The Secret Doctrine, Vol. 1Theosophy / New ThoughtMystical / EsotericEnglishShareThe Secret Doctrine, Vol. 1 621893 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›Carlyle.The Secret Doctrine, Vol. 1 62ListenPlay this chapter in spoken English.Save chapterListen to chapter1The study of the hidden meaning in every religious and profane legend, of whatsoever nation, large or small, and preëminently in the traditions of the East, has occupied the greater portion of the present writer’s life. She is one of those who feel convinced that no mythological story, no traditional event in the folk‐lore of a people, has ever, at any time, been pure fiction, but that every one of such narratives has an actual historical lining to it. In this the writer disagrees with those symbologists, however great their reputation, who find in every myth nothing more than additional proof of the superstitious bent of mind of the Ancients, and who believe that all mythologies sprang from, and are built upon, solar myths. Such superficial thinkers have been admirably disposed of by Mr. Gerald Massey, the poet and Egyptologist, in a lecture on “Luniolatry, Ancient and Modern.” His pointed criticism is worthy of reproduction in this part of our work, as it echoes so well our own feelings, expressed openly so far back as 1875, when Isis Unveiled was written. 2For thirty years past Professor Max Müller has been teaching in his books and lectures, in the Times, Saturday Review, and various magazines, from the platform of the Royal Institution, the pulpit of Westminster Abbey, and his chair at Oxford, that mythology is a disease of language, and that the ancient symbolism was a result of something like a primitive mental aberration. 3“We know,” says Renouf, echoing Max Müller, in his Hibbert lectures, “We know that mythology is the disease which springs up at a peculiar stage of human culture.” Such is the shallow explanation of the non‐evolutionists, and such explanations are still accepted by the British public, that gets its thinking done for it by proxy. Professor Max Müller, Cox, Gubernatis, and other propounders of the Solar Mythos, have portrayed the primitive myth‐maker for us as a sort of Germanised‐Hindû metaphysician, projecting his own shadow on a mental mist, and talking ingeniously concerning smoke, or, at least, cloud; the sky overhead becoming like the dome of dreamland, scribbled over with the imagery of aboriginal nightmares! They conceive the early man in their own likeness, and look upon him as perversely prone to self‐mystification, or, as Fontenelle has it, “subject to beholding things that are not there”! They have misrepresented primitive or archaic man as having been idiotically misled from the first by an active but untutored imagination into believing all sorts of fallacies, which were directly and constantly contradicted by his own daily experience; a fool of fancy in the midst of those grim realities that were grinding his experiences into him, like the griding icebergs making their imprints upon the rocks submerged beneath the sea. It remains to be said, and will one day be acknowledged, that these accepted teachers have been no nearer to the beginnings of mythology and language than Burns’s poet Willie had been near to Pegasus. 4My reply is, ’Tis but a dream of the metaphysical theorist that mythology was a disease of language, or of anything else except his own brain. The origin and meaning of mythology have been missed altogether by these solarites and weather‐mongers! Mythology was a primitive mode of thinking the early thought. It was founded on natural facts, and is still verifiable in phenomena. There is nothing insane, nothing irrational in it, when considered in the light of evolution, and when its mode of expression by sign‐language is thoroughly understood. The insanity lies in mistaking it for human history or Divine Revelation.(453) Mythology is the repository of man’s most ancient science, and what concerns us chiefly is this—when truly interpreted once more, it is destined to be the death of those false theologies to which it has unwittingly given birth!(454) 5In modern phraseology a statement is sometimes said to be mythical in proportion to its being untrue; but the ancient mythology was not a system or mode of falsifying in that sense. Its fables were the means of conveying facts; they were neither forgeries nor fictions.... For example, when the Egyptians portrayed the moon as a cat, they were not ignorant enough to suppose that the moon was a cat; nor did their wandering fancies see any likeness in the moon to a cat; nor was a cat‐myth any mere expansion of verbal metaphor; nor had they any intention of making puzzles or riddles.... They had observed the simple fact that the cat saw in the dark, and that her eyes became full‐orbed, and grew most luminous by night. The moon was the seer by night in heaven, and the cat was its equivalent on the earth; and so the familiar cat was adopted as a representative, a natural sign, a living pictograph of the lunar orb.... And so it followed that the sun which saw down in the under‐world at night could also be called the cat, as it was, because it also saw in the dark. The name of the cat in Egyptian is mau, which denotes the seer, from mau, to see. One writer on mythology asserts that the Egyptians “imagined a great cat behind the sun, which is the pupil of the cat’s eye.” But this imagining is all modern. It is the Müllerite stock in trade. The moon, as cat, was the eye of the sun, because it reflected the solar light, and because the eye gives back the image in its mirror. 6In the form of the goddess Pasht, the cat keeps watch for the sun, with her paw holding down and bruising the head of the serpent of darkness, called his eternal enemy! 7This is a very correct exposition of the lunar mythos from its astronomical aspect. Selenography, however, is the least esoteric of the divisions of lunar Symbology. To master thoroughly—if one is permitted to coin a new word—Selenognosis, one must become proficient in more than its astronomical meaning. The Moon is intimately related to the Earth, as shown in the Stanzas, and is more directly concerned with all the mysteries of our Globe than is even Venus‐Lucifer, the occult sister and alter ego of the Earth.(455) 8The untiring researches of Western, especially German, symbologists, during the last and the present centuries, have induced the most unprejudiced students, and of course every Occultist, to see that without the help of symbology—with its seven departments, of which the moderns know nothing—no ancient Scripture can ever be correctly understood. Symbology must be studied from every one of its aspects, for each nation had its own peculiar methods of expression. In short, no Egyptian papyrus, no Indian olla, no Assyrian tile, no Hebrew scroll, should be read and interpreted literally. 9This every scholar now knows. The able lectures of Mr. Gerald Massey alone are sufficient to convince any fair‐minded Christian that to accept the dead‐letter of the Bible is equivalent to falling into a grosser error and superstition than any hitherto evolved by the brain of the savage South Sea Islander. But the fact to which even the most truth‐loving and truth‐searching Orientalists—whether Âryanists or Egyptologists—seem to remain blind, is that every symbol on papyrus or olla is a many‐faced diamond, each of whose facets not only includes several interpretations, but also relates to several sciences. This is instanced in the just quoted interpretation of the cat symbolizing the moon—an example of sidereo‐ terrestrial imagery; for the moon has with other nations many other meanings besides. 10As a learned Mason and Theosophist, the late Kenneth Mackenzie, has shown in his Royal Masonic Cyclopædia, there is a great difference between emblem and symbol. The former “comprises a larger series of thoughts than a symbol, which may be said rather to illustrate some single special idea.” Hence, the symbols—lunar, or solar, for example—of several countries, each illustrating such a special idea, or series of ideas, form collectively an esoteric emblem. The latter is “a concrete visible picture or sign representing principles, or a series of principles, recognizable by those who have received certain instructions [Initiates].” To put it still plainer, an emblem is usually a series of graphic pictures viewed and explained allegorically, and unfolding an idea in panoramic views, one after the other. Thus the Purânas are written emblems. So are the Mosaic and Christian Testaments, or the Bible, and all other exoteric Scriptures. As the same authority shows: 11All esoteric societies have made use of emblems and symbols, such as the Pythagorean Society, the Eleusinia, the Hermetic Brethren of Egypt, the Rosicrucians, and the Freemasons. Many of these emblems it is not proper to divulge to the general eye, and a very minute difference may make the emblem or symbol differ widely in its meaning. The magical sigilla, being founded on certain principles of number, partake of this character, and although monstrous or ridiculous in the eyes of the uninstructed, convey a whole body of doctrine to those who have been trained to recognize them. 12The above enumerated societies are all comparatively modern, none dating back earlier than the Middle Ages. How much more proper, then, that the students of the oldest archaic school should be careful not to divulge secrets of far more importance to humanity (as being dangerous in ignorant hands) than any of the so‐called “Masonic Secrets,” which have now become those of Polichinelle, as the French say! But this restriction can apply only to the psychological or rather psycho‐physiological and cosmical significance of symbol and emblem, and even to that only partially. For though an Adept is compelled to refuse to impart the conditions and means that lead to any correlation of Elements—whether psychic or physical—which may produce harmful as well as beneficent results; yet he is ever ready to impart to the earnest student the secret of the ancient thought, in anything that has respect to history concealed under mythological symbolism, and thus to furnish a few more land‐marks for a retrospective view of the past, in so far as it furnishes useful information with regard to the origin of man, the evolution of the Races and geognosy. And yet it is the crying complaint to‐day, not only among Theosophists, but also among the few profane interested in the subject: Why do not the Adepts reveal that which they know? To this, one might answer: Why should they, since one knows beforehand that no man of Science will accept it, even as a hypothesis, much less as a theory or axiom. 13Have you so much as accepted or believed in the A B C of the Occult Philosophy contained in the Theosophist, Esoteric Buddhism, and other works and periodicals? Has not even the little which has been given, been ridiculed and derided, and made to face the “animal‐” and “ape‐theory” of Huxley and Hæckel, on the one hand, and the rib of Adam and the apple on the other? Notwithstanding such an unenviable prospect, however, a mass of facts is given in the present work, and the origin of man, the evolution of the Globe and the Races, human and animal, are as fully treated as the writer is able to treat them. 14The proofs brought forward in corroboration of the old teachings are scattered widely throughout the old scriptures of ancient civilizations. The Purânas, the Zend Avesta, and the old classics, are full of such facts; but no one has ever taken the trouble of collecting and collating them together. The reason for this is that all such events were recorded symbolically; and that the best scholars, the most acute minds, among our Âryanists and Egyptologists, have been too often darkened by one or another preconception, and still oftener, by one‐sided views of the secret meaning. Yet even a parable is a spoken symbol: a fiction or a fable, as some think; an allegorical representation, we say, of life‐realities, events, and facts. And just as a moral was ever drawn from a parable, such moral being an actual truth and fact in human life, so a historical, real event was deduced, by those versed in the hieratic sciences, from emblems and symbols recorded in the ancient archives of the temples. The religious and esoteric history of every nation was embedded in symbols; it was never expressed literally in so many words. All the thoughts and emotions, all the learning and knowledge, revealed and acquired, of the early Races, found their pictorial expression in allegory and parable. Why? Because the spoken word has a potency not only unknown to, but even unsuspected and naturally disbelieved in, by the modern “sages.” Because sound and rhythm are closely related to the four Elements of the Ancients; 15and because such or another vibration in the air is sure to awaken the corresponding Powers, union with which produces good or bad results, as the case may be. No student was ever allowed to recite historical, religious, or real events of any kind, in so many unmistakable words, lest the Powers connected with the event should be once more attracted. Such events were narrated only during Initiation, and every student had to record them in corresponding symbols, drawn out of his own mind and examined later by his Master, before they were finally accepted. Thus by degrees was the Chinese Alphabet created, as just before it the hieratic symbols were fixed upon in old Egypt. In the Chinese language, the characters of which may be read in any language, and which, as just said, is only a little less ancient than the Egyptian alphabet of Thoth, every word has its corresponding symbol in a pictorial form. This language possesses many thousands of such symbol‐letters, or logograms, each conveying the meaning of a whole word; for letters proper, or an alphabet as we understand it, do not exist in the Chinese language, any more than they did in the Egyptian, till a far later period. 16Thus a Japanese who does not understand one word of Chinese, meeting with a Chinaman who has never heard the language of the former, will communicate in writing with him, and they will understand each other perfectly—because their writing is symbolical. 17The explanation of the chief symbols and emblems is now attempted, as Book II, which treats of Anthropogenesis, would be most difficult to understand without a preparatory acquaintance with at least the metaphysical symbols. 18Nor would it be just to enter upon an esoteric reading of symbolism, without giving due honour to one who has rendered it the greatest service in this century, by discovering the chief key to ancient Hebrew symbology, strongly interwoven with metrology, one of the keys to the once universal Mystery Language. Mr. Ralston Skinner, of Cincinnati, the author of The Key to the Hebrew‐Egyptian Mystery in the Source of Measures, has our thanks. A Mystic and a Kabalist by nature, he has laboured for many years in this direction, and his efforts have certainly been crowned with great success. In his own words: 19The writer is quite certain that there was an ancient language which modernly and up to this time appears to have been lost, the vestiges of which, however, abundantly exist.... The author discovered that this geometrical ratio [the integral ratio of the diameter to the circumference of a circle] was the very ancient, and probably the divine origin of ... linear measures.... It appears almost proven that the same system of geometry, numbers, ratio, and measures was known and made use of on the continent of North America, even prior to the knowledge of the same by the descending Semites.... 20The peculiarity of this language was that it could be contained in another, concealed and not to be perceived, save through the help of special instruction; letters and syllabic signs possessing at the same time the powers or meanings of numbers, of geometrical shapes, pictures, or ideographs and symbols, the designed scope of which would be determinatively helped out by parables in the shape of narratives or parts of narratives; while also it could be set forth separately, independently, and variously, by pictures, in stone work, or in earth constructions. 21To clear up an ambiguity as to the term language: Primarily the word means the expression of ideas by human speech; but, secondarily, it may mean the expression of ideas by any other instrumentality. This old language is so composed in the Hebrew text, that by the use of the written characters, which uttered shall be the language first defined, a distinctly separated series of ideas may be intentionally communicated, other than those ideas expressed by the reading of the sound‐signs. This secondary language sets forth, under a veil, series of ideas, copies in imagination of things sensible, which may be pictured, and of things which may be classed as real without being sensible: as, for instance, the number 9 may be taken as a reality, though it has no sensible existence, so also a revolution of the moon, as separated from the moon itself by which that revolution has been made, may be taken as giving rise to, or causing a real idea, though such a revolution has no substance. This idea‐language may consist of symbols restricted to arbitrary terms and signs, having a very limited range of conceptions, and quite valueless, or it may be a reading of nature in some of her manifestations of a value almost immeasurable, as regards human civilization. A picture of something natural may give rise to ideas of coördinating subjects, radiating out in various and even opposing directions, like the spokes of a wheel, and producing natural realities in departments very foreign to the apparent tendency of the reading of the first or starting picture. 22Notion may give rise to connected notion, but if it does, then, however apparently incongruous, all resulting ideas must spring from the original picture and be harmonically connected, or related the one with the other. Thus with a pictured idea radical enough, the imagination of the cosmos itself, even in its details of construction, might result. Such a use of ordinary language is now obsolete, but it has become a question with the writer whether at one time, far back in the past, it, or such, was not the language of the world and of universal use, possessed, however, as it became more and more moulded into its arcane forms, by a select class or caste. By this I mean that the popular tongue or vernacular commenced even in its origin to be made use of as the vehicle of this peculiar mode of conveying ideas. Of this the evidences are very strong; and, indeed, it would seem that in the history of the human race there happened, from causes which at present, at any rate, we cannot trace, a lapse or loss from an original perfect language and a perfect system of science—shall we say perfect because they were of divine origin and importation?(456) 23“Divine origin” does not here mean a revelation from an anthropomorphic God on a mount amidst thunder and lightning; but, as we understand it, a language and a system of science imparted to early mankind by a more advanced mankind, so much higher as to be divine in the sight of that infant humanity: by a “mankind,” in short, from other spheres; an idea which contains nothing supernatural in it, but the acceptance or rejection of which depends upon the degree of conceit and arrogance in the mind of him to whom it is stated. For, if the professors of modern knowledge would only confess that, though they know nothing of the future of the disembodied man—or rather will accept nothing—yet this future may be pregnant with surprises and unexpected revelations to them, once their Egos are rid of their gross bodies—then materialistic unbelief would have fewer chances than it has. Who of them knows, or can tell, what may happen when once the Life‐Cycle of this Globe is run down, and our mother Earth herself falls into her last sleep? Who is bold enough to say that the divine Egos of our mankind—at least the elect out of the multitudes passing on to other spheres—will not become in their turn the “divine” instructors of a new mankind generated by them on a new Globe, called to life and activity by the disembodied “principles” of our Earth? All this may have been the experience of the Past, and these strange records lie embedded in the “Mystery Language” of the pre‐historic ages, the language now called SYMBOLISM. 24Section II. The Mystery Language and Its Keys. 25Recent discoveries made by great mathematicians and Kabalists thus prove, beyond a shadow of doubt, that every theology, from the earliest down to the latest, has sprung, not only from a common source of abstract beliefs, but from one universal Esoteric, or Mystery, Language. These scholars hold the key to the universal language of old, and have turned it successfully, though only once, in the hermetically closed door leading to the Hall of Mysteries. The great archaic system known from prehistoric ages as the sacred Wisdom‐Science, one that is contained and can be traced in every old as well as in every new religion, had, and still has, its universal language—suspected by the Mason Ragon—the language of the Hierophants, which has seven “dialects,” so to speak, each referring, and being specially appropriate, to one of the seven mysteries of Nature. Each had its own symbolism. Nature could thus be either read in its fulness, or viewed from one of its special aspects. 26The proof of this lies, to this day, in the extreme difficulty which the Orientalists in general, and the Indianists and Egyptologists in particular, experience in interpreting the allegorical writings of the Âryans and the hieratic records of old Egypt. This is because they will never remember that all the ancient records were written in a language which was universal and known to all nations alike in days of old, but which is now intelligible only to the few. Like the Arabic figures which are understandable to men of every nation, or like the English word and, which becomes et for the Frenchman, und for the German, and so on, yet which may be expressed for all civilized nations in the simple sign &—so all the words of that Mystery Language signified the same thing to each man, of whatever nationality. There have been several men of note who have tried to reëstablish such a universal and philosophical tongue, Delgarme, Wilkins, Leibnitz; but Demaimieux, in his Pasigraphie, is the only one who has proven its possibility. The scheme of Valentinius, called the “Greek Kabalah,” based on the combination of Greek letters, might serve as a model. 27The many‐sided facets of the Mystery Language have led to the adoption of widely varied dogmas and rites in the exotericism of the Church rituals. It is these, again, which are at the origin of most of the dogmas of the Christian Church; for instance, the seven Sacraments, the Trinity, the Resurrection, the seven Capital Sins and the seven Virtues. The Seven Keys to the Mystery Tongue, however, having always been in the keeping of the highest among the initiated Hierophants of antiquity; it is only the partial use of a few out of the seven which passed, through the treason of some early Church Fathers—ex‐Initiates of the Temples—into the hands of the new sect of the Nazarenes. Some of the early Popes were Initiates, but the last fragments of their knowledge have now fallen into the power of the Jesuits, who have turned them into a system of sorcery. 28It is maintained that India—not confined to its present limits, but including its ancient boundaries—is the only country in the world which still has among her sons Adepts, who have the knowledge of all the seven sub‐systems and the key to the entire system. From the fall of Memphis, Egypt began to lose these keys one by one, and Chaldæa had preserved only three in the days of Berosus. As for the Hebrews, in all their writings they show no more than a thorough knowledge of the astronomical, geometrical and numerical systems of symbolizing the human, and especially the physiological functions. They never had the higher keys. 29M. Gaston Maspero, the great French Egyptologist and the successor of Mariette Bey, writes: 30Every time I hear people talking of the religion of Egypt, I am tempted to ask which of the Egyptian religions they are talking about? Is it of the Egyptian religion of the fourth dynasty, or of the Egyptian religion of the Ptolemaic period? Is it of the religion of the rabble, or of that of the learned? Of the religion such as was taught in the schools of Heliopolis, or of that which was in the minds and conceptions of the Theban sacerdotal class? For, between the first Memphite tomb, which bears the cartouche of a king of the third dynasty, and the last stones engraved at Esneh under Cæsar Philippus, the Arabian, there is an interval of at least five thousand years. Leaving aside the invasion of the Shepherds, the Ethiopian and Assyrian dominions, the Persian conquest, Greek colonization, and the thousand revolutions of its political life, Egypt had passed during those five thousand years through many vicissitudes of life, moral and intellectual. Chapter XVII of the Book of the Dead, which seems to contain the exposition of the system of the world, as it was understood at Heliopolis during the time of the first dynasties, is known to us by a few copies of the eleventh and twelfth dynasties. Every one of the verses composing it was already interpreted in three or four different ways; so different, indeed, that according to this or another school, the Demiurge became either the solar fire—Ra‐ shoo, or the primordial water. Fifteen centuries later, the number of readings had increased considerably. 31Time, in its course, had modified their ideas about the universe and the forces that ruled it. In the short eighteen centuries that Christianity has existed, it has worked up, developed and transformed most of its dogmas; how many times, then, might not the Egyptian priesthood have altered their dogmas during those fifty centuries that separate Theodosius from the King Builders of the Pyramids.(457) 32Here we believe the eminent Egyptologist is going too far. The exoteric dogmas may often have been altered, the esoteric never. He does not take into account the sacred immutability of the primitive truths, revealed only during the mysteries of Initiation. The Egyptian priests had forgotten much, they altered nothing. The loss of a great part of the primitive teaching was due to the sudden deaths of the great Hierophants, who passed away before they had time to reveal all to their successors, mostly in the absence of worthy heirs to the knowledge. Yet they have preserved in their rituals and dogmas the principal teachings of the Secret Doctrine. 33Thus, in the Chapter of the Book of the Dead, mentioned by Maspero, we find (1) Osiris saying he is Toom—the creative force in Nature, giving form to all beings, spirits and men, self‐generated and self‐ existent—issued from Noon, the celestial river, called Father‐Mother of the Gods, the primordial deity, which is Chaos or the Deep, impregnated by the unseen Spirit. (2) He has found Shoo, the solar force, on the Stairway in the City of the Eight (the two squares of Good and Evil), and he has annihilated the Children of Rebellion, the evil principles in Noon (Chaos). (3) He is the Fire and Water, Noon the Primordial Parent, and he created the Gods out of his Limbs—fourteen Gods (twice seven), seven dark and seven light Gods—the seven Spirits of the Presence of the Christians, and the seven dark Evil Spirits. 34(4) He is the Law of Existence and Being, the Bennoo, or Phœnix, the Bird of Resurrection in Eternity, in whom Night follows Day, and Day Night—an allusion to the periodical cycles of cosmic resurrection and human reïncarnation. For what else can this mean? “The Wayfarer who crosses millions of years is the name of one, and the Great Green [Primordial Water or Chaos] the name of the other,” one begetting millions of years in succession, the other engulfing them, to restore them back. (5) He speaks of the Seven Luminous Ones who follow their Lord, Osiris, who confers justice, in Amenti. 35All this is now shown to have been the source and origin of Christian dogmas. That which the Jews had from Egypt, through Moses and other Initiates, was confused and distorted enough in later days; but that which the Church got from both, is still more misinterpreted. 36Yet the system of the former, in this special department of symbology—the key, namely, to the mysteries of astronomy as connected with those of generation and conception—is now proven identical with those ideas in ancient religions which have developed the phallic element of theology. The Jewish system of sacred measures, applied to religious symbols, is the same, so far as geometrical and numerical combinations go, as those of Greece, Chaldæa and Egypt, for it was adopted by the Israelites during the centuries of their slavery and captivity among the two latter nations.(458) What was this system? It is the intimate conviction of the author of The Source of Measures that: “the Mosaic Books were intended, by a mode of art‐speech, to set forth a geometrical and numerical system of exact science, which should serve as an origin of measures.” Piazzi Smyth believes similarly. This system and these measures are found by some scholars to be identical with those used in the construction of the Great Pyramid: but this is only partially so. “The foundation of these measures was the Parker ratio,” says Ralston Skinner, in The Source of Measures. 37The author of this very extraordinary work has discovered it, he says, in the use of the integral ratio of the diameter to the circumference of a circle, discovered by John A. Parker, of New York. This ratio is 6561 for diameter, and 20612 for circumference. Furthermore, that this geometrical ratio was the very ancient and probably the divine origin of what have now become, through exoteric handling and practical application, the British linear measures, “the underlying unit of which, viz., the inch, was likewise the base of one of the royal Egyptian cubits, and of the Roman foot.” 38He also discovered that there was a modified form of the ratio, viz., 113 to 355; and that while this last ratio pointed through its origin to the exact integral pi, or to 6561 to 20612, it also served as a base for astronomical calculations. The author discovered that a system of exact science, geometrical, numerical, and astronomical, founded on these ratios, and to be seen in use in the construction of the Great Egyptian Pyramid, was in part the burden of this language, as contained in, and concealed under, the verbiage of the Hebrew text of the Bible. The inch and the two‐foot rule of 24 inches, interpreted for use through the elements of the circle and the ratios mentioned, were found to be at the basis or foundation of this natural, and Egyptian, and Hebrew system of science; while, moreover, it seems evident enough that the system itself was looked upon as of divine origin, and of divine revelation. 39But let us see what is said by the opponents of Prof. Piazzi Smyth’s measurements of the Pyramid. 40Mr. Petrie seems to deny them, and to have made short work altogether of Piazzi Smyth’s calculations in their Biblical connection. So does Mr. Proctor, the champion “Coincidentalist” for many years past in every question of ancient arts and sciences. Speaking of “the multitude of relations independent of the Pyramid, which have turned up while the Pyramidalists have been endeavouring to connect the Pyramid with the solar system,” he says: 41These coincidences [which “would still remain if the Pyramid had no existence,”] are altogether more curious than any coincidence between the Pyramid and astronomical numbers: the former are as close and remarkable as they are real; the latter, which are only imaginary (?), have only been established by the process which schoolboys call “fudging,” and now new measures have left the work to be done all over again.(459) 42On this Mr. C. Staniland Wake justly observes: 43They must, however, have been more than mere coincidences, if the builders of the Pyramid had the astronomical knowledge displayed in its perfect orientation and in its other admitted astronomical features.(460) 44They had it assuredly; and it is on this “knowledge” that the programme of the Mysteries and of the series of Initiations was based: hence, the construction of the Pyramid, the everlasting record and the indestructible symbol of these Mysteries and Initiations on Earth, as the courses of the stars are in Heaven. The cycle of Initiation was a reproduction in miniature of that great series of cosmic changes to which astronomers have given the name of the Tropical or Sidereal Year. Just as, at the close of the cycle of the Sidereal Year (25,868 years), the heavenly bodies return to the same relative positions as they occupied at its outset, so at the close of the cycle of Initiation the Inner Man has regained the pristine state of divine purity and knowledge from which he set out on his cycle of terrestrial incarnation. 45Moses, an Initiate into the Egyptian Mystagogy, based the religious mysteries of the new nation which he created, upon the same abstract formulæ derived from this Sidereal Cycle, symbolized by the form and measurements of the Tabernacle, which he is supposed to have constructed in the Wilderness. On these data, the later Jewish High Priests constructed the allegory of Solomon’s Temple—a building which never had a real existence, any more than had King Solomon himself, who is as much a solar myth as is the still later Hiram Abif of the Masons, as Ragon has well demonstrated. Thus, if the measurements of this allegorical Temple, the symbol of the cycle of Initiation, coincide with those of the Great Pyramid, it is due to the fact that the former were derived from the latter through the Tabernacle of Moses. 46That our author has undeniably discovered one and even two of the keys, is fully demonstrated in the work just quoted. One has only to read it, to feel a growing conviction that the hidden meaning of the allegories and parables of both Testaments is now unveiled. But that he owes this discovery far more to his own genius than to Parker and Piazzi Smyth, is also as certain, if not more so. For, as just shown, it is not so certain whether the measures of the Great Pyramid adopted by the Biblical Pyramidalists are beyond suspicion. A proof of this is to be found in the work called The Pyramids and Temples of Gizeh, by Mr. F. Petrie, and also in other works written quite recently to oppose the said calculations, which their authors call “biassed.” We gather that nearly every one of Piazzi Smyth’s measurements differs from the later and more carefully made measurements of Mr. Petrie, who concludes the Introduction to his work with this sentence: 47As to the results of the whole investigation, perhaps many theorists will agree with an American who was a warm believer in Pyramid theories when he came to Gizeh. I had the pleasure of his company there for a couple of days, and at our last meal together he said to me in a saddened way: “Well, sir! I feel as if I had been to a funeral. By all means let the old theories have a decent burial, though we should take care that in our haste none of the wounded ones are buried alive.” 48As regards the late J. A. Parker’s calculation in general, and his third proposition especially, we have consulted some eminent mathematicians, and this is the substance of what they say: 49Parker’s reasoning rests on sentimental, rather than on mathematical, considerations, and is logically inconclusive. 50The circle is the natural basis or beginning of all area, and the square being made so in mathematical science, is artificial and arbitrary. 51—is an illustration of an arbitrary proposition, and cannot safely be relied upon in mathematical reasoning. The same observation applies, even more strongly, to Proposition VII, which states that: 52Because the circle is the primary shape in nature, and hence the basis of area; and because the circle is measured by, and is equal to the square only in ratio of half its circumference by the radius, therefore, circumference and radius, and not the square of diameter, are the only natural and legitimate elements of area, by which all regular shapes are made equal to the square, and equal to the circle. 53Proposition IX is a remarkable example of faulty reasoning, though it is the one on which Mr. Parker’s Quadrature mainly rests. It states that: 54The circle and the equilateral triangle are opposite to one another in all the elements of their construction, and hence the fractional diameter of one circle, which is equal to the diameter of one square, is in the opposite duplicate ratio to the diameter of an equilateral triangle whose area is one, etc., etc. 55Granting, for the sake of argument, that a triangle can be said to have a radius, in the sense in which we speak of the radius of a circle—for what Parker calls the radius of the triangle, is the radius of a circle inscribed in a triangle, and therefore not the radius of the triangle at all—and granting for the moment the other fanciful and mathematical propositions united in his premisses, why must we conclude that, if the equilateral triangle and circle are opposite in all the elements of their construction, the diameter of any defined circle is in the opposite duplicate ratio of the diameter of any given equivalent triangle? What necessary connection is there between the premisses and the conclusion? The reasoning is of a kind not known in geometry, and would not be accepted by strict mathematicians. 56Whether the archaic Esoteric system originated the British inch or not, is of little consequence, however, to the strict and true metaphysician. Nor does Mr. Ralston Skinner’s esoteric reading of the Bible become incorrect, merely because the measurements of the Pyramid may not be found to agree with those of Solomon’s Temple, the Ark of Noah, etc., or because Mr. Parker’s Quadrature of the Circle is rejected by mathematicians. For Mr. Skinner’s reading depends primarily on the Kabalistic methods and the Rabbinical value of the Hebrew letters. But it is extremely important to ascertain whether the measures used in the evolution of the symbolic religion of the Âryans, in the construction of their temples, in the figures given in the Purânas, and especially in their chronology, their astronomical symbols, the duration of the cycles, and other computations, were, or were not, the same as those used in the Biblical measurements and glyphs. For this will prove that the Jews, unless they took their sacred cubit and measurements from the Egyptians—Moses being an Initiate of their Priests—must have got those notions from India. At any rate they passed them on to the early Christians. Hence, it is the Occultists and Kabalists who are the true heirs to the Knowledge, or the Secret Wisdom, which is still found in the Bible; for they alone now understand its real meaning, whereas profane Jews and Christians cling to the husks and dead letter thereof. 57That it was this system of measures which led to the invention of the God‐names Elohim and Jehovah, and to their adaptation to Phallicism, and that Jehovah is a not very flattering copy of Osiris, is now demonstrated by the author of the Source of Measures. But the latter and Mr. Piazzi Smyth both seem to labour under the impression that (a) the priority of the system belongs to the Israelites, the Hebrew language being the divine language, and that (b) this universal language belongs to direct revelation! 58The latter hypothesis is correct only in the sense shown in the last paragraph of the preceding Section; but we have yet to agree as to the nature and character of the divine “Revealer.” The former hypothesis as to priority will for the profane, of course depend on (a) the internal and external evidence of the revelation, and (b) on each scholar’s individual preconceptions. This, however, cannot prevent either the Theistic Kabalist, or the Pantheistic Occultist, from believing each in his way; neither of the two convincing the other. The data furnished by history are too meagre and unsatisfactory for either of them to prove to the sceptic which of them is right. 59On the other hand, the proofs afforded by tradition are too constantly rejected for us to hope to settle the question in our present age. Meanwhile, Materialistic Science will be laughing at both Kabalists and Occultists indifferently. But the vexed question of priority once laid aside, Science, in its departments of Philology and Comparative Religion, will find itself finally taken to task, and be compelled to admit the common claim. 60One by one the claims become admitted, as one Scientist after another is compelled to recognize the facts given out from the Secret Doctrine; though he rarely, if ever, recognizes that he has been anticipated in his statements. Thus, in the palmy days of Mr. Piazzi Smyth’s authority on the Pyramid of Gizeh, his theory was, that the porphyry sarcophagus of the King’s Chamber was “the unit of measure for the two most enlightened nations of the earth, England and America,” and was no better than a “corn‐bin.” This was vehemently denied by us in Isis Unveiled, which had just been published at that time. Then the New York press arose in arms (the Sun and the World newspapers chiefly) against our presuming to correct or find fault with such a star of learning. In that work, we had said, that Herodotus, when treating of that Pyramid: 61... might have added that, externally it symbolized the creative principle of Nature, and illustrated also the principles of geometry, mathematics, astrology, and astronomy. Internally, it was a majestic fane, in whose sombre recesses were performed the Mysteries, and whose walls had often witnessed the initiation‐scenes of members of the royal family. The porphyry sarcophagus, which Professor Piazzi Smyth, Astronomer Royal of Scotland, degrades into a corn‐bin, was the baptismal font, upon emerging from which the neophyte was “born again” and became an adept.(461) 62Our statement was laughed at in those days. We were accused of having got our ideas from the “craze” of Shaw, an English writer who had maintained that the sarcophagus had been used for the celebration of the Mysteries of Osiris, although we had never heard of that writer. And now, six or seven years later (1882), this is what Mr. Staniland Wake writes: 63The so‐called King’s Chamber, of which an enthusiastic pyramidist says, “The polished walls, fine materials, grand proportions, and exalted place, eloquently tell of glories yet to come,” if not “the chamber of perfections” of Cheops’ tomb, was probably the place to which the initiant was admitted after he had passed through the narrow upward passage and the grand gallery, with its lowly termination, which gradually prepared him for the final stage of the Sacred Mysteries.(462) 64Had Mr. Staniland Wake been a Theosophist, he might have added that the narrow upward passage leading to the King’s Chamber had a “narrow gate” indeed; the same “strait gate” which “leadeth unto life,” or the new spiritual re‐birth alluded to by Jesus in Matthew;(463) and that it was of this gate in the Initiation Temple, that the writer, who recorded the words alleged to have been spoken by an Initiate, was thinking. 65Thus the greatest scholars of Science, instead of pooh‐poohing that supposed “farrago of absurd fiction and superstitions,” as the Brâhmanical literature is generally termed, will endeavour to learn the symbolical universal language, with its numerical and geometrical keys. But here, again, they will hardly be successful, if they share the belief that the Jewish Kabalistic system contains the key to the whole mystery; for it does not. Nor does any other Scripture at present possess it in its entirety, since even the Vedas are not complete. Every old religion is but a chapter or two of the entire volume of archaic primeval mysteries; Eastern Occultism alone being able to boast that it is in possession of the full secret, with its seven keys. Comparisons will be instituted, and as much as possible will be explained in this work; the rest is left to the student’s personal intuition. In saying that Eastern Occultism has the secret, it is not as if a “complete” or even an approximate knowledge was claimed by the writer, which would be absurd. What I know, I give out; that which I cannot explain, the student must find out for himself. 66But though we may suppose that the entire cycle of the universal Mystery Language will not be mastered for centuries to come, yet even the little which has hitherto been discovered in the Bible by some scholars, is quite sufficient to demonstrate the claim—mathematically. As Judaism availed itself of two keys out of the seven, and as these two keys have now been re‐discovered, it becomes no longer a matter of individual speculation and hypothesis, least of all of “coincidence,” but one of a correct reading of the Biblical texts, just as anyone acquainted with arithmetic reads and verifies an addition sum. In fact, all we have said in Isis Unveiled is now found corroborated in the Egyptian Mystery, or The Source of Measures, by such readings of the Bible with the numerical and geometrical keys. 67A few years longer, and this system will kill the dead‐letter reading of the Bible, as it will that of all the other exoteric faiths, by showing the dogmas in their real, naked meaning. And then this undeniable meaning, however incomplete, will unveil the mystery of Being, and will, moreover, entirely change the modern scientific systems of Anthropology, Ethnology and especially that of Chronology. The element of Phallicism, found in every God‐name and narrative in the Old, and to some degree in the New, Testament, may also in time considerably change modern materialistic views on Biology and Physiology. 68Divested of their modern repulsive crudeness, such views of Nature and man will, on the authority of the celestial bodies and their mysteries, unveil the evolutions of the human mind and show how natural was such a course of thought. The so‐called phallic symbols have become offensive only because of the element of materiality and animality in them. In the beginning, such symbols were but natural, as they originated with the archaic races, which, issuing to their personal knowledge from an androgyne ancestry, were the first phenomenal manifestations in their own sight of the separation of the sexes and the ensuing mystery of creating in their turn. If later races, especially the “chosen people,” have degraded them, this does not affect the origin of the symbols. This little Semitic tribe—one of the smallest branchlets from the commingling of the fourth and fifth sub‐races, the Mongolo‐Turanian and the so‐called Indo‐European, after the sinking of the great Continent—could only accept its symbology in the spirit which was given to it by the nations from which it was derived. And, perchance, in the Mosaic beginnings, the symbology was not so crude as it became later under the handling of Ezra, who remodelled the whole Pentateuch. To take an instance, the glyph of Pharaoh’s daughter (the woman), the Nile (the Great Deep and Water), and the baby‐boy found floating therein in the ark of rushes, was not primarily composed for, or by, Moses. It was anticipated in the fragments found on the Babylonian tiles, in the story of King Sargon, who lived far earlier than Moses. 69In his Assyrian Antiquities,(464) Mr. George Smith says: “In the palace of Sennacherib at Kouyunjik, I found another fragment of the curious history of Sargon ... published in my translation in the Transactions of the Society of Biblical Archeology.”(465) The capital of Sargon the Babylonian Moses, “was the great city of Agadi, called by the Semites Akkad—mentioned in Genesis(466) as the capital of Nimrod.... Akkad lay near the City of Sippara on the Euphrates and North of Babylon.”(467) Another strange “coincidence” is found in the fact that the name of the neighbouring City of Sippara is the same as the name of the wife of Moses—Zipporah.(468) Of course the story is a clever addition by Ezra, who could not have been ignorant of the original. This curious story is found on fragments of tablets from Kouyunjik, and reads as follows: 701. Sargina, the powerful king, the king of Akkad am I. 712. My mother was a princess, my father I did not know; a brother of my father ruled over the country. 723. In the city of Azupiranu, which by the side of the river Euphrates is situated, 734. My mother, the princess, conceived me; in difficulty she brought me forth; 745. She placed me in an ark of rushes, with bitumen my exit she sealed up; 756. She launched me in the river, which did not drown me. 767. The river carried me, to Akki, the water‐carrier, it brought me. 778. Akki, the water‐carrier, in tenderness of bowels, lifted me.(469) 78And now let us compare the Bible narrative in Exodus: 79And when she [Moses’ mother] could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein, and she laid it in the flags by the river’s brink.(470) 80The story is supposed to have happened about 1600 B.C., rather earlier than the supposed age of Moses; and, as we know that the fame of Sargon reached Egypt, it is quite likely that this account had a connection with the events related in Exodus II, for every action, when once performed, has a tendency to be repeated. 81But now that Professor Sayce has had the courage to push back the dates of the Chaldean and Assyrian Kings by two thousand years more, Sargon must have preceded Moses by 2,000 years at the least. The confession is suggestive, but the figures lack a cypher or two. 82Now, what is the logical inference? Most assuredly, that which gives us the right to say that the story told of Moses by Ezra had been learned by him while at Babylon, and that he applied the allegory told of Sargon to the Jewish lawgiver. In short, that Exodus was never written by Moses, but was re‐fabricated from old materials by Ezra. 83And if so, then why should not other symbols and glyphs far more crude in their phallic element have been added by this adept in the later Chaldean and Sabæan phallic worship? We are taught that the primeval faith of the Israelites was quite different from that which was developed centuries later by the Talmudists, and before them by David and Hezekiah. 84All this, notwithstanding the exoteric element, as now found in the two Testaments, is quite sufficient to class the Bible among esoteric works, and to connect its secret system with Indian, Chaldean, and Egyptian symbolism. The whole cycle of Biblical glyphs and numbers, as suggested by astronomical observations—Astronomy and Theology being closely connected—is found in Indian exoteric, as well as esoteric, systems. These figures and their symbols, the signs of the Zodiac, the planets, their aspects and nodes—the last term having now passed even into our modern Botany—are known in Astronomy as Sextiles, Quartiles and so on, and have been used for ages and æons by the archaic nations, and in one sense have the same meaning as the Hebrew numerals. The earliest forms of elementary geometry must have certainly been suggested by the observation of the heavenly bodies and their groupings. Hence, the most archaic symbols in Eastern Esotericism are a circle, a point, a triangle, a square, a pentagon, and a hexagon, and other plane figures with various sides and angles. This shows the knowledge and use of geometrical symbology to be as old as the world. 85Starting from this, it becomes easy to understand how Nature herself, even without the help of their divine instructors, could have taught primeval mankind the first principles of a numerical and geometrical symbol‐ language.(471) Hence we find numbers and figures used as an expression and a record of thought in every archaic symbolical Scripture. They are ever the same, with certain variations only, arising from the first figures. Thus the evolution and correlation of the mysteries of Kosmos, of its growth and development—spiritual and physical, abstract and concrete—were first recorded in geometrical changes of shape. Every Cosmogony began with a circle, a point, a triangle and a square, up to number 9, when it was synthesized by the first line and a circle—the Pythagorean mystic Decad, the sum of all, involving and expressing the mysteries of the entire Kosmos; mysteries recorded a hundred times more fully in the Hindû system than elsewhere, for him who can understand its mystic language. The numbers 3 and 4, in their combination 7, and also 5, 6, 9, and 10, are the very corner‐stones of Occult Cosmogonies. This Decad and its thousand combinations are found in every portion of the globe. One recognizes it in the caves and rock‐cut temples of Hindûstan and Central Asia; in the Pyramids and Lithoi of Egypt and America; in the Catacombs of Ozimandyas; in the mounds of the snow‐capped Caucasian fastnesses; in the ruins of Palenque; in Easter Island; everywhere whither the foot of ancient man has ever journeyed. 86The 3 and the 4, the triangle and the square, or the universal male and female glyphs, showing the first aspect of the evolving deity, are stamped for ever in the Southern Cross in the Heavens, as in the Egyptian Crux Ansata. As well expressed by the author of The Source of Measures: 87The Cube unfolded is in display a cross of the Tau, or Egyptian form, or of the Christian cross‐form.... A circle attached to the first, gives the Ansated Cross ... numbers 3 and 4, counted on the cross, showing a form of the [Hebrew] golden candlestick [in the Holy of Holies], and of the 3 + 4 = 7, and 6 + 1 = 7, days in the circle of the week, as 7 lights of the sun. So also as the week of 7 lights gave origin to the month and year, so it is the time‐marker of birth.... The cross‐form being shown, then, by the connected use of the form 113:355, the symbol is completed by the attachment of a man to the cross.(472) This kind of measure was made to coördinate with the idea of the origin of human life, and hence the phallic form. 88The Stanzas show the cross and these numbers playing a prominent part in archaic Cosmogony. Meanwhile we may profit by the evidence collected by the same author, in the section which he rightly calls the “Primordial Vestiges of these Symbols,” to show the identity of symbols and their esoteric meaning all over the globe. 89Under the general view taken of the nature of the number‐forms ... it becomes a matter of research of the utmost interest as to when and where their existence and their use first became known. Has it been a matter of revelation in what we know as the historic age—a cycle exceedingly modern when the age of the human race is contemplated? It seems, in fact, as to the date of its possession by man, to have been farther removed, in the past, from the old Egyptians than are the old Egyptians from us. 90The Easter Isles in “mid Pacific” present the feature of the remaining peaks of the mountains of a submerged continent, for the reason that these peaks are thickly studded with cyclopean statues, remnants of the civilization of a dense and cultivated people, who must have, of necessity, occupied a widely extended area. On the backs of these images is to be found the “ansated cross” and the same modified to the outlines of the human form. A full description, with plate showing the land with the thickly planted statues, also with copies of the images, is to be found in the January number, 1870, of the London Builder.... 91In the Naturalist, published at Salem, Massachusetts, in one of the early numbers (about 36), is to be found a description of some very ancient and curious carving on the crest walls of the mountains of South America, older by far, it is averred, than the races now living. The strangeness of these tracings is in that they exhibit the outlines of a man stretched out on a cross,(473) by a series of drawings, by which from the form of a man that of a cross springs, but so done that the cross may be taken as the man, or the man as the cross.... 92It is known that tradition among the Aztecs has handed down a very perfect account of the deluge.... Baron Humboldt says that we are to look for the country of Aztalan, the original country of the Aztecs, as high up, at least, as the 42nd parallel north; whence journeying, they at last arrived in the vale of Mexico. In that vale the earthen mounds of the far north become the elegant stone pyramidal, and other structures, whose remains are now found. The correspondences between the Aztec remains and those of the Egyptians are well known.... Atwater, from examination of hundreds of them, is convinced that they had a knowledge of astronomy. As to one of the most perfect of the pyramidal structures among the Aztecs, Humboldt gives a description to the following effect: 93“The form of this pyramid [of Papantla] which has seven stories, is more tapering than any other monument of this kind yet discovered, but its height is not remarkable, being but 57 feet, its base but 25 feet on each side. However, it is remarkable on one account: it is built entirely of hewn stones, of an extraordinary size, and very beautifully shaped. Three staircases lead to the top, the steps of which were decorated with hieroglyphical sculptures and small niches, arranged with great symmetry. The number of these niches seem to allude to the 318 simple and compound signs of the days of their civil calendar.” 94318 is the Gnostic value of Christ, and the famous number of the trained or circumcized servants of Abram. When it is considered that 318 is an abstract value, and universal, as expressive of a diameter value to a circumference of unity, its use in the composition of a civil calendar becomes manifest. 95Identical glyphs, numbers and esoteric symbols are found in Egypt, Peru, Mexico, Easter Island, India, Chaldæa, and Central Asia—Crucified Men, and symbols of the evolution of races from Gods—and yet behold Science repudiating the idea of a human race other than one made in our image; Theology clinging to its 6,000 years of Creation; Anthropology teaching our descent from the ape; and the Clergy tracing it from Adam 4,004 years ‹Previous chapterThe Secret Doctrine, Vol. 1 61Next chapterThe Secret Doctrine, Vol. 1 63›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. 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