The Secret Doctrine, Vol. 1Theosophy / New ThoughtMystical / EsotericEnglishShareThe Secret Doctrine, Vol. 1 651893 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›De Châteaubriand.The Secret Doctrine, Vol. 1 65ListenPlay this chapter in spoken English.Save chapterListen to chapter1The Ophites asserted that there were several kinds of Genii, from God to man; that the relative superiority of these was decided by the degree of Light that was accorded to each; and they maintained that the Serpent had to be constantly called upon and to be thanked for the signal service it had rendered humanity. For it taught Adam that if he ate of the fruit of the Tree of Knowledge of good and evil, he would raise his Being immensely by the learning and wisdom he would thus acquire. Such was the exoteric reason given. 2It is easy to see whence is the primal idea of the dual, Janus‐like character of the Serpent—the good and the bad. This symbol is one of the most ancient, because the reptile preceded the bird, and the bird the mammal. Hence the belief, or rather the superstition, of the savage tribes who think that the souls of their ancestors live under this form, and the general association of the Serpent with the Tree. The legends about the various meanings it represents are numberless; but, as most of them are allegorical, they have now passed into the class of fables based on ignorance and dark superstition. For instance, when Philostratus narrates that the natives of India and Arabia fed on the heart and liver of Serpents in order to learn the language of all the animals, the Serpent being credited with that faculty, he certainly never meant his words to be accepted literally.(651) As will be found more than once as we proceed, Serpent and Dragon were names given to the Wise Ones, the Initiated Adepts of olden times. It was their wisdom and their learning that were devoured or assimilated by their followers, whence the allegory. When the Scandinavian Sigurd is fabled to have roasted the heart of Fafnir, the Dragon, whom he had slain, and thence to have become the wisest of men, the meaning is the same. Sigurd had become learned in the runes and magical charms; 3he had received the “Word” from an Initiate of the name of Fafnir, or from a sorcerer, after which the latter died, as do many, after “passing the word.” Epiphanius lets out a secret of the Gnostics in trying to expose their “heresies.” The Gnostic Ophites, he says, had a reason for honouring the Serpent: it was because he taught the primeval men the Mysteries.(652) Verily so; but they did not have Adam and Eve in the Garden in their minds when teaching this dogma, but simply that which is stated above. The Nâgas of the Hindû and Tibetan Adepts were human Nâgas (Serpents), not reptiles. Moreover, the Serpent has ever been the type of consecutive or serial rejuvenation, of Immortality and Time. 4The numerous and extremely interesting readings, the interpretations and facts about Serpent worship, given in Mr. Gerald Massey’s Natural Genesis, are very ingenious and scientifically correct. But they are far from covering the whole of the meanings implied. They divulge only the astronomical and physiological mysteries, with the addition of some cosmic phenomena. On the lowest plane of materiality, the Serpent was, no doubt, the “great emblem of Mystery in the Mysteries,” and was, very likely, “adopted as a type of feminine pubescence, on account of its sloughing and self‐renewal.” It was so, however, only with regard to mysteries concerning terrestrial animal life, for as the symbol of “re‐clothing and re‐birth in the [universal] mysteries,” its “final phase,”(653) or shall we rather say its incipient and culminating phases, was not of this plane. These phases were generated in the pure realm of Ideal Light, and having accomplished the round of the whole cycle of adaptations and symbolism, the Mysteries returned from whence they had come, into the essence of immaterial causality. They belonged to the highest Gnôsis. And surely this could have never obtained its name and fame solely on account of its penetration into physiological and especially feminine functions! 5As a symbol, the Serpent had as many aspects and occult meanings as the Tree itself; the “Tree of Life,” with which it was emblematically and almost indissolubly connected. Whether viewed as a metaphysical or a physical symbol, the Tree and Serpent, jointly, or separately, have never been so degraded by antiquity as they are now, in this our age of the breaking of idols, not for truth’s sake, but to glorify the most gross matter. The revelations and interpretations in General Forlong’s Rivers of Life would have astounded the worshippers of the Tree and Serpent in the days of archaic Chaldean and Egyptian wisdom; and even the early Shaivas would have recoiled in horror at the theories and suggestions of the author of the said work. “The notion of Payne Knight and Inman that the Cross or Tau is simply a copy of the male organs in a triadic form is radically false,” writes Mr. G. Massey, who proves what he says. But this is a statement that could be as justly applied to almost all the modern interpretations of ancient symbols. The Natural Genesis, a monumental work of research and thought, the most complete on that subject that has ever been published, covering as it does a wider field, and explaining much more than all the Symbologists who have hitherto written, does not yet go beyond the “psycho‐theistic” stage of ancient thought. Nor were Payne Knight and Inman altogether wrong; 6except in entirely failing to see that their interpretations of the Tree of Life, as the Cross and Phallus, fitted the symbol only in the lowest and latest stage of the evolutionary development of the idea of the Giver of Life. It was the last and the grossest physical transformation of Nature, in animal, insect, bird and even plant; for bi‐une, creative magnetism, in the form of the attraction of contraries, or sexual polarization, acts in the constitution of reptile and bird as it does in that of man. Moreover, the modern Symbologists and Orientalists, from first to last, being ignorant of the real Mysteries revealed by Occultism, can necessarily see but this last stage. If told that this mode of procreation, which the whole world of being has now in common on this Earth, is but a passing phase, a physical means of furnishing the conditions to and producing the phenomena of life, and that it will alter with this and disappear with the next Root‐Race, they would laugh at such a superstitious and unscientific idea. But the most learned Occultists assert this because they know it. The universe of living beings, of all those which procreate their species, is the living witness to the various modes of procreation in the evolution of animal and human species and races; and the Naturalist ought to sense this truth intuitionally, even though he is yet unable to demonstrate it. How could he, indeed, with the present modes of thought! 7The landmarks of the archaic history of the Past are few and scarce, and those that men of Science come across are mistaken for finger‐posts of our little era. Even so‐called “universal (?) history” embraces but a tiny field in the almost boundless space of the unexplored regions of our latest, Fifth Root‐Race. Hence, every fresh sign‐post, every new glyph of the hoary Past that is discovered, is added to the old stock of information, to be interpreted on the same lines of preëxisting conceptions, and without any reference to the special cycle of thought which that particular glyph may belong to. How can Truth ever come to light if this method is never changed! 8Thus, in the beginning of their joint existence as a glyph of Immortal Being, the Tree and Serpent were divine imagery, truly. The Tree was reversed, and its roots were generated in Heaven and grew out of the Rootless Root of All‐Being. Its trunk grew and developed; crossing the planes of the Plerôma, it shot out crossways its luxuriant branches, first on the plane of hardly differentiated matter, and then downward till they touched the terrestrial plane. Thus, the Ashvattha Tree of Life and Being, whose destruction alone leads to immortality, is said in the Bhagavadgîtâ to grow with its roots above and its branches below.(654) The roots represent the Supreme Being, or First Cause, the Logos; but one has to go beyond those roots to unite oneself with Krishna, who, says Arjuna, is “greater than Brahman, and First Cause ... the indestructible, that which is, that which is not, and what is beyond them.”(655) Its boughs are Hiranyagarbha (Brahmâ or Brahman in its highest manifestations, say Shrîdhara Svâmin and Madhusûdana), the highest Dhyân Chohans or Devas. The Vedas are its leaves. He only who goes beyond the roots shall never return; that is to say, shall reïncarnate no more during this Age of Brahmâ. 9It is only when its pure boughs had touched the terrestrial mud of the Garden of Eden, of our Adamic Race, that this Tree became soiled by the contact and lost its pristine purity; and that the Serpent of Eternity, the Heaven‐Born Logos, was finally degraded. In days of old, of the Divine Dynasties on Earth, the now dreaded reptile was regarded as the first beam of light that radiated from the abyss of Divine Mystery. Various were the forms which it was made to assume, and numerous the natural symbols adapted to it, as it crossed the æons of Time; as from Infinite Time (Kâla) itself it fell into the space and time evolved out of human speculation. These forms were cosmic and astronomical, theistic and pantheistic, abstract and concrete. They became in turn the Polar Dragon and the Southern Cross, the Alpha Draconis of the Pyramid, and the Hindû‐Buddhist Dragon, which ever threatens, yet never swallows the Sun during its eclipses. Till then, the Tree remained ever green, for it was sprinkled by the Waters of Life; the Great Dragon remained ever divine, so long as it was kept within the precincts of the sidereal fields. But the Tree grew and its lower boughs at last touched the Infernal Regions—our Earth. Then the Great Serpent Nidhögg—he who devours the corpses of the evil‐doers in the “Hall of Misery” (human life), so soon as they are plunged into Hwergelmir, the roaring cauldron (of human passions)—gnawed the reversed World‐Tree. The worms of materiality covered the once healthy and mighty roots, and are now ascending higher and higher along the trunk; 10while the Midgard Snake coiled at the bottom of the Seas, encircles the Earth, and, through its venomous breath, makes her powerless to defend herself. 11The Dragons and Serpents of Antiquity are all seven‐headed—one head for each Race, and “every head with seven hairs on it,” as the allegory has it. Aye, from Ananta, the Serpent of Eternity, which carries Vishnu through the Manvantara; from the original primordial Shesha, whose seven heads become “one thousand heads” in the Purânic fancy, down to the seven‐ headed Akkadian Serpent. This typifies the Seven Principles throughout Nature and in man; the highest or middle head being the seventh. It is not of the Mosaic, Jewish Sabbath that Philo speaks, in his Creation of the World, when saying that the world was completed “according to the perfect nature of number 6.” For: 12When that Reason [Nous] which is holy in accordance with the number 7, has entered the soul [the living body rather], the number 6 is thus arrested and all the mortal things which that number makes. 13Number 7 is the festival day of all the earth, the birthday of the world. I know not whether any one would be able to celebrate the number 7 in adequate terms.(656) 14The author of The Natural Genesis thinks that: 15The septenary of stars seen in the Great Bear [the Saptarshis] and seven‐headed Dragon furnished a visible origin for the symbolic seven of time above. The goddess of the seven stars was the mother of time, as Kep; whence Kepti and Sebti for the two times and number 7. So this is the star of the Seven by name. Sevekh (Kronus), the son of the goddess, has the name of the seven or seventh. So has Sefekh Abu who builds the house on high, as Wisdom (Sophia) built hers with seven pillars.... The primary kronotypes were seven, and thus the beginning of time in heaven is based on the number and the name of seven, on account of the starry demonstrators. The seven stars as they turned round annually kept pointing, as it were, with the forefinger of the right hand, and describing a circle in the upper and lower heaven.(657) The number 7 naturally suggested a measure by seven, that led to what may be termed Sevening, and to the marking and mapping out of the circle in seven corresponding divisions which were assigned to the seven great constellations; and thus was formed the celestial heptanomis of Egypt in the heavens. 16When the stellar heptanomis was broken up and divided into four quarters, it was multiplied by four, and the twenty‐eight signs took the place of the primary seven constellations; the lunar zodiac of twenty‐eight signs being the registered result of reckoning twenty‐eight days to the moon, or a lunar month.(658) In the Chinese arrangement, the four sevens are given to four Genii that preside over the four cardinal points,(659) or rather the seven northern constellations make up the Black Warrior; the seven eastern (Chinese autumn) constitute the White Tiger; the seven southern are the Vermilion Bird; and the seven western (called vernal) are the Azure Dragon. Each of these four spirits presides over its heptanomis during one lunar week. The genitrix of the first heptanomis (Typhon of the seven stars) now took a lunar character.... In this phase we find the goddess Sefekh, whose name signifies number 7, is the feminine word, or logos in place of the mother of time, who was the earlier Word, as goddess of the Seven Stars.(660) 17The author shows that it was the Goddess of the Great Bear and Mother of Time who was in Egypt from the earliest times the “Living Word,” and that Sevekh‐Kronus, whose type was the Crocodile‐Dragon, the pre‐planetary form of Saturn, was called her son and consort; he was her Word‐Logos.(661) 18The above is quite plain, but it was not the knowledge of astronomy only that led the Ancients to the process of Sevening. The primal cause goes far deeper and will be explained in its place. 19The above quotations are no digressions. They are brought forward as showing (a) the reason why a full Initiate was called a Dragon, a Snake, a Nâga; and (b) that our septenary division was used by the priests of the earliest dynasties in Egypt, for the same reason, and on the same basis, as by us. This needs further elucidation, however. As already stated, what Mr. Gerald Massey calls the Four Genii of the four cardinal points; and the Chinese, the Black Warrior, White Tiger, Vermilion Bird, and Azure Dragon, are called in the Secret Books, the “Four Hidden Dragons of Wisdom” and the “Celestial Nâgas.” Now, the seven‐headed or septenary Dragon‐Logos is shown to have, in course of time, been split up, so to speak, into four heptanomic parts or twenty‐eight portions. Each week has a distinct Occult character in the lunar month; each day of the twenty‐eight has its special characteristics; for each of the twelve constellations, whether separately or in combination with other signs, has an Occult influence either for good or for evil. This represents the sum of knowledge that men can acquire on this earth; yet few are those who acquire it, and still fewer are the wise men who get to the root of knowledge symbolized by the great Root‐Dragon, the Spiritual Logos of these visible signs. But those who do, receive the name of Dragons, and they are the “Arhats of the Four Truths of the Twenty‐eight Faculties,” or attributes, and have always been so called. 20The Alexandrian Neo‐Platonists asserted that to become real Chaldees or Magi, one had to master the science or knowledge of the periods of the Seven Rectors of the World, in whom is all wisdom. And Jamblichus is credited with another version, which does not, however, alter the meaning, for he says: 21The Assyrians have not only preserved the records of seven and twenty myriads of years, as Hipparchus says they have, but likewise of the whole apocatastases and periods of the Seven Rulers of the World.(662) 22The legends of every nation and tribe, whether civilized or savage, point to the once universal belief in the great wisdom and cunning of the Serpents. They are “charmers.” They hypnotize the bird with their eye, and man himself very often does not overcome their fascinating influence; therefore the symbol is a most fitting one. 23The Crocodile is the Egyptian Dragon. It was the dual symbol of Heaven and Earth, of Sun and Moon, and was made sacred, in consequence of its amphibious nature, to Osiris and Isis. According to Eusebius, the Egyptians represented the Sun in a Ship as its pilot, this ship being carried along by a Crocodile, “to show the motion of the Sun in the Moist (Space).”(663) The Crocodile was, moreover, the symbol of Lower Egypt herself, the Lower being the more swampy of the two countries. The Alchemists claim another interpretation. They say that the symbol of the Sun in the Ship on the Ether of Space meant that the Hermetic Matter is the principle, or basis, of Gold, or again the philosophical Sun; the Water, within which the Crocodile is swimming, is that Water, or Matter, made liquid; the Ship herself, finally, representing the Vessel of Nature, in which the Sun, or the sulphuric, igneous principle, acts as a pilot, because it is the Sun which conducts the work by his action upon the Moist or Mercury. The above is only for the Alchemists. 24The Serpent became the type and symbol of evil, and of the Devil, only during the Middle Ages. The early Christians as well as the Ophite Gnostics, had their dual Logos: the Good and the Bad Serpent, the Agathodæmon and the Kakodæmon. This is demonstrated by the writings of Marcus, Valentinus, and many others, and especially in Pistis‐ Sophia—certainly a document of the earliest centuries of Christianity. On the marble sarcophagus of a tomb, discovered in 1852 near the Porta Pia, one sees the scene of the adoration of the Magi, “or else,” remarks the late C. W. King, in The Gnostics and their Remains, “the prototype of that scene, the ‘Birth of the New Sun’.” The mosaic floor exhibited a curious design which might have represented either Isis suckling the babe Harpocrates, or the Madonna nursing the infant Jesus. In the smaller sarcophagi that surrounded the larger one, many leaden plates rolled like scrolls were found, eleven of which can still be deciphered. The contents of these ought to be regarded as final proof of a much‐vexed question, for they show that either the early Christians, up to the VIth Century, were bonâ fide Pagans, or that dogmatic Christianity was borrowed wholesale, and passed in full into the Christian Church—Sun, Tree, Serpent, Crocodile and all. 25On the first is seen Anubis ... holding out a scroll; at his feet are two female busts: below all are two serpents entwined about ... a corpse swathed up like a mummy. In the second scroll ... is Anubis, holding out a cross, the “Sign of Life.” Under his feet lies the corpse encircled in the numerous folds of a huge serpent, the Agathodæmon, guardian of the deceased.... In the third scroll ... the same Anubis bears on his arm an oblong object, ... held so as to convert the outline of the figure into a complete Latin cross. ... At the god’s foot is a rhomboid, the Egyptian “Egg of the World,” towards which crawls a serpent coiled into a circle.... Under the ... busts ... is the letter ω, repeated seven times in a line, reminding one of the “Names.” ... Very remarkable also is the line of characters, apparently Palmyrene, upon the legs of the first Anubis. As for the figure of the serpent, supposing these talismans to emanate not from the Isiac but the newer Ophite creed, it may well stand for that “True and perfect Serpent,” who “leads forth the souls of all that put their trust in him out of the Egypt of the body, and through the Red Sea of Death into the Land of Promise, saving them on their way from the Serpents of the Wilderness, that is, from the Rulers of the Stars.”(664) 26And this “true and perfect Serpent” is the seven‐lettered God who is now credited with being Jehovah, and Jesus one with him. To this seven‐ vowelled God the candidate for Initiation is sent by the “First Mystery,” in the Pistis‐Sophia, a work earlier than St. John’s Revelation, and evidently of the same school. “The (Serpent of the) Seven Thunders uttered these seven vowels,” but “seal up those things which the Seven Thunders uttered, and write them not,” says Revelation. “Do ye seek after these mysteries?”—inquires Jesus in Pistis‐Sophia. “No mystery is more excellent than they [the seven vowels]; for they shall bring your souls unto the Light of Lights”—i.e., true Wisdom. “Nothing, therefore, is more excellent than the mysteries which ye seek after, saving only the mystery of the Seven Vowels and their forty and nine Powers, and the numbers thereof.” 27In India, it was the mystery of the Seven Fires and their Forty‐nine Fires or aspects, or “the numbers thereof.” 28These Seven Vowels are represented by the Svastika signs on the crowns of the seven heads of the Serpent of Eternity, in India, among Esoteric “Buddhists,” in Egypt, in Chaldæa, etc., and among the Initiates of every other country. They are the Seven Zones of post mortem ascent, in the Hermetic writings, in each of which the “Mortal” leaves one of his Souls, or Principles; until arrived on the plane above all Zones, he remains as the great Formless Serpent of Absolute Wisdom, or the Deity Itself. The seven‐headed Serpent has more than one signification in the arcane teachings. It is the seven‐headed Draco, each of whose heads is a star of the Lesser Bear; but it was also, and preëminently, the Serpent of Darkness, inconceivable and incomprehensible, whose seven heads were the seven Logoi, the reflections of the one and first‐manifested Light—the Universal Logos. 29Section XI. Demon est Deus Inversus. 30This symbolical sentence, in its many‐sided forms, is certainly most dangerous and iconoclastic in the face of all the dualistic later religions, or rather theologies, and especially so in the light of Christianity. Yet it is neither just nor correct to say that it is Christianity which has conceived and brought forth Satan. As an “Adversary,” the opposing Power required by the equilibrium and harmony of things in Nature, as Shadow is required to make still brighter the Eight, as Night to bring into greater relief the Day, and as Cold to make one appreciate the more the comfort of Heat, so has Satan ever existed. Homogeneity is one and indivisible. But if the homogeneous One and Absolute is no mere figure of speech, and if Heterogeneity, in its dualistic aspect, is its offspring, its bifurcous shadow or reflection, then even that divine Homogeneity must contain in itself the essence of both good and evil. If “God” is Absolute, Infinite, and the Universal Root of all and everything in Nature and its Universe, whence comes Evil or D’Evil if not from the same Golden Womb of the Absolute? Thus we are forced either to accept the emanation of good and evil, of Agathodæmon and Kakodæmon, as offshoots from the same trunk of the Tree of Being, or to resign ourselves to the absurdity of believing in two eternal Absolutes! 31Having to trace the origin of the idea to the very beginnings of the human mind, it is but just, meanwhile, to give his due even to the proverbial Devil. Antiquity knew of no isolated, thoroughly and absolutely bad “God of evil.” Pagan thought represented good and evil as twin brothers, born from the same mother—Nature; so soon as that thought ceased to be archaic, Wisdom passed into Philosophy. In the beginning the symbols of good and evil were mere abstractions, Light and Darkness; later their types were chosen among the most natural and ever‐recurrent periodical cosmic phenomena—the Day and Night, or the Sun and Moon. Then the Hosts of the Solar and Lunar Deities were made to represent them, and the Dragon of Darkness was contrasted with the Dragon of Light. The Host of Satan is a Son of God, no less than the Host of the B’ne Alhim, the Children of God who came to “present themselves before the Lord,” their Father.(665) “The Sons of God” become the “Fallen Angels” only after perceiving that the daughters of men were fair.(666) In the Indian philosophy, the Suras are among the earliest and the brightest Gods, and become Asuras only when dethroned by Brâhmanical fancy, Satan never assumed an anthropomorphic, individualized shape, until the creation by man, of a “one living personal God,” had been accomplished; and then merely as a matter of prime necessity. A screen was needed; a scape‐goat to explain the cruelty, blunders, and but too‐evident injustice, perpetrated by him for whom absolute perfection, mercy and goodness were claimed. 32This was the first Karmic effect of abandoning a philosophical and logical Pantheism, to build, as a prop for lazy man, “a merciful Father in Heaven,” whose daily and hourly actions, as Natura Naturans, the “comely Mother but stone cold,” belie the assumption. This led to the primal twins, Osiris‐Typhon, Ormazd‐Ahriman, and finally Cain‐Abel and the tutti quanti of contraries. 33Having commenced by being synonymous with Nature, “God,” the Creator, ended by being made its author. Pascal settles the difficulty very cunningly by saying: 34Nature has perfections, in order to show that she is the image of God; and defects, in order to show that she is only his image. 35The further back one recedes into the darkness of the prehistoric ages, the more philosophical does the prototypic figure of the later Satan appear. The first “Adversary,” in individual human form, that one meets with in old Purânic literature, is one of her greatest Rishis and Yogis—Nârada, surnamed the “Strife‐maker.” 36And he is a Brahmaputra, a son of Brahmâ, the male. But of him later on. Who the great “Deceiver” really is, one can ascertain by searching for him, with open eyes and an unprejudiced mind, in every old Cosmogony and Scripture. 37It is the anthropomorphized Demiurge, the Creator of Heaven and Earth, when separated from the collective Hosts of his Fellow‐Creators, whom, so to speak, he represents and synthesizes. It is now the God of Theologies. “The wish is father to the thought.” Once upon a time, a philosophical symbol left to perverse human fancy; afterwards, fashioned into a fiendish, deceiving, cunning, and jealous God. 38As the Dragons and other Fallen Angels are described in other parts of this work, a few words upon the much‐slandered Satan will be sufficient. The student will do well to remember that, with every people, except the Christian nations, the Devil is to this day no worse an entity than the opposite aspect, in the dual nature of the so‐called Creator. This is only natural. One cannot claim God as the synthesis of the whole Universe, as Omnipresent and Omniscient and Infinite, and then divorce him from Evil. As there is far more Evil than Good in the world, it follows on logical grounds that either God must include Evil, or stand as the direct cause of it, or else surrender his claims to Absoluteness. The Ancients understood this so well that their philosophers, now followed by the Kabalists, defined Evil as the “lining” of God or Good; Demon est Deus inversus, being a very old adage. Indeed, Evil is but an antagonizing blind force in Nature; it is reäction, opposition, and contrast—evil for some, good for others. There is no malum in se; only the Shadow of Light, without which Light could have no existence, even in our perceptions. If Evil disappeared, Good would disappear along with it from Earth. The “Old Dragon” was pure Spirit before he became Matter, passive before he became active. In the Syro‐Chaldean Magic both Ophis and Ophiomorphos are joined in the Zodiac in the sign of the Androgyne Virgo‐Scorpio. Before its fall on earth the Serpent was Ophis‐Christos, and after its fall it became Ophiomorphos‐Chrestos. 39Everywhere the speculations of the Kabalists treat of Evil as a Force, which is antagonistic, but at the same time essential, to Good, as giving it vitality and existence, which it could never have otherwise. There would be no Life possible (in the mâyâvic sense) without Death; no regeneration and reconstruction without destruction. Plants would perish in eternal sunlight, and so would man, who would become an automaton without the exercise of his free will, and his aspiring towards that sunlight, which would lose its being and value for him had he nothing but light. Good is infinite and eternal only in the eternally concealed from us, and this is why we imagine it eternal. On the manifested planes, one equilibrates the other. Few are those Theists, believers in a Personal God, who do not make of Satan the shadow of God; or who, confounding both, do not believe they have a right to pray to their idol, asking its help and protection for the exercise of and immunity for their evil and cruel deeds. “Lead us not into temptation” is addressed daily to “our Father, in Heaven,” and not to the Devil, by millions of Christian hearts. This they do, repeating the very words put into the mouth of their Saviour, and yet do not give one thought to the fact that their meaning is contradicted point blank by James, “the brother of the Lord”: 40Let do man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man.(667) 41Why, then, say that it is the Devil who tempts us, when the Church teaches us, on the authority of Christ, that it is God who does so? Open any pious volume in which the word “temptation” is defined in its theological sense, and forthwith you find two definitions: 42(1) Those afflictions and troubles whereby God tries his people; (2) Those means and enticements which the Devil makes use of to ensnare and allure mankind.(668) 43Accepted literally, the teachings of Christ and James contradict each other, and what dogma can reconcile the two if the Occult meaning is rejected? 44Between the alternative allurements, wise will be that philosopher who will be able to decide where God disappears to make room for the Devil! Therefore, when we read that “the Devil is a liar and the father of it,” that is an incarnate lie, and are also told in the same breath that Satan, the Devil, was a Son of God and the most beautiful of his Archangels, rather than believe that Father and Son are a gigantic, personified and eternal Lie, we prefer to turn to Pantheism and to Pagan philosophy for information. 45Once that the key to Genesis is in our hands, the scientific and symbolical Kabalah unveils the secret. The Great Serpent of the Garden of Eden and the “Lord God” are identical, and so are Jehovah and Cain—that Cain who is referred to in Theology as the “murderer” and the Liar to God! Jehovah tempts the King of Israel to number the people, and Satan tempts him to do the same in another place. Jehovah turns into the Fiery Serpents to bite those he is displeased with; and Jehovah informs the Brazen Serpent that heals them. 46These short, and seemingly contradictory, statements in the Old Testament—contradictory because the two Powers are separated instead of being regarded as the two faces of one and the same thing—are the echoes, distorted out of recognition by exotericism and theology, of the universal and philosophical dogmas in Nature, so well understood by the primitive Sages. We find the same groundwork in several personifications in the Purânas, only far more ample and philosophically suggestive. 47Thus Pulastya, a “Son of God,” one of the first progeny, is made the progenitor of Demons, the Râkshasas, the tempters and the devourers of men. Pishâchâ, a female Demon, is a daughter of Daksha, a “Son of God” too, and a God, and the mother of all the Pishâchas.(669) The Demons, so‐ called in the Purânas, are very extraordinary Devils when judged from the standpoint of European and orthodox views, since all of them, Dânavas, Daityas, Pishâchas, and Râkshasas, are represented as extremely pious, following the precepts of the Vedas, some of them even being great Yogins. But they oppose the clergy and ritualism, sacrifices and forms, just as the head Yogins do to this day in India, and are no less respected for it, though they are permitted to follow neither caste nor ritual; hence all those Purânic Giants and Titans are called Devils. The missionaries, ever on the watch to show, if they can, that the Hindû traditions are nothing better than a reflection of the Jewish Bible, have evolved a whole romance on the alleged identity of Pulastya with Cain, and of the Râkshasas with the Cainites, the “Accursed,” the cause of the “Noachian” Deluge. (See the work of Abbé Gorresio, who “etymologizes” Pulastya’s name as meaning the “rejected,” hence Cain, if you please). Pulastya dwells in Kedara, he says, which means a “dug‐up place,” a “mine,” and Cain is shown, in tradition and the Bible, as the first worker in metals and a miner thereof! 48While it is very probable that the Gibborim, or Giants, of the Bible are the Râkshasas of the Hindûs, it is still more certain that both are Atlanteans, and belong to the submerged races. However it may be, no Satan could be more persistent in slandering his enemy, or more spiteful in his hatred, than the Christian Theologians are in cursing him as the father of every evil. Compare their vituperation and their opinions about the Devil with the philosophical views of the Purânic Sages and their Christ‐like mansuetude. When Parâshara, whose father was devoured by a Râkshasa, was preparing himself to destroy, by magic arts, the whole race, his grandsire, Vasishtha, after showing the irate Sage, on his own confession, that there is Evil and Karma, but no “evil Spirits” speaks the following suggestive words: 49Let thy wrath be appeased: the Râkshasas are not culpable; thy father’s death was the work of Destiny [Karma]. Anger is the passion of fools; it becometh not a wise man. By whom, it may be asked, is any one killed? Every man reaps the consequences of his own acts. Anger, my son, is the destruction of all that man obtains ... and prevents the attainment ... of emancipation. The ... sages shun wrath: be not thou, my child, subject to its influence. Let no more of those unoffending spirits of darkness be consumed; let this thy sacrifice cease. Mercy is the might of the righteous.(670) 50Thus, every such “sacrifice” or prayer to God for help is no better than an act of Black Magic. That which Parâshara prayed for, was the destruction of the Spirits of Darkness, for his personal revenge. He is called a Pagan, and the Christians have doomed him, as such, to Eternal Hell. Yet, in what respect is the prayer of sovereigns and generals, who pray before every battle for the destruction of their enemy, any better? Such a prayer is in every case Black Magic of the worst kind, concealed like a demon “Mr. Hyde” under a sanctimonious “Dr. Jekyll.” 51In human nature, evil denotes only the polarity of Matter and Spirit, a “struggle for life” between the two manifested Principles in Space and Time, which Principles are one per se, inasmuch as they are rooted in the Absolute. In Cosmos, the equilibrium must be preserved. The operations of the two contraries produce harmony, like the centripetal and centrifugal forces, which, being mutually inter‐dependent, are necessary to each other, “in order that both should live.” If one should be arrested, the action of the other would become immediately self‐ destructive. 52Since the personification called Satan has been amply analyzed from its triple aspect, in the Old Testament, Christian Theology and the ancient Gentile attitude of thought, those who would learn more of the subject are referred to Isis Unveiled(671) and the Second Part of Volume II of the present work. The subject is here touched upon, and fresh explanations are attempted, for a very good reason. Before we can approach the evolution of Physical and Divine Man, we have first to master the idea of Cyclic Evolution, to acquaint ourselves with the philosophies and beliefs of the four Races which preceded our present Race, and to learn what were the ideas of those Titans and Giants—Giants, verily, mentally, as well as physically. The whole of antiquity was imbued with that philosophy which teaches the involution of Spirit into Matter, the progressive, downward cyclic descent, or active, self‐conscious evolution. The Alexandrian Gnostics have sufficiently divulged the secrets of Initiations, and their records are full of the “falling down of the Æons,” in their double qualification of Angelic Beings and Periods; the one the natural evolution of the other. On the other hand, Oriental traditions on both sides of the “Black Water,” the Oceans that separate the two “Easts,” are equally full of allegories about the downfall of the Plerôma, or that of the Gods and Devas. One and all, they allegorized and explained the Fall as the desire to learn and acquire knowledge—the desire to know. 53This is the natural sequence of mental evolution, the Spiritual becoming transmuted into the Material or Physical. The same law of descent into Materiality and of reäscent into Spirituality asserted itself during the Christian era, the reäction having only stopped just now, in our own special Sub‐race. 54That which was allegorized in Pymander, perhaps ten millenniums ago, for a triune mode of interpretation, and intended for a record of an astronomical, anthropological, and even alchemical fact, namely, the allegory of the Seven Rectors breaking through the Seven Circles of Fire, was dwarfed into one material and anthropomorphic interpretation—the Rebellion and Fall of the Angels. The multivocal, profoundly philosophical narrative, under its poetical form of the “Marriage of Heaven with Earth,” the love of Nature for Divine Form, and the Heavenly Man enraptured with his own beauty mirrored in Nature, that is to say, Spirit attracted into Matter, has now become, under theological handling, the Seven Rectors disobeying Jehovah, self‐admiration generating Satanic pride, followed by their Fall, Jehovah permitting no worship to be lost save upon himself. In short, the beautiful Planet‐Angels, the glorious Cyclic Æons of the Ancients, have become synthesized in their most orthodox shape in Samael, the Chief of the Demons in the Talmud, “that Great Serpent with Twelve Wings that draws down after himself, in his Fall, the Solar System, or the Titans.” But Schemal—the alter ego and the Sabean type of Samael—in his philosophical and esoteric aspect, meant the “Year,” in its astrological evil aspect, with its twelve months or “Wings” of unavoidable evils, in Nature. In Esoteric Theogony both Schemal and Samael represented a particular divinity.(672) With the Kabalists they are the “Spirit of the Earth,” the Personal God that governs it, and therefore de facto identical with Jehovah. 55For the Talmudists themselves admit that Samael is a god‐name of one of the seven Elohim. The Kabalists, moreover, show the two, Schemal and Samael, as a symbolical form of Saturn, Cronus; the “Twelve Wings” standing for the twelve months, and the symbol in its collectivity representing a racial cycle. Jehovah and Saturn are also glyphically identical. 56This leads, in its turn, to a very curious deduction from a Roman Catholic dogma. Many renowned writers belonging to the Latin Church admit that a difference exists, and should be made, between the Uranian Titans, the antediluvian Giants, who were also Titans, and those post‐diluvian Giants, in whom the Roman Catholics persist in seeing the descendants of the mythical Ham. In clearer words, there is a difference to be made between the cosmic, primordial opposing Forces, guided by Cyclic Law, the Atlantean human Giants, and the post‐diluvian great Adepts, whether of the Right or the Left‐hand. At the same time they show that Michael, “the generalissimo of the fighting Celestial Host, the bodyguard of Jehovah,” as it would seem, according to de Mirville, is also a Titan, only with the adjective of “divine” before the cognomen. Thus those “Uranides” who are called everywhere “Divine Titans”—and who, having rebelled against Cronus, or Saturn, are therefore also shown to be the enemies of Samael, also one of the Elohim, and synonymous with Jehovah in his collectivity—are identical with Michael and his Host. In short, the rôles are reversed, all the combatants are confused, and no student is able to distinguish clearly which is which. Esoteric explanation may, however, bring some order into this confusion, in which Jehovah becomes Saturn, and Michael and his Army, Satan and the Rebellious Angels, owing to the indiscreet endeavours of the too faithful zealots to see a Devil in every Pagan God. 57The true meaning is far more philosophical, and the legend of the first “Fall” of the Angels assumes a scientific colouring when correctly understood. 58Cronus stands for endless, and hence immovable Duration, without beginning, without end, beyond divided Time and beyond Space. Those Angels, Genii, or Devas, who were born to act in space and time, that is, to break through the Seven Circles of the super‐spiritual planes into the phenomenal, or circumscribed, super‐terrestrial regions, are said allegorically to have rebelled against Cronus, and fought the Lion who was then the one living and highest God. When Cronus, in his turn, is represented as mutilating Uranus, his father, the meaning of the allegory is very simple. Absolute Time is made to become the finite and conditioned; a portion is robbed from the whole, thus showing that Saturn, the Father of the Gods, has been transformed from Eternal Duration into a limited period. Cronus with his scythe cuts down even the longest and, to us, seemingly endless cycles, which, for all that, are limited in Eternity, and with the same scythe destroys the mightiest rebels. Aye, not one will escape the scythe of Time! Praise the God or Gods, or flout one or both, that scythe will not tremble one millionth of a second in its ascending or descending course. 59The Titans of Hesiod’s Theogony were copied in Greece from the Suras and Asuras of India. These Hesiodic Titans, the Uranides, which were once upon a time numbered as only six, have been recently discovered, in an old fragment relating to the Greek myth, to be seven, the seventh being called Phoreg. Thus their identity with the Seven Rectors is fully demonstrated. The origin of the War in Heaven and the Fall has, in our mind, to be traced unavoidably to India, and perhaps far earlier than the Purânic accounts thereof. For the Târakâmaya was in a later age, and there are accounts of three distinct Wars to be traced in almost every Cosmogony. 60The first War happened in the night of time, between the Gods and (A)‐suras, and lasted for the period of one Divine Year.(673) On this occasion the Deities were defeated by the Daityas, under the leadership of Hrâda. But afterwards, owing to a device of Vishnu, to whom the conquered Gods applied for help, the latter defeated the Asuras. In the Vishnu Purâna no interval is found between the two Wars. In the Esoteric Doctrine, however, one War takes place before the building of the Solar System; another, on Earth, at the “creation” of man; and a third War is mentioned as taking place at the close of the Fourth Race, between its Adepts and those of the Fifth Race; that is, between the Initiates of the “Sacred Island” and the Sorcerers of Atlantis. We shall notice the first contest, as recounted by Parâshara, and endeavour to separate the two accounts, which are purposely blended together. 61It is there stated that as the Daityas and Asuras were engaged in the duties of their respective Orders (Varnas) and followed the paths prescribed by holy writ, practising also religious penance—a queer employment for Demons if they are identical with our Devils, as it is claimed—it was impossible for the Gods to destroy them. The prayers addressed by the Gods to Vishnu are curious, as showing the ideas involved in an anthropomorphic Deity. Having, after their defeat, “fled to the northern shore of the Milky Ocean [Atlantic Ocean],”(674) the discomfited Gods address many supplications “to the first of Beings, the divine Vishnu,” and among others the following: 62Glory to thee, who art one with the Saints, whose perfect nature is ever blessed, and traverses, unobstructed, all permeable elements. Glory to thee, who art one with the Serpent‐Race, double‐tongued, impetuous, cruel, insatiate of enjoyment and abounding with wealth.... Glory to thee, ... O Lord, who hast neither colour nor extension, nor bulk (ghana), nor any predicable qualities, and whose essence (rûpa), purest of the pure, is appreciable only by holy Paramarshis [the greatest of Sages or Rishis]. We bow to thee, in the nature of Brahma, uncreated, undecaying (avyaya); who art in our bodies, and in all other bodies, and in all living creatures; and beside whom nothing exists. We glorify that Vâsudeva, the lord (of all), who is without soil, the seed of all things, exempt from dissolution, unborn, eternal; being, in essence, Paramapadâtmavat [beyond the condition of Spirit], and, in substance (rûpa), the whole of this (Universe).(675) 63The above is quoted as an illustration of the vast field offered by the Purânas to adverse and erroneous criticism, by every European bigot who forms an estimate of an alien religion on mere external evidence. Any man accustomed to subject what he reads to thoughtful analysis, will see at a glance the incongruity of addressing the accepted “Unknowable,” the formless, and attributeless Absolute, such as the Vedântins define Brahman, as being “one with the Serpent‐Race, double‐tongued, cruel and insatiable,” thus associating the abstract with the concrete, and bestowing adjectives on that which is free from any limitations, and conditionless. Even Professor Wilson, who, after living surrounded by Brâhmans and Pandits in India for so many years, ought to have known better—even that scholar lost no opportunity of criticizing the Hindû Scriptures on this account. Thus, he exclaims: 64The Purânas constantly teach incompatible doctrines! According to this passage,(676) the Supreme Being is not the inert cause of creation only, but exercises the functions of an active providence. The Commentator quotes a text of the Veda in support of this view: “Universal Soul entering into men, governs their conduct.” Incongruities, however, are as frequent in the Vedas as in the Purânas. 65Less frequent, in sober truth, than in the Mosaic Bible. But prejudice is great in the hearts of our Orientalists, especially in those of “reverend” scholars. Universal Soul is not the inert Cause of Creation or (Para) Brahman, but simply that which we call the Sixth Principle of Intellectual Kosmos, on the manifested plane of being. It is Mahat, or Mahâbuddhi, the Great Soul, the Vehicle of Spirit, the first primeval reflection of the formless CAUSE, and that which is even beyond Spirit. So much for Professor Wilson’s uncalled‐for fling at the Purânas. As for the apparently incongruous appeal to Vishnu by the defeated Gods, the explanation is there, in the text of Vishnu Purâna, if Orientalists would only notice it. There is Vishnu as Brahmâ, and Vishnu in his two aspects, philosophy teaches. There is but one Brahman, “essentially Prakriti and Spirit.” 66This ignorance is truly and beautifully expressed in the praise of the Yogins to Brahmâ, “the upholder of the earth,” when they say: 67Those who have not practised devotion conceive erroneously of the nature of the world. The ignorant, who do not perceive that this Universe is of the nature of Wisdom, and judge of it as an object of perception only, are lost in the ocean of spiritual ignorance. But they who know true Wisdom, and whose minds are pure, behold this whole world as one with Divine Knowledge, as one with thee, O God! Be favourable, O universal Spirit!(677) 68Therefore, it is not Vishnu, “the inert cause of creation,” which exercised the functions of an Active Providence, but the Universal Soul, that which, in its material aspect, Éliphas Lévi calls Astral Light. And this Soul is, in its dual aspect of Spirit and Matter, the true anthropomorphic God of the Theists; for this God is a personification of that Universal Creative Agent, both pure and impure, owing to its manifested condition and differentiation in this Mâyâvic World—God and Devil, truly. But Professor Wilson failed to see how Vishnu, in this character, closely resembles the Lord God of Israel, “especially in his policy of deception, temptation, and cunning.” 69In the Vishnu Purâna this is made as plain as can be. For it is said there, that: 70At the conclusion of their prayers (stotra) the Gods beheld the Sovereign Deity Hari (Vishnu) armed with the shell, the discus, and the mace, riding on Garuda. 71Now Garuda is the Manvantaric Cycle, as will be shown in its place. Vishnu, therefore, is the Deity in Space and Time, the peculiar God of the Vaishnavas. Such Gods are called in Esoteric Philosophy tribal or racial; that is to say, one of the many Dhyânis or Gods, or Elohim, one of whom was generally chosen for some special reason by a nation or a tribe, and thus became gradually a “God above all Gods,”(678) the “highest God,” as Jehovah, Osiris, Bel, or any other of the Seven Regents. 72“The tree is known by its fruit”; the nature of a God by his actions. We must either judge these actions by the dead‐letter narratives, or must accept them allegorically. If we compare the two—Vishnu, as the defender and champion of the defeated Gods; and Jehovah, the defender and champion of the “chosen” people, so called by antiphrasis, no doubt, as it is the Jews who had chosen that “jealous” God—we shall find that both use deceit and cunning. They do so on the principle of “the end justifying the means,” in order to have the best of their respective opponents and foes—the Demons. Thus while, according to the Kabalists, Jehovah assumes the shape of the tempting Serpent in the Garden of Eden, sends Satan with a special mission to tempt Job, harasses and wearies Pharaoh with Saraï, Abraham’s wife, and “hardens” another Pharaoh’s heart against Moses, lest there should be no opportunity for plaguing his victims “with great plagues,” Vishnu is made in his Purâna to resort to a trick no less unworthy of any respectable God. 73The defeated Gods addressed Vishnu as follows: 74Have compassion upon us, O Lord, and protect us, who have come to thee for succour from the Daityas (Demons)! They have seized upon the three worlds, and appropriated the offerings which are our portion, taking care not to transgress the precepts of the Veda. Although we, as well as they, are parts of thee(679) ... engaged [as they are] ... in the paths prescribed by the holy writ ... it is impossible for us to destroy them. Do thou, whose wisdom is immeasurable (Ameyâtman) instruct us in some device by which we may be able to exterminate the enemies of the Gods! 75When the mighty Vishnu heard their request, he emitted from his body an illusory form (Mâyâmoha, the “deluder by illusion”) which he gave to the Gods and thus spake: “This Mâyâmoha shall wholly beguile the Daityas, so that, being led astray from the path of the Vedas, they may be put to death.... Go then and fear not. Let this delusive vision precede you. It shall this day be of great service unto you, O Gods!” 76After this, the great Delusion (Mâyâmoha) having proceeded (to earth), beheld the Daityas, engaged in ascetic penances, and approaching them, in the semblance of a Digambara (naked mendicant) with his head shaven ... he thus addressed them, in gentle accents: “Ho, lords of the Daitya race, wherefore is it that you practise these acts of penances?” etc.(680) 77Finally the Daityas were seduced by the wily talk of Mâyâmoha, as Eve was seduced by the advice of the Serpent. They became apostates to the Vedas. As Dr. Muir translates the passage: 78The great Deceiver, practising illusion, next beguiled other Daityas, by means of many other sorts of heresy. In a very short time, these Asuras (Daityas), deluded by the Deceiver [who was Vishnu] abandoned the entire system founded on the ordinances of the triple Veda. Some reviled the Vedas; others, the ceremonial of sacrifice; and others, the Brâhmans. This (they exclaimed), is a doctrine which will not bear discussion: the slaughter (of animals, in sacrifice), is not conducive to religious merit. (To say, that) oblations of butter consumed in the fire produce any future reward, is the assertion of a child.... If it be a fact that a beast slain in sacrifice is exalted to heaven, why does not the worshipper slaughter his own father?... Infallible utterances do not, great Asuras, fall from the skies; it is only assertions founded on reasoning that are accepted by me and by other [intelligent] persons like yourselves! Thus by numerous methods the Daityas were unsettled by the great Deceiver [Reason].... When the Daityas had entered on the path of error, the Deities mustered all their energies and approached to battle. Then followed a combat between the Gods and the Asuras; and the latter, who had abandoned the right road, were smitten by the former. In previous times they had been defended by the armour of righteousness which they bore; but, when that had been destroyed, they, also, perished.(681) 79Whatever may be thought of the Hindûs, no enemy of theirs can regard them as fools. A people, whose holy men and sages have left to the world the greatest and most sublime philosophies that ever emanated from the minds of men, must have known the difference between right and wrong. Even a savage can discern white from black, good from bad, and deceit from sincerity and truthfulness. Those who had narrated this event in the biography of their God, must have seen that in this case it was that God who was the Arch‐Deceiver, and the Daityas, who “never transgressed the precepts of the Vedas,” who had the sunny side in the transaction, and who were the true “Gods.” Thence there must have been, and there is a secret meaning hidden under this allegory. In no class of society, in no nation, are deceit and craft considered as divine virtues—except perhaps in the clerical classes of Theologians and modern Jesuitism. 80The Vishnu Purâna,(682) like all other works of this kind, passed at a later period into the hands of the Temple‐Brâhmans, and the old MSS. have, no doubt, been further tampered with by sectarians. But there was a time when the Purânas were esoteric works, and so they are still for the Initiates who can read them with the key that is in their possession. 81Whether the Brâhman Initiates will ever give out the full meaning of these allegories, is a question with which the writer is not concerned. The present object is to show that, while honouring the Creative Powers in their multiple forms, no philosopher could have, or ever has, accepted the allegory for its true spirit, except, perhaps, some philosophers belonging to the present “superior and civilized” Christian races. For, as shown, Jehovah is not one whit the superior of Vishnu on the plane of ethics. This is why the Occultists, and even some Kabalists, whether or not they regard those creative Forces as living and conscious Entities—and one does not see why they should not be so accepted—will never confuse the Cause with the Effect, and accept the Spirit of the Earth for Parabrahman, or Ain Suph. At all events they know well the true nature of what was called by the Greeks Father‐Æther, Jupiter‐Titan, etc. They know that the Soul of the Astral Light is divine, and its Body—the Light‐waves on the lower planes—infernal. This Light is symbolized by the “Magic Head” in the Zohar, the Double Face on the Double Pyramid; the black Pyramid rising against a pure white ground, with a white Head and Face within its black Triangle; the White Pyramid, inverted—the reflection of the first in the dark Waters—showing the black reflection of the white Face. 82This is the Astral Light, or Demon est Deus Inversus. 83Section XII. The Theogony of the Creative Gods. 84To thoroughly comprehend the idea underlying every ancient Cosmology necessitates the study and comparative analysis of all the great religions of antiquity; for it is only by this method that the root‐idea can be made plain. Exact Science, could it soar so high, in tracing the operations of Nature to their ultimate and original sources, would call this idea the Hierarchy of Forces. The original, transcendental and philosophical conception was one. But as systems began to reflect more and more with every age the idiosyncrasies of nations, and as the latter, after separating, settled into distinct groups, each evolving along its own national or tribal groove, the main idea gradually became veiled by the overgrowth of human fancy. While in some countries the Forces, or rather the intelligent Powers of Nature, received divine honours to which they were hardly entitled, in others—as now in Europe and the other civilized lands—the very thought of such Forces being endowed with intelligence seems absurd, and is proclaimed unscientific. Therefore one finds relief in such statements as are found in the Introduction to Asgard and the Gods; “Tales and Traditions of our Northern Ancestors,” edited by W. S. W. Anson, who says: 85Although in Central Asia, or on the banks of the Indus, in the Land of the Pyramids, and in the Greek and Italian peninsulas, and even in the North, whither Kelts, Teutons and Slavs wandered, the religious conceptions of the people have taken different forms, yet their common origin is still perceptible. We point out this connection between the stories of the Gods, and the deep thought contained in them, and their importance, in order that the reader may see that it is not a magic world of erratic fancy which opens out before him, but that ... Life and Nature formed the basis of the existence and action of these divinities.(683) 86And though it is impossible for any Occultist or student of Eastern Esotericism to concur in the strange idea that, “the religious conceptions of the most famous nations of antiquity are connected with the beginnings of civilization amongst the Germanic races,”(684) he is yet glad to find such truths expressed as that: “These fairy tales are not senseless stories written for the amusement of the idle; they embody the profound religion of our forefathers.”(685) 87Precisely so. Not only their Religion, but likewise their History. For a myth, in Greek μῦθος, means oral tradition, passed from mouth to mouth from one generation to the other; and even in the modern etymology the term stands for a fabulous statement conveying some important truth; a tale of some extraordinary personage whose biography has become overgrown, owing to the veneration of successive generations, with rich popular fancy, but which is no wholesale fable. Like our ancestors, the primitive Âryans, we believe firmly in the personality and intelligence of more than one phenomenon‐producing Force in Nature. 88As time rolled on, the archaic teaching grew dimmer; and the nations more or less lost sight of the Highest and One Principle of all things, and began to transfer the abstract attributes of the Causeless Cause to the caused effects, which became in their turn causative, the Creative Powers of the Universe; the great nations thus acted from fear of profaning the Idea; the smaller, because they either failed to grasp it, or lacked the power of philosophic conception needed to preserve it in all its immaculate purity. But one and all, with the exception of the latest Âryans, now become Europeans and Christians, show this veneration in their Cosmogonies. As Thomas Taylor,(686) the most intuitional of all the translators of the Greek Fragments, shows, no nation has ever conceived the One Principle as the immediate creator of the visible Universe, for no sane man would credit a planner and architect with having built with his own hands the edifice he admires. On the testimony of Damascius in his work, On First Principles (Περὶ Πρώτων Ἀρχῶν), they referred to it as the “Unknown Darkness.” The Babylonians passed over this principle in silence. “To that God,” says Porphyry, in his On Abstinence (Περί ἀποχῆς τῶν ἐμψύχων), “who is above all things, neither external speech ought to be addressed, nor yet that which is inward.” Hesiod begins his Theogony with the words, “Chaos of all things was the first produced,”(687) thus allowing the inference that its Cause or Producer must be passed over in reverential silence. 89Homer in his poems ascends no higher than Night, which he represents Zeus as reverencing. According to all the ancient theologists, and the doctrines of Pythagoras and Plato, Zeus, or the immediate Artificer of the Universe, is not the highest God; any more than Sir Christopher Wren in his physical, human aspect is the Mind in him which produced his great works of art. Homer, therefore, is not only silent with respect to the First Principle, but likewise with respect to those two Principles immediately posterior to the First, the Æther and Chaos of Orpheus and Hesiod, and the Bound and Infinity of Pythagoras and Plato.(688) Proclus says of this Highest Principle that it is “the Unity of Unities, and beyond the first Adyta ... more ineffable than all Silence, and more occult than all Essence ... concealed amidst the intelligible Gods.”(689) 90To what was written by Thomas Taylor in 1797—namely, that the “Jews appear to have ascended no higher ... than the immediate Artificer of the Universe,” as “Moses introduces a darkness on the face of the deep, without even insinuating that there was any cause of its existence,”(690) one might add something more. Never have the Jews in their Bible—a purely esoteric, symbolical work—so profoundly degraded their metaphorical deity as have the Christians, by accepting Jehovah as their one living yet personal God. 91This First, or rather One, Principle was called the “Circle of Heaven,” symbolized by the hierogram of a Point within a Circle or Equilateral Triangle, the Point being the Logos. Thus, in the Rig Veda, wherein Brahmâ is not even named. Cosmogony is preluded with the Hiranyagarbha, the “Golden Egg,” and Prajâpati (later on Brahmâ), from whom emanate all the Hierarchies of “Creators.” The Monad, or Point, is the original and is the Unit from which follows the entire numeral system. This Point is the First Cause, but THAT from which it emanates, or of which, rather, it is the expression, the Logos, is passed over in silence. In its turn, the universal symbol, the Point within the Circle, was not yet the Architect, but the Cause of that Architect; and the latter stood to it in precisely the same relation as the Point itself stood to the Circumference of the Circle, which cannot be defined, according to Hermes Trismegistus. Porphyry shows that the Monad and the Duad of Pythagoras are identical with Plato’s Infinite and Finite, in Philebus, or what Plato calls the ἄπειρον and πέρας. It is the latter only, the Mother, which is substantial, the former being the “Cause of all Unity and measure of all things”;(691) the Duad, Mûlaprakriti, the Veil of Parabrahman, being thus shown to be the Mother of the Logos and, at the same time, his Daughter—that is to say, the object of his perception—the produced producer and the secondary cause of it. 92With Pythagoras, the Monad returns into Silence and Darkness, as soon as it has evolved the Triad, from which emanate the remaining 7 numbers of the 10 numbers which are at the base of the Manifested Universe. 93In the Norse Cosmogony it is again the same. 94In the beginning was a great Abyss (Chaos), neither Day nor Night existed; the Abyss was Ginnungagap, the yawning gulf, without beginning, without end. All‐Father, the Uncreated, the Unseen, dwelt in the Depth of the Abyss (Space) and willed, and what was willed came into being.(692) 95As in the Hindû Cosmogony, the evolution of the Universe is divided into two acts, which are called in India the Prâkrita and Pâdma Creations. Before the warm rays pouring from the Home of Brightness awaken life in the Great Waters of Space, the Elements of the First Creation come into view, and from them is formed the Giant Ymir, or Örgelmir (literally, Seething Clay), Primordial Matter differentiated from Chaos. Then comes the Cow Audumla, the Nourisher,(693) from whom is born Buri, the Producer, whose son Bör (Born), by Bestla, the daughter of the Frost‐Giants, the sons of Ymir, had three sons, Odin, Willi and We, or Spirit, Will, and Holiness. This was when Darkness still reigned throughout Space, when the Ases, the Creative Powers, or Dhyân Chohans, were not yet evolved, and the Yggdrasil, the Tree of the Universe of Time and of Life, had not yet grown, and there was, as yet, no Walhalla, or Hall of Heroes. The Scandinavian legends of Creation, of our Earth and World, begin with Time and human Life. All that precedes it is for them Darkness, wherein All‐ Father, the Cause of all, dwells. As observed by the editor of Asgard and the Gods, though these legends have in them the idea of that All‐Father, the original cause of all, “he is scarcely more than mentioned in the poems,” not, as he thinks, because before the preaching of the Gospel, the idea “could not rise to distinct conceptions of the Eternal,” but on account of its deep esoteric character. Therefore, all the Creative Gods, or Personal Deities, begin at the secondary stage of Cosmic Evolution. 96Zeus is born in, and out of Cronus—Time. So is Brahmâ the production and emanation of Kâla, “Eternity and Time,” Kâla being one of the names of Vishnu. Hence we find Odin, the Father of the Gods and of the Ases, as Brahmâ is the Father of the Gods and of the Asuras; and hence also the androgyne character of all the chief Creative Gods, from the second Monad of the Greeks down to the Sephira Adam Kadmon, the Brahmâ or Prajâpati‐ Vâch of the Vedas, and the androgyne of Plato, which is but another version of the Indian symbol. 97The best metaphysical definition of primeval Theogony, in the spirit of the Vedântins, may be found in the “Notes on the Bhagavad Gîtâ”, by T. Subba Row. Parabrahman, the Unknown and the Incognizable, as the lecturer tells his audience: 98Is not Ego, it is not Non‐Ego, nor is it consciousness ... it is not even Âtmâ ... but though not itself an object of knowledge, it is yet capable of supporting and giving rise to every kind of object and every kind of existence which becomes an object of knowledge.... [It is] the one essence from which starts into existence a centre of energy ... [which he calls the Logos].(694) 99This Logos is the Shabda Brahman of the Hindûs, which he will not even call Îshvara (the “Lord” God), lest the term should create confusion in the people’s minds. It is the Avalokiteshvara of the Buddhists, the Verbum of the Christians in its real esoteric meaning, not in its theological disfigurement. 100It is, the first Jñâta, or the Ego in the Kosmos, and every other Ego ... is but its reflection and manifestation.... It exists in a latent condition in the bosom of Parabrahman, at the time of Pralaya.... [During Manvantara] it has a consciousness and an individuality of its own.... [It is a centre of energy, but] such centres of energy are almost innumerable in the bosom of Parabrahman. It must not be supposed, that [even] this Logos is [the Creator, or that it is] but a single centre of energy.... Their number is almost infinite.... [This] is the first Ego that appears in Kosmos, and is the end of all evolution. [It is the abstract Ego].... This is the first manifestation [or aspect] of Parabrahman.... When once it starts into existence as a conscious being, ... from its objective standpoint, Parabrahman appears to it as Mûlaprakriti. Please bear this in mind ... for here is the root of the whole difficulty about Purusha and Prakriti felt by the various writers on Vedântic philosophy.... This Mûlaprakriti is material to it [the Logos], as any material object is material to us. This Mûlaprakriti is no more Parabrahman than the bundle of attributes of a pillar is the pillar itself; Parabrahman is an unconditioned and absolute reality, and Mûlaprakriti is a sort of veil thrown over it. Parabrahman by itself cannot be seen as it is. It is seen by the Logos with a veil thrown over it, and that veil is the mighty expanse of Cosmic Matter.... 101Parabrahman, after having appeared on the one hand as the Ego, and on the other as Mûlaprakriti, acts as the one energy through the Logos.(695) 102And the lecturer explains what he means by this acting of Something which is Nothing, though it is the ALL, by a fine simile. He compares the Logos to the Sun through which light and heat radiate, but whose energy, light and heat, exist in some unknown condition in Space and are diffused in Space only as visible light and heat, the Sun being only the agent thereof. This is the first triadic hypostasis. The quaternary is made up by the energizing light shed by the Logos. 103The Hebrew Kabalists stated it in a manner which is esoterically identical with the Vedântic. Ain Suph, they taught, could not be comprehended, could not be located, nor named, though the Causeless Cause of all. Hence its name, Ain Suph, is a term of negation, “the Inscrutable, the Incognizable, and the Unnameable.” They made of it, therefore, a Boundless Circle, a Sphere, of which human intellect, with the utmost stretch, could only perceive the vault. In the words of one who has unriddled much in the Kabalistical system most thoroughly, in one of its meanings, in its numerical and geometrical esotericism: 104Close your eyes, and from your own consciousness of perception try and think outward to the extremest limits in every direction. You will find that equal lines or rays of perception extend out evenly in all directions, so that the utmost effort of perception will terminate in the vault of a sphere. The limitation of this sphere will, of necessity, be a great Circle, and the direct rays of thought in any and every direction must be right line radii of the circle. This, then, must be, humanly speaking, the extremest all‐embracing conception of the Ain Suph manifest, which formulates itself as a geometrical figure, viz., of a circle, with its elements of curved circumference and right line diameter divided into radii. Hence, a geometrical shape is the first recognizable means of connection between the Ain Suph and the intelligence of man.(696) 105This Great Circle, which Eastern Esotericism reduces to the Point within the Boundless Circle, is the Avalokiteshvara, the Logos, or Verbum, of which T. Subba Row speaks. But this Circle or manifested God is as unknown to us, except through its manifested Universe, as is the ONE, though easier, or rather more possible to our highest conceptions. This Logos which sleeps in the bosom of Parabrahman, during Pralaya, as our “Ego is latent [in us] at the time of Sushupti,” or sleep, which cannot cognize Parabrahman otherwise than as Mûlaprakriti—the latter being a Cosmic Veil which is “the mighty expanse of Cosmic Matter”—is thus only an organ in Cosmic Creation, through which radiate the Energy and Wisdom of Parabrahman, unknown to the Logos, as it is to ourselves. Moreover, as the Logos is as unknown to us as Parabrahman is unknown in reality to the Logos, both Eastern Esotericism and the Kabalah, in order to bring the Logos within the range of our conceptions, have resolved the abstract synthesis into concrete images; viz., into the reflections or multiplied aspects of that Logos, or Avalokiteshvara, Brahmâ Ormazd, Osiris, Adam Kadmon, call it by any of such names you will; which aspects, or manvantaric emanations, are the Dhyân Chohans, the Elohim, the Devas, the Amshaspends, etc. Metaphysicians explain the root and germ of the latter, according to T. 106Subba Row, as the first manifestation of Parabrahman, “the highest trinity that we are capable of understanding,” which is Mûlaprakriti, the Veil, the Logos, and the Conscious Energy of the latter, or its Power and Light, called in the Bhagavad Gîtâ, Daiviprakriti; or “Matter, Force and the Ego, or the one root of Self, of which every other kind of self is but a manifestation or a reflection.” It is then only in this Light of consciousness, of mental and physical perception, that practical Occultism can throw the Logos into visibility by geometrical figures, which, when closely studied, will yield not only a scientific explanation of the real, objective, existence(697) of the “Seven Sons of the Divine Sophia,” which is this Light of the Logos, but will show, by means of other yet undiscovered keys, that, with regard to Humanity, these “Seven Sons” and their numberless emanations, centres of energy personified, are an absolute necessity. Make away with them, and the Mystery of Being and Mankind will never be unriddled, nor even closely approached. 107It is through this Light that everything is created. This Root of mental SELF is also the root of physical Self, for this Light is the permutation, in our manifested world, of Mûlaprakriti, called Aditi in the Vedas. In its third aspect it becomes Vâch,(698) the Daughter and the Mother of the Logos, as Isis is the Daughter and the Mother of Osiris, who is Horns, and Moot, the Daughter, Wife, and Mother, of Ammon, in the Egyptian Moon‐glyph. In the Kabalah, Sephira is the same as Shekinah, and is, in another synthesis, the Wife, Daughter, and Mother of the Heavenly Man, Adam Kadmon, and is even identical with him, just as Vâch is identical with Brahmâ, and is called the female Logos. In the Rig Veda, Vâch is “Mystic Speech,” by whom Occult Knowledge and Wisdom are communicated to man, and thus Vâch is said to have “entered the Rishis.” She is “generated by the Gods”; she is the Divine Vâch, the “Queen of Gods”; and she is associated, like Sephira with the Sephiroth, with the Prajâpatis in their work of creation. Moreover, she is called the “Mother of the Vedas,” “since it is through her powers, [as Mystic Speech] that Brahmâ revealed them, and also owing to her power that he produced the Universe”; that is to say, through Speech, and words, synthesized by the “Word” and numbers.(699) 108But when Vâch is also spoken of as the daughter of Daksha, “the God who lives in all the Kalpas,” her mâyâvic character is shown; during the Pralaya she disappears, absorbed in the One, all‐devouring Ray. 109But there are two distinct aspects in universal Esotericism, Eastern and Western, in all these personations of the female Power in Nature, or Nature the noumenal and the phenomenal. One is its purely metaphysical aspect, as described by the learned lecturer in his “Notes on the Bhagavad Gîtâ”; the other terrestrial and physical, and at the same time divine from the stand‐point of practical human conception and Occultism. They are all the symbols and personifications of Chaos, the Great Deep, or the Primordial Waters of Space, the impenetrable Veil between the INCOGNIZABLE and the Logos of Creation. “Connecting himself through his mind with Vâch, Brahmâ [the Logos] created the Primordial Waters.” In the Katha Upanishad it is stated still more clearly: 110Prajâpati was this Universe. Vâch was a second to him. He associated with her ... she produced these creatures and again reëntered Prajâpati. 111This connects Vâch and Sephira with the Goddess Kwan‐Yin, the “Merciful Mother,” the Divine Voice of the Soul, even in exoteric Buddhism, and with the female aspect of Kwan‐Shai‐Yin, the Logos, the Verbum of Creation, and at the same time with the Voice that speaks audibly to the Initiate, according to Esoteric Budhism. Bath Kol, the Filia Vocis, the Daughter of the Divine Voice of the Hebrews, responding from the Mercy Seat within the Veil of the Temple is—a result. 112And here we may incidentally point out one of the many unjust slurs thrown by the “good and pious” missionaries in India on the religion of the land. The allegory, in the Shatapatha Brâhmana, that Brahmâ, as the Father of men, performed the work of procreation by incestuous intercourse with his own daughter Vâch, also called Sandhyâ, Twilight, and Shatarûpâ, of a hundred forms, is incessantly thrown in the teeth of the Brâhmans, as condemning their “detestable, false religion.” Besides the fact, conveniently forgotten by the Europeans, that the Patriarch Lot is shown guilty of the same crime under the human form, whereas it was under the form of a buck that Brahmâ, or rather Prajâpati, accomplished the incest with his daughter, who had that of a hind (rohit), the esoteric reading of the third chapter of Genesis shows the same. Moreover, there is certainly a cosmic, and not a physiological, meaning attached to the Indian allegory, since Vâch is a permutation of Aditi and Mûlaprakriti, or Chaos, and Brahmâ a permutation of Nârâyana, the Spirit of God entering into, and fructifying Nature; and, therefore, there is nothing phallic in the conception at all. 113As already stated, Aditi‐Vâch is the female Logos, or Verbum, the Word; and Sephira in the Kabalah is the same. These feminine Logoi are all correlations, in their noumenal aspect, of Light, and Sound, and Æther, showing how well‐informed were the Ancients both in Physical Science, as now known to the moderns, and also as to the birth of that Science in the Spiritual and Astral spheres. 114Our old writers said that Vâch is of four kinds. These are called Parâ, Pashyantî, Madhyamâ, Vaikharî. This statement you will find in the Rig Veda itself and in several of the Upanishads. Vaikharî Vâch is what we utter. 115It is Sound, Speech, that again which becomes comprehensive and objective to one of our physical senses and may be brought under the laws of perception. Hence: 116Every kind of Vaikharî Vâch exists in its Madhyamâ ... Pashyantî and ultimately in its Parâ form.... The reason why this Pranava(700) is called Vâch is this, that these four principles of the great Kosmos correspond to these four forms of Vâch.... The whole Kosmos in its objective form is Vaikharî Vâch; the Light of the Logos is the Madhyamâ form; and the Logos itself the Pasyantî form; while Parabrahman is the Parâ [beyond the Noumenon of all Noumena] aspect of that Vâch.(701) 117Thus Vâch, Shekinah, or the “Music of the Spheres” of Pythagoras, are one, if we take for our example instances in the three most (apparently) dissimilar religious philosophies in the world, the Hindû, the Greek and the Chaldean Hebrew. These personations and allegories may be viewed under four chief and three lesser aspects, or seven in all, as in Esotericism. The Parâ form is the ever subjective and latent Light and Sound, which exist eternally in the bosom of the INCOGNIZABLE; when transferred into the ideation of the Logos, or its latent Light, it is called Pasyantî, and when it becomes that Light expressed, it is Madhyamâ. 118Now the Kabalah gives the definition thus: 119There are three kinds of Light, and that [the fourth] which interpenetrates the others; (1) the clear and the penetrating, the objective Light, (2) the reflected Light, and (3) the abstract Light. 120The ten Sephiroth, the Three and the Seven, are called in the Kabalah the Ten Words, DBRIM (Dabarim), the Numbers and the Emanations of the Heavenly Light, which is both Adam Kadmon and Sephira, Prajâpati‐Vâch, or Brahmâ. Light, Sound, Number, are the three factors of creation in the Kabalah. Parabrahman cannot be known except through the luminous Point, the Logos, which knows not Parabrahman but only Mûlaprakriti. Similarly Adam Kadmon knew only Shekinah, though he was the Vehicle of Ain Suph. And, as Adam Kadmon, he is, in the Esoteric interpretation, the total of the Number Ten, the Sephiroth, himself being a Trinity, or the three attributes of the Incognizable Deity in One.(702) “When the Heavenly Man (or Logos) first assumed the form of the Crown(703) [Kether] and identified himself with Sephira, he caused Seven splendid Lights to emanate from it [the Crown],” which made in their totality Ten; so Brahmâ‐Prajâpati, once he became separated from, yet identical with Vâch, caused the seven Rishis, the seven Manus or Prajâpatis, to issue from that Crown. In exotericism one will always find 10 and 7, of either Sephira or Prajâpati; in esoteric rendering always 3 and 7, which yield also 10. Only when divided, in the manifested sphere, into 3 and 7, they form [circle with vertical line], the androgyne, and [circle containing an X], or the figure X manifested and differentiated. 121This will help the student to understand why Pythagoras esteemed the Deity, the Logos, to be the Centre of Unity and Source of Harmony. We say this Deity was the Logos, not the Monad that dwelleth in Solitude and Silence, because Pythagoras taught that Unity being indivisible is no number. And this is also why it was required of the candidate, who applied for admittance into his school, that he should have already studied as a preliminary step, the sciences of Arithmetic, Astronomy, Geometry and Music, which were held to be the four divisions of Mathematics.(704) Again, this explains why the Pythagoreans asserted that the doctrine of Numbers, the chief of all in Esotericism, had been revealed to man by the Celestial Deities; that the World had been called forth out of Chaos by Sound, or Harmony, and constructed according to the principles of musical proportion; that the seven planets which rule the destiny of mortals have a harmonious motion and, as Censorinus says: 122Intervals corresponding to musical diastemes, rendering various sounds, so perfectly consonant, that they produce the sweetest melody, which is inaudible to us, only by reason of the greatness of the sound, which our ears are incapable of receiving. 123In the Pythagorean Theogony, the Hierarchies of the Heavenly Host and Gods were numbered, and also expressed numerically. Pythagoras had studied Esoteric Science in India; therefore we find his pupils saying: 124The Monad [the manifested One] is the principle of all things. From the Monad and the indeterminate Duad (Chaos), Numbers; from Numbers, Points; from Points, Lines; from Lines, Superficies; from Superficies, Solids; from these, Solid Bodies, whose elements are four, Fire, Water, Air, Earth; of all which transmuted [correlated], and totally changed, the World consists.(705) 125And this, if it does not unriddle the mystery altogether, may at any rate lift a corner of the veil off those wondrous allegories that have been thrown over Vâch, the most mysterious of all the Brâhmanical Goddesses; she who is termed “the melodious Cow who milked forth sustenance and Water”—the Earth with all her mystic powers; and again she “who yields us nourishment and sustenance”—the physical Earth. Isis is also mystic Nature and also Earth; and her cow’s horns identify her with Vâch, who, after being recognized in her highest form as Parâ, becomes, at the lower or material end of creation, Vaikharî. Hence she is mystic, though physical, Nature, with all her magic ways and properties. 126Again, as Goddess of Speech and of Sound, and a permutation of Aditi, she is Chaos, in one sense. At any rate, she is the “Mother of the Gods,” and it is from Brahmâ, Îshvara or the Logos, and Vâch, as from Adam Kadmon and Sephira, that the real manifested Theogony has to start. Beyond, all is Darkness and abstract speculation. With the Dhyân Chohans or the Gods, the Seers, the Prophets and the Adepts in general are on firm ground. Whether as Aditi, or the Divine Sophia of the Greek Gnostics, she is the mother of the Seven Sons, the Angels of the Face, of the Deep, or the Great Green One of the Book of the Dead. Says the Book of Dzyan, or Real Knowledge, obtained through meditation: 127The Great Mother lay with the [triangle], and the |, and the [square], the second | and the [five‐pointed star],(706) in her Bosom, ready to bring them forth, the valiant Sons of the [square] [triangle] || [or 4,320,000, the Cycle], whose two Elders are the [circle] [Circle] and the · [Point]. 128At the beginning of every Cycle of 4,320,000, the Seven, or as some nations had it Eight, Great Gods, descend to establish the new order of things and to give the impetus to the new cycle. That eighth God was the unifying Circle, or Logos, separated and made distinct from its Host, in exoteric dogma, just as the three divine hypostases of the ancient Greeks are now considered in the Churches as three distinct personæ. As a Commentary says: 129The Mighty Ones perform their great works, and leave behind them everlasting monuments to commemorate their visit, every time they penetrate within our mâyâvic veil [atmosphere].(707) 130Thus we are taught that the great Pyramids were built under their direct supervision, “when Dhruva [the then Pole‐star], was at his lowest culmination, and the Krittikâs [Pleiades] looked over his head [were on the same meridian but above] to watch the work of the Giants.” Thus, as the first Pyramids were built at the beginning of a Sidereal Year, under Dhruva (Alpha Polaris), it must have been over 31,000 years (31,105) ago. Bunsen was right in admitting for Egypt an antiquity of over 21,000 years, but this concession hardly exhausts truth and fact in this question. As Mr. Gerald Massey says: 131The stories told by Egyptian priests and others of time‐keeping in Egypt are now beginning to look less like lies in the sight of all who have escaped from biblical bondage. Inscriptions have lately been found at Sakkarah, making mention of two Sothiac cycles ... registered at that time, now some 6,000 years ago. Thus when Herodotus was in Egypt, the Egyptians had—as now known—observed at least five different Sothiac cycles of 1,461 years.... 132The priests informed the Greek enquirer that time had been reckoned by them for so long that the sun had twice risen where it then set, and twice set where it then arose. This ... can only be realized as a fact in nature by means of two cycles of Precession, or a period of 51,736 years.(708) 133Mor Isaac(709) shows the ancient Syrians defining their World of the “Rulers” and “Active Gods” in the same way as the Chaldeans. The lowest World was the Sublunary—our own—watched by the Angels of the first or lower order; the one that came next in rank, was Mercury, ruled by the Archangels: then came Venus, whose Gods were the Principalities; the fourth was that of the Sun, the domain and region of the highest and mightiest Gods of our system, the solar Gods of all nations; the fifth was Mars, ruled by the Virtues; the sixth, that of Bel or Jupiter, was governed by the Dominions; the seventh, the World of Saturn, by the Thrones. These are the Worlds of Form. Above come the Four higher ones, making Seven again, since the Three highest are “unmentionable and unpronounceable.” The eighth, composed of 1,122 stars, is the domain of the Cherubs; the ninth, belonging to the walking and numberless stars on account of their distance, has the Seraphs; as to the tenth, Kircher, quoting Mor Isaac, says that it is composed “of invisible stars that could be taken, they said, for clouds, so massed are they in the zone that we call Via Straminis, the Milky Way”; and he hastens to explain that “these are the stars of Lucifer, engulfed with him in his terrible shipwreck.” That which comes after and beyond the ten Worlds (our Quaternary), or the Arûpa World, the Syrians could not tell. “All they knew was that it is there that begins the vast and incomprehensible Ocean of the Infinite, the abode of the True Divinity, without boundary or end.” 134Champollion shows the same belief among the Egyptians. Hermes having spoken of the Father‐Mother and Son, whose Spirit—collectively the Divine Fiat—shapes the Universe, says: “Seven Agents [Media] were also formed, to contain the Material [or manifested] Worlds within their respective Circles, and the action of these Agents was named Destiny.” He further enumerates seven and ten and twelve orders, but it would take too long to detail them here. 135As the Rig Vidhâna together with the Brahmânda Purâna and all such works, whether describing the magic efficacy of the Rig Vedic Mantras, or the future Kalpas, are declared by Dr. Weber and others to be modern compilations “belonging probably only to the time of the Purânas,” it is useless to refer the reader to their mystic explanations; and one may as well simply quote from the archaic books utterly unknown to the Orientalists. These works explain that which so puzzles the scholars, namely that the Saptarshis, the “Mind‐born Sons” of Brahmâ, are referred to in the Shatapatha Brâhmana under one set of names; in the Mahâbhârata under another set; and that the Vâyu Purâna makes even nine instead of seven Rishis, by adding the names of Bhrigu and Daksha to the list. But the same occurs in every exoteric Scripture. The Secret Doctrine gives a long genealogy of Rishis, but separates them into many classes. Like the Gods of the Egyptians, who were divided into seven, and even twelve, Classes, so are the Indian Rishis in their Hierarchies. The first three Groups are the Divine, the Cosmical and the Sublunary. Then come the Solar Gods of our System, the Planetary, the Submundane, and the purely Human—the Heroes and the Mânushi. 136At present, however, we are only concerned with the Pre‐cosmic, Divine Gods, the Prajâpatis, or the Seven Builders. This Group is found unmistakably in every Cosmogony. Owing to the loss of Egyptian archaic documents, since, according to M. Maspero, “the materials and historical data on hand to study the history of the religious evolution in Egypt are neither complete nor very often intelligible,” the ancient Hymns and inscriptions on the tombs must be appealed to, in order to have the statements brought forward from the Secret Doctrine partially and indirectly corroborated. One such shows that Osiris, like Brahmâ‐Prajâpati, Adam Kadmon, Ormazd, and so many other Logoi, was the chief and synthesis of the Group of “Creators” or Builders. Before Osiris became the “One” and the Highest God of Egypt, he was worshipped at Abydos as the Head, or Leader, of the Heavenly Host of the Builders belonging to the higher of the three Orders. The Hymn engraved on the votive stele of a tomb from Abydos (3rd register) addresses Osiris thus: 137Salutations to thee, O Osiris, elder son of Seb; thou the greatest over the six Gods issued from the Goddess Noo [Primordial Water], thou the great favourite of thy father Ra; Father of Fathers, King of Duration, Master in the Eternity ... who, as soon as these issued from thy Mother’s Bosom, gathered all the Crowns and attached the Uræus [serpent or naja](710) on thy head; multiform God, whose name is unknown and who has many names in towns and provinces. 138Coming out from the Primordial Water crowned with the Uræus, which is the serpent‐emblem of Cosmic Fire, and himself the seventh over the six Primary Gods, issued from Father‐Mother, Noo and Noot, the Sky, who can Osiris be, but the chief Prajâpati, the chief Sephira, the chief Amshaspend, Ormazd! That this latter Solar and Cosmic God stood, in the beginning of religious evolution, in the same position as the Archangel, “whose name was secret,” is certain. This Archangel was Michael, the representative on earth of the Hidden Jewish God; in short, it is his “Face” that is said to have gone before the Jews like a “Pillar of Fire.” Burnouf says: “The seven Amshaspends, who are most assuredly our Archangels, designate also the personifications of the Divine Virtues.”(711) And these Archangels, therefore, are as certainly the Saptarshis of the Hindus, though it is next to impossible to class each with its Pagan prototype and parallel, since, as in the case of Osiris, they have all so “many names in towns and provinces.” Some of the most important, however, will be shown in their order. 139One thing is thus undeniably proven. The more we study their Hierarchies and find out their identity, the more proofs we acquire that there is not one of the past or present personal Gods, known to us from the earliest days of history, that does not belong to the third stage of cosmic manifestation. In every religion we find the Concealed Deity forming the ground work; then the Ray therefrom, that falls into primordial Cosmic Matter, the first manifestation; then the Androgyne result, the dual Male and Female abstract Force personified, the second stage; this finally separates itself, in the third, into Seven Forces, called the Creative Powers by all the ancient religions, and the Virtues of God by the Christians. The later explanations and abstract metaphysical qualifications have not prevented the Roman and Greek Churches from worshipping these “Virtues” under the personifications and distinct names of the Seven Archangels. In the Book of Druschim,(712) in the Talmud, a distinction between these groups is given which is the correct Kabalistical explanation. It says: 140There are three Groups (or Orders) of Sephiroth. 1st. The Sephiroth called the “Divine Attributes” [abstract]. 2nd. The Physical or Sidereal Sephiroth [personal]—one group of seven, the other of ten. 3rd. The metaphysical Sephiroth, or periphrasis of Jehovah, who are the first three Sephiroth [Kether, Chokmah and Binah], the rest of the seven being the (personal) seven Spirits of the Presence [also of the planets]. 141The same division has to be applied to the primary, secondary and tertiary evolution of Gods in every Theogony, if one wishes to translate the meaning esoterically. We must not confuse the purely metaphysical personifications of the abstract attributes of Deity, with their reflection—the Sidereal Gods. This reflection, however, is in reality the objective expression of the abstraction; living Entities and the models formed on that divine Prototype. Moreover, the three metaphysical Sephiroth, or the “periphrasis of Jehovah,” are not Jehovah. It is the latter himself, with the additional titles of Adonai, Elohim, Sabbaoth, and the numerous names lavished on him, who is the periphrasis of the Shaddai (שדי), the Omnipotent. The name is a circumlocution, indeed, a too abundant figure of Jewish rhetoric, and has always been denounced by the Occultists. To the Jewish Kabalists, and even the Christian Alchemists and Rosicrucians, Jehovah was a convenient screen, unified by the folding of its many panels, and adopted as a substitute; one name of an individual Sephira being as good as another name, for those who had the secret. 142The Tetragrammaton, the Ineffable, the Sidereal “Sum Total,” was invented for no other purpose than to mislead the profane and to symbolize life and generation.(713) The real secret and unpronounceable Name, the “Word that is no word,” has to be sought in the seven names of the first Seven Emanations, or the “Sons of the Fire,” in the secret Scriptures of all the great nations, and even in the Zohar, the Kabalistic lore of the smallest of all of them, viz., the Jewish. This word, composed of seven letters in every tongue, is found embodied in the architectural remains of every great sacred building in the world; from the Cyclopean remains on Easter Island—part of a Continent buried under the seas nearer 4,000,000 years ago(714) than 20,000—down to the earliest Egyptian pyramids. 143We shall have to enter more fully into this subject later on, and to bring practical illustrations to prove the statements made in the text. 144For the present it is sufficient to show, by a few instances, the truth of what has been asserted at the beginning of this work, namely, that no Cosmogony, the world over, with the sole exception of the Christian, has ever attributed to the One Highest Cause, the Universal Deific Principle, the immediate creation of our earth, or man, or anything connected with these. This statement holds as well for the Hebrew or Chaldean Kabalah as it does for Genesis, had the latter been ever thoroughly understood and, what is still more important, correctly translated.(715) Everywhere there is either a Logos—a “Light shining in Darkness,” truly—or the Architect of the Worlds is esoterically in the plural number. The Latin Church, paradoxical as ever, while applying the epithet of Creator to Jehovah alone, adopts a whole Kyriel of names for the working Forces of the latter, names which betray the secret. For if the said Forces had nought to do with “Creation” so‐called, why call them Elohim (Alhim), a plural word; Divine Workmen and Energies (Ἐνέργειαι), incandescent celestial stones (lapides igniti cœlorum); and especially Supporters of the World (Κοσμοκράτορες), Governors or Rulers of the World (Rectores Mundi), Wheels of the World (Rotæ), Auphanim, Flames and Powers, Sons of God (B’ne Alhim), Vigilant Counsellors, etc.? 145It is often asserted, and unjustly, as usual, that China, nearly as old a country as India, had no Cosmogony. It was unknown to Confucius, and the Buddhists extended their Cosmogony without introducing a Personal God,(716) it is complained. The Yi‐King, “the very essence of ancient thought and the combined work of the most venerated sages,” fails to show a distinct Cosmogony. Nevertheless, one existed, and a very distinct one. Only as Confucius did not admit of a future life(717) and the Chinese Buddhists reject the idea of One Creator, accepting one Cause and its numberless effects, they are misunderstood by the believers in a Personal God. The “Great Extreme,” as the commencement of “changes” (transmigrations), is the shortest and, perhaps, the most suggestive of all Cosmogonies for those who, like the Confucianists, love virtue for its own sake and try to do good unselfishly without perpetually looking to reward and profit. The “Great Extreme” of Confucius produces “Two Figures.” These Two produce in their turn the “Four Images”; these again the “Eight Symbols.” It is complained that though the Confucianists see in them “heaven, earth and man in miniature,” we can see in them anything we like. No doubt, and so it is with regard to many symbols, especially those of the latest religions. But they who know something of Occult numerals, see in these “Figures” the symbol, however rude, of a harmonious progressive Evolution of Kosmos and its Beings, both Heavenly and Terrestrial. 146And any one who has studied the numerical evolution in the primeval Cosmogony of Pythagoras—a contemporary of Confucius—can never fail to find in his Triad, Tetraktys and Decad, emerging from the One and solitary Monad, the same idea. Confucius is laughed at by his Christian biographer for “talking of divination,” before and after this passage, and is represented as saying: 147The eight symbols determine good and ill fortune, and these lead to great deeds. There are no imitable images greater than heaven and earth. There are no changes greater than the four seasons [meaning North, South, East and West, etc.]. There are no suspended images brighter than the sun and moon. In preparing things for use, there is none greater than the sage. In determining good and ill‐luck there is nothing greater than the divining straws and the tortoise.(718) 148Therefore, the “divining straws” and the “tortoise,” the “symbolic sets of lines,” and the great sage who looks at them as they become one and two, and two become four, and four become eight, and the other sets “three and six,” are laughed to scorn, only because his wise symbols are misunderstood. 149So the author of the volume cited and his colleagues will no doubt scoff at the Stanzas given in our text, for they represent precisely the same idea. The old archaic map of Cosmogony is full of lines in the Confucian style, of concentric circles and dots. Yet all these represent the most abstract and philosophical conceptions of the Cosmogony of our Universe. At all events it may, perhaps, answer better to the requirements and the scientific purposes of our age, than the cosmogonical essays of St. Augustine and the Venerable Bede, though these were published over a millennium later than the Confucian. 150Confucius, one of the greatest sages of the ancient world, believed in ancient magic, and practised it himself, “if we take for granted the statements of Kià‐yü” and “he praised it to the skies in the Yi‐king,” we are told by his reverend critic. Nevertheless, even in his age, 600 B.C., Confucius and his school taught the sphericity of the earth and even the heliocentric system; while, at about thrice 600 years after the Chinese philosopher, the Popes of Rome threatened and even burnt “heretics” for asserting the same. He is laughed at for speaking of the “Sacred Tortoise.” No unprejudiced person can see any great difference between a Tortoise and a Lamb as candidates for sacredness, as both are symbols and no more. The Ox, the Eagle,(719) and the Lion, and occasionally the Dove are the “sacred animals” of the Western Bible; the first three are found grouped round the Evangelists; the fourth, associated with these, a human face, is a Seraph, i.e., a “fiery serpent,” the Gnostic Agathodæmon probably. 151The choice is curious, and shows how paradoxical were the first Christians in their selections. For why should they have chosen these symbols of Egyptian Paganism, when the Eagle is never mentioned in the New Testament save once, when Jesus refers to it as a carrion eater,(720) and in the Old Testament it is called unclean; when the Lion is made a point of comparison with Satan, both roaring for men to devour; and the Oxen are driven out of the Temple? On the other hand the Serpent, brought in as an exemplar of wisdom, is now regarded as the symbol of the Devil. The esoteric pearl of Christ’s religion, degraded into Christian theology, may indeed be said to have chosen a strange and unfitting shell to be born in and evolved from. 152As explained, the Sacred Animals and the Flames or Sparks, within the Holy Four, refer to the Prototypes of all that is found in the Universe in the Divine Thought, in the Root, which is the Perfect Cube, or the Foundation of the Kosmos, collectively and individually. They have all an occult reference to primordial Cosmic Forms, and the first concretions, work, and evolution of Kosmos. 153In the earliest Hindû exoteric Cosmogonies, it is not even the Demiurge who creates. For it is said in one of the Purânas: 154The great Architect of the World gives the first impulse to the rotatory motion of our planetary system by stepping in turn over each planet and body. 155It is this action “that causes each sphere to turn around itself, and all around the Sun.” After which action, “it is the Brahmândika,” the Solar and Lunar Pitris, the Dhyân Chohans, “who take charge of their respective spheres [earths and planets], to the end of the Kalpa.” The Creators are the Rishis, most of whom are credited with the authorship of the Mantras, or Hymns, of the Rig Veda. They are sometimes seven, sometimes ten, when they become Prajâpati, the Lord of Beings; then they rebecome the seven and the fourteen Manus, as the representatives of the seven and fourteen Cycles of Existence, or Days of Brahmâ, thus answering to the seven Æons, when, at the end of the first stage of Evolution, they are transformed into the seven stellar Rishis, the Saptarshis; while their human Doubles appear as Heroes, Kings and Sages on this earth. 156The Esoteric Doctrine of the East having thus furnished and struck the key‐note, which, under its allegorical garb, is, as may be seen, as scientific as it is philosophical and poetical, every nation has followed its lead. It is from the exoteric religions that we have to dig out the root‐idea before we turn to esoteric truths, lest the latter should be rejected. Furthermore, every symbol, in every national religion, may be read esoterically; and the proof of its being correctly read when transliterated into its corresponding numerals and geometrical forms, may be obtained from the extraordinary agreement of all glyphs and symbols, however much they may externally vary among themselves. For in the origin those symbols were all identical. Take, for instance, the opening sentences in various Cosmogonies; in every case it is a Circle, an Egg, or a Head. Darkness is always associated with this first symbol and surrounds it, as is shown in the Hindû, the Egyptian, the Chaldeo‐Hebrew and even the Scandinavian systems. Hence black ravens, black doves, black waters and even black flames; the seventh tongue of Agni, the Fire‐God being called Kâlî, the “Black,” since it was a black flickering flame. Two “black” doves flew from Egypt and, settling on the oaks of Dodona, gave their names to the Grecian Gods. Noah sends out a “black” raven after the Deluge, which is a symbol for the Cosmic Pralaya, after which began the real creation or evolution of our Earth and Humanity. 157Odin’s “black” ravens fluttered round the Goddess Saga and “whispered to her of the past and of the future.” Now what is the inner meaning of all those black birds? It is that they are all connected with the primeval Wisdom, which flows out of the pre‐cosmic Source of All, symbolized by the Head, the Circle or the Egg; and they all have an identical meaning and relate to the primordial Archetypal Man, Adam Kadmon, the Creative Origin of all things, which is composed of the Host of Cosmic Powers—the Creative Dhyân Chohans, beyond which all is Darkness. 158Let us enquire of the wisdom of the Kabalah, even veiled and distorted as it now is, to explain in its numerical language an approximate meaning, at least of the word “raven.” This is its number value as given in the Source of Measures: 159The term Raven is used but once, and taken as Eth‐h’ orebv את־הערב=678, or 113 × 6; while the Dove is mentioned five times. Its value is 71, and 71 × 5=355. Six diameters, or the Raven, crossing, would divide the circumference of a circle of 355 into 12 parts or compartments; and 355 subdivided for each unit by 6, would equal 213‐0, or the Head [“beginning”] in the first verse of Genesis. This divided, or subdivided, after the same fashion, by 2, or the 355 by 12, would give 213‐2, or the word B’râsh, ב־ראש, or the first word of Genesis, with its prepositional prefix, signifying the same concreted general form, astronomically, with the one here intended. 160Now the secret reading of the first verse in Genesis being: “In Râsh (B’râsh) or Head, developed Gods, the Heavens and the Earth”—it is easy to comprehend the esoteric meaning of the Raven, once that the like meaning of the Flood, or Noah’s Deluge, is ascertained. Whatever the many other meanings of this emblematical allegory may be, its chief meaning is that of a new Cycle and a new Round—our Fourth Round.(721) The Raven, or the Eth‐h’ orebv, yields the same numerical value as the Head, and returned not to the Ark, while the Dove returned, carrying the olive‐branch; when Noah, the new man of the new Race—whose prototype is Vaivasvata Manu, prepared to leave the Ark, the Womb, or Argha, of terrestrial Nature, he is the symbol of the purely spiritual, sexless and androgyne man of the first three Races, who vanished from Earth for ever. Numerically, in the Kabalah, Jehovah, Adam, Noah, are one. At best, then, it is Deity descending on Ararat and later, on Sinai, to incarnate henceforth in man, his image, through the natural process, the mother’s womb, whose symbols are the Ark, the Mount (Sinai), etc., in Genesis. The Jewish allegory is astronomical and physiological, rather than anthropomorphic. 161And here lies the abyss between the Âryan and Semitic systems, though both are built on the same foundation. As shown by an expounder of the Kabalah: 162The basic idea underlying the philosophy of the Hebrews was that God contained all things within himself and that man was his image; man, including woman [as androgynes; and that] geometry (and numbers and measures applicable to astronomy) are contained in the terms man and woman; and the apparent incongruity of such a mode was eliminated by showing the connection of man and woman with a particular system of numbers and measures and geometry, by the parturient time‐periods, which furnished the connecting link between the terms used and the facts shown, and perfected the mode used.(722) 163It is argued that, the primal cause being absolutely incognizable, “the symbol of its first comprehensible manifestation was the conception of a circle with its diameter line, so as at once to carry the idea of geometry, phallicism, and astronomy”; and this was finally applied to the “signification of simply human generative organs.” Hence the whole cycle of events from Adam and the Patriarchs down to Noah is made to apply to phallic and astronomical uses, the one regulating the other, as the lunar periods, for instance. Hence, too, the Genesis of the Hebrews begins after their coming out of the Ark, and the end of the Flood, i.e., at the Fourth Race. With the Aryan people it is different. 164Eastern Esotericism has never degraded the One Infinite Deity, the Container of all things, to such uses; and this is shown by the absence of Brahmâ from the Rig Veda and the modest positions occupied therein by Rudra and Vishnu, who became the powerful and great Gods, the “Infinites” of the exoteric creeds, ages later. But even they, “Creators” as they all three maybe, are not the direct “Creators” and “forefathers of men.” The latter are shown occupying a still lower scale, and are called the Prajâpatis, the Pitris, our Lunar Ancestors, etc., but never the One Infinite God. Esoteric Philosophy shows only physical man as created in the image of the Deity; which Deity, however, is only the “minor Gods.” It is the HIGHER‐SELF, the real EGO, who alone is divine and GOD. 165There was neither day nor night, nor sky nor earth, nor darkness nor light, nor any other thing save only One, unapprehensive by intellect, or That which is Brahma and Pums (Spirit) and Pradhâna ([crude] Matter).(723) 166In Vishnu Purâna, Parâshara says to Maitreya, his pupil: 167I have thus explained to you, excellent Muni, six creations ... the creation of the Arvâksrotas beings was the seventh, and was that of man.(724) 168Then he proceeds to speak of two additional and very mysterious creations, variously interpreted by the commentators. 169Origen, commenting upon the books written by Celsus, his Gnostic opponent—books which were all destroyed by the prudent Church Fathers—evidently answers the objections of his contradictor and reveals his system at the same time. This was clearly septenary. But the theogony of Celsus, the genesis of the stars or planets, and of sound and colour, found as an answer satire, and no more. Celsus, you see, “desiring to exhibit his learning,” speaks of a ladder of creation with seven gates, and on the top of it the eighth, ever closed. The mysteries of the Persian Mithras are explained and “musical reasons, moreover, are added.” And to these again he strives “to add a second explanation connected also with musical considerations,”(725) that is to say with the seven notes of the scale, the seven Spirits of the Stars, etc. 170Valentinus expatiates upon the power of the great Seven, who were summoned to bring forth this universe after Ar(r)hetos, or the Ineffable, whose name is composed of seven letters, had represented the first Hebdomad. The name Ar(r)hetos indicates the sevenfold nature of the One, the Logos. “The Goddess Rhea,” says Proclus, “is a Monad, Duad, and Heptad,” comprehending in herself all the Titanidæ, “who are seven.”(726) 171The Seven Creations are found in almost every Purâna. They are all preceded by what Wilson translates as the “Indiscrete Principle,” Absolute Spirit, independent of any relation with objects of sense. 172They are: (1) Mahattattva, the Universal Soul, Infinite Intellect, or Divine Mind; (2) Tanmâtras, Bhûta or Bhûtasarga, Elemental Creation the first differentiation of Universal Indiscrete Substance; (3) Indriya or Aindriyaka, Organic Evolution. “These three were the Prâkrita Creations, the developments of indiscrete nature, preceded by the Indiscrete Principle”; (4) Mukhya, “the Fundamental Creation (of perceptible things) was that of inanimate bodies”;(727) (5) Tairyagyonya or Tiryaksrotas, was that of animals; (6) Ûrdhvasrotas, or that of divinities(?);(728) (7) Arvâksrotas, was that of man.(729) 173This is the order given in the exoteric texts. According to esoteric teaching there are seven Primary, and seven Secondary “Creations”; the former being the Forces self‐evolving from the one causeless FORCE; the latter showing the manifested Universe emanating from the already differentiated divine Elements. 174Esoterically, as well as exoterically, all the above enumerated Creations stand for the seven periods of Evolution, whether after an Age or a Day of Brahmâ. This is the teaching par excellence of Occult Philosophy, which, however, never uses the term “creation,” nor even that of evolution, with regard to Primary “Creation”; but calls all such Forces the “aspects of the Causeless Force.” In the Bible, the seven periods are dwarfed into the six Days of Creation and the seventh Day of Rest, and the Westerns adhere to the letter. In the Hindû Philosophy, when the active Creator has produced the World of Gods, the Germs of all the undifferentiated Elements, and the Rudiments of future Senses—the World of Noumena, in short—the Universe remains unaltered for a Day of Brahmâ, a period of 4,320,000,000 years. This is the seventh passive Period, or the “Sabbath” of Eastern Philosophy, following six periods of active evolution. In the Shatapatha Brâhmana, Brahma (neuter), the Absolute Cause of all Causes, radiates the Gods. Having radiated the Gods, through its inherent nature, the work is interrupted. In the First Book of Manu it is said: 175At the expiration of each Night (Pralaya), Brahma, having been asleep, awakes, and, through the sole energy of the motion, causes to emanate from itself the Spirit [or mind], which in its essence is, and yet is not. 176In the Sepher Yetzirah, the Kabalistic “Book of Creation,” the author has evidently reëchoed the words of Manu. In it the Divine Substance is represented as having alone existed from the eternity, boundless and absolute; and as having emitted from itself the Spirit. 177One is the Spirit of the living God, blessed be his Name, who liveth for ever! Voice, Spirit, and Word, this is the Holy Spirit.(730) 178And this is the Kabalistic abstract Trinity, so unceremoniously anthropomorphized by the Fathers. From this triple One emanated the whole Kosmos. First from One emanated number Two, or Air, the creative element; and then number Three, Water, proceeded from the Air; Ether or Fire completes the mystic Four, the Arba‐il. In the Eastern doctrine, Fire is the first Element—Ether, synthesizing the whole, since it contains all of them. 179In the Vishnu Purâna, the whole seven periods are given; and the progressive Evolution of the “Spirit‐Soul,” and of the seven Forms of Matter, or Principles, is shown. It is impossible to enumerate them in this work. The reader is asked to peruse one of the Purânas. 180R. Yehudah began, it is written: “Elohim said: Let there be a firmament, in the midst of waters.” Come, see! At the time that the Holy ... created the world, He [they] created 7 heavens Above. He created 7 earths Below, 7 seas, 7 days, 7 rivers, 7 weeks, 7 years, 7 times, and 7,000 years that the world has been, ... the seventh of all (the millennium).... So here are 7 earths Below, they are all inhabited except those which are above, and those which are below. And ... between each earth, a heaven (firmament) is spread out between each other.... And there are in them [these earths] creatures who look different one from the other; ... but if you object and say that all the children of the world came out from Adam, it is not so.... And the lower earths, where do they come from? They are from the chain of the earth, and from the Heaven above.(731) 181Irenæus also is our witness—and a very unwilling one—that the Gnostics taught the same system, veiling very carefully the true esoteric meaning. This “veiling,” however, is identical with that of the Vishnu Purâna and others. Thus Irenæus writes of the Marcosians: 182They maintain that first of all the four elements, fire, water, earth and air, were produced after the image of the primary Tetrad above, and that then if we add their operations, namely, heat, cold, moisture and dryness, an exact likeness of the Ogdoad is presented.(732) 183Only this “likeness” and the Ogdoad itself is a blind, just as in the seven creations of the Vishnu Purâna, to which two more are added, of which the eighth, termed Anugraha, “possesses both the qualities of goodness and darkness,” a Sânkhyan more than a Purânic idea. For Irenæus says again, that: 184They [the Gnostics] had a like eighth creation which was good and bad, divine and human. They affirm that man was formed on the eighth day. Sometimes they affirm that he was made on the sixth day, and at others on the eighth; unless, perchance, they mean that his earthly part was formed on the sixth day and his fleshly part [?] on the eighth day; these two being distinguished by them.(733) 185They were so “distinguished,” but not as Irenæus gives it. The Gnostics had a superior, and an inferior Hebdomad in Heaven; and a third terrestrial Hebdomad, on the plane of matter. Iaô, the Mystery God and the Regent of the Moon, as given in Origen’s Chart, was the chief of these superior “Seven Heavens,”(734) hence identical with the chief of the Lunar Pitris, that name being given by them to the Lunar Dhyân Chohans. “They affirm that these seven heavens are intelligent, and speak of them as being angels,” writes the same Irenæus; and adds that on this account they termed Iaô Hebdomas, while his mother was called Ogdoas, because, as he explains, “she preserved the number of the first begotten and primary Ogdoad of the Plerôma.”(735) 186This “first begotten Ogdoad” was in Theogony the Second Logos, the Manifested, because it was born of the Seven‐fold First Logos, hence it is the eighth on this manifested plane; and in Astrolatry, it was the Sun, Mârttânda, the eighth Son of Aditi, whom she rejects while preserving her Seven Sons, the planets. For the Ancients have never regarded the Sun as a planet, but as a central and fixed Star. This, then, is the second Hebdomad born of the Seven‐rayed One, Agni, the Sun and what not, only not the seven planets, which are Sûrya’s Brothers, not his Sons. With the Gnostics, these Astral Gods were the Sons of Ialdabaoth(736) (from ilda, child, and baoth egg), the Son of Sophia Achamôth, the daughter of Sophia or Wisdom, whose region is the Plerôma. Ialdabaoth produces from himself these six stellar Spirits: Iaô (Jehovah), Sabaôth, Adoneus, Eloæus, Oreus, Astaphæus,(737) and it is they who are the second, or inferior Hebdomad. As to the third, it is composed of the seven primeval men, the shadows of the Lunar Gods, projected by the first Hebdomad. In this the Gnostics did not, as seen, differ much from the Esoteric Doctrine, except that they veiled it. As to the charge made by Irenæus, who was evidently ignorant of the true tenets of the “Heretics,” with regard to man being created on the sixth day, and man being created on the eighth, this relates to the mysteries of the inner man. It will become comprehensible to the reader only after he has read Volume II, and understood well the Anthropogenesis of the Esoteric Doctrine. 187Ialdabaoth is a copy of Manu, who boasts: 188O best of twice‐born men! Know that I (Manu) am he, the creator of all this world, whom that male Virâj ... spontaneously produced.(738) 189He first creates the ten Lords of Being, the Prajâpatis, who, as verse 36 tells us, “produce seven other Manus.” Ialdabaoth boasts likewise: “I am Father and God, and there is no one above me,” he exclaims. For which his Mother coolly puts him down by saying: “Do not lie, Ialdabaoth, for the Father of all, the First Man (Anthrôpos) is above thee, and so is Anthrôpos, the Son of Anthrôpos.”(739) This is a good proof that there were three Logoi—besides the Seven born of the First—one of these being the Solar Logos. And, again, who was that Anthrôpos himself, so much higher than Ialdabaoth? The Gnostic records alone can solve this riddle. In Pistis‐Sophia the four‐vowelled name Ieou is generally accompanied by the epithet of “the Primal, or First Man.” This shows again that the Gnôsis was but an echo of our Archaic Doctrine. The names answering to Parabrahman, to Brahmâ, and Manu, the first thinking Man, are composed of one‐vowelled, three‐vowelled and seven‐vowelled sounds. Marcus, whose philosophy was certainly more Pythagorean than anything else, speaks of a revelation to him of the seven Heavens sounding each one vowel, as they pronounced the seven names of the seven Angelic Hierarchies. 190When Spirit has permeated every minutest atom of the Seven Principles of Kosmos, then the Secondary Creation, after the above‐mentioned period of rest, begins. 191“The Creators [Elohim] outline in the second ‘Hour’ the shape of man,” says Rabbi Simeon in The Nuchthemeron of the Hebrews. “There are twelve hours in the day,” says the Mishna, “and it is during these that creation is accomplished.” The “twelve hours of the day” are again the dwarfed copy, the faint, yet faithful, echo of primitive Wisdom. They are like the 12,000 Divine Years of the Gods, a cyclic blind. Every Day of Brahmâ has 14 Manus, which the Hebrew Kabalists, following, however, in this the Chaldeans, have disguised into 12 “Hours.”(740) The Nuchthemeron of Apollonius of Tyana is the same thing. “The Dodecahedron lies concealed in the perfect Cube,” say the Kabalists. The mystic meaning of this is, that the twelve great transformations of Spirit into Matter—the 12,000 Divine Years—take place during the four great Ages, or the first Mahâyuga. Beginning with the metaphysical and the supra‐human, it ends in the physical and purely human natures of Kosmos and Man. Eastern Philosophy can give the number of mortal years that run along the line of spiritual and physical evolutions of the seen and the unseen, if Western Science fails to do so. 192Primary Creation is called the Creation of Light (Spirit); and the Secondary, that of Darkness (Matter).(741) Both are found in Genesis.(742) The first is the emanation of self‐born Gods (Elohim); the second of physical Nature. 193This is why it is said in the Zohar: 194Oh, companions, companions, man as emanation was both man and woman; as well on the side of the Father as on the side of the Mother. And this is the sense of the words: And Elohim spake: “Let there be Light and it was Light!” ... And this is the “two‐fold Man”! 195Light, however, on our plane, is Darkness in the higher spheres. 196“Man and woman ... on the side of the FATHER” (Spirit) refers to Primary Creation; and on the side of the Mother (Matter), to the Secondary. The two‐fold Man is Adam Kadmon, the male and female abstract prototype and the differentiated Elohim. Man proceeds from the Dhyân Chohan, and is a “Fallen Angel,” a God in exile, as will be shown. 197In India these creations were described as follows:(743) 198(I) The First Creation: Mahattattva Creation, so‐called because it was the primordial self‐evolution of that which had to become Mahat, the “Divine Mind, conscious and intelligent”; esoterically, the “Spirit of the Universal Soul.” 199Worthiest of ascetics, through its potency (the potency of that cause), every produced cause comes by its proper nature. 200Seeing that the potencies of all beings are understood only through the knowledge of That (Brahma), which is beyond reasoning, creation, and the like, such potencies are referable to Brahma. 201THAT, then precedes the manifestation. “The first was Mahat,” says Linga Purâna; for the One (the That) is neither first nor last, but all. Exoterically, however, this manifestation is the work of the “Supreme One”—a natural effect, rather, of an Eternal Cause; or, as the Commentator says, it might have been understood to mean that Brahmâ was then created (?), being identified with Mahat, active intelligence, or the operating will of the Supreme. Esoteric Philosophy renders it the “operating Law.” 202It is on the right comprehension of this tenet in the Brâhmanas and Purânas that hangs, we believe, the apple of discord between the three Vedântin Sects: the Advaita, Dvaita, and the Vishishthâdvaita. The first argues rightly that Parabrahman, having no relation, as the absolute ALL, to the manifested World, the Infinite having no connection with the Finite, can neither will nor create; that, therefore, Brahmâ, Mahat, Îshvara, or whatever name the Creative Power may be known by, Creative Gods and all, are simply an illusive aspect of Parabrahman in the conception of the conceivers; while the other sects identify the Impersonal Cause with the Creator, or Îshvara. 203Mahat, or Mahâ‐Buddhi, is, with the Vaishnavas, however, Divine Mind, in active operation, or, as Anaxagoras has it, “an ordering and disposing Mind, which was the cause of all things”—Νοῦς ὁ διακοσμῶν τε καὶ πάντων ἀίτιος. 204Wilson saw at a glance the suggestive connection between Mahat and the Phœnician Môt, or Mut, who was female with the Egyptians, the Goddess Moot, the Mother, “which, like Mahat,” he says, “was the first product of the mixture(?) of Spirit and Matter, and the first rudiment of Creation.” “Ex connexione autem ejus Spiritus prodidit Môt.... Hinc ... seminium omnis creaturæ et omnium rerum creatio,” says Brucker,(744) giving it a still more materialistic and anthropomorphic colouring. 205Nevertheless, the esoteric sense of the doctrine is seen, through every exoteric sentence, on the very face of the old Sanskrit texts that treat of primordial Creation. 206The Supreme Soul, the All‐permeant (Sarvaga) Substance of the World, having entered [been drawn] into Matter [Prakriti] and Spirit [Purusha], agitated the mutable and the immutable principles, the season of Creation [Manvantara] being arrived. 207The Nous of the Greeks, which is (spiritual or divine) Mind, or Mens, Mahat, operates upon Matter in the same way; it “enters into” and “agitates” it: 208Spiritus intus alit, totamque infusa per artus, Mens agitat molem, et magno se corpore miscet. 209In the Phœnician Cosmogony also, “Spirit mixing with its own principles gives rise to creation”;(745) the Orphic Triad shows an identical doctrine; for there Phanes, or Erôs, Chaos, containing crude undifferentiated Cosmic Matter, and Chronos, Time, are the three co‐ operating principles, emanating from the Concealed and Unknowable Point, which produce the work of “Creation.” And they are the Hindû Purusha (Phanes), Pradhâna (Chaos) and Kâla (Chronos). The good Professor Wilson does not like the idea, as no Christian clergyman, however liberal, would. He remarks that: “the mixture [of the Supreme Spirit or Soul with its own principles] is not mechanical; it is an influence or effect exerted upon intermediate agents which produce effects.” The sentence in Vishnu Purâna, “as fragrance affects the mind from its proximity merely, and not from any immediate operation upon mind itself, so the Supreme influenced the elements of creation,” the reverend and erudite Sanskritist correctly explains by: “as perfumes do not delight the mind by actual contact, but by the impression they make upon the sense of smelling, which communicates it to the mind”; adding, “the entrance of the Supreme ... into Spirit, as well as Matter, is less intelligible than the view elsewhere taken of it, as the infusion of Spirit, identified with the Supreme, into Prakriti or Matter alone.” He prefers the verse in Pâdma Purâna: “He who is called the male (spirit) of Prakriti ... 210that same divine Vishnu entered into Prakriti.” This view is certainly more akin to the plastic character of certain verses in the Bible concerning the Patriarchs, such as Lot and even Adam,(746) and others of a still more anthropomorphic nature. But it is just that which led Humanity to Phallicism; the Christian religion being honeycombed with it, from the first chapter of Genesis down to the Revelation. 211The Esoteric Doctrine teaches that the Dhyân Chohans are the collective aggregate of Divine Intelligence or Primordial Mind, and that the first Manus, the seven “mind‐born” Spiritual Intelligences, are identical with the former. Hence the Kwan‐Shi‐Yin, the “Golden Dragon in whom are the Seven,” of Stanza III, is the Primordial Logos, or Brahmâ, the first manifested Creative Power; and the Dhyânic Energies are the Manus, or Manu Svâyambhuva collectively. The direct connection, moreover, between the Manus and Mahat is easy to see. Manu is from the root man, to think; and thinking proceeds from the mind. It is, in Cosmogony, the Pre‐nebular Period. 212(II) The Second Creation, Bhûta, was of the Rudimental Principles or Tanmâtras; thence termed the Elemental Creation or Bhûtasarga. It is the period of the first breath of the differentiation of the Pre‐cosmic Elements, or Matter. Bhûtâdi means the “origin of the Elements,” and precedes Bhûtasarga, the “creation,” or differentiation, of those Elements in Primordial Âkâsha, Chaos or Vacuity.(747) In the Vishnu Purâna it is said to proceed along, and belong to, the triple aspect of Ahankâra, translated Egotism, but meaning rather that untranslatable term “I‐am‐ ness,” that which first issues from Mahat, or Divine Mind; the first shadowy outline of Self‐hood, for “pure” Ahankâra becomes “passionate” and finally “rudimental” or initial: it is “the origin of conscious as of all unconscious being,” though the Esoteric school rejects the idea of anything being “unconscious,” save on our plane of illusion and ignorance. At this stage of the Second Creation, the Second Hierarchy of the Manus appear, the Dhyân Chohans or Devas, who are the origin of Form (Rûpa), the Chitrashikhandinas, “Bright‐crested,” or Rikshas; those Rishis who have become the informing Souls of the Seven Stars (of the Great Bear).(748) In astronomical and cosmogonical language, this Creation relates to the Fire‐ Mist Period, the first stage of Cosmic Life, after its Chaotic state,(749) when Atoms issue from Laya. 213(III) The Third Creation: the Third or Indriya Creation was the modified form of Ahankâra, the conception of “I” (from Aham, “I”), termed the Organic Creation, or Creation of the Senses, Aindriyaka. “These three were the Prâkrita Creation, the [discrete] developments of indiscrete nature preceded by the indiscrete principle.” “Preceded by,” ought to be replaced here with “beginning with Buddhi”; for the latter is neither a discrete nor an indiscrete quantity, but partakes of the nature of both, in man as in Kosmos. A unit or human Monad on the plane of illusion, when once freed from the three forms of Ahankâra and liberated from its terrestrial Manas, Buddhi indeed becomes a continued quantity, both in duration and extension, for it is eternal and immortal. Earlier it is stated, that the Third Creation “abounding with the quality of goodness,” is termed Ûrdhvasrotas; and a page or two further the Ûrdhvasrotas Creation is referred to as “the sixth creation ... or that of the divinities.” This shows plainly that earlier as well as later Manvantaras have been purposely confused, to prevent the profane from perceiving the truth. This is called “incongruity” and “contradictions” by the Orientalists. “The three creations beginning with Intelligence are elemental, but the six creations which proceed from the series of which Intellect is the first, are the work of Brahmâ.”(750) Here “creations” mean everywhere stages of evolution. 214Mahat, “Intellect” or Mind, which corresponds with Manas, the former being on the cosmic, and the latter on the human plane, stands here, too, lower than Buddhi or supra‐divine Intelligence. Therefore, when we read in Linga Purâna that “the first Creation was that of Mahat, Intellect being the first in manifestation,” we must refer that (specified) creation to the first evolution of our System or even our Earth, none of the preceding ones being discussed in the Purânas, but only occasionally hinted at. 215This Creation of the first Immortals, or Devasarga, is the last of the series, and has a universal meaning; it refers, namely, to Evolution in general, and not specifically to our Manvantara, which begins with the same over and over again, thus showing that it refers to several distinct Kalpas. For it is said “at the close of the past [Pâdma] Kalpa the divine Brahmâ awoke from his night of sleep and beheld the Universe void.” Then Brahmâ is shown going once more over the “Seven Creations,” in the secondary stage of evolution, repeating the first three on the objective plane. 216(IV) The Fourth Creation: the Mukhya or Primary, as it begins the series of four. Neither the term “inanimate” bodies nor “immovable things,” as translated by Wilson, gives a correct idea of the Sanskrit words used. Esoteric Philosophy is not alone in rejecting the idea of any atom being “inorganic,” for it is found also in orthodox Hindûism. Moreover, Wilson himself says: “All the Hindû systems consider vegetable bodies as endowed with life.”(751) Charâchara, or the synonymous sthâvara and jangama, is, therefore, inaccurately rendered by “animate and inanimate,” “sentient beings” and “unconscious,” or “conscious and unconscious beings,” etc. “Locomotive and fixed” would be better, “since trees are considered to possess souls.” The Mukhya is the “creation,” or rather organic evolution, of the vegetable kingdom. In this Secondary Period, the three degrees of the elemental or rudimental kingdoms are evolved in this World, corresponding, inversely in order, to the three Prâkritic Creations, during the Primary Period of Brahmâ’s activity. As in that Period, in the words of Vishnu Purâna, “the first creation was that of Mahat or Intellect.... The second was that of the Rudimental Principles (Tanmâtras).... The third was ... the creation of the senses (Aindriyaka)”; so in this one, the order of the Elemental Forces stands thus: (1) the nascent Centres of Force, intellectual and physical; (2) the Rudimentary Principles, nerve force, so to say; and (3) nascent Apperception, which is the Mahat of the lower kingdoms, and is especially developed in the third order of Elementals; 217these are succeeded by the objective kingdom of minerals, in which this “apperception” is entirely latent, to re‐develop only in the plants. The Mukhya Creation, then, is the middle point between the three lower and the three higher kingdoms, which represent the seven esoteric kingdoms of Kosmos, and of Earth. 218(V) The Fifth Creation: the Tiryaksrotas or Tairyagyonya Creation,(752) that of the “(sacred) animals,” corresponding on Earth only to the dumb animal creation. That which is meant by “animals,” in the Primary Creation, is the germ of awakening consciousness, or of “apperception,” that which is faintly traceable in some sensitive plants on Earth and more distinctly in the protistic Monera.(753) On our Globe, during the First Round, animal “creation” precedes that of man, while the mammalian animals evolve from man in our Fourth Round, on the physical plane. In the First Round, the animal atoms are drawn into a cohesion of human physical form; while in the Fourth, the reverse occurs according to magnetic conditions developed during life. And this is “metempsychosis.”(754) This fifth Stage of Evolution, called exoterically “Creation,” may be viewed in both the Primary and Secondary Periods, one as the spiritual and cosmic, the other as the material and terrestrial. It is archebiosis, or life‐origination; “origination,” so far, of course, as the manifestation of life on all the seven planes is concerned. It is at this period of evolution that the absolutely eternal universal motion, or vibration, that which is called in Esoteric language the “Great Breath,” differentiates into the primordial, first manifested Atom. More and more, as chemical and physical sciences progress, does this Occult axiom find its corroboration in the world of knowledge; 219the scientific hypothesis, that even the simplest elements of matter are identical in their nature, and differ from each other only in consequence of the various distributions of atoms in the molecule or speck of substance, or of the modes of its atomic vibration, gains more ground every day. 220Thus, as the differentiation of the primordial germ of life has to precede the evolution of the Dhyân Chohan of the Third Group or Hierarchy of Being in Primary Creation, before those Gods can become embodied in their first ethereal form (rûpa), so animal creation has for the same reason to precede “divine man” on Earth. And this is why we find in the Purânas, “the fifth, the Tairyagyonya Creation, was that of animals.” 221(VI) The Sixth Creation: the Ûrdhvasrotas Creation, or that of Divinities. But these Divinities are simply the Prototypes of the First Race, the Fathers of their “mind‐born” progeny with the “soft bones.” It is these who became the Evolvers of the “Sweat‐born”—an expression explained in Volume II. 222“Created beings,” explains the Vishnu Purâna, “although they are destroyed [in their individual forms] at the periods of dissolution, yet being affected by the good or evil acts of former existences, are never exempted from their consequences. And when Brahmâ produces the world anew, they are the progeny of his will.” 223“Collecting his mind into itself [yoga‐willing], Brahmâ creates the four Orders of Beings, termed Gods, Demons, Progenitors, and Men”; Progenitors here meaning the Prototypes and Evolvers of the first Root‐Race of men. The Progenitors are the Pitris, and are of Seven Classes. They are said, in exoteric mythology, to be born of “Brahmâ’s side,” like Eve from the rib of Adam. 224Finally, the Sixth Creation is followed, and “Creation” in general closed by: 225(VII) The Seventh Creation: the evolution of the Arvâksrotas Beings, “which was ... that of man.” 226The “Eighth Creation” mentioned is no Creation at all: it is a “blind,” for it refers to a purely mental process, the cognition of the “Ninth Creation,” which, in its turn, is an effect, manifesting in the Secondary, of that which was a “Creation” in the Primary (Prâkrita) Creation.(755) The Eighth, then, called Anugraha, the Pratyayasarga or Intellectual Creation of the Sânkhyas,(756) is “the creation of which we have a notion [in its esoteric aspect], or to which we give intellectual assent (Anugraha), in contradistinction to organic creation.” It is the correct perception of our relations to the whole range of “Gods,” and especially of those we bear to the Kumâras, the so‐called “Ninth Creation,” which is in reality an aspect, or reflection, of the Sixth in our Manvantara (the Vaivasvata). “There is a ninth, the Kaumâra Creation, which is both primary and secondary,” says the Vishnu Purâna, the oldest of such texts.(757) As an Esoteric text explains: 227The Kumâras, are the Dhyânis, derived immediately from the Supreme Principle, who reäppear in the Vaivasvata Manu period, for the progress of mankind.(758) 228The translator of the Vishnu Purâna corroborates it, by remarking that “these sages ... live as long as Brahmâ; and they are only created by him in the First Kalpa, although their generation is very commonly, but inconsistently, introduced in the [Secondary] Vârâha, or Pâdma Kalpa.” Thus, the Kumâras are, exoterically, “the creation of Rudra or Nîlalohita, a form of Shiva, by Brahmâ ... and of certain other mind‐born sons of Brahmâ.” But, in the Esoteric teaching, they are the Progenitors of the true spiritual Self in the physical man, the higher Prajâpatis, while the Pitris, or lower Prajâpatis, are no more than the Fathers of the model, or type of his physical form, made “in their image.” Four (and occasionally five) are mentioned freely in the exoteric texts, three of the Kumâras being secret. 229“The four Kumâras [are] the mind‐born Sons of Brahmâ. Some specify seven.”(759) All these seven Vaidhâtra, the patronymic of the Kumâras, the “Maker’s Sons,” are mentioned and described in Îshvara Krishna’s Sânkhya Kârikâ with the Commentary of Gaudapâdâchârya (Shankarâchvrya’s Paraguru) attached to it. It discusses the nature of the Kumâras, though it refrains from mentioning by name all the seven Kumâras, but calls them instead the “seven sons of Brahmâ,” which they are, as they are created by Brahmâ in Rudra. The list of names it gives us is: Sanaka, Sanandana, Sanâtana, Kapila, Ribhu, and Panchashikha. But these again are all aliases. 230The exoteric four are Sanatkumâra, Sananda, Sanaka, and Sanâtana; and the esoteric three Sana, Kapila, and Sanatsujâta. Special attention is once more drawn to this class of Dhyân Chohans, for herein lies the mystery of generation and heredity hinted at in the Commentary on Stanza VII, in treating of the Four Orders of Angelic Beings. Volume II explains their position in the Divine Hierarchy. Meanwhile, let us see what the exoteric texts say about them. 231They say little; and to him who fails to read between the lines—nothing. “We must have recourse, here, to other Purânas for the elucidation of this term,” remarks Wilson, who does not suspect for one moment that he is in the presence of the “Angels of Darkness,” the mythical “great enemy” of his Church. Therefore, he contrives to “elucidate” no more than that “these [Divinities] declining to create progeny, [and thus rebelling against Brahmâ], remained, as the name of the first [Sanatkumâra] implies, ever boys, Kumâras; that is, ever pure and innocent, whence their creation is called the Kaumâra.” The Purânas, however, may afford a little more light. “Being ever as he was born, he is here called a youth; and hence his name is well known as Sanatkumâra.”(760) In the Shaiva Purânas, the Kumâras are always described as Yogins. The Kurma Purâna, after enumerating them, says: “These five, O Brâhmans, were Yogins, who acquired entire exemption from passion.” They are five, because two of the Kumâras fell. 232So untrustworthy are some translations of the Orientalists that in the French translation of the Hari Vamsha, it is said: “The seven Prajâpati, Rudra, Skanda (his son) and Sanatkumâra proceeded to create beings.” Whereas, as Wilson shows, the original is: “These seven ... created progeny; and so did Rudra, but Skanda and Sanatkumâra, restraining their power, abstained (from creation).” The “four orders of beings” are referred to sometimes as Ambhâmsi, which Wilson renders as “literally Waters” and believes it “a mystic term.” It is one, no doubt; but he evidently failed to catch the real Esoteric meaning. “Waters” and “Water” stand as the symbol for Âkâsha, the “Primordial Ocean of Space,” on which Nârâyana, the self‐born Spirit, moves, reclining on that which is its progeny.(761) “Water is the body of Nara; thus we have heard the name of Water explained. Since Brahmâ rests on the Water, therefore he is termed Nârâyana.”(762) “Pure, Purusha created the Waters pure.” At the same time Water is the Third Principle in material Kosmos, and the third in the realm of the Spiritual: Spirit of Fire, Flame, Âkâsha, Ether, Water, Air, Earth, are the cosmic, sidereal, psychic, spiritual and mystic principles, preëminently occult, on every plane of being. “Gods, Demons, Pitris and Men,” are the four orders of beings to whom the term Ambhâmsi is applied, because they are all the product of Waters (mystically), of the Âkâshic Ocean, and of the Third principle in Nature. In the Vedas it is a synonym of Gods. 233Pitris and Men on Earth are the transformations or rebirths of Gods and Demons (Spirits) on a higher plane. Water is, in another sense, the feminine principle. Venus Aphrodite is the personified Sea, and the Mother of the God of Love, the Generatrix of all the Gods, as much as the Christian Virgin Mary is Mare, the Sea, the Mother of the Western God of Love, Mercy and Charity. If the student of Esoteric Philosophy thinks deeply over the subject, he is sure to find out all the suggestiveness of the term Ambhâmsi, in its manifold relations to the Virgin in Heaven, to the Celestial Virgin of the Alchemists, and even to the “Waters of Grace” of the modern Baptist. 234Of all the seven great divisions of Dhyân Chohans, or Devas, there is none with which humanity is more concerned than with the Kumâras. Imprudent are the Christian Theologians who have degraded them into Fallen Angels, and now call them Satan and Demons; as among these heavenly denizens who “refuse to create,” the Archangel Michael, the greatest patron Saint of the Western and Eastern Churches, under his double name of St. Michael and his supposed copy on earth, St. George conquering the Dragon, has to be given one of the most prominent places. 235The Kumâras, the Mind‐born Sons of Brahmâ‐Rudra, or Shiva, mystically the howling and terrific destroyer of human passions and physical senses, which are ever in the way of the development of the higher spiritual perceptions and the growth of the inner eternal man, are the progeny of Shiva, the Mahâyogî, the great patron of all the Yogîs and Mystics of India. 236Shiva‐Rudra is the Destroyer, as Vishnu is the Preserver; and both are the Regenerators of spiritual as well as of physical Nature. To live as a plant, the seed must die. To live as a conscious entity in the Eternity, the passions and senses of man must die before his body does. “That to live is to die and to die is to live,” has been too little understood in the West. Shiva, the Destroyer, is the Creator and the Saviour of Spiritual Man, as he is the good gardener of Nature. He weeds out the plants, human and cosmic, and kills the passions of the physical, to call to life the perceptions of the spiritual, man. 237The Kumâras, themselves then, being the “virgin ascetics,” refuse to create the material being Man. Well may they be suspected of a direct connection with the Christian Archangel Michael, the “virgin combatant” of the Dragon Apophis, whose victim is every Soul united too loosely to its immortal Spirit, the Angel who, as shown by the Gnostics, refused to create just as the Kumâras did. Does not that patron Angel of the Jews preside over Saturn (Shiva or Rudra), and the Sabbath, the day of Saturn? Is he not shown of the same essence with his Father (Saturn), and called the Son of Time, Cronus, or Kâla, a form of Brahmâ (Vishnu and Shiva)? And is not Old Time of the Greeks, with its scythe and sand‐glass, identical with the Ancient of Days of the Kabalists; the latter “Ancient” being one with the Hindû Ancient of Days, Brahmâ, in his triune form, whose name is also Sanat, the Ancient? Every Kumâra bears the prefix of Sanat and Sana. And Shanaishchara is Saturn, the planet Shani, the King Saturn, whose Secretary in Egypt was Thot‐Hermes the first. They are thus identified both with the planet and the God (Shiva), who are, in their turn, shown to be the prototypes of Saturn, who is the same as Bel, Baal, Shiva, and Jehovah Sabbaoth, the Angel of the Face of whom is Mikael—מיכאל, “who [is] as God.” He is the patron, and guardian Angel of the Jews, as Daniel tells us; 238and, before the Kumâras were degraded, by those who were ignorant of their very name, into Demons and Fallen Angels, the Greek Ophites, the occultly inclined predecessors and precursors of the Roman Catholic Church after its secession and separation from the primitive Greek Church, had identified Michael with their Ophiomorphos, the rebellious and opposing spirit. This means nothing more than the reverse aspect, symbolically, of Ophis, the Divine Wisdom or Christos. In the Talmud, Mikael is “Prince of Water” and the chief of the Seven Spirits, for the same reason that one of his many prototypes, Sanatsujâta, the chief of the Kumâras, is called Ambhâmsi, “Waters,” according to the commentary on Vishnu Purâna. Why? Because the Waters is another name of the Great Deep, the Primordial Waters of Space, or Chaos, and also means Mother, Ambâ, meaning Aditi and Akâsha, the Celestial Virgin‐Mother of the visible Universe. Furthermore, the “Waters of the Flood” are also called the “Great Dragon,” or Ophis, Ophiomorphos. 239The Rudras will be noticed in their septenary character of “Fire‐Spirits” in the “Symbolism” attached to the Stanzas in Volume II. There we shall also consider the Cross (3 + 4) under its primeval and later forms, and shall use for purposes of comparison the Pythagorean numbers side by side with Hebrew metrology. The immense importance of the number seven will thus become evident, as the root number of Nature. We shall examine it from the standpoint of the Vedas and the Chaldean Scriptures; as it existed in Egypt thousands of years B.C., and as treated in the Gnostic records; we shall show how its importance as a basic number has gained recognition in Physical Science; and we shall endeavour to prove that the importance attached to the number seven throughout all antiquity was due to no fanciful imaginings of uneducated priests, but to a profound knowledge of Natural Law. 240Metaphysically and esoterically, there is but One Element in Nature, and at the root of it is the Deity; and the so‐called seven Elements, of which five have already manifested and asserted their existence, are the garment, the veil, of that Deity, direct from the essence whereof comes Man, whether considered physically, psychically, mentally or spiritually. Four Elements only are generally spoken of in later antiquity, while five only are admitted in philosophy. For the body of Ether is not fully manifested yet, and its noumenon is still the “Omnipotent Father Æther,” the synthesis of the rest. But what are these Elements, whose compound bodies have now been discovered by Chemistry and Physics to contain numberless sub‐elements, even the sixty or seventy of which no longer embrace the whole number suspected? Let us follow their evolution from the historical beginnings, at any rate. 241The Four Elements were fully characterized by Plato when he said that they were that “which composes and decomposes the compound bodies.” Hence Cosmolatry was never, even in its worst aspect, the fetichism which adores or worships the passive external form and matter of any object, but looked ever to the Noumenon therein. Fire, Air, Water, Earth, were but the visible garb, the symbols of the informing, invisible Souls or Spirits, the Cosmic Gods, to whom worship was offered by the ignorant, and simple, but respectful, recognition by the wiser. In their turn, the phenomenal subdivisions of the noumenal Elements were informed by the Elementals, so‐ called, the “Nature Spirits” of lower grades. 242In the Theogony of Môchus, we find Ether first, and then the Air; the two principles from which Ulom, the Intelligible (νοητὸς) God, the visible Universe of Matter, is born.(763) 243In the Orphic hymns, the Erôs‐Phanes evolves from the Spiritual Egg, which the Æthereal Winds impregnate, Wind being the “Spirit of God,” which is said to move in Æther, “brooding over the Chaos,” the Divine Idea. In the Hindû Kathopanishad, Purusha, the Divine Spirit, already stands before the Original Matter, and from their union springs the great Soul of the World, “Mahâ‐Âtmâ, Brahman, the Spirit of Life”;(764) these latter appellations being again identical with the Universal Soul, or Anima Mundi; the Astral Light of the Theurgists and Kabalists being its last and lowest division. 244The Elements (στοιχεῖα) of Plato and Aristotle were thus the incorporeal principles attached to the four great divisions of our Cosmic World, and it is with justice that Creuzer defines these primitive beliefs as “a species of magism, a psychic paganism, and a deification of potencies; a spiritualization which placed the believers in a close community with these potencies.”(765) So close, indeed, that the Hierarchies of these Potencies, or Forces, have been classified on a graduated scale of seven from the ponderable to the imponderable. They are septenary, not as an artificial aid to facilitate their comprehension, but in their real cosmic gradation, from their chemical, or physical, to their purely spiritual composition. Gods with the ignorant masses; Gods independent and supreme; Demons with the fanatics, who, intellectual as they often may be, are unable to understand the spirit of the philosophical sentence, in pluribus unum. With the Hermetic philosopher they are Forces relatively “blind” or “intelligent,” according to which of the principles in them he deals with. It required long millenniums before they found themselves finally, in our cultured age, degraded into simple chemical elements. 245At any rate, good Christians, and especially the Biblical Protestants, ought to show more reverence for the Four Elements, if they would maintain any for Moses. For the Bible manifests the consideration and mystic significance in which they were held by the Hebrew Lawgiver, on every page of the Pentateuch. The tent which contained the Holy of Holies was a Cosmic Symbol, sacred, in one of its meanings, to the Elements, the four cardinal points, and Ether. Josephus shows it built in white, the colour of Ether. And this explains also why, in the Egyptian and the Hebrew temples, according to Clemens Alexandrinus,(766) a gigantic curtain, supported by five pillars, separated the sanctum sanctorum—now represented by the altar in Christian churches—wherein the priests alone were permitted to enter, from the part accessible to the profane. By its four colours this curtain symbolized the four principal Elements, and with the five pillars signified the knowledge of the divine that the five senses can enable man to acquire with the help of the four Elements. 246In Cory’s Ancient Fragments, one of the “Chaldean Oracles” expresses ideas about the elements and Ether in language singularly like that of The Unseen Universe, written by two eminent Scientists of our day. 247It states that from Ether have come all things, and to it all will return; that the images of all things are indelibly impressed upon it; and that it is the store‐house of the germs, or of the remains of all visible forms, and even ideas. It appears as if this case strangely corroborates our assertion that whatever discoveries may be made in our days will be found to have been anticipated by many thousand years by our “simple‐minded ancestors.” 248Whence came the Four Elements and the Malachim of the Hebrews? They have been made to merge, by a theological sleight of hand on the part of the Rabbins and the later Fathers of the Church, into Jehovah, but their origin is identical with that of the Cosmic Gods of all other nations. Their symbols, whether born on the shores of the Oxus, on the burning sands of Upper Egypt, or in the wild forests, weird and glacial, which cover the slopes and peaks of the sacred snowy mountains of Thessaly, or again, in the pampas of America—their symbols, we repeat, when traced to their source, are ever one and the same. Whether Egyptian or Pelasgian, Âryan or Semitic, the Genius Loci, the Local God, embraced in its unity all Nature; but not especially the four elements any more than one of their creations, such as trees, rivers, mounts or stars. The Genius Loci, a very late afterthought of the last sub‐races of the Fifth Root‐Race, when the primitive and grandiose meaning had become nearly lost, was ever the representative, in his accumulated titles, of all his colleagues. It was the God of Fire, symbolized by thunder, as Jove or Agni; the God of Water, symbolized by the fluvial bull, or some sacred river or fountain, as Varuna, Neptune, etc.; the God of Air, manifesting in the hurricane and tempest, as Vâyu and Indra; and the God or Spirit of the Earth, who appeared in earthquakes, like Pluto, Yama, and so many others. 249These were the Cosmic Gods, ever synthesizing all in one, as found in every cosmogony or mythology. Thus, the Greeks had their Dodonean Jupiter, who included in himself the four Elements and the four cardinal points, and who was recognized, therefore, in old Rome under the pantheistic title of Jupiter Mundus; and who now, in modern Rome, has become the Deus Mundus, the one Mundane God, who is made to swallow all others, in the latest theology, by the arbitrary decision of his special ministers. 250As Gods of Fire, Air, and Water, they were Celestial Gods; as Gods of the Lower Region, they were Infernal Deities; the latter adjective applying simply to the Earth. They were “Spirits of the Earth” under their respective names of Yama, Pluto, Osiris, the “Lord of the Lower Kingdom,” etc., and their tellurial character sufficiently proves it. The Ancients knew of no worse abode after death than the Kâma Loka, the Limbus on this Earth.(767) If it is argued that the Dodonean Jupiter was identified with Dis, or the Roman Pluto with the Dionysus Chthonius, the Subterranean, and with Aïdoneus, the King of the Subterranean World, wherein, according to Creuzer,(768) oracles were rendered, then it will become the pleasure of the Occultists to prove that both Aïdoneus and Dionysus are the bases of Adonaï, or Iurbo‐Adonaï, as Jehovah is called in the Codex Nazaræus. “Thou shalt not worship the Sun, who is named Adonaï, whose name is also Kadush and El‐El,”(769) and also “Lord Bacchus.” Baal‐Adonis of the Sôds, or Mysteries, of the pre‐Babylonian Jews became the Adonaï by the Massorah, the later vowelled Jehovah. Hence the Roman Catholics are right. All these Jupiters are of the same family; but Jehovah has to be included therein to make it complete. The Jupiter Aërius or Pan, the Jupiter‐Ammon, and the Jupiter‐Bel‐Moloch, are all correlations and one with Iurbo‐Adonaï, because they are all one Cosmic Nature. 251It is that Nature and Power which creates the specific terrestrial symbol, and the physical and material fabric of the latter, which proves the Energy manifesting through it as extrinsic. 252For primitive religion was something better than simple preöccupation about physical phenomena, as remarked by Schelling; and principles, more elevated than we modern Sadducees know of, “were hidden under the transparent veil of such merely natural divinities as thunder, the winds, and rain.” The Ancients knew and could distinguish the corporeal from the spiritual Elements in the Forces of Nature. 253The four‐fold Jupiter, as the four‐faced Brahmâ, the aërial, the fulgurant, the terrestrial, and the marine God, the lord and master of the four Elements, may stand as a representative for the great Cosmic Gods of every nation. Although deputing power over the fire to Hephæstus‐Vulcan, over the sea to Poseidon‐Neptune, and over the Earth to Pluto‐Aïdoneus, the Aërial Jove was still all these; for Æther, from the first, had preëminence over, and was the synthesis of, all the Elements. 254Tradition tells of a grotto, a vast cave in the deserts of Central Asia, whereinto light pours, through four seemingly natural apertures, or clefts placed crossways at the four cardinal points. From noon till an hour before sunset the light streams in, of four different colours, as averred, red, blue, orange‐gold, and white, owing to some either natural or artificially prepared conditions of vegetation and soil. The light converges in the centre round a pillar of white marble with a globe upon it, which represents our earth. It is named the “Grotto of Zarathustra.” 255Included under the arts and sciences of the Fourth Race, the Atlanteans, the phenomenal manifestation of the Four Elements, which were justly attributed by these believers to the intelligent interference of the Cosmic Gods, assumed a scientific character. The Magic of the ancient priests consisted, in those days, in addressing their Gods in their own language. 256The speech of the men of the Earth cannot reach the Lords. Each must be addressed in the language of his respective Element. 257So says The Book of Rules, in a sentence which will be shown pregnant with meaning, adding as an explanation of the nature of that element‐language: 258It is composed of SOUNDS, not words; of sounds, numbers and figures. He who knows how to blend the three, will call forth the response of the superintending Power [the Regent‐God of the specific Element needed]. 259Thus this “language” is that of incantations or of mantras, as they are called in India; sound being the most potent and effectual magic agent, and the first of the keys which opens the door of communication between Mortals and Immortals. He who believes in the words and teachings of St. Paul, has no right to pick out from the latter those sentences only which he chooses to accept, to the rejection of others; and St. Paul teaches most undeniably the existence of Cosmic Gods and their presence among us. Paganism preached a dual and simultaneous evolution, a “creation” spiritualem ac mundanum, as the Roman Church has it, ages before the advent of that Roman Church. Exoteric phraseology has changed little with respect to Divine Hierarchies since the most palmy days of Paganism, or “Idolatry.” Names alone have changed, together with claims which have now become false pretences. For when, for instance, Plato put in the mouth of the Highest Principle (Father Æther or Jupiter) the words, “the Gods of the Gods of whom I am the maker, as I am the father of all their works,” he knew the spirit of this sentence as fully, we suspect, as St. Paul did, when saying: “For though there be that are called Gods, whether in Heaven or in Earth, as there be Gods many and Lords many....”(770) Both knew the sense and the meaning of what they put forward in such guarded terms. 260We cannot be taken to task by the Protestants for interpreting the verse from the Corinthians as we do; for, if the translation in the English Bible is made ambiguous, it is not so in the original texts, and the Roman Catholic Church accepts the words of the Apostle in their true sense. For a proof see St. Dionysius, the Areopagite, who was “directly inspired by the Apostle,” and “who wrote under his dictation,” as we are assured by the Marquis de Mirville, whose works are approved by Rome, and who says, commenting on that special verse: “And, though there are (in fact) they who are called Gods, for it seems there are really several Gods, withal and for all that, the God‐Principle and the Superior God ceases not to remain essentially one and indivisible.”(771) Thus spoke the old Initiates also, knowing that the worship of minor Gods could never affect the “God Principle.” (772) 261Says Sir W. Grove, F.R.S., speaking of the correlation of forces: 262The ancients when they witnessed a natural phenomenon, removed from ordinary analogies, and unexplained by any mechanical action known to them, referred it to a soul, a spiritual or preternatural power.... Air and gases were also at first deemed spiritual, but subsequently they became invested with a more material character; and the same words πνεῦμα, spirit, etc., were used to signify the soul or a gas; the very word gas, from geist, a ghost or spirit, affords us an instance of the gradual transmutation of a spiritual into a physical conception.(773) 263This, the great man of Science, in his preface to the sixth edition of his work, considers to be the only concern of exact Science, which has no business to meddle with the causes. 264Cause and effect are, therefore, in their abstract relation to these forces, words solely of convenience. We are totally unacquainted with the ultimate generating power of each and all of them, and probably shall ever remain so; we can only ascertain the normal of their actions; we must humbly refer their causation to one omnipresent influence, and content ourselves with studying their effects and developing, by experiment, their mutual relations.(774) 265This policy once accepted, and the system virtually admitted in the above‐ quoted words, namely, the spirituality of the “ultimate generating power,” it would be more than illogical to refuse to recognize this quality which is inherent in the material elements, or rather, in their compounds, as present in the fire, air, water or earth. The Ancients knew these powers so well, that, while concealing their true nature under various allegories, for the benefit, or to the detriment, of the uneducated rabble, they never departed from the multiple object in view, while inverting them. They contrived to throw a thick veil over the nucleus of truth concealed by the symbol, but they ever tried to preserve the latter as a record for future generations, sufficiently transparent to allow their wise men to discern the truth behind the fabulous form of the glyph or allegory. These ancient sages are accused of superstition and credulity; and this too by the very nations, which, though learned in all the modern arts and sciences, and cultured and wise in their generation, accept to this day as their one living and infinite God, the anthropomorphic “Jehovah” of the Jews! 266What were some of these alleged “superstitions”? Hesiod believed, for instance, that “the winds were the sons of the Giant Typhôeus,” who were chained and unchained at will by Æolus, and the polytheistic Greeks accepted it along with Hesiod. Why should they not, since the monotheistic Jews had the same beliefs, with other names for their dramatis personæ, and since Christians believe in the same to this day? The Hesiodic Æolus, Boreas, etc., were named Kedem, Tzephum, Derum, and Ruach Hayum by the “chosen people” of Israel. What is, then, the fundamental difference? While the Hellenes were taught that Æolus tied and untied the winds, the Jews believed as fervently that their Lord God, with “smoke” coming “out of his nostrils and fire out of his mouth, ... rode upon a cherub and did fly; and he was seen upon the wings of the wind”.(775) The expressions of the two nations are either both figures of speech, or both superstitions. We think they are neither; but only arise from a keen sense of oneness with Nature, and a perception of the mysterious and the intelligent behind every natural phenomenon, which the moderns no longer possess. Nor was it “superstitious” in the Greek Pagans to listen to the oracle of Delphi, when, at the approach of the fleet of Xerxes, that oracle advised them to “sacrifice to the winds,” if the same has to be regarded as divine worship in the Israelites, who sacrificed as often to the wind and also especially to the fire. Do they not say that their “God is a consuming fire,”(776) who appeared generally as fire and “encompassed by fire”? 267and did not Elijah seek for the “Lord” in the “great strong wind, and in the earthquake”? Do not the Christians repeat the same after them? Do not they, moreover, sacrifice to this day, to the same “God of Wind and Water”? They do; because special prayers for rain, dry weather, trade‐winds and the calming of storms on the seas, exist to this hour in the prayer‐books of the three Christian Churches; and the several hundred sects of the Protestant religion offer them to their God upon every threat of calamity. The fact that they are no more answered by Jehovah, than they were, probably, by Jupiter Pluvius, does not alter the fact of these prayers being addressed to the Power, or Powers, supposed to rule over the Elements, or of these Powers being identical in Paganism and Christianity; or have we to believe that such prayers are crass idolatry and absurd “superstition” only when addressed by a Pagan to his “idol,” and that the same superstition is suddenly transformed into “praiseworthy piety” and “religion” whenever the name of the celestial addressee is changed? But the tree is known by its fruit. And the fruit of the Christian tree being no better than that of the tree of Paganism, why should the former command more reverence than the latter? 268Thus, when we are told by the Chevalier Drach, a converted Jew, and by the Marquis de Mirville, a Roman Catholic fanatic of the French aristocracy, that in Hebrew “lightning” is a synonym of “fury,” and is always handled by the “evil” Spirit; that Jupiter Fulgur or Fulgurans is also called by the Christians Elicius, and denounced as the “soul of lightning,” its Dæmon;(777) we have either to apply the same explanation and definitions to the “Lord God of Israel,” under the same circumstances, or renounce our right of abusing the Gods and creeds of other nations. 269The foregoing statements, emanating as they do from two ardent and learned Roman Catholics, are, to say the least, dangerous, in the presence of the Bible and its prophets. Indeed, if Jupiter, the “chief Dæmon of the Pagan Greeks,” hurled his deadly thunder‐bolts and lightnings at those who excited his wrath, so did the Lord God of Abraham and Jacob. For we read that: 270The Lord thundered from heaven, and the most High uttered his voice. And he sent out arrows [thunder‐bolts] and scattered them [Saul’s armies]; lightning, and discomfited them.(778) 271The Athenians are accused of having sacrificed to Boreas; and this “Dæmon” is charged with having submerged and wrecked 400 ships of the Persian fleet on the rocks of Mount Pelion, and of having become so furious that all the Magi of Xerxes could hardly counteract him by offering contra‐ sacrifices to Thetis.(779) Very fortunately, no authenticated instance is on the records of Christian wars, showing a like catastrophe on the same scale happening to one Christian fleet, owing to the “prayers” of its enemy—another Christian nation. But this is from no fault of theirs, for each prays as ardently to Jehovah for the destruction of the other, as the Athenians prayed to Boreas. Both resorted to a neat little piece of black magic con amore. Such abstinence from divine interference being hardly due to lack of prayers, sent to a common Almighty God for mutual destruction, where, then, shall we draw the line between Pagan and Christian? And who can doubt that all Protestant England would rejoice and offer thanks to the Lord, if during some future war, 400 ships of the hostile fleet were to be wrecked owing to such holy prayers? What is, then, the difference, we ask again, between a Jupiter, a Boreas, and a Jehovah? No more than this: The crime of one’s own next‐of‐kin, say of one’s father, is always excused and often exalted, whereas the crime of our neighbour’s parent is ever gladly punished by hanging. Yet the crime is the same. 272So far the “blessings of Christianity” do not seem to have made any appreciable advance on the morals of the converted Pagans. 273The above is not a defence of Pagan Gods, nor is it an attack on the Christian Deity, nor does it mean belief in either. The writer is quite impartial, and rejects the testimony in favour of both, neither praying to, believing in, nor dreading any such “personal” and anthropomorphic God. The parallels are brought forward simply as one more curious exhibition of the illogical and blind fanaticism of the civilized theologian. For, so far, there is not a very great difference between the two beliefs, and there is none in their respective effects upon morality, or spiritual nature. The “light of Christ” shines upon as hideous features of the animal man now, as the “light of Lucifer” did in days of old. Says the missionary Lavoisier, in the Journal des Colonies: 274These unfortunate heathens in their superstition regard even the Elements as something that has comprehension!... They still have faith in their idol Vâyu—the God or, rather, Demon of the Wind and Air ... they firmly believe in the efficacy of their prayers, and in the powers of their Brâhmans over the winds and storms. 275In reply to this, we may quote from Luke: “And he [Jesus] arose and rebuked the wind and the raging of the water, and they ceased and there was a calm.”(780) And here is another quotation from a Prayer Book: “O Virgin of the Sea, blessed Mother and Lady of the Waters, stay thy waves.” This prayer of the Neapolitan and Provençal sailors, is copied textually from that of the Phœnician mariners to their Virgin‐Goddess Astarte. The logical and irrepressible conclusion arising from the parallels brought forward, and the denunciation of the missionary, is that the commands of the Brâhmans to their Element‐Gods not remaining “ineffectual,” the power of the Brâhmans is thus placed on a par with that of Jesus. Moreover, Astarte is shown not a whit weaker in potency than the “Virgin of the Sea” of Christian sailors. It is not enough to give a dog a bad name, and then hang him; the dog has to be proven guilty. Boreas and Astarte may be “Devils” in theological fancy, but, as just remarked, the tree has to be judged by its fruit. And once the Christians are shown to be as immoral and as wicked as the Pagans ever were, what benefit has Humanity derived from its change of Gods and Idols? 276That which God and the Christian Saints are justified in doing, becomes in simple mortals a crime, if successful. Sorcery and incantations are now regarded as fables; yet from the Institutes of Justinian down to the laws of England and America against witchcraft—obsolete but not repealed to this day—such incantations, even when only suspected, were punished as criminal. Why punish a chimera? And still we read of Constantine, the Emperor, sentencing to death the philosopher Sopatrus for “unchaining the winds,” and thus preventing ships laden with grain from arriving in time to put an end to famine. Pausanias is derided when he affirms that he saw with his own eyes “men who by simple prayers and incantations” stopped a strong hail‐storm. This does not prevent modern Christian writers from advising prayer during storm and danger, and believing in its efficacy. Hoppo and Stadlein, two magicians and sorcerers, were sentenced to death for “throwing charms on fruit” and transferring a harvest by magic arts from one field to another, hardly a century ago, if we can believe Sprenger, the famous writer, who vouches for it: “Qui fruges excantassent segetem pellicentes incantando.” 277Let us close by reminding the reader that, without the smallest shadow of superstition, one may believe in the dual nature of every object on Earth, in spiritual and material, in visible and invisible Nature, and that Science virtually proves this, while denying its own demonstration. For if, as Sir William Grove says, the electricity we handle is but the result of ordinary matter affected by something invisible, the “ultimate generating power” of every Force, the “one omnipresent influence,” then it only becomes natural that one should believe as the Ancients did; namely, that every Element is dual in its nature. “Ethereal Fire is the emanation of the Kabir proper; the Aërial is but the union [correlation] of the former with Terrestrial Fire, and its guidance and application on our earthly plane belongs to a Kabir of a lesser dignity”—an Elemental, perhaps, as an Occultist would call it; and the same may be said of every Cosmic Element. 278No one will deny that the human being is possessed of various forces, magnetic, sympathetic, antipathetic, nervous, dynamical, occult, mechanical, mental, in fact of every kind of force; and that the physical forces are all biological in their essence, seeing that they intermingle with, and often merge into, those forces that we have named intellectual and moral, the first being the vehicles, so to say, the upâdhis, of the second. No one, who does not deny soul in man, would hesitate in saying that their presence and commingling are the very essence of our being; that they constitute the Ego in man, in fact. These potencies have their physiological, physical, mechanical, as well as their nervous, ecstatic, clairaudient, and clairvoyant phenomena, which are now regarded and recognized as perfectly natural, even by Science. Why should man be the only exception in Nature, and why cannot even the Elements have their Vehicles, their Vâhanas, in what we call the Physical Forces? And why, above all, should such beliefs be called “superstition” along with the religions of old? 279Section XV. On Kwan‐Shi‐Yin and Kwan‐Yin. 280Like Avalokiteshvara, Kwan‐Shi‐Yin has passed through several transformations, but it is an error to say of him that he is a modern invention of the Northern Buddhists, for under another appellation he has been known from the earliest times. The Secret Doctrine teaches that: “He who is the first to appear at Renovation will be the last to come before Reäbsorption [Pralaya]”. Thus the Logoi of all nations, from the Vedic Vishvakarman of the Mysteries down to the Saviour of the present civilized nations, are the “Word” who was in the “Beginning,” or the reäwakening of the energizing Powers of Nature, with the One ABSOLUTE. Born of Fire and Water, before these became distinct Elements, It was the “Maker,” the fashioner or modeller, of all things. “Without him was not anything made that was made. In him was life; and the life was the light of men,” who finally may be called as he ever has been, the Alpha and the Omega of Manifested Nature. “The great Dragon of Wisdom is born of Fire and Water, and into Fire and Water will all be reäbsorbed with him.”(781) As this Bodhisattva is said “to assume any form he pleases,” from the beginning of a Manvantara to its end, though his special birthday, or memorial day, is celebrated according to the Kin‐kwang‐ming‐King, or “Luminous Sûtra of Golden Light,” in the second month on the nineteenth day, and that of Maitreya Buddha, in the first month on the first day, yet the two are one. He will appear as Maitreya Buddha, the last of the Avatâras and Buddhas, in the Seventh Race. This belief and expectation are universal throughout the East. 281Only it is not in the Kali Yuga, our present terrifically materialistic age of Darkness, the “Black Age,” that a new Saviour of Humanity can ever appear. The Kali Yuga is “l’Age d’Or” (!) only in the mystic writings of some French pseudo‐Occultists.(782) 282Hence the ritual in the exoteric worship of this Deity was founded on magic. The Mantras are all taken from special books kept secret by the priests, and each is said to work a magical effect; as the reciter or reader, by simply chanting them, produces a secret causation which results in immediate effects. Kwan‐Shi‐Yin is Avalokiteshvara, and both are forms of the Seventh Universal Principle; while in its highest metaphysical character this Deity is the synthetic aggregation of all the Planetary Spirits, Dhyân Chohans. He is the “Self‐Manifested”; in short, the “Son of the Father.” Crowned with seven dragons, above his statue there appears the inscription Pu‐tsi‐k’iun‐ling, “the universal Saviour of all living beings.” 283Of course the name given in the archaic volume of the Stanzas is quite different, but Kwan‐Yin is a perfect equivalent. In a temple of P’u‐to, the sacred island of the Buddhists in China, Kwan‐Shi‐Yin is represented floating on a black aquatic bird (Kâlahamsa), and pouring on the heads of mortals the elixir of life, which, as it flows, is transformed into one of the chief Dhyâni‐Buddhas, the Regent of a star called the “Star of Salvation.” In his third transformation Kwan‐Yin is the informing Spirit or Genius of Water. In China the Dalaï‐Lama is believed to be an incarnation of Kwan‐Shi‐Yin, who in his third terrestrial appearance was a Bodhisattva, while the Teshu Lama is an incarnation of Amitâbha Buddha, or Gautama. 284It may be remarked en passant that a writer must indeed have a diseased imagination to discover phallic worship everywhere, as do McClatchey and Hargrave Jennings. The first discovers “the old phallic gods, represented under two evident symbols, the Kheen or Yang, which is the membrum virile, and the Khw‐an or Yin, the pudendum muliebre.”(783) Such a rendering seems the more strange as Kwan‐Shi‐Yin (Avalokiteshvara) and Kwan‐Yin, besides being now the patron Deities of the Buddhist ascetics, the Yogîs of Tibet, are the Gods of chastity, and are, in their esoteric meaning, not even that which is implied in the rendering of Mr. Rhys Davids’ Buddhism: “The name Avalokiteshvara ... means ‘the Lord who looks down from on high’.”(784) Nor is Kwan‐Shi‐Yin the “Spirit of the Buddhas present in the Church,” but, literally interpreted, it means “the Lord that is seen.” and in one sense, “the Divine Self perceived by Self”—the human Self—that is, the Âtman or Seventh Principle, merged in the Universal, perceived by, or the object of perception to, Buddhi, the Sixth Principle, or Divine Soul in man. In a still higher sense, Avalokiteshvara‐Kwan‐Shi‐Yin, referred to as the seventh Universal Principle, is the Logos perceived by the Universal Buddhi, or Soul, as the synthetic aggregate of the Dhyâni‐Buddhas; and is not the “Spirit of Buddha present in the Church,” but the Omnipresent Universal Spirit manifested in the temple of Kosmos or Nature. This Orientalistic etymology of Kwan and Yin is on a par with that of Yoginî, which, we are told by Mr. 285Hargrave Jennings, is a Sanskrit word, “in the dialects pronounced Jogi or Zogee (!), and is ... equivalent with Sena, and exactly the same as Duti or Dutica,” i.e., a sacred prostitute of the temple, worshipped as Yoni or Shakti.(785) “The books of morality [in India] direct a faithful wife to shun the society of Yogini or females who have been adored as Sacti.”(786) Nothing should surprise us after this. And it is, therefore, with hardly a smile that we find another preposterous absurdity quoted about “Budh,” as being a name “which signifies not only the sun as the source of generation but also the male organ.”(787) Max Müller, in treating of “False Analogies,” says that “the most celebrated Chinese scholar of his time, Abel Rémusat ... maintains that the three syllables I Hi Wei [in the fourteenth chapter of the Tao‐te‐King] were meant for Je‐ ho‐vah”;(788) and again, Father Amyot “felt certain that the three persons of the Trinity could be recognized” in the same work. And if Abel Rémusat, why not Hargrave Jennings? Every scholar will recognize the absurdity of ever seeing in Budh, the “enlightened” and the “awakened,” a “phallic symbol.” 286Kwan‐Shi‐Yin, then, is “the Son identical with his Father,” mystically, or the Logos, the Word. He is called the “Dragon of Wisdom,” in Stanza III, for all the Logoi of all the ancient religious systems are connected with, and symbolized by, serpents. In old Egypt, the God Nahbkoon, “he who unites the doubles,” was represented as a serpent on human legs, either with or without arms. This was the Astral Light reüniting by its dual physiological and spiritual potency the Divine‐Human to its purely Divine Monad, the Prototype in “Heaven” or Nature. It was the emblem of the resurrection of Nature; of Christ with the Ophites; and of Jehovah as the brazen serpent healing those who looked at him. The serpent was also an emblem of Christ with the Templars, as is shown by the Templar degree in Masonry. The symbol of Knooph (Khnoom also), or the Soul of the World, says Champollion, “is represented among other forms under that of a huge serpent on human legs; this reptile, being the emblem of the Good Genius and the veritable Agathodæmon, is sometimes bearded.”(789) This sacred animal is thus identical with the serpent of the Ophites, and is figured on a great number of engraved stones, called Gnostic or Basilidean gems. It appears with various heads, human and animal, but its gems are always found inscribed with the name ΧΝΟΥΒΙΣ (ChNOUBIS). This symbol is identical with one which; 287according to Jamblichus and Champollion, was called the “First of the Celestial Gods,” the God Hermes, or Mercury, with the Greeks, to which God Hermes Trismegistus attributes the invention of, and the first initiation of men into, Magic; and Mercury is Budh, Wisdom, Enlightenment, or “Reäwakening” into the divine Science. 288To close, Kwan‐Shi‐Yin and Kwan‐Yin are the two aspects, male and female, of the same principle in Kosmos, Nature and Man, of Divine Wisdom and Intelligence. They are the Christos‐Sophia of the mystic Gnostics, the Logos and its Shakti. In their longing for the expression of some mysteries never to be wholly comprehended by the profane, the Ancients, knowing that nothing could be preserved in human memory without some outward symbol, have chosen the, to us, often ridiculous images of the Kwan‐Yins to remind man of his origin and inner nature. To the impartial, however, the Madonnas in crinolines and the Christs in white kid gloves must appear far more absurd than the Kwan‐Shi‐Yin and Kwan‐Yin in their dragon‐garb. The subjective can hardly be expressed by the objective. Therefore, since the symbolic formula attempts to characterize that which is above scientific reasoning, and is as often far beyond our intellects, it must needs go beyond that intellect in some shape or other, or else it will fade out from human remembrance. ‹Previous chapterThe Secret Doctrine, Vol. 1 64Next chapterThe Secret Doctrine, Vol. 1 66›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