Part 3 — Footnotes

1.

See Genesis ii. 19. Adam is formed in verse 7, and in verse 19 it is said: “Out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them.” Thus man was created before the animals; for the animals mentioned in chapter i are the signs of the Zodiac, while the man, “male and female,” is not man, but the Host of the Sephiroth, Forces, or Angels, “made in his [God's] image and after his likeness.” The Adam, man, is not made in that likeness, nor is it so asserted in the Bible. Moreover, the Second Adam is Esoterically a septenary which represents seven men, or rather groups of men. For the first Adam, the Kadmon, is the synthesis of the ten Sephiroth. Of these, the upper Triad remains in the Archetypal World as the future “Trinity,” while the seven lower Sephiroth create the manifested material world; and this septennate is the Second Adam. Genesis, and the mysteries upon which it was fabricated, came from Egypt. The “God” of the 1st chapter of Genesis is the Logos, and the “Lord God” of the 2nd chapter the Creative Elohim, the lower Powers.

2.

Thus saith Pymander: “This is the mystery that to this day was hidden. Nature being mingled with the Heavenly Man [Elohim, or Dhyânis], brought forth a wonder ... seven Men, all males and females [Hermaphrodite] ... according to the nature of the seven Governors” (ii. 29), or the seven Hosts of the Pitris or Elohim, who projected or created him. This is very clear, but yet, see the interpretations of even our modern theologians, men supposed to be intellectual and learned. In the Theological and Philosophical Works of Hermes Trismegistus, Christian [?] Neoplatonist, a work compiled by John David Chambers, of Oriel College, Oxford, the translator wonders “for whom these seven Men are intended?” He solves the difficulty by concluding that, as “the original pattern Man [Adam Kadmon of Genesis i] was masculine-feminine, ... the seven may signify the succeeding patriarchs named in Genesis” (p. 9). A truly theological way of cutting the Gordian knot!

3.

George Smith's Chaldean Account of Genesis, p. 103.

4.

Compare Zohar, Siphra Dtzenioutha, Idra Suta, 2928, Franck, La Kabbale, p. 205.

5.

Siphra Dtzenioutha.

6.

As it is now asserted that the Chaldæan tablets, which give the allegorical description of Creation, the Fall, and the Flood, even to the legend of the Tower of Babel, were written “before the time of Moses” (Smith's Chaldean Account of Genesis), how can the Pentateuch be called a “revelation”? It is simply another version of the same story.

7.

Philosophumena, v. 7; Miller's edition, p. 98.

8.

Ibid., p. 108.

9.

P. 86.

10.

See Pliny, iv, c. 12; Strabo, 10; Herodotus, vii, c. 109; Pausanias, vii, c. 4, etc.

11.

Chaldean Account of Genesis, p. 82.

12.

See Bund., 79, 12.

13.

By “original” we mean the Amshaspend, called “Zarathushtra, the lord and ruler of the Vara made by Yima in that land.” There were several Zarathushtras or Zertusts, the Dabistan alone enumerating thirteen; but these were all reincarnations of the first one. The last Zoroaster was the founder of the Fire-temple of Azareksh, and the writer of the works on the primeval sacred Magian religion destroyed by Alexander.

14.

In India called a “Day of Brahmâ.”

15.

x. 86.

16.

See Volcker, Mythological Geography, pp. 145 to 170.

17.

Mythical Monsters, p. 47.

18.

It is to be remarked, however, that Mr. Wallace does not accept Mr. Sclater's idea, and even opposes it. Mr. Sclater supposes a land or continent formerly uniting Africa, Madagascar, and India but not Australia and India; and Mr. A. R. Wallace shows, in his Geographical Distribution of Animals and Island Life, that the hypothesis of such a land is quite uncalled for on the alleged zoological grounds. But he admits that a much closer proximity of India and Australia did certainly exist, and at a time so very remote that it was “certainly pre-tertiary,” adding in a private letter that “no name has been given to this supposed land.” Yet the land did exist, and was of course “pre-tertiary,” for Lemuria, if we accept this name for the third Continent, had perished before Atlantis fully developed, and Atlantis had sunk and its chief portions disappeared before the end of the Miocene period.

19.

See Esoteric Buddhism.

20.

One more “coincidence”: “Now it is proved that in geologically recent times, this region of North Africa was in fact a peninsula of Spain, and that its union with Africa (proper) was effected on the North by the rupture of Gibraltar, and on the South by an upheaval to which the Sahara owes its existence. The shores of this former sea of Sahara are still marked by the shells of the same Gastropoda that live on the shores of the Mediterranean.” (Prof. Oscar Schmidt, Doctrine of Descent and Darwinism, p. 244.)

21.

iii. fol. 10a.

22.

A. Winchell, Professor of Geology, World-Life, p. 369.

23.

Mr. Charles Gould, late geological surveyor of Tasmania, in Mythical Monsters, p. 84.

24.

Sir Charles Lyell, who is credited with having “happily invented” the terms Eocene, Miocene, and Pliocene, to mark the three divisions of the Tertiary Age, ought really to have settled upon some approximate length for his “mind-offspring.” Having left the duration of these periods, however, to the speculations of specialists, the greatest confusion and perplexity are the result of that happy thought. It seems like a hopeless task to succeed in quoting a single set of figures from one work, without the risk of finding it contradicted by the same author in an earlier or a subsequent volume. Sir William Thomson, one of the most eminent among the modern authorities, has changed his opinion about half-a-dozen times upon the age of the Sun and the date of the consolidation of the Earth's crust. In Thomson and Tait's Natural Philosophy, we find only ten million years allowed since the time when the temperature of the Earth permitted vegetable life to appear on it. (App. E et seq.; also Trans. Roy. Soc. Edin., xxiii. Pt. 1, 157, 1862, where 847 is cancelled.) Mr. Darwin gives Sir William Thomson's estimate as “a minimum of 98 and a maximum of 200 millions of years since the consolidation of the crust.” (See Ch. Gould, op. cit., p. 83.) In the same work (Nat. Phil.) 80 millions are given from the time of incipient incrustation to the present state of the world. And in his last lecture, as shown elsewhere, Sir William Thomson declares (1887) that the Sun is not older than 15 millions of years! Meanwhile, basing his arguments as to the limits of the age of the Sun's heat, on figures previously established by Sir William Thomson, Mr. Croll allows 60 millions of years since the beginning of the Cambrian period. This is hopeful for the lovers of exact knowledge. Thus, whatever figures are given by Occult Science, they are sure to be corroborated by those of some one among the modern men of Science who are considered as authorities.

25.

See Proceedings, Royal Society, London, xxviii. 281.

26.

Gould, Mythical Monsters, p. 91.

27.

Only forty-nine Shlokas out of several hundred are here given, and not every verse is translated verbatim, a periphrasis being sometimes used for the sake of clearness and intelligibility, where a literal translation would be quite unintelligible.

28.

The idea and the spirit of the sentence only is here given, as a verbal translation would convey very little to the reader.

29.

The Fourth Globe, or our Earth. All the glosses on the translation of the text of the Stanzas and Commentaries are the writer's. In some places they may be incomplete and even inadequate from the Hindû standpoint; but in the meaning attached to them in Trans-Himâlayan Esotericism they are correct. In every case the writer takes any blame upon herself. As she has never claimed personal infallibility, that which is given on her own authority may leave much to be desired, particularly in the very abstruse cases where too deep metaphysic is involved. The teaching is offered as it is understood; and seeing that there are seven keys of interpretation to every symbol and allegory, a meaning which may not be suitable from, say, the psychological or astronomical aspect, will nevertheless be found quite correct from the physical or metaphysical.

30.

The Planetary Spirits.

31.

Loka Chakshus.

32.

The Planets.

33.

According to Dr. A. Wilder's learned definition, Genesis, γένεσις, is not generation, but “a coming out of the eternal into the Cosmos and Time”; “a coming from esse into exsistere,” or from “Be-ness” into “Being”—as a Theosophist would say.

34.

For a clearer explanation of the origins, as contained in the Esotericism of the Bhagavad Gita, see the Notes thereon published in The Theosophist for February, March and June, 1887, Madras.

35.

See the Sephirothal Tree.

36.

Zohar, Idra Suta, Sec. VII.

37.

J. B. Alden; New York, 1888: ii. 432, 434.

38.

It has been repeatedly stated that the Serpent is the symbol of wisdom and of Occult knowledge. “The Serpent has been connected with the god of wisdom from the earliest times of which we have any historical notice,” writes C. Staniland Wake. “This animal was the especial symbol of Thoth or Taut ... and of all those gods, such as Hermes [?] and Seth who can be connected with him. This is true also of the third member of the primitive Chaldæan triad, Hea or Hoa.” According to Sir Henry Rawlinson, “the most important titles of this deity refer to ‘his functions as the source of all knowledge and science.’ Not only is he ‘the intelligent fish,’ but his name may be read as signifying both ‘life’ and a ‘serpent’ [an initiated Adept], and he may be considered as ‘figured by the great serpent which occupies so conspicuous a place among the symbols of the gods on the black stones recording Babylonian benefactions.’ ” (The Great Pyramid, p. 75). Esculapius, Serapis, Pluto, Esmun and Kneph, are all deities with the attributes of the serpent, says Dupuis. They are all healers, givers of health, spiritual and physical, and of enlightenment. The crown formed of an asp, the Thermuthis belongs to Isis, Goddess of Life and Healing. The Upanishads have a treatise on the Science of Serpents—in other words, the Science of Occult Knowledge; and the Nâgas of the exoteric Buddhist are not “the fabulous creatures, of the nature of serpents ... being superior to man, and regarded as protectors of the law of Buddha,” as Schlagintweit believes, but real living men, some superior to men by virtue of their Occult Knowledge, and the protectors of Buddha's law, inasmuch as they interpret his metaphysical tenets correctly, others inferior morally as being “black magicians.” Therefore it is truly declared that Gautama Buddha “is said to have taught them a more philosophical religious system than to men, who were not sufficiently advanced to understand it at the time of his appearance” (ibid., p. 72).

39.

Compare the Symbols of the Bonzes.

40.

The Mandragora is the Mandrake of the Bible, of Rachel and Leah. The roots of the plant are fleshy, hairy, and forked, representing roughly the limbs, the body, and even head of a man. Its magical and mysterious properties have been proclaimed in fable and play from the most archaic ages. From Rachel and Leah, who indulged in witchcraft with them, down to Shakespeare, who speaks of “shrieking”— “Like mandrakes torn out of the earth That living mortals, hearing them, run mad” —the mandragora was the magic plant par excellence. These roots are without any apparent stalk, large leaves growing out of the head of the root, like a gigantic crop of hair. They present little similitude to man when found in Spain, Italy, Asia Minor, or Syria, but on the Isle of Candia, and in Karamania near the city of Adan, they have a wonderfully human form, and are very highly prized as amulets. They are also worn by women as a charm against sterility, and for other purposes. They are especially effective in “Black Magic.”

41.

The Sun.

42.

Earth.

43.

Copernicus wrote his theories on the “Revolution of the Heavenly Bodies” in the sixteenth century, and the Zohar, even if compiled by Moses de Leon in the thirteenth century, states that: “In the Book of Hammannunah, the Old (or, the Ancient), we learn ... that the earth turns upon itself in the form of a circle; that some are on top, the others below; that ... there are some countries of the earth which are lightened, whilst others are in darkness; these have the day, when for the former it is night; and there are countries in which it is constantly day, or in which at least the night continues only some instants.” (Zohar, iii, fol. 10a, quoted in Myer's Qabbalah, p. 139.)

44.

See also the 21st Fargard of the Vendídád on the celestial militia.

45.

Idolat., II. 373.

46.

Science teaches that Venus receives from the Sun twice as much light and heat as the Earth. Thus this Planet, precursor of the dawn and the twilight, the most radiant of all the Planets, is said to give the Earth one-third of the supply she receives, and has two parts left for herself. This has an Occult as well as an astronomical meaning.

47.

“As it is above, so below,” is the fundamental axiom of Occult Philosophy. As the Logos is seven-fold, i.e., throughout Kosmos it appears as seven Logoi under seven different forms, or, as taught by learned Brâhmans, “each of these is the central figure of one of the seven main branches of the ancient Wisdom Religion”; and, as the seven principles which correspond to the seven distinct states of Prajnâ, or Consciousness, are allied to seven states of Matter and seven forms of Force, the division must be the same in all that concerns the Earth.

48.

Venus is thus ♀, the Earth ♁.

49.

In the Esoteric Philosophy it is male and female, or hermaphrodite; hence the “bearded” Venus in mythology.

50.

Therefore, putting aside its religio-metaphysical aspect, the Cross of the Christians is symbolically far more phallic than the Pagan Svastika. Compare vol. i. pp. 34, 35.

51.

The ansated cross is the astronomical planetary sign of Venus, “signifying the existence of parturient energy in the sexual sense, and this was one of the attributes of Isis, the Mother, of Eve, Hauvah, or Mother-Earth, and was so recognized among all the ancient peoples in one or another mode of expression.” (From a modern Kabalistic MS.)

52.

See Moore's Hindû Pantheon.

53.

Athenæus shows that the first letter of Satan's name was represented in days of old by an arc and crescent; and some Roman Catholics, kind, good men, would persuade the public that it is in honour of Lucifer's crescent-like horns that Mussulmans have chosen the crescent for their national arms. Venus, ever since the establishment of Roman Catholic dogmatism, has been identified with Satan and Lucifer, or the Great Dragon, contrary to all reason and logic. As shown by symbologists and Astronomers: “The association between the serpent and the idea of darkness had an astronomical foundation. The position which the constellation Draco at one time occupied showed that the Great Serpent was the ruler of the night. This constellation was formerly at the very centre of the heavens, and is so extensive that it was called the Great Dragon. Its body spreads over seven signs of the Zodiac; and Dupuis, who sees in the Dragon of the Apocalypse a reference to the celestial serpent, says, ‘It is not astonishing that a constellation so extended should be represented by the author of that book as a great dragon with seven heads, who drew the third part of the stars from heaven and cast them to the earth.’ ” (Staniland Wake, The Great Pyramid, p. 79; Dupuis, iii. 255.) Only Dupuis never knew why Draco, once the pole-star—the symbol of Guide, Guru and Director—had been thus degraded by posterity. “The Gods of our fathers are our devils,” says an Asiatic proverb. When Draco ceased to be the “lode-star,” the guiding sidereal divinity, it shared the fate of all the fallen Gods. Seth and Typhon was at one time, Bunsen tells us, “a great God universally adored throughout Egypt, who conferred on the sovereigns of the 18th and 19th Dynasties the symbols of life and power. But subsequently, in the course of the 20th Dynasty, he is suddenly treated as an evil Demon, insomuch that his effigies and name are obliterated on all the monuments and inscriptions that could be reached.” The real Occult reason will be given in these pages.

54.

De Civitate Dei, LXXI. viii.

55.

Shukra is the son of Bhrigu the great Rishi, and one of the Seven Prajâpati, the founder of the Race of Bhârgavas, in which Parashu Râma is born.

56.

This is a flat contradiction of Swedenborg, who saw, in “the first Earth of the Astral World,” inhabitants dressed as are the peasants in Europe; and on the Fourth Earth women clad as are the shepherdesses in a bal masqué! Even the famous astronomer Huygens laboured under the mistaken idea that other worlds and planets have species of beings identical with those who live on our Earth, possessing the same figures, senses, brain-power, arts, sciences, dwellings, even to the same fabric for their wearing apparel! (Théorie du Monde.)

57.

This is a modern gloss. It is added to the old Commentaries for the clearer comprehension of those disciples who study Esoteric Cosmogony after having passed through Western learning. The earlier Glosses are too redundant with adjectives and figures of speech to be easily assimilated.

58.

“Beyond” the Great Range, means, in this case, India, as being the Trans-Himâlayan region for the Tibetan region.

59.

The term Pitris is used by us in these Shlokas to facilitate their comprehension, but it is not so used in the original Stanzas, where they have distinct appellations of their own, besides being called “Fathers” and “Progenitors.”

60.

It is erroneous to take literally the worship of the human Bodhisattvas, or Manjushrî. It is true that, exoterically, the Mahâyâna school teaches adoration of these without distinction, and that Huien-Tsang speaks of some disciples of Buddha as being worshipped. But, Esoterically, it is not the disciple or the learned Manjushrî personally that received honours, but the divine Bodhisattvas and Dhyâni-Buddhas that animated (amilakha, as the Mongolians say) the human forms.

61.

The author of this work is Augustus Le Plongeon. He and his wife are well known in the United States for their untiring labours in Central America. It is they who discovered the sepulchre of the royal Kan Coh, at Cichen-Itza. The author seems to believe and to seek to prove that the Esoteric learning of the Âryans and the Egyptians was derived from the Mayas. But, although certainly coëval with Plato's Atlantis, the Mayas belonged to the Fifth Continent, which was preceded by Atlantis and Lemuria.

62.

More correctly In Matrem Deorum, Oratio v.

63.

P. 143.

64.

These seven caves, seven cities, etc., etc., stand in every case for the seven centres, or zones, upon which the seven primitive groups of the first Root-Race were born.

65.

The engraving is reproduced in the Sacred Mysteries of the Mayas and the Quiches on p. 134.

66.

See Source of Measures, p. 50-53.

67.

See Isis Unveiled, II. pp. 300 et seq., for a proof of the antiquity of the decimal system of figures.

68.

See Masonic Review, Cincinnati, June, 1886, Art. “The Cabbalah.—No. VI,” p. 10.

69.

Ibid., loc. cit.

70.

Ibid., p. 11.

71.

See Source of Measures, pp. 276, et seq., App. VII.

72.

Art., Masonic Review, pp. 11, 12.

73.

In the Book Al-Chazari, by Jehuda-ha-Levi, translated by Dr. D. Cassel.

74.

Art. cited, pp. 12, 13.

75.

i. pp. 117 et seq.

76.

Art. cited, p. 2.

77.

Ibid., p. 14.

78.

The appellation Ak-ad (or Akkadians) is of the same class as Ad-m, Ha-va (Eve) Æd-en (Eden); Ak-Ad meaning “Son of Ad,” like the sons of Ad in Ancient Arabia. Ad-ad, the “only one” and the “first,” was the Ad-on or “Lord” of Syria and consort of Ad-ar-gat or Aster't, the Syrian Goddess. And Gan-Æden (Eden) or Gandunia was Babylonia and Mesopotamia. In Assyrian Ak meant Creator, the letter k being pronounced kh (ah) gutturally. According to Swedenborg's mysticism Adam was not a man but a church (?) of primitive light. In the Vedas, Ad-iti is the primitive light, the Âkâsha of the phenomenal world.

79.

Adam-Jehovah, Brahmâ and Mars are, in one sense, identical; they are all symbols for primitive or initial generative powers for the purposes of human procreation. Adam is red, and so also are Brahmâ-Virâj and Mars—God and Planet. Water is the “blood” of the Earth; therefore, all these names are connected with Earth and Water. “It takes earth and water to create a human soul,” says Moses. Mars is identical with Kârttikeya, God of War (in one sense)—which God is born of the Sweat of Shiva, Shiva-gharmaja and the Earth. In the Mahâbhârata he is shown as born without the intervention of a woman. And he is also called Lohita, the Red, like Adam, and the other “first men.” Hence, the author of The Source of Measures is quite right in thinking that Mars (and all the other Gods of like attributes), “being the god of war and of bloodshed, was but a secondary idea flowing out of the primary one of shedding of blood in conception for the first time.” Hence Jehovah became later a fighting God, “Lord of Hosts,” and one who commands war. He is the aggressive Zodh—or Cain, by permutation, who slew his (female) brother, whose “blood crieth from the ground,” the Earth having opened her mouth to receive the blood. (Genesis iii.)

80.

Apollo Karneios is certainly a Greek transformation from the Hindû Krishna-Karna. Karna means radiant, and Karneios, which was a title of Apollo with the Celts as with the Greeks, meant “Sun-born.”

81.

Kumuda-Pati.

82.

Pitri-Pati.

83.

Budha, Mercury.

84.

The Moon.

85.

Ushanas-Shukra, or Venus, is our Lucifer, the Morning-Star, of course. The ingenuity of this allegory in its manifold meanings is great indeed. Thus Brihaspati (the Planet Jupiter), or Brahmanaspati, is, in the Rig Veda, a deity who is the symbol and the prototype of the exoteric or ritualistic worship. He is priest, sacrificer, suppliant, and the medium through which the prayers of mortals reach the Gods. He is the Purohita (Family Priest, or Court Chaplain) of the Hindû Olympus and the spiritual Guru of the Gods. Soma is the Mystery God and presides over the mystic and Occult nature in man and the Universe. Târâ, the priest's wife, who symbolizes the worshipper, prefers Esoteric truths to their mere shell, exotericism; hence she is shown as carried off by Soma. Now Soma is the sacred juice of that name, giving mystic visions and trance revelations, the result of which union is Budha (Wisdom), Mercury, Hermes, etc.; that Science in short which to this day is proclaimed by the Brihaspatis of Theology as Devilish and Satanic. What wonder that by expanding the cycle of this allegory we find Christian Theology espousing the quarrel of the Hindû Gods, and regarding Ushanas (Lucifer), who helped Soma against that ancient personification of ritualistic worship (Brahmanaspati, the Lord of the Brâhmans, now become Jupiter-Jehovah) as Satan, the “Enemy of God”!

86.

As shown elsewhere, it is only the Heavenly Man, Adam-Kadmon, of the first chapter of Genesis, who is made “in the image and likeness of God.” Adam of the second chapter is not said to be made in that image nor in the divine likeness, before he ate of the forbidden fruit. The former Adam is the Sephirothal Host; the second Adam is the mindless First human Root-Race; the third Adam is the Race that separated, whose eyes are opened.

87.

The Earth.

88.

Achyuta is an almost untranslatable term. It means that which is not subject to fall or change for the worse: the Unfalling; and it is the reverse of Chyuta, the Fallen. The Dhyânîs who incarnate in the human forms of the Third Root-Race and endow them with intellect (Manas) are called the Chyuta for they fall into generation.

89.

This is perhaps the reason why, in the Bhagavad Gîtâ, we are told that Brahmâ had communicated to Nârada in the beginning that all men whatsoever, even Mlechchhas, outcasts and barbarians, might know the true nature of Vâsudeva and learn to have faith in that Deity.

90.

See Asiatic Researches, i. 265.

91.

Book of God, 60.

92.

Shesha, who is also Ananta, the infinite, and the “Cycle of Eternity” in Esotericism, is credited with having given his astronomical knowledge to Garga, the oldest astronomer of India, who propitiated him, and forthwith knew all about the Planets and how to read omens.

93.

See The History of Indian Literature, p. 253, by Prof. A. Weber: in Trübner's Oriental Series.

94.

Even the Maya Indians of Guatemala had their Zodiac from untold antiquity. And “primitive man acted in the same manner independently of time or locality in every age,” observes a French writer.

95.

Ibid., p. 2.

96.

The Tirukkanda Panchanga, for the Kali Yuga 4986, by Chintamany Raghauaracharya, son of the famous Government astronomer of Madras, and Tartakamala Venkata Krishna Rao.

97.

Of years, 300 million years, or Three Occult Ages. The Rig Veda has the same division. In the “Physician's Hymn,” (X 97 1) it is said that “the plants came into being Three Ages (Triyugam) before the gods” on our Earth. (See “Chronology of the Brâhmans” at the end of this Stanza.)

98.

Forms.

99.

Minerals.

100.

Vegetation.

101.

Sarísripa, svapada.

102.

The Earth.

103.

These two must not be confused with the Seven Creations or Divisions in each Kalpa. The Primary and Secondary Creations are here meant.

104.

In Bereschith Rabba, Parscha IX.

105.

i. 31.

106.

See Hibbert Lectures, 1887, Sayce, p. 39.

107.

Whence the identity of the ideas? The Chinese have the same traditions. According to the commentator Kwoh P'oh, in the work called Shan-Hai-King, “Wonders by Sea and Land,” a work which was written by the historiographer Chung Ku from engravings on nine urns made by the Emperor Yü (b.c. 2255), an interview is mentioned with men having two distinct faces on their heads, before and behind, monsters with bodies of goats and human faces, etc. Gould, in his Mythical Monsters (p. 27), giving the names of some authors on Natural History, mentions Shan-Hai-King. “According to the commentator Kwoh P'oh (a.d. 276-324) this work was compiled three thousand years before his time, or at seven dynasties' distance. Yang Sun of the Ming Dynasty (commencing a.d. 1368) states that it was compiled by Kung Chia and Chung Ku (?)”—as stated above. “Chung Ku ... at the time of the last emperor of the Hia dynasty (b.c. 1818), fearing that the emperor might destroy the books treating of the ancient time, carried them in his flight to Yin.”

108.

Cory's Ancient Fragments, original edition, p. 25.

109.

Qabbalah, p. 246.

110.

From the mineral, vegetable, and animal remains.

111.

Rounds.

112.

Solar-lunar.

113.

Gods and Planetary Spirits, especially the Ribhus. “The three Ribhus” who also become “thrice seven” in number of their gifts.

114.

Remember the “winged races” of Plato, and the Popol Vuh accounts of the first human race, which could walk, fly, and see objects, however distant.

115.

See Mythical Monsters, by Charles Gould.

116.

In the first volume of the lately published Introduction à l'Étude des Races Humaines, by M. de Quatrefages, there is proof that since the Post-Tertiary Period and even before that time—since many Races were already scattered during that Age on the face of the Earth—man has not altered one iota in his physical structure. And if man was surrounded for ages by a fauna that altered from one period or cycle to another, which died out, which was reborn in other forms—so that now there does not exist one single animal on Earth, large or small, contemporary with the man of that period—if, then, every animal has been transformed save man himself, this fact goes to prove not only his antiquity, but that he is a distinct Kingdom. Why should he alone have escaped transformation? Because, says de Quatrefages, the weapon used by him, in his struggle with Nature, and the ever-changing geological conditions and elements, was “his psychic force, not his physical strength or body,” as in the case of animals. Give man only that dose of intelligence and reason with which other mammalia are endowed, and with his present bodily organization he will show himself the most helpless of creatures of Earth. And as everything goes to prove that the human organism with all its characteristics, peculiarities and idiosyncrasies existed already on our Globe in those far distant geological periods when there was not yet one single specimen of the now-existing forms of mammalia, what is the unavoidable conclusion? Why this: Since all the human races are of one and the same species, it follows that this species is the most ancient of all the now-living mammalia. Therefore it is the most stable and persevering of all, and was already as fully developed as it is now when all the other mammalia now known had not made even their first approach to appearance on this Earth. Such is the opinion of the great French Naturalist, who gives thereby a terrible blow to Darwinism.

117.

They said.

118.

The Monads of the “presentments” of men of the Third Round, the huge ape-like forms.

119.

The Waters.

120.

In the Esoteric System the seven “principles” in man are represented by seven letters. The first two are more sacred than the four letters of the Tetragrammaton.

121.

The Intermediate Spheres, wherein the Monads, which have not reached Nirvâna, are said to slumber in unconscious inactivity between the Manvantaras.

122.

Explained elsewhere. The Three Fires, Pâvaka, Pavamâna, and Shuchi, who had forty-five Sons, who, with their three Fathers, and their Father Agni, constitute the forty-nine Fires. Pavamâna, Fire produced by friction, is the parent of the “Fire of the Asuras”; Shuchi, Solar Fire, is the parent of the “Fire of the Gods”; and Pâvaka, Electric Fire, is the Father of the “Fire of the Pitris.” (See Vâyu Purâna.) But this is an explanation on the material and terrestrial plane. The Flames are evanescent and only periodical; the Fires—eternal in their triple unity. They correspond to the four lower, and the three higher human “principles.”

123.

The Suras, who become later the A-Suras.

124.

Âtmâ, Buddhi and Manas. In Devachan the higher element of the Manas is needed to make it a state of perception and consciousness for the disembodied Monad.

125.

Catechism, Book iii. Sec. 9.

126.

See Vishnu Purâna, Book I. Ch. V., closing Shloka. Fitzedward Hall's rendering of the text, in Wilson's Translation, i. 88. Also Mânava-Dharma Shâstra, i. 30.

127.

This has in Esotericism a direct bearing upon the seven “principles” of the manifested Brahmâ, or Universe, in the same order as in man. Exoterically, it is only four “principles.”

128.

Wilson's Translation, i. 81.

129.

Demons is a very loose word to use, as it applies to a great number of inferior—i.e., more material—Spirits, or minor Gods, who are so termed because they “war” with the higher ones; but they are no devils.

130.

The same order of principles in man: Âtmâ (Spirit), Buddhi (Soul), its vehicle, as Matter is the Vâhan of Spirit, and Manas (Mind), the third, or the fifth microcosmically. On the plane of personality, Manas is the first.

131.

Thus, says the Commentary, the saying, “by day the Gods are most powerful, and by night the Demons,” is purely allegorical.

132.

This “thinking of oneself” as this, that, or the other, is the chief factor in the production of every kind of psychic or even physical phenomena. The words “whosoever shall say to this mountain be thou removed and cast into the sea, and shall not doubt ... that thing will come to pass,” are no vain words. Only the word “faith” ought to be translated by “Will.” Faith without Will is like a wind-mill without wind—barren of results.

133.

The same idea is found in the first four chapters of Genesis, with their “Lord” and “God,” which are the Elohim and the Androgynous Eloha.

134.

P. 398.

135.

P. 107.

136.

Spirits.

137.

Also Spirits.

138.

vi. 2-6.

139.

But see the difficulties suggested later, in the works of various Geologists, against this theory. Compare Sir R. S. Ball's articles in Nature, xxv, 79-82, 103-107, Nov. 24 and Dec. 1, 1881.

140.

The Rûpas.

141.

The Goddess who gave birth to these primordial monsters, in the account of Berosus, was Thalatth, in Greek Thalassa, the “Sea.”

142.

See, for comparison, the account of creation by Berosus, as preserved in Alexander Polyhistor, and the hideous beings born from the two-fold principle—Earth and Water—in the abyss of Primordial Creation: Narâs (Centaurs, men with the limbs of horses and human bodies), and Kinnaras (men with the heads of horses) created by Brahmâ in the commencement of the Kalpa.

143.

For a similar admission see Prof. Lefèvre's Philosophy, 481.

144.

xii. 10,308.

145.

The Esoteric Doctrine says that this “Cosmic Evolution” refers only to our Solar System; while exoteric Hindûism makes the figures refer, if we do not mistake, to the whole Universal System.

146.

Another point of disagreement. Occultism says that the astral prototypes of the mineral, vegetable and animal kingdoms up to man have taken that time (300 million years) to evolve, reforming out of the cast-off materials of the preceding Round, which, though very dense and physical in their own cycle, are relatively ethereal as compared with the materiality of our present middle Round. At the expiration of these 300 million years, Nature, on the way to the physical and material, down the arc of descent, begins with mankind and works downwards, hardening or materializing forms as it proceeds. Thus the fossils found in strata, to which an antiquity, not of eighteen, but of many hundreds of millions of years, must be ascribed, belong in reality to forms of the preceding Round, which, while living, were far more ethereal than physical, as we know the physical. That we perceive and disinter them as tangible forms, is due to the process of materialization or crystallization referred to, which took place subsequently, at the beginning of the Fourth Round, and reached its maximum after the appearance of man, proceeding parallel with his physical evolution. This alone illustrates the fact that the degree of materiality of the Earth changes pari passu with that of its inhabitants. And thus man now finds, as tangible fossils, what were once the (to his present senses) ethereal forms of the lower kingdoms. The above Brâhmanical figures refer to evolution beginning on Globe A, and in the First Round. In this Volume we speak only of this, the Fourth Round.

147.

This difference and the change of cyphers in the last three triplets of figures, the writer cannot undertake to account for. According to every calculation, once the three hundred millions are subtracted, the figures ought to stand, 1,655,884,687. But they are given as stated in the Tamil calendar above-named and as they were translated. The school of the late Pandit Dayânand Sarasvati, founder of the Ârya Samâj, gives a date of 1,960,852,987. See the Ârya Magazine of Lahore, the cover of which bears the words: “Âryan era 1,960,852,987.”

148.

Vaivasvata Manu is the one Human Being—some versions add to him the seven Rishis—who in the Matsya Avatâra allegory is saved from the Deluge in a boat, like Noah in the Ark. Therefore, this Vaivasvata Manvantara would be the “post-diluvian” period. This, however, does not refer to the later “Atlantean” or Noah's Deluge, nor to the Cosmic “Deluge” or Pralaya of obscuration, which preceded our Round, but to the appearance of mankind in the latter Round. There is a great difference made, however, between the Naimitika, Occasional or Incidental, Prâkritika, Elemental, Atyantika, the Absolute, and Nitya, the Perpetual Pralaya; the latter being described as “Brahmâ's contingent recoalescence of the Universe at the end of Brahmâ's Day.” The question was raised by a learned Brâhman Theosophist: “Whether there is such a thing as Cosmic Pralaya; because, otherwise, the Logos (Krishna) would have to be reborn, and he is Aja (unborn).” We cannot see why. The Logos is said to be born only metaphorically, as the Sun is born daily, or rather a beam of that Sun is born in the morning and is said to die when it disappears, whereas it is simply reäbsorbed into the parent essence. Cosmic Pralaya is for things visible, not for the Arûpa, Formless, World. The Cosmic or Universal Pralaya comes only at the end of one hundred Years of Brahmâ, when the Universal Dissolution is said to take place. Then the Avyaya, say the exoteric Scriptures, the Eternal Life symbolized by Vishnu, assuming the character of Rudra, the Destroyer, enters into the Seven Rays of the Sun and drinks up all the waters of the Universe. “Thus fed, the seven Solar Rays dilate to seven suns and set fire to the whole Cosmos.”

149.

Since a Mahâ Yuga is the 1,000th part of a Day of Brahmâ.

150.

Op. cit., Art. “Geology.”

151.

Ibid. This allows a chance even to the Biblical “Adam Chronology” of 6,000 years.

152.

Modern Science and Modern Thought, 48.

153.

To the Silurian period as regards molluscs and animal life—granted; but what do they know of man?

154.

Ibid., loc. cit.

155.

Ibid., 49.

156.

Winchell, World-Life, 180.

157.

Op. cit., 49.

158.

Wilson's Vishnu Purâna, i. 51.

159.

i. 32.

160.

The atmosphere, or the air, the firmament.

161.

Harivamsha, i. 36.

162.

Genesis, i. 6-9.

163.

Lords.

164.

They were told.

165.

i.e., the Jivas or Monads.

166.

Mother Earth or Nature.

167.

For external bodies.

168.

According to the wonderful chronology of Bentley, who wrote in days when Biblical chronology was still undisputed; and also according to that of those modern Orientalists who dwarf the Hindû dates as far as they can.

169.

Now Shrî is the daughter of Bhrigu, one of the Prajâpatis and Rishis, the chief of the Bhrigus, the “Consumers,” the Aërial Class of Gods. She is Lakshmî, the wife of Vishnu, and she is Gaurî, the “bride of Shiva,” and she is Sarasvatî, the “watery,” the wife of Brahmâ, because the three Gods and Goddesses are one, under three aspects. Read the explanation by Parâshara, in Vishnu Purâna (I. viii., Wilson's Trans., i. 119), and you will understand. “The lord of Shrî is the moon,” he says, and “Shrî is the wife of Nârâyana, the God of Gods”: Shrî or Lakshmî (Venus) is Indrânî, as she is Sarasvatî, for in the words of Parâshara: “Harî [or Îshvara, the ‘Lord’] is all that is called male [in the Universe]; Lakshmî is all that is termed female. There is nothing else than they.” Hence she is female, and “God” is male Nature.

170.

Shrî is Goddess of, and herself “Fortune and Prosperity.”

171.

Masonic Review (Cincinnati), June, 1886. Art. “The Cabbalah.—No. VI,” 15-17.

172.

The Moon-Gods.

173.

Vishnu Purâna, I. vii., Wilson's Trans., i. 101.

174.

See Mahâbhârata, Mokshadharma Parvan.

175.

Because, as the allegory shows, the Gods who had no personal merit of their own, dreading the sanctity of those self-striving incarnated Beings who had become Ascetics and Yogîs, and thus threatened to upset the power of the former by their self-acquired powers—denounced them. All this has a deep philosophical meaning and refers to the evolution and acquirement of divine powers through self-exertion. Some Rishi-Yogîs are shown in the Purânas to be far more powerful than the Gods. Secondary Gods or temporary Powers in Nature (the Forces) are doomed to disappear; it is only the spiritual Potentiality in man which can lead him to become one with the Infinite and the Absolute.

176.

The Triangle becomes a Pentagon (five-fold) on Earth.

177.

Seth, as Bunsen and others have shown, is not only the “primitive God” of the Semites—early Jews included—but also their “semi-divine ancestor.” For, says Bunsen (God in History, i. 233, 234): “The Seth of Genesis, the father of Enoch (the man) must be considered as originally running parallel with that derived from the Elohim, Adam's father.” “According to Bunsen, the Deity (the God Seth) was the primitive god of Northern Egypt and Palestine,” says Staniland Wake, in The Great Pyramid (p. 61). And Seth became considered in the later Theology of the Egyptians as an “evil demon,” says the same Bunsen, for he is one with Typhon and one with the Hindû Demons as a logical sequel.

178.

I Corinth., xv. 47.

179.

Vâyu Purâna; Harivamsha, 170.

180.

See Mather's Kabbalah Unveiled, p. 302.

181.

Translated in Isaac Myer's Qabbalah, p. 386.

182.

Zohar iii., 135a, 292a, Idra Zootah. Brody Ed., Idrah Zootah.

183.

Gen. xxvi. 31 et seq.; Myer's Qabbalah, ibid.

184.

Zohar, iii. 290a, Brody Ed. Indrah Zootah, quoted in Isaac Myer's Qabbalah, pp. 387, 388.

185.

ii. 5.

186.

Or Mind-born.

187.

Fohat.

188.

“Huxley, supported by the most evident discoveries in Comparative Anatomy, could utter the momentous sentence that the anatomical differences between man and the highest apes are less than those between the latter and the lowest apes. In relation to our genealogical tree of man, the necessary conclusion follows that the human race has evolved gradually from the true apes.” (The Pedigree of Man, by Ernst Hæckel, translated by Ed. B. Aveling, p. 49.) What may be the scientific and logical objections to the opposite conclusion—we would ask? The anatomical resemblances between Man and the Anthropoids—grossly exaggerated as they are by Darwinists, as M. de Quatrefages shows—are simply enough accounted for when the origin of the latter is taken into consideration. “Nowhere, in the older deposits, is an ape to be found that approximates more closely to man, or a man that approximates more closely to an ape.” “The same gulf which is found to-day between man and ape, goes back with undiminished breadth and depth to the Tertiary period. This fact alone is enough to make its untenability clear.” (Dr. F. Pfaff, Prof. of Natural Science in the University of Erlangen.)

189.

See Yoga Shâstra, ii. 32.

190.

Voltaire.

191.

Mânava-Dharma Shâstra, iii. 196.

192.

Matsya and Padma Purânas and Kullûka on the Mânava-Dharma Shâstra, iii. 195. We are quite aware that the Vâyu and Matsya Purânas identify (agreeably to Western interpretation) the Agnishvâtta with the seasons, and the Barhishad Pitris with the months; adding a fourth class—Kâvyas—cyclic years. But do not Christian Roman Catholics identify their Angels with Planets, and are not the Seven Rishis become the Saptarshis—a constellation? They are Deities presiding over all the cyclic divisions.

193.

Vishnu Purâna, Wilson, iii. 158, 159.

194.

Shll. 935, 936.

195.

The Vâyu Purâna shows the region called Virâja-loka inhabited by the Agnishvâttas.

196.

Wilson, ibid., iii. 17. Note by Fitzedward Hall.

197.

Loc. cit., ibid.

198.

See Theosophist, February, 1887, p. 360.

199.

See Wilson, ii. 26.

200.

See Vâyu Purâna.

201.

Chhâyâs.

202.

Or Amânasas.

203.

Thus.

204.

Complexion.

205.

Also.

206.

Creator.

207.

Phantoms.

208.

Image or shadow.

209.

This was hinted at in Isis Unveiled (I. xxxviii.), though the full explanation could not then be given: “The Pitris are not the ancestors of the present living men, but those of the [first] human kind or Adamic race; the spirits of human races, which, on the great scale of descending evolution, preceded our races of men, and were physically, as well as spiritually, far superior to our modern pigmies. In Mânava-Dharma Shâstra they are called the Lunar ancestors.”

210.

See the “Laws of Manu”—Mânava-Dharma Shâstra, iii. 203.

211.

“Sacred Books of the East,” Vol. IV, The Zend-Avesta, Pt. I. lviii, Trans. by James Darmesteter.

212.

Compare also what is said about Makara and the Kumâras in connection with the Zodiac.

213.

Whence the subsequent assertions of St. John's vision, referred to in his Apocalypse, about, “the great red dragon having seven heads and ten horns, and seven crowns upon his heads,” whose “tail drew the third part of the stars of heaven and did cast them to the earth.” (Ch. xii.)

214.

See Harivamsha, 932.

215.

The verse “did cast them to the earth,” plainly shows its origin in the grandest and oldest allegory of the Âryan Mystics, who, after the destruction of the Atlantean giants and sorcerers, concealed the truth—astronomical, physical, and divine, as it is a page out of pre-cosmic Theogony—under various allegories. Its true Esoteric interpretation is a veritable Theodice of the “Fallen Angels,” so called: the willing and the unwilling, the creators and those who refused to create, being now mixed up most perplexingly by Christian Catholics, who forget that their highest Archangel, St. Michael, who is shown to conquer (to master and to assimilate) the Dragon of Wisdom and of divine Self-sacrifice—now miscalled and calumniated as Satan—was the first to refuse to create! This has led to endless confusion. So little does Christian Theology understand the paradoxical language of the East and its symbolism, that it even explains, in its dead-letter sense, the Chinese Buddhist and Hindû exoteric rite of raising a noise during certain eclipses to scare away the “great red dragon,” which laid a plot to carry away the “light”! But here “light” means Esoteric Wisdom, and we have sufficiently explained the secret meaning of the terms Dragon, Serpent, etc., all of which refer to Adepts and Initiates.

216.

See Genesis and Plato's Timæus.

217.

In spite of all efforts to the contrary, Christian Theology—having burdened itself with the Hebrew Esoteric account of the creation of man, which it understands literally—cannot find any reasonable excuse for its “God, the Creator,” who produces a man devoid of mind and sense; nor can it justify the punishment following an act, for which Adam and Eve might plead non compos. For if the couple be admitted to be ignorant of good and evil before the eating of the forbidden fruit, how could it be expected to know that disobedience was evil? If primeval man was meant to remain a half-witted, or rather witless, being, then his creation was aimless and even cruel, if produced by an omnipotent and perfect God. But Adam and Eve are shown, even in Genesis, to be created by a Class of lower divine Beings, the Elohim, who are so jealous of their personal prerogatives as reasonable and intelligent creatures, that they will not allow man to become “as one of us.” This is plain, even from the dead-letter meaning of the Bible. The Gnostics, then, were right in regarding the Jewish God as belonging to a Class of lower, material and not very holy denizens of the invisible World.

218.

In Isis Unveiled several of these Gnostic systems are given. One is taken from the Codex Nazaræus, the Scripture of the Nazarenes, who, although they existed long before the days of Christ, and even before the laws of Moses, were Gnostics, and many of them Initiates. They held their “Mysteries of Life” in Nazara (ancient and modern Nazareth), and their doctrines are a faithful echo of the teachings of the Secret Doctrine—some of which we are now endeavouring to explain.

219.

i. 18. See the translation from the Greek by François, Monsieur de Foix, Evesque d'Ayre: the work dedicated to Marguerite de France, Reine de Navarre. Edition of 1579, Bordeaux.

220.

Asgard and the Gods, p. 4.

221.

Mr. James Darmesteter, the translator of the Vendidâd, speaking of it, says: “The tree, whatever it is....”—“Sacred Books of the East,” vol. iv. p. 209.

222.

Plato's Timæus.

223.

See Asgard and the Gods, p. 305.

224.

Ibid., loc. cit.

225.

“The father of the sacred fire,” writes Prof. Jolly, “bore the name of Tvashtri ... His mother was Mâyâ. He himself was styled Akta (anointed χριστὸς) after the priest had poured upon his head the spirituous (?) Soma, and on his body butter purified by sacrifice.” (Man before Metals, p. 190.) The source of his information is not given by the French Darwinist. But the lines are quoted to show that light begins to dawn even upon the Materialists. Adalbert Kühn, in his Die Herabkunft des Feuers, identifies the two signs [Symbol: swastika] and [Symbol: swastika with dots around the center] with Arani, and designates them under this name. He adds: “This process of kindling fire naturally led men to the idea of sexual reproduction,” etc. Why could not a more dignified idea, and one more Occult, have led man to invent this symbol, in so far as it is connected, in one of its aspects, with human reproduction? But its chief symbolism refers to Cosmogony. “Agni, in the condition of Akta, or anointed, is suggestive of Christ,” remarks Prof. Jolly. “Mâyâ, Mary, His mother; Tvashtri, St. Joseph, the carpenter of the Bible.” In the Rig Veda, Vishvakarman is the highest and oldest of the Gods and their “Father.” He is the “carpenter or builder,” because God is called even by the Monotheists, the “Architect of the Universe.” Still, the original idea is purely metaphysical, and had no connection with the later Phallicism.

226.

The real Manushya.

227.

Barishad (?).

228.

The Kavyavâhana, electric fire.

229.

Shuchi, the spirit in the Sun.

230.

The Pitris and the two Fires.

231.

The form.

232.

It is not clear why Bhûtas should be rendered by the Orientalists as “evil spirits” in the Purânas. In the Vishnu Purâna (I. v, Wilson's Trans., Fitzedward Hall's note, i. 83) the Shloka simply says: “Fiends, frightful from being monkey-coloured and carnivorous”; and the word in India now means “ghosts,” ethereal or astral phantoms, while in Esoteric Teaching it means elementary substances, something made of attenuated, non-compound essence, and, specifically, the astral Double of any man or animal. In this case these primitive men are the Doubles of the first ethereal Dhyânîs or Pitris.

233.

See Pymander, Everard's Trans., II. 17-29.

234.

Chaldean Account of Genesis, p. 92.

235.

P. 91.

236.

Ibid., loc. cit.

237.

Ibid., loc. cit.

238.

Human Monad.

239.

Astral shadow.

240.

Kâma Rûpa.

241.

Shuchi, the fire of passion and animal instinct.

242.

Solar Fire.

243.

Nascent Man.

244.

Later.

245.

Race.

246.

See Shloka 22.

247.

See Genesis of the Elements, by W. Crookes, p. 21.

248.

Pymander, i. 6. The opponents of Hindûism may call the above Pantheism, Polytheism, or anything they may please. If Science is not entirely blinded by prejudice, it will see in this account a profound knowledge of Natural Sciences and Physics, as well as of Metaphysics and Psychology. But to find this out, one has to study the personifications, and then convert them into chemical atoms. It will then be found to satisfy both physical and even purely materialistic Science, as well as those who see in evolution the work of the “Great Unknown Cause” in its phenomenal and illusive aspects.

249.

Sc. Race.

250.

Shlokas, 153, 154.

251.

It is symbolized in the Pythagorean Triangle, the ten yods within, and the seven points of the Triangle and the Square.

252.

Whence the Kabalistic name of “Shells” given to the Astral Form, the Body called Kâma Rûpa, left behind by the Higher Angels in the shape of the Higher Manas, when the latter leaves for Devachan, forsaking its residue.

253.

Mackenzie's Royal Masonic Cyclopædia, pp. 409-411.

254.

viii. 20.

255.

De Bell. Jud., ii. 12.

256.

De Gignat, p. 222C.; De Somniis, p. 455D.; which shows that the Essenes believed in re-birth and many reïncarnations on Earth, as Jesus himself did, a fact we can prove from the New Testament itself.

257.

I. vi. 3.

258.

Zohar, ii. 229b.

259.

It is corroborated, however, as we have shown, by the Esotericism of Genesis. Not only are the animals created therein after the “Adam of Dust,” but vegetation is shown in the Earth before “the heavens and the earth were created.” “Every plant of the field before it was in the earth” (ii. 5). Now, unless the Occult interpretation is accepted—which shows that in this Fourth Round the Globe was covered with vegetation, and the First (Astral) Humanity was produced before almost anything could grow and develop thereon—what can the dead letter mean? Simply that the grass was in the earth of the Globe before that Globe was created? And yet the meaning of verse 6, which says that “there went up a mist from the earth, and watered the whole face of the ground,” before it rained, and caused the trees, etc., to grow, is plain enough. It shows also in what geological period it occurred, and further what is meant by “heaven” and “earth.” It meant the firmament and dry incrustated land, separated and ridden of its vapours and exhalations. Moreover, the student must bear in mind that, as Adam Kadmon, the “male and female being” of Genesis i, is no physical human being but the host of the Elohim, among which was Jehovah himself—so the animals, mentioned in that chapter as “created” before man in the dead-letter text, were no animals, but the zodiacal signs and other sidereal bodies.

260.

Book of Dzyan, iii. 19.

261.

Kenealy, The Book of God, pp. 114, 115.

262.

To those who would enquire: What has Hydrogen to do with air or oxygenation?—it is answered: Study first the ABC of Occult Alchemy. In their anxiety, however, to identify Pymander, the “mouth of mystery,” with St. John the Baptist prophetically, the Christian Symbologists thus identified also the seven Kabiri and the Assyrian Bulls with the Cherubs of the Jews and the Apostles. Having, moreover, to draw a line of demarcation between the four and the three the latter being the Fallen Angels; and furthermore to avoid connecting these with the “Seven Spirits of the Face,” the Archangels, they unceremoniously threw out all they did not choose to recognize. Hence the perversion in the order of the Elements, in order to make them dovetail with the order of the Gospels, and to identify the Angel-Man with Christ. With the Chaldees, the Egyptians—from whom Moses adopted the Chroub (Cherubs in their animal form)—and the Ophites; with all these, the Angels, the Planets, and the Elements, were symbolized mystically and alchemically by the Lion (Mikael); the Bull (Uriel); the Dragon (Raphael); the Eagle (Gabriel); the Bear (Thot-Sabaoth); the Dog (Era-taoth); the Mule (Uriel or Thantabaoth). All these have a qualificative meaning.

263.

See Hibbert Lectures, 1887, pp. 370 et seqq.

264.

Sepher M'bo Sha-arim, near the end, translated by Isaac Myer, Qabbalah, p. 110.

265.

Form.

266.

Shadow.

267.

S. Laing, Modern Science and Modern Thought, p. 90.

268.

And why not all the progenitive First Races, human as well as animal; and why one “remote progenitor”?

269.

Obviously so, on the lines of Evolutionism, which traces the Mammalia to some amphibian ancestor.

270.

Second Edition, p. 161.

271.

Ibid., p. 162.

272.

De Quatrefages, The Human Species, p. 124; “International Scientific Series,” Volume XXVI.

273.

Ibid., p. 125.

274.

Fol. 186.

275.

Odyssey, xi. 298-305; Iliad, iii. 243.

276.

Hyg., Fab., 80. Ovid., Fast., 700, etc. See Decharme's Mythologie de la Grèce Antique, p. 6.

277.

See Decharme, ibid., p. 652.

278.

Nem., x. 80 et seqq. Theocr., xxiv. 131.

279.

XXXIV. v. 5. Theocr., xxii. 1.

280.

iii. 10. 7.

281.

Apollodorus, iii. 1.

282.

Castor's tomb was shown in Sparta, in days of old, says Pausanias (iii. 13, 1); and Plutarch says that he was called at Argos the demi-mortal or demi-hero, μιξαρχαγέτας. (Quæst. Gr., 23.)

283.

Pindar, Nem., x. 60, seqq., Dissen.

284.

Schol. Eurip., Orest., 463, Dindorf. See Decharme, op. cit., p. 654.

285.

The Monad is impersonal and a God per se, albeit unconscious on this plane. For divorced from its third (often called fifth) principle, Manas, which is the horizontal line of the first manifested Triangle or Trinity, it can have no consciousness or perception of things on this earthly plane. “The highest sees through the eye of the lowest” in the manifested world; Purusha (Spirit) remains blind without the help of Prakriti (Matter) in the material spheres; and so does Âtmâ-Buddhi without Manas.

286.

Moral., p. 484f.

287.

This strange idea and interpretation are accepted by Decharme in his Mythologie de la Grèce Antique (p. 655). “Castor and Pollux,” he says, “are nothing but the Sun and Moon, conceived as twins.... The Sun, the immortal and powerful being that disappears every evening from the horizon and descends under the Earth, as though he would make room for the fraternal orb which comes to life with night, is Pollux, who sacrifices himself for Castor; Castor, who, inferior to his brother, owes to him his immortality; for the Moon, says Theophrastus, is only another, but feebler Sun (De Ventis, 17).”

288.

See Book of Enoch, Trans. by Bishop Laurence, 1883.

289.

Adam (Kadmon) is, like Brahmâ and Mars, the symbol of the generative and creative power typifying Water and Earth—an Alchemical secret. “It takes Earth and Water to create a human Soul,” said Moses. Mars is the Hindû Mangala, the planet Mars, identical with Kârttikeya, the “War-God”; he is Gharma-ja, born of Shiva's sweat, and of the Earth. He is Lohita, the red, like Brahmâ also and Adam. The Hindû Mars is, like Adam, born from no woman and mother. With the Egyptians, Mars was the primeval generative Principle, and so are Brahmâ, in exoteric teaching, and Adam, in the Kabalah.

290.

Abel is Chebel, meaning “pains of birth,” conception.

291.

See Isis Unveiled, II. 398, where Jehovah is shown to be Adam and Eve blended, and Hevah, and Abel, the feminine serpent.

292.

See Isis Unveiled, I. 305: “The union of these two Races produced a third ... Race.”

293.

Genesis, v. 2.

294.

Ibid., v. 3.

295.

P. 159.

296.

Jod in the Kabalah has for symbol the hand, the forefinger and the lingam, while numerically it is the perfect one; but it is also the number 10, male and female, when divided.

297.

Vishnu Purâna, i. ii.: Wilson's Trans., i. 20.

298.

Quoted in Myer's Qabbalah, p. 110.

299.

See Source of Measures, p. 277.

300.

II. 464, et seqq.

301.

Jeremiah, x. 11.

302.

Isis Unveiled, II. 462, 463.

303.

See for comparison Hosea, xii. 6, where it is so punctuated.

304.

Isis Unveiled, I. 156.

305.

Race.

306.

The Moon.

307.

Hamsa.

308.

Text-Book of Physiology, Third Edition, 1879, p. 623.

309.

See the Timæus.

310.

See Extracts from that Essay in The Theosophist, of February, 1883, from which the following is condensed.

311.

Compare Ezekiel's vision (chap. i) of the four Divine Beings who “had the likeness of a man” and yet had the appearance of a wheel, “when they went, they went upon their four sides ... for the spirit of the living creature was in the wheels.”

312.

Eugibinus, a Christian, and the Rabbis Samuel, Menasseh ben Israel, and Maimonides taught that “Adam had two faces and one person, and from the beginning he was both male and female—male on one side and female on the other [like Manu's Brahmâ]; but afterwards the parts were separated.” The one hundred and thirty-ninth Psalm of David was cited by Rabbi Jeremiah ben Eliazar as evidence of this: “Thou hast fashioned me behind and before,” not beset as in the Bible, which is absurd and meaningless, and this shows, as Prof. Wilder thinks, “that the primeval form of mankind was androgynous.”

313.

See the union of Chokmah, Wisdom, with Binah, Intelligence, or Jehovah, the Demiurge, called Understanding in the Proverbs of Solomon (vii). Unto men Wisdom (divine Occult Wisdom) crieth: “Oh, ye simple, understand Wisdom; and ye fools, be of an understanding heart.” It is Spirit and Matter, the Nous and the Psyche; of the latter of which St. James says that it is “earthly, sensual, and devilish.”

314.

Pluralité des Mondes, p. 69.

315.

A hypothesis evolved in 1881 by Mr. W. Mattieu Williams seems to have impressed Astronomers but little. Says the author of “The Fuel of the Sun,” in Knowledge, Dec. 23, 1881: “Applying now the researches of Dr. Andrews to the conditions of solar existence ... I conclude that the sun has no nucleus, either solid, liquid, or gaseous, but is composed of dissociated matter in the critical state, surrounded, first, by a flaming envelope, due to the recombination of the dissociated matter, and outside of this, by another envelope of vapours due to this combination.” This is a novel theory to be added to other hypotheses, all scientific and orthodox. The meaning of the “critical state” is explained by Mr. W. Mattieu Williams in the same journal (Dec. 9, 1881), in an article on “Solids, liquids, and Gases.” Speaking of an experiment by Dr. Andrews on carbonic acid, the Scientist says that: “When 88° is reached, the boundary between liquid and gas vanishes; liquid and gas have blended into one mysterious intermediate fluid; an indefinite fluctuating something is there filling the whole of the tube—an etherealized liquid or a visible gas. Hold a red-hot poker between your eye and the light; you will see an upflowing wave of movement of what appears like liquid air. The appearance of the hybrid fluid in the tube resembles this, but is sensibly denser, and evidently stands between the liquid and gaseous states of matter, as pitch or treacle stands between solid and liquid.” The temperature at which this occurs has been named by Dr. Andrews the “critical temperature”; here the gaseous and the liquid states are “continuous,” and it is probable that all other substances capable of existing in both states have their own particular critical temperatures. Speculating further upon this “critical” state, Mr. W. Mattieu Williams emits some quite Occult theories about Jupiter and other Planets. He says: “Our notions of solids, liquids, and gases are derived from our experiences of the state of matter here upon this Earth. Could we be removed to another planet, they would be curiously changed. On Mercury water would rank as one of the condensible gases; on Mars, as a fusible solid; but what on Jupiter? “Recent observations justify us in regarding this as a miniature sun, with an external envelope of cloudy matter, apparently of partially-condensed water, but red-hot, or probably still hotter within. His vaporous atmosphere is evidently of enormous depth, and the force of gravitation being on his visible outer surface two-and-a-half times greater than that on our earth's surface, the atmospheric pressure, in descending below this visible surface, must soon reach that at which the vapour of water would be brought to its critical condition. Therefore we may infer that the oceans of Jupiter are neither of frozen, liquid, nor gaseous water, but are oceans, or atmospheres of critical water. If any fish or birds swim or fly therein, they must be very critically organized.” As the whole mass of Jupiter is 300 times greater than that of the Earth, and its compressing energy towards the centre proportional to this, its materials, if similar to those of the Earth, and no hotter, would be considerably more dense, and the whole planet would have a higher specific gravity; but we know by the movement of its satellites that, instead of this, its specific gravity is less than a fourth of that of the Earth. This justifies the conclusion that it is intensely hot; for even hydrogen, if cold, would become denser than Jupiter under such pressure. “As all elementary substances may exist as solids, liquids, or gases, or, critically, according to the conditions of temperature and pressure, I am justified in hypothetically concluding that Jupiter is neither a solid, a liquid, nor a gaseous planet, but a critical planet, or an orb composed internally of associated elements in the critical state, and surrounded by a dense atmosphere of their vapours and those of some of their compounds such as water. The same reasoning applies to Saturn and other large and rarefied planets.” It is gratifying to see how “scientific imagination” approaches every year more closely to the borderland of our Occult Teachings.

316.

The Day after Death, p. 23.

317.

Cremona Ed., iii. 76a; Brody Ed., iii. 159a; Qabbalah. Isaac Myer, p. 420.

318.

So destroyed.

319.

The first occurred when what is now the North Pole was separated from the later Continents.

320.

We must remember that at the head of all the Babylonian Gods were Ea, Anu, and the primeval Bel; and that Ea, the first, was the God of Wisdom, the great “God of Light” and of the Deep, and that he was identified with Oannes, or the Biblical Dagon—the Man-Fish who rose out of the Persian Gulf.

321.

It is far later on that the Moon became a male God; with the Hindus it was Soma, with the Chaldæans Nanak or Nanar, and Sin, the son of Mulil, the older Bel. The Akkadians called him the “Lord of Ghosts”; and he was the God of Nipur (Niffer) in northern Babylonia. It is Mulil who caused the waters of the Flood to fall from Heaven on Earth, because of which Xisuthrus would not allow him to approach his altar. As the modern Assyriologists have now ascertained, it is the northern Nipur which is the centre whence Chaldæan (Black) Magic spread; and Eridu (the Southern) which was the primitive seat of the worship of the culture God, the God of Divine Wisdom—the Sun-God being the Supreme Deity everywhere. With the Jews, the Moon is connected with Israël's Jehovah and his seed, for Ur was the chief seat of the worship of the Moon-God, and Abraham is said to have come from Ur, when from A-bra(h)m, he becomes Abraham.

322.

When Nârada, the virgin-ascetic, threatened to put an end to the human race by preventing Daksha's sons from procreating it.

323.

x. 6.

324.

This is corroborated by a learned Brahman. In his most excellent Lectures on the Bhagavad Gîtâ (Theosophist, April, 1887, p. 444) the lecturer says: “There is a peculiarity to which I must call your attention. He [Krishna] speaks here of four Manus. Why does he speak of four? We are now in the seventh Manvantara—that of Vaivasvata. If he is speaking of the past Manus, he ought to speak of six, but he only mentions four. In some commentaries an attempt has been made to interpret this in a peculiar manner. “The word ‘Chatvârah’ is separated from the word ‘Manavah,’ and is made to refer to Sanaka, Sanandana, Sanatkumâra, and Sanatsujâta, who were also included among the mind-born sons of Prajâpati. “But this interpretation will lead to a most absurd conclusion, and make the sentence contradict itself. The persons alluded to in the text have a qualifying clause in the sentence. It is well known that Sanaka and the other three refused to create, though the other sons had consented to do so: therefore, in speaking of those persons from whom humanity has sprung into existence, it would be absurd to include these four also in the list. The passage must be interpreted without splitting the compound into two nouns. The number of Manus will then be four, and the statement would then contradict the Paurânic account, though it would be in harmony with the Occult theory. You will recollect that it is stated [in Occultism] that we are now in the Fifth Root-Race. Each Root-Race is considered as the Santati of a particular Manu. Now, the Fourth Race has passed, or, in other words, there have been four past Manus.”

325.

Stockwell, Smithsonian Contributions to Knowledge, xviii.; R. W. McFarland, American Journal of Science, III. xi. 450; and Croll's Climate and Time. Lemuria was not submerged by a flood, but was destroyed by volcanic action, and afterwards sank.

326.

Coste, I. iv. 19.

327.

Agruerus is Kronos, or Saturn, and the prototype of the Israëlitish Jehovah. As connected with Argha, the Moon or Ark of salvation, Noah is mythologically one with Saturn. But then this cannot relate to the terrestrial flood. (See Faber's Cabiri, I. 35, 43, and 45.)

328.

Ibid., II. 240.

329.

Sanchuniathon says that the Titans were the sons of Kronos, and seven in number; and he calls them fire-worshippers, Aletæ (Sons of Agni?) and diluvians. Al-ait is the God of Fire.

330.

Ibid., i. 130, note.

331.

Of which seven, let us remark, the Âryans, and not the Semites, were the originators, while the Jews got that number from the Chaldæans.

332.

Seven individual Sons of God, or Pitaras, Pitris; also in this case the sons of Kronos or Saturn (Kâla, “Time”) and Arkites, like the Kabiri and Titans, as their name—“Lunar Ancestors”—shows; the Moon being the Ark, or Argha, on the Watery Abyss of Space.

333.

Asiatic Researches, v. 246.

334.

Kabiri, ibid., loc. cit.

335.

Orpheus apud Proclum in Timæum, v. 295.

336.

Arnobius, Contra Gentes, iii. 124; quoted by Faber, op. cit., i. 135.

337.

Ant., iii. 8.

338.

Bibl., iii. 170.

339.

Aretia is the female form of Artes, the Egyptian Mars. Thence the Chaldæan (and now Hebrew) word ארצ (Arets), “Earth.” Seyffarth, the author of Beiträge zur Kenntniss (under “Artes,” Mars) quotes as follows: “Addit Cedrenus (Salm. I. c): Stella Martis ab Ægyptiis vocatur Ertosi (plantare, generare). Significat autem hoc omnis generis procreationem et vivificationem, omnisque substantiæ et materiæ naturam et vim ordinantem atque procreantem.” It is Earth as “source of being”; or, as explained by the author of The Source of Measures (p. 186), Arts is the same in Hebrew and Egyptian, and both “combine the primal idea of earth as source; precisely as in the Hebrew itself, under another form, Adam and Mâdim, Mars, are the same, and combine the idea of earth, with Adam under the form of h-adam-h.”

340.

Ant., v. 64.

341.

Nonnus, Dionys., xviii. 319. Quoted by Faber, op. cit., i. 328.

342.

See Isis Unveiled, II. 420 et seq., where one or two of the seven meanings are hinted at.

343.

Chap. lxiv (Sect. xi).

344.

Isis Unveiled, II. 423, 424.

345.

Ibid., 423, note.

346.

One has to remember that, in the Hindû Philosophy, every differentiated unit is such only through the Cycles of Mâyâ, being one in its essence with the Supreme or One Spirit. Hence arises the seeming confusion and contradiction in the various Purânas, and at times in the same Purâna, about the same individual. Vishnu—as the many-formed Brahmâ, and as Brahma (neuter)—is one, and yet he is said to be all the twenty-eight Vyâsas. “In every Dvâpara (or third) age, Vishnu, in the person of Vyâsa, divides the Veda, which is (properly, but) one, into many portions.... Twenty-eight times have the Vedas been arranged by the great Rishis in the Vaivasvata Manvantara, in the Dvâpara age; and, consequently, eight and twenty Vyâsas have passed away.” (Vishnu Purâna, iii. 3; Wilson's Trans., iii. 33, 34.) “[They who were all] in the form of Veda-Vyâsa; who were the Vyâsas of their respective eras.” (Ibid., loc. cit., p. 33.) “This world is Brahmâ, in Brahmâ, from Brahmâ ... nothing further to be known.” Then, again, in the Harivamsha: “There were (in the first Manvantara) seven celebrated sons of Vasishtha, who (in the third Manvantara) were sons of Brahmâ (i.e., Rishis), the illustrious progeny of Ûrjâ.” (Ibid., iii. 6, note.) This is plain: the Humanity of the First Manvantara is that of the seventh and of all the intermediate ones. The Mankind of the First Root-Race is the mankind of the Second, Third, Fourth, Fifth, etc. To the last it forms a cyclic and constant reïncarnation of the Monads belonging to the Dhyân Chohans of our Planetary Chain.

347.

The Dvâpara Yuga differs for each Race. All Races have their own Cycles, which fact causes a great difference. For instance, the Fourth Sub-Race of the Atlanteans was in its Kali Yuga, when they were destroyed, whereas the Fifth was in its Satya or Krita Yuga. The Âryan Race is now in its Kali Yuga, and will continue to be in it for 427,000 years longer, while various “Family Races,” called the Semitic, Hamitic, etc., are in their own special cycles. The forthcoming Sixth Sub-Race—which may begin very soon—will be in its Satya (Golden) Age while we reap the fruit of our iniquity in our Kali Yuga.

348.

See Asiatic Researches, viii. 280.

349.

See Dowson's Hindû Classical Dictionary, sub voce “Idâ.”

350.

See Posthumous Humanity: Translated by H. S. Olcott London, 1887.

351.

Professor Newcomb says the heat evolved by contraction would last only 18,000,000 years. (Popular Astronomy, 509.) While a temperature permitting the existence of water could not be reached earlier than 10,000,000 years ago. (Winchell's World-Life, 356.) But Sir William Thomson says that the whole age of the incrustation of the Earth is 80,000,000 years, though, this year, he has again altered his opinion and allows only 15,000,000 years as the age of the Sun. As will be shown in the Addenda, the divergence of scientific opinions is so great that no reliance can ever be placed upon scientific speculation.

352.

The essay on The Plurality of Worlds (1853)—an anonymous work, yet well known to have been the production of Dr. Whewell—is a good proof of this. No Christian ought to believe in either the plurality of Worlds or the geological age of the Globe, argues the author; because, if it is asserted that this World is only one among the many of its kind, which are all the work of God, as it is itself; that all are the seat of life, all the realm and dwelling of intelligent creatures endowed with will, subject to law and capable of free-will; then, it would be extravagant to think that our World should have been the subject of God's favours and His special interference, of His communications and His personal visit. Can the Earth presume to be considered the centre of the moral and religious Universe, he asks, if it has not the slightest distinction to rely upon in the physical Universe? Is it not as absurd to uphold such an assertion (of the plurality of inhabited worlds), as it would be to-day to uphold the old hypothesis of Ptolemy, who placed the Earth in the centre of our system? The above is quoted from memory, yet almost textually. The author fails to see that he is bursting his own soap-bubble with such a defence.

353.

Man's Place in Nature, p. 58.

354.

De Cœlo, II. 13.

355.

Or what is more generally known as Protoplasm. This substance received the name of “Sarcode” from Prof. Dujardin Beaumetz far earlier than its present appellation.

356.

The Monera are indeed Protista. They are neither animals nor plants, writes Hæckel; “the whole body of the Moneron represents nothing more than a single thoroughly homogeneous particle of albumen in a firmly adhesive condition.” (Journal of Microscopical Science, Jan., 1869, p. 28.)

357.

Behold the Iguanodon of the Mesozoic ages—the monster 100 feet long—now transformed into the small Iguana lizard of South America. Popular traditions about “giants” in days of old, and their mention in every mythology, including that of the Bible, may some day be shown to be founded on fact. In nature, the logic of analogy alone should make us accept these traditions as scientific verities.

358.

These are the opinions of Burmeister and Czolbe. See Force and Matter, by L. Büchner, edited, by J. F. Collingwood, F.R.S.L., p. 61.

359.

Vishnu Purâna, II. viii; Fitzedward Hall's rendering in Wilson's Translation, ii. 241.

360.

Ibid., p. 242.

361.

Introduction à l'Étude des Races Humaines.

362.

Modern Science and Modern Thought, by S. Laing, p. 32.

363.

Esoteric Buddhism, p. 70.

364.

The same fate is in store for spiritualistic phenomena and all the other psychological manifestations of the inner man. Since the days of Hume, whose researches culminated in a nihilistic Idealism, Psychology has gradually shifted its position to one of crass Materialism. Hume is regarded as a Psychologist, and yet he denied à priori the possibility of phenomena in which millions now believe, including many men of Science. The Hylo-Idealists of to-day are rank Annihilationists. The schools of Spencer and Bain are respectively positivist and materialist, and not metaphysical at all. It is Psychism and not Psychology; it reminds one as little of the Vedântic teaching as does the pessimism of Schopenhauer and von Hartmann recall the Esoteric Philosophy, the heart and soul of true Buddhism.

365.

It must be noted that, though the astral and physical planes of Matter ran parallel with one another even in the earliest geological ages, yet they were not in the same phases of manifestation in which they are now. The Earth did not reach its present grade of density till 18,000,000 years ago. Since then both the physical and astral planes have become grosser.

366.

The conception and definition of the Absolute by Cardinal Cusa may satisfy only the Western mind, prisoned, so unconsciously to itself, and entirely degenerated, by long centuries of scholastic and theological sophistry. But this “recent philosophy of the Absolute,” traced by Sir William Hamilton to Cusa, would never satisfy the more acutely metaphysical mind of the Hindû Vedântin.

367.

Cudworth's Intellectual System, I. 328.

368.

Issued from the Body of Brahmâ when it became Night.

369.

Intellectually vile.

370.

Still senseless Race.

371.

Race.

372.

Intensified.

373.

The vehicle of Desire.

374.

Higher knowledge.

375.

Monads.

376.

Primitive human species.

377.

Inst. Div., II. viii; quoted in Myer's Qabbalah, 116.

378.

Op. cit., I. v; Wilson's Trans., Fitzedward Hall's rendering, i. 72.

379.

Ibid., ii. 10.

380.

Ibid., i. 83.

381.

Whom Manu calls “paternal grandfathers” (iii. 284). The Rudras are the seven manifestations of Rudra-Shiva, the “destroying God,” and also the grand Yogi and Ascetic.

382.

To speak of life as having arisen, and of the human race as having originated, in this absurdly unscientific way, in the face of the modern Pedigrees of Man, is to court instantaneous annihilation. The Esoteric Doctrine risks the danger, nevertheless, and even goes so far as to ask the impartial reader to compare the above hypothesis (if it is one) with Hæckel's theory—now fast becoming an axiom with Science—which we quote verbatim as follows: “How did life, the living world of organisms, arise? And, secondly, the special question: How did the human race originate? The first of these two enquiries, that as to the first appearance of living beings, can only be decided empirically [!!] by proof of the so-called Archebiosis, or equivocal generation, or the spontaneous production of organisms of the simplest conceivable kind. Such are the Monera (Protogenes, Protamœba, Protomyxa, Vampyrella), exceedingly simple microscopic masses of protoplasm without structure or organization, which take in nutriment and reproduce themselves by division. Such a Moneron as that primordial organism discovered by the renowned English zoologist Huxley and named Bathybius Hæckelii, appears as a continuous thick protoplasmic covering at the greatest depths of the ocean, between 3,000 and 30,000 feet. It is true that the first appearance of such Monera has not up to the present moment been actually observed; but there is nothing intrinsically improbable in such an Evolution.” (The Pedigree of Man, Aveling's translation, p. 33.) The Bathybius protoplasm having recently turned out to be no organic substance at all, there remains little to be said. Nor, after reading this, does one need to consume further time in refuting the further assertion that: “In that case man also has, beyond a doubt [to the minds of Hæckel and his like], arisen from the lower Mammalia, apes, the earlier simian creatures, the still earlier Marsupialia, Amphibia, Pisces, by progressive transformations” (p. 36)—all produced by “a series of natural forces working blindly, ... without aim, without design.” The above-quoted passage bears its criticism on its own face. Science is made to teach that, which, up to the present time, “has never been actually observed.” She is made to deny the phenomenon of an intelligent nature and a vital force independent of form and matter, and to find it more scientific to teach the miraculous performance of “natural forces working blindly without aim or design.” If so, then we are led to think that the physico-mechanical forces of the brains of certain eminent Scientists are leading them on as blindly to sacrifice logic and common sense on the altar of mutual admiration. Why should the protoplasmic Moneron producing the first living creature through self-division be held as a very scientific hypothesis, and an ethereal pre-human race generating the primeval men in the same fashion be tabooed as unscientific superstition? Or has Materialism obtained a sole monopoly in Science?

383.

The Râkshasas, regarded in Indian popular theology as Demons, are called the “Preservers” beyond the Himâlayas. This double meaning has its origin in a philosophical allegory, which is variously rendered in the Purânas. It is stated that when Brahmâ created the Demons, Yakshas (from yaksh, to eat) and the Râkshasas, both of which kinds of Demons, as soon as born, wished to devour their Creator, “those among them that called out ‘Not so: oh! let him be saved [preserved]!’ were named Râkshasas.” (Vishnu Purâna, I. v.; Wilson, i. 82.) The Bhâgavata Purâna (III. 20, 19-21; ibid., loc. cit.) renders the allegory differently. “Brahmâ transformed himself into night [or ignorance] invested with a body.” This the Yakshas and Râkshasas seized, exclaiming, “Do not spare it; devour it.” Brahmâ cried out, “Do not devour me; spare me.” This has an inner meaning of course. The “Body of Night” is the darkness of ignorance, and it is the darkness of silence and secrecy. Now the Râkshasas are shown in almost every case to be Yogîs, pious Sâdhus and Initiates, a rather unusual occupation for Demons. The meaning then is that while we have power to dispel the darkness of ignorance—“devour it”—we have to preserve the sacred truth from profanation. “Brahmâ is for the Brâhmans alone,” says that proud caste. The moral of the fable is evident.

384.

The gradual evolution of man in the Secret Doctrine shows that all the later (to the profane the earliest) Races have their physical origin in the early Fourth Race. But it is the sub-race, which preceded the one that separated sexually, that is to be regarded as the spiritual ancestors of our present generations, and especially of the Eastern Âryan Races. Weber's idea that the Indo-Germanic Race preceded the Âryan Vedic Race is, to the Occultist, grotesque to the last degree.

385.

Cf. especially Schmidt's Doctrine of Descent and Darwinism, pp. 39 et seqq., and Laing's A Modern Zoroastrian, pp. 102-111.

386.

Every process of healing and cicatrization in the higher animal groups—even in the case of reproduction of mutilated limbs with the Amphibians—is effected by fission and gemmation of the elementary morphological elements.

387.

The term here means neither the dolicho-cephalic nor the brachyo-cephalic, nor yet skulls of a smaller volume, but simply brains devoid of intellect generally. The theory which would judge of the intellectual capacity of a man according to his cranial capacity, seems absurdly illogical to one who has studied the subject. The skulls of the stone period, as well as those of African races (Bushmen included) show that the first are above rather than below the average of the brain capacity of the modern man, and the skulls of the last are on the whole (as also in the case of Papuans and Polynesians generally) larger by one cubic inch than that of the average Frenchman. Again, the cranial capacity of the Parisian of to-day represents an average of 1437 cubic centimetres compared to 1523 of the Auvergnat.

388.

A. Lefèvre, Philosophy, p. 498.

389.

Principles of Zoology, p. 206.

390.

i. 154.

391.

The boneless.

392.

The first Sweat-born. This is explained in the Section which follows this series of Stanzas in the allegory from the Purânas concerning Kandu, the holy sage, and Pramlochâ, the nymph who is alleged to have hypnotized him; a suggestive allegory, scientifically, as the drops of perspiration which she exuded, are the symbols of the spores of Science.

393.

This will be explained as we proceed. This unwillingness to fashion men, or create, is symbolized in the Purânas by Daksha's dealings with his opponent Nârada, the “strife-making ascetic.”

394.

Androgyne Third Race. The Evolutionist Professor Schmidt alludes to “the fact of the separation of sexes, as to the derivation of which from species once hermaphrodite all [the believers in Creation naturally excepted] are assuredly of one accord.” (Doctrine of Descent and Darwinism, p. 159.) Such indeed is the incontestable evidence drawn from the presence of rudimentary organs. Apart from such palpable traces of a primeval hermaphroditism, the fact may be noted that, as Laing writes, “a study of embryology ... shows that in the human higher animal species the distinction of sex is not developed until a considerable progress has been made in the growth of the embryo.” (A Modern Zoroastrian, p. 106.) The Law of Retardation—operative alike in the case of human races, animal species, etc., when a higher type has once been evolved—still preserves hermaphroditism as the reproductive method of the majority of plants and many lower animals.

395.

Vehicle.

396.

Vishnu Purâna, I. vii; Wilson, i. 100.

397.

See Five Years of Theosophy, p. 111.

398.

For explanations and a philosophical account of the nature of those Beings, which are now viewed as the “evil” and rebellious Spirits, the Creators by Kriyâshakti, the reader is referred to the chapters on “The Myth of the ‘Fallen Angel,’ in its Various Aspects,” in Part II of this Volume.

399.

Vishnu Purâna, III. ii.

400.

In the oldest MS. of the Vishnu Purâna in the possession of an Initiate in Southern India, the God is not Indra, but Kâma, the God of love and desire.

401.

These are the exoteric figures given in a purposely reversed and distorted way, being the figure of the duration of the cycle between the First and Second human Race. All Orientalists to the contrary, there is not a word in any of the Purânas that has not a special esoteric meaning.

402.

Vishnu Purâna, I. xv; Wilson, ii. 5. Compare also Vivien's temptation of Merlin (Tennyson)—the same legend in Irish tradition.

403.

x. 129.

404.

The text has: “From Brahmâ, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature, embodied spirits, produced from the limbs (Gâtra) of Dhîmat (all-wise deity).” All these beings were the abode of the three qualities of Devasarga, or divine creation, which, as the five-fold creation, is devoid of clearness of perception, without reflection, dull of nature. “But as they did not multiply themselves, Brahmâ created other mind-born sons like himself,” namely, the Brahmarshis, or the Prajâpatis, ten and seven in number. “Sanandana and the other sons of Vedhas (Brahmâ) were previously created,” but as shown elsewhere, they were “without desire or passion, inspired with holy wisdom, estranged from the universe and undesirous of progeny.” (Vishnu Purâna, X. vii; Wilson's Trans., i. 100, 101.) These Sanandana and other Kumâras are then the Gods, who after refusing to “create progeny” are forced to incarnate in senseless men. The reader must pardon unavoidable repetitions in view of the great number of facts given.

405.

Compare Schlagintweit's Buddhism in Tibet, pp. 88-90.

406.

See Edkins' Chinese Buddhism, p. 208.

407.

The previous Third Round.

408.

Of this Round.

409.

An allegorical reference to the “Sacred Animals” of the Zodiac and other heavenly bodies. Some Kabalists see in them the prototypes of the animals.

410.

In Hesiod, Zeus creates his Third Race of men out of ash-trees. In the Popol Vuh the Third Race of men is created out of the tree Tzita and the marrow of the reed called Sibac. But Sibac means “egg” in the mystery language of the Artufas, or Initiation caves. In a report sent in 1812 to the Cortes by Don Baptista Pino it is said: “All the Pueblos have their Artufas—so the natives call subterranean rooms with only a single door where they (secretly) assemble.... These are impenetrable temples ... and the doors are always closed to the Spaniards.... They adore the Sun and Moon ... fire and the great Snake (the creative power), whose eggs are called Sibac.”

411.

There is a notable difference esoterically between the words Sarpa and Nâga, though they are both used indiscriminately. Sarpa, serpent, is from the root srip, to creep, compare, Lat., serp-o; and they are called Ahi, from hâ, to abandon. The Sarpas were produced from Brahmâ's hair, which, owing to his fright at beholding the Yakshas, whom he had created horrible to behold, fell off from the head, each hair becoming a serpent. They are called “Sarpa from their creeping and Ahi because they had deserted the head.” (Wilson, i. 83.) But the Nâgas, in the allegories, their serpent's tail notwithstanding, do not creep, but manage to walk, run and fight.

412.

Wilson translates the word as “demigods” (Vishnu Purâna, i. 130); but Raumas are simply a race, a tribe.

413.

xii. 10,308.

414.

Wilson, ibid., p. 123.

415.

Ibid., ii. 10.

416.

Serpents.

417.

Race.

418.

Also.

419.

Into male and female.

420.

Then.

421.

Man.

422.

The “narrow-headed.” Compare Shloka 24.

423.

The “narrow-headed.”

424.

See Commentary on Shloka 36.

425.

These “animals,” or monsters, are not the anthropoid or any other apes, but verily what the Anthropologists might call the “missing link,” the primitive lower man.

426.

The shame of their animal origin which our modern Scientists would emphasize if they could.

427.

The Doctrine of Descent and Darwinism, pp. 186, 187. The “unknown ancestry” referred to are the primæval astral prototypes.

428.

“A very strong argument in favour of variability is supplied by the science of embryology. Is not a man in the uterus ... a simple cell, a vegetable with three or four leaflets, a tadpole with branchiæ, a mammal with a tail, lastly a primate [?] and a biped? It is scarcely possible not to recognize in the embryonic evolution a rapid sketch, a faithful summary, of the entire organic series.” (Lefèvre, Philosophy, p. 484.) The summary alluded to is, however, only that of the store of types hoarded up in man, the microcosm. This simple explanation meets all such objections, as the presence of the rudimentary tail in the fœtus—a fact triumphantly paraded by Hæckel and Darwin as conclusively in favour of the Ape-Ancestor Theory. It may also be pointed out that the presence of a vegetable with leaflets in the embryonic stages is not explained on ordinary evolutionist principles. Darwinists have not traced man through the vegetable, but Occultists have. Why then this feature in the embryo, and how do the former explain it?

429.

“The Proofs of Evolution,” a lecture by Hæckel.

430.

Vol. i. pp. 388-390.

431.

See Cory, Ancient Fragments, pp. 21, et seqq.

432.

Origin of Species, pp. 448, 449, first edition.

433.

Vol. i. p. 154.

434.

The sin committed with the animals.

435.

The Spirits, the “Sons of Wisdom.”

436.

Who had refused to “create.”

437.

Mindless.

438.

Mind.

439.

This verse in the Rig Veda (x. 5, 6): “The Seven Wise Ones [Rays of Wisdom, Dhyânis] fashion Seven Paths [or Lines, and also Races in another sense]. To one of these may the distressed mortal come”—a verse interpreted solely from the astronomical and cosmic aspect, is one of the most pregnant in occult meaning. The “Paths” may mean Lines (Maryâdâh), but they are primarily Beams of Light falling on the Paths leading to Wisdom. (See Rig Veda, iv. 5-13.) It means “Ways” or Paths. They are, in short, the seven Rays which fall free from the Macrocosmic Centre, the seven Principles in the metaphysical, the seven Races in the physical sense. All depends upon the key used.

440.

Rig Veda, x. 10, 5, 2.

441.

It is next to impossible to translate verbally some of these old Commentaries. We are often obliged to give the meaning only, and thus retranslate the verbatim translations.

442.

Rudra, as a Kumâra, is Nîlalohita—red and blue.

443.

This, regardless of modern materialistic evolution, which speculates in this wise: “The primitive human form, whence as we think all human species sprang, has perished this long time. [This we deny: it has only decreased in size and changed in texture.] But many facts point to the conclusion that it was hairy and dolichocephalic. [African races are even now dolichocephalic in a great measure, but the palæolithic Neanderthal skull, the oldest we know of, is of a large size, and no nearer to the capacity of the gorilla's cranium than that of any other now-living man.] Let us, for the time being, call this hypothetical species homo primigenius.... This first species, or the ape-man, the ancestor of all the others, probably arose in the tropical regions of the old world from anthropoid apes.” Asked for proofs, the Evolutionist, not the least daunted, replies: “Of these no fossil remains are as yet known to us, but they were probably akin to the Gorilla and Orang of the present day.” And then the Papuan negro is mentioned as the probable descendant in the first line. (Pedigree of Man, p. 80.) 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.)