acquired the chief distinctions of its class, and therefore after it had diverged from the lower classes of the vertebrate kingdom? This seems very improbable,(269) _for we have to look to fishes, the lowest of all the classes, to find any still existent androgynous forms_.(270) Mr. Darwin is evidently strongly disinclined to adopt the hypothesis which the facts so forcibly suggest, viz., that of a primeval androgynous stem from which the Mammalia sprang. His explanation runs: That various accessory organs, proper to each sex, are found in a rudimentary condition in the opposite sex, may be explained by such organs having been gradually acquired by the one sex, and then transmitted in a more or less imperfect state to the other.(271) He instances the case of “spurs, plumes, and brilliant colours, acquired for battle or ornament by male birds” and only _partially_ inherited by their female descendants. In the problem to be dealt with, however, the need of a more satisfactory explanation is evident, the facts being of so much more prominent and important a character than the mere superficial details with which they are compared by Darwin. Why not candidly admit the argument in favour of the hermaphroditism which characterizes the old fauna? Occultism proposes a solution which embraces the facts in a most comprehensive and simple manner. These relics of a prior androgyne stock must be placed in the same category as the pineal gland, and other organs equally mysterious, which afford us silent testimony as to the reality of functions which have long since become atrophied in the course of animal and human progress, but which once played a signal part in the general economy of primeval life. The Occult doctrine, in any case, can be advantageously compared with that of the most liberal men of Science, who have theorized upon the origin of the first man. Long before Darwin, Naudin, who gave the name of Blastema to that which the Darwinists call Protoplasm, put forward a theory half Occult and half scientifico‐materialistic. He made Adam, the A‐sexual, spring suddenly from the _clay_, as it is called in the _Bible_, the Blastema of Science. As Naudin explains: It is from this larval form of mankind, that the evolutive force effected the completion of species. For the accomplishment of this great phenomenon, Adam had to pass through a phase of immobility and unconsciousness, very analogous to the nymphal state of animals undergoing metamorphosis.(272) For the eminent Botanist, Adam was not one man, however, but _mankind_, which remained Concealed within a temporary organism, already distinct from all others, and incapable of contracting an alliance with any of them. He shows the differentiation of sexes accomplished by A process of germination similar to that of medusæ and ascidians. Mankind, thus constituted physiologically, Would retain a sufficient evolutive force for the rapid production of the various great human races. De Quatrefages criticizes this position in _The Human Species_. It is _unscientific_, he says, or, properly speaking, Naudin’s ideas “do not form a scientific theory,” inasmuch as Primordial Blastema is connected in his theory with the “_first cause_,” which is credited with having made potentially in the Blastema all past, present, and future beings, and thus of having in reality _created_ these beings _en masse_; moreover, Naudin does not even consider the “_second causes_,” or their action in this evolution of the organic world. Science, which is only occupied with “second causes,” has thus Nothing to say to the theory of M. Naudin.(273) Nor will it have any more to say to the Occult teachings, which are to some extent approached by Naudin. For if we but see in his “Primordial Blastema” the Dhyân‐Chohanic Essence, the Chhâyâ or Double of the Pitris, which contains within itself the potentiality of all forms, we are quite in accord. But there are two real and vital differences between our teachings. M. Naudin declares that evolution has progressed by sudden leaps and bounds, instead of extending slowly over millions of years; and his Primordial Blastema is endowed only with blind instincts—a kind of _unconscious_ First Cause in the Manifested Kosmos—which is an absurdity. Whereas it is our Dhyân‐Chohanic Essence—the _Causality_ of the Primal Cause which creates _physical_ man—which is the living, active and potential Matter (pregnant _per se_ with that animal consciousness of a superior kind, such as is found in the ant and the beaver) which produces the long series of physiological differentiations. Apart from this, his “ancient and general process of _creation_” from Proto‐organisms is as Occult as any theory of Paracelsus or Khunrath could be. Moreover, the Kabalistic works are full of the proof of this. The _Zohar_, for instance, says that every type in the visible has its prototype in the invisible Universe. All that which is in the Lower (our) World is found in the Upper. The Lower and the Upper act and reäct upon each other.(274) 20. THEIR FATHERS WERE THE SELF‐BORN. THE SELF‐BORN, THE CHHÂYÂ FROM THE BRILLIANT BODIES OF THE LORDS, THE FATHERS, THE SONS OF TWILIGHT. The “Shadows,” or Chhâyâs, are called the Sons of the “Self‐born,” as the latter name is applied to all the Gods and Beings, born through the Will, whether of Deity or Adept. The Homunculi of Paracelsus would, perhaps, be also given this name, though the latter process is on a far more material plane. The name “Sons of Twilight” shows that the “Self‐born” Progenitors of our Doctrine are identical with the Pitris of the Brâhmanical System, as the title is a reference to their mode of birth; these Pitris being stated to have issued from Brahmâ’s “Body of Twilight,” as stated in the _Purânas_. 21. WHEN THE RACE BECAME OLD, THE OLD WATERS MIXED WITH THE FRESHER WATERS (_A_). WHEN ITS DROPS BECAME TURBID, THEY VANISHED AND DISAPPEARED IN THE NEW STREAM, IN THE HOT STREAM OF LIFE. THE OUTER OF THE FIRST BECAME THE INNER OF THE SECOND (_B_). THE OLD WING BECAME THE NEW SHADOW, AND THE SHADOW OF THE WING (_C_). (_a_) The old or Primitive Race merged in the Second Race, and became one with it. (_b_) This is the mysterious process of the transformation and evolution of mankind. The material of the first Forms—shadowy, ethereal, and negative—was drawn or absorbed into, and thus became the complement of the Forms of the Second Race. The Commentary explains this by saying that, as the First Race was simply composed of the Astral Shadows of the Creative Progenitors, having of course neither astral nor physical bodies of its own—the Race _never died_. Its “Men” melted gradually away, becoming absorbed in the bodies of their own “Sweat‐born” progeny, more solid than their own. The old Form vanished and was absorbed by, disappeared in, the new Form, more human and physical. There was no death in those days of a period more blissful than the Golden Age; but the first, or parent, material was used for the formation of the new being, to form the Body and even the inner or _lower_ Principles or Bodies of the progeny. (_c_) When the “Shadow” retires, _i.e._, when the Astral Body becomes covered with more solid flesh, man develops a Physical Body. The “Wing,” or the ethereal Form that produced its Shadow and Image, became the Shadow of the Astral Body and its own progeny. The expression is queer and original. As there may be no occasion to refer to this mystery later, it is as well to point out at once the dual meaning contained in the Greek myth bearing upon this particular phase of evolution. It is found in the several variants of the allegory of Leda and her two sons Castor and Pollux, each of which variants has a special meaning. Thus in Book XI of the _Odyssey_, Leda is spoken of as the spouse of Tyndarus, who gave birth by her husband “to two sons of valiant heart”—Castor and Pollux. Jupiter endows them with a marvellous gift and privilege. They are semi‐immortal; they live and die, each in turn, and every alternate day (ἑτερήμεροι(275)). As the Tyndaridæ, the twin brothers are an astronomical symbol, and stand for Day and Night; their two wives, Phœbe and Hilaeira, the daughters of Apollo or the Sun, personifying the Dawn and the Twilight.(276) Again, in the allegory where Zeus is shown as the father of the two heroes—born from the Egg to which Leda gives birth—the myth is entirely theogonical. It relates to that group of cosmic allegories in which the world is described as born from an Egg. For Leda assumes in it the shape of a white swan, when uniting herself to the Divine Swan or Brahma‐Kalahamsa. Leda is the mythical Bird, then, to which, in the traditions of various peoples of the Âryan race, are attributed various ornithological forms of birds which all lay golden Eggs.(277) In the _Kalevala_, the Epic Poem of Finland, the 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(278) only, with a slighter reference to it in the Homeric Hymns.(279) Castor and Pollux are in it no longer the Dioscuri of Apollodorus(280); but become the highly significant 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 up for the occasion, it is said that in a riot of vengeance against the Apharides,(281) Pollux kills Lynceus—“of all mortals he whose sight is the most penetrating”—but Castor is wounded by Idas, “he who sees and knows.” Zeus puts an end to the fight by hurling his thunderbolt and killing the last two combatants. Pollux finds his brother dying.(282) In his despair he calls upon Zeus to slay him also. “Thou canst not die altogether,” answers the master of the Gods; “thou art of a divine race.” But he gives him the choice: Pollux will either remain immortal, living eternally in Olympus; or, if he would share his brother’s fate in all things, he must pass half his existence underground, and the other half in the golden heavenly abodes. This semi‐immortality, which is also to be shared by Castor, is accepted by Pollux.(283) _And thus the twin brothers live alternately, one during the day, and the other during the night._(284) Is this a poetical fiction only? An allegory, one of those “solar myth” interpretations, higher than which no modern Orientalist seems able to soar? Indeed, it is much more. Here we have an allusion to the “Egg‐born” Third Race; the first half of which is mortal, _i.e._, unconscious in its Personality, and having nothing within itself to survive;(285) and the latter half of which becomes immortal in its Individuality, by reason of its Fifth Principle being called to life by the _Informing Gods_, and thus connecting the Monad with this Earth. This is Pollux; while Castor represents the _personal_, mortal man, an animal of not even a superior kind, when unlinked from the divine _Individuality_. “Twins” truly; yet divorced by death for ever, unless Pollux, moved by the voice of twinship, bestows on his less favoured mortal brother a share of his own divine nature, thus associating him with his own immortality. Such is the Occult meaning of the metaphysical aspect of the allegory. The widely spread modern interpretation of it—so celebrated in antiquity, Plutarch tells us,(286) as symbolical of brotherly devotion—namely, that it was an image of the Sun and Moon borrowed from the 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 visible image of the highest Deity, would not have personified it by Pollux, a demi‐god only.(287) If from Greek mythology we pass to the Mosaic allegories and symbolism, we shall find a still more striking corroboration of the same tenet under another form. Unable to trace in them the “Egg‐born,” we shall still unmistakably find in the first four chapters of _Genesis_ the Androgynes and the first Three Races of the Secret Doctrine, 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 mathematical and physical aspects. But their dogmas and tenets, being all symbolized and left to the sole guardianship of parable and allegory, have been forgotten, and hence the meaning has become perverted. Nevertheless, one finds the Hermaphrodite in the scriptures and traditions 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 establishment, or rather the reëstablishment of the Religious Mysteries, in which 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 from the Androgynous 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.”(288) In the _Book of Enoch_ we have Adam,(289) the first Divine Androgyne, separating into man and woman, and becoming Jah‐Heva in one form, or Race, and Cain and Abel(290)—male and female—in its other form or Race—the double‐sexed Jehovah,(291) an echo of its Âryan prototype, Brahmâ‐Vâch. After which come the Third and Fourth Root‐Races of mankind(292)—that is to say, Races of men and women, or individuals of opposite sexes, no longer sexless Semi‐spirits and Androgynes, as were the two Races which precede them. This fact is hinted at in every 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 Brahmâ‐Virâj‐Vâch, 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 them; ... and called their name Adam.(293) Then it proceeds to say: And Adam ... begat a son in _his own likeness_, after his image; and called his name Seth.(294) 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 androgynous, 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 male‐female, as the birth originator.(295) For the Hebrew letter _Jod_ was the _membrum virile_ and _Hovah_ was Eve, the mother of all living, or the procreatrix, Earth and Nature. The author believes, therefore, that: It is seen that the _perfect one_ [the perfect female circle or Yoni, 20612, numerically], as _originator of measures_, takes also the form of _birth_ origin, as _hermaphrodite one_; 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 born 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 _Man_.” Seth represents the _later_ Third Race. To screen the real mystery name of Ain Suph—the Boundless and Endless No‐ Thing—the Kabalists have brought forward the compound attribute‐ appellation of one of the personal Creative Elohim, whose name was Yah or Jah—the letters _i_ or _j_ or _y_ being interchangeable—or Jah‐Hovah, _i.e._, _male_ and _female_;(296) Jah‐Eve a hermaphrodite, or the _first form of humanity_, the original Adam of Earth, not even Adam Kadmon, whose “Mind‐born Son” is the earthly Jah‐Hovah, mystically. And knowing this, the crafty Rabbin‐Kabalist has made of it a name so _secret_, that he could not divulge it later on without exposing the whole scheme; and thus he was obliged to make it _sacred_. How close is the identity between Brahmâ‐Prajâpati and Jehovah‐Sephiroth, between Brahmâ‐Virâj and Jehovah‐Adam, the _Bible_ and the _Purânas_ compared alone can show. Analyzed, and read in the same light, they afford cogent evidence that they are two copies of the same original—made at two periods far distant from each other. Compare once more in relation to this subject _Genesis_ iv. 1 and 26 and _Manu_ i. 32 and they will both yield their meaning. In Manu, Brahmâ, who, like Jehovah or Adam in _Genesis_, is both man and God, and divides his body into male and female, stands, in his Esoteric meaning, for the symbolical personification of creative and _generative_ power, both divine and human. The _Zohar_ affords still more convincing proof of identity, while some Rabbins repeat word for word certain original Paurânic expressions; _e.g._, the “creation” of the world is generally considered in the Brâhmanical books to be the Lîlâ, the delight or sport, the amusement of the Supreme Creator. Vishnu, being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy, as you shall learn by listening to his frolics.(297) Now compare this with what is said in the Book, _Nobeleth ’Hokhmah_: The Qabbalists say, that the entering into existence of the worlds happened through delight, in that Ain Suph [? !] rejoiced in Itself, and flashed and beamed from Itself to Itself ... which are all called delight.(298) Thus it is not a “curious idea of the Qabbalists,” as the author just quoted remarks, but a purely Paurânic, Âryan idea. Only, why make of Ain Suph a Creator? The “Divine Hermaphrodite” is, then, Brahmâ‐Vâch‐Virâj; and that of the Semites, or rather of the Jews, is Jehovah‐Cain‐Abel. Only the “Heathen” were, and are, more sincere and frank than were the later Israëlites and Rabbis, who undeniably knew the real meaning of their exoteric deity. The Jews regard the name given to them—the Yah‐oudi—as an insult. Yet they have, or would have if they only wished it, as undeniable a right to call themselves the ancient Yah‐oudi, “Jah‐hovians,” as the Brâhmans have to call themselves Brâhmans _after their national deity_. For Jah‐hovah is the generic name of that Group or Hierarchy of Creative Planetary Angels, under whose Star their nation has evolved. He is one of the Planetary Elohim of the Regent Group of Saturn. Verse 26 of Chapter iv of _Genesis_, when read correctly, would alone give them such a right, for it calls the new Race of men—sprung from Seth and Enos—_Jehovah_, something quite different from the translation adopted in the _Bible_, which ought to read: To him also, was born a son, Enos; then began men to call themselves Jah, or Yah‐hovah, to wit, _men and women_, the “Lords of Creation.” One has but to read the above‐mentioned verse in the original Hebrew text and by the light of the Kabalah, to find that, instead of the words as they now stand translated, the correct translation should be: Then began men to _call themselves_ Jehovah; and not: Then began men to call upon the name of the Lord the 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.(299) Luther translated the passage one way, the Roman Catholics quite differently. Bishop Wordsworth renders it: Cain—_I have gotten—Kain_, from _Kâ’nithi, I have gotten_. Luther: I have gotten a man—even the Lord [Jehovah]. And the author of _The Source of Measures_: I have _measured a man_, even _Jehovah_. The last is the correct rendering for—(_a_) a famous Rabbin, a Kabalist, explained the passage to the writer in precisely this way, and (_b_) this rendering is identical with that in the Secret Doctrine of the East with regard to Brahmâ. In _Isis Unveiled_,(300) 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‐Heva, “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 of 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 _their_ 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 represent distinct Root‐Races, for millions of years elapsed between them. Hence the Âryan and the Semitic Theo‐anthropographies are two leaves on the same stem; their respective personifications and symbolic personages standing in relation to each other in the following way: