The Secret Doctrine, Vol. 1Theosophy / New ThoughtMystical / EsotericEnglishShareThe Secret Doctrine, Vol. 1 491893 edition - EnglishMoreVersion - 1 available1893 editionLanguageEnglishEspañol‹The Secret Doctrine, Vol. 1 1The Secret Doctrine, Vol. 1 2The Secret Doctrine, Vol. 1 3The Secret Doctrine, Vol. 1 4The Secret Doctrine, Vol. 1 5The Secret Doctrine, Vol. 1 6The Secret Doctrine, Vol. 1 7The Secret Doctrine, Vol. 1 8The Secret Doctrine, Vol. 1 9The Secret Doctrine, Vol. 1 10The Secret Doctrine, Vol. 1 11The Secret Doctrine, Vol. 1 12The Secret Doctrine, Vol. 1 13The Secret Doctrine, Vol. 1 14The Secret Doctrine, Vol. 1 15The Secret Doctrine, Vol. 1 16The Secret Doctrine, Vol. 1 17The Secret Doctrine, Vol. 1 18The Secret Doctrine, Vol. 1 19The Secret Doctrine, Vol. 1 20The Secret Doctrine, Vol. 1 21The Secret Doctrine, Vol. 1 22The Secret Doctrine, Vol. 1 23The Secret Doctrine, Vol. 1 24The Secret Doctrine, Vol. 1 25The Secret Doctrine, Vol. 1 26The Secret Doctrine, Vol. 1 27The Secret Doctrine, Vol. 1 28The Secret Doctrine, Vol. 1 29The Secret Doctrine, Vol. 1 30The Secret Doctrine, Vol. 1 31The Secret Doctrine, Vol. 1 32The Secret Doctrine, Vol. 1 33The Secret Doctrine, Vol. 1 34The Secret Doctrine, Vol. 1 35The Secret Doctrine, Vol. 1 36The Secret Doctrine, Vol. 1 37The Secret Doctrine, Vol. 1 38The Secret Doctrine, Vol. 1 39The Secret Doctrine, Vol. 1 40The Secret Doctrine, Vol. 1 41The Secret Doctrine, Vol. 1 42The Secret Doctrine, Vol. 1 43The Secret Doctrine, Vol. 1 44The Secret Doctrine, Vol. 1 45The Secret Doctrine, Vol. 1 46The Secret Doctrine, Vol. 1 47The Secret Doctrine, Vol. 1 48The Secret Doctrine, Vol. 1 49The Secret Doctrine, Vol. 1 50The Secret Doctrine, Vol. 1 51The Secret Doctrine, Vol. 1 52The Secret Doctrine, Vol. 1 53The Secret Doctrine, Vol. 1 54The Secret Doctrine, Vol. 1 55The Secret Doctrine, Vol. 1 56The Secret Doctrine, Vol. 1 57The Secret Doctrine, Vol. 1 58The Secret Doctrine, Vol. 1 59The Secret Doctrine, Vol. 1 60The Secret Doctrine, Vol. 1 61The Secret Doctrine, Vol. 1 62The Secret Doctrine, Vol. 1 63The Secret Doctrine, Vol. 1 64The Secret Doctrine, Vol. 1 65The Secret Doctrine, Vol. 1 66The Secret Doctrine, Vol. 1 67The Secret Doctrine, Vol. 1 68The Secret Doctrine, Vol. 1 69The Secret Doctrine, Vol. 1 70The Secret Doctrine, Vol. 1 71The Secret Doctrine, Vol. 1 72›Fire, Runs Through Them, And Round Them, Infusing Life Thereinto, ThenThe Secret Doctrine, Vol. 1 49ListenPlay this chapter in spoken English.Save chapterListen to chapter1SETS THEM INTO MOTION; SOME ONE WAY, SOME THE OTHER WAY. THEY ARE COLD, HE MAKES THEM HOT. THEY ARE DRY, HE MAKES THEM MOIST. THEY SHINE, HE FANS AND COOLS THEM (b). THUS ACTS FOHAT FROM ONE TWILIGHT TO THE OTHER, DURING SEVEN ETERNITIES.(258) 2(a) The Worlds are built “in the likeness of older Wheels”—i.e., of those that had existed in preceding Manvantaras and went into Pralaya; for the Law for the birth, growth, and decay of everything in Kosmos, from the Sun to the glow‐worm in the grass, is One. There is an everlasting work of perfection with every new appearance, but the Substance‐Matter and Forces are all one and the same. And this Law acts on every planet through minor and varying laws. 3The “Imperishable [Laya] Centres” have a great importance, and their meaning must be fully understood, if we would have a clear conception of the Archaic Cosmogony, whose theories have now passed into Occultism. At present, one thing may be stated. The Worlds are built neither upon, nor over, nor in the Laya Centres, the zero‐point being a condition, not a mathematical point. 4(b) Bear in mind that Fohat, the constructive Force of Cosmic Electricity, is said, metaphorically, to have sprung, like Rudra from the head of Brahmâ, “from the Brain of the Father and the Bosom of the Mother,” and then to have metamorphosed himself into a male and a female, i.e., polarized himself into positive and negative electricity. He has Seven Sons who are his Brothers. Fohat is forced to be born, time after time, whenever any two of his “Son‐Brothers” indulge in too close contact—whether an embrace or a fight. To avoid this, he unites and binds together those of unlike nature, and separates those of similar temperaments. This, as any one can see, relates, of course, to electricity generated by friction, and to the law of attraction between two objects of unlike, and repulsion between those of like polarity. The Seven Son‐ Brothers, however, represent and personify the seven forms of cosmic magnetism, called in Practical Occultism the “Seven Radicals,” whose coöperative and active progeny are, among other energies, Electricity, Magnetism, Sound, Light, Heat, Cohesion, etc. Occult Science defines all these as super‐sensuous effects in their hidden behaviour, and as objective phenomena in the world of sense; the former requiring abnormal faculties to perceive them, the latter cognizable by our ordinary physical senses. They all pertain to, and are the emanations of, still more supersensuous spiritual qualities, not personated by, but belonging to, real and conscious Causes. To attempt a description of such Entities would be worse than useless. 5The reader must bear in mind that, according to our teaching which regards this phenomenal Universe as a Great Illusion, the nearer a body is to the Unknown Substance, the more it approaches Reality, as being the farther removed from this world of Mâyâ. Therefore, though the molecular constitution of these bodies is not deducible from their manifestations, on this plane of consciousness, they nevertheless, from the standpoint of the Adept Occultist, possess a distinctive objective if not material structure, in the relatively noumenal—as opposed to the phenomenal—Universe. Men of science may term them force or forces generated by matter, or “modes of its motion,” if they will; Occultism sees in these effects Elementals (Forces), and, in the direct causes producing them, intelligent Divine Workmen. The intimate connection of these Elementals, guided by the unerring hand of the Rulers, with the elements of pure Matter—their correlation we might call it—results in our terrestrial phenomena, such as light, heat, magnetism, etc., etc. Of course we shall never agree with the American Substantialists(259) who call every force and energy—whether light, heat, electricity or cohesion—an “entity”; for this would be equivalent to calling the noise 6confusing and identifying that “noise” with the “driver” outside, and the guiding “Master Intelligence” within the vehicle. But we do certainly give that name to the “drivers” and to these guiding “Intelligences,” the ruling Dhyân Chohans, as has been shown. The Elementals, the Nature‐Forces, are the acting, though invisible, or rather imperceptible, secondary causes, and in themselves the effects of primary causes behind the veil of all terrestrial phenomena. Electricity, light, heat, etc., have been aptly termed the “Ghosts or Shadows of Matter in Motion,” i.e., supersensuous states of Matter whose effects only we are able to cognize. To expand, then, the simile given above. The sensation of light is like the sound of the rolling wheels—a purely phenomenal effect, having no existence outside the observer. The proximate exciting cause of the sensation is comparable to the driver—a supersensuous state of matter in motion, a Nature‐Force or Elemental. But, behind this—just as the owner of the carriage directs the driver from within—stands the higher and noumenal cause, the Intelligence from whose essence radiate these States of “Mother,” generating the countless milliards of Elementals, or Psychic Nature‐Spirits, just as every drop of water generates its physical infinitesimal Infusoria. It is Fohat who guides the transfer of the principles from one planet to the other, from one star to another child‐ star. 7When a planet dies, its informing principles are transferred to a laya or sleeping centre, with potential but latent energy in it, which is thus awakened into life and begins to form itself into a new sidereal body. 8It is most remarkable that, while honestly confessing their entire ignorance of the true nature of even terrestrial matter—primordial substance being regarded more as a dream than as a sober reality—the Physicists should, nevertheless, set themselves up as judges of that matter, and claim to know what it is able and is not able to do, in various combinations. Scientists know this matter hardly skin‐deep, and yet they will dogmatize. It is “a mode of motion” and nothing else! But the “force” that is inherent in a living person’s breath, when blowing a speck of dust from the table, is also, undeniably, “a mode of motion.” It is as undeniably not a quality of the matter, or the particles of the speck, and it emanates from the living and thinking Entity that breathed, whether the impulse originated consciously or unconsciously. Indeed, to endow matter—something of which nothing is so far known—with an inherent quality called force, of the nature of which still less is known, is to create a far more serious difficulty than that which lies in the acceptation of the intervention of our “Nature‐Spirits” in every natural phenomenon. 9The Occultists—who, if they would express themselves correctly, do not say that matter, but only the substance or essence of matter, (i.e., Mûlaprakriti, the Root of all) is indestructible and eternal—assert that all the so‐called Forces of Nature, electricity, magnetism, light, heat, etc., etc., far from being modes of motion of material particles, are in esse, i.e., in their ultimate constitution, the differentiated aspects of that Universal Motion which is discussed and explained in the first pages of this volume. When Fohat is said to produce Seven Laya Centres, it means that, for formative or creative purposes, the Great Law—Theists may call it God—stays, or rather modifies, its perpetual motion on seven invisible points within the area of the Manifested Universe. “The Great Breath digs through Space seven holes into Laya, to cause them to circumgyrate during Manvantara,” says the Occult Catechism. We have said that Laya is what Science may call the zero‐point or line; the realm of absolute negativeness, or the one real absolute Force, the noumenon of the Seventh State of that which we ignorantly call and recognize as “Force”; or again the noumenon of Undifferentiated Cosmic Substance, which is itself an unreachable and unknowable object for finite perception; the root and basis of all states of objectivity and also subjectivity; the neutral axis, not one of the many aspects, but its centre. It may serve to elucidate the meaning, if we try to imagine a “neutral centre”—the dream of those who would discover perpetual motion. 10A “neutral centre” is, in one aspect, the limiting point of any given set of senses. Thus, imagine two consecutive planes of matter; each of these corresponding to an appropriate set of perceptive organs. We are forced to admit that between these two planes of matter an incessant circulation takes place; and if we follow the atoms and molecules of, say, the lower in their transformation upwards, they will come to a point where they pass altogether beyond the range of the faculties we are using on the lower plane. In fact, for us the matter of the lower plane there vanishes from our perception—or rather, it passes on to the higher plane, and the state of matter corresponding to such a point of transition must certainly possess special, and not readily discoverable, properties. Seven such “Neutral Centres,”(260) then, are produced by Fohat, who, when, as Milton has it: 11Fair foundations (are) laid whereon to build ... 12quickens matter into activity and evolution. 13The Primordial Atom (Anu) cannot be multiplied either in its pregenetic state, or its primogeneity; therefore it is called the “Sum Total,” of course, figuratively, as that “Sum Total” is boundless. That which is the abyss of nothingness to the Physicist, who knows only the world of visible causes and effects, is the boundless Space of the Divine Plenum to the Occultist. Among many other objections to the doctrine of an endless evolution and involution, or reäbsorption of the Kosmos, a process which, according to the Brâhmanical and Esoteric Doctrine, is without beginning or end, the Occultist is told that it cannot be, since “by all the admissions of modern scientific philosophy it is a necessity of nature to run down.” If the tendency of nature “to run down” is to be considered so forcible an objection to Occult Cosmogony, how, we may ask, do your Positivists and Free‐thinkers and Scientists account for the phalanx of active stellar systems around us? They had eternity to “run down” in; why, then, is not the Kosmos a huge inert mass? Even the moon is only hypothetically believed to be a dead planet, “run down,” and Astronomy does not seem to be acquainted with many such dead planets.(261) The query is unanswerable. But apart from this, it must be noted that the idea of the amount of “transformable energy” in our little system coming to an end, is based purely on the fallacious conception of a “white‐hot, incandescent sun,” perpetually radiating away its heat without compensation into space. 14To this we reply that nature runs down and disappears from the objective plane, only to reëmerge after a time of rest out of the subjective, and to reäscend once more. Our Kosmos and Nature will run down only to reäppear on a more perfect plane after every Pralaya. The Matter of the Eastern philosophers is not the “matter” and Nature of the Western metaphysicians. For what is Matter? And above all, what is our scientific philosophy but that which was so justly and so politely defined by Kant as the “science of the limits to our knowledge?” To what have the many attempts made by Science to bind, connect, and define all the phenomena of organic life, by mere physical and chemical manifestations, brought it? To speculation generally—mere soap‐bubbles, that have burst one after the other before the men of Science were permitted to discover real facts. All this would have been avoided, and the progress of knowledge would have proceeded with gigantic strides, had only Science and its philosophy abstained from accepting hypotheses merely on the one‐sided knowledge of their “matter.” The behaviour of Uranus and Neptune—whose satellites, four and one in number respectively, revolved, it was thought, in their orbits from East to West, whereas all the other satellites rotate from West to East—is a very good instance, as showing how unreliable are all à priori speculations, even when based on the strictest mathematical analysis. 15The famous hypothesis of the formation of our Solar System out of nebulous rings, put forward by Kant and Laplace, was chiefly based on the assumed fact that all the planets revolved in the same direction. Laplace, relying on this mathematically demonstrated fact in his own time, and calculating on the theory of probabilities, offered to bet three milliards to one that the next planet discovered would have in its system the same peculiarity of motion eastward. The immutable laws of scientific mathematics got “worsted by further experiments and observations.” This idea of Laplace’s mistake prevails generally to this day; but some Astronomers have finally succeeded in demonstrating (?) that the error has been in accepting Laplace’s assertion for a mistake; and steps to correct the bévue, without attracting general attention, are now being taken. Many such unpleasant surprises are in store for hypotheses of even a purely physical character. What further disillusions, then, may there not be in questions concerning a transcendental, Occult Nature? At any rate, Occultism teaches that the so‐called “reverse rotation” is a fact. 16If no physical intellect is capable of counting the grains of sand covering a few miles of sea‐shore, or of fathoming the ultimate nature and essence of these grains, when palpable and visible on the palm of the Naturalist, how can any Materialist limit the laws which govern the changes in the conditions and being of the atoms in Primordial Chaos, or know anything certain about the capabilities and potency of the atoms and molecules, before and after their formation into worlds? These changeless and eternal molecules—far more numberless in space than the grains on the ocean shore—may differ in their constitution along the lines of their planes of existence, as the soul‐substance differs from its vehicle, the body. Each atom has seven planes of being or existence, we are taught; and each plane is governed by its specific laws of evolution and absorption. Ignorant of any, even approximate, chronological data from which to start, in attempting to decide the age of our planet or the origin of the solar system, Astronomers, Geologists, and Physicists, with each new hypothesis, are drifting farther and farther away from the shores of fact into the fathomless depths of speculative ontology.(262) The Law of Analogy, in the plan of structure between the trans‐solar systems and the solar planets, does not necessarily bear upon the finite conditions, to which every visible body is subject, in this our plane of being. In Occult Science, this Law of Analogy is the first and most important key to cosmic physics; 17but it has to be studied in its minutest details, and “turned seven times,” before one comes to understand it. Occult Philosophy is the only science that can teach it. How, then, can anyone hang the truth or the untruth of the Occultist’s proposition, “the Kosmos is eternal in its unconditioned collectivity, and finite only in its conditioned manifestations,” on this one‐sided physical enunciation that “it is a necessity of Nature to run down”?(263) 18With this Shloka ends that portion of the Stanzas relating to the cosmogony of the Universe after the last Mahâpralaya, or Universal Dissolution, which, when it comes, sweeps out of Space every differentiated thing, gods as well as atoms, like so many dry leaves. From this verse onwards, the Stanzas are only concerned with our Solar System in general, with the Planetary Chains therein inferentially, and with the history of our Globe (the Fourth and its Chain) especially. All the verses which follow in this Volume refer only to the evolution of, and on, our Earth. With regard to the latter, a strange tenet—strange from the modern scientific standpoint only, of course—is held, which ought to be made known. 19But before entirely new and somewhat startling theories are presented to the reader, they must be prefaced by a few words of explanation. This is absolutely necessary, as these theories clash not only with Modern Science, but, on certain points, contradict earlier statements(264) made by other Theosophists, who claim to base their explanations and renderings of these teachings on the same authority as we do. 20This may give rise to the idea that there is a decided contradiction between the expounders of the same doctrine; whereas the difference, in reality, arises from the incompleteness of the information given to earlier writers, who thus drew some erroneous conclusions and indulged in premature speculations, in their endeavour to present a complete system to the public. Thus the reader, who is already a student of Theosophy, must not be surprised to find in these pages the rectification of certain statements made in various Theosophical works, and also the explanation of certain points which have remained obscure, because they were necessarily left incomplete. Many are the questions upon which even the author of Esoteric Buddhism, the best and most accurate of all such works, has not touched. On the other hand, even he has introduced several mistaken notions, which must now be presented in their true mystic light, as far as the present writer is capable of so doing. 21Let us then make a short break between the Shlokas just explained and those which follow, for the cosmic periods which separate them are of immense duration. This will afford us ample time to take a bird’s‐eye view of some points pertaining to the Secret Doctrine, which have been presented to the public under a more or less uncertain and sometimes mistaken light. 22A Few Early Misconceptions Concerning Planets, Rounds, And Man. 23Among the eleven Stanzas omitted, there is one which gives a full description of the formation of the Planetary Chains one after another, after the first cosmic and atomic differentiation had commenced in the primitive Acosmism. It is idle to speak of “laws arising when Deity prepares to create,” for “laws,” or rather Law, are eternal and uncreated; and again Deity is Law, and vice versà. Moreover, the one eternal Law unfolds everything in the (to be) manifested Nature on a sevenfold principle; among the rest, the countless circular Chains of Worlds, composed of seven Globes, graduated on the four lower planes of the World of Formation, the three others belonging to the Archetypal Universe. Out of these seven only one, the lowest and the most material of these Globes, is within our plane or means of perception, the six others lying outside it and being therefore invisible to the terrestrial eye. Every such Chain of Worlds is the progeny and creation of another, lower, and dead Chain—its reïncarnation, so to say. To make it clearer: we are told that each of the planets—of which seven only were called sacred, as being ruled by the highest Regents or Gods, and not at all because the Ancients knew nothing of the others(265)—whether known or unknown, is a septenary, as also is the Chain to which the Earth belongs. For instance, all such planets as Mercury, Venus, Mars, Jupiter, Saturn, etc., etc., or our Earth, are as visible to us as our Globe, probably, is to the inhabitants, if any, of the other planets, because they are all on the same plane; 24while the superior fellow‐globes of these planets are on other planes quite outside that of our terrestrial senses. As their relative positions are given further on, and also in the diagram appended to the comments on Shloka 6 of Stanza VI, a few words of explanation is all that is needed at present. These invisible companions correspond curiously to that which we call the “principles” in man. The seven are on three material planes and one spiritual plane, answering to the three Upâdhis (Material Bases), and one spiritual Vehicle (Vâhana), of our seven Principles in the human division. If, for the sake of a clearer mental conception, we imagine the human Principles to be arranged as in the following scheme, we shall obtain the following diagram of correspondences: 25As we are proceeding here from Universals to Particulars, instead of using the inductive or Aristotelean method, the numbers are reversed. Spirit is enumerated the first instead of seventh, as is usually done, but in truth, ought not to be done. 26The Principles, as usually named after the manner of Esoteric Buddhism and other works, are: 1, Âtmâ; 2, Buddhi (Spiritual Soul); 3, Manas (Human Soul); 4, Kâma Rûpa (Vehicle of Desires and Passions); 5, Prâna; 6, Linga Sharîra; 7, Sthûla Sharîra. 27The dark horizontal lines of the lower planes are the Upâdhis in the case of the human Principles, and the planes in the case of the Planetary Chain. Of course, as regards the Human Principles, the diagram does not place them quite in order, yet it shows the correspondence and analogy to which attention is now drawn. As the reader will see, it is a case of descent into matter, the adjustment—in both the mystic and the physical sense—of the two, and their interblending for the great coming “struggle for life” that awaits both Entities. “Entity” may be thought a strange term to use in the case of a Globe, but the ancient philosophers, who saw in the Earth a huge “animal,” were wiser in their generation than our modern geologists are in theirs; and Pliny, who called the Earth our kind nurse and mother, the only Element which is not inimical to man, spoke more truly than Watts, who fancied that he saw in her the footstool of God. For Earth is only the footstool of man in his ascension to higher regions; the vestibule— 28... to glorious mansions, Through which a moving crowd for ever press. 29But this only shows how admirably Occult Philosophy fits every thing in Nature, and how much more logical are its tenets than the lifeless hypothetical speculations of Physical Science. 30Having learned thus much, the Mystic will be better prepared to understand the Occult teaching, though every formal student of Modern Science may, and probably will, regard it as preposterous nonsense. The student of Occultism, however, holds that the theory at present under discussion is far more philosophical and probable than any other. It is more logical, at any rate, than the theory recently advanced which made of the Moon the projection of a portion of our Earth, extruded when the latter was a globe in fusion, a molten plastic mass. 31Says Mr. Samuel Laing, the author of Modern Science and Modern Thought: 32The astronomical conclusions are theories based on data so uncertain, that while in some cases they give results incredibly short, like that of 15 millions of years for the whole past process of formation of the solar system, in others they give results almost incredibly long, as in that which supposes the moon to have been thrown off when the earth was rotating in three hours, while the utmost actual retardation obtained from observation would require 600 millions of years to make it rotate in twenty‐three hours instead of twenty‐four.(266) 33And if Physicists persist in such speculations, why should the chronology of the Hindûs be laughed at as exaggerated? 34It is said, moreover, that the Planetary Chains having their Days and their Nights—i.e., periods of activity or life, and of inertia or death—behave in heaven as do men on earth: they generate their likes, grow old, and become personally extinct, their spiritual principles only living in their progeny as a survival of themselves. 35Without attempting the very difficult task of giving out the whole process in all its cosmic details, enough may be said to give an approximate idea of it. When a Planetary Chain is in its last Round, its Globe A, before finally dying out, sends all its energy and principles into a neutral centre of latent force, a laya centre, and thereby informs a new nucleus of undifferentiated substance or matter, i.e., calls it into activity or gives it life. Suppose such a process to have taken place in the Lunar Planetary Chain; suppose again, for argument’s sake—though Mr. Darwin’s theory quoted below has lately been upset, even if the fact has not yet been ascertained by mathematical calculation—that the Moon is far older than the Earth. Imagine the six fellow‐globes of the Moon—æons before the first Globe of our seven was evolved—just in the same position in relation to each other as the fellow‐globes of our Chain now occupy in regard to our Earth.(267) And now it will be easy to imagine further Globe A of the Lunar Chain informing Globe A of the Terrestrial Chain, and—dying; next Globe B of the former sending its energy into Globe B of the new Chain; then Globe C of the Lunar creating its progeny Sphere C of the Terrene Chain; then the Moon (our satellite) pouring forth into the lowest Globe of our Planetary Chain—Globe D, our Earth—all its life, energy and powers; and, having transferred them to a new centre, becoming virtually a dead planet, in which since the birth of our Globe rotation has almost ceased. 36The Moon is the satellite of our Earth, undeniably, but this does not invalidate the theory that she has given to the Earth all but her corpse. For Darwin’s theory to hold good, besides the hypothesis just upset, other still more incongruous speculations had to be invented. The Moon, it is said, has cooled nearly six times as rapidly as the Earth.(268) “The Moon, if the earth is 14,000,000 years old since its incrustation, is only eleven and two‐thirds millions of years old since that stage ...” etc. And if our Moon is but a splash from our Earth, why can no similar inference be established for the Moons of other planets? The Astronomers “do not know.” Why should Venus and Mercury have no satellites, and by what, when they exist, were they formed? The Astronomers do not know, because, we say, Science has only one key—the key of matter—to open the mysteries of Nature, while Occult Philosophy has seven keys and explains that which Science fails to see. Mercury and Venus have no satellites, but they had “parents” just as the Earth had. Both are far older than the Earth, and, before the latter reaches her Seventh Round, her mother Moon will have dissolved into thin air, as the Moons of the other planets have, or have not, as the case may be, since there are planets which have several Moons—a mystery again which no Œdipus of Astronomy has solved. 37The Moon is now the cold residual quantity, the shadow dragged after the new body, into which her living powers and principles are transfused. She now is doomed for long ages to be ever pursuing the Earth, to be attracted by and to attract her progeny. Constantly vampirized by her child, she revenges herself on it, by soaking it through and through with the nefarious, invisible and poisoned influence which emanates from the occult side of her nature. For she is a dead, yet a living body. The particles of her decaying corpse are full of active and destructive life, although the body which they had formed, is soulless and lifeless. Therefore its emanations are at the same time beneficent and maleficent—a circumstance finding its parallel on earth, in the fact that the grass and plants are nowhere more juicy and thriving than on graves; while at the same time it is the graveyard, or corpse‐emanations, which kill. And like all ghouls or vampires, the Moon is the friend of the sorcerers and the foe of the unwary. From the archaic æons and the later times of the witches of Thessaly, down to some of the present Tântrikas of Bengal, her nature and properties have been known to every Occultist, but have remained a closed book for Physicists. 38Such is the Moon from the astronomical, geological, and physical standpoints. As to her metaphysical and psychic nature, it must remain an occult secret in this work, as it was in the volume entitled Esoteric Buddhism, notwithstanding the rather sanguine statement made therein, that “there is not much mystery left now in the riddle of the eighth sphere.”(269) These are topics, indeed, “on which the Adepts are very reserved in their communications to uninitiated pupils,” and since they have, moreover, never sanctioned or permitted any published speculations upon them, the less said the better. 39Yet, without treading upon the forbidden ground of the “eighth sphere,” it may be useful to state some additional facts with regard to the ex‐monads of the Lunar Chain—the “Lunar Ancestors”—as they play a leading part in the coming Anthropogenesis. This brings us directly to the Septenary Constitution of man; and as some discussion has arisen of late about the best classification to be adopted for the division of the microcosmic entity, two systems are now appended with a view to facilitate comparison. The subjoined short article is from the pen of Mr. T. Subba Row, a learned Vedântin scholar. He prefers the Brâhmanical division of the Râja Yoga, and from a metaphysical point of view he is quite right. But, as it is a question of simple choice and expediency, we hold in this work to the time‐honoured classification of the Trans‐Himâlayan “Arhat Esoteric School.” The following table and its explanatory text are reprinted from the Theosophist, and are also contained in Five Years of Theosophy.(270) 40The Septenary Division In Different Indian Systems. 41We give below in a tabular form the classifications adopted by the Buddhist and Vedântic teachers of the principles of man: 42“Esoteric Vedânta. Târaka Râja Buddhism.” Yoga. 1. Sthûla Annamayakosha.(271) Sthûlopâdhi.(272) Sharîra. 2. Prâna.(273) Prânamayakosha. Sthûlopâdhi. 3. The Vehicle Prânamayakosha. Sthûlopâdhi. of Prâna.(274) 4. Kâma Rûpa. Mânomayakosha. Sûkshmopâdhi. 5. Mind Mânomayakosha. Sûkshmopâdhi. (Volitions and feelings); Vijñânam. 6. Spiritual Ânandamayakosha. Kâranopâdhi. Soul.(275) 7. Âtmâ. Âtmâ. Âtmâ. 43From the foregoing table it will be seen that the third principle in the Buddhist classification is not separately mentioned in the Vedântic division, as it is merely the vehicle of Prâna. It will also be seen that the fourth principle is included in the third Kosha (Sheath), as the same principle is but the vehicle of will‐power, which is but an energy of the mind. It must also be noticed that the Vijñânamayakosha is considered to be distinct from the Mânomayakosha, as a division is made after death between the lower part of the mind, as it were, which has a closer affinity with the fourth principle than with the sixth and its higher part, which attaches itself to the latter, and which is, in fact, the basis for the higher spiritual individuality of man. 44We may also here point out to our readers that the classification mentioned in the last column is, for all practical purposes, connected with Râja Yoga, the best and simplest. Though there are seven principles in man, there are but three distinct Upâdhis (Bases), in each of which his Âtmâ may work independently of the rest. These three Upâdhis can be separated by an Adept without killing himself. He cannot separate the seven principles from each other without destroying his constitution. 45The student will now be better prepared to see that between the three Upâdhis of the Râja Yoga and its Atmâ, and our three Upâdhis, Âtmâ, and the additional three divisions, there is in reality but very little difference. Moreover, as every Adept in Cis‐Himâlayan or Trans‐Himâlayan India, of the Patanjali, the Âryâsanga or the Mahâyâna schools, has to become a Râja Yogî, he must, therefore, accept the Târaka Râja classification in principle and theory, whatever classification he resorts to for practical and Occult purposes. Thus, it matters very little whether one speaks of the three Upâdhis, with their three Aspects, and Âtmâ, the eternal and immortal synthesis, or calls them the “Seven Principles.” 46For the benefit of those who may not have read, or, if they have, may not have clearly understood, in Theosophical writings, the doctrine of the septenary Chains of Worlds in the Solar Cosmos, the teaching is briefly as follows. 471. Everything in the metaphysical as in the physical Universe is septenary. Hence every sidereal body, every planet, whether visible or invisible, is credited with six companion Globes. The evolution of life proceeds on these seven Globes or bodies, from the First to the Seventh, in Seven Rounds or Seven Cycles. 482. These Globes are formed by a process which the Occultists call the “rebirth of Planetary Chains (or Rings).” When the Seventh and last Round of one of such Rings has been entered upon, the highest or first Globe, A, followed by all the others down to the last, instead of entering upon a certain time of rest—or “Obscuration,” as in the previous Rounds—begins to die out. The Planetary Dissolution (Pralaya) is at hand, and its hour has struck; each Globe has to transfer its life and energy to another planet.(276) 493. Our Earth, as the visible representative of its invisible superior fellow‐globes, its “Lords” or “Principles,” has to live, as have the others, through seven Rounds. During the first three, it forms and consolidates; during the fourth, it settles and hardens; during the last three, it gradually returns to its first ethereal form: it is spiritualized, so to say. 504. Its Humanity develops fully only in the Fourth—our present Round. Up to this Fourth Life‐Cycle, it is referred to as “Humanity” only for lack of a more appropriate term. Like the grub which becomes chrysalis and butterfly, Man, or rather that which becomes Man, passes through all the forms and kingdoms during the First Round, and through all the human shapes during the two following Rounds. Arrived on our Earth at the commencement of the Fourth, in the present series of Life‐Cycles and Races, Man is the first form that appears thereon, being preceded only by the mineral and vegetable kingdoms—even the latter having to develop and continue its further evolution through man. This will be explained in Volume II. During the three Rounds to come, Humanity, like the Globe on which it lives, will be ever tending to reässume its primeval form, that of a Dhyân Chohanic Host. Man tends to become a God and then—God, like every other Atom in the Universe. 51Beginning so early as with the Second Round, Evolution proceeds already on quite a different plan. It is only during the first Round that (Heavenly) Man becomes a human being on Globe A, (rebecomes) a mineral, a plant, an animal, on Globe B and C, etc. The process changes entirely from the Second Round; but you have learned prudence ... and I advise you to say nothing before the time for saying it has come....(277) 525. Every Life‐Cycle on Globe D (our Earth)(278) is composed of seven Root‐ Races. They commence with the ethereal and end with the spiritual, on the double line of physical and moral evolution—from the beginning of the Terrestrial Round to its close. One is a “Planetary Round” from Globe A to Globe G, the seventh; the other, the “Globe Round,” or the Terrestrial. 53This is very well described in Esoteric Buddhism, and needs no further elucidation for the time being. 546. The First Root‐Race, i.e., the first “Men” on earth (irrespective of form), were the progeny of the “Celestial Men,” rightly called in Indian philosophy the “Lunar Ancestors” or the Pitris, of which there are seven Classes or Hierarchies. As all this will be sufficiently explained in the following sections and in Volume II, no more need be said of it here. 55But the two works already mentioned, both of which treat of subjects from the Occult doctrine, need particular notice. Esoteric Buddhism is too well known in Theosophical circles, and even to the outside world, for it to be necessary to enter at length upon its merits here. It is an excellent book, and has done still more excellent work. But this does not alter the fact that it contains some mistaken notions, and that it has led many Theosophists and lay‐readers to form an erroneous conception of the Eastern Secret Doctrine. Moreover it seems, perhaps, a little too materialistic. 56Man, which came later, was an attempt to present the archaic doctrine from a more ideal standpoint, to translate some visions in and from the Astral Light, to render some teachings partly gathered from a Master’s thoughts, but unfortunately misunderstood. This work also speaks of the evolution of the early Races of men on Earth, and contains some excellent pages of a philosophical character. But so far it is only an interesting little mystical romance. It has failed in its mission, because the conditions required for a correct translation of these visions were not present. Hence the reader must not wonder if our volumes contradict these earlier descriptions in several particulars. 57Esoteric cosmogony in general, and the evolution of the human Monad especially, differ so essentially in these two books, and in other Theosophical works written independently by beginners, that it becomes impossible to proceed with the present work without special mention of these two earlier volumes, for both have a number of admirers—Esoteric Buddhism especially. The time has arrived for the explanation of some matters in this direction. Mistakes have now to be checked by the original teachings, and corrected. If one of the said works has too pronounced a bias toward materialistic Science, the other is decidedly too idealistic, and at times is fantastic. 58From the doctrine—rather incomprehensible to Western minds—which deals with the periodical Obscurations and successive Rounds of the Globes, along their circular Chains, were born the first perplexities and misconceptions. One of such has reference to the “Fifth‐” and even “Sixth‐ Rounders.” Those who knew that a Round was preceded and followed by a long Pralaya, a pause of rest, which created an impassable gulf between two Rounds until the time came for a renewed cycle of life, could not understand the “fallacy” of talking about “Fifth and Sixth‐Rounders” in our Fourth Round. Gautama Buddha, it was held, was a “Sixth‐Rounder,” Plato and some other great philosophers and minds, “Fifth‐Rounders.” How could it be? One Master taught and affirmed that there were such “Fifth‐ Rounders” even now on Earth; and though understood to say that mankind was yet in the Fourth Round, in another place he seemed to say that we were in the Fifth. To this an “apocalyptic answer” was returned by another Teacher: “A few drops of rain do not make a monsoon, though they presage it.”... “No, we are not in the Fifth Round, but Fifth Round men have been coming in for the last few thousand years.” This was worse than the riddle of the Sphinx! Students of Occultism subjected their brains to the wildest work of speculation. For a considerable time they tried to outvie Œdipus and reconcile the two statements. 59And as the Masters kept as silent as the stony Sphinx herself, they were accused of “inconsistency,” “contradiction,” and “discrepancies.” But they were simply allowing the speculations to go on, in order to teach a lesson which the Western mind sorely needs. In their conceit and arrogance, and in their habit of materializing every metaphysical conception and term, without allowing any margin for Eastern metaphor and allegory, the Orientalists had made a jumble of the Hindû exoteric philosophy, and the Theosophists were now doing the same with regard to Esoteric teachings. To this day it is evident that the latter have utterly failed to understand the meaning of the term “Fifth and Sixth‐Rounders.” But it is simply this: every Round brings about a new development, and even an entire change, in the mental, psychic, spiritual and physical constitution of man; all these principles evolving on an ever ascending scale. Hence it follows that those persons who, like Confucius and Plato, belonged psychically, mentally and spiritually to the higher planes of evolution, were in our Fourth Round as the average man will be in the Fifth Round, whose mankind is destined to find itself, on this scale of evolution, immensely higher than is our present humanity. Similarly, Gautama Buddha—Wisdom incarnate—was still higher and greater than all the men we have mentioned who are called “Fifth‐Rounders,” and so Buddha and Shankarâchârya are termed “Sixth Rounders,” allegorically. 60Hence again the concealed wisdom of the remark, pronounced at the time “evasive”—“a few drops of rain do not make a monsoon, though they presage it.” 61And now the truth of the following remark, in Esoteric Buddhism, will be fully apparent: 62It is impossible, when the complicated facts of an entirely unfamiliar science are being presented to untrained minds for the first time, to put them forward with all their appropriate qualifications ... and abnormal developments.... We must be content to take the broad rules first and deal with the exceptions afterwards, and especially is this the case with a study, in connection with which the traditional methods of teaching, generally followed, aim at impressing every fresh idea on the memory by provoking the perplexity it at last relieves. 63As the author of the remark was himself, as he says, “an untrained mind” in Occultism, his own inferences, and his better knowledge of modern astronomical speculations than of archaic doctrines, led him, quite naturally, and unconsciously to himself, to commit a few mistakes of detail rather than of any “broad rule.” One such will now be noticed. It is a trifling one, still it is calculated to lead many a beginner into erroneous conceptions. But as the mistaken notions of the earlier editions were corrected in the annotations of the fifth edition, so the sixth may be revised and perfected. There were several reasons for such mistakes. They were due to the necessity, under which the Teachers laboured, of giving what were considered as “evasive answers”; the questions being too persistently pressed to be left unnoticed, while, on the other hand, they could only be partially answered. This position notwithstanding, the confession that “half a loaf is better than no bread” was but too often misunderstood, and hardly appreciated as it ought to have been. As a result thereof gratuitous speculations were sometimes indulged in by the European lay‐chelâs. Among such were the “Mystery of the Eighth Sphere” in its relation to the Moon, and the erroneous statement that two of the superior Globes of the Terrestrial Chain were two of our well‐known planets; “besides the earth ... there are only two other worlds of our chain which are visible ... Mars and Mercury....”(279) 64This was a great mistake. But the blame for it is to be attached as much to the vagueness and incompleteness of the Master’s answer as to the question of the learner itself, which was equally vague and indefinite. 65It was asked: “What planets, of those known to ordinary Science, besides Mercury, belong to our system of worlds?” Now if by “system of worlds” our Terrestrial Chain, or “String,” was intended, in the mind of the querist, instead of the “Solar System of Worlds,” as it should have been, then of course the answer was likely to have been misunderstood. For the reply was: “Mars, etc., and, four other planets of which Astronomy knows nothing. Neither A, B, nor Y, Z, are known, nor can they be seen through physical means, however perfected.” This is plain: (a) Astronomy as yet knows nothing in reality of the planets, neither the ancient ones, nor those discovered in modern times. (b) No companion planets from A to Z, i.e., no upper Globes of any Chain in the Solar System, can be seen; with the exception of course of all the planets which come fourth in number, as our Earth, the Moon, etc., etc. As to Mars, Mercury, and “the four other planets,” they bear a relation to Earth of which no Master or high Occultist will ever speak, much less explain the nature. 66In this same letter the impossibility is distinctly stated by one of the Teachers to the author of Esoteric Buddhism: “Try to understand that you are putting me questions pertaining to the highest Initiation; that I can give you (only) a general view, but that I dare not, nor will I, enter into details....” Copies of all the letters ever received, or sent, with the exception of a few private ones—“in which there was no teaching,” the Master says—are with the writer. As it was her duty, in the beginning, to answer and explain certain points not touched upon, it is more than likely that, notwithstanding the many annotations on these copies, the writer, in her ignorance of English and her fear of saying too much, may have bungled the information given. She takes the whole blame for it upon herself in any and every case. But it is impossible for her to allow students to remain any longer under erroneous impressions, or to believe that the fault lies with the Esoteric system. 67Let it then be now distinctly stated that the theory broached is impossible, with or without the additional evidence furnished by modern Astronomy. Physical Science can supply corroborative, though still very uncertain, evidence, but only as regards heavenly bodies on the same plane of materiality as our objective Universe. Mars and Mercury, Venus and Jupiter, like every hitherto discovered planet, or those still to be discovered, are all, per se, the representatives on our plane of such Chains. As distinctly stated in one of the numerous letters of Mr. Sinnett’s Teacher: “there are other and innumerable manvantaric Chains of Globes which bear intelligent Beings, both in and outside our Solar System.” But neither Mars nor Mercury belong to our Chain. They are, along with other planets, septenary Units in the great host of Chains of our System, and all are as visible as their upper Globes are invisible. 68If it is still argued that certain expressions in the Teacher’s letters were liable to mislead, the answer comes: Amen; so they were. The author of Esoteric Buddhism understood it well when he wrote that such are “the traditional modes of teaching ... by provoking the perplexity,” they do or do not relieve—as the case may be. At all events, if it is urged that this might have been explained earlier, and the true nature of the planets given out as they now are, the answer comes that: It was not found expedient to do so at the time, as it would have opened the way to a series of additional questions which could never be answered on account of their Esoteric nature, and thus would only become embarrassing. It had been declared from the first, and has been repeatedly asserted since: (1) That no Theosophist, not even as an accepted Chelâ, let alone lay students, could expect to have the secret teachings explained to him thoroughly and completely, before he had irretrievably pledged himself to the Brotherhood and passed through at least one Initiation, because no figures and numbers could be given to the public, for figures and numbers are the key to the Esoteric system. (2) That what was revealed was merely the Esoteric lining of that which is contained in almost all the exoteric scriptures of the world‐religions—preëminently in the Brâhmanas and the Upanishads of the Vedas, and even in the Purânas. It was a small portion of what is divulged far more fully now in the present volumes; and even this is very incomplete and fragmentary. 69When the present work was commenced, the writer, feeling sure that the speculation about Mars and Mercury was a mistake, applied to the Teachers by letter for an explanation and an authoritative version. Both came in due time, and verbatim extracts from these are now given. 70“... It is quite correct that Mars is in a state of obscuration at present, and Mercury just beginning to get out of it. You might add that Venus is in her last Round.... If neither Mercury nor Venus have satellites, it is because of the reasons ... and also because Mars has two satellites to which he has no right.... Phobos, the supposed ‘inner’ satellite, is no satellite at all. Thus, this remark of long ago by Laplace and now by Faye do not agree, you see. (Read ‘Comptes Rendus,’ Tome XC, p. 569.) Phobos keeps a too short periodic time, and therefore there ‘must exist some defect in the mother idea of the theory,’ as Faye justly observes.... Again, both [Mars and Mercury] are septenary Chains, as independent of the Earth’s sidereal lords and superiors as you are independent of the ‘principles’ of Däumling [Tom Thumb]—which were perhaps his six brothers, with or without night‐caps.... ‘Gratification of curiosity is the end of knowledge for some men,’ was said by Bacon, who was as right in postulating this truism, as those who were familiar with it before him, were right in hedging off WISDOM from Knowledge, and tracing limits to that which is to be given out at one time.... Remember: 71... knowledge dwells In heads replete with thoughts of other men, Wisdom in minds attentive to their own....” 72“You can never impress it too profoundly on the minds of those to whom you impart some of the Esoteric teachings.” 73Here are more extracts from another letter written by the same authority. This time it is in answer to some objections laid before the Teachers. They are based upon extremely scientific, and as futile, reasonings about the advisability of trying to reconcile the Esoteric theories with the speculations of Modern Science, were written by a young Theosophist as a warning against the “Secret Doctrine,” and in reference to the same subject. He had declared that if there were such companion Earths, “they must be only a wee bit less material than our globe.” How then was it that they could not be seen? The answer was: 74“... Were psychic and spiritual teachings more fully understood, it would become next to impossible to even imagine such an incongruity. Unless less trouble is taken to reconcile the irreconcilable—that is to say, the metaphysical and spiritual sciences with physical or natural philosophy, ‘natural’ being a synonym to them [men of Science] of that matter which falls under the perception of their corporeal senses—no progress can be really achieved. Our Globe, as taught from the first, is at the bottom of the arc of descent, where the matter of our perceptions exhibits itself in its grossest form.... Hence it only stands to reason that the Globes which overshadow our Earth, must be on different and superior planes. In short, as Globes, they are in COÄDUNITION but not in CONSUBSTANTIALITY with our Earth, and thus pertain to quite another state of consciousness. Our planet (like all those we see) is adapted to the peculiar state of its human stock, that state which enables us to see with our naked eye the sidereal bodies which are coëssential with our terrene plane and substance, just as their respective inhabitants, the Jovians, Martians and others, can perceive our little world; because our planes of consciousness, differing as they do in degree, but being the same in kind, are on the same layer of differentiated matter.... What I wrote was: ‘The minor Pralaya concerns only our little Strings of Globes. (We called Chains “Strings” in those days of lip‐confusion.)... 75To such a String our Earth belongs.’ This ought to have shown plainly that the other planets were also ‘Strings,’ or CHAINS.... If he [meaning the objector] would perceive even the dim silhouette of one of such ‘planets’ on the higher planes, he has to first throw off even the thin clouds of the astral matter that stand between him and the next plane.” 76It thus becomes patent why we could not perceive, even with the help of the best telescopes, that which is outside our world of matter. Those alone, whom we call Adepts, who know how to direct their mental vision and to transfer their consciousness—both physical and psychic—to other planes of being, are able to speak with authority on such subjects. And they tell us plainly: 77“Lead the life necessary for the acquisition of such knowledge and powers, and Wisdom will come to you naturally. Whenever you are able to attune your consciousness to any of the seven chords of ‘Universal Consciousness,’ those chords that run along the sounding‐board of Kosmos, vibrating from one Eternity to another; when you have studied thoroughly the ‘Music of the Spheres,’ then only will you become quite free to share your knowledge with those with whom it is safe to do so. Meanwhile, be prudent. Do not give out the great Truths that are the inheritance of the future Races, to our present generation. Do not attempt to unveil the secret of Being and Non‐Being to those unable to see the hidden meaning of Apollo’s Heptachord, the lyre of the radiant god, in each of the seven strings of which dwelleth the Spirit, Soul and Astral Body of the Kosmos, whose shell only has now fallen into the hands of modern Science.... Be prudent, we say, prudent and wise, and above all take care what those who learn from you believe in; lest by deceiving themselves they deceive others, ... for such is the fate of every truth with which men are, as yet, unfamiliar.... Let rather the Planetary Chains and other super‐ and sub‐cosmic mysteries remain a dreamland for those who can neither see, nor yet believe that others can.” 78It is to be regretted that few of us have followed the wise advice, and that many a priceless pearl, many a jewel of wisdom, has been cast to an enemy, unable to understand its value, who has turned round and rent us. 79“Let us imagine”—wrote the same Master to his two “lay chelâs,” as he called the author of Esoteric Buddhism and another gentleman, his co‐ student for some time—“let us imagine that our earth is one of a group of seven planets or man‐bearing worlds.... [The ‘seven planets’ are the sacred planets of antiquity, and are all septenary.] Now the life‐ impulse reaches A, or rather that which is destined to become A, and which so far is but cosmic dust [a laya‐centre] ...” etc. 80In these early letters, in which terms had to be invented and words coined, the “Rings” very often became “Rounds,” and the “Rounds,” “Life‐ Cycles,” and vice versâ. To a correspondent who called a “Round” a “World‐Ring,” the Teacher wrote: “I believe this will lead to a further confusion. A Round we are agreed to call the passage of a Monad from Globe A to Globe G or Z.... The ‘World‐Ring’ is correct.... Advise Mr. ... strongly, to agree upon a nomenclature before going any further.” 81Notwithstanding this agreement, many mistakes, owing to this confusion, crept into the earliest teachings. The “Races” even were occasionally mixed up with the “Rounds” and “Rings,” and led to similar mistakes in Man: Fragments of Forgotten Truth. From the first the Master had written: 82“Not being permitted to give you the whole truth, or divulge the number of isolated fractions, ... I am unable to satisfy you.” 83This in answer to the questions: “If we are right, then the total existence prior to the man‐period is 637,” etc., etc. To all the queries relating to figures, the reply was: “Try to solve the problem of 777 incarnations.... Though I am obliged to withhold information, ... yet if you should work out the problem by yourself, it will be my duty to tell you so.” 84But it never was so worked out, and the results were—never‐ceasing perplexity and mistakes. 85Even the teaching about the septenary constitution of the sidereal bodies and of the macrocosm—from which the septenary division of the microcosm, or man—has until now been among the most esoteric. In olden times it used to be divulged only at Initiation together with the most sacred figures of the cycles. Now, as stated in one of the Theosophical journals,(280) the revelation of the whole system of cosmogony had not been contemplated, nor even thought for one moment possible, at a time when a few scraps of information were sparingly given out, in answer to letters, written by the author of Esoteric Buddhism, in which he put forward a multiplicity of questions. Among these were questions on such problems as no MASTER, however high and independent he might be, would have the right to answer, and thus divulge to the world the most time‐honoured and archaic of the mysteries of the ancient college‐temples. Hence only a few of the doctrines were revealed in their broad outlines, while details were constantly withheld, and all the efforts made to elicit more information about them were systematically eluded from the beginning. This was perfectly natural. Of the four Vidyâs, out of the seven branches of Knowledge mentioned in the Purânas—namely, Yajna Vidyâ, the performance of religious rites in order to produce certain results; Mahâ Vidyâ, the great (magic) knowledge, now degenerated into Tântrika worship; Guhya Vidyâ, the science of Mantras and their true rhythm or chanting, of mystical incantations, etc.; 86Âtmâ Vidyâ, or the true spiritual and divine Wisdom—it is only the last which can throw final and absolute light upon the teachings of the three first named. Without the help of Âtmâ Vidyâ, the other three remain no better than surface sciences, geometrical magnitudes having length and breadth, but no thickness. They are like the soul, limbs and mind of a sleeping man, capable of mechanical motions, of chaotic dreams and even sleep‐walking, of producing visible effects, but stimulated only by instinctual not intellectual causes, least of all by fully conscious spiritual impulses. A good deal can be given out and explained from the three first‐named sciences. But unless the key to their teachings is furnished by Âtmâ Vidyâ, they will remain for ever like the fragments of a mangled text‐book, like the adumbrations of great truths, dimly perceived by the most spiritual, but distorted out of all proportion by those who would nail every shadow to the wall. 87Then, again, another great perplexity was created in the minds of students by the incomplete exposition of the doctrine of the evolution of the Monads. To be fully realized, both this process and that of the birth of the Globes must be examined far more from their metaphysical aspect, than from what one might call a statistical standpoint, involving figures and numbers which are rarely permitted to be widely used. Unfortunately, there are few who are inclined to handle these doctrines only metaphysically. Even the best of the Western writers upon our doctrine declares in his work, when speaking of the evolution of the Monads, that “on pure metaphysics of that sort we are not now engaged.”(281) And in such case, as the Teacher remarks in a letter to him: “Why this preaching of our doctrines, all this uphill work and swimming ‘in adversum flumen’? Why should the West ... learn ... from the East ... that which can never meet the requirements of the special tastes of the æsthetics?” And he draws his correspondent’s attention “to the formidable difficulties encountered by us [the Adepts] in every attempt we make to explain our metaphysics to the Western mind.” 88And well he may; for outside of metaphysics, no Occult philosophy, no Esotericism is possible. It is like trying to explain the aspirations and affections, love and hatred, the most private and sacred workings in the soul and mind of a living man, by an anatomical description of the thorax and brain of his dead body. 89Let us now examine two tenets mentioned above, but hardly alluded to in Esoteric Buddhism, and supplement them as far as lies in our power. 90Additional Facts And Explanations Concerning The Globes And The Monads. 91Two statements made in the above work must be noticed and the author’s opinions quoted. The first is as follows: 92The spiritual Monads ... do not fully complete their mineral existence on Globe A, then complete it on Globe B, and so on. They pass several times round the whole circle as minerals, and then again several times round as vegetables, and several times as animals. We purposely refrain for the present from going into figures, etc., etc.(282) 93That was a wise course to adopt in view of the great secrecy maintained with regard to figures and numbers. This reticence is now partially relinquished; but it would perhaps have been better had the real numbers concerning Rounds and evolutional gyrations been either entirely divulged at the time, or entirely withheld. Mr. Sinnett understood this difficulty well when saying: 94For reasons which are not easy for the outsider to divine, the possessors of Occult knowledge are especially reluctant to give out numerical facts relating to cosmogony, though it is hard for the uninitiated to understand why they should be withheld.(283) 95That there were such reasons is evident. Nevertheless, it is to this reticence that most of the confused ideas of some Eastern as well as Western pupils are due. The difficulties in the way of the acceptance of the particular tenets under consideration seemed great, just because of the absence of any data to go upon. But there it was. For, as the Masters have many times declared, the figures belonging to the Occult calculations cannot be given—outside the circle of pledged Chelâs, and not even these can break the rules. 96To make things plainer, without touching upon the mathematical aspects of the doctrine, the teaching given may be expanded and some obscure points solved. As the evolution of the Globes and that of the Monads are so closely interblended, we will make of the two teachings one. In reference to the Monads, the reader is asked to bear in mind that Eastern philosophy rejects the Western theological dogma of a newly‐created soul for every baby born, a dogma as unphilosophical as it is impossible in the economy of Nature. There must be a limited number of Monads, evolving and growing more and more perfect, through their assimilation of many successive Personalities, in every new Manvantara. This is absolutely necessary in view of the doctrines of Rebirth and Karma, and of the gradual return of the human Monad to its source—Absolute Deity. Thus, although the hosts of more or less progressed Monads are almost incalculable, they are still finite, as is everything in this Universe of differentiation and finiteness. 97As shown in the double diagram of the human Principles and the ascending Globes of the World‐Chains,(284) there is an eternal concatenation of causes and effects, and a perfect analogy which runs through, and links together, all the lines of evolution. One begets the other—Globes as Personalities. But, let us begin at the beginning. 98The general outline of the process by which the successive Planetary Chains are formed has just been given. To prevent future misconceptions, some further details may be offered which will also throw light on the history of Humanity on our own Chain, the progeny of that of the Moon. 99In the accompanying diagram, Fig. 1 represents the Lunar Chain of seven Globes at the outset of its seventh or last Round; while Fig. 2 represents the Earth Chain which will be, but is not yet in existence. The seven Globes of each Chain are distinguished in their cyclic order by the letters A to G, the Globes of the Earth Chain being further marked by a cross, the symbol of the Earth. 100Now, it must be remembered that the Monads cycling round any septenary Chain are divided into seven Classes or Hierarchies, according to their respective stages of evolution, consciousness and merit. Let us follow, then, the order of their appearance on Globe A, in the First Round. The time‐spaces between the appearances of these Hierarchies on any one Globe are so adjusted, that when Class 7, the last, appears on Globe A, Class 1, the first, has just passed on to Globe B; and so on, step by step, all round the Chain. 101Again, in the Seventh Round of the Lunar Chain, when Class 7, the last, quits Globe A, that Globe, instead of falling asleep, as it had done in previous Rounds, begins to die (to go into its Planetary Pralaya);(285) and in dying it transfers successively, as just said, its principles, or life‐elements and energy, etc., one after the other, to a new laya‐centre, which commences the formation of Globe A of the Earth Chain. A similar process takes place for each of the Globes of the Lunar Chain, one after the other, each forming a fresh Globe of the Earth Chain. Our Moon was the fourth Globe of the series, and was on the same plane of perception as our Earth. But Globe A of the Lunar Chain is not fully “dead,” till the first Monads of the first Class have passed from Globe G or Z, the last of the Lunar Chain, into the Nirvâna which awaits them between the two Chains; and similarly for all the other Globes as stated, each giving birth to the corresponding Globe of the Earth Chain. 102Further, when Globe A of the new Chain is ready, the first Class or Hierarchy of Monads from the Lunar Chain incarnate upon it in the lowest kingdom, and so on successively. The result of this is, that it is only the first Class of Monads which attains the human state of development during the first Round, since the second Class, on each Globe, arriving later, has not time to reach that stage. Thus the Monads of Class 2 reach the incipient human stage only in the Second Round, and so on up to the middle of the Fourth Round. But at this point—and on this Fourth Round in which the human stage will be fully developed—the “door” into the human kingdom closes; and henceforward the number of “human” Monads, i.e., Monads in the human stage of development, is complete. For the Monads which had not reached the human stage by this point, will, owing to the evolution of Humanity itself, find themselves so far behind, that they will reach the human stage only at the close of the Seventh and last Round. They will, therefore, not be men on this Chain, but will form the Humanity of a future Manvantara, and be rewarded by becoming “men” on a higher Chain altogether, thus receiving their Karmic compensation. To this there is but one solitary exception, and for very good reasons, of which we shall speak farther on. But this accounts for the difference in the Races. 103It thus becomes apparent how perfect is the analogy between the processes of Nature in the cosmos and in the individual man. The latter lives through his life‐cycle, and dies. His higher principles, corresponding in the development of a Planetary Chain to the cycling Monads, pass into Devachan, which corresponds to the Nirvâna and states of rest intervening between two Chains. The man’s lower principles are disintegrated in time, and are used by Nature again for the formation of new human principles; the same process also taking place in the disintegration and formation of Worlds. Analogy is thus the surest guide to the comprehension of the Occult teachings. 104This is one of the “seven mysteries of the moon,” and it is now revealed. The seven “mysteries” are called by the Japanese Yamabooshis, the mystics of the Lao‐Tze sect and the ascetic monks of Kioto, the Dzenodoo—the “Seven Jewels”; only, the Japanese and the Chinese Buddhist ascetics and Initiates are, if possible, even more reticent in giving out their “Knowledge” than are the Hindûs. 105But the reader must not be allowed to lose sight of the Monads, and must be enlightened as to their nature, as far as permitted, without trespassing upon the highest mysteries, of which the writer does not in any way pretend to know the last or final word. 106The Monadic Host may be roughly divided into three great Classes: 1071. The most developed Monads—the Lunar Gods or “Spirits,” called, in India, the Pitris—whose function it is to pass in the First Round through the whole triple cycle of the mineral, vegetable and animal kingdoms, in their most ethereal, filmy, and rudimentary forms, in order to clothe themselves in, and assimilate, the nature of the newly formed Chain. They are those who first reach the human form—if there can be any form in the realm of the almost subjective—on Globe A, in the First Round. It is they, therefore, who lead and represent the human element during the Second and Third Rounds, and finally evolve their shadows at the beginning of the Fourth Round for the second Class, or those who come behind them. 1082. Those Monads that are the first to reach the human stage during the three and a half Rounds, and to become “men.” 1093. The laggards, the Monads which are retarded, and which will not reach, by reason of Karmic impediments, the human stage at all during this Cycle or Round, save one exception which will be spoken of elsewhere, as already promised. 110We are forced to use above the misleading word “men,” and this is a clear proof of how little any European language is adapted to express these subtle distinctions. 111It stands to reason that these “men” did not resemble the men of to‐day, either in form or nature. Why then, it may be asked, call them “men” at all? Because there is no other term, in any Western language, which approximately conveys the idea intended. The word “men” at least indicates that these beings were “manus,” thinking entities, however they differed in form and intellection from ourselves. But in reality they were, in respect of spirituality and intellection, rather “gods” than “men.” 112The same difficulty of language is met with in describing the “stages” through which the Monad passes. Metaphysically speaking, it is of course an absurdity to talk of the “development” of a Monad, or to say that it becomes “man.” But any attempt to preserve metaphysical accuracy of language, in the use of such a tongue as the English, would necessitate at least three extra volumes of this work, and would entail an amount of verbal repetition which would be wearisome in the extreme. It stands to reason that a Monad cannot either progress or develop, or even be affected by the changes of state it passes through. It is not of this world or plane, and may only be compared to an indestructible star of divine light and fire, thrown down on to our Earth, as a plank of salvation for the Personalities in which it indwells. It is for the latter to cling to it; and thus partaking of its divine nature, obtain immortality. Left to itself the Monad will cling to no one; but, like the plank, be drifted away to another incarnation, by the unresting current of evolution. 113Now the evolution of the external form, or body, round the astral, is 114kingdoms; but the evolution of the internal, or real, Man is purely spiritual. It is now no more a passage of the impersonal Monad through many and various forms of matter—endowed at best with instinct and consciousness on quite a different plane—as in the case of external evolution, but a journey of the “Pilgrim‐Soul” through various states of not only matter, but of self‐consciousness and self‐perception, or of perception from apperception. 115The Monad emerges from its state of spiritual and intellectual unconsciousness; and, skipping the first two planes—too near the Absolute to permit of any correlation with anything on a lower plane—it gets directly into the plane of Mentality. But there is no plane in the whole universe with a broader margin, or a wider field of action, in its almost endless gradations of perceptive and apperceptive qualities, than this plane, which has in its turn an appropriate smaller plane for every “form,” from the Mineral Monad up to the time when that Monad blossoms forth by evolution into the Divine Monad. But all the time it is still one and the same Monad, differing only in its incarnations, throughout its ever succeeding cycles of partial or total obscuration of spirit, or partial or total obscuration of matter—two polar antitheses—as it ascends into the realms of mental spirituality, or descends into the depths of materiality. 116To return to Esoteric Buddhism. The second statement is with regard to the enormous period intervening between the mineral epoch, on Globe A, and the man epoch, the term “man epoch” being used because of the necessity of giving a name to that fourth kingdom which follows the animal, though in truth the “man” on Globe A, during the First Round, is no man, but only his prototype, or dimensionless image, from the astral regions. The statement runs as follows: 117The full development of the mineral epoch on Globe A, prepares the way for the vegetable development, and, as soon as this begins, the mineral life‐impulse overflows into Globe B. Then, when the vegetable development on Globe A is complete and the animal development begins, the vegetable life‐impulse overflows to Globe B, and the mineral impulse passes on to Globe C. Then finally comes the human life impulse on Globe A.(286) 118And so it goes on for three Rounds, when it slackens, and finally stops at the threshold of our Globe, in the Fourth Round; because the human period (of the true physical men to be), the seventh, is now reached. This is evident, for as said: 119... There are processes of evolution which precede the mineral kingdom, and thus a wave of evolution, indeed several waves of evolution, precede the mineral wave in its progress round the spheres.(287) 120And now we have to quote from another article, “The Mineral Monad,” in Five Years of Theosophy: 121There are seven kingdoms. The first group comprises three degrees of elementals, or nascent centres of forces—from the first stage of differentiation of [from] Mûlaprakriti [or rather Pradhâna, Primordial Homogeneous Matter] to its third degree—i.e., from full unconsciousness to semi‐perception; the second or higher group embraces the kingdoms from vegetable to man; the mineral kingdom thus forming the central or turning point in the degrees of the “Monadic Essence,” considered as an evolving energy. Three stages [sub‐physical] on the elemental side; the mineral kingdom; three stages on the objective physical(288) side—these are the [first or preliminary] seven links of the evolutionary chain.(289) 122“Preliminary” because they are preparatory, and though belonging in fact to the natural, they would be more correctly described as the sub‐natural evolution. This process makes a halt in its stages at the third, at the threshold of the fourth stage, when it becomes, on the plane of natural evolution, the first really manward stage, thus forming with the three elemental kingdoms, the ten, the Sephirothal number. It is at this point that begins: 123A descent of spirit into matter equivalent to an ascent in physical evolution; a reäscent from the deepest depths of materiality (the mineral) towards its status quo ante, with a corresponding dissipation of concrete organism—up to Nirvâna, the vanishing point of differentiated matter.(290) 124Therefore it becomes evident, why that which is pertinently called in Esoteric Buddhism “wave of evolution,” and “mineral, vegetable, animal and man‐impulse,” stops at the door of our Globe, at its Fourth Cycle or Round. It is at this point that the Cosmic Monad (Buddhi) will be wedded to, and become the vehicle of, the Âtmic Ray; i.e., Buddhi will awaken to an apperception of it (Âtman), and thus enter on the first step of a new septenary ladder of evolution, which will lead it eventually to the tenth, counting from the lowest upwards, of the Sephirothal Tree, the Crown. 125Everything in the Universe follows analogy. “As above, so below”; Man is the microcosm of the Universe. That which takes place on the spiritual plane, repeats itself on the cosmic plane. Concretion follows the lines of abstraction; corresponding to the highest must be the lowest; the material to the spiritual. Thus, corresponding to the Sephirothal Crown, or Upper Triad, there are the three elemental kingdoms, which precede the mineral,(291) and which, using the language of the Kabalists, answer in the cosmic differentiation to the Worlds of Form and Matter, from the Super‐Spiritual to the Archetypal. 126Now what is a Monad? And what relation does it bear to an Atom? The following reply is based upon the explanations given in answer to these questions in the above‐cited article, “The Mineral Monad,” written by the author. To the second question it is answered: 127None whatever to the atom or molecule as at present existing in the scientific conception. It can neither be compared with the microscopic organisms, once classed among polygastric infusoria, and now regarded as vegetable, and classed among algæ; nor is it quite the monas of the Peripatetics. Physically or constitutionally the Mineral Monad differs, of course, from the Human Monad, which is not physical, nor can its constitution be rendered by chemical symbols and elements.(292) 128In short, as the Spiritual Monad is One, Universal, Boundless and Impartite, whose Rays, nevertheless, form what we, in our ignorance, call the “Individual Monads” of men, so the Mineral Monad—being at the opposite curve of the circle—is also One, and from it proceed the countless physical atoms, which Science is beginning to regard as individualized. 129Otherwise how could one account for, and explain mathematically, the evolutionary and spiral progress of the four kingdoms? The Monad is the combination of the last two principles in man, the sixth and the seventh, and, properly speaking, the term “Human Monad” applies only to the Dual Soul (Âtmâ‐Buddhi), not to its highest spiritual vivifying principle, Âtmâ, alone. But since the Spiritual Soul, if divorced from the latter (Âtmâ), could have no existence, no being, it has thus been called.... Now the Monadic, or rather Cosmic, Essence, if such a term be permitted, in the mineral, vegetable and animal, though the same throughout the series of cycles, from the lowest elemental up to the Deva kingdom, yet differs in the scale of progression. It would be very misleading to imagine a Monad as a separate Entity, trailing its slow way in a distinct path through the lower kingdoms, and after an incalculable series of transformations flowering into a human being; in short, that the Monad of a Humboldt dates back to the Monad of an atom of hornblende. Instead of saying a “Mineral Monad,” the more correct phraseology in Physical Science, which differentiates every atom, would of course have been to call it “the Monad manifesting in that form of Prakriti called ‘the Mineral Kingdom’.” The atom, as represented in the ordinary scientific hypothesis, is not a particle of something, animated by a psychic something, destined after æons to blossom into a man. But it is a concrete manifestation of the Universal Energy, which itself has not yet become individualized; 130a sequential manifestation of the one Universal Monas. The Ocean of Matter does not divide into its potential and constituent drops, until the sweep of the life‐impulse reaches the evolutionary stage of man‐ birth. The tendency towards segregation into individual Monads is gradual, and in the higher animals comes almost to the point. The Peripatetics applied the word Monas to the whole Kosmos, in the pantheistic sense; and the Occultists, while accepting this thought for convenience sake, distinguish the progressive stages of the evolution of the concrete from the abstract, by terms of which the “Mineral, Vegetable, Animal Monad,” etc., are examples. The term merely means that the tidal wave of spiritual evolution is passing through that arc of its circuit. The “Monadic Essence” begins to imperceptibly differentiate towards individual consciousness in the vegetable kingdom. As the Monads are uncompounded things, as correctly defined by Leibnitz, it is the Spiritual Essence which vivifies them in their degrees of differentiation, which properly constitutes the Monad—not the atomic aggregation, which is only the vehicle and the substance through which thrill the lower and the higher degrees of intelligence.(293) 131Leibnitz conceived of the Monads as elementary and indestructible units, endowed with the power of giving and receiving with respect to other units, and thus of determining all spiritual and physical phenomena. It is he who invented the term apperception, which together with nerve‐ (not perception, but rather) sensation, expresses the state of the Monadic consciousness through all the kingdoms up to Man. 132Thus it may be wrong, on strictly metaphysical lines, to call Âtmâ‐Buddhi a Monad, since in the materialistic view it is dual and therefore compound. But as Matter is Spirit, and vice versâ; and since the Universe and the Deity which informs it are unthinkable apart from each other; so in the case of Âtmâ‐Buddhi. The latter being the vehicle of the former, Buddhi stands in the same relation to Âtmâ, as Adam‐Kadmon, the Kabalistic Logos, does to Ain Suph, or Mûlaprakriti to Parabrahman. 133And now a few words more on the Moon. 134What, it may be asked, are the “Lunar Monads,” just spoken of? The description of the seven Classes of Pitris will come later, but now some general explanations may be given. It must be plain to everyone that they are Monads, who, having ended their Life‐Cycle on the Lunar Chain, which is inferior to the Terrestrial Chain, have incarnated on the latter. But there are some further details which may be added, though they border too closely on forbidden ground to be treated of fully. The last word of the mystery is divulged only to Adepts, but it may be stated that our satellite is only the gross body of its invisible principles. Seeing then that there are seven Earths, so there are seven Moons, the last alone being visible; the same for the Sun, whose visible body is called a Mâyâ, a reflection, just as man’s body is. “The real Sun and the real Moon are as invisible as the real man,” says an Occult maxim. 135And it may be remarked, en passant, that those Ancients were not so foolish after all who first started the idea of “Seven Moons.” For though this conception is now taken solely as an astronomical measure of time, in a very materialized form, yet underlying the husk there can still be recognized the traces of a profoundly philosophical idea. 136In reality the Moon is the satellite of the Earth in one respect only, viz., that physically the Moon revolves round the Earth. But in every other respect, it is the Earth which is the satellite of the Moon, and not vice versâ. Startling as the statement may seem, it is not without confirmation from scientific knowledge. It is evidenced by the tides, by the cyclic changes in many forms of disease, which coincide with the lunar phases; it can be traced in the growth of plants, and is very marked in the phenomena of human conception and gestation. The importance of the Moon and its influence on the Earth were recognized in every ancient religion, notably the Jewish, and have been remarked by many observers of psychical and physical phenomena. But, so far as Science knows, the Earth’s action on the Moon is confined to the physical attraction, which causes her to circle in her orbit. And should an objector insist, that this fact alone is sufficient evidence that the Moon is truly the Earth’s satellite on other planes of action, one may reply by asking whether a mother, who walks round and round her child’s cradle, keeping watch over the infant, is the subordinate of her child or dependent upon it? Though in one sense she is its satellite, yet she is certainly older and more fully developed than the child she watches. 137It is, then, the Moon that plays the largest and most important part, as well in the formation of the Earth itself, as in the peopling thereof with human beings. The Lunar Monads, or Pitris, the ancestors of man, become in reality man himself. They are the Monads, who enter on the cycle of evolution on Globe A, and who, passing round the Chain of Globes, evolve the human form, as has just been shown. At the beginning of the human stage of the Fourth Round on this Globe, they “ooze out” their astral doubles, from the “ape‐like” forms which they had evolved in the Third Round. And it is this subtle, finer form, which serves as the model round which Nature builds physical man. These Monads, or Divine Sparks, are thus the Lunar Ancestors, the Pitris themselves; for these Lunar Spirits have to become “men,” in order that their Monads may reach a higher plane of activity and self‐consciousness, i.e., the plane of the Mânasa‐Putras, those who endow the “senseless” shells, created and informed by the Pitris, with “mind,” in the latter part of the Third Root‐Race. 138In the same way, the Monads, or Egos, of the men of the Seventh Round of our Earth, after our own Globes A, B, C, D, etc., parting with their life‐ energy, will have informed, and thereby called to life, other laya‐ centres, destined to live and act on a still higher plane of being—in the same way will the Terrene Ancestors create those who will become their superiors. 139It now becomes plain, that there exists in Nature a triple evolutionary scheme for the formation of the three periodical Upâdhis; or rather three separate schemes of evolution, which in our system are inextricably interwoven and interblended at every point. These are the Monadic (or Spiritual), the Intellectual, and the Physical Evolutions. These three are the finite aspects, or the reflections on the field of Cosmic Illusion, of Âtmâ, the seventh, the One Reality. 1401. The Monadic, as the name implies, is concerned with the growth and development into still higher phases of activity of the Monads, in conjunction with: 1412. The Intellectual, represented by the Mânasa‐Dhyânis (the Solar Devas, or the Agnishvatta Pitris), the “givers of intelligence and consciousness” to man, and: 1423. The Physical, represented by the Chhâyâs of the Lunar Pitris, round which Nature has concreted the present physical body. This body serves as the vehicle for the “growth,” to use a misleading word, and the transformations—through Manas, and owing to the accumulation of experiences—of the Finite into the Infinite, of the Transient into the Eternal and Absolute. 143Each of these three systems has its own laws, and is ruled and guided by different sets of the highest Dhyânis or Logoi. Each is represented in the constitution of Man, the Microcosm of the great Macrocosm; and it is the union of these three streams in him, which makes him the complex being he now is. 144Nature, the physical evolutionary Power, could never evolve Intelligence unaided; she can only create “senseless forms,” as will be seen in our Anthropogenesis. The Lunar Monads cannot progress, for they have not yet had sufficient touch with the forms created by “Nature,” to allow of their accumulating experiences through its means. It is the Mânasa‐Dhyânis who fill up the gap, and they represent the evolutionary power of Intelligence and Mind, the link between Spirit and Matter—in this Round. 145Also it must be borne in mind that the Monads which enter upon the evolutionary cycle upon Globe A, in the first Round, are in very different stages of development. Hence the matter becomes somewhat complicated. Let us recapitulate. 146The most developed, the Lunar Monads, reach the human germ‐stage in the First Round; become terrestrial, though very ethereal, human beings towards the end of the Third Round, remaining on the Globe through the “obscuration” period, as the seed for future mankind in the Fourth Round, and thus become the pioneers of Humanity at the beginning of this, the present Fourth Round. Others reach the human stage only during later Rounds, i.e., in the second, third or first half of the Fourth Round. And finally the most retarded of all—i.e., those still occupying animal forms after the middle turning‐point of the Fourth Round—will not become men at all during this Manvantara. They will reach to the verge of Humanity only at the close of the Seventh Round, to be, in their turn, ushered into a new Chain, after Pralaya, by older pioneers, the progenitors of Humanity, or the Seed‐Humanity (Shishta), viz., the men who will be at the head of all at the end of these Rounds. 147The student scarcely needs any further explanation on the part played by the Fourth Globe and the Fourth Round in the scheme of evolution. 148From the preceding diagrams, which are applicable, mutatis mutandis, to Rounds, Globes or Races, it will be seen that the fourth member of a series occupies a unique position. Unlike the others, the Fourth has no “sister” Globe on the same plane as itself, and it thus forms the fulcrum of the “balance” represented by the whole Chain. It is the sphere of final evolutionary adjustments, the world of the Karmic scales, the Hall of Justice, where the balance is struck which determines the future course of the Monad during the remainder of its incarnations in the Cycle. And therefore is it that, after this central turning‐point has been passed in the Great Cycle—i.e., after the middle point of the Fourth Race in the Fourth Round on our Globe—no more Monads can enter the human kingdom. The door is closed for this Cycle, and the balance struck. For were it otherwise—had there been a new soul created for each of the countless milliards of human beings that have passed away, and had there been no reïncarnation—it would become difficult indeed to provide room for the disembodied “spirits”; nor could the origin and cause of suffering ever be accounted for. It is the ignorance of the Occult tenets, and the enforcement of false conceptions under the guise of religious education, which have created Materialism and Atheism as a protest against the asserted divine order of things. 149The only exceptions to the rule just stated are the “dumb races,” whose Monads are already within the human stage, in virtue of the fact that these “animals” are later than, and even half descended from, man; their last descendants being the anthropoid and other apes. These “human presentments” are in truth only the distorted copies of the early humanity. But this will receive full attention in the next volume. 150As the Commentary, broadly rendered, says: 1511. Every Form on earth, and every Speck [atom] in Space strives in its efforts towards self‐formation to follow the model placed for it in the “Heavenly Man.”... Its (the atom’s) involution and evolution, its external and internal growth and development, have all one and the same object—Man; Man, as the highest physical and ultimate form on this Earth; the “Monad,” in its absolute totality and awakened condition—as the culmination of the divine incarnations on Earth. 1522. The Dhyânis [Pitris] are those who have evolved their Bhuta [Doubles] from themselves, which Rûpa [Form] has become the vehicle of Monads [Seventh and Sixth principles] that had completed their cycle of transmigration in the three preceding Kalpas [Rounds]. Then, they [the Astral Doubles] became the men of the first Human Race of the Round. But they were not complete, and were senseless. 153This will be explained in the sequel. Meanwhile man—or rather his Monad—has existed on Earth from the very beginning of this Round. But, up to our own Fifth Race, the external shapes which covered those divine Astral Doubles, have changed and consolidated with every sub‐race; the form and physical structure of the fauna changing at the same time, as they had to be adapted to the ever‐changing conditions of life on this Globe, during the geological periods of its formative cycle. And thus will they go on changing with every Root‐Race, and every chief sub‐race, down to the last one of the Seventh in this Round. 1543. The inner, now concealed, man, was then [in the beginnings] the external man. The progeny of the Dhyânis [Pitris], he was “the son like unto his father.” Like the lotus, whose external shape assumes gradually the form of the model within itself, so did the form of man in the beginning evolve from within without. After the cycle in which man began to procreate his species after the fashion of the present animal kingdom, it became the reverse. The human fœtus follows now in its transformations all the forms that the physical frame of man assumed, throughout the three Kalpas [Rounds], during the tentative efforts at plastic formation around the Monad, by senseless, because imperfect, matter, in her blind wanderings. In the present age, the physical embryo is a plant, a reptile, an animal, before it finally becomes man, evolving within himself his own ethereal counterpart, in his turn. In the beginning it was that counterpart [astral man] which, being senseless, got entangled in the meshes of matter. 155But this “man” belongs to the Fourth Round. As shown, the Monad had passed through, journeyed and been imprisoned in, every transitional form, throughout every kingdom of nature, during the three preceding Rounds. But the Monad which becomes human, is not the Man. In this Round—with the exception of the highest mammals after man, the anthropoids destined to die out in this our race, when their Monads will be liberated and pass into the astral human forms, or the highest elementals, of the Sixth and the Seventh Races, and then into the lowest human forms in the Fifth Round—no units of any of the kingdoms are animated any longer by Monads destined to become human in their next stage, but only by the lower elementals of their respective realms. These “elementals” will become human Monads, in their turn, only at the next great planetary Manvantara. 156And in fact the last human Monad incarnated before the beginning of the Fifth Root‐Race. Nature never repeats herself; therefore the anthropoids of our day have not existed at any time since the middle of the Miocene period, when, like all cross breeds, they began to show a tendency, more and more marked as time went on, to return to the type of their first parent, the gigantic black and yellow Lemuro‐Atlantean. To search for the “missing link” is useless. To the Scientists of the closing Sixth Root‐ Race, millions and millions of years hence, our modern races, or rather their fossils, will appear as those of small insignificant apes—an extinct species of the genus homo. 157Such anthropoids form an exception because they were not intended by Nature, but are the direct product and creation of “senseless” man. The Hindûs attribute a divine origin to the apes and monkeys, because the men of the Third Race were gods from another plane, who had become “senseless” mortals. This subject had already been touched upon in Isis Unveiled, twelve years ago, as plainly as was then possible. The reader is there referred to the Brâhmans, if he would know the reason of the regard they have for the monkeys. 158He [the reader] would perhaps learn—were the Brâhman to judge him worthy of an explanation—that the Hindû sees in the ape but what Manu desired he should: the transformation of species most directly connected with that of the human family—a bastard branch engrafted on their own stock before the final perfection of the latter. He might learn, further, that in the eyes of the educated “heathen” the spiritual or inner man is one thing, and his terrestrial physical casket another. That physical nature, that great combination of correlations of physical forces, ever creeping on towards perfection, has to avail herself of the material at hand; she models and remodels as she proceeds, and, finishing her crowning work in man, presents him alone as a fit tabernacle for the overshadowing of the Divine Spirit.(294) 159Moreover, a German scientific work is mentioned in a footnote on the same page. It says that: 160A Hanoverian Scientist has recently published a work entitled, Ueber die Auflösung der Arten durch Natürliche Zucht‐wahl, in which he shows, with great ingenuity, that Darwin was wholly mistaken in tracing man back to the ape. On the contrary, he maintains that it is the ape which is evolved from man. He shows that, in the beginning, mankind were, morally and physically, the types and prototypes of our present race and of our human dignity, by their beauty of form, regularity of feature, cranial development, nobility of sentiments, heroic impulses, and grandeur of ideal conceptions. This is a purely Brâhmanic, Buddhistic and Kabalistic doctrine. His book is copiously illustrated with diagrams, tables, etc. It asserts that the gradual debasement and degradation of man, morally and physically, can be readily traced throughout ethnological transformations down to our time. And, as one portion has already degenerated into apes, so the civilized man of the present day will at last, under the action of the inevitable law of necessity, be also succeeded by like descendants. If we may judge of the future by the actual present, it certainly does seem possible that so unspiritual and materialistic a race should end as Simia rather than as Seraphs. 161But though the apes descend from man, it is certainly not the fact that the human Monad, which has once reached the level of humanity, ever incarnates again in the form of an animal. 162The cycle of “metempsychosis” for the human Monad is closed, for we are in the Fourth Round and the Fifth Root‐Race. The reader will have to bear in mind—at any rate one who has made himself acquainted with Esoteric Buddhism—that the Stanzas which follow in this volume and the next speak of the evolution in our Fourth Round only. The latter is the cycle of the turning‐point, after which, matter, having reached its lowest depths, begins to strive onward and to become spiritualized, with every new race and with every fresh cycle. Therefore the student must take care not to see contradiction where there is none, for in Esoteric Buddhism Rounds are spoken of in general, while here only the Fourth, or our present Round, is meant. Then it was the work of formation; now it is that of reformation and evolutionary perfection. 163Finally, to close this digression anent various, but unavoidable, misconceptions, we must refer to a statement in Esoteric Buddhism, which has produced a very fatal impression upon the minds of many Theosophists. One unfortunate sentence, from the work just referred to, is constantly brought forward to prove the materialism of the doctrine. The author, referring to the progress of organisms on the Globes, says that: 164The mineral kingdom will no more develop the vegetable ... than the Earth was able to develop man from the ape, till it received an impulse.(295) 165Whether this sentence renders the thought of the author literally, or is simply, as we believe it is, a lapsus calami, may remain an open question. 166It is really with surprise that we have ascertained the fact, that Esoteric Buddhism was so little understood by some Theosophists, as to have led them into the belief that it thoroughly supported Darwinian evolution, and especially the theory of the descent of man from a pithecoid ancestor. As one member writes: “I suppose you realize that three‐fourths of Theosophists and even outsiders imagine that, as far as the evolution of man is concerned, Darwinism and Theosophy kiss one another.” Nothing of the kind was ever realized, nor is there any great warrant for it, so far as we know, in Esoteric Buddhism. It has been repeatedly stated, that evolution as taught by Manu and Kapila was the groundwork of the modern teachings, but neither Occultism nor Theosophy has ever supported the wild theories of the present Darwinists—least of all the descent of man from an ape. Of this, more hereafter. But one has only to turn to p. 47 of the work named, to find the statement that: 167Man belongs to a kingdom distinctly separate from that of the animals. 168With such a plain and unequivocal statement before him, it is very strange that any careful student should have been so misled, unless he is prepared to charge the author with a gross contradiction. 169Every Round repeats the evolutionary work of the preceding Round, on a higher scale. With the exception of some higher anthropoids, as just mentioned, the Monadic inflow, or inner evolution, is at an end till the next Manvantara. It can never be too often repeated that the full‐blown human Monads have to be first disposed of, before the new crop of candidates appears on this Globe at the beginning of the next Cycle. Thus there is a lull; and this is why, during the Fourth Round, man appears on Earth earlier than any animal creation, as will be described. 170But it is still urged that the author of Esoteric Buddhism has “preached Darwinism” all along. Certain passages would undoubtedly seem to lend countenance to this inference. Besides which, the Occultists themselves are ready to concede partial correctness to the Darwinian hypothesis, in later details, bye‐laws of evolution, and after the midway point of the Fourth Race. Of that which has taken place, Physical Science can really know nothing, for such matters lie entirely outside of its sphere of investigation. But what the Occultists have never admitted, nor will they ever admit, is that man was an ape in this or any other Round; or that he ever could be one, however much he may have been “ape‐like.” This is vouched for by the very authority from whom the author of Esoteric Buddhism got his information. 171Thus to those who confront the Occultists with these lines from the above‐ named volume: 172It is enough to show that we may as reasonably—and that we must, if we would talk about these matters at all—conceive a life‐ impulse giving birth to mineral forms, as of the same sort of impulse concerned to raise a race of apes into a race of rudimentary men. 173To those who bring this passage forward as showing “decided Darwinism,” the Occultists answer by pointing to the explanation of the Master, Mr. Sinnett’s Teacher, which would contradict these lines, were they written in the spirit attributed to them. A copy of this letter was sent to the writer, together with others, two years ago (1886), with additional marginal remarks, to quote from, in the Secret Doctrine. 174It begins by considering the difficulty experienced by the Western student, in reconciling some facts, previously given, with the evolution of man from the animal, i.e., from the mineral, vegetable and animal kingdoms, and advises the student to hold to the doctrine of analogy and correspondences. Then it touches upon the mystery of the Devas, and even Gods, having to pass through states, which it was agreed to refer to as “Immetallization, Inherbation, Inzoönization and finally Incarnation,” and explains this by hinting at the necessity of failures even in the ethereal races of Dhyân Chohans. Concerning this it says: 175“These ‘failures’ are too far progressed and spiritualized to be thrown back forcibly from Dhyân Chohanship into the vortex of a new primordial evolution through the lower kingdoms....” 176After which, a hint only is given about the mystery contained in the allegory of the fallen Asuras, which will be expanded and explained in Volume II. When Karma has reached them at the stage of human evolution: 177“They will have to drink it to the last drop in the bitter cup of retribution. Then they become an active force and commingle with the elementals, the progressed entities of the pure animal kingdom, to develop little by little the full type of humanity.” 178These Dhyân Chohans, as we see, do not pass through the three kingdoms as do the lower Pitris; nor do they incarnate in man until the Third Root Race. Thus, as the teaching stands: 179“Round I. Man in the First Round and First Race on Globe D, our Earth, was an ethereal being (a Lunar Dhyâni, as man), non‐intelligent but super‐ spiritual; and correspondingly, on the law of analogy, in the First Race of the Fourth Round. In each of the subsequent races and sub‐races, ... he grows more and more into an encased or incarnate being, but still preponderatingly ethereal.... He is sexless, and, like the animal and vegetable, he develops monstrous bodies correspondential with his coarser surroundings. 180“Round II. He [man] is still gigantic and ethereal, but growing firmer and more condensed in body; a more physical man yet still less intelligent than spiritual (1), for mind is a slower and more difficult evolution than is the physical frame.... 181“Round III. He has now a perfectly concrete or compacted body, at first the form of a giant‐ape, and now more intelligent, or rather cunning, than spiritual. For, on the downward arc, he has now reached a point where his primordial spirituality is eclipsed and overshadowed by nascent mentality (2). In the last half of the Third Round, his gigantic stature decreases, and his body improves in texture, and he becomes a more rational being, though still more an ape than a Deva.... [All this is almost exactly repeated in the Third Root‐Race of the Fourth Round.] 182“Round IV. Intellect has an enormous development in this Round. The [hitherto] dumb races acquire our [present] human speech on this Globe, on which, from the Fourth Race, language is perfected and knowledge increases. At this half‐way point of the Fourth Round [as of the Fourth, or Atlantean, Root‐Race], humanity passes the axial point of the minor manvantaric cycle ... the world teeming with the results of intellectual activity and spiritual decrease....” 183This is from the authentic letter; what follows are the later remarks and additional explanations traced by the same hand in the form of footnotes. 184“(1) ... The original letter contained general teaching—a ‘bird’s‐eye view’—and particularized nothing.... To speak of ‘physical man,’ while limiting the statement to the early Rounds, would be drifting back to the miraculous and instantaneous ‘coats of skin.’... The first ‘Nature,’ the first ‘body,’ the first ‘mind’ on the first plane of perception, on the first Globe in the first Round, is what was meant. For Karma and evolution have: 185‘... centred in our make such strange extremes, From different Natures(296) marvellously mixed ...’ 186“(2) Restore: he has now reached the point [by analogy, and as the Third Root Race in the Fourth Round], where his [the angel‐man’s] primordial spirituality is eclipsed and overshadowed by nascent human mentality, and you have the true version on your thumb‐nail....” 187These are the words of the Teacher; text, words and sentences in brackets, and explanatory footnotes. It stands to reason that there must be an enormous difference in such terms as “objectivity” and “subjectivity,” “materiality” and “spirituality,” when the same terms are applied to different planes of being and perception. All this must be taken in its relative sense. And therefore there is little to be wondered at, if, left to his own speculations, an author who, however eager to learn, was yet quite inexperienced in these abstruse teachings, has fallen into an error. Nor was the difference between the Rounds and the Races sufficiently defined in the letters received, since nothing of the kind had been required before, as the ordinary Eastern disciple would have found out the difference in a moment. Moreover, to quote from a letter of the Master: 188“The teachings were imparted under protest.... They were, so to say, smuggled goods ... and when I remained face to face with only one correspondent, the other, Mr. ... had so far tossed all the cards into confusion, that little remained to be said without trespassing upon law.” 189Theosophists “whom it may concern” will understand what is meant. 190The outcome of all this is, that nothing had ever been said in the letters to warrant the assurance, that the Occult doctrine has ever taught, or any Adept believed in, unless metaphorically, the preposterous modern theory of the descent of man from a common ancestor with the ape—an anthropoid of the actual animal kind. To this day the world is more full of ape‐like men than the woods are of men‐like apes. The ape is sacred in India because its origin is well known to the Initiates, though concealed under a thick veil of allegory. Hanumâna is the son of Pavana (Vâyu, “God of the wind”) by Anjanâ, wife of a monster called Kesarî, though his genealogy varies. The reader who bears this in mind, will find in Volume II, passim, the whole explanation of this ingenious allegory. The “men” of the Third Race (who separated) were “Gods,” by their spirituality and purity, though senseless, and as yet destitute of mind, as men. 191These “men” of the Third Race, the ancestors of the Atlanteans, were just such ape‐like, intellectually senseless, giants as were those beings, who, during the Third Round, represented Humanity. Morally irresponsible, it was these Third Race “men” who, through promiscuous connection with animal species lower than themselves, created that missing link which became ages later (in the Tertiary period only), the remote ancestor of the real ape, as we find it now in the pithecoid family. 192And if this is found clashing with the statement which shows the animal later than man, then the reader is asked to bear in mind that the placental mammal only is meant. In those days, there were animals of which Zoölogy does not even dream in our own; and the modes of reproduction were not identical with the notions which modern Physiology has upon the subject. It is not altogether convenient to touch upon such questions in public, but there is no contradiction or impossibility in this whatever. 193Thus the earlier teachings, however unsatisfactory, vague and fragmentary, did not teach the evolution of “man” from the “ape.” Nor does the author of Esoteric Buddhism assert it anywhere in his work in so many words; but, owing to his inclination towards Modern Science, he uses language which might perhaps justify such an inference. The man who preceded the Fourth, the Atlantean, Race, however much he may have looked physically like a “gigantic ape”—“the counterfeit of man who hath not the life of a man”—was still a thinking and already a speaking man. The Lemuro‐Atlantean was a highly civilized Race, and if one accepts tradition, which is better history than the speculative fiction which now passes under that name, he was higher than we are with all our sciences and the degraded civilization of the day: at any rate, the Lemuro‐Atlantean of the closing Third Race was so. 194And now we may return to the Stanzas. ‹Previous chapterThe Secret Doctrine, Vol. 1 48Next chapterThe Secret Doctrine, Vol. 1 50›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public domain in the United States via Project Gutenberg