C. The Septenary Element In The Vedas.

_It Corroborates the Occult Teaching Concerning the Seven Globes and the Seven Races._ We have to go to the very source of historical information, if we would bring our best evidence to testify to the facts enunciated. For, though entirely allegorical, the Rig Vedic hymns are none the less suggestive. The seven Rays of Sûrya, the Sun, are therein made parallel to the seven Worlds, of every Planetary Chain, to the seven Rivers of Heaven and Earth, the former being the seven creative Hosts, and the latter the seven Men, or primitive human groups. The seven ancient Rishis—the progenitors of all that lives and breathes on Earth—are the seven friends of Agni, his seven “Horses,” or seven “Heads.” The human race has sprung from Fire and Water, it is allegorically stated; fashioned by the Fathers, or the Ancestor‐ sacrificers, from Agni; for Agni, the Ashvins, the Âdityas,(1444) are all synonymous with those “Sacrificers,” or the Fathers, variously called Pitaras (or Pitris), Angirasas,(1445) and Sâdhyas, “Divine Sacrificers,” the most Occult of all. They are all called Deva‐putra Rishayah or the “Sons of God.”(1446) The “Sacrificers,” moreover, are collectively the One Sacrificer, the Father of the Gods, Vishvakarman, who performed the great Sarva‐medha ceremony, and ended by sacrificing himself. In these Hymns the “Heavenly Man” is called Purusha, the “Man,”(1447) from whom Virâj was born(1448); and from Virâj, the (mortal) man. It is Varuna—lowered from his sublime position to be the chief of the Lords—Dhyânîs or Devas—who regulates all natural phenomena, who “makes a path for the Sun, for him to follow.” The seven Rivers of the Sky (the descending Creative Gods), and the seven Rivers of the Earth (the seven primitive Mankinds), are under his control, as will be seen. For he who breaks Varuna’s laws (Vratâni, or “courses of natural action,” active laws), is punished by Indra(1449) the Vedic powerful God, whose Vrata, or law or power, is greater than the Vratâni of any other God. Thus, the _Rig Veda_, the oldest of _all the known_ ancient records, may be shown to corroborate the Occult Teachings in almost every respect. Its Hymns, which are the records written by the earliest Initiates of the Fifth (our) Race concerning the Primordial Teachings, speak of the Seven Races (two still to come), allegorizing them by the seven “Streams”(1450) and of the Five Races (Panchakrishtayah) which have already inhabited this world(1451) on the five Regions (Panchapradishah)(1452) as also of the three Continents that were.(1453) It is only those scholars who will master the secret meaning of the Purusha Sukta—in which the intuition of the modern Orientalists has chosen to see “one of the very latest hymns of the _Rig Veda_”—who may hope to understand how harmonious are its teachings and how corroborative of the Esoteric Doctrines. He must study, in all the abstruseness of their metaphysical meaning, the relations therein between the (Heavenly) Man (Purusha), _sacrificed_ for the production of the Universe and all in it,(1454) and the terrestrial mortal man(1455) before he realizes the hidden philosophy of the verse: 15. He [“Man,” Purusha, or Vishvakarman] had seven enclosing logs of fuel, and _thrice seven_ layers of fuel; when the Gods performed the sacrifice, they bound the Man as victim. This relates to the three septenary primeval Races, and shows the antiquity of the _Vedas_, which knew of no other sacrifice, probably, in these earliest _oral_ teachings; and also to the seven primeval groups of Mankind, as Vishvakarman represents divine Humanity collectively.(1456) The same doctrine is found reflected in the other old religions. It may, it must, have come down to us disfigured and misinterpreted, as in the case of the Parsîs who read it in their _Vendîdâd_ and elsewhere, though without understanding the allusions therein contained any better than do the Orientalists; yet the doctrine is plainly mentioned in their old works.(1457) Comparing the Esoteric Teaching with the interpretations by Prof. James Darmesteter, one may see at a glance where the mistake is made, and the cause that produced it. The passage runs thus: The Indo‐Iranian Asura [Ahura] was often conceived as _sevenfold_; by the play of certain mythical [?] formulæ and the strength of certain mythical [?] numbers, the ancestors of the Indo‐Iranians had been led to speak of seven worlds,(1458) and the supreme god was often made sevenfold, as well as the worlds over which he ruled. The seven worlds became in Persia the seven Karshvare of the earth: the earth is divided into seven Karshvare, _only one of which is known and accessible to man_, the one on which we live, namely, Hvaniratha; which amounts to saying that there are _seven earths_.(1459) Parsi mythology knows also of seven heavens. Hvaniratha itself is divided into seven climes. (Orm. Ahr. § 72.)(1460) The same division and doctrine is to be found in the oldest and most revered of the Hindû scriptures—the _Rig Veda_. Mention is made therein of six Worlds, _besides_ our Earth: the six Rajamsi above Prithivî, the Earth, or “this” (Idam) as opposed to “that which is _yonder_” (_i.e._, the six Globes on the _three_ other planes or Worlds).(1461) The italics are ours to point out the identity of the tenets with those of the Esoteric Doctrine, and to accentuate the mistake that is made. The Magi or Mazdeans only believed in what other people believed in: namely, in seven “Worlds” or Globes of our Planetary Chain, of which _only one_ is accessible to man, at the present time, our Earth; and in the successive appearance and destruction of seven Continents or Earths on this our Globe, each Continent being divided, in commemoration of the seven Globes (one visible, six invisible), into seven islands or continents, seven “climes,” etc. This was a common belief in those days when the now Secret Doctrine was open to all. It is this multiplicity of localities in septenary divisions, which has made the Orientalists—who have, moreover, been further led astray by the oblivion of their primitive doctrines of both the uninitiated Hindûs and Parsîs—feel so puzzled by this ever‐ recurring seven‐fold number as to regard it as “mythical.” It is this oblivion of first principles which has led the Orientalists off the right track and made them commit the greatest blunders. The same failure is found in the definition of the Gods. Those who are ignorant of the Esoteric Doctrine of the earliest Âryans, can never assimilate or even understand correctly the metaphysical meaning contained in these Beings. Ahura Mazda (Ormazd) was the head and synthesis of the seven Amesha Spentas, or Amshaspands, and, therefore, an Amesha Spenta himself. Just as Jehovah‐Binah‐Elohim was the head and synthesis of the Elohim, and no more; so Agni‐Vishnu‐Sûrya was the synthesis and head, or the focus whence emanated in physics and also in metaphysics, from the spiritual as well as from the physical Sun, the seven Rays, the seven Fiery Tongues, the seven Planets or Gods. All these became supreme Gods and _the_ One God, but only after the loss of the primeval secrets; _i.e._, the sinking of Atlantis, or the “Flood,” and the occupation of India by the Brâhmans, who sought safety on the summits of the Himâlayas, for even the high table‐lands of what is now Tibet became submerged for a time. Ahura Mazda is addressed only as the “Most Blissful Spirit, Creator of the _Corporeal_ World” in the _Vendîdâd_. Ahura Mazda in its literal translation means the “Wise Lord” (Ahura “lord” and Mazda “wise”). Moreover, this name of Ahura, in Sanskrit Asura, connects him with the Mânasaputras, the Sons of Wisdom who informed the mindless man, and endowed him with his mind (Manas). Ahura (Asura) may be derived from the root _ah_ “to be,” but in its primal signification it is what the Secret Teaching shows it to be. When Geology shall have found out how many thousands of years ago the disturbed waters of the Indian Ocean reached the highest plateaux of Central Asia, when the Caspian Sea and the Persian Gulf made one with it, then only will they know the age of the existing Âryan Brâhmanical nation, and also the time of its descent into the plains of Hindûstan, which did not take place till millenniums later. Yima, the so‐called “first man” in the _Vendîdâd_, as much as his twin‐ brother Yama, the son of Vaivasvata Manu, belongs to two epochs of Universal History. He is the Progenitor of the Second human Race, hence the personification of the Shadows of the Pitris, and the Father of the Postdiluvian Humanity. The Magi said, “Yima,” as we say “man” when speaking of mankind. The “fair Yima,” the first mortal who converses with Ahura Mazda, is the _first _“man”_ who dies_ or disappears, not the first who is born. The “son of Vîvanghat”(1462) was, like the son of Vaivasvata, the symbolical man, who stood in Esotericism as the representative of the _first three_ Races and the collective Progenitor thereof. Of these Races the first two never died(1463) but only vanished, absorbed in their progeny, and the Third knew death only towards its close, after the separation of the sexes and its “Fall” into generation. This is plainly alluded to in Fargard ii of the _Vendîdâd_. Yima refuses to become the bearer of the law of Ahura Mazda, saying: “I was not born, I was not taught to be the preacher and the bearer of thy law.”(1464) And then Ahura Mazda asks him to make his men increase and “watch over” his world. He refuses to become the priest of Ahura Mazda, because he is _his own priest and sacrificer_, but he accepts the second proposal. He is made to answer: “Yes!... Yes, I will nourish, and rule, and watch over thy world. There shall be, while I am king, neither cold wind nor hot wind, _neither disease nor death_.” Then Ahura Mazda brings him a golden ring and a poniard, the emblems of sovereignty. Thus, under the sway of Yima, three hundred _winters_ passed away, and the earth was _replenished_ with flocks and herds, with men and dogs and birds and with red blazing fires. Three hundred winters mean three hundred periods or cycles. “Replenished,” mark well; that is to say, all this had been on it before; and thus is proven the knowledge of the doctrine about the successive Destructions of the World and its Life‐Cycles. Once the “three hundred winters” were over, Ahura Mazda warns Yima that the Earth is becoming too full, and men have nowhere to live. Then Yima steps forward, and with the help of Spenta Ârmaita, the female Genius, or Spirit of the Earth, makes that Earth stretch out and become larger by one‐third, after which “new flocks and herds and men” appear upon it. Ahura Mazda warns him again, and Yima makes the Earth by the same magic power to become larger by two‐thirds. “Nine hundred winters” _pass_ away, and Yima has to perform the ceremony for the _third_ time. The whole of this is allegorical. The three processes of stretching the Earth, refer to the three successive Continents and Races issuing one after and from the other, as explained more fully elsewhere. After the _third_ time, Ahura Mazda warns Yima in an assembly of “celestial gods” and “excellent mortals” that upon the material world the fatal winters are going to fall, and all _life_ will perish. This is the old Mazdean symbolism for the “Flood,” and the coming cataclysm to Atlantis, which sweeps away every Race in its turn. Like Vaivasvata Manu and Noah, Yima makes a Vara—an Enclosure, an Ark—under the God’s direction, and brings thither the seed of every living creature, animals and “Fires.” It is of this “Earth” or new Continent that Zarathushtra became the law‐ giver and ruler. This was the Fourth Race in its beginning, after the men of the Third began to die out. Till then, as said above, there had been no regular death, but only a transformation, for _men had no personality_ as yet. They had Monads—“Breaths” of the One Breath, as impersonal as the source from which they proceeded. They had bodies, or rather shadows of bodies, which were sinless, hence Karma‐less. Therefore, as there was no Kâma Loka—least of all Nirvâna or even Devachan—for the “Souls” of men who had no personal Egos, there could be no intermediate periods between the incarnations. Like the Phœnix, primordial man resurrected out of his old into a new body. Each time, and with each new generation, he became more solid, more physically perfect, agreeably with the evolutionary law, which is the Law of Nature. Death came with the complete physical organism, and with it—moral decay. This explanation shows one more old religion agreeing in its symbology with the Universal Doctrine. Elsewhere the oldest Persian traditions, the relics of Mazdeism of the still older Magians, are given, and some of them explained. Mankind did not issue from one solitary couple. Nor was there ever a first man—whether Adam or Yima—but a first mankind. It may, or may not, be “mitigated polygenism.” Once that both Creation _ex nihilo_ (an absurdity) and a superhuman Creator or Creators (a fact) are made away with by Science, polygenism presents no more difficulties or inconveniences—rather fewer from a scientific point of view—than monogenism does. In fact, it is as scientific as any other claim. For in his Introduction to Nott and Gliddon’s _Types of Mankind_, Agassiz declares his belief in an indefinite number of “primordial races of men created _separately_”; and remarks that, “whilst in every zoological province animals are of _different_ species, _man_, in spite of the diversity of his races, always forms _one and the same_ human being.” Occultism defines and limits the number of primordial races to seven, because of the seven “Progenitors,” or Prajâpatis, the evolvers of beings. These are neither Gods, nor supernatural Beings, but advanced Spirits from another and lower Planet, reborn on this Planet, and giving birth in their turn in the present Round to present Humanity. This doctrine is again corroborated by one of its echoes—among the Gnostics. In their anthropology and genesis of man they taught that “a certain company of _seven_ Angels,” formed the first men, who were no better than senseless, gigantic, shadowy forms—“a mere wriggling worm” (!) writes Irenæus,(1465) who takes, as usual, the metaphor for reality.