Hæckel holds fast to Lemuria, which, with East Africa and South Asia

also, he mentions as the possible cradle of the primitive ape‐men.

So also do many Geologists. Mr. A. R. Wallace admits its reality,

though in a rather modified sense, in his _Geographical Distribution

of Animals_. But let not Evolutionists speak so lightly of the

comparative size of the brains of man and the ape, for this is very

_unscientific_, especially when they pretend to see no difference

between the two, or very little at any rate. For Vogt himself showed

that, while the highest of the apes, the Gorilla, has a brain of

only 30 to 51 cubic inches, the brain of the lowest of the

Australian aborigines amounts to 99·35 cubic inches. The former is

thus “not half of the size of the brain of a new‐born babe,” says

Pfaff.

444 Ellis’ _Polynesian Researches_, Vol. II, p. 38. Missionaries seem to

have pounced upon this name _Ivi_ and made of it _Eve_. But, as

shown by Professor Max Müller, Eve is not the Hebrew name but a

European transformation of חוה, Châvah, life, or mother of all

living; “while the Tahitian _ivi_, and the Maori, _wheva_, meant

bone, and bone only.” (_Introduction to the Science of Religion_, p.

304.)

445 _Chaire d’Hébreu au Collége de France_, p. 20.

446 Of such semi‐animal creatures, the sole remnants known to Ethnology

were the Tasmanians, a _portion_ of the Australians and a mountain

tribe in China, the men and women of which are entirely covered with

hair. They were the last descendants in a _direct_ line of the semi‐

animal latter‐day Lemurians referred to. There are, however,

considerable numbers of the mixed Lemuro‐Atlantean peoples produced

by various crossings with such semi‐human stocks—_e.g._, the wild

men of Borneo, the Veddhas of Ceylon, classed by Prof. Flower among

Âryans (!), most of the remaining Australians, Bushmen, Negritos,

Andaman Islanders, etc.

The Australians of the Gulf of St. Vincent and the neighbourhood of

Adelaide are _very hairy_, and the brown down on the skin of boys of

five or six years of age assumes a _furry appearance_. They are,

however, degraded _men_; not the closest approximation to the

“pithecoid man,” as Hæckel so sweepingly affirms. Only a portion of

these men are a Lemurian relic. (_Cf._ _Esoteric Buddhism_, pp. 64

_et seqq._)

447 In calling the animal “soulless” we do not deprive the beast, from

the humblest to the highest species, of a Soul, but only of a

conscious surviving Ego‐Soul, _i.e._, that principle which survives

after a man, and reïncarnates in a like man. The animal has an

Astral Body, that survives the physical form for a short period;

nevertheless its (animal) Monad does not reïncarnate in the same,

but in a higher species, and has no “Devachan” of course. It has the

_seeds_ of all the human principles in itself, but they are

_latent_.

448 _Manual of Geology_, p. 302.

449 The “fables” and “myths” about Leda and Jupiter, and such like,

could never have sprung up in people’s fancy, had not the allegory

rested on a fact in Nature. Evolution, gradually transforming man

into a mammal, did in his case only what it did in that of other

animals. But this does not prevent man from having always stood at

the head of the animal world and other organic species, and from

having preceded the former.

450 See the Section on “The Chronology of the Brâhmans,” p. 69.

451 To avoid confusion, let the reader remember that the term Root‐Race

applies to one of the seven great Races, sub‐race to one of its

great Branches, and family‐race to one of the sub‐divisions, which

include nations and large tribes.

452 In the Section on “The Fifth Race and its Divine Instructors,” in

the Commentary on Stanza XII, the nature of these “Instructors” is

explained.

453 The present yellow races are the descendants, however, of the early

branches of the Fourth Race. Of the Third, the only _pure and

direct_ descendants are, as said above, a portion of the fallen and

degenerated Australians, whose far distant ancestors belonged to a

division of the seventh sub‐race of the Third. The rest are of mixed

Lemuro‐Atlantean descent. They have since then entirely changed in

stature and intellectual capacities.

454 _Language_ is certainly coëval with reason, and could never have

been developed before men became one with the informing principles

in them—those who fructified and awoke to life the mânasic element

dormant in primitive man. For, as Professor Max Müller tells us in

his _Science of Thought_: “Thought and language are identical.” To

add to this, however, the reflection that _thoughts which are too

deep for words, do not really exist at all_, is rather risky, for

thought impressed upon the astral tablets exists in eternity whether

expressed or not. _Logos_ is both reason and speech. But language,

proceeding in cycles, is not always adequate to express _spiritual_

thoughts. Moreover, in one sense, the Greek Logos is the equivalent

of the Sanskrit Vâch, “the immortal (intellectual) ray of spirit.”

And the fact that Vâch (as Devasenâ, an _aspect_ of Sarasvatî, the

Goddess of Hidden Wisdom) is the spouse of the eternal celibate

Kumâra, unveils a suggestive, though veiled, reference to the

Kumâras, those “who refused to create,” but who were compelled later

on to complete _divine_ Man by incarnating in him. All this will be

fully explained in the Sections that follow.

455 Ptolemy, speaking in his ninth table of the Kabolitæ or Kabul

tribes, calls them Ἀριστόφυλοι, Aristophyli, the aristocratic or

noble tribes. The Afghans call themselves Ben‐Issraël, children of

Is (sa) raël, from Issa, “woman and also earth,” sons of Mother

Earth. But if you call an Afghan Yahoudi (Jew), he will kill you.

The names of the supposed twelve tribes of the Jews, and the names

of the real twelve tribes of the Afghans, are the same. The Afghans

being far older (at any rate, their Arabic stock) than the

Israëlites, no one need be surprised to find such tribal names among

them as Youssoufzic, sons of Joseph, in Punjcaure and Boonere;

Zablistanee (Zebulon); Ben‐manasseh, sons of Manasseh, among the

Khojar Tartars; Isaguri, or Issachar, now Ashnagor in Afghanistan,

etc. The whole twelve names of the so‐called twelve tribes are names

of the signs of the Zodiac, as is now well proven. In any case, the

names of the oldest Arabic tribes, re‐transliterated, yield the

names of the zodiacal signs and likewise of the mythical sons of

Jacob. Where are the traces of the Jewish twelve tribes? Nowhere.

But there is a trace, and a deep one, that the Jews have tried to

deceive people with the help of these names. For, see what happens

ages after the _ten tribes_ had wholly disappeared from Babylon.

Ptolemy Philadelphus, desiring to have the Hebrew Law translated for

him into Greek (the famous Septuagint), wrote to the high priest of

the Jews, Eleazar, to send him _six men from each of the twelve

tribes_; and the _seventy‐two representatives_ (of whom sixty were

ghosts apparently) came to the king in Egypt and translated the Law

amid miracles and wonders. See Butler’s _Horæ Biblicæ_, Josephus,

and Philo Judæus.

456 The Commentary explains that the apes are the only species, among

the animals, which has gradually, and with every generation and

variety, tended more and more to return to the original type of its

male forefather—the dark gigantic Lemurian and Atlantean.

457 Androgyne.

458 Dr. A. Wilder; who says that Gan‐duniyas is a name of Babylonia.

459 Vol. i. pp. 575, 576.

460 _Foĕ‐kouĕ‐ki; ou Relations des Royaumes Bouddhiques_; par Chy Fa‐

hian: translated by Abel Remusat.

461 Seventh year, 1855.

462 De Mirville’s _Des Esprits_, ii. 423. See also Moses Maimonides,

_More Nevochim_.

463 _Sciences Occultes_, p. 464.

464 _Révolution du Globe_, Vol. v. p. 247.

465 We read in De Mirville’s “Mémoire â l’Académie” (ii. 431) of the

“naïve astonishment of Geoffroy St. Hilaire, when M. de Paravey

showed to him, in some old Chinese works and Babylonian tiles,

dragons, ... ornithorhynchuses and saurians (aquatic animals _found

only in Australia_), etc., extinct animals that he had thought

unknown on earth ... till his own day.”

466 See _Isaiah_, xxx. 6: “The viper and the flying serpent,” and the

fiery serpents conquered by the brazen serpent of Moses.

467 The fossils, reconstructed by Science which we know, ought to be

sufficient warrant for the possibility of even a Leviathan, not to

mention Isaiah’s flying serpents, or Saraph Mehophep, words which

are translated in all the Hebrew dictionaries as “Saraph,” enflamed

or fiery venom, and “Mehophep,” flying. But, although Christian

Theology has always connected both Leviathan and Saraph Mehophep

with the Devil, the expressions are metaphorical and have nought to

do with the “Evil One.” Nevertheless, the word “Dragon” has now

become a synonym for the latter. In Bretagne the word Drouk now

signifies “Devil,” whence, as we are told by Cambry (_Monuments

Celtiques_, p. 299), the Devil’s Tomb in England, Droghedanum

Sepulcrum. In Languedoc the meteoric fires and will‐o’‐the‐wisps are

called Drac, and in Bretagne Dreag and Wraie or wraith; the castle

of Drogheda in Ireland meaning the Devil’s castle. (De Mirville,

_ibid._, ii. 423.)

468 The ultramontane writers accept the whole series of draconian

stories given by Father Kircher, in his _Œdipus Ægyptiacus_, “De

Genesi Draconum,” quite seriously. According to that Jesuit, he

himself saw a dragon which was killed in 1669 by a Roman peasant, as

the director of the Museo Barberini sent it to him, to take the

beast’s likeness, which Father Kircher did and had it published in

one of his _in‐folios_. After this he received a letter from

Christopher Scherer, Prefect of the Canton of Soleure, Switzerland,

in which that official certifies to his having seen himself, _with

his own eyes_, one fine summer night in 1619, a living dragon.

Having remained on his balcony “to contemplate the perfect purity of

the firmament,” he writes, “I saw a fiery, shining dragon rise from

one of the caves of Mount Pilatus and direct himself rapidly towards

Fluelen to the other end of the lake. Enormous in size, his tail was

still longer and his neck stretched out. His head and jaws were

those of a serpent. In flying, he emitted on his way numerous sparks

(? !).... I thought at first I was seeing a meteor, but soon,

looking more attentively, I was convinced by his flight and the

conformation of his body that I saw a _veritable dragon_. I am happy

to be thus able to enlighten your Reverence on the _very real_

existence of those animals”—in _dreams_, the writer ought to have

added, of long past ages. (_Ibid._, p. 424.)

469 As a convincing proof of the reality of the fact, a Roman Catholic

refers the reader to the picture of the incident painted by Simon de

Sienne, a friend of the poet, on the portal of the Church Notre Dame

du Don at Avignon, notwithstanding the prohibition of the Sovereign

Pontiff, who “would not allow this triumph of love to be enthroned

in the holy place”; and adds: “Time has injured the work of art, but

has not weakened its tradition.” (_Ibid._, p. 425.) De Mirville’s

“Dragon‐Devils” of our era seem to have no luck, as they disappear

most mysteriously from the museums where they are said to have been.

Thus the Dragon embalmed by Ulysses Aldovrandus and presented to the

Musée du Sénat, either in Naples or Bologna, “was there still in

1700,” but is there no more. (_Ibid._, p. 427.)

470 _Op. cit._, ii. 422.

471 _Ibid._, p. 433.

472 _Ibid._, pp. 432, 433. This is about as just as though, a few

millenniums hence, a fanatic of some future new creed, who was bent

upon glorifying _his_ religion at the expense of _ancient_

Christianity, were to say: Everywhere the quadruped lamb was adored.

The nun, calling it the Agnus, placed it on her bosom; the priest

laid it on the altar. It figured in every Paschal meal, and was

glorified loudly in every temple. And yet the Christians dreaded it

and hated it, for they slew and devoured it. Heathens, at any rate,

do not eat their sacred symbols. We know of no serpent or reptile‐

eaters, except in Christian civilized countries, where they begin

with frogs and eels, and must end with real snakes, as they have

begun with lamb and ended with horse‐flesh.

473 _Ibid._, p. 423.

474 _Pantheon_, 3.

475 The Solar Chnouphis, or Agathodæmon, is the Christos of the

Gnostics, as every scholar knows. He is intimately connected with

the Seven Sons of Sophia (Wisdom), the Seven Sons of Aditi,

Universal Wisdom, her eighth being Mârttânda, the Sun, which Seven

are the Seven Planetary Regents or Genii. Therefore Chnouphis was

the Spiritual Sun of Enlightenment, of Wisdom, hence the patron of

all the Egyptian Initiates, as Bel‐Merodach, or Bel‐Belitanus,

became later with the Chaldæans.

476 Hermes, or rather Thot, was a generic name. Abul Feda shows in his

_Historia Anti‐Islamitica_, five Hermes, and the names of Hermes,

Nebo, Thot were given respectively in various countries to great

Initiates. Thus Nebo, the son of Merodach and Zarpanitu, whom

Herodotus calls Zeus‐Belos, gave his name to all the great Prophets,

Seers and Initiates. They were all “Serpents of Wisdom,” as

connected with the Sun astronomically, and with Wisdom spiritually.

477 _Pantheon_, text 15.

478 i. 555.

479 _Genesis_, xlix. 17, 18, and 5, 6.

480 Dunlap, in his Introduction to _Sod, the Mysteries of Adoni_ (xi),

explains the word “Sod” as _arcanum_, religious mystery, on the

authority of Schindler’s _Penteglott_, 1201. “The secret of the Lord

is with them that fear him,” says _Psalm_, xxv. 14. This is a

mistranslation of the Christians, for it ought to read: “Sod Ihoh

(the Mysteries of Ihoh) are for _those who fear him_.” “Al [El] is

terrible in the great Sod of the Kedeshim (the Priests, the Holy,

the Initiated).”—_Psalm_, lxxxix. 7 (_ibid._). The Kedeshim were

very far from holy. See the Section on “The Holy of Holies,” in Part

II of this Volume.

481 “The members of the Priest‐Colleges were called Sodales,” says

Freund’s _Latin Lexicon_ (iv. 448). “Sodalities were constituted in

the Idæan Mysteries of the Mighty Mother,” writes Cicero in _De

Senectute_. (Dunlap, _ibid._, p. xii.)

482 xxx. 6.

483 The priests of Baal who jumped over the fires. But this was a Hebrew

term and a local one. Saraph means “fiery or flaming venom.”

484 _Book of the Dead_, ch. xxxix.

485 The same ram’s horns are found on the heads of Moses which were seen

on some old medals by the writer in Palestine, one of which is still

in her possession. The horns, forming part of the shining aureole on

the statue of Moses in Rome by Michael Angelo, are vertical instead

of being bent down to the ears, but the emblem is the same; hence

the Brazen Serpent.

486 But see Harris’ _Magic Papyrus_, No. v, and the ram‐headed Ammon

manufacturing men on a potter’s wheel.

487 Brasseur de Bourbourg, _Mexique_, pp. 135 and 574.

488 Ulûpî (Ulûpl) has an entirely Atlantean ring about it. Like

Atlantis, it is neither a Greek nor a Sanskrit name, but reminds one

of Mexican names.

489 _Mahâbhârata_, Âdi Parva, Shlokas 7788, 7789. The _Bhâgavata Purâna_

(ix. xx. 31), as explained by Shrîdhara, the commentator, makes

Ulûpî the daughter of the king of Manipûra (see _Vishnu Purâna_,

Wilson, iv. 160); but the late Pandit Dayânand Sarasvatî, certainly

the greatest Sanskrit and Paurânic authority in India on such

questions, personally corroborated that Ulûpî was daughter of the

king of the Nâgas in Pâtâla, or America, 5,000 years ago, and that

the Nâgas were Initiates.

490 _Isis Unveiled_, ii. 293.

491 Foh‐tchou, in Chinese meaning literally Buddha’s lord, or the

teacher of the doctrines of Buddha—Foh.

492 This mountain is situated south‐west of China, almost between China

and Tibet.

493 _Ibid._, pp. 293, 294.

494 Let the reader be reminded that in the _Zohar_, and also in all the

Kabalistic works, it is maintained that “Metatron united with

Shekinah.” Now Shekinah as the Veil (Grace) of Ain Suph,

representing the Logos, is that very Tree of Knowledge; while

Shamaël—the dark _aspect_ of the Logos—occupies only the bark of

that tree, and has the knowledge of _evil_ alone. As Lacour, who saw

in the scene of the Fall (_Genesis_, iii) an incident pertaining to

Egyptian Initiation, says: “The Tree of the Divination, or of the

Knowledge of Good and Evil ... is the science of Tzyphon, the Genius

of Doubt, _tzy_ to teach, and _phon_, doubt. Tzyphon is one of the

Aleim; we shall see him presently under the name of Nach, the

tempter” (_Les Œloim_, vol. ii. p. 218). He is now known to

Symbologists under the name of Jehovah.

495 This is the view taken and adopted by all the Church Fathers, but it

is not the real Esoteric Teaching. The _curse_ did not begin with

the formation of either man or woman, for their separation was a

natural sequence of evolution, but with _the breaking of the law_.

496 By which _human_ nature lives; not even the animal—but the

misguided, sensual and vicious nature, which _men_, not Nature,

created. See the Section “Cross and Circle.”

497 See _Zohar_, i. 172, _a_ and _b_.

498 Compare the Section on “The Mysteries of the Hebdomad” in Part II of

this Volume.

499 Gould’s _Mythical Monsters_, p. 1.

500 _The Unicorn: a Mythological Investigation_, Robert Brown, junr.,

F.S.A. London, 1881.

501 _Mythical Monsters_, pp. 2‐4.

502 _Ibid._, p. 20.

503 _Ibid._, pp. 36, 37.

504 _The Human Species_, p. 52.

505 _Manual of Geology_, p. 301.

506 _Ibid._, p. 17.

507 Gould’s _Mythical Monsters_, p. 16. See also _Recherches, etc., des

Mammifères_, plate 1. Paris, 1868 to 1874.

508 Preface to the _Shan Hai King_, or “Wonders by Land and Sea.”

509 Vol. i. pp. 589, _et seqq._

510 There are Archæologists, who, like Mr. James Fergusson, refuse any

great antiquity to even one single monument in India. In his work,

_Illustrations of the Rock‐Cut Temples of India_, he ventures to

express the very extraordinary opinion that “Egypt had ceased to be

a nation before the earliest of the cave‐temples of India was

excavated.” In short, he does not admit the existence of any cave‐

temple anterior to the reign of Ashoka, and seems anxious to prove

that most of these rock‐cut temples were executed during a period

extending from the time of that pious Buddhist king until the

destruction of the Andhra dynasty of Magadha, in the beginning of

the fifth century. We believe such a claim to be perfectly

arbitrary. Further discoveries will show that it is erroneous and

unwarranted.

511 America, at the time of its discovery, was called _Atlanta_ by some

native tribes.

512 Since then Donnelly’s _Atlantis_ has appeared, and soon its actual

existence will have become a scientific fact.

513 It is so divided to this day, and Theosophists and Occultists, who

have learned something of the occult but undeniable power of

Dugpaship at their own expense, know this but too well.

514 See De Mirville’s _Pneumatologie: Des Esprits_, iii. 57, _et seqq._

515 See Max Müller, _Chips_, i. 339; “Popol Vuh.” Compare also Holmberg,

_Ethnographische Skizzen über die Völker des Russischen Amerika_.

Helsingfors, 1855.

516 _Op. cit._, pp. 13‐15.

517 _Ibid._, p. 308.

518 An approach to the statues at Bamian—also a Buddha 200 feet high—is

found near a Jain settlement in Southern India, and appears to be

the only one that remains at present.

519 Even Wilson admits that Râma and Râvana were personages founded on

historical facts. “The traditions of the South of India uniformly

ascribe its civilization ... and the settlement of civilized Hindûs

[the Fifth Race] to the conquest of Lankâ by Râma” (_Vishnu Purâna_,

iii. 318)—the victory of the “Sons of Gods” over the Atlantean

sorcerers, says the _true_ tradition.

520 Thus we are shown one hero, to give an instance, first born as the

“unrighteous but valiant monarch” (Purusha) of the Daityas,

Hiranyakashipu, slain by the Avatâra Nara‐sinha (Man‐lion). Then he

was born as Râvana, the giant king of Lankâ, and killed by Râma;

after which he is reborn as Shishupâla, the son of Rajarshi (King

Rishi) Damaghosha, when he is again killed by Krishna, the last

incarnation of Vishnu. This parallel evolution of Vishnu (Spirit)

with a Daitya, as man, may seem meaningless, yet it gives us the key

not only to the respective dates of Râma and Krishna but even to a

certain psychological mystery.

521 Compare _Hibbert Lectures_, 1877, Sayce, pp. 134‐138.

522 The Gods became No‐Gods.

523 Race.

524 Yellow‐white.

525 Strictly speaking, it is only from the time of the Atlantean, brown

and yellow giant races, that one ought to speak of _man_, since it

was the Fourth Race only which was the first _completely human

species_, however much larger in size than we are now. In _Man:

Fragments of Forgotten History_ (by two Chelâs), all that is said of

the Atlanteans is quite correct. It is chiefly this Race which

became “black with sin,” that brought the divine names of the

Asuras, the Râkshasas and the Daityas, into disrepute, and passed

them on to posterity as the names of fiends. For, as said, the

Suras, Gods or Devas, having incarnated in the wise men of Atlantis,

the names of Asuras and Râkshasas were given to the ordinary

Atlanteans. Owing to the incessant conflicts of the latter with the

last remnants of the Third Race and the “Sons of Will and Yoga,”

their names have led to the later allegories about them in the

_Purânas_. “Asura was the generic appellation of all the Atlanteans

who were the enemies of the spiritual heroes of the Âryans (Gods).”

(_Man_, p. 77.)

526 In the beginning.

527 The sub‐races.

528 Their colours.

529 Stanza VII, Shloka 24.

530 See Shlokas 32, 34.

531 In general, the so‐called orthodox Christian conceptions about the

“fallen” Angels or Satan, are as remarkable as they are absurd.

About a dozen could be cited, of the most varied character as to

details, and all from the pens of educated lay authors, “university

graduates” of the present quarter of our century. Thus, the author

of _Earth’s Earliest Ages_, G. H. Pember, M.A., devotes a thick

volume to proving Theosophists, Spiritualists, Agnostics, Mystics,

metaphysicians, poets, and every contemporary author on Oriental

speculations, to be the devoted servants of the “Prince of the Air,”

and irretrievably damned. He describes Satan and his Antichrist in

this wise:

“Satan is the ‘Anointed Cherub’ of old.... God created Satan, the

fairest and wisest of all His creatures in this part of His

Universe, and made him Prince of the World, and of the Power of the

Air.... He was placed in an Eden, which was both far anterior to the

Eden of Genesis ... and of an altogether different and more

substantial character, resembling the New Jerusalem. Thus, Satan

being perfect in wisdom, and beauty, his vast empire is our earth,

if not the whole solar system.... Certainly no other angelic power

of greater or even equal dignity has been revealed to us. The

Archangel Michael himself is quoted by Jude as preserving towards

the Prince of Darkness _the respect due to a superior_, however

wicked he may be, until God has formally commanded his deposition.”

Then we are informed that “Satan was from the moment of his creation

surrounded by the _insignia of royalty_” (! !): that he “awoke to

consciousness to find the air filled with the rejoicing music of

those whom God had appointed.” Then the Devil “passes from the

royalty to his _priestly dignity_” (! ! !). “Satan was also a

_priest of the Most High_,” etc., etc. And now—“Antichrist will be

Satan incarnate.” (Chap. III and pp. 56‐59.) The pioneers of the

coming Apollyon have already appeared—they are the Theosophists, the

Occultists, the authors of the _Perfect Way_, of _Isis Unveiled_, of

the _Mystery of the Ages_, and even of the _Light of Asia_ ! ! The

author notes the “avowed origin” of Theosophy from the “descending

angels,” from the “Nephilim,” or the Angels of _Genesis_ (vi), and

the Giants. He ought to note his own descent from them also, as our

_Secret Doctrine_ endeavours to show—unless he refuses to belong to

the present humanity.

532 Compare x. 8, where it speaks of all who have come before Jesus,

being “thieves and robbers.”

533 Verse 14.

534 _Luke_, x. 18.

535 It is not correct to refer to Christ—as some Theosophists do—as

Buddhi, the sixth principle in man. The latter _per se_ is a passive

and latent principle, the Spiritual Vehicle of Âtmâ, inseparable

from the manifested Universal Soul. It is only in union and in

conjunction with _Self‐consciousness_ that Buddhi becomes the Higher

Self and the Divine, discriminating Soul. Christos is the seventh

principle, if anything.

536 xix. 7.

537 _Ibid._, verse 8.

538 xviii. 24.

539 To make it plainer, any one who reads the passage in _Luke_, will

see that the remark follows the report of the _seventy_, who rejoice

that “even the devils [the spirit of controversy and reasoning, or

the opposing power, since Satan means simply ‘adversary’ or

‘opponent’] are subject unto us through thy name.” (_Luke_, x. 17.)

Now, “thy name” means the name of Christos, or Logos, or the Spirit

of true Divine Wisdom, as distinct from the spirit of intellectual

or mere materialistic reasoning—the Higher Self in short. And when

Jesus remarks on this that he has “beheld Satan as lightning fall

from heaven,” it is a mere statement of his clairvoyant powers,

notifying to them that he already knew it, and a reference to the

incarnation of the Divine Ray—the Gods or Angels—which _falls into

generation_. For not all men, by any means, benefit by that

incarnation, and with some the power remains latent and dead during

the whole life. Truly “no man knoweth who the Son is, but the

Father; and who the Father is, but the Son,” as added by Jesus then

and there (verse 22)—the “Church of Christ” less than any one else.

The Initiates alone understood the secret meaning of the terms

“Father” and “Son,” and knew that it referred to Spirit and Soul on

the Earth. For the teachings of Christ were Occult teachings, which

could only be explained at Initiation. They were never intended for

the masses, for Jesus forbade the twelve to go to the Gentiles and

the Samaritans (_Matth._, x. 5), and repeated to his disciples that

the “mystery of the kingdom of God” was for them alone, not for the

multitudes (_Mark_, iv. 11).

540 So, for instance, in the _Purânas_, Pulastya, a Prajâpati, or son of

Brahmâ—the progenitor of the Râkshasas, and the grandfather of

Râvana, the great king of Lankâ in the _Râmâyana_—had, in a _former

birth_, a son named Dattoli, “who is now known as the sage Agastya,”

says _Vishnu Purâna_ (Wilson’s Trans., i. 154). This name of Dattoli

alone, has six more variants to it, or seven meanings. He is called

respectively, Dattoli, Dattâli, Dattotti, Dattotri, Dattobhri,

Dambhobhi and Dambholi. These seven variants have each a secret

sense, and refer in the Esoteric Commentaries to various

ethnological classifications, and also to physiological and

anthropological mysteries of the primitive races. For, surely, the

Râkshasas are not Demons, but simply the primitive and ferocious

Giants, the Atlanteans, who were scattered on the face of the Globe,

as the Fifth Race is now. Vasishtha is a warrant of this, if his

words addressed to Parâshara, who attempted a bit of Jadoo

(sorcery), which he calls “sacrifice,” for the destruction of the

Râkshasas, mean anything. For he says: “Let no more of these

_unoffending_ ‘Spirits of Darkness’ be consumed.” (See for details,

_Mahâbhârata_, Âdi Parvan, s. 176; also _Linga Purâna_, Pûrvârdha,

s. 64; Wilson, _ibid._, i. 8, 9.)

541 We have a passage from a Master’s letter which has a direct bearing

upon these incarnating Angels. Says the letter: “Now there are, and

there must be, failures in the ethereal Races of the many Classes of

Dhyân Chohans, or Devas [_progressed entities_ of a _previous_

Planetary Period], as well as among men. But still, as the

_failures_ are too far progressed and spiritualized to be thrown

back forcibly from Dhyân‐Chohanship into the vortex of a new

primordial evolution through the lower Kingdoms, this then happens.

Where a new Solar System has to be evolved, these Dhyân Chohans are

borne in by influx ‘ahead’ of the Elementals [entities ... to be

developed into humanity at a _future_ time] and remain as a latent

or inactive spiritual force, in the Aura of a nascent World ...

until the stage of human evolution is reached.... Then they become

an _active force_ and commingle with the Elementals, to _develop

little by little the full type of humanity_.” That is to say, to

develop in man, and endow him with his Self‐conscious Mind, or

Manas.

542 Appendix XV, pp. 369, _et seqq._

543 When the Earth with its Planetary Chain and Man were to appear.

544 Our Earth and the physical plane of consciousness.

545 When the pure, celestial Beings or Dhyân Chohans, and the great

Pitris of various classes were commissioned—the one to evolve their

Images or Chhâyâs, and make of them physical man, the others to

inform and thus endow him with divine intelligence and the

comprehension of the Mysteries of Creation.

546 The “dynasties of kings” who all regard themselves as the

“anointed,” reigning by the “Grace of God,” whereas in truth, they

reign by the grace of Matter, the Great Illusion, the Deceiver.

547 _Ibid._, _loc. cit._, verse 10.

548 See the “Primeval Manus of Humanity.”

549 The “Heavenly Man,” please mark again the word, is the “Logos” or

the “Son” Esoterically. Therefore, once that the title was applied

to Christ, who was declared to be God and the very God himself,

Christian Theology had no choice. In order to support its dogma of a

personal Trinity it had to proclaim, as it still does, that the

Christian Logos is the only true one, and that all the Logoi of

other religions are false, and are only the masquerading Evil

Principle, Satan. See whereto this has led Western Theology!

550 “For the Mind, a deity abounding in both sexes, being Light and

Life, brought forth by its Word another Mind or Workman; which,

being God of the Fire and the Spirit, fashioned and formed seven

other Governors, which in their Circles contain the Phenomenal

World, and whose disposition is called Fate or Destiny.” (Sect. ix.

c. 1, ed. of 1579.)

Here it is evident that Mind, the Primeval Universal Divine Thought,

is neither the Unknown Unmanifested One, since it abounds in both

sexes—is male and female—nor yet the Christian “Father,” as the

latter is a male and not an androgyne. The fact is that the

“Father,” “Son,” and “Man” are hopelessly mixed up in the

translations of _Pymander_.

551 The allegory of the fire of Prometheus is another version of the

rebellion of the proud Lucifer, who was hurled down to the

“bottomless pit,” or simply on to our Earth, to live as man. The

Hindû Lucifer, the Mahâsura, is also said to have become envious of

the Creator’s resplendent Light, and, at the head of inferior Asuras

(not Gods, but Spirits), to have rebelled against Brahmâ; for which

Shiva hurled him down to Pâtâla. But, as philosophy goes hand in

hand with allegorical fiction in Hindû myths, the “Devil” is made to

repent, and is afforded the opportunity to progress: he is a sinful

man _esoterically_, and can by Yoga, devotion, and adeptship, reach

his status of “one with the deity,” once more. Hercules, the Sun‐

God, descends to Hades (the Cave of Initiation) to deliver the

victims from their tortures, etc. The Christian Church alone creates

_eternal_ torment for the Devil and the damned that she has

invented.

552 Why, for instance, should Éliphas Lévi, the very fearless and

outspoken Kabalist, have hesitated to divulge the mystery of the

Fallen Angels so‐called? That he knew the fact and the real meaning

of the allegory, both in its religious and mystical, as well as in

its physiological sense, is proved by his voluminous writings and

frequent allusions and hints. Yet Éliphas, after having alluded to

it a hundred times in his previous works, says in his later

_Histoire de la Magie_ (pp. 220, 221): “We protest with all our

might against the sovereignty and the ubiquity of Satan. We _pretend

neither to deny nor affirm here the tradition on the Fall of the

Angels_.... But if so ... then the prince of the Angelic Rebels can

be at best the last and the most powerless among the condemned—now

that he is separated from deity—which is the principle of every

power.” This is hazy and evasive enough; but see what Hargrave

Jennings writes in his weird, staccato‐like style:

“Both Saint Michael and Saint George are types. They are sainted

personages, or dignified heroes, or powers apotheosized. They are

each represented with their appropriate faculties and attributes.

These are reproduced and stand multiplied—distinguished by different

names in all the mythologies [including the Christian]. But the idea

regarding each is a general one. This idea and representative notion

is that of the all‐powerful champion—child‐like in his ‘virgin

innocence’—so powerful that this God‐filled innocence (the Seraphim

‘know most,’ the Cherubim ‘love most’) can shatter the world

(articulated—so to use the word—in the magic of Lucifer, but

condemned), in opposition to the artful constructions, won out of

the permission of the Supreme—artful constructions (‘this side

life’)—of the magnificent apostate, the mighty rebel, but yet, at

the same time, the ‘Light‐bringer,’ the Lucifer—the ‘Morning Star,’

the ‘Son of the Morning’—the very highest title ‘out of heaven,’ for

in heaven it cannot be, but out of heaven it is everything. In an

apparently incredible side of his character—for let the reader

carefully remark that qualities are of no sex—this Archangel Saint

Michael is the invincible, sexless, celestial ‘Energy’—to dignify

him by his grand characteristics—the invincible ‘Virgin‐Combatant,’

clothed ... and at the same time armed, in the denying mail of the

Gnostic ‘refusal to create.’ This is another myth, a ‘myth within

myths,’ ... a stupendous ‘mystery of mysteries,’ because it is so

impossible and contradictory. Unexplainable as the Apocalypse.

Unrevealable as the ‘Revelation.’ ” (_Phallicism_, pp. 212, 213.)

Nevertheless, this _unexplainable_ and _unrevealable_ mystery will

now be explained and revealed by the doctrines of the East. Though,

of course, as the very erudite, but still more puzzling author of

_Phallicism_ gives it, no uninitiated mortal would ever understand

his real drift.

553 “Creation”—out of preëxistent eternal Substance, or Matter, of

course, which Substance, according to our teachings, is Boundless,

Ever‐existing Space.

554 The Luciferians, a sect of the fourth century who are alleged to

have taught that the soul was a _carnal_ body transmitted to the

child by its father, and the Lucianists, another and earlier sect of

the third century A.D., who taught all this, and further, that the

_animal_ soul was not immortal, philosophized on the grounds of the

real Kabalistic and Occult teachings.

555 This “Central Sun” of the Occultists even Science is obliged to

accept astronomically, for it cannot deny the presence in sidereal

space of a central body in the Milky Way, a point unseen and

mysterious, the ever‐hidden centre of attraction of our Sun and

System. But this “Sun” is viewed differently by the Occultists of

the East. While the Western and Jewish Kabalists—and even some pious

modern Astronomers—claim that in this Sun the God‐head is specially

present, referring to it the volitional acts of God—the Eastern

Initiates maintain that, as the Supra‐divine Essence of the Unknown

Absolute is equally in every domain and place, the “Central Sun” is

simply the centre of Universal Life‐Electricity; the reservoir

within which that Divine Radiance, already differentiated at the

beginning of every “creation,” is focussed. Though still in a Laya,

or neutral condition, it is, nevertheless, the one attracting, as

also the ever‐emitting, Life‐Centre.

556 _Op. cit._, pp. 287‐289.

557 See Commentary to Stanza VII, Volume I.

558 The _fourth_ and the _fifth_ from _below_ beginning with the

Physical Body; the _third_ and the _fourth_, if we reckon from Âtmâ.

559 _New Aspects of Life._

560 Angelic, Spiritual Essences, immortal in their Being, because

unconditioned in Eternity; but periodical and conditioned in their

Manvantaric manifestations.

561 _Op. cit._, pp. 97, 98, 2nd ed., 1887.

562 The history of Prometheus, Karma, and human consciousness, is to be

found in Part II, Section V.

563 By an Englishman whose erratic genius killed him. The son of a

Protestant clergyman, he became a Mohammedan; then a rabid Atheist;

after meeting with a Master, a Guru, he became a Mystic; then a

Theosophist who doubted, despaired—threw up _white_ for _black_

magic, went insane and joined the Roman Church. Then again turning

round, anathematized her, re‐became an Atheist, and died cursing

humanity, knowledge, and God, in whom he had ceased to believe.

Furnished with all the Esoteric data to write his “War in Heaven,”

he made a semi‐political article out of it, mixing Malthus with

Satan, and Darwin with the Astral Light. Peace be to his—_Shell_. He

is a warning to the Chelâs who fail. His forgotten tomb may now be

seen in the Mussulman burial ground of Joonaghur, Kathiawar, India.

564 The author talks of the _active, fighting_, damning Jehovah as

though he were a synonym of Parabrahman! We have quoted from this

article to show where it dissents from Theosophic teachings;

otherwise it would be quoted some day against us, as everything

published in the _Theosophist_ generally is.

565 _The Theosophist_, vol. iii. p. 68.

566 Explaining the _Kabalah_, Dr. Henry Pratt says: “Spirit was to man

[to the Jewish Rabbin, rather!] a bodiless, disembodied, or

deprived, and degraded being, and hence was termed by the ideograph

Nahash, ‘Deprived’; represented as appearing to and seducing the

human race—man through the woman.... In the picture from this

Nahash, this spirit was represented by a serpent, because from its

_destitution of bodily members_, the serpent was looked upon as a

deprived and depraved and degraded creature.” (_New Aspects of

Life_, p. 235.) Symbol for symbol there are those who would prefer

that of the serpent—the symbol of wisdom and eternity, deprived of

limbs as it is—to the Jod (י)—the poetical ideograph of Jehovah in

the _Kabalah_—the God of the male symbol of generation.

567 _Zohar_, iii. 61c.

568 Daksha, the “intelligent, the competent.” “This name generally

carries with it the idea of _creative power_.” He is a son of Brahmâ

and of Aditi, and agreeably to other versions, a self‐born power,

which, like Minerva, sprang from his father’s body. He is the chief

of the Prajâpatis, the Lords or Creators of Being. In _Vishnu

Purâna_, Parâshara says of him: “In every Kalpa [or Manvantara]

Daksha and the rest are born and are again destroyed.” And the _Rig

Veda_ says that “Daksha sprang from Aditi and Aditi from Daksha,” a

reference to the eternal cyclic re‐birth of the same divine Essence.

569 _Bhâgavata Purâna_, iv. 24, 4.

570 No one of these Orders is distinct from the Pitris or Progenitors.

As says Manu (iii. 284): “The wise call our fathers Vasus; our

paternal grandfathers, Rudras; our paternal great grandfathers,

Âdityas; agreeably to a text of the Vedas.” “This is an everlasting

Vedic text,” says another translation.

571 As now discovered by the late G. Smith in the Babylonian cylinder

literature, it was the same in Chaldæan Theogony. Ishtar, “eldest of

Heaven and of Earth.” Below him the Igigi or Angels of Heaven, and

the Anûnaki, or Angels of Earth. Below these again various classes

of Spirits and “Genii” called Sadu, Vadukku, Ekimu, Gallu—of which

some were good, some evil. (See Smith’s _Babylonian Mythology_, also

Sayce’s _Hibbert Lectures_, p. 141.)

572 Some superior, others inferior, _to suit the Karma_ of the various

reïncarnating Monads, which could not all be of the same degree of

purity in their last births in other Worlds. This accounts for the

difference of races, the inferiority of the savage and other human

varieties.

573 “There are,” says Topinard in the English edition of his

_Anthropology_, with a preface by Professor Broca, “_three_

fundamental elements of colour in the human organism—namely, the

_red_, the _yellow_, and the _black_, which, mixed in variable

quantities with the white of the tissues, give rise to those

numerous shades seen in the human family.” Here is Science again

unintentionally supporting Occultism.

574 It must be remembered that the “last remnants” here spoken of, refer

to those portions of the “Great Continent” which still remained, and

not to any of the numerous islands which existed contemporaneously

with the Continent. Plato’s “island,” for instance, was one of such

remnants; the others having sunk at various periods previously. An

Occult “tradition” teaches that such submersions occur whenever

there is an eclipse of the “Spiritual Sun.”

575 See the remarks on the Root and Seed Manus _infra_, and the Section

on “The Primeval Manus of Humanity,” at the end of the Commentaries

on this Stanza.

576 Mr. Gladstone’s unfortunate attempt to reconcile the Genetic account

with Science (see his “Dawn of Creation” and “Proem to Genesis,” in

_The Nineteenth Century_, 1886), has brought upon him the Jovian

thunderbolt hurled by Mr. Huxley. The dead‐letter account warranted

no such attempt; and his fourfold order, or division, of animated

creation, has turned into the stone which, instead of killing the

fly on the sleeping friend’s brow, killed the man himself. Mr.

Gladstone has killed _Genesis_ for ever. But this does not prove

that there is no Esotericism in the latter. The fact that the Jews

and all the Christians, the modern as well as the early sects, have

accepted the narrative _literally_ for two thousand years, proves

only their ignorance, and shows the great ingenuity and constructive

ability of the Initiated Rabbis, who built the two accounts—the

Elohistic and Jehovistic—Esoterically, and purposely confused the

meaning by the vowelless glyphs or word‐signs in the original text.

The six days (Yom) of creation do mean six periods of evolution, and

the seventh day is that of culmination, of perfection—not of rest.

These refer to the seven Rounds and the seven Races with a distinct

“creation” in each; though the use of the words Boker, “dawn” or

“morning,” and Ereb, “evening twilight”—which have Esoterically the

same meaning as Sandhyâ, “twilight,” in Sanskrit—have led to a

charge of the most crass ignorance of the order of evolution.

577 _Modern Science and Modern Thought_, p. 337.

578 Dowson’s _Hindû Classical Dictionary_, _sub voce_.

579 _Op. cit._, p. 335.

580 “Follow the law of analogy”—the Masters teach. Âtmâ‐Buddhi is dual

and Manas is triple, inasmuch as the former has two aspects, and the

latter three, _i.e._, as a “principle” _per se_, which gravitates,

in its higher aspect, to Âtmâ‐Buddhi, and follows, in its lower

nature, Kâma, the seat of terrestrial and animal desires and

passions. Now compare the evolution of the Races, the First and the

Second of which are of the nature of Âtmâ‐Buddhi, of which they are

the passive Spiritual progeny, while the Third Root‐Race shows three

distinct divisions or aspects physiologically and psychically—the

earliest sinless, the middle portions awakening to intelligence, and

the third and last decidedly _animal_, _i.e._, Manas succumbs to the

temptations of Kâma.

581 Laing, _op. cit._, _ibid._

582 The whole trouble is this: neither Physiologists nor Pathologists

will recognize that the cell‐germinating substance, the

Cytoblastema, and the mother‐lye from which crystals originate, are

one and the same essence, save in differentiation for certain

purposes.

583 Huxley, _Proceedings of the Royal Institution_, iii. 151.

584 _Introduction to the Study of the Foraminifera_, p. xi.

585 _Transactions of the Geological Society of Glasgow_, vol. iii. Very

strangely, however, he has recently again changed his opinion. The

Sun, he says, is only 15,000,000 years old.

586 Bastian, _The Beginnings of Life_, ii. 622.

587 Laing, _Modern Science and Modern Thought_, p. 171.

588 In _Isis Unveiled_, vol. i. p. 389, this is noticed and half

explained.

589 Hence the philosophy in the allegory of the 7, 10, and finally 21,

Prajâpatis, Rishis, Munis, etc., who all are made the “fathers” of

various beings and things. The order of the seven classes, or orders

of plants, animals, and even inanimate things, given at random in

the _Purânas_, is found in several commentaries in the correct

rotation. Thus, Prithu is the father of the Earth. He “milks” her,

and makes her bear every kind of grain and vegetable, all enumerated

and specified. Kashyapa is the “father” of all the reptiles, snakes,

demons, etc.

590 See vol. i. pp. 151, _et seqq._, concerning the “Tree of

Evolution”—the “Mundane Tree.”

591 Checked and modified, however, by the Law of Retardation, which

imposes a restriction on the advance of all species when a _higher

type_ makes its appearance.

592 See _Origin of Species_, p. 145.

593 Bastian, _Beginnings of Life_, ii. pp. 622, 623.

594 Vol. ii. p. 278.

595 _Op. cit._, i. 9.

596 _Ibid._, ii. 283, 284.

597 See his _Lettres sur l’Atlantide_.

598 This is shown by Faber, again a pious Christian, who says that: “The

Noëtic family also ... bore the appellations of Atlanteans and

Titans; and the great patriarch himself was called, by way of

eminence, Atlas and Titan.” (_Ibid._, ii. 285.) And if so, then,

_according to the Bible_, Noah must have been the progeny of the

Sons of God, the Fallen Angels, agreeably to the same authority, and

of the “daughters of men who were fair.” (See _Genesis_, vi.) And

why not, since his father Lamech slew a man, and was, with all his

sons and daughters, who perished in the Deluge, as bad as the rest

of mankind?

599 In that wonderful volume of Donnelly, _Atlantis, the Antediluvian

World_, the author, speaking of the Âryan colonies from Atlantis,

and of the arts and sciences—the legacy of our Fourth Race—bravely

announces that “the roots of the institutions of to‐day reach back

to the Miocene age.” This is an enormous allowance for a modern

scholar to make; but civilization dates still further back than the

Miocene Atlanteans. Secondary‐period man will be discovered, and

with him his long forgotten civilization.

600 Nature is the _Natural_ Body, the Shadow of the Progenitors.

601 Man is the “Heavenly Man,” as already stated.

602 _Divine Pymander_, i. 16.

603 The _Pymander_ of our museums and libraries is an abridgment of one

of the Books of Thoth, by a Platonist of Alexandria. In the Third

Century it was remodelled after old Hebrew and Phœnician MSS. by a

Jewish Kabalist, and called the _Genesis of Enoch_. But even its

disfigured remnants show how closely its text agrees with the

Archaic Doctrine, as is shown in the creation of the Seven Creators

and Seven Primitive Men. As to Enoch, Thoth or Hermes, Orpheus and

Cadmus, these are all generic names, branches and offshoots of the

seven primordial Sages—incarnated Dhyân Chohans or Devas, in

_illusive_, not mortal bodies—who taught Humanity all it knew, and

whose earliest disciples assumed their Master’s names. This custom

passed from the Fourth to the Fifth Race. Hence the sameness of the

traditions about Hermes—of whom Egyptologists count five—Enoch,

etc.; they are all inventors of letters; none of them die; they

still live, and are the first Initiators into, and Founders of, the

Mysteries. It was only very lately that the _Genesis of Enoch_

disappeared from among the Kabalists. Guillaume Postel saw it. It

was most certainly in a great measure a transcript from the Books of

Hermes, and far anterior to the Books of Moses, as Éliphas Lévi

tells his readers.

604 Uranus is a modified Varuna, the “universal encompasser,” the “all‐

embracer,” and one of the oldest of the Vedic Deities—Space, the

maker of Heaven and Earth, since both are manifested out of his (or

its) seed. It is only later that Varuna became the chief of the

Âdityas and a kind of Neptune riding on the “Leviathan”—Makara, now

the most sacred and mysterious of the Signs of the Zodiac. Varuna,

without whom “no creature can even wink,” was degraded like Uranus,

and, like him, _fell into generation_; his functions—“the grandest

cosmical functions,” as Muir calls them—having been degraded from

Heaven to Earth by exoteric anthropomorphism. As the same

Orientalist says: “The attributes and functions ascribed to Varuna

[in the Vedas] impart to his character a moral elevation and

sanctity far surpassing that attributed to any other Vedic Deity.”

But to understand correctly the reason of his fall, like as that of

Uranus, one has to see in every exoteric religion the imperfect and

sinful work of man’s fancy, and also to study the mysteries which

Varuna is said to have imparted to Vasishtha. Only “his secrets and

those of Mitra _are not to be revealed to the foolish_.”

605 _Mythologie de la Grèce Antique_, p. 7.

606 Cronus is not only Χρόνος, Time, but also, as Bréal showed, in his

_Hercule et Cacus_ (p. 57), comes from the root _kar_, “to make, to

create.” Whether Bréal and Decharme, who quotes him, are as right in

saying that in the _Vedas_, Krânan (_sic_) is a Creative God, we

have our doubts. Bréal probably meant Karma, or rather Visvakarman,

the Creative God, the “omnificent” and the “great architect of the

world.”

607 See Stanzas III—X, _et seqq._, and also Berosus’ account of primeval

creation.

608 The Titanic struggle, in Theogony at least, is the fight for

supremacy between the children of Uranus and Gæa (or Heaven and

Earth in their abstract sense), the Titans, against the children of

Cronus, whose chief is Zeus. It is the everlasting struggle going on

to this day between the Spiritual Inner Man and the man of flesh, in

one sense.

609 Just as the “Lord God,” or Jehovah, is Cain, esoterically, and the

“tempting serpent” as well; the male portion of the androgynous

Eve—before her “Fall,” the female portion of Adam Kadmon—the left

side, or Binah, of the right side, Chokmah, in the first Sephirothal

Triad.

610 Decharme, _op. cit._, p. 284.

611 In the Egyptian legend, called the “Two Brothers,” translated by M.

Maspéro (the ex‐director of the Boulaq Museum), the original of

Pandora is given. Noom, the famous heavenly artist, creates a

marvellous beauty, a girl whom he sends to Batoo, after which the

happiness of the latter is destroyed. Batoo is man, and the girl

Eve, of course. (See _Revue Archéologique_, March, 1878, and also

Decharme, _ibid._, p. 285.)

612 Yima is not the “first man” in the _Vendîdâd_, but only in the

theories of the Orientalists.

613 Bœotia was submerged and subsequently ancient Athens and Eleusis.

614 _Opera et Dies_, v. 108.

615 _Nem._, VI. i.

616 See _Apollod._, i. 7, 2; and Ovid, _Metam._, i. 260, _et seqq._

617 _Deutsche Mythol._, i. 545, 3rd edit., and Hanusch _Schlawische

Myth._, p. 235. See Decharme, _ibid._, p. 288, who gives “nine

times,” and not seven.

618 Hesiod, _Opera et Dies_, 143‐155.

619 See Æschylus, _Septem contra Thebas_.

620 Decharme, _ibid._, pp. 289, 290.

621 Races.

622 It was said.

623 In Sanskrit Dâkinî.

624 The name is used here in the sense, and as a synonym, of

“sorcerers.” The Atlantean Races were many, and their evolution

lasted for millions of years. All of them were not bad, but became

so towards the end of their cycle, as we, the Fifth Race, are now

fast becoming.

625 The “Gods of the Elements” are by no means the Elementals. The

latter are at best used by them as vehicles and materials in which

to clothe themselves.

626 Cain was the “sacrificer,” as shown at first in Chap. iv. of

_Genesis_, of “the fruit of the ground,” of which he was the _first

tiller_, while Abel “brought of the firstlings of his flock” to the

Lord. Cain is the symbol of the first male, Abel of the first female

humanity, Adam and Eve being the types of the Third Race. The

“murdering” is blood‐shedding, but not taking life.

627 _Genesis_, vi.

628 It is, perhaps, with an eye to this _degradation_ of the highest and

purest Spirits, who broke through the intermediate planes of lower

consciousness, the “Seven Circles of Fire” of _Pymander_, that St.

James is made to say “This wisdom (_sophia_) descendeth not from

above, but is earthly, sensual, _devilish_”; now this Sophia is

Manas, the “Human Soul,” the Spiritual Wisdom or Soul being Buddhi,

which being so near the Absolute, is, _per se_, only _latent_

consciousness, and is dependent upon Manas for manifestation beyond

its own plane.

629 This is the “Undying Race,” as it is called in Esotericism, and

exoterically the fruitless generation of the first progeny of

Daksha, who curses Nârada, the divine Rishi, for having dissuaded

the Haryashvas and the Shabalâshvas (the sons of Daksha) from

procreating their species, by saying: “Be born in the womb; there

shall not be a resting place for thee in all these regions.” After

this, Nârada, the representative of that race of _fruitless_

ascetics, is said, as soon as he dies in one body, to be reborn in

another.

630 Âdi Parvan, p. 113.

631 _Vishnu Purâna_, Wilson’s Trans., ii. 12.

632 The traditions of every country and nation point to this fact.

Donnelly quotes from Father Duran’s _Historia Antigua de la Nueva

España_ of 1885, in which a native of Cholula, a centenarian,

accounts for the building of the great pyramid of Cholula, as

follows: “In the beginning, before the light of the sun had been

created, this land [Cholula] was in obscurity and darkness ... but

immediately _after the light of the sun arose in the East_, there

appeared gigantic men ... who built the said pyramid, its builders

being scattered after that to all parts of the earth.”

“A great deal of the Central American history is taken up with the

doings of an ancient race of Giants called Quinanes,” says the

author of _Atlantis_ (p. 204).

633 _Histoire de la Terre_, p. 154.

634 There are critics who, finding no evidence for the existence of

Tertullian save in the writings of Eusebius, “the veracious,” are

inclined to doubt it.

635 _Heroica_, p. 35.

636 _Hist. Nat._, VII. xvi.

637 See for the above De Mirville, _Pneumatologie Des Esprits_, iii.

46‐48.

638 _Élévations_, p. 56.

639 And that, notwithstanding the formal prohibition at the great Church

Council of Elyrus in A.D. 303, when it was declared that “the form

of God, which is immaterial and invisible, shall not be limited by

figure or shape.” In 692, the Council of Constantinople similarly

prohibited the faithful “to paint or represent Jesus _as a lamb_,”

as also “to bow the knee in praying, as it is the act of idolatry.”

But the Council of Nicæa (787) brought this idolatry back, while

that of Rome (883) excommunicated John, the Patriarch of

Constantinople, for showing himself an enemy of image worship.

640 _Genesis_, v. Treating of the Chinese Dragon and the literature of

China, Mr. Charles Gould, in his _Mythical Monsters_ (p. 212),

writes: “Its mythologies, histories, religions, popular stories, and

proverbs, all teem with references to a mysterious being _who has a

physical nature and spiritual attributes_. Gifted with an accepted

form, which he has the supernatural power of casting off for the

assumption of others, he has the power of influencing the weather,

producing droughts or fertilizing rains at pleasure, of raising

tempests and allaying them. Volumes could be compiled from the

scattered legends which everywhere abound relating to this subject.”

This “mysterious being” is the _mythical_ Dragon, _i.e._, the symbol

of the _historical_ and actual Adept, the Master and Professor of

Occult Sciences of old. It has already been stated elsewhere, that

the great “Magicians” of the Fourth and Fifth Races were generally

called “Serpents” and “Dragons” after their Progenitors. All these

belonged to the Hierarchy of the so‐called “Fiery Dragons of

Wisdom,” the Dhyân Chohans, answering to the Agnishvâtta Pitris, the

Maruts and Rudras generally, as the issue of Rudra their father, who

is identified with the God of Fire. More is said in the text. Now

Clement, an initiated Neo‐Platonist, knew, of course, the origin of

the word “Dragon,” and why the initiated Adepts were so called, as

he knew the secret of the Agathodæmon, the Christ, the seven‐

vowelled Serpent of the Gnostics. He knew that the dogma of his new

faith required the transformation of all the _rivals_ of Jehovah—the

Angels supposed to have rebelled against that “Elohim,” as the Titan

Prometheus rebelled against Zeus, the usurper of his father’s

kingdom—and that “Dragon” was the mystic appellation of the “Sons of

Wisdom”; from this knowledge came his definition, as cruel as it was

arbitrary, “serpents and giants signify _demons_,” _i.e._, not

“Spirits,” but _Devils_, in Church parlance.

641 Part IV, Ch. xxvii, p. 291.

642 “What would you say to our affirmation that the Chinese—I now speak

of the inland, the true Chinamen, not of the hybrid mixture between

the Fourth and Fifth Races now occupying the throne—the aborigines

who belong in their unallied nationality wholly to the highest and

last branch of the Fourth Race, reached their highest civilization

when the Fifth had hardly appeared in Asia.” (_Esoteric Buddhism_,

p. 67.) And this handful of the inland Chinese are all of a very

high stature. Could the most ancient MSS. in the Lolo language (that

of the aborigines of China) be got at and correctly translated, many

a priceless piece of evidence would be found. But they are as rare

as their language is unintelligible. So far, one or two European

Archæologists only have been able to procure such priceless works.

643 Quoted in De Mirville, _op. cit._, iii. 53. Remember the same

statement in the _Book of Enoch_, as also the ladder seen by Jacob

in his dream. The “two worlds” mean, of course, the two _planes_ of

Consciousness and Being. A seer can commune with Beings of a higher

plane than the Earth, without quitting his arm‐chair.

644 See the Commentary on the Four Races—and on the “Sons of Will and

Yoga,” the immaculate progeny of the Androgynous Third Race.

645 In the _Kabalah_ the pronunciation of the four‐lettered _ineffable_

Name is “a most secret arcanum”—“a secret of secrets.”

646 _The Chaldean Account of Genesis_, p. 81.

647 _Ibid._, p. 84, lines 12, 14 and 15.

648 Returning once more to this most important subject in Archaic

Cosmogony, even in the Norse legends, in the Sacred Scrolls of the

Goddess Saga, we find Loki, the brother by blood of Odin—just as

Typhon, Ahriman, and others are respectively brothers of Osiris and

Ormazd—becoming evil only later, when he had mingled too long with

humanity. Like all other Fire or Light Gods—Fire burning and

destroying as well as warming and giving life—he ended by being

regarded in the destructive sense of “Fire.” The name _Loki_, we

learn from _Asgard and the Gods_ (p. 250), has been derived from the

old word _liuhan_, to enlighten. It has, therefore, the same origin

as the Latin _lux_, light. Hence Loki is identical with Lucifer or

Light‐bringer. This title, being given to the Prince of Darkness, is

very suggestive and is in itself a vindication against theological

slander. But Loki is still more closely related to Prometheus, for

he is shown chained to a sharp rock, while Lucifer, also identified

with Satan, was chained down in Hell; a circumstance, however, which

prevented neither of them from acting with all freedom on Earth, if

we accept the theological paradox in its fulness. Loki is a

beneficent, generous and powerful God in the beginnings of time, and

the principle of good, and not of evil, in early Scandinavian

Theogony.

649 The Greek mythos alluded to a few pages back, namely the mutilation

of Uranus by his son Cronus, is an allusion to this “theft” of the

_divine creative Fire_ by the Son of the Earth and Heavens. If

Uranus, the personification of the Celestial Powers, has to cease

creating (he is made impotent by Cronus (Chronos), the God _in

Time_), so, in the Egyptian Cosmogony, it is Thot, the God of

Wisdom, who regulates this fight between Horus and Set, the latter

being served by the former as Uranus is by Cronus. (See _Book of the

Dead_, xvii, line 26.) In the Babylonian account it is the God Zu,

who strips the “Father of the Gods” of “_umsimi_”—the ideal creative

organ, not the “crown” (!) as G. Smith thought (_op. cit._, pp. 115,

116). For, in the fragment K. 3454 (British Museum), it is said very

clearly, that Zu having stripped the “venerable of heaven” of his

_desire_, he carried away the “_umsimi_ of the gods,” and burnt

thereby “the _tereti_ [the power] of all the gods,” thus “governing

the whole of the _seed_ of all the angels.” As the _umsimi_ was “_on

the seat_” of Bel, it could hardly be the “crown.” A fourth version

is in the _Bible_. Ham is the Chaldæan Zu, and both are cursed for

the same allegorically described crime.

650 Quoted by Christian Ginsburg from the _Kabalah_.

651 Schlagintweit, _Buddhism in Tibet_, p. 248. These are the Beings

whose legendary existence has served as a ground‐work upon which to

build the Rabbinical Lilith, and what the believers in the _Bible_

would term the Antediluvian women, and the Kabalists the Pre‐Adamite

races. They are no fiction—this is certain, however fantastic the

exuberance of later growth.

652 _Op. cit._, pp. 101, 102.

653 For suggestiveness, we would recommend a short article by Visconde

de Figanière, F.T.S., in _The Theosophist_, entitled “Esoteric

Studies.” Its author expounds therein quite an Occult theory, though

to the world a new idea—“the _progress_ of the Monad concurring with

the _retrogression_ of Form, _i.e._, with decrease of the _vis

formativa_.” (Vol. viii. p. 666.) He says, “Who knows what shape

vehicled the Ego in remote rings [Rounds, or Races?]?... May not

man’s type ... have been that of the Simiadæ in its variety? Might

not the Monkey‐kingdom of Râmâyana fame rest on some far‐off

tradition relating to a period when that was the common lot, or

rather aspect, of man?” And the author winds up a very clever,

though too short, exposition of his theory by saying that which

every true Occultist will endorse: “With physico‐ethereal man there

must be _involution_ of sex. As physico‐astral man depended on

entities of the sub‐human class (evolved from animal prototypes) for

rebirth, so will physico‐ethereal man find among the graceful,

shapely orders issuing from the _air_‐plane, one or more which will

be developed for his successive embodiments _when procreated forms

are given_—a process which will include all mankind only very

gradually. The [_Pre_‐?] Adamic and Post‐Adamic races were giants;

their ethereal counterparts may possibly be liliputians—beauteous,

luminous, diaphanous—but will assuredly be giants in mind” (p. 671).

654 It may be objected that this is a contradiction. That, as the first

Root‐Race appeared 300,000,000 years after the vegetation had

evolved, the Seed of vegetable life could not be in the First Race.

We say it could; for up to man’s appearance in _this_ Round, the

vegetation was of quite another kind to what it is now, and quite

ethereal; this, for the simple reason that no grass or plants could

have been physical, before there were animal or other organisms to

breathe out the carbonic acid which vegetation has to imbibe for its

development, its nutrition and growth. They are interdependent in

their _physical_ and achieved forms.

655 _Zohar_, i. 21a.

656 _Ibid._, iii. 48a.

657 _Ibid._, ii. 76a.

658 _Op. cit._, p. 666.

659 It is stated in the _Zohar_ that the “primordial worlds” (sparks)

could not continue because _man was not as yet_. “The _human_ form

contains everything; and as it did not as yet exist, the worlds were

destroyed.”

660 “The Sacred Books of the East,” vol. iv; _The Vendîdâd_, J.

Darmesteter; Fargard ii. vv. 27 (70) and 28 (74).

661 This is the meaning when the allegory and symbol are opened and read

by means of the _human_ key, or the key to Terrestrial

Anthroposophy. This interpretation of the “Ark” symbolism does not

in the least interfere with its astronomical, or even theogonic

keys; nor with any of the other six meanings. Nor does it seem less

scientific than the modern theories about the origin of man. As

said, it has seven keys to it, like the rest.

662 _Ibid._, v. 30 (87).

663 _Ibid._, v. 31 (93).

664 _Ibid._, v. 40 (131).

665 See also _Bund._, xv.

666 _Ibid._, 42 (137).

667 _Bund._, xix and xxiv.

668 S. L. MacGregor Mathers, _Kabbalah Unveiled_, p. 104.

669 _Zohar_, ii. 8b.

670 _Zohar_, iii. 278a; Myer’s _Qabbalah_, p. 217.

671 Darwinian Evolutionists who are so wont to refer to the evidence of

_reversion to type_—the full meaning of which, in the case of human

monsters, is embraced in the Esoteric solution of the embryological

problem—as proof of their arguments, would do well to enquire into

those instances of _modern giants_ who are often 8, 9, and even 11

feet high. Such _reversions_ are imperfect, yet undeniable

reproductions of the original towering man of primeval times.

672 See _Mythical Monsters_, by Ch. Gould, from whose interesting and

scientific volume a few passages are quoted further on. See also, in

A. P. Sinnett’s _Occult World_, the description of a cavern in the

Himâlayas filled with relics of giant human and animal bones.

673 _I.e._, the Third Eye was at the back of the head. The statement

that the latest hermaphrodite humanity was “four‐armed,” unriddles

probably the mystery of all the representations and idols of the

exoteric Gods of India. On the Acropolis of Argos, there was a

ξόανον, a rudely carved wooden statue, attributed to Dædalus,

representing a three‐eyed colossus, which was consecrated to Zeus

Triôpês, the “Three‐eyed.” The head of the “god” has two eyes in its

face and one above on the top of the forehead. It is considered the

most archaic of all the ancient statues. (_Schol. Vatic, ad Eurip.

Troad._, 14.)

674 The _inner vision_ could henceforth be acquired only through

training and initiation, save in the cases of “natural and born

magicians”—sensitives and mediums, as they are called now.

675 This expression “petrified” instead of “ossified” is curious. The

“back eye,” which is of course the Pineal Gland, so‐called, the

small pea‐like mass of grey nervous matter attached to the back of

the third ventricle of the brain, is said to almost invariably

contain _mineral concretions_ and _sand_, and “nothing more.”

676 “Deeply placed within the head, covered by thick skin and muscles,

true eyes, that cannot see, are found in certain animals,” says

Hæckel. “Among the Vertebrata there are blind moles and field‐mice,

blind snakes and lizards.... They shun the daylight, dwelling ...

under the ground.... [They] were _not originally blind_, but have

evolved from ancestors that lived in the light and had well‐

developed eyes. The atrophied eye beneath the opaque skin may be

found in these blind beings in every stage of reversion.” (Hæckel,

_Pedigree of Man_, “Sense Organs.” p. 343: Aveling’s Trans.) And if

_two_ eyes could become so atrophied in lower animals, why not _one_

eye—the Pineal Gland—in man, who is but a higher animal in his

physical aspect?

677 _Op. cit._, ii. 830, 831, ninth edition; “The Thalamencephalon or

Inter‐brain.”

678 The “nervous ether” of Dr. B. W. Richardson, F.R.S.; the nerve‐aura

of Occultism. The “animal spirits” (?) are equivalent to the

currents of nerve‐auric compound circulation.

679 Let us remember that the _First_ Race is shown, in Occult Science,

as spiritual within and ethereal without; the _Second_, psycho‐

spiritual mentally, and ethereo‐physical bodily; the _Third_, still

bereft of intellect in its beginning, is astro‐physical in its body,

and lives an inner life, in which the psycho‐spiritual element is in

no way as yet interfered with by the hardly nascent physiological

senses. Its two front eyes look before them without seeing either

past or future. But the Third Eye “_embraces Eternity_.”

680 But in a very different manner to that pictured by Hæckel as an

“_evolution by Natural Selection in the struggle for existence_”

(_Pedigree of Man_, “Sense Organs,” p. 335; Aveling’s Trans.). The

mere “thermal sensibility of the skin,” to hypothetical light‐waves,

is absurdly incompetent to account for the beautiful combination of

adaptations existing in the eye. We have shown that “natural

selection” is a pure myth when credited with the _origination_ of

variations, as the “survival of the fittest” can only take place

after useful variations have sprung up, together with improved

organisms. Whence came the “useful variations,” which developed the

eye? Only from “blind forces ... without aim, without design”? The

argument is puerile. The true solution of the mystery is to be found

in the impersonal Divine Wisdom, in its Ideation—reflected through

Matter.

681 Palæontology has ascertained that in the animals of the Mesozoic

age—the Saurians especially, such as the antediluvian Labyrinthodon,

whose fossil skull exhibits a perforation otherwise inexplicable—the

third, or odd eye must have been much developed. Several

Naturalists, among others E. Korscheldt, feel convinced that

whereas, notwithstanding the opaque skin covering it, such an eye in

the reptiles of the present period can only distinguish light from

darkness (as the human eyes do when bound with a handkerchief, or

even tightly closed), in the now extinct animals that eye functioned

and was a real organ of vision.

682 Gould’s _Mythical Monsters_, p. 27.

683 Karma is a word of many meanings, and has a special term for almost

every one of its aspects. As a synonym of sin, it means the

performance of some action for the attainment of an object of

_worldly_, hence _selfish_, desire, which cannot fail to be hurtful

to somebody else. Karma is action, the cause; and Karma again is the

“Law of Ethical Causation”; the _effect_ of an act produced

egotistically, in face of the great Law of Harmony which depends on

altruism.

684 Objectors to the doctrine of Karma should recall the fact that it is

absolutely out of the question to attempt a reply to the Pessimists

on other data. A firm grasp of the principles of Karmic Law knocks

away the whole basis of the imposing fabric reared by the disciples

of Schopenhauer and Von Hartmann.

685 The doctrine and theology of the Calvinists. “The purpose of God

_from eternity_ respecting all events”—which becomes _fatalism_ and

kills free will, or any attempt of exerting it for good. “It is the

preässignment or allotment of men to everlasting happiness or

misery.” (_Catechism._) A noble and encouraging doctrine this!

686 In order to make Karma more comprehensible to the Western mind,

which is better acquainted with the Greek than with Âryan

philosophy, some Theosophists have made an attempt to translate it

by Nemesis. Had Nemesis been known to the Profane in antiquity, as

it was understood by the Initiate, this translation of the term

would be unobjectionable. As it is, Nemesis has been too much

anthropomorphized by Greek fancy to permit our using it without an

elaborate explanation. With the early Greeks, “from Homer to

Herodotus, she was no goddess, but a _moral feeling_ rather,” says

Decharme; the barrier to evil and immorality. He who transgresses

it, commits a sacrilege in the eyes of the Gods, and is pursued by

Nemesis. But, with time, that “feeling” was deified, and its

personification became an ever‐fatal and punishing Goddess.

Therefore, if we would connect Karma with Nemesis, we must do so in

her triple character as Nemesis, Adrasteia and Themis. For, while

the last is the Goddess of Universal Order and Harmony, who, like

Nemesis, is commissioned to repress every excess, and keep man

within the limits of Nature and righteousness under severe penalty,

Adrasteia, the “inevitable,” represents Nemesis as the immutable

effect of causes created by man himself. Nemesis, as the daughter of

Dikê, is the equitable Goddess reserving her wrath for those alone

who are maddened with pride, egoïsm, and impiety. (See Mesomed.,

_Hymn. Nemes._, v. 2, from Brunck, _Analecta_ II. p. 292; quoted in

_Mythologie de la Grèce Antique_, p. 304.) In short, while Nemesis

is a mythological, exoteric Goddess, or _Power_, personified and

anthropomorphized in its various aspects, Karma is a highly

philosophical truth, a most divine and noble expression of the

primitive intuition of man concerning Deity. It is a doctrine which

explains the origin of Evil, and ennobles our conceptions of what

divine immutable Justice ought to be, instead of degrading the

unknown and unknowable Deity by making it the whimsical, cruel

tyrant, which we call “Providence.”

687 Pralaya—a word already explained—is not a term that applies _only_

to every “Night of Brahmâ,” or the World’s Dissolution following

every Manvantara, equal to 71 Mahâyugas. It applies also to each

“Obscuration” as well, and even to every Cataclysm that puts an end,

by Fire or by Water in turn, to each Root‐Race. Pralaya is a general

term like the word “Manu” the generic name for the Shishtas, who,

under the appellation of “Kings,” are said in the _Purânas_ to be

preserved “with the seed of all things, in an ark, from the waters

of that inundation [or the fires of a general volcanic

conflagration, the commencement of which we already see for our

Fifth Race in the terrible earthquakes and eruptions of these late

years, and especially in the present year (1888)], which, in the

season of a Pralaya overspreads the world [the Earth].” (_Vishnu

Purâna_, Wilson’s Trans., I. lxxxi.) Time is only a form of

Vishnu—truly, as Parâshara says in the _Vishnu Purâna_. In the Hindû

Yugas and Kalpas, we have the regular descending series 4, 3, 2,

with ciphers, multiplied, as occasion requires, for Esoteric

purposes, but not, as Wilson and other Orientalists thought, for

“sectarian embellishments.” A Kalpa may be an Age, or Day of Brahmâ,

or a sidereal Kalpa, astronomical and earthly. These calculations

are found in all the _Purânas_, but some differ—as for instance, the

“Year of the seven Rishis,” 3,030 mortal years, and the “Year of

Dhruva,” 9,090, in the _Linga Purâna_, which are again Esoteric, and

_do_ represent actual (and secret) chronology. As said in the

_Brahma Vaivarta_: “Chronologers compute a Kalpa by the life of

Brahmâ. _Minor_ Kalpas, as Samvarta and the rest, are numerous.”

“Minor Kalpas” denote here every period of Destruction, as was well

understood by Wilson himself, who explains the latter as “those in

which the Samvarta wind or other destructive agents operate.”

(_Ibid._, p. 54.)

688 An intuition and a presentiment of the Shishtas may be found in Mr.

Sinnett’s _Esoteric Buddhism_. See the “Annotations”—the “Noah’s Ark

Theory,” pp. 146, 147, fifth edition.

689 The fact that Manu himself is made to declare that he was created by

Virâj, and that he then produced the ten Prajápatis, who again

produced seven Manus, who in their turn gave birth to seven other

Manus (_Manu_, i. 33‐36) relates to other still earlier mysteries,

and is at the same time a “blind” with regard to the doctrine of the

Septenary Chain, and the simultaneous evolution of seven Humanities,

or Men. However, the present work is written on the records of Cis‐

Himâlayan Secret Teachings, and Brâhmanical Esoteric Philosophy may

now differ in form as does the Kabalah. But they were identical in

hoary antiquity.

690 There is another Esoteric reason besides this for it. A Vaivasvata

is the _seventh_ Manu, because this our Round, although the Fourth,

is in the _preseptenary_ Manvantara, and the Round itself is in its

_seventh_ stage of materiality or physicality. The close of its

middle racial point occurred during the Fourth Root‐Race, when Man

and all Nature reached their lowest state of gross Matter. From that

time, _i.e._, from the end of the three and a half Races, Humanity

and Nature entered on the ascending arc of their Racial Cycle.

691 The interval that precedes each Yuga is called a Sandhyâ, composed

of as many hundreds of years as there are thousands in the Yuga; and

that which follows the latter is named Sandhyâmsha, and is of

similar duration, as we are told in _Vishnu Purâna_. “The interval

between the Sandhyâ and the Sandhyâmsha is the Yuga denominated

Krita, Tretâ, etc. The [four] Krita, Tretâ, Dvâpara, and Kali

constitute a great age, or aggregate of four ages: a thousand such

aggregates are a Day of Brahmâ; and fourteen _Manus reign within

that term_.” (_Op. cit._, _ibid._, p. 49.) Now had we to accept this

literally then there would be only one Manu for every 4,320,000,000

years. As we are taught that it took 300 million years for the two

lower kingdoms to evolve, and that our Humanity is just 18 and some

odd millions old—where were the other Manus spoken of, unless the

allegory means what the Esoteric Doctrine teaches as to the 14 being

each multiplied by 49.

692 The words “Creation,” “Dissolution,” etc., do not correctly render

the right meaning of either Manvantara or Pralaya. The _Vishnu

Purâna_ enumerates several: “The dissolution of all things is of

four kinds,” Parâshara is made to say: Naimittika (Occasional), when

Brahmâ slumbers (his Night, when, “at the end of this Day occurs a

re‐coalescence _of the Universe_, called Brahmâ’s contingent re‐

coalescence,” because Brahmâ _is_ this Universe itself); Prâkritika

(Elemental), when the return of this Universe to its original nature

is partial and physical; Âtyantika (Absolute), identification of the

_Embodied_ with the incorporeal Supreme Spirit—Mahâtmic state,

whether temporary or until the following Mahâ Kalpa: also Absolute

Obscuration—as of a whole Planetary Chain, etc.; and Nitya

(Perpetual), Mahâ Pralaya for the Universe, _Death_—for man. Nitya

is the extinction of life, like the “extinction of a lamp,” also “in

sleep at night.” Nitya Sarga is “constant or perpetual creation,” as

Nitya Pralaya is “constant or perpetual destruction of all that is

born.” “That which ensues after a minor dissolution is called

ephemeral creation.” (_Vishnu Purâna_, Wilson’s Trans., i. 113,

114.) The subject is so difficult that we are obliged to repeat our

statements.

693 But see the superb definitions of Parabrahman and the Logos in T.

Subba Row’s Lectures on the _Bhagavad Gîtâ_ in the early numbers of

_The Theosophist_ of 1887.

694 See preceding foot‐note.

695 See _Manu_, i. 32, 33. Vaishvânara is, in another sense, the living

magnetic fire that pervades the manifested Solar System. It is the

most objective (though to us the reverse) and ever present aspect of

the One Life, for it is the Vital Principle. (See _Theosophist_,

July, 1883, p. 249.) It is also a name of Agni.

696 _Op. cit._, pp. 134, 135.

697 This—in the period of _Secondary_ Creation, so called. Of the

_Primary_, when Earth is in possession of the three _Elemental_

Kingdoms, we cannot speak for several reasons, one of which is,

that, no one but a great seer, or one naturally intuitional, will be

able to realize that which can never be expressed in any existing

terms.

698 Hippocrates said that number _seven_ “by its occult virtues tended

to the accomplishment of all things, to be the dispenser of life and

fountain of all its changes.” The life of man he divided into seven

ages, as did Shakespeare, for “as the moon changes her phases every

seven days, this number influences all sublunary beings,” and even

the Earth, as we know. The teeth of a child appear in the seventh

month, and he sheds them at seven years; at twice seven puberty

begins, at three times seven his mental and vital powers are

developed, at four times seven he is in his full strength, at five

times seven his passions are most developed, etc. Thus also for the

Earth; it is now in its middle age, yet very little wiser for it.

The Tetragrammaton, the four‐lettered sacred name of the Deity, can

be resolved on Earth only by becoming septenary through the manifest

Triangle proceeding from the concealed Tetraktys. Therefore, the

number seven has to be adopted on this plane. As written in the

_Kabalah_ (“The Greater Holy Assembly,” v. 1161): “For assuredly

there is no stability in those six, save (what they derive) from the

_seventh_. For _all things depend_ from the _seventh_.” (S. L.

MacGregor Mathers’ _Kabbalah_, p. 255.)

699 Compare Stanzas III. _et seqq._

700 St. Augustin says of Jesus: “He is a _fish_ that lives in the midst

of waters.” Christians called themselves “Little

Fishes”—_Pisciculi_—in their sacred Mysteries. “So many _fishes_

bred in the _water_, and saved by _one great fish_,” says Tertullian

of the Christians and Christ and the Church.

701 _Esoteric Buddhism_, p. 55.

702 This event—viz., the destruction of the famous island of Ruta and

the smaller island Daitya—which occurred 850,000 years ago in the

later Pliocene times, must not be confounded with the submersion of

the main Continent of Atlantis during the Miocene period. Geologists

cannot bring the Miocene so near as 850,000 years, whatever they may

do; it is, in reality, several million years ago that the main

Atlantis perished.

703 See _The Athenæum_, Aug. 25th, 1860.

704 Mr. Huxley divides these races into the quintuple group of

Australoids, Negroids, Mongoloids, Xanthochroics and

Melanochroics—all issuing from imaginary Anthropoids. And yet, while

protesting against those who say “that the structural differences

between man and apes are small and insignificant,” and adding that

“every bone of the gorilla bears a mark by which it can be

distinguished from a corresponding human bone, and that in the

present state of creation, at least, no intermediary being fills the

gap which separates the man from the troglodyte”—the great Anatomist

goes on speaking of the _simian_ characteristics in man! (See de

Quatrefages, _The Human Species_, P. 113.)

705 _Op. cit._, Isaac Myer, p. 422.

706 _Zohar_, i. 119b, col. 475; _ibid._, p. 412.

707 The Lemurians.

708 Lava.

709 Marble.

710 Of the subterranean fires.

711 This is the reason, perhaps, why even Easter Island, with its

wondrous gigantic statues—a speaking witness to a submerged

continent with a civilized mankind on it—is hardly mentioned

anywhere in modern Encyclopædias. Its mention is carefully avoided

except in some books of travels. Modern Science has an undeniable

predilection for forcing hypotheses, built on personal hobbies, upon

the cultured public, as well‐established evidence: for offering it

_guesses_ instead of knowledge, and calling them “scientific

conclusions.” Its specialists will evolve a thousand and one

contradictory speculations rather than confess an _awkward self‐

evident fact_—preëminent among such specialists being Hæckel and his

English admirers and co‐thinkers. Yet “they are authorities”—we are

sternly reminded. What of that? The Pope of Rome is also an

authority and an infallible one—for _his_ followers; whereas the

remarkable fallibility of scientific speculations is being proven

periodically with every change of the moon.

712 Our best modern novelists, although they are neither Theosophists

nor Spiritualists, nevertheless begin to have very psychological and

suggestively Occult dreams; witness Mr. Robert Louis Stevenson and

his _Strange Case of Dr. Jekyll and Mr. Hyde_, than which no grander

psychological essay on Occult lines exists. Has the rising novelist

Mr. Rider Haggard also had a prophetic, or rather a retrospective,

clairvoyant dream before he wrote _She_? His imperial Kor, the great

city of the dead, whose surviving inhabitants sailed northwards

after the plague had killed almost a whole nation, seems, in its

general outlines, to step out from the imperishable pages of the old

archaic records. Ayesha suggests “that those men who sailed north

may have been the fathers of the first Egyptians”; and then seems to

attempt a synopsis of certain letters of a Master quoted in

_Esoteric Buddhism_, for, she says: “Time after time have nations,

ay, and rich and strong nations, learned in the arts, been, and

passed away, and been forgotten, so that no memory of them remains.

This [the nation of Kor] is but one of several; for time eats up the

work of man unless, indeed, he digs in caves like the people of Kor,

and _then mayhap the sea swallows them, or the earthquake shakes

them in_.... Yet were not these people utterly destroyed, as I

think. Some few remained in the other cities, for their cities were

many. But the barbarians ... came down upon them, and took their

women to wife, and the race of the Amahagger that is now is a

bastard brood of the mighty sons of Kor, and behold it dwelleth in

the tombs with its fathers’ bones” (pp. 180, 181).

Here the clever novelist seems to repeat the history of all the now

degraded and down‐fallen races of humanity. Geologists and

Anthropologists would place at the head of humanity—as descendants

of Homo Primigenius—the ape‐man, of which “_no fossil remains are as

yet known to us_,” though they “were _probably_ akin to the

_Gorilla_ and _Orang of the present day_” (Hæckel). In answer to

whose “probably,” Occultists point to another and a greater

probability—viz., the one given in our text.

713 Robert Brown, _The Countries of the World_, vol. iv. p. 43.

714 See Stanza II. This would account for the variation and great

difference between the intellectual capacities of races, nations,

and individual men. While incarnating into, and in other cases only

informing, the human vehicles evolved by the first brainless

(“manas‐less”) Race, the incarnating Powers and Principles had to

take into account, and make their choice between, the past Karmas of

the Monads, between which and their bodies they had to become the

connecting link. Moreover, as correctly stated in _Esoteric

Buddhism_ (p. 30), “the fifth principle, or human (intellectual)

soul, in the majority of mankind is not even yet fully developed.”

715 It is said by the incarnate Logos, Krishna, in the _Bhagavad Gîtâ_,

“The seven great Rishis, the four preceding Manus, partaking of my

nature, were born from my mind: from them sprang [emanated or were

born] the human race and the world” (x. 6).

Here, by the seven Great Rishis, the seven great Rûpa Hierarchies or

Classes of Dhyân Chohans, are meant. Let us bear in mind that the

seven Rishis, Saptarshi, are the Regents of the seven stars of the

Great Bear, and therefore, of the same nature as the Angels of the

Planets, or the seven Great Planetary Spirits. They were all reborn

as men on Earth in various Kalpas and Races. Moreover, “the four

preceding Manus” are the four Classes of the originally Arûpa

Gods—the Kumâras, the Rudras, the Asuras, etc.; who are also said

_to have incarnated_. They are not Prajâpatis, as are the first, but

their informing “principles”—some of which have incarnated in men,

while others have made other men simply the vehicles of their

“reflections.” As Krishna truly says—the same words being repeated

later by another _vehicle_ of the Logos—“I am the the same to all

beings ... those who worship me [the sixth principle or the _divine_

Intellectual Soul, Buddhi, made conscious by its union with the

higher faculties of Manas] _are in me, and I am in them_.” (_Ibid._,

x. 29.) The Logos, being no “personality” but the Universal

Principle, is represented by all the divine Powers, _born of its

Mind_—the pure Flames, or, as they are called in Occultism, the

“Intellectual Breaths”—those Angels who are said to _have made

themselves independent_, _i.e._, passed from the passive and

quiescent, into the active state of Self‐Consciousness. When this is

recognized, the true meaning of Krishna becomes comprehensible. But

see Mr. Subba Row’s excellent Lecture on the _Bhagavad Gîtâ_

(_Theosophist_, April, 1887, p. 444).

716 _Op. cit._, p. 152.

717 It was the northern parts of the Toyâmbudhi, or sea of fresh water,

in Shveta‐dvîpa, which the seven Kumâras—Sanaka, Sananda, Sanâtana,

Sanatkumâra, Jâta, Vodhu, and Panchashikha—visited agreeably with

exoteric tradition. (See the Uttara Khanda of the _Padma Purâna,

Asiatick Researches_, vol. xi. pp. 99, 100.)

718 _Vishnu Purâna_, Wilson’s Trans., ii. 109.

719 See _Bibliotheca Indica_, Trans. of the _Golâdhyâya of the

Siddhânta‐shiromani_, iii. 21‐44.

720 _Ibid._, pp. 106, 107.

721 P. 321.

722 Wilson, _ibid._, p. 137.

723 In a lecture, Professor Pengelly, F.R.S., quotes Professor Oliver to

the effect “that the present Atlantic islands’ flora affords no

substantial evidence of a former direct communication with the

mainland of the New World,” but adds himself that, at the same time,

“at some period of the Tertiary epoch, N.‐E. Asia was united to

N.‐W. America, perhaps by the line where the Aleutian chain of

islands now extends.” Thus Occult Science alone can reconcile the

contradictions and hesitations of Modern Science. But again, surely

the argument for the existence of Atlantis does not rest on Botany

alone.

724 _Vishnu Purâna_, Wilson, v. 381, 382.

725 As shown in the “Preliminary Notes” to this Volume, it stands to

reason that neither the name of Lemuria nor even of Atlantis are the

real _archaic_ names of the lost Continents. They have been adopted

by us simply for the sake of clearness. Atlantis was the name given

to those portions of the submerged Fourth Race Continent which were

“beyond the Pillars of Hercules,” and which happened to keep above

water after the general Cataclysm. The last remnant of these—Plato’s

Atlantis, or “Poseidonis,” which is another _substitute_, or rather

a translation of the real name—was the last of the Continent above

water some 11,000 years ago. Most of the correct names of the

countries and islands of both Continents are given in the _Purânas_;

but to mention them specially, as found in other more ancient works,

such as the _Sûrya Siddhânta_, would necessitate too lengthy

explanations. If, in earlier writings, the two seem to have been too

faintly distinguished, this must be due to careless reading and want

of reflection. If ages hence, Europeans are referred to as Âryans,

and a reader confuses them with the Hindûs and the latter with the

Fourth Race, because some of them lived in ancient Lankâ—the blame

will not fall on the writer.

726 See Part III, Section VI, of this Volume.

727 See Professor J. D. Dana’s article, _American Journal of Science_,

III. v. 442, 443; Winchell’s _World‐Life_, p. 352.

728 Speaking on periodical elevation and subsidence of the equatorial

and polar regions, and ensuing changes of climate, Dr. Winchell,

Professor of Geology in the University of Michigan, says: “As the

movements here contemplated are cyclical, the same conditions would

recur again and again; and accordingly the same fauna might return

again and again to the same region, with intervals of occupation by

another fauna. Progressive sedimentation would preserve the records

of such faunal alterations; and there would be presented the

phenomena of ‘colonies,’ ‘reäpparitions,’ and other faunal

dislocations in the vertical and horizontal distributions of fossil

remains. These phenomena are well known to the student of geology.”

(_Op. cit._, p. 281.)

729 See _American Naturalist_, xviii. 15‐26.

730 _Five Years of Theosophy_, pp. 339, 340.

731 _Pedigree of Man_, Aveling’s Trans., pp. 80, 81.

732 _Ibid._, p. 82.

733 _Op. cit._, p. 81.

734 _Esoteric Buddhism_, p. 65.

735 “Half‐grown babes” in comparison with their giant brethren on other

Zones. So would we now, should a like calamity overtake us.

736 This relates to Lemuria.

737 There are other cycles, of course, _cycles within cycles_—and it is

just this which creates such a difficulty in the calculations of

racial events. The circuit of the ecliptic is completed in 25,868

years, and, with regard to our Earth, it is calculated that the

equinoctial point falls back 50.1" annually. But there is another

cycle within this one. It is said that: “As the apsis goes forward

to meet it at the rate of 11.24”, annually, this would complete a

revolution in one hundred and fifteen thousand three hundred and two

years (115,302). The approximation of the equinox and the apsis is

the sum of these motions, 61.34", and hence the equinox returns to

the same position in relation to the apsis in 21,128 years. (See the

article on “Astronomy” in the _Encyclopædia Britannica_.) We

mentioned this cycle in _Isis Unveiled_ (vol. i), in relation to

other cycles. Each has a marked influence on its contemporary race.

738 The Atlanteans.

739 Twenty‐seven feet.

740 The Lemurians.

741 Race.

742 Compare the following Section, entitled “Cyclopean Ruins and

Colossal Stones as Witnesses to Giants.”

743 See Denon’s _Voyage en Egypte_, vol. ii.

744 See _Esoteric Buddhism_, p. 65.

745 _Cf._ the chart adapted from the _Challenger_ and _Dolphin_

soundings in Donnelly’s _Atlantis: the Antediluvian World_, p. 47.

746 _Esoteric Buddhism_, p. 58.

747 _History of English Literature_, p. 23.

748 Quoted in _Atlantis_, p. 132.

749 _Numbers_, xiii. 33.

750 _Deut._, iii. 11.

751 Robert Brown, _The Countries of the World_, p. 43.

752 Mentioned on pp. 44, _et seqq._

753 _Ibid._, pp. 43, 44, _et seqq._, and pp. 310, 311.

754 De la Vega, IX. ix, quoted in De Mirville’s _Pneumatologie_, iii.

55.

755 The first and second, in common with Bartholdi’s statue, have an

entrance at the foot, leading by a winding staircase cut in the rock

up into the heads. The eminent French Archæologist and

Anthropologist, the Marquis de Nadeylac, in his work, justly remarks

that there never was in ancient or in modern times a sculptured

human figure more colossal than the first of the two.

756 _Essays_, xxvi.

757 _I Corinth._, x. 4.

758 _Pneumatologie_, iii. p. 283.

759 Saturn is Chronos—“Time.” His swallowing Jupiter‐lapis may turn out

one day a prophecy. “Peter (_cephas_, _lapis_), is the _stone_ on

which the Church of Rome is built”—we are assured. But Cronus

(Chronos) is as sure to “swallow” _it_ one day, as he has swallowed

Jupiter‐lapis and still greater characters.

760 _Ibid._, p. 284.

761 M. Falconnet, _op. cit._, t. vi, _Mém._, p. 513; quoted by De

Mirville, _op. cit._, _ibid._, p. 285.

762 The same, of course, as the “small voice” heard by Elijah after the

earthquake at the mouth of the cave. (_I Kings_, xix. 12.)

763 The rocking, or “logan,” stones bear various names; such as the

_clacha‐brath_ of the Celt, the “destiny or judgment‐stone”; the

divining‐stone, or “stone of the ordeal,” and the oracle‐stone; the

moving or animated stone of the Phœnicians; the rumbling stone of

the Irish. Brittany has its “_pierres branlantes_” at Huelgoat. They

are found in the Old and the New Worlds; in the British Islands,

France, Spain, Italy, Russia, Germany, etc., as also in North

America. (See Hodson’s _Letters from North America_, vol. ii. p.

440.) Pliny speaks of several in Asia (_Hist. Nat._, i. 96); and

Apollonius Rhodius expatiates on the rocking stones, and says that

they are “stones placed on the apex of a tumulus, and so sensitive

_as to be movable by the mind_” (Ackerman’s _Arth. Index_, p. 34),

referring no doubt to the ancient priests who moved such stones by

will‐power from a distance.

764 See _Dictionnaire des Religions_, l’Abbé Bertrand, Arts., “Heræscus”

and “Bétyles”; De Mirville, _ibid._, p. 287, who has “Heraiclus”;

but see Bunsen’s _Egypt_, i. 95.

765 See among others, _History of Paganism in Caledonia_, by Dr. Th. A.

Wise, F.R.A.S., etc.

766 _Sépulture des Tartares_, arch. vii. p. 2227.

767 _Voyageurs Anciens et Modernes_, i. 230.

768 _Op. cit._, _ibid._, p. 290. If Ham was a Titan or Giant then were

Shem and Japhet also Titans. They are either all Arkite Titans, as

Faber shows—or myths.

769 Diodorus Siculus asserts that in the days of Isis, some men were

still of a vast stature, and were denominated by the Hellenes

Giants. “Οἱ δὲν Αἰγύπτῳ μυθογοῦσι κατὰ τὴν Ἰσιδὸς ἡλικίαν γεγονέναι

τίνας πολυσωμάτους.”

770 _Antiquités Celtiques_, p. 88.

771 Cambry, _ibid._, 90.

772 _Op. cit._, p. 473. “It is difficult,” writes Creuzer, “not to

suspect in the structures of Tiryns and Mycenæ planetary forces

supposed to be moved by celestial powers, analogous to the famous

Dactyli.” (_Pelasges et Cyclopes._) To this day Science is in

ignorance on the subject of the Cyclopes. They are supposed to have

built all the so‐called “Cyclopean” works whose erection would have

necessitated several regiments of Giants, and yet they were only

seventy‐seven in all, or about one hundred, as Creuzer thinks. They

are called Builders, and Occultism calls them the _Initiators_, who

by initiating some Pelasgians, thus laid the foundation stone of

true _Masonry_. Herodotus associates the Cyclops with Perseus “the

son of an Assyrian demon” (I. vi.). Raoul Rochette found that

Palæmonius, the Cyclops, to whom a sanctuary was raised, was the

“Tyrian Hercules.” In any case, he was the Builder of the sacred

columns of Gadir, covered with mysterious characters—of which

Apollonius of Tyana was the only one in his age who possessed the

key—and with figures which may still be found on the walls of

Ellora, the gigantic ruins of the temple of Vishvakarman, “the

builder and artificer of the Gods.”

773 _Hist. Nat._, t. xxxvi. p. 592; De Mirville, _op. cit._, _ibid._, p.

289.

774 _Dieu et les Dieux_, p. 567.

775 De Mirville, _op. cit._, _ibid._, p. 291. Messrs. Richardson and

Barth are said to have been amazed at finding in the Desert of

Sahara the same trilithic and raised stones which they had seen in

Asia, Circassia, Etruria, and in all the North of Europe. Mr.

Rivett‐Carnac, B.C.S., of Allahabad, the distinguished Archæologist,

shows the same amazement on finding the description, given by Sir J.

Simpson, of the cuplike markings on stones and rocks in England,

Scotland, and other Western countries; “offering an extraordinary

resemblance” to “the marks on the trap boulders which encircle the

barrows near Nagpur”—the City of Snakes. The eminent scholar saw in

this “another and very extraordinary addition to the mass of

evidence ... that a branch of the nomadic tribes, who swept at an

early date over Europe, penetrated into India also.” We say Lemuria,

Atlantis and her Giants, and the earliest races of the Fifth Root‐

Race had all a hand in these betyli, lithoi, and “magic” stones in

general. The cup‐marks noticed by Sir J. Simpson, and the “holes

scooped out on the face” of rocks and monuments found by Mr. Rivett‐

Carnac “of different sizes varying from six inches to an inch and a‐

half in diameter, and in depth from one to one and a‐half inch ...

generally arranged in perpendicular lines presenting many

permutations in the number and size and arrangement of the cups”—are

simply _written records_ of the oldest races. Whosoever examines

with attention the drawings made of such marks in _Archæological

Notes on Ancient Sculpturing on Rocks in Kumaon, India, etc._, will

find therein the most primitive style of marking or recording.

Something of the sort was adopted by the American inventors of the

Morse code of telegraphic writing, which reminds us of the Ogham

writing, a combination of long and short strokes, as Mr. Rivett‐

Carnac describes it, “cut on sandstone.” Sweden, Norway, and

Scandinavia are full of such _written_ records, for the Runic

characters follow the cup‐marks and long and short strokes. In

Johannes Magnus’ Infolio one may see the representation of the demi‐

god, the giant Starchaterus (Starkad, the pupil of Hroszharsgrani,

the Magician), holding under each arm a huge stone covered with

Runic characters. This Starkad, according to Scandinavian legend,

went to Ireland and performed marvellous deeds in the North and

South, East and West. (See _Asgard and the Gods_, pp. 218‐221.)

776 _Hist. Nat._, XXXVII. liv.

777 _Ibid._, II. xxxviii.

778 Charton, _Magasin Pittoresque_ (1853), p. 32. Quoted by De Mirville,

_op. cit._, _ibid._, p. 293.

779 T. A. Wise, _History of Paganism in Caledonia_, p. 36.

780 _Op. cit._, _ibid._, p. 288.

781 _Essays on Physiology_, p. 144.

782 _Principles of Biology_, Appendix, p. 482.

783 We shall treat of the Divine Instructors in Stanza XII.

784 Men.

785 Of the primitive Divine Stock.

786 Race.

787 Race.

788 _The Great Pyramid._

789 _Knowledge_, i. p. 243; quoted by Staniland Wake, _op. cit._, pp.

81, 82.

790 _Nineteenth Century_, 1882, p. 236; quoted by Staniland Wake,

_ibid._, p. 82.

791 _Op. cit._, XI. xvii.

792 As shown by H. Lizeray in his _Trinité Chrétienne Devoilée_, the

Dragon, being placed between the immutable Father (the Pole, a fixed

point) and mutable Matter, transmits to the latter the influences he

receives from the former, whence his name—the Verbum.

793 Symbolized by the Egyptians under the form of a serpent with a

hawk’s head.

794 _Revue Archéologique_, 1885.

795 Mackey’s _Sphinxiad: or, The Mythological Astronomy of the Ancients

Demonstrated by Restoring to their Fables and Symbols their Original

Meanings_, p. 42.

796 _Ibid._, p. 47.

797 Also translated as “Blissful Immortals” by Dr. W. Geiger; but the

first is more correct.

798 These “seven” became the eight, the Ogdoad, of the later

_materialized_ religions, the seventh, or the highest “principle,”

being no longer the pervading Spirit, the Synthesis, but becoming an

anthropomorphic number, or additional unit.

799 These elements are: the cosmic, the terrene, the mineral, the

vegetable, the animal, the aqueous, and finally the human—in their

physical, spiritual, and psychic aspects.

800 P. 53.

801 _Thalia_, lxxvii.

802 Who adds that “the Egyptians had various ways of representing the

angle of the poles. In Perry’s _View of the Levant_ there is a

figure representing the _south pole_ of the Earth in the

constellation of the _Harp_, in which the poles appear like two

_straight rods_ surmounted with hawks’ wings, to distinguish the

north from the south. But the symbols of the poles ... are,

sometimes, in the form of serpents, with the heads of hawks to

distinguish the north from the south end.” (_Op. cit._, p. 41.)

803 Faber and Bishop Cumberland would make these all the later pagan

personifications of “the Noëtic Ark, and ... no other than the

patriarch [Noah] and his family”(!), as the former writer puts it in

his _Cabiri_ (i. 136); because, we are told, that most probably

after the Deluge in commemoration of the event, the pious Noachidæ

established a religious festival, which was, later on, corrupted by

their _impious_ descendants, who made of “Noah and his family”

demons or hero‐gods; “and at length unblushing obscenity usurped the

name and garb of religion” (_ibid._, i. p. 10). Now this is indeed

putting an extinguisher upon the human reasoning powers, not only of

antiquity, but even of our present generations. Reverse the

statement, and after the words “Noah and his family” explain that

what was meant is simply the Jewish version of a Samothracian

mystery, of Saturn, or Cronus‐Cydyk and his Sons, and then we may

say _Amen_.

804 Who were later on, with the Greeks, limited to Castor and Pollux

only. But in the days of Lemuria, the Dioscuri, the “Egg‐born,” were

the Seven Dhyân Chohans (Agnishvâtta‐Kumâra) who incarnated in the

Seven Elect of the Third Race.

805 _Op. cit._, i. 133.

806 Clement of Alexandria recognized the astronomical significance of

Chapters xxv _et seqq._ of _Exodus_. He says that, according to the

Mosaic doctrine, the seven Planets help in the generation of

terrestrial things. The two Cherubs standing on the two sides of the

sacred Tetragrammaton represent Ursa Major and Ursa Minor.

807 Vyse, _Operations_, etc., ii. 258.

808 Palgrave, ii. 264.

809 Vyse, _ibid._, ii. 342.

810 P. 57.

811 The speculation of Mackey, the self‐made adept of Norwich, in his

_Mythological Astronomy_, is a curious idea—yet one perhaps not so

very far from the truth. He says that the Kabiri named Axieros and

Axiokersa (_a_) derived their names from _kab_ or _cab_, a

“measure,” and from _urim_, the “heavens”—the Kabirim being thus “a

measure of the heavens”; and (_b_) that their distinctive names,

implying the _principle of generation_, referred to the sexes. For

“the word _sex_ was formerly understood by _ax_; which ... has, in

our time, settled into sex. [And he refers to _Encyclopædia

Londiniensis_, at the word ‘aspiration.’] Now if we give the

aspirated sound to Axieros, it would become _Sax_ or _Sexieros_; and

the other pole would be _Sexiokersa_. The two poles would thus

become the generators of the other powers of nature—they would be

the _Parents_ of the other powers; therefore, the most powerful

Gods.” (_Op. cit._, p. 39.)

812 ii. 51.

813 i. 9‐17.

814 Decharme, _Mythologie de la Grèce Antique_, p. 270.

815 The word _guebra_ comes from Kabiri (_Gabiri_), and means the

Persian ancient fire‐worshippers, or Parsîs. Kabiri became Gabiri

and then remained as an appellation of the Zoroastrians in Persia.

(See Hyde’s _De Religione Persarum_, c. 29.)

816 I. ix. 751.

817 See Macrob., _Sat._, I. iii. c. 4, p. 376.

818 Pausan., ix. 22; 5.

819 Herodotus, iii. 37.

820 Quoted in Gould’s _Mythical Monsters_, p. 399.

821 Appendix, p. 13; quoted by Faber, _Cabiri_, ii. pp. 289‐291.

822 The Amshaspands are six—if Ormazd, their chief and Logos, is

excluded. But in the Secret Doctrine he is the seventh and highest,

just as Phtah is the seventh Kabir among the Kabiri.

823 In the _Purânas_ it is identified with Vishnu’s or Brahma’s Shveta‐

dvîpa of Mount Meru.

824 Ed. Fleisher, p. 16.

825 MS., 47 in Nic. Cat.

826 MS., 785, Uri’s Cat.; quoted by Col. Vyse, _Operations at the

Pyramids of Gizeh_, ii. 364; see Staniland Wake, _The Great

Pyramid_, p. 94.

827 De Mirville, _Pneumatologie_, iii. 29.

828 Staniland Wake, _ibid._, p. 96.

829 _Ibid._, p. 97.

830 _Égypte_, iv. 441; De Mirville, _op. cit._, iii. 41.

831 _Annales de Philosophie Chrétienne_, xxxii. 442; see De Mirville,

_Pneumatologie_, iii. 18.

832 _Histoire de l’Astronomie Ancienne_; see De Mirville, _op. cit._,

_ibid._, p. 15.

833 De Mirville, _ibid._, p. 41.

834 _Ibid._, pp. 16, 17.

835 In the _Vishnu Purâna_, with careful reading, may be found many

corroborations of the same (Book II, chaps, iii, iv, _et seqq._).

The reigns of Gods, lower Gods, and Men are all enumerated in the

descriptions of the seven islands, seven seas, seven mountains,

etc., ruled by Kings. Each King is invariably said to have _seven_

sons, an allusion to the seven sub‐races. One instance will do. The

King of Kushā‐Dvîpa had seven sons ... “after whom the seven

portions or Varsha of the island were called.... _There reside

mankind, along with Daityas and Dânavas, as well as with spirits of

heaven_ [_Gandharvas_, _Yakshas_, _Kimpurushas_, etc.] _and Gods._”

(Wilson’s Trans., ii. 195.) There is but one exception in the case

of King Priyavrata, the son of the first Manu, Svâyambhuva—who had

_ten_ sons. But of these, three—Medha, Agnibâhu, and Putra (_ibid._,

ii. 101)—became ascetics, and refused their portions. Thus

Priyavrata divided the Earth again into _seven_ continents.

836 _Égypte_, pp. 450‐455: De Mirville, _ibid._, pp. 41, 42.

837 As a general rule, _now_ that the very nature of the _inner_ man has

become as blind as his physical nature, man on this Globe is as the

Amphioxus is in the ocean. Seen by millions of various other fishes

and creatures that surround it, the Amphioxus species—having neither

brain nor any of the senses possessed by the other classes—sees them

not. Who knows whether, on the Darwinian theory, these Branchiostoma

are not the direct ancestors of our Materialists?