The secret doctrine : the synthesis of science, religion, and philosophy

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About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at|http : //books . google . com/| (5o ^ c C^j€) ft . i •< » ■I *^ i Km i » .1 \ I I THE SECRET DOCTRINE AmYAM ThBOSOPBICAL PiLBSt Pomt Loma, California THE SECRET DOCTRINE THE SYNTHESIS OF SCIENCE, RELIGION, AND PHILOSOPHY BY a P. BLAVATSKY Author of Isis Unveiled 44 There is no Rdigion Higher than Truth* VOLUME n ANTHROPOGENESIS SECTION n SECOND pomr loma edition THE ARYAN THEOSOPHICAL PRESS POINT LOMA. CALIFORNIA 1917 Kg i'o^( HAP'''ARD UNIVt -'SITY Ja.^ 3i 19:2 Entered according to Act of Congress in the year 1888y by H. P. Blaoatsky, in the Office of the Librarian of Congress at fFashington^ D. C" 9 Bebtcate to all tIPrue W^o^^Hf 9n <£titxf Cotmtrp^ !9tib of €tierp ISiau, :f or tiftp caHeb tt (orti)» atib for ttiem tt fcoaiC recorbeb. BOOK II, PART II THE ARCHAIC SYMBOUSM OF THE WORLD-REUGIONS The narratives of the Doctrine are its cloak. The simple look Only at the garment — that is, upon the narra- tive of the Doctrine; more they know not The instructed, however, see not merely the cloak, but what the cloak covers. (The ZoHAS, iii, 152; Franck, 119.) Ths Mystissibs 09 THit Faith (are) not to be DivutGSD to all It is requisite to hide in a mystery the wisdom spoken. (Clem. Alex., Strom,, 12.) CONTENTS PAG8 § EsoTSRic Tenets Cobbobqrated in every Scbiptuse 449 XVI. Adam-Adami 452 XVII. The "Holy of Hmjes" — Its Degradation 459 XVIII. On the Myth of the " Fallen Angel," in its Various Phases 475 The Evil Spirit: Who and What? 475 The Gods of Light proceed from the Gods of Darkness . . . 483 The Many Meanings of the " War in Heaven " 492 XIX. Is Pleroma Satan's Lair? 506 XX. Prometheus, the Titan 519 His Origin in Ancient India 519 XXI. Enoichion-Henoch 529 XXII. The Symbousm of the Mystery-Names Iao and Jehovah, WITH their Relation to the Cross and Circle 536 v^ross and v/ircie. .. ••• ... •>• ••• ■•• ••• o^o The Fall of the Cross into Matter 553 XXIIL The Upanishads in Gnostic Literature 563 XXIV. The Cross and the Pythagorean Dekad 573 XXV. The Mysteries of the Hebdomad 590 Saptapama ... ... > > • • • • • • • • • • • • • ^90 The Tetraktys in relation to the Heptagon 598 The Septenary Element in the Vedas. It corroborates the Occult Teaching concerning the Seven Globes and the Seven Races ... ... . . • • • • • > • • • • • • • oUd The Septenary in the Exoteric Works 611 Seven in Astronomy, Science and Magic 618 The Seven Souls of the Egyptologists 630 ^H BOOK II, PART II ESOTERIC TENETS CORROBORATED IN EVERY SCRIPTURE In view of the strangeness of the teachings, and of many a doctrine which from the modem scientific stand-point must seem absurd, some necessary and additional explanations have to be made. The theories contained in the Second Part of the Stanzas are even more difficult to assimilate than those which are embodied in Vol. I, on Cosmogony. Theology, therefore, has to be questioned here, as Science will be in the Addenda (Part III). Since our doctrines differ so widely from the current ideas of both Materialism and Theology, the Occultists must be ever prepared to repel the attacks of either or of both. The reader can never be too often reminded that, as the abundant quotations from various old Scriptures prove, these teachings are as old as the world; and that the present work is a simple attempt to render, in modern language and in a phraseology with which the scien- tific and educated student is familiar, archaic Genesis and History as taught in certain Asiatic centers of esoteric learning. They must be accepted or rejected on their own merits, fully or partially; but not before they have been carefully compared with the corresponding theo- logical dogmas and the modern scientific theories and speculations. One feels a serious doubt whether, with all its intellectual acuteness, our age is destined to discover in each western nation even one solitary uninitiated scholar or philosopher capable of fully comprehending the spirit of archaic philosophy. Nor can one be expected to do so, before the real meaning of these terms, the Alpha and the Omega of Eastern esotericism, the words Sat and Asat, — so freely used in the Rig-Veda, and elsewhere — is thoroughly assimilated. Without this key to the Aryan Wisdom, the Cosmogony of the Rishis and the Arhats is in danger of remaining a dead letter to the average Orientalist. Asat is not merely the negation of 5*0/, nor is it the " not yet existing " ; for Sat is in itself neither the " existent," nor " being." Sat is the immutable, the ever present, changeless and eternal root, from and through which all proceeds. But it is far more than the potential force in the seed, which propels onward the process of development, or what is now called evolution. It is the ever becoming, though the never manifesting.'*' Sat is bom from Asat, and Asat is begotten by Sat: the perpetual 948. The Hegelian doctrine, which klenti- ttgmal becoming, is identical with the Ve- fiet Absolute Being or " Be-ness " with " non- danta philosophy. Being/' and represents the Universe as an 450 THK SECRET DOCTRINE motion in a circle, truly ; yet a circle that can be squared only at the supreme Initiation, at the threshold of Paranirvana. Barth started a reflection on the Rig-Veda which was meant for a stem criticism, an unusual, therefore, as was thought, an original view of this archaic volume. It so happened, however, that, while criticising, that scholar revealed a truth, without being himself aware of its full importance. He premisses by saying that " neither in the language nor in the thought of the Rig-Veda" has he "been able to discover that quality of primitive natural simplicity, which so many are fain to see in it." Barth had Max Miiller in his mind's eye when writing this. For the famous Oxford professor has throughout characterized the hymns of the Rig Veda, as the unsophisticated expression of the religious feel- ing of a pastoral innocent people. " In the Vedic hymns the ideas and mjrths appear in their simplest and freshest form"; — the Sanskrit scholar thinks. Barth is of a different opinion, however. So divided and personal are the opinions of Sanskritists as to the importance and intrinsic value of the Rig Veda, that those opinions become entirely biased whichever way they incline. Thus Mr. Max Muller declares that: Nowhere is the wide distance which separates the ancient poems of India from the most ancient literature of Greece more clearly felt, than when we compare the growing myths of the Veda with the full grown and decayed myths on which the poetry of Homer is founded. The Veda is the real Theogony of the Aryan races, while that of Hesiod is a distorted caricature of the original image. This is a sweeping assertion, and perhaps rather unjust in its general application. But why not try to account for it? Orientalists cannot do so, for they reject the chronology of the Secret Doctrine, and could hardly admit the fact that between the Rig- Vedic hymns and Hesiod's Theogony tens of thousands of years have elapsed. So they fail to see that the Greek myths are no longer the primitive symbolical language of the Initiates, the disciples of the gods-Hierophants, the divine ancient " sacrificers," and that disfigured by the distance, and encumbered by the exuberant growth of human profane fancy, they now stand like distorted images of stars in running waves. But if Hesiod's Cos- mogony and Theogony are to be viewed as caricatures of the original images, how much more so the myths in the Hebrew Genesis in the sight of those, for whom they are no more divine revelation or the word of God, than Hesiod's Theogony is for Mr. Gladstone. Says Barth: The poetry it [the Rig Veda] contains appears to me, on the contrary, to be of a singularly refined character and artificially elaborated, full of allusions and reticences, of pretensions [ ? ] to mysticism and theosophic insight, and the THE VEDAS WRITTEN BY INITIATES 451 manner of its expression is such as reminds one more frequently of the phrase- ology in use among certain small groups of initiated, than the poetic language of a large community .*• We will not stop to inquire of the critic what he can know of the phraseology in use among the " initiated," or whether he belongs him- self to such a group ; for, in the latter case, he would hardly have used such language. But the above shows the remarkable disagreement between scholars even with regard to the external character of the Rig Veda. What, then, can any of the modern Sanskritists know about its internal or esoteric meaning, beyond the correct inference of Barth, that this Scripture has been compiled by Initiates? The whole of the present work is an endeavor to prove this truth. The ancient adepts have solved the great problems of science, however unwilling modem materialism may be to admit the fact. The mysteries of Life and Death were fathomed by the great master-minds of an- tiquity; and if they have preserved them in secrecy and silence, it is because these problems formed part of the sacred mysteries; and, secondly, because they must have remained incomprehensible to the vast majority of men then, as they do now. If such teachings are still regarded as chimeras by our opponents in philosophy, it may be a con- solation to the Theosophists to learn, on good proofs, that the specula- tions of modem psychologists — whether serious Idealists, like Mr. Herbert Spencer, or wool-gathering pseudo-Idealists — are far more chimerical. Indeed, instead of resting on the firm foundation of facts in Nature, they are the unhealthy will-o'-the-wisps of materialistic imagination, of the brains that evolved them — and no more. While they deny, we affirm ; and our affirmation is corroborated by almost all the sages of antiquity. Believing in Occultism and a host of invisible Potencies for good reasons, we say : Certus sum, scio quod credidi; to which our critics reply : Credat Judaeus Apella. Neither is converted by the other, nor does such result affect even our little planet E pur se muove! Nor is there any need of prosel3^izing. As remarked by the wise Cicero, "Time destroys the speculations of man, but it confirms the judgment of nature." Let us bide our time. Meanwhile, it is not in the human constitution to witness in silence the destruction of one's gods, whether they be true or false. And as theology and materialism have combined together to destroy the old gods of antiquity and seek to disfigure every old philosophical conception, it is but just that the lovers of old wisdom should defend their position, by proving that the whole arsenal of the two is, at best, formed of new weapons made out of very old material. 949. The Religions of India, p. xiii. 452 THE SECRET DOCTRINE §XVI ADAM-ADAMI Names such as Adam-Adami, used by Mr. Chwolsohn in his Nabor- thean Agriculture ^^^ and derided by M. Renan, may prove little to the profane. To the Occultist, however, once that the term is found in a work of such immense antiquity as the above cited, it proves a good deal; for instance that Adami was a manifold symbol, originat- ing with the Aryan people, as the root word shows, and having been taken from them by the Semites and the Turanians — as many other things were. "Adam-Adami" is a generic compound name as old as languages are. The Secret Doctrine teaches that Ad-i was the name given to the first speaking race of mankind — in this Round — by the Aryans. Hence the Adonim and Adoftai (the ancient plural form of the word Adon), which the Jews applied to their Jehovah and angels, who were simply the first spiritual and ethereal sons of the earth; and the god Adonis, who in his many variations stood for the " First Lord." Adam is the Sanskrit Adi-Ndth, also meaning first Lord, as ^d-lsvara, or any Ad (the first) followed by any adjective or substantive. The reason for this is that such truths were a common inheritance. It was a revelation received by the first mankind before that time which, in Biblical phraseology, is called "the period of one lip and word," or speech; knowledge expanded by man's own intuition later on, but still later hidden from profanation under an adequate symbology. The author of the " Qabbalah, (according to) the philosophical writings of Ibn Gebirol," shows the Israelite using "^rfonai" (Lord), instead of Eh'yeh (/ am) and YHVH, and adds that, while Adonai is ren- dered " Lord " in the Bible, " the lowest designation, or the Deity in Nature, the more general term Elohim, is translated God."*** A curious work was translated in 1860 or thereabout, by the Orient- alist Chwolsohn, and presented to ever-incredulous and flippant Europe under the innocent title of Nabathean Agriculture. In the opinion of the translator that archaic volume is " a complete initiation into the mysteries of the pre-Adamite nations, on the authority of undeniably authentic documents.'^ It is " an invaluable compendium, the full epi- tome of the Doctrines held, of the arts and sciences, not only of the Chaldaeans, but also of the Assyrians and Canaanites of the prehistoric 950. Vide infra. 951. Pag« 175. " NABATHEAN AGRICULTURE " 453 ages." These " Nabatheans " ■ — as some critics thought — were simply the Sabaeans, or Chaldaean star-worshipers. The work is a retransla- tion from the Arabic, into which language it was at first translated from the Chaldaean. Masudi, the Arabic historian, speaks of these Nabatheans, and ex- plains their origin in this wise: After the Deluge [ ? ] the nations established themselves in various countries. Among these were the Nabatheans, who founded the city of Babylon, and were those descendants of Ham who settled in the same province under the leader- ship of Nimrod, the son of Cush, who was the son of Ham, and great-grandson of Noah. . . . This took place at the time when Nimrod received the governor- ship of Babylonia as the delegate of Dzahhak named Biurasp. The translator, Chwolsohn, finds that the assertions of this historian are in perfect accord with those of Moses in Genesis; while more irrev- erent critics might express the opinion that for this very reason their truth should be suspected. It is useless to argue this point, which is of no value in the present question. The weather-beaten, long-since- buried problem, and the difficulty of accounting, on any logical ground, for the phenomenal derivation of millions of people of various races, of many civilized nations and tribes, from three couples (Noah's sons) in 346 years'*^ after the Deluge, may be left to the Karma of the author of Genesis, whether he is called Moses or Ezra. That which is interesting in the work noticed is its contents, the doctrines enunci- ated in it, which are again, if read esoterically, almost all of them identical with the Secret Teachings. Quatrcmere suggested that this book might have been simply a copy made under Nebuchadnezzar II, from some Hamitic treatise, " infinite- ly more ancient," while the author maintains, on " internal and external evidence," that its Chaldaean original was written out from the oral discourses and teachings of a wealthy Babylonian landowner, named Qii-tamy, who had used for those lectures still more ancient materials. The first Arabic translation is placed by Chwolsohn so far back as the Xlllth century b. c. On the first page of this " revelation," the author, or amanuensis, Qu-tamy, declares that "the doctrines propounded therein, were originally told by Saturn to the Moon, who communicated them to her idol, which idol revealed them to her devotee, the writer " — the adept Scribe of that work — Qu-tamy. The details given by the God for the benefit and instruction of mor- tals, show periods of incalculable duration and a series of numberless kingdoms and Dynasties that preceded the appearance on Earth of 952. See Gtfusis and the authorized Ark" " b. c. 2348." Chap, x, " Nimrod the Chronology. In chap, viii, " Noah leavetb the first Monarch," stands over " b. c 1998." 454 THE SECRET DOCTRINE Adami (the " red-earth "). These periods have aroused, as might have been expected, the defenders of the chronology of the Biblical dead- letter meaning almost to fury. De Rougemont was the first to make a /et/^^-in-arms against the translator. He reproaches him**'* with " sac- rificing Moses to an anonymous author." Berosus, he urges, " however great were his chronological errors, was at least in perfect accord with the prophet with regard to the first men, since he speaks of Alorus- Adam, or Xisuthrus-Noah, and of Belus-Nimrod," etc. " Therefore," he adds, " the work must be an Apocrypha to be Anged with its con- temporaries — the fourth book of Esdras, thai of Enoch, the Sibylline Oracles, and the Book of Hermes — every one of these dating no farther back than two or three centuries B, C!* Ewald came down still harder on Chwolsohn, and finally M. Renan. In the Revue Ger- manique^^* the ex-pupil pulls down the authority of his master, by asking him to show a reason why his Nabathean Agriculture should not be the fraudulent work of some Jew of the third or fourth century of our era? It can hardly be otherwise — argues the romancer of the Life of Jesus, Since, in this in-folio on astrology and Sorcery " we recognize in the personages introduced by Qu-tamy, all the patriarchs of the Biblical legends, such as Adam^Adami, AnoukonNoah, and his Ibrahim-Abraham etc., etc." This is no reason, since Adam and others are generic names. Mean- while it is humbly submitted that, all things considered, an apocrypha — if even of the third century a. d., instead of the thirteenth century B. c.^ as suggested by Quatremere — is old enough to appear genuine as a document, and so satisfy the demands of the most exacting archae- ologist and critic. For, even admitting, for argument's sake, that this literary relic has been compiled by " some Jew of the third century of our era" — what of that? Leaving the credibility of its doctrines for a moment aside, why should it be less entitled to a hearing, or less instructive as reflecting older opinions, than any other religious work, also a "compilation from old texts" or oral tradition — of the same or even a later age? In such case we should have to reject and call " apocryphal " the Kuran — two centuries older, though we know it to have sprung, Minerva-like, direct from the brain of the Arabian pro- phet ; and we should have to pooh-pooh all the information we can get from the Talmud, which, in its present form, was also compiled from older materials, and is not earlier than the IXth century of our era. The curious " Bible " of the Chaldaean adept, and the various criti- cisms upon it (as in Chwolsohn's translation), are noticed, because it has an important bearing upon a great portion of the present work. 953. AnnaUs J# PhUosophU, June, 1860, p. 41S. 954. April 30, 1860. MANY VIEWS OF MANY MINDS 455 With the exception of M. Renan, an iconoclast by principle — so pointedly called by Jules Lemaitre " le Paganini du Niant" — the worst fault found with the work is, it would seem, that the " apocry- pha " pretends to have been communicated as a revelation to an adept by, and from, the " idol of the moon," who received it from " Saturn." Hence, very naturally, it is " a fairy tale all round." To this there is but one answer: it is no more a fairy tale than the Bible, and if one falls, the other must follow it. Even the mode of divination through " the idol of the moon " is the same as practised by David, Saul, and the High Priests of the Jewish Tabernacle by means of the Teraphim. In Volume HI, Part H, of this present work, the practical methods of such ancient divination will be found. The Nabathean Agriculture is a compilation indeed ; it is no apocry- pha, but the repetition of the tenets of the Secret Doctrine under the exoteric Chaldaean form of national symbols, for the purpose of " cloaking " the tenets, just as the Books of Hermes and the Puranas are Eg3rptian and Hindu attempts at the same. The work was as well known in antiquity as it was during the Middle Ages. Maimonides speaks of it, and refers more than once to this Chaldaeo-Arabic MS., calling the Nabatheans by their co-religionary name, t. e., " star- worshipers," or Sabaeans, but yet failing to see in this disfigured word " Nabatheans " the mystic name of the caste devoted to Nebo (god of secret wisdom), which shows on its face that the Nabatheans were an occult Brotherhood.^*** The Nabatheans who, according to the Persian Yezidi, originally came to Syria from Busrah, were the degenerate members of that fraternity; still their religion, even at that late day, was purely Kabalistic.**** Nebo is the deity of the planet Mercury, and Mercury is the god of Wisdom or Hermes, and Budha, which the Jews called 13^ "the Lord on high, the aspiring,. . ." and the Greeks Nabo, No/Sw, hence Nabatheans. Notwithstanding that Maimonides calls their doctrines " heathenish foolishness " and their archaic literature " Sab- aeorum foetum'' he places their " agriculture," the Bible of Qu-tamy, in the first rank of Archaic literature; and Abarbanel praises it in unmeasured terms. Spencer, quoting the latter, speaks of it as that 955. "I will mention to thee the writ- ings . . . respecting iht belief of the Sab- eons" he says. " The most famous is the Book the 'Agriculture of the Nabatheans/ which has been translated by Ibn Wahohijah, This book is full of heathen!^ foolishness. . . . It speaks of preparations of Tai^ismans, the drawing down of the powers of the Spikits, Magic, Dsmons, and ghouls, which make their abode in the desert." (Maimon- ides, quoted by Dr. D. Chwolsohn, Die Ssabier und der Ssabismus, II, p. 458.) Tfie Naba- theans of Mount I«ebanon believed in the Seven Archangels, as their forefathers had believed in the Seven Great Stars, the abodes and bodies of these Archangels, believed in to this day by the Roman Catholics, as is shown elsewhere. 956. See " Isis UnveUedr Vol. II. page 197. 456 THE SECRET DOCTRINE "most excellent Oriental work/' adding ••^ that by Nabatheans, the Sabaeans, the Chaldaeans, and the Egyptians, in short all those nations against whom the laws of Moses were most severely enacted, have to be understood. Nebo, the oldest God of Wisdom of Babylonia and Mesopotamia, was identical with the Hindu Budha and Hermes-Mercury of the Greeks. A slight change in the sexes of the parents is the only altera- tion. As Budha was the Son of Soma (the Moon) in India, and of the wife of Brihaspati (Jupiter), so Nebo was the son of Zarpa-nitu (the Moon deity) and of Merodach, who had become Jupiter, after having been a Sun God. As Mercury the planet, Nebo was the " overseer " among the seven gods of the planets ; and as the personification of the Secret Wisdom he was Nabin, a seer and a prophet. The fact that Moses is made to die and disappear on the mount sacred to Nebo, shows him an initiate and a priest of that god under another name ; for this God of Wisdom was the great creative deity, and was worshiped as such, not alone at Borsippa in his gorgeous Temple, or planet-tower. He was likewise adored by the Moabites, the Canaanites, the Assyrians, and throughout the whole of Palestine: then why not by the Israelites? " The planetary temple of Babylon " had " its holy of holies " within the shrine of Nebo, the prophet god of Wisdom. We are told in the Hibbert Lectures, " The ancient Babylonians had an intercessor be- tween men and the gods . . . and Nebo, was the 'proclaimer' or * prophet,' as he made known the desire of his father Merodach." Nebo is a creator, like Budha, of the Fourth and also of the Fifth Race. For the former starts a new race of Adepts, and the latter, the Solar-lunar D)masty, or the men of these Races and Round. Both are the Adams of their respective creatures. Adam-Adami is a per- sonation of the dual Adam: of the paradigmic Adam-Kadmon, the creator, and of the lower Adam, the terrestrial, who, as the Syrian Kabalists have it, had only nephesh, " the breath of life," but no living soul, until after his Fall. If, therefore, Renan persists in regarding the Chaldaean Scriptures — or what remains of them — as apocryphal, it is quite immaterial to truth and fact. There are other Orientalists who may be of a different opinion; and even were they not, it would still really matter very little. These doctrines contain the teachings of Esoteric philosophy, and this must suffice. To those who understand nothing of s)mibology it may appear astrolatry, pure and simple, or to him who would conceal the esoteric truth, even "heathenish foolishness." Maimonides, how- ever, while expressing scorn for the esotericism in the religion of other nations, confessed esotericism and symbology in his own, preached 957. Vol. I, p. 354. THE KABALISTIC ^OUR ADAMS 457 silence and secrecy upon the true meaning of Mosaic sayings, and thus came to grief. The Doctrines of Qu-tamy, the Chaldaean, are, in short, the allegorical rendering of the religion of the earliest nations of the Fifth Race. Why then should M. Renan treat the name "Adam-Adami" with such academical contempt? The author of the Origins of Christi- anity evidently knows nothing of the "origins of pagan sjrmbolism" or of Esotericism either, otherwise he would have known that the name was a form of universal symbol, referring, ez'en with the Jews, not to one man, but to four distinct humanities or mankinds. This is very easily proven. The Kabalists teach the existence of four distinct Adams, or the transformation of four consecutive Adams, the emanations from the Dyooknah (divine phantom) of the Heavenly Man, an ethereal com- bination of Neshamah, the highest Soul or Spirit : this Adam having, of course, neither a gross human body, nor a body of desire. This "Adam" is the protot)rpe (tzure) of the second Adam. That they represent our Five Races is certain, as everyone can see by their de- scription in the Kabala : the first being the "perfect. Holy Adam" ; . . . " a shadow that disappeared " (the Kings of Edom) produced from the divine Tzelem (Image) ; the second is called the protoplastic an- drogyne Adam of the future terrestrial and separated Adam ; the third Adam is the man made of " dust " (the first, innocent Adam) ; and the fourth, is the supposed forefather of our own race — the Fallen Adam. See, however, the admirably clear description of these in Mr. Isaac Myer's Qabbalah,^^^ He gives only four Adams, because of the Kings of Edom, no doubt. " The fourth Adam," he writes, ". . . was clothed with skin, flesh, nerves, etc. This answers to the lower Ne- phesh and Guff, i.e., body, united. He has the animal power of repro- duction and continuance of species," and this is the human Root-Race. It is just at this point that the modem Kabalists — led into error by the long generations of Christian mystics who have tampered with the Kabalistic records wherever they could — diverge from the Occultists in their interpretations, and take the later thought for the earlier idea. The original Kabala was entirely metaphysical, and had no concern with animal, or terrestrial sexes ; the later Kabala has suffocated the divine ideal under the heavy phallic element. The Kabalists say: — " God made man male and female." " Among the Qabbalists, the necessity to continued creation and existence is called the Balance," says the author of Qabbalah;^^^^ and being without this " Balance," connected with Ma-qom (mysterious place),^*^ even the First Race is 958. Page 418, et seq. 958a. Page 118. 959. Simply, the womb, the " Holy of Holies " with the Semites. 458 THE SECRET DOCTRINE not, as we have seen, recognized by the Sons of the Fifth Adam. From the highest Heavenly Man, the upper Adam who is "male female " or Androgyne, down to the Adam of dust, these personified symbols are all connected with sex and procreation. With the Eastern Occultists it is entirely the reverse. The sexual relation they con- sider as a " Karma " pertaining only to the mundane relation of man, who is dominated by Illusion, a thing to be put aside, the moment that the person becomes " wise." They consider it a most fortunate circum- stance if the Guru (teacher) found in his pupil an aptitude for the pure life of Brahmacharya. Their dual symbols were to them but the , poetical imagery of the sublime correlation of creative Cosmic forces. And this ideal conception is found beaming like a golden ray upon each idol, however coarse and grotesque, in the crowded galleries of the somber fanes of India and other Mother lands of cults. This will be demonstrated in the following Section. Meanwhile, it may be added that, with the Gnostics, the second Adam also emanates from the Primeval Man, the Ophite Adamas, in "whose image he is made"; the third, from this second — an Androgyne. The latter is symbolized in the 6th and 7th pairs of the male- female Aeons, — Amphain-Essumene, and Vananin-Lamer (Father and Mother; vide Valentinian Table, in Epiphanius) — while the fourth Adam, or Race, is represented by a Priapean monster. The latter — a post-Christian fancy — is the degraded copy of the ante- Christian Gnostic sjrmbol of the " Good One," or " He, who created before anything existed,'* the Celestial Priapus — truly bom from Venus and Bacchus when that God returned from his expedition into India, for Venus and Bacchus are the post-types of Aditi and the Spirit. The later Priapus, one, however, with Agathodaimon, the Gnostic Savior, and even with Abraxas, is no longer the gl)i)h for abstract creative Power, but symbolizes the four Adams, or Races, the fifth being represented by the five branches cut off from the Tree of Life on which the old man stands in the Gnostic gems. The ntunber of the Root-Races was recorded in the ancient Greek temples by the seven vowels, of which five were framed in a panel in the Initiation halls of the Adyta. The Egyptian gljrph for it was a hand with five fingers spread, the fifth or little finger being only half- grown, and also five " N's " — hieroglyphs standing for that letter. The Romans used the five vowels A E I O V in their fanes ; and this archaic symbol was adopted during the middle ages as a motto by the House of the Hapsburgs. Sic transit gloria! THE god" sub ROSA 459 § XVII THE " HOLY OF HOLIES " ITS DEGRADATION The Sanctum Sanctorum of the Ancients, i. e., that recess on the Western side of the Temple which was enclosed on three sides by blank walls and had its only aperture or door hung over with a curtain — also called the Adytum — was common to all ancient nations. Nevertheless, a great difference is found between the secret mean- ings of this S3rmbolical place, in the esoteticism of the Pagans and that of later Jews; though the symbology of it was originally identical throughout the ancient Races and Nations. The Gentiles, by placing in the Adytum a sarcophagus, or a tomb (taphos), and the solar-god to whom the temple was consecrated, held it, as Pantheists, in the greatest veneration. They regarded it — in its esoteric meaning — as the sym- bol of resurrection, cosmic, solar (or diurnal), and human. It embraced the wide range of periodical and (in time) punctual, Manvantaras, or the re-awakenings of Kosmos, Earth, and Man to new existences ; the sun being the most poetical and also the most grandiose symbol of the same in heaven, and man — in his re-incarnations — on Earth. The Jews — whose realism, if judged by the dead-letter, was as practical and gross in the days of Moses as it is now •^^ — in the course of their estrangement from the gods of their pagan neighbors, consummated a national and levitical polity, by the device of setting forth their Holy of Holies as the most solemn sign of their Monotheism — exoteric- ally; while seeing in it but a universal phallic symbol — esoterically. While the Kabalists knew but Ain-Soph and the " gods " of the Mys- teries, the Levites had no tomb, no god in their adytum but the " Sacred " Ark of the Covenant — their " Holy of Holies." When the esoteric meaning of this recess is made clear, however, the profane will be better able to understand why David danced " un- covered " before the ark of the Covenant, and was so anxious to appear vile for the sake of his " Lord," and base in his own sight.*** The ark is the navi-form Argha oi the Mysteries. Parkhurst, who 960. But it was not so, in reslity, witness spirituality from the body of their symbols; their prophets. It is the later Rabbis and leaving only their Scriptures — a dead shell, the Talmudic scheme that killed out all from which the Soul has departed. 961. See II Sam%9l, vi. 16-22. 460 THE SECRET DOCTRINE has a long dissertation upon it in his Greek dictionary, and who never breathes a word about it in the Hebrew lexicon, explains it thus: — 'Apx^ in this application answers to the Hebrew rasit or wisdom ... a word which had the meaning of the emblem of the female generative power, the Arg or Area, in which the germ of all nature was supposed to float or brood on the great abyss during the interval which took place after every mun- dane cycle. Quite so ; and the Jewish ark of the Covenant had precisely the same significance; with the supplementary addition that, instead of a beauti- ful and chaste sarcophagus (the symbol of the matrix of Nature and resurrection) as in the Sanctum sanctorum of the pagans, they had the ark made still more realistic in its construction by the two cherubs set up on the coffer or ark of the covenant, facing each other, with their wings spread in such a manner as to form a perfect yoni (as now seen in India). Besides which, this generative symbol had its signifi- cance enforced by the four mystic letters of Jehovah's name, namely, PI^PI^ ; or ^ meaning Jod {membrum virile, see Kabala) ; n (He, the womb) ; 1 (Vau, a crook or a hook, a nail), and n again* mean- ing also " an opening") ; the whole forming the perfect bisexual em- blem or symbol or Y (e) H (o) V (a) H, the male and female symbol. Perhaps, also, when people realize the true meaning of the office and title of the Kadesh Kadeshim, " the holy ones," or " the consecrated to the temple of the Lord," — the " Holy of Holies " of the latter may assume an aspect far from edifying. lacchus again is lao or Jehovah; and Baal or Adon, like Bacchus, was a phallic god. " Who shall ascend into the hill (the high place) of the Lord ? " asks the holy king David, "who shall stand in the place of his Kadushu Wip ? " •'* Kadesh may mean in one sense to devote, hallow, sanctify, and even to initiate or set apart ; but it also means the ministry of lascivious rites (the Venus-worship) and the true inter- pretation of the word Kadesh is bluntly rendered in Deuteronomy xxiii, 17; Hosea iv. 14; and Genesis xxxviii, from verses IS to 22. The " holy " Kadeshuth of the Bible were identical, as to the duties of their office, with the Nautch-girls of the later Hindu pagodas. The Hebrew Kadeshim, or galli, lived " by the house of the Lord, where the women wove hangings for the grove," or the bust of Venus-Astarte, says verse the seventh in the twenty-third chapter of H Kings. The dance performed by David round the ark was the " circlc-dance," said to have been prescribed by the Amazons for the Mysteries. Such was the dance of the daughters of Shiloh,®'* and the leaping of the prophets of Baal.^** It was simply a characteristic of the Sabaean 962. Psalms xxiy. 3. 963. Judges xxi. 21, 23, si passim. 964. I Kings xviii. 26. WHAT WAS THE CIRCI<E-DANCE ? 461 worship, for it denoted the motion of the planets round the sun. That the dance was a Bacchic frenzy is apparent. Sistra were used on the occasion, and the taunt of Michal and the King's reply are very expressive.**" "The Ark, in which are preserved the germs of all living things necessary to repeople the earth, represents the survival of life, and the supremacy of spirit over matter, through the conflict of the opposing powers of nature. In the Astro-Theosophic chart of the Western Rite, the Ark corresponds with the navel, and is placed at the sinister side, the side of the woman (the moon), one of whose symbols is the left pillar of Solomon's temple — Boaz. The umbilicus is connected through the placenta with the receptacle in which are fructified the embryos of the race. . . . The Ark is the sacred Argha of the Hindus, and thus the relation in which it stands to Noah's ark may be easily inferred when we leam that the Argha was an oblong vessel, used by the high priests as a sacrificial chalice in the worship of Isis, Astarte, and Venus-Aphrodite, all of whom were goddesses of the generative powers of nature, or of matter — hence representing symbolically the Ark containing the germs of all living things." ••• Mistaken is he who accepts the Kabalistic works of today, and the interpretations of the Zohar by the Rabbis, for the genuine Kabalistic lore of old ! •^^ For no more today than in the day of Friedrich von Schelling does the Kabala accessible to Europe and America, contain much more than " ruins and fragments, much distorted remnants still of that primitive system which is the key to all religious systems." ^^ 965. Isis UnveUed, Vol. II, p. 45. 966. Isis UnveUed, VoL II, p. 444. 967. The author of the " Qabbalah" makes several attempts to prove conclusively the antiquity of the Zohar. Thus he shows that Moses de Leon could not be the author or the forger of the Zoharic works in the Xlllth century, as he is accused of being, since Ibn Gebirol gave out the same philo- sophical teaching 225 years before the day of Moses de Leon. No true Kabalist or scholar will ever deny the fact It is certain that Ibn Gebirol baaed his doctrines upon the old- est Kabalistic sources, namely, the " Chal- daean Book of Numbers" as well as some no longer extant Midrashim, the same, no doubt, as those used by Moses de Leon. But it is just the difference between the two ways of treating the same esoteric subjects, which, while proving the enormous antiquity of the esoteric sjrstem, points to a decided r&ng of Talmudistic and even Christian sec- tarianism in the compilation and glossaries of the Zoharic system by Rabbi Moses. Ibn Gebirol never quoted from the Scriptures to enforce the teachings {Vide I. Myer's Qabba- lah, p. 7). Moses de Leon has made of the Zohar that which it has remained to this day, ** a running commentary on the . . . Books of the Pentateuch " iibid.), with a few later additions made by Christian hands. One follows the archaic esoteric philosophy; the other, only that portion which was adapted to the lost Books of Moses restored by Ezra. Thus, while the system, or the trunk on which the primitive original Zohar was engrafted, is oi an immense an- tiquity, many of the (later) Zoharic offshoots are strongly colored by the peculiar views held by Christian Gnostics (Syrian and C^aldaean), the friends and co-workers of Moses de Leon who, as shown by Munk, accepted their interpretations. 968. See Kabbala, by Professor Franck, Preface. 462 THE SECRET DOCTRINE The oldest system and the Chaldaean Kabala were identical. The latest renderings of the Zohar are those of the Synagc^e in the early centuries — i. e,, the Thorah, dogmatic and uncompromising. The "King's Chamber" in Cheops' Pyramid is thus an Egyptian " Holy of Holies." On the days of the Mysteries of Initiation, the can- didate, representing the solar god, had to descend into the Sarcophagus, and represent the energizing ray, entering into the fecund womb of Nature. Emerging from it on tfie following morning, he typified the resurrection of life after the change called Death. In the great Mys- teries his figurative death lasted two days, when with the Sun he arose on the third morning, after a last night of the most cruel trials. While the postulant represented the Sun — the all- vivifying Orb that "resurrects" every morning but to impart life to all — the Sarcophagus was symbolic of the female principle. This, in Egypt; its form and shape changed with every country, provided it remained a vessel, a s)rmbolic navis or boat-shaped vehicle, and a container, symbolically, of germs or the germ of life. In India, it is the " golden " Cow through which the candidate for Brahmanism has to pass if he desires to be a Brahman, and to become Dvija ("reborn a second time"). The crescent-form Argha of the Greeks was the type of the Queen of Heaven — Diana, or the Moon. She was the great Mother of all Existences, as the Sun was the Father. The Jews, previous to, as well as after their metamorphosis of Jehovah into a male god, wor- shiped Astoreth, which made Isaiah declare : " Your new moons and feasts my soul hateth " ••• ; saying which, he was evidently unjust. Astoreth and the New-moon (the crescent argha) festivals, had no worse significance as a form of public worship than had the hidden meaning of the moon in general, which was Kabalistically connected directly with, and sacred to, Jehovah, as is well known ; with the sole difference that one was the female and the other the male aspect of the moon, and of the star Venus. The Sun (the Father), the Moon (the Mother), and Mercury- Thoth (the Son), were the earliest Trinity of the Egyptians, who personified them in Osiris, Isis, and Thoth (Hermes). In IIISTIS SO^IA, the seven great gods, divided into two triads and the highest God (the Sun) are : the lower Tpifiwa/m?, whose powers reside re- spectively in Mars, Mercury and Venus; and the higher Triad ("the three unseen gods ") who dwell in the Moon, Jupiter and Saturn.*^® This requires no proof. Astoreth was in one sense an impersonal symbol of nature, the ship of Life carrying throughout the boundless Sidereal Ocean the germs of all being. And when she was not identi- fied with Venus, like every other " Queen of Heaven " to whom cakes 969. i. 14. 970. Vide %% 359 and 361 #1 seq. CHRISTIAN SYMBOLISM 463 and buns were offered in sacrifice^ Astoreth became the reflection of the Chaldaean " Nuah, the Universal Mother " ( female Noah, considered as one with the ark), and of the female triad, Ana, Belita and Davkina ; calledi when blended into one, " Sovereign goddess, lady of the Nether Abyss, Mother of gods, Queen of the Earth, and Queen of fecundity." Later, Belita or Damti (the sea), the Mother of the City of Brech (the great Chaldean Necropolis) became Eve; and now she is Mary the Virgin, in the Latin Church, represented as standing on the crescent- moon, and, at times on the Globe, to vary the program. The nazn, or ship-like form of the crescent, which blends in itself all those common S)rmbols of the ship of life, such as Noah's ark, the Yoni of the Hindus, and the ark of the Covenant, is the female s)anbol of the Universal " Mothers of the gods," and is now found tmder its Christian symbol in every Church, as the nave (from navis, the ship).*'* The navis — ^the Sidereal vessel — is fructified by the Spirit of Life — the male God ; or, as the learned Kenealy (in his Apocalypse) calls it very appropri- ately — the Holy Spirit. In Western religious symbology the Crescent was the male, the full moon, the female aspect of that universal Spirit. The mystic word Aim, which the prophet Mahomet prefixed to many chapters of the Koran, alludes to her as the Aim, the immaculate Virgin of the heavens. And — the sublime ever falling into the ridicul- ous — it is from this root Aim that we have to derive the word Almeh — the Egyptian dancin^girls. The latter are " Virgins " of the same type as the Nautchnis in India, and the (female) Kadeshim, the Holy Ones of the Jewish temples (those consecrated to Jehovah, who repre- sented both sexes), whose holy functions in the Israelite fanes were identical with those of the Nautchnis. Now Eustathius declares that (lO) lO means the moon, in the dialect of the Argians; and it was one of the names of the same in Egypt. Says Jablonski, " lO, loh, Aegyptiis Lunam significat neque habent Hit in communi sermonis usu, aliud nomen quo Lunam designent praeter 10" The pillar and Circle (lO), now constituting the first decimal number, and which with Pythagoras was the perfect number contained in the Tetraktys,^''^ became later a pre-eminently phallic Number — amongst the Jews, foremost of all, with whom it is the male and female Jehovah. 971. Timaios the I^ocrian, (Oft th§ Power. All the Sun-Goda were called Soul of the World, i), speaking of Archagetas, "bom from the Arka" the Arka, calls her "the Principle of best divine Virgin-Mother of the Heavens, things." The word arcane, "hidden/' or secret, is derived from Arka. " To no one 972. Because composed of ten dots ar- ia the Arcane thovm except to the most ranged triangularly in four rows. It is High" (Codex Naearaeus), alluding to the Tetragrammaton of the Western Kab- nature the female, and Spirit, the male alists. 464 ^HK SECR^ DOCTRINE This IS how a scholar explains it J — I find, on the Rosetta stone of Uhlemann, the word mouth, also in Seiffarth, viz., the name of the Moon used as a cycle of Time, hence the lunar month from the hieroglyph /^„,^^,^^V with 2QL and T • ) as determinatives given, as the Coptic I O Hi or I O H. The Hebrew n^n may also be used as I O H, for the letter vau, or ) , was used for o and for u, and for v or w. This, before the Massora, of which the . was used as ^' ^ o, ^ = u, and ^ = v or w» Now I had worked it out by original search that the great distinctive function of the god-name Jehovah was designative of the influence of the moon as the causative of generation, and as of its exact value as a lunar year in the natural measure of days, as you will fully see, . . . And here comes this linguistic same word from a source far more ancient; viz., the Coptic, or rather from the old Egyptian in time of the Coptic. . . . (From a MS.) This is the more remarkable when Egyptology compares this with the little which it knows about the Theban triad — composed of Amen, Muth (or Mut), and their son Khonsu, This triad was, when united, contained in the moon as their common symbol; and when separated, it was Khonsu who was the god, Lunus^ being thus confounded with Thoth and Ptah. His mother Mut (A) — the name signifying Mother, by the bye, not the moon, which was only her Symbol — is called the " Queen of Heaven " ; the " Virgin," etc., etc., as she is an aspect of Isis, Hathor, and other mother goddesses. She was less the wife than the mother of Amen, whose distinct title is "the husband of his Mother." In a statuette at Bulaq, Cairo, this triad is represented •^^ as a mummy-god holding in his hand three different scepters, and bear- ing the lunar disc on his head, the characteristic tress of hair showing the design of representing it as that of an infant god, or " the Sun," in the triad. He was the god of Destinies in Thebes, and appears under two aspects (1) as "Khonsu, the Lunar god, and Lord of Thebes, Nofir-hotpu — 'he who is in absolute repose'; and (2) as Khonsu Iri'Sokhru, or * Khonsu, who executes Destiny ' : the former preparing the events and conceiving them for those born under his generative influence; the latter putting them into action."*^* Under theogonic permutations Amen becomes Horus, HOR-AMEN, and Mut(h)-Isis is seen suckling him in a statuette of the Saitic period.®^" In his turn, in this transformed triad, Khonsu becomes Thoth-Lunus, "he who operates salvation." His brow is crowned with the head of an ibis decorated with the lunar disc and the diadem called lo-tef. Now all these symbols are certainly found reflected in (some believe them identical with) the Yave, or Jehovah of the Bible. This will be 973. Number 1981 Serapeum, Greek Period. 974. See Maspero's Definitions. 975. Abydoa. 1*H^ " ^UR-?ACED *' BRAHMA 46J made plain to any one who reads The Source of Measures, or Hebrew- Egyptian Mystery, and understands the undeniable, clear, and mathe- matical proofs that the esoteric foundations, or the system used in the building of the Great Pyramid, and the architectural measurements in the Temple of Solomon (whether the latter be m)rthical or real), Noah's ark, and the ark of the Covenant, are the same. If an3rthing in the world can settle the dispute that the old, as much as the later, Jews (post-Babylonian), and especially the former, built their theogony and religion on the very same foundation as all Pagans did, it is the work in question. And now it may be as well to remind the reader of that which was said of I A O, in our work, " Isis Unveiled'' No other deity affords such a variety of etymologies as Jaho, nor is there any name which can be so variously pronounced. It is only by associating it with the Masoretic points that the later Rabbins succeeded in making Jehovah read " Adonai " — or Lord, as Philo Byblius spells it in Greek letters lEYQ — lEVO. Theodoret says that the Samaritans pronounced it labe (yahva), and the Jews Yaho; which would make it as we have shown, I — ^Ah — O. Diodorus states that "among the Jews they relate that Moses called the god lao." It is on the authority of the Bible itself, therefore, that we maintain that before his initiation by Jethro, his father-in-law, Moses had never known the word Jaho."" The above receives corroboration in a private letter from a very learned Kabalist. In Stanza IV and elsewhere it is stated that exoter- ically Brahma (neuter), so flippantly and so often confused by the Orientalists with Brahma — the male, is sometimes called Kalor-hansa (Swan in the eternity), and the esoteric meaning of A-ham-sa, is given. (I — am — he, so ham being equal to sah "he," and aham "I" — a mystic anagram and permutation). It is also the " four- faced " Brahma, the Chatur mukha (the perfect cube) forming itself within, and from the infinite circle; and again the use of the 1, 3, S, and Tj = 14, as the esoteric hierarchy of the Dhyan Chohans is explained. On this, the same correspondent comments in this way: — Of the 1, 3, 5, and twice 7, intending and very especially 13,514, which on a circle may be read as 31415 (or tt value), I think there cannot be a possibility of doubting; and especially when considered with s3rmbol marks on sacr,^ " Chakra," or Circle of Vishnu. But let me carry your description a step further : — You say " The One from 976. VoL II, p. 301. The student mutt be aware that Jethro is called the " father-in-law " of Moses; not because Moses was really married to one of his seven daughters. Moses was an Ini- tiate, if he ever existed, and as sudi an ascetic, a nazar, and could never be mar- ried. It is an allegory like everything else. Zipporah (the shining) is one of the per- sonified Occult Sciences given by Revel- Jethro, the Midian priest Initiator, to Moses, his Egyptian pupil. The "well" by which Moses sat down in his flight from the Phar- aoh symbolizes the " well of Knowledge." 977. In Hebrew the phallic symbol lingatn and Yoni. 466 I^HS S£CS^ DOCTftlNE the Egg, the six, and the five*^ give the numbers 1065, the value of the first bom" ... If it be so, then in 1065 we have the famous Jehovah's name, the Jve or J<we, or Jupiter, and by change of n to i or A to n, then y\^ or the I<atin Jun or Juno, the base of the Chinese riddle, the key measuring numbers of Sni (Sinai) and Jehovah coming down on that mount, which numbers (1065), are but the use of our ratio of 113 to 355 because 1065 = 355x3 which is circumference to a diameter of 113x3^339. Thus the first born of Brahma Prajapati (or any Demiourgos) indicates a measuring use of a circular relation taken from the Chakra (or Vishnu) and, as stated above, the Divine manifestation takes the form of life and the first bom. It is a most singular thing: At the entrance passage to the King's chamber the measurement from the surface of the Great Step •" and the Grand Gallery to the top of the said gallery, is by the very careful measures of Piazzi Smjrth 339 inches. Take A as a center and with this radius describe a circle; the diameter of that circle will be 339x2 = 678, and these numbers are those of the expression and the raven, in the " Dove and raven " scenes ^y^ ^ or pictures of the Flood of Noah; (the radius is taken to show division into two parts, which are 1065 each) for 113 (man) x 6^ 678; and the diameter to a circumference of 1065x2 — so we have here an indication of cosmic nuin on this high grade or step, at the entrance of the King's Chamber (the Holy of Holies) — which is the womb. Now this passage is of such a height that a man to enter it must stoop. But a man upright is 113, and broken, or stooping, he becomes 113 = 56.5 or 5.65x10, or Jehovah. That is, he personifies •• him as entering the Holy of Holies. But by Hebrew Esoteridsm the chief function of Jehovah was child giving, etc., and that because, by the numbers of his name, he was the measure of the lunar year, which cycle of time, because by its factor of 7 (seven) it ran so co-ordinately with the periods of the quickening, viability, and gestation, was taken as the causative of the generative action and therefore was worshiped and besought This discovery connects Jehovah still more with all the other creative and generative gods, solar and lunar^ and especially with " King " Soma, the Hindu Deus Lunus, the moon, because of the esoteric influ- ence attributed to this planet in Occultism. There are other corrobora- tions of it, however, in Hebrew tradition itself. Adam is spoken of in 978. See Stanza IV, Book L personified the god of the temple he belonged 979. It is on that step that one arrives to, as the High Priest personified the god on the plane of the level or floor and open at all times; Just as the Pope now per- entrance to the King's chamber, the Egyp- sonates Peter and even Jesus Christ upon tian "Holy of Holies." entering the inner altar — the Christian 980. The candidate for initiation always "Holy of HoUes." THIS WYMOtOGY 01? " SACRAMENT '* 467 Maimonides^^^ in two aspects; as a man, like all others bom of a man and a woman, and — as the prophet of the Moon; the reason of which is now made apparent, and has to be explained. Adam, as the supposed great " Progenitor of the human race," is, as Adam Kadmon, made in the image of God — a priapic image, there- fore. The Hebrew words sacr and n'cabvah are, literally translated, Imgam (phallus) and yoni, notwithstanding their translation in the Bible ••* " male and female." As said there " God creates ' Man in his own image ' ... in the image of God created he him, male and female created he them," the androgyne Adam-Kadmon. Now this Kabalistic name is not that of a living man, nor even of a human or divine Being, but of the two sexes or organs of procreation, called in Hebrew with that usual sincerity of language pre-eminently Biblical, sacr and n'cabvah^^^; these two being, therefore, the image imder which the " Lord God " appeared usually to his chosen people. That this is so, is now undeniably proven by almost all the symbologists and Hebrew scholars as well as by the Kabala. Therefore Adam is in one sense Jehovah. This makes plain another general tradition in the East men- tioned in Gregorie's Notes and Observations upon several passages in Scripture^^^ and quoted by Hargrave Jennings in his Phallicism?^*^ "That Adam was commanded by God that his dead body should be kept above grovmd till committed to the middle of the earth by a priest of the most High God." Therefore, " Noah daily prayed in the ark before the body o^ Adam," or before the Phallus in the ark, or Holy of Holies, again. He who is a Kabalist and accustomed to the inces- sant permutation of Biblical names, once they are interpreted numeri- cally and symbolically, will understand what is meant. Jehovah, from the two words of which his name is composed, "makes up the original idea of male-female as birth-originator, for the ^ was the membrum virile and Hovah was Eve/' So ". . . the perfect one, as originator of measures, takes also the form of birth origin, as hermaphrodite one; hence the phallic form and use."**" Besides, the same author shows and demonstrates numerically and geometrically that (a) Arets, earth, Adam, mem, and H'Adam-h are cognate with each other, and are per- sonified in the Bible under one form, as the Egyptian and Hebrew Mars, god of the generation; and (fc) that Jehovah, or " Jah, is 9Sl. Mor9 Nevochim, ** The Guide of the the Roman priest, and the sacr-fice, and Perplexed" — truly! j»cr-ment of the English-speaking race." 982. Genesis i. 27. (Source of Measures, p. 236.) Thence mar- 983. Jehovah says to Moses "the Sum- riage is a sacrament in the Greek and Rom- mation of my name is Sacr, the carrier of an Churches. the germ" — phallus, "It is the vehicle . 984. 4to, lK)ndon, 1684. Vol I, 120-121. of enunciation« and the sacr has passed 984a. Page 67. down through ages to the sacr-f actum of 985. Source of Measures, p. 159. 46S tHt SECK]^ DOCTRINE Noah, or Jehovah is Noah in Hebrew would be n3^ , or literally in English, Inch/' The above affords, then, a key to the said traditions. Noah, a divine permutation, the supposed Savior of Humanity, who carries in his ark or argha (the moon), the germs of all living things, worships before the "body of Adam," which body is the image of, and a Creator itself. Hence Adam is called the " Prophet of the Moon," the Argha or "Holy of Holies" of the ^ (Yodh). This also shows the origin of the Jewish popular belief that the face of Moses is in the Moon — *. e., the spots in the Moon. For Moses and Jehovah are once more permutations, as has been shown Kabalistically. Says the author of the Source of Measures •*• : " There is one fact in regard to Moses and his works too important to be omitted. When he is instructed by the Lord as to his mission, the power name assumed by the Deity is, / am that I am, the Hebrew words being : — a various reading of m n *» . Now, Moses is n tfi^ D , and equals 345. Add the values of the new form of the name Jehovah, 21+501+21 = 543, or, by a reverse reading, 345; thus showing Moses to be a form of Jehovah in this combination. 21-4-2 = 10.5, or, reversed, 501, so that the ctsher or the that in / am that I am is simply a guide to a use of 21 or 7x3; 50P = 251 +, a very valuable pyramid number," etc., etc. For a clearer explanation for the benefit of non-Kabalists we put it thus : " I am that I am " is in Hebrew : — Ahiye Asher AhiyS n-^nK ne^H n-^nM 5, 10, 5, 1 200, 300, 1 5, 10, 5, 1 Add the numbers of these separate words and you have: — iTHH ntTH iTn« 21 501 21 (which relates to the process of descending in fire on the mount to make man, etc., etc.), and which is explained to be but a check and use of the numbers of the mountains ; for : — on one side we have 10 + 5 + 6 = 21, down the middle 501, and on the other side 6 + 5 + 10 = 21. (From the same author.) ••^ The "Holy of Holies," both Kabalistic and Rabbinical, are thus shown as an international symbol, and common property. Neither has originated with the Hebrews ; but owing to the too realistic hand- ling of the half-initiated Levites, the s)mibol has with them acquired 986. Page 271. 987. Vide f xxix, " The Symbolism of the Mystery Name lAO.'* THE OLD AND THE NEW JEHOVAH 469 a significance which it hardly has with any other people to this day, and which it was originally never meant to have by the true Kabalist. The Lingam and Yoni of the modem average Hindu is, on the face of it, of course, no better than the Rabbinical " Holy of Holies," — but it is no worse; and this is a point gained on the Christian traducers of the Asiatic religious philosophies. For, in such religious m)rths, in the hidden s)rmbolism of a creed and philosophy, the spirit of the tenets propounded ought to decide their relative value. And who will say, that, examined either way, this so-called " Wisdom," applied solely to the uses and benefit of one little nation, has ever developed in it any- thing like national ethics. The Prophets are there, to show the walk in life, before, during, and after the days of Mflses, of the chosen but " stiff-necked " people. That they have had at one time the Wisdom- Religion and use of the universal language and its symbols at their disposal and in their possession, is proved by the same esotericism existing to this day in India with regard to the " Holy of Holies." This, as said, was and still is the passage through the " golden " cow in the same stooping position as the one shown in the gallery of the pyramid, which identified man with Jehovah in Hebrew esotericism. The whole difference lies in the Spirit of Interpretation. With the Hindus as with the ancient Egyptians that spirit was and is entirely metaphysical and psychological; with the Hebrews it was realistic and physiological. It pointed to the first sexual separation of the human race (Eve giving birth to Cain-Jehovah, as shown in the Source of Measures) ; to the consummation of terrestrial physiological union and conception (as in the allegory of Cain shedding Abel's blood- — Hahel, the feminine principle) and — child-bearing; a process shown to have begun in the Third Race, or with Adam's third son, Seth, with whose son Henoch, men began to call themselves Jehovah or Jah-hovah, the male Jod and Havah or Eve — to wit, male and female beings.^^^ Thus the differ- ence lies in the religious and ethical feeling, but the two symbols are identical. There is no doubt that, with the fully initiated Judaean Tanaim, the inner sense of the symbolism was as holy in its abstraction as with the ancient Aryan Dvijas. The worship of the " god in the ark " dates only from David ; and for a thousand years Israel knew of no phallic Jehovah. And now the old Kabala, edited and re-edited, has become tainted with it. With the ancient Aryans the hidden meaning was grandiose, sublime, and poetical, however much the external appearance of their s)rmbol may now militate against the claim. The ceremony of passing through 988. In the fourth chapter of Genesis, men to call upon the name of the I<ord/* — ▼. 26, it is mis-translated, ". . . And he which has no sense in it, since Adam an4 called his name Bno^ (man); then began the others tnu^ have done the same, 470 TH£ SECRET DOCTRINE the Holy of Holies (now symbolized by the cow), in the beginning through the temple Hiranya^garbha (the radiant Egg) — in itself a symbol of Universal, abstract nature — meant spiritual conception and birth, or rather the re-birth of the individual and his regeneration : the stooping man at the entrance of the Sanctum Sanctorum, ready to pass through the matrix of mother nature, or the physical creature ready to re-become the original spiritual Being, ^r^-natal Man. With the Semite, that stooping man meant the fall of Spirit into matter, and that fcUl and degradation were apotheosized by him with the result of dragging Deity down to the level of man. For the Aryan, the symbol represented the divorce of Spirit from matter, its merging into and return to its primal ScJurce; for the Semite, the wedlock of spiritual man with material female nature, the physiological being taking pre- eminence over the psychological and the purely immaterial. The Aryan views of the symbolism were those of the whole Pagan world; the Semite interpretations emanated from, and were pre-eminently those of a small tribe, thus marking its national features and the idiosyncratic defects that characterize many of the Jews to this day — gross realism, selfishness, and sensuality. They had made a bargain, through their father Jacob, with their tribal deity, self-exalted above all others, and a covenant that his " seed shall be as the dust of the earth " ; and that deity could have no better image henceforth than that of the symbol of generation, and, as representation, a number and numbers. Carlyle has wise words for both these nations. With the Hindu Aryan — the most metaphysical and spiritual people on earth — religion has ever been, in his words, " an everlasting lode-star, that beams the brighter in the heavens the darker here on earth grows the night around him." The religion of the Hindu detaches him from this earth ; there- fore, even now, the cow-symbol is one of the grandest and most philo- sophical among all others in its inner meaning. To the " Masters " and " Lords " of European potencies — the Israelites — certain words of Carlyle apply still more admirably; for them "religion is a wise prudential feeling grounded on mere calculation " — and it was so from its beginnings. Having burdened themselves with it, Christian nations feel bound to defend and poetize it, at the expense of all other religions. But it was not so with the ancient nations. For them the passage entrance and the sarcophagus in the King's chamber meant regeneration — not generation. It was the most solemn symbol, a Holy of Holies, indeed, wherein were created immortal Hierophants and " Sons of God " — never mortal men and Sons of lust and flesh — as now in the hidden sense of the Semite Kabalist. The reason for the difference in the views of the two races is easy to account for. The Aryan Hindu t)elongs to th^ oldest races now on earth; the Semite Hebrew to th^ THE CRA^ OP THE RABBINS 471 latest. One is nearly one million years old ; the other is a small sub- race some 8,000 years old and no more.*** But Phallic worship has developed only with the gradual loss of the keys to the inner meaning of religious symbols; and there was a day when the Israelites had beliefs as pure as the Aryans have. But now Judaism, built solely on Phallic worship, has become one of the latest creeds in Asia, and theologically a religion of hate and malice toward everyone and everything outside themselves. Philo Judaeus shows what was the genuine Hebrew faith. The sacred Writings, he says, prescribe what we ought to do . . . commanding us to hate the heathen and their laws and institutions. They did hate Baal or Bacchus worship publicly, but left its worst features to be followed secretly; and it is with the Talmudic Jews that the grand symbols of nature were the most profaned. With them, as now shown by the discovery of the key to the correct Bible reading — Geometry, the fifth divine Science (" fifth " — because it is the fifth key in the series of the Seven Keys to the Uni- versal esoteric language and symbology) was desecrated, and by them applied to conceal the most terrestrial and grossly sexual mysteries, wherein both Deity and religion were degraded. We are told that it is just the same with our Brahma-prajapati, with Osiris and all other creative gods. Quite so, when their rites are judged exoterically and externally ; the reverse when their inner meaning is un- veiled, as we see. The Hindii Lingam is identical with "J^ic^b's Pillar" — most vmdeniably. But the difference, as said, seems to consist in that the esoteric significance of the Lingam was too truly sacred and metaphysical to be revealed to the profane and the vulgar; hence its superficial appearance was left to the speculations of the mob. Nor would the Aryan Hierophant and Brahman, in their proud exclusive- ness and the satisfaction of their knowledge, go to the trouble of con- cealing its primeval nakedness under cunningly devised fables ; whereas the Rabbi, having interpreted the symbol to suit his own tendencies, had to veil the crude significance ; and this served a double purpose — that of keeping his secret to himself and of exalting himself in his 989. Strictly speaking, the Jews are an artificial Aryan race, bom in India, and belonging to the Caucasian division. No one who is familiar with the Armenians and the Parns can fail to recognize in the three the same Aryan, Caucasian type. From the seven primitive types of the Fifth Race there now remain on Earth but three. As Prof. W. H. Flower aptly said in 1885, " I cannot resist the conclusion so often arrived at by various anthropologists — that the primitive man, whatever he may have been, has in the course of ages di- verged into three extreme types, represent- ed by the Caucasian of Europe, the Mon- golian of Asia, and the Ethiopian of Africa, and that all existing individuals of the spe- des can be ranged around these types...." — (The President's address at the Anthrop. Insi, of Great Britain, etc) Considering that our Race has reached its Fifth SuV race, bow can it be otherwise? 472 THE SECSET DOCTRINE supposed monotheism over the heathen, whom his Law commanded him to hate.**^ A commandment now gladly accepted by the Christian too, in spite of another and later commandment . — " love each other." Both India and Egypt had and have their sacred lotuses, symbolic of the same " Holy of Holies " — the Lotus growing in the water, a double feminine symbol — the bearer of its own seed and root of all. Viraj and Horus are both male symbols, emanating from androgyne Nature, one from Brahma and his female counterpart Vach, the other, from Osiris and Isis — never from the One infinite God. In the Judaeo- Christian systems it is different. Whereas the lotus, containing Brah- ma, the Universe, is shown growing out of Vishnu's navel, the Central point in the Waters of Infinite Space, and whereas Horus springs from the lotus of the Celestial Nile — all these abstract pantheistic ideas are dwarfed and made terrestrially concrete in the Bible: one is almost inclined to say that in the esoteric they are grosser and still more anthropomorphic, than in their exoteric rendering. Take as an example the same symbol, even in its Christian application; the lilies in the hand of the Archangel Gabriel.**^ In Hinduism — the " Holy of Holies " is a universal abstraction, whose dramatis personae are Infinite Spirit and Nature ; in Christian Judaism, it is a personal God, outside of that Nature, and the human Womb — Eve, Sarah, etc., etc. ; hence, an anthropomorphic phallic god, and his image — man. Thus it is maintained, that with regard to the contents of the Bible, one of two hypotheses has to be admitted. Either behind the symbolic substitute — Jehovah — there was the unknown, incognizable Deity, the Kabalistic Ain-Soph; or, the Jews have been from the beginning, no better than the dead-letter i<tn^am-***worshipers of the India of today. We say it was the former; and that, therefore, the secret or esoteric worship of the Jews was the same Pantheism that the Vedan- tin philosophers are reproached with today; Jehovah was a substitute for purposes of an exoteric national faith, and had no importance or reality in the eyes of the erudite priests and philosophers — the Sad- 990. Whenever such analogies between the Gentiles and the Jews, and later the Christians, were pointed out, it was the in- variable custom of the latter to say that it was the work of the Dgvil who forced the Pagans to imitate the Jews for the purpose of throwing a slur on the religion of the one, true livint God. To this Faber says very justly: " Some have imagined that the Gentiles were servile copyists of the Is- raelites, and that each point nf similitude was borrowed from the Mosaical Institutes. Put this theory will by no means solve t|ie problem: both because we find the very same resemblance in the ceremonies of na- tions far different from Palestine, as we do in the rites of those who are in its immediate vicinity, and because it seems incredible that all should have borrowed from one which was universally disliked and despised." iPagan Idolatry, I, 104.) 991. Luke i. 28. 992. Their consecrated pUlars (unhewn stones) erected by Abraham and Ja^b were THE ELOHISTIC AND JEHOVISTIC TEXTS 473 ducees, the most refined as the most learned of all the Israelite sects, who stand as a living proof with their contemptuous rejection of every belief, save the Law. For how could those who invented the stupen- dous scheme now known as the Bible, or their successors who knew, as all Kabalists do, that it was so invented for a popular blind — how could they, we ask, feel reverence for such a phallic symbol and a NUMBER, as Jehovah is shown most undeniably to be in the Kabalistic works ? How could anyone worthy of the name of a philosopher, and knowing the real secret meaning of their "pillar of Jacob," their Bethel, oil-anointed phalli, and their " Brazen Serpent/' worship such a gross S3rmbol, and minister unto it, seeing in it their " Covenant " — the Lord Himself! Let the reader turn to Gemara Sanhedrim and judge. As various writers have shown, and as brutally stated in Hargrave Jennings' Phallicism,^^^^ We know from the Jewish records that the Ark contained a table of stone. . . . that stone was phallic, and yet identical with the sacred name Jehovah . . . which written in unpointed Hebrew with four letters, is J-E-V-E or JHVH (the H being merely an aspirate and the same as E). This process leaves us the two letters I and V (in another form U) ; then if we place the I in the U we have the "Holy of Holies"; we also have the Linga and Yoni and Argha of the Hindus, the tSvara and "supreme Lord"; and here we have the whole secret of its mystic and arc-celestial import, confirmed in itself by being identical with the Irinyoni [ ? ] of the Ark of the Covenant. The Biblical Jews of today do not date from Moses but from David — even admitting the identity of the old genuine with the later and re- modeled Mosaic scrolls. Before that time their nationality is lost in the mists of prehistoric darkness, the veil from which is now with- drawn as much as we have space to do so. It is only to the days of the Babylonian captivity that the Old Testament may be referred by the most lenient criticism, as the approximately correct views that were current about the days of Moses. Even such fanatical Christians and worshipers of Jehovah as the Rev. Mr. Home, have to admit the numerous changes and alterations made by the later compilers of the "Book of God," since it was found by Hilkiah;*" and that '* the Pentateuch arose out of the primitive or older documents, by means of a SUPPLEMENTARY One," The Elohistic texts were re-written 5(X) years after the date of Moses ; the Jehovistic 8(X), on the authority of the Bible chronology itself. Hence, it is maintained that the deity, represented as the organ of generation in his pillar form, and as a symbol of the double-sexed organ in the numeral value of the letters 992a. Page 67. 993, Sfc Introduction to the Old Testament, and also Bishop Colen8o'9 Blohistie and JfhovifHc Writer^!, 474 THE SECRET DOCTRINE of his name, or i the Yodh (phallus), and n ^^ (the opening, or the Womb) according to KabaUstic authority — is of a far later date than the Elohim symbols and is borrowed from the Pagan exoteric rites ; and Jehovah is thus on a par with the Lingam and Yoni found on every roadside in India. Just as the lAO of the mysteries was distinct from Jehovah, so was the later lao and Abraxas of some Gnostic sects identical with the god of the Hebrews, who was the same with the Egyptian Horus. This is undeniably proven on " heathen " as on the Gnostic " Christ- ian " gems. In Matter's collection of such gems there is a " Horus " seated on the lotus, inscribed ABPAGAB lAO ( Abrasax lao) — an ad- dress exactly parallel to the so frequent ETC ZEYC CAPAHI {Bis Zeus Sarapi) on the contemporary Heathen gems ; and therefore only to be translated by "Abraxas is the One Jehovah." ••* But who was Abraxas ? As the same author shows — " the numerical or Kabalistic value of the name Abraxas directly refers to the Persian title of the god * Mithra,' Ruler of the year, worshiped from the earliest times under the appellation of lao." Thus, the Sun, in one aspect, the moon or the Lunar genius, in another, that generative deity whom the Gnos- tics saluted as " Thou that presidest over the Mysteries of the Father and the Son, who shinest in the night-time, holding the second rank, the first Lord of Death." It is only in his capacity of the genius of the moon, the latter being credited in the old cosmogony with being the parent of our Earth, that Jehovah could ever be regarded as the creator of our globe and its Heaven, namely, the Firmament. The knowledge of all this will be no proof, however, to the average bigot. Missionaries will go on with the most virulent attacks on the religions of India, and Christians read with the same benighted smile of satisfaction as ever these preposterously unjust words of Coleridge, " It is highly worthy of observation that the inspired writings received by Christians are distinguishable from all other books pretending to INSPIRATION, from the Scriptures of the Brahmans, and even from the Koran, in their strong and frequent recommendation of truth [I!] " 994. King's Gnostics, p. 327. NATURE, A STONE-COU> MOTHER 475 § XVIII ON THE MYTH OF THE " FALLEN ANGEL," IN ITS VARIOUS ASPECTS The Evil Spirit: Who, and What? Our present quarrel is exclusively with theology. The Church en- forces belief in a personal god and a personal devil, while Occultism shows the fallacy of such a belief. And though for the Pantheists and Occultists, as much as for the Pessimists, Nature is no better than "a comely mother, but stone cold" — this is true only so far as regards external physical nature. They both agree that, to the super- ficial observer, she is no better than an immense slaughter-house wherein butchers become victims, and victims executioners in their turn. It is quite natural that the pessimistically inclined profane, once convinced of Nature's numerous shortcomings and failures, and espe- cially of her autophagous propensities, should imagine this to be the best evidence that there is no deity in abs^ondito within Nature, nor anything divine in her. Nor is it less natural that the materialist and the physicist should imagine that everything is due to blind force and chance, and to the survival of the strongest, even more often than of the fittest. But the Occultists, who regard physical nature as a bundle of most varied illusions on the plane of deceptive perceptions; who recognize in every pain and suffering but the necessary pangs of in- cessant procreation: a series of stages toward an ever-growing per- fectibility, which is visible in the silent influence of never-erring Karma, or abstract nature — the Occultists, we say, view the great Mother otherwise. Woe to those who live without suffering. Stag- nation and death is the future of all that vegetates without a change. And how can there be any change for the better without proportionate suffering during the preceding stage? Is it not those only who have learned the deceptive value of earthly hopes and the illusive allure- \ ments of external nature who are destined to solve the great problems , of life, pain, and death? If our modem philosophers — preceded by the medieval scholars — have helped themselves to more than one fundamental idea of antiquity, theologians have built their God and his Archangels, their Satan and his Angels, along with the Logos and his staff, entirely out of the dramatis personae of the old heathen Pantheons. They would have been welcome to these, b^d they not cunningly distorted the original 476 THE SECR^ DOCTRINE characters, perverted the philosophical meaning, and taking advantage of the ignorance of Christendom — the result of long ages of mental sleep, during which humanity was permitted to think only by proxy — tossed every symbol into the most inextricable confusion. One of their most sinful achievements in this direction, was the transformation of the divine alter ego into the grotesque Satan of their theology. As the whole philosophy of the problem of evil hangs upon the cor- rect comprehension of the constitution of the inner being of nature and man, of the divine within the animal, and hence also the correct- ness of the whole system as given in these pages, with regard to the crown piece of evolution — Man — we cannot take sufficient precau- tions against theological subterfuges. When the good St. Augustine and the fiery Tertullian called the Devil " the monkey of God," this could be attributed to the ignorance of the age they lived in. It is more difficult to excuse our modern writers on the same ground. The translation of Mazdean literature has afforded to the Roman Catholic writers the pretext for proving their point in the same direction once more. They have taken advantage of the dual nature of Ahura Mazda in the Zend Avesta and the Vendidad, and of his Amshaspends, to em- phasize still further their wild theories. Satan is the plagiarist and the copyist by anticipation of the religion which came ages later. This was one of the master strokes of the Latin Church, its best trump-card after the appearance of Spiritualism in Europe. Though only a succis d'estime, in general, even among those who are not interested in either Theosophy or Spiritualism, yet the weapon is often used by the Christ- ian (Roman Catholic) Kabalists against the Eastern Occultists. Now even the Materialists are quite harmless, and may be regarded as the friends of Theosophy, when compared to some fanatical " Christ- ian " (as they call themselves, " Sectarian " as we call them) .Kabalists, on the Continent. These read the Zohar, not to find in it ancient Wis- dom, but to discover in its verses, by mangling the texts and meaning, Christian dogmas, where none could ever have been meant; and, hav- ing fished them out with the collective help of Jesuitical casuistry and learning, the supposed " Kabalists " proceed to write books and to mislead less far-sighted students of the Kabala.**** May we not then be permitted to drag the deep rivers of the Past, and thus bring to the surface the root idea that led to the transforma- 995. Such a pseudo-KaibaWBt was the Marquis de Mirville in France, who, having studied the Zohar and other old remnants of Jewish Wisdom under the " Chevalier " Drach, an ancient Rabbi Kabalist converted to the Romish Church — wrote with his help half a dozen volumes full of slander and calumnies against every promiqent Spir- itualist and Elabalist. From 1848 up to 1860 he persecuted unrelentingly the old Count d'Ourches, one of the earliest East- ern Occultists in Prance, a man the scope of whose occult knowledge will never be appreciated correctly by his survivors, be- cause he screened his real beliefs and know- ledge under the ma«k of Spiritism, THE GENESIS OF THE DEVit 477 tion of the Wisdom-God, who had first been regarded as the creator of everything that exists, into an Angel of Evil — a ridiculous homed biped, half goat and half monkey, with hoofs and a tail? We need not go out of the way to compare the pagan demons of either Egypt, India, or Chaldaea with the devil of Christianity, for no such com- parison is possible. But we may stop to glance at the biography of the Christian Devil, a piratical reprint from the Chaldaeo-Judaean mythology :> — The primitive origin of this personification rests upon the Akkadian conception of the cosmic powers — the Heavens and the Earth — in eternal feud and struggle with Chaos. Their Silik-Muludag, " the God amongst all the Gods," the " merciful guardian of men on Earth," was the Son of Hea (or Ea) the great God of Wisdom, called by the Babylonians Nebu. With both peoples — as in the case of the Hindu gods — their deities were both beneficent and maleficent. As Evil and punishment are the agents of Karma, in an absolutely just retributive sense, so Evil was the servant of the good.*** The reading of the Chaldaeo-Assyrian tiles has now demonstrated it beyond a shadow of doubt. We find the same idea in the Zohar. Satan was a Son, and an Angel of God. With all the Semitic nations, the Spirit of the Earth was as much the Creator in his own realm as the Spirit of the Heavens. They were twin brothers and interchangeable in their functions, when not two in one. Nothing of that which we find in Genesis is absent from the Chaldaeo-Assyrian religious beliefs, even in the little that has hitherto been deciphered. The great " Face of the Deep " of Genesis is traced in the Tohu-bohu, " Deep," " Primeval Space," or Chaos of the Babylonians. Wisdom (the Great Unseen God) — called in Gene- sis, chap, i, the " Spirit of God " — lived, for the older Babylonians as for the Akkadians, in the Sea of Space, Toward the days described by Berosus, this sea became the visible waters on the face of the Earth . — the crystalline abode of the great mother, the mother of Ea and all the gods, which became, still later, the great Dragon Tiamat, the Sea Serpent. Its last stage of development was the great struggle of Bel with the Dragon — the Devil ! Whence the Christian idea that God cursed the Devil ? The God of the Jews, whosoever he was, forbids cursing Satan. Philo Judaeus and Josephus both state that the Law (the Pentateuch and the Tal- mud) undeviatingly forbid one to curse the adversary, as also the gods of the gentiles. "Thou shalt not revile the gods," quoth the god of Moses,**^ for it is God who "hath divided [them] unto all nations";*** and those who speak evil of "Dignities" (gods) are called ** filthy 996. Hibbert Lecture, 1887, pp. 101-115. 997. BxodHS zadi. 28. 998. Deut iy. 19. 478 THE SECRET DOCTRINE dreamers" by Jude.*** For even Michael the Archangel durst not bring against him (the devil) a railing accusation, but said: "The Lord rebuke thee." ^^ Finally the same is repeated in the Talmud.^®** Satan appeared one day to a man who used to curse him daily, and said to him: "Why dost thou this? Consider that God himself would not curse me, but merely said: 'The Lord rebuke thee, Satan.' ""^ This bit of Talmudic information shows plainly two things: (a) that St. Michael is called " God " in the Talmud, and somebody else " the Lord " ; and (fc) that Satan is a God, of whom even the " Lord " is in fear. All we read in the Zohar and other Kabalistic works on Satan shows plainly that this "personage" is simply the personification of the abstract evil, which is the weapon of Karmic law and Karma. It is our human nature and man himself, as it is said that " Satan is always near and inextricably interwoven with man." It is only a question of that Power being latent or active in us. It is a well-known fact — to learned Symbologists at all events — that in every great religion of antiquity, it is the Logos Demiurge (the second logos), or the first emanation from the mind (Mahat), who is made to strike, so to say, the key-note of that which may be called the correlation of individuality and personality in the subsequent scheme of evolution. The Logos it is, who is shown in the mystic symbolism of cosmogony, theogony, and anthropogony, playing two parts in the drama of Creation and Being, i, e,, that of the purely human personality and the divine impersonality of the so-called Avatars, or divine incarn- ations, and of the universal Spirit, called Christos by the Gnostics, and the Fravashi (or Feruer) of Ahura Mazda in the Mazdean philo- sophy. On the lower rungs of theogony the celestial Beings of lower Hierarchies had each a Fravashi, or a celestial " Double." It is the same, only a still more mystic, reassertion of the Kabalistic axiom, " Deus est Daemon inversus " ; the word " demon," however, as in the case of Socrates, and in the spirit of the meaning given to it by the whole of antiquity, standing for the guardian Spirit, an " Angel," not a devil of Satanic descent, as theology will have it. The Roman Catholic Church shows its usual logic and consistency by accepting, as the feruer of Christ, St. Michael, who was " his Angel Guardian," as proved by St. Thomas,^®*^* while he calls the prototypes of Michael and his synonyms, such as Mercury, for example, devils. 999. Verte 8. the Qabbalah by Mr. I. Myer, pp. 92, 94, 1000. Ihid,, verte 9. and tiie Zohar, quoted ki his Volume. 1001. See Ins Unveiled, Vol. II, 481, 1003. In the work of Marangone, DelU et seq. GrondesMe del Archangelo Saneto Mikaelt, 1002. Treat Qedushin, 81. But see the author exclaims: "O Star, the great- GOD AND DEVIL, fiOTH METaTRONS 479 The Church accepts positively the tenet that Christ has his Peruer as any other god or mortal has. Writes de Mirville : Here we have the two heroes of the Old Testament, the Verbum [?], or the second Jehovah, and his face [** Presence," as the Protestants translate] forming both but one, and yet being two, a mystery which seemed to us unsolvable before we had studied the doctrine of the Mazdean ferouers, and learnt that the ferouer was the spiritual potency, at once image, face, and the guardian of the Soul which finally assimilates the ferouer^ This is almost correct Among other absurdities, the Kabalists maintain that the word metatron being divided into fuerd, $p6vov, means near the throne. It means quite the reverse, as meta means "beyond," and not "near." This is of great importance in our argument. St. Michael, then, the quis ut Deus, is the translator, so to speak, of the invisible world into the visible and the objective. They maintain, furthermore, along with the Roman Catholic Church, that in the Biblical and Christian theology there does not exist a " higher celestial personality, after the Trinity, that that of the Arch- angel or the Seraphim, Michael" According to them, the conqueror of the Dragon is " the archisatrap of the sacred militia, the guardian of the planets, the King of the Stars, the slayer of Satan and the most powerful Rector." In the mystic astronomy of these gentlemen, he is " the conqueror of Ahriman, who having upset the sidereal throne of the usurper, bathes in his stead in the solar fires " ; and, de- fender of the Christ-Sun, he approaches so near his Master, " that he seems to become one with him . . . Owing to this fusion with the Word (Verbum), the Protestants, and among them Calvin, ended by losing sight entirely of the duality, and saw no Michael but only his Master," writes the Abbe Caron. The Roman Catholics, and especially their Kabalists, know better; and it is they who explain to the world this duality, which affords to them the means of glorifying the chosen ones of the Church, and of rejecting and anathematizing all those Gods who may be in the way of their dogmas. Thus the same titles and the same names are given in turn to God and the Archangel. Both are called Metatron, " both have the name of Jehovah applied to them when they speak one in the other " (sic), as according to the Zohar, the term signifies equally " the Master and the Ambassador." Both are the Angel of the Face, because, as we are in- formed, if, on the one hand, the " Word " is called " the face (or the Presence) and the image of the substance of God," on the other, "when est of those that follow the Sun who is his Church 1 . . ." etc., etc. The work is Christ! ... O living image of Divinity! in great honor in the I^atin Church. O great thaumaturgist of the old Testa- 1004. Mhnoires d I'AcadSmie, Vol. y, mentl O invisible Vicar of Christ within p. 516. 480 TH^ SECR^ DOCTMN* Speaking of the SazHor to the Israelites, Isaiah [?] tells them" that " the angel of his presence saved them in their affliction " — " so he was their Savior."^*®* Elsewhere he (Michael) is called very plainly " the Prince of the Faces of the Lord, the glory of the Lord." Both (Jehovah and Michael) are " the guides of Israel"^ . . . chiefs of the armies of the Lord, Supreme Judges of the souls and even Seraphs."^®®'^ The whole of the above is given on the authority of various works by Roman Catholics, and must, therefore, be orthodox. Some expressions are translated to show what subtle theologians and casuists mean by the term Feruer,^^®' a word borrowed by some French writers from the Zend Avesta, as said, and utilized in Roman Catholicism for a purpose Zoroaster was very far from anticipating. In Fargard XIX of the Vendiddd it is said,*®®* " Invoke, O Zarathustra ! my Fravashi, who am Ahura Mazda, the greatest, the best, the fairest of all beings, the most solid, the most intelligent, . . . and whose soul is the Holy Word" (Mathra Spenta). The French Orientalists translate Pra^ vashi by " Ferouer," Now what is a Feruer, or Fravashi? In some Mazdean works*®*® it is plainly implied that Fravashi is the inner, immortal man (or that Bgo which reincarnates) ; that it existed before its physical body and survives all such it happens to be clothed in. " Not only man was endowed with the Fravashi, but gods too, and the sky, fire, water, and plants."*®** This shows as plainly as can be shown that the feruer is the '"spiritual counterpart " whether of god, animal, plant, or even element, i. e,, the refined and the purer part of the grosser creation, the soul of the body, whatever the body may happen to be. Therefore does Ahura Mazda recommend Zarathustra to invoke his Fravashi and not himself (Ahura-Mazda) ; that is to say, the impersonal and true Essence of Deity, one with Zoroaster's own Atman (or Christos), not the false and personal appearance. This is quite clear. Now it is on this divine and ethereal prototype that the Roman Catholics seized so as to build up the supposed difference between their god and angels, and the deity and its aspects, or the gods of the old religions. Thus, while calling Mercury, Venus, Jupiter (whether as gods or planets) Devils, they yet make of the same Mercury the feruer of their Christ. This fact is imdeniable. Vossius*®** proves 1005. IsmaK Ixui. 8-9. Higher Ego, say the Occultists, or the <!!▼• • ««-r ■.*-.. J . / >n* Doable. 1006. Metator and ify^iiMW. ^qq^ y^^^^ ^^ ^^^^ 1007. "La Face et le Repr^sentant du 1010. E.g., Omuud et Ahriman, James Verbe," p. 18, de Mkville. Darmestcter (Paris 1877), H 112, 113. 1011. Introduction to the Vendiddd, by 1008. That which is called in the Ven- j, Darmesteter. " Sacred Books of the East." dtddd ** Fravashi," the immortal part of an vol. xv, p. Ixxiv. individual, that which outlives man — the 1012. De Idol., II, 373. FRAUDULENT TRANSI*ATlON OF THE BIBLE 481 that Michael is the Mercury of the pagans, and Maury and other French writers corroborate him, and add that "according to great theologians Mercury and the Sun are one" ( ?) and no wonder, they think, since " Mercury being so near the Wisdom of the Verbum (the Sun), must be absorbed by and confounded with him." This pagan view was accepted from the first century of our era, as shown in the original Acts of the Apostles (the English translation being worthless). So much is Michael the Mercury of the Greeks and other nations, that when the inhabitants of Lystra mistook Paul and Barnabas for Mercury and Jupiter — "the gods have come down to us in the likeness of men," — verse 12"" adds: "And they called Barnabas Zeus, and Paul, Hermes [or Mercury], because he was the leader of the word [Verbum]" and not " the chief speaker," as erron- eously translated in the authorized, and repeated even in the revised, English Bible. Michael is the angel in the Vision, the Son of God, " who wa^ like unto a Son of Man." It is the Hermes-Christos of the Gnostics, the Anubis-Syrius of the Egyptians, the Counsellor of Osiris in Amenti, the Michael leontoid a4>vofi6p<f>o^ of the Ophites, who wears on certain Gnostic jewels a lion head, like his father Ildabaoth.*®** Now to all this the Roman Catholic Church assents tacitly, many of her writers avowing it publicly. And, unable to deny the flagrant "borrowing" of their Church, who "spoilt" the S)rmbols of her seniors, as the Jews had "spoilt" the Egyptians of their jewels of silver and gold, they explain the fact quite coolly and as seriously. Thus the writers who were hitherto timid enough to see, in this repeti- tion by Christian dogmas of old Pagan ideas, " a legendary plagiarism perpetrated by man," are gravely assured that, far from such a simple solution of the almost perfect resemblance, it has to be attributed to quite another cause : " to a prehistorical plagiarism, of a superhuman origin." If the reader would know how, he must kindly turn to the same fifth volume of de Mirville's work. Please note that this author was the official and recognised defender of the Roman Church, and was helped by the learning of all the Jesuits. On page 518 we read:- — We have pointed out several demi-gods, and also very historical heroes of the pagans, who were predestined from the moment of their birth, to ape while dishonoring it, the nativity of the hero, who was quite God, before whom the whole earth had to bow; we traced them being bom as he was, from an immaculate mother; we saw them strangling serpents in their cradles, fighting against demons, performing miracles, dying as martyrs, descending to the nether world and rising again from the dead. And we have bitterly deplored that timid and shy Christians should feel compelled to explain all such identities on the 1013. Chap. xiT. 1014. See King's Gnostics. 482 ^Hfi SECRET DOCTRINE ground of coincidence of myih and symbol. They forgot apparently these words of the Savior: "All that cam« bsforb mis ase thieves and robbers," a word which explains all without any absurd negation and which I commented on in these words "The Evangel is a sublime drama, parodied and played before its appointed time by ruffians." The "ruffians" (les droles), are of course demons whose manager is Satan. Now this is the easiest and most sublime and simple way of getting out of the difficulty! The Rev. Dr. Lundy, a Protestant de Mirville, followed the happy suggestion in his Monumental Christian- ity, and so did Dr. Sepp of Munich in his works written to prove the divinity of Jesus and the Satanic origin of all other Saviors. So much greater the pity that a systematic and collective plagiarism, which went on for several centuries on the most gigantic scale, should be explained by another plagiarism, this time in the fourth Gospel. For the sentence quoted from it, " All that ever came before me, etc.," is a verbatim repetition of words written in the '^Book of Enoch," Ixxxix. In the Introduction to Archbishop Laurence's translation of it from an Ethiopic MS. in the Bodleian Library, the editor, author of the Evolution of Christianity, remarks : — In revising the proof-sheets of the Book of Enoch . . . the parable of the sheep, rescued by the good Shepherd from hireling guardians and ferocious wolves, is obznously borrowed by the fourth Evangelist from Enoch, Ixxxix, in which the author depicts the shepherds as killing . . . the sheep before the advent of their Lord, and thus discloses the true meaning of that hitherto m3rs- terious passage in the Johannine parable — "All that ever came before me are thieves and robbers" — language in which we now detect an obvious reference to the allegorical shepherds of Enoch. It is too late in the day to claim that it is Enoch who borrowed from the New Testament, instead of ince versa. Jude*®^** quotes verbatim from Enoch a long passage about the coming of the Lord with his 10,000 saints, and naming specifically the prophet, acknowledges the source. This "parallelism between prophet and apostle" has "placed beyond controversy that, in the eyes of the author of an Epistle ac- cepted as divine revelation, the Book of Enoch was the inspired pro- duction of an antediluvian patriarch . . ." and further — . . . the ctunulative coincidence of language and ideas in Enoch and the authors of N. T. Scripture, . . . clearly indicates that the work of the Semitic Milton was the inexhaustible source from which Evangelists and Apostles, or the men who wrote in their names, borrowed their conceptions of the resurrection, judgment, immortality, perdition, and of the universal reign of righteousness under the eternal dominion of the Son of Man. This Evangelical plagiarism culminates in the Revelation of John, which adapts the visions of Enoch to Christianity, with modifications in which we miss the sublime simplicity of the great Master 1014a. Verses 14, 15. VEDAS, ONCE UNIVERSAL 483 of apocalyptic prediction, who prophesied in the name of the antediluvian Patriarch.^ "Antediluvian," truly; but if the phraseology of the text dates hardly a few centuries or even milleniums before the historical era, then it is no more the original prediction of the events to come, but, in its turn, a copy of some scripture of a prehistoric religion. . . . In the Krita age, Vishnu, in the form of Kapila and other (inspired sages) . . . imparts to the world true wisdom [as Enoch did]. In the Treta age he restrains the wicked, in the form of a universal monarch [the Chakravartin or the "Everlasting King" of Enoch""] and protects the three worlds [or races]. In the Dvapara SLgt, in the person of Veda-Vyasa, he divides the one Veda into four, and distributes it into htmdreds (Satds) of branches.""* Truly so; the Veda of the earliest Aryans, before it was written, went forth into every nation of the Atlanto-Lemurians, and sowed the first seeds of all the now existing old religions. The oflf-shoots of the never dying tree of wisdom have scattered their dead leaves even on Judaeo-Christianity. And at the end of the Kali, our present age, Vishnu, or the " Everlasting King *' will appear as Kalki, and re- establish righteousness upon earth. The minds of those who live at that time shall be awakened, and become as pellucid as crystal. " The men who are thus changed by virtue of that peculiar time [the sixth race] shall be as the seeds of other human beings, and shall give birth to a race who shall follow the laws of the Krita age of purity " ; i. e., it shall be the seventh race, the race of " Buddhas," the " Sons of God," bom of immaculate parents. B The Gods oip Light proceed ^rom the Gods of Darkness Thus it is pretty well established that Christ, the Logos, or the God in Space and the Savior on Earth, is but one of the echoes of the same antediluvian and sorely misunderstood Wisdom. The history begins by the descent on Earth of the " Gods " who incarnate in mankind, and this is the Fall. Whether Brahma hurled down on Earth in the alle- gory by Bhagavant, or Jupiter by Kronos, all are the s)rmbols of the human races. Once landed on, and having touched this planet of dense matter, no snow-white wings of the highest angel can remain immacu- late, or the Avatar (or incarnation) be perfect, as every such Avatar 1015. Introd., xxxv. have received mercy shall for ever bless 1016. Saith Uriel (chapter xxvi, 3), in God the everlasting King" who will reign the "Book of Enoch" "all tfiose who over them. 1016a. Vishnu PurAna, HI, ii. 484 ^Hfi SECSn DOCTRINE is the fall of a God into generation. Nowhere is the metaphysical truth more clear, when explained esoterically, or more hidden from the average comprehension of those who instead of appreciating the sub- limity of the idea can only degrade, than in the Upcmishads, the eso- teric glossaries of the Vedas. The Rig-Veda, as Guignault character- ized it, " is the most sublime conception of the great highways of Hu- manity." The Vedas are, and will remain for ever, in the esotericism of the Vedanta and the Upanishads, "the mirror of the eternal Wisdom." For over sixteen centuries the new masks, forced on the faces of the old gods, have screened them from public curiosity, but they have finally proved a misfit. Yet the metaphorical Fai,l, and as metaphor- ical atonement and crucifixion, led Western Humanity through roads knee-deep in blood. Worse than all, they led it to believe in the dogma of the evil spirit distinct from the spirit of all good, whereas the former lives in all matter and pre-eminently in man. Finally it created the God-slandering dogma of Hell and eternal perdition ; it spread a thick film between the higher intuitions of man and divine verities; and, most pernicious result of all, it made people remain ignorant of the fact that there were no fiends, no dark demons in the Universe before man's own appearance on this, and probably on other earths. Hence- forth the people were led to accept, as the problematical consolation for this world's sorrows, the thought of original sin. The philosophy of that law in Nature, which implants in man as well as in every beast a passionate, inherent, and instinctive desire for freedom and self-guidance, pertains to psychology and cannot be touched on now. To show the feeling in higher Intelligences, to ana- lyse and give a natural reason for it, would necessitate, moreover, an endless philosophical explanation for which there is no room here. Perhaps, the best synthesis of this feeling is found in three lines of Milton's Paradise Lost, Says the " Fallen One " :— "Here we may reign secure; and in my choice. To reign is worth ambition, though in helll Better to reign in hell than serve in heaven. . . ." Better be man, the crown of terrestrial production and king over its opus operaium, than be lost among the will-less spiritual Hosts in Heaven. We have said elsewhere that the dogma of the first Fall rested on a few verses in Revelation; these verses being now shown a plagiarism from Enoch by some scholars. These grew into endless theories and speculations, which gradually acquired the importance of dogma and inspired tradition. Every one wanted to explain the verse about the seven-headed dragon with his ten horns and seven crowns, whose tail THE SONS OF ETERNITY 485 " drew the third part of the stars of heaven, and did cast them to the earth," and whose place, with that of his angels, " was found no more in heaven." What the seven heads of the Dragon (cycle) mean, and its five wicked kings also, may be learned in the Addenda which close Part III of this Volume. From Newton to Bossuet speculations were incessantly evolved in Christian brains with regard to these obscure verses. "... The star that falls, is the heresiarch Theodosius . . ." explains Bossuet " The clouds of smoke, are the heresies of the Montanists. ... The third part of the stars, are the martyrs, and especially the doctors of divinity. . . ." Bossuet ought to have known, however, that the events described in Revelation were not original, and may, as shown, be found in other and pagan traditions. There were no scholastics nor Montanists dur- ing Vedic times, nor yet far later in China. But Christian theology had to be protected and saved. This was only natural. But why should truth be sacrificed in order to protect from destruction the lucubrations of Christian theologians? The princeps aeris hujus, the "prince of the air" of St. Paul, is not the devil, but the effects of the astral light, as filiphas Levi cor- rectly explains. The Devil is not " the God of this period," as he says, for it is the deity of every age and period, since man appeared on earth, and matter, in its countless forms and states, had to fight for its evan- escent existence against other disintegrating Forces. The " Dragon " is simply the symbol of the cycle and of the " Sons of Manvantaric Eternity," who had descended on earth during a certain epoch of its formative period. The " clouds of smoke " are a geological phenomenon. The " third part of the stars of heaven " cast down to the earth — refers to the divine Monads (the Spirits of the Stars in Astrology), that circumambulate our globe; i. e., the human Egos des- tined to perform the whole cycle of incarnations. This sentence, qui circumambulat terrain, however, is again referred to the Devil in theology, the m)rthical father of Evil being said to " fall like lightning." Unfortunately for this interpretation, the " Son of Man," or Christ is expected, on the personal testimony of Jesus, to descend on earth likewise, "As the lightning cometh out of the East,"^®" just in the same shape and under the same symbol as Satan, who is seen "as lightning to fall from heaven." ^®^® All these metaphors and figures of speech, pre-eminently Oriental in their character, must have their origin searched for in the East. In all the ancient cosmogonies light comes from darkness. In Egypt, as elsewhere, darkness was " the 1017. Matthew xxiv. 27. 1018, L^k9 x. 18. 486 THE SeCSBT DOCTRINE principle of all things/' Hence Pymander, the "Thought divine," issues as light from darkness. Behemoth *®^* is the principle of Dark- ness, or Satan, in Roman Catholic Theology, and yet Job says of him that "Behemoth is the chief [principle] of the ways of God""**^ — " Principium viarum Domini Behemoth!" Consistency does not seem to be a favorite virtue in any portion of divine Revelation, so-called — not as interpreted by theologians, at any rate. The Egyptians and the Chaldaeans referred the birth of their divine Dynasties to that period when creative Earth was in her last final throes, in giving birth to her prehistoric mountain ranges, which have since disappeared, her seas and her continents. Her face was covered with " deep Darkness and in that (Secondary) Chaos was the principle of all things " that developed on the globe later on. And our geologists have ascertained that there was such a terrestrial conflagration in the early geological periods, several hundred millions of years ago.*®** As to the tradition itself, every country and nation had it, each under its respective national form. It is not alone Egypt, Greece, Scandinavia or Mexico, that had their Typhon, Python, LoH and its " falling " Demon, but China, also. The Celestials have a whole literature upon the subject. In King, it is said that in consequence of a rebellion against Ti of a proud Spirit who said he was Ti himself, seven choirs of celestial spirits were exiled upon earth, which "brought a change in all nature, heaven itself bending down and uniting with earth." And in the Yi-King, one reads: "The flying Dragon, superb and rebellious, suffers now, and his pride is punished ; he thought he would reign in heaven, he reigns only on the earth." Again, the Chun-Tsiu says allegorically : " one night the stars ceased shining in darkness, and deserted it, falling down like rain upon the earth, where they are now hidden." These stars are the Monads. Chinese cosmogonies have their "Lord of the Flame" and their " Celestial Virgin," with little " Spirits to help and minister to her ; and big Spirits to fight those who are the enemies of other gods." But all this does not prove that the said allegories are presentments or pro- phetic writings which all refer to Christian theology. The best proof one can offer to Christian Theologians that the eso- teric meaning in the Bible — in both Testaments — was the assertion 1019. The Protestant Bible defines Be- ing of stars that have disappeared unless hemoth innocently — " The elephant as some from visibility* never from existence, since think" (See marginal note in Job xl. 19) the Science of Astronomy became known, in the authorized versions. Temporary stars are only variable stars, and 1020. xl. 19. it is believed even that the new stars of 1021. Astronomy, however, knows noth- Kepler and Tycho Brahe may still be seen. THE SHADOWS O? THE SHADOWS 487 of the same idea as in our Archaic teachings — to wit, that the " Fall of the Angels " referred simply to the incarnation of angels " who had broken through the Seven Circles" — is found in the Zohar. Now the Kabala of Simeon Ben lochai is the soul and essence of its allegory, as the later Christian Kabala is the " dark cloaked " Mosaic Penta- teuch. And it says (in the Agrippa MSS.) : " The wisdom of the Kabala rests in the science of the equlibrium and Harmony." " Forces that manifest without having been first equilibrized perish in space" ("equilibrized" meaning differentiated) . " Thus perished the first Kings [the Divine Dynasties] of the ancient world, the self-produced Princes of giants. They fell like rootless trees, and were seen no more : for they were the Shadow of the Shadoit/'; to wit, the chhaya of the Shadowy Pitris.^®*^ " But those that came after them, who shooting down like falling stars were enshrined in the shadows — prevailed and to this day": Dhyanis, who by incarnating in those " empty shadpws," inaugurated the era of mankind. Every sentence in the ancient cosmogonies, unfolds to him who can read between the lines the identity of the ideas, though under different garbs. '" The first lesson taught in Esoteric philosophy is, that the incogniz- able Cause does not put forth evolution, whether consciously or uncon- sciously, but only exhibits periodically different aspects of itself to the perception of finite Minds. Now the collective Mind — the Universal — composed of various and numberless Hosts of Creative Powers, however infinite in manifested Time, is still finite when contrasted with the unborn and undecaying Space in its supreme essential aspect. That which is finite cannot be perfect. Therefore there are inferior Beings among those Hosts, but there never were any devils or " disobedient Angels," for the simple reason that they are all governed by Law. The Asuras who incarnated (call them by any other name), followed in this a law as implacable as any other. They had manifested prior to the Pitris, and as time (in Space) proceeds in Cycles, their turn had come — hence the numerous allegories."^* The name of Asura was first given by the Brahmans indiscriminately to those who opposed their mummeries and sacrifices, as the great Asura called "Asurendra " did. It is to those ages, probably, that the origin of the idea of the demon, as opposer and adversary, has to be traced. The Hebrew Elohim, called in the translations " God," and who 1022. Vide about the " Kings of Edom." 1023. Vid€ " Daemon est Deua Inversos," VoL I, Fart II, | xi. 488 ^H^ S^RET DOCTRINE create " light," are identical with the Aryan Asuras. They are also referred to as the " Sons of Darkness " as a philosophical and logical contrast to light immutable and eternal. The earliest Zoroastrians did not believe in Evil or Darkness being co-eternal with Good or Light, and they give the same interpretation. Ahriman is the manifested shadow of Ahura-mazda (Asuronmasda) , himself issued from Z^ru^ an Akarana, "boundless (circle of) Time" or the Unknown Cause. - " Its glory," they say of the latter, " is too exalted, its light too re- splendent for eitiier human intellect or mortal eye to grasp and see." Its primal emanation is eternal light, which, from having been previous- ly concealed in Darkness was called to manifest itself and thus tvos formed Ormazd, the "King of Life." He is the "first-born" in BOUNDLESS TIME, but, like his own antitype (pre-existing Spiritual \ idea), has lived within darkness from all eternity. The six Amsha- spends (seven with himself, chief of all), the primitive Spiritual Angels and Men are collectively his Logos. The Zoroastrian Amshaspends create the world in six days or periods also, and rest on the Seventh; whereas that Seventh is the first period or " day," in esoteric philo- sophy, {Primary creation in the Aryan cosmogony). It is that inter- mediate Aeon which is the Prolog to creation, and which stands on the borderland between the uncreated eternal Causation and the produced finite effects ; a state of nascent activity and energy as the first aspect of the eternal immutable Quiescence. In Genesis, on which no meta- physical energy has been spent, but only an extraordinary acuteness and ingenuity to veil the esoteric Truth, " Creation " begins at the third stage of manifestation. " God " or the Elohim are the " Seven Re- gents " of Pymander, They are identical with all the other Creators. But even in Genesis that period is hinted at by the abruptness of the picture, and the "darkness" that was on the face of the deep. The Alahim are shown to " create " — that is to say, to build or to produce the two or " double heaven " (not Heaven and Earth) ; which means, in so many words, that they separated the upper manifested (angelic) heaven, or plane of consciousness, from the lower or terrestrial plane ; the (to us) eternal and immutable Aeons from those periods that are in space, time and duration; Heaven from Earth, the unknown from the KNOWN — to the profane. Such is the meaning of the sentence in Pymander, which says that : " Thought, the divine, which is Light and Life (Zeruan Akarana) produced through its Word, or first aspect," the other, operating Thought, which being the god of Spirit and Fire, constructed seven Regents enclosing within their circle the world of Senses, named " fatal destiny." The latter refers to Karma ; the " seven circles " are the seven planets and planes, as also the seven invisible Spirits, in the angelic spheres, whose visible s)anbols are the THE ONE PASSIVE DEITY 489 seven planets/®** the seven Rishis of the Great Bear and other glyphs. As said of the Adityas by Roth : '* they are neither sun, nor moon, nor stars, nor dawn, but the eternal sustainers of this luminous life which exists as it were behind all these phenomena/* It is they — the " Seven Hosts " — who, having " considered in their Father {divine Thought) the plan of the operator," as says Pymander, desired to operate (or build the world with its creatures) likewise; for, having been bom " within the sphere of operation " — the manifesting Universe — such is the Manvantaric Law. And now comes the second portion of the passage, or rather of two passages merged into one to conceal the full meaning. Those who were bom within the sphere of operation were "the brothers who loved him well." The latter — the "him" — were the primordial angels: the Asuras, the Ahriman, the Elohim — or " Sons of God," of whom Satan was one — all those spiritual beings who were called the "Angels of Darkness," because that darkness is absolute light, a fact now neglected if not entirely forgotten in theology. Nevertheless, the spirituality of those much abused " Sons of Light " which is Darkness, must be evidently as great in comparison with that of the Angels next in order, as the ether- eality of the latter would be, when contrasted with the density of the htmian body. The f ormjer are the " First-bom " ; therefore so near to the confines of pure quiescent Spirit as to be merely the " priva- tions"— in the Aristotelean sense — the feruers or the ideal types of those who followed. They could not create material, corporeal things; and, therefore, were said in process of time to have refused to create, as commanded by " God " — otherwise. To have rebei#i#Ed. Perchance, this is justified on that principle of the Scientific theory which teaches us about light and sound and the effect of two waves of equal length meeting. "If the two sounds be of the same intensity, their coincidence produces a sound four times the intensity of either, while their interference produces absolute silence," Explaining some of the " heresies " of his day, Justin Martyr shows the identity of all the world religions at their starting points. The first beginning opens invariably with the unknown and passive deity, from which emanates a certain active power or virtue, the Mystery that is sometimes called Wisdom, sometimes the Son, very often God, Angel, Lord, and Logos. "^* The latter is sometimes applied to the very first emanation, but in several systems it proceeds from the first androgyne or double ray produced at the beginning by the unseen. Philo depicts 1024. Another proof, if any were needed, describing the chariots attached to Dhruva that the ancient Initiates knew of more (the pole star), Paraiara speaks of " the than seven planets is to be found in the dbariots of the nzns planets" which are Vishnu Purina, Book 11, cfa. xii, where, attached by aerial cords. 1025. Justin: Dialog, cum Try phone, p. 284 (chap. bd). 490 THE SECRN DOCTRINE this wisdom as male and female. But though its first manifestation had a beginning, for it proceeded from Oulom^^^^ (Aion, time), the highest of the Aeons when emitted from the Father, it had remained with him before all creations, for it is part of him.^®*^ Therefore, Philo Judaeus calls Adam Kadmon "mind" (the Ennoia of By t has in the Gnostic system). "The mind, let it be named Adam."^®" As the old Magian books explain it, the whole event becomes clear. A thing can only exist through its opposite — Hegel teaches us, and only a little philosophy and spirituality are needed to comprehend the origin of the later dogma, which is so truly satanic and infernal in its cold and cruel wickedness. The Magians accounted for the origin of evil in their exoteric teachings in this way. " Light can produce no- thing but light, and can never be the origin of evil " ; how then was the evil produced, since there was nothing co-equal or like the Light in its production? Light, say they, produced several Beings, all of them spiritual, luminous, and powerful. But a Great one (the " Great Asura," Ahriman, Lucifer, etc., etc.) had an evil thought, contrary to the Light. He doubted, and by that doubt he became dark. This is a little nearer to the truth, but still wide of the mark. There was no " EVIL thought " that originated the opposing Power, but simply THOUGHT per se; something which, being cogitative, and containing design and purpose, is therefore finite, and must thus find itself natur- ally in opposition to pure quiescence, the as natural state of absolute Spirituality and Perfection. It was simply the law of Evolution that asserted itself; the progress of mental unfolding, differentiated from spirit, involved and entangled already with matter, into which it is irresistibly drawn. Ideas, in their very nature and essence, as concep- tions bearing relation to objects, whether true or imaginary, are opposed to absolute thought, that unknowable all of whose mysterious opera- tions Mr. Spencer predicates that nothing can be said, but that " it has no kinship of nature with Evolution "^®^* — which it certainly has not. The Zohar gives it very suggestively. When the " Holy One " (the Logos) desired to create man, he called the highest host of Angels and said to them what he wanted, but they doubted the wisdom of this desire and answered : " Man will not continue one night in his glory " — for 1026. A division indicative of time. 1027. Sanchoniathon calls time the old- est Aeon, Proiogonos, the "first-bom." 1028. Philo Judaeus: "Cain and his Birth," xvii. 1029. Principles of Psychology, §474. It is suggestive of that spirit of paradoxical negation so conspicuous in our day, that while the evolution hypothesis has won its rights of citizership in science as taught by Darwin and Haeckel, yet both the eternity of the Universe and the pre- existence of a universal consciousness, are rejected by the modem psychologists. '* Should the Idealist be right, the doctrine of evolution is a dream," says Mr. Herbert Spencer. (See foot note, pp. 1 and 2, Book II.) THB ZOHAR ON THfi ^AtLEN ONES 491 which they were burnt (annihilated?), by the " Holy " Lord. Then he called another, lower Host, and said the same. And they contradicted the " Holy One " : " What is the good of Man ? " they argued. Still Blohim created man, and when man sinned there came the hosts of Uzza and Azael, and twitted God : " Here is the Son of Man that thou hast made," they said. " Behold, he sinned ! " Then the Holy One replied: "If you had been among them (men) you would have been worse than they." And he threw them from their exalted position in Heaven even down on the Earth; and " they were changed (into men) and sinned after the women of the earth."^®*® This is quite plain. No mention is made in Genesis of these " Sons of God " ^®*^ having been punished for it. The only reference to it in the Bible is in Jude (6). "And the angels which kept not their first estate but left their habita- tion, he hath reserved in everlasting chains under darkness unto the judgment of the great day" And this means simply that the "Angels," doomed to incarnation, are in the chains of flesh and matter, under the darkness of ignorance, till the " Great Day," which will come as always after the seventh round, after the expiration of the " Week," on the Seventh Sabbath, or in the post-Manvantaric Nirvana. How truly esoteric and consonant with the Secret Doctrine is " Pymander the Thought Divine " of Hermes, may be inferred from its original and primitive translations in Latin and Greek only. On the other hand how disfigured it has been later on by Christians in Europe, is seen from the remarks and unconscious confessions made by de St. Marc, in his Preface and letter to the Bishop of Ayre, in 1578. Therein, the whole cycle of transformations from a Pantheistic and Egyptian into a mystic Roman Catholic treatise is given, and we see how Pymander has become what it is now. Still, even in St. Marc's translation, traces are found of the real Pymander — the " Universal Thought " or " Mind." This is the verbatim translation from the old French translation, the original being g^ven in the foot- note **■* in its quaint old French : — " Seven men [principles] were generated in Man." " The nature of the harmony of the Seven of the Father and of the Spirit. Nature 1030. Zohar, 9 b. 1031. Chapter vi. 1032. " SECTION 16 (chap, i), Mercure Trbm^gte — Pzkahdui . . ." "Oh, ma pens^, que s'ensuit U? car je d^ire Srandement oe propoa. Pimandre diet, oed est tm mystire cel6, jusquea i oe jour d'^huL Car nature, soft mestant avec Thdme, a produit le miracle tria menreilleux, aiant celluy qui ie t'ay diet, la nature de I'har- monie des sept du pire, et de TespriL Na- ture ne ^atresia pas Id, mais incontinent a produict sept hdmes, selon les natures des sept gouvemeurs en puissance des deux sexes et esleuez. ... La g^6ration de ces sept s'est donn6e en ceste maniire . . ." And a gap is made in the translation, which can be filled partially by resorting to the Latin text of Apuleius. The commen- tator, the Bishop, says: " Nature produced in him (man) seven men " (seven prin- ciples). 492 THE SECIUST DOCTRINE . . . produced seven men in accordance with the seven natures of the Seven Spirits " " having in them, potentially, the two sexes." Metaphysically, the Father and the Son are the " Universal Mind " and the " periodical Universe " ; the " Angel " and the " Man." It is the Son and the Father at one and the same time; in Pytnander, the active idea and the passive thought that generates it ; the radical key-note in Nature which gives birth to the seven notes — the septen- ary scale of the creative Forces, and to the seven prismatic aspects of color, all bom from the one white ray, or Light — itself generated in DARKNESS. The Many Meanings o^ the " War in Heaven " The Secret Doctrine points out, as a self-evident fact, that Mankind, collectively and individually, is, with all manifested nature, the vehicle (a) of the breath of One Universal Principle, in its primal differentia- tion; and (fe) of the countless "breaths" proceeding from that One Breath in its secondary and further differentiations, as Nature with its many mankinds proceeds downwards toward the planes that are ever increasing in materiality. The primary Breath informs the higher Hierarchies ; the secondary — the lower, on the constantly descending planes. Now there are many passages in the Bible which prove on their face, exoterically, that this belief was at one time Universal; and the most convincing are the two chapters Ezekiel xxviii and Isaiah xiv. Chris- tian theologians are welcome to interpret both as referring to the great War before Creation, the Epos of Satan's rebellion, etc., if they so choose, but the absurdity of the idea is too apparent. Ezekiel addresses his lamentations and reproofs to the King of Tyre ; Isaiah — to King Ahaz, who indulged in the worship of idols, as did the rest of the nation, with the exception of a few Initiates (the Prophets, so called), who tried to arrest it on its way to exotericism, or idolatry, which is the same thing. Let the student judge. In Ezekiel xxviii it is said. Son of Man, say unto the prince of Tyrus, thus saith the Lord God [as we understand it, the " god " Karma] : Because thine heart is lifted up, and thou hast said I am a God . . . and yet thou art a man . . . behold I shall bring strangers upon thee . . . and they shall draw their swords against the beauty of thy wisdom . . . and they shall bring thee down to the pit . . . [or Earth-life]. The origin of the " prince of Tyrus " is to be traced to, and sought in THE REAL MEANING O^ THE CHERUB 493 the " divine Dynasties " of the iniquitous Atlanteans, the Great Sor- cerers.*®" There is no metaphor in the words of Ezekiel, but actual history, this time. For the voice in the prophet, the voice of the " Lord," his own Spirit, which spake unto him, says : — Because thou hast said, " I am a God, I sit in the seat of God(s) — [divine Dynasties], in the midst of the seas" yet thou art a man. . . . Behold thou art wiser than Daniel; there is no secret that they can hide from thee: with thy wisdom . . . thou hast increased thy riches, and thine heart is lifted up because of thy riches. Behold therefore . . . strangers shall draw their swords against the beauty of thy wisdom . . . they shall bring thee down . . . and thou shalt die the deaths of them that are slain in the midst of the seas.^^ All such imprecations are not prophecy, but simply reminders of the fate of the Atlanteans, the " Giants on Earth." What can be the meaning of this last sentence if it is not a narrative of the fate of the Atianteans? Verse 17 saying, "thine heart was lifted up because of thy beauty," may refer to the " Heavenly Man " in Pymander, or to the Fallen Angels, who are accused of having fallen through pride on account of the great beauty and wisdom which be- came their lot. There is no metaphor here, except in the preconceived ideas of our theologians, perhaps. These verses relate to the Past and belong more to the Knowledge acquired at the mysteries of Initiation than to retrospective clairvoyance ! Says the voice, again : — Thou hast been in Eden, the garden of God [in the Satya Yuga] ; every pre- cious stone was thy covering . . . the workmanship of thy tabrets and thy pipes was prepared in thee in the day thou wast created. Thou art the anoint- ed cherub . . . thou hast walked up and down in the midst of the stones of fire . . . thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. Therefore I will cast thee out of the mountain of God and destroy thee. . . . The " Mountain of God " means the " Mountain of the Gods " or Meru, whose representative in the Fourth Race was Mount Atlas, the Ic^t form of one of the divine Titans, so high in those days that the ancients believed that the heavens rested on its top. Did not Atlas assist the giants in their war against the gods? (Hyginus). Another version shows the fable as arising from the fondness of Atlas, son of lapetos and Klymene, for astronomy, and from his dwelling for that reason on the highest mountain peaks. The truth is that Atlas, " the mountain of the gods," and also the hero of that name, are the esoteric symbols of the Fourth Race, and his seven daughters, the Atlantides, are the symbols of its Seven Sub-races. Mount Atlas, according to all the legends, was three times as high as it is now ; having sunk at two different times. It is of a volcanic origin, and therefore the voice 1033. See last Comments, on Stanza XII, verses 47-49. 1034. Verses 3-8. 494 THK SECRET DOCTRINE within Ezekiel says : " I will bring forth a fire from the midst of thee, it shall devour thee/' etc/®*^ Surely it does not mean, as seems to be the case from the translated texts, that this fire was to be brought from the midst of the Prince of Tyrus, or his people, but from Mount Atlas, symbolizing the proud race, learned in magic and high in arts and civilization, whose last remnant was destroyed almost at the foot of the range of those once gigantic mountains. Truly, " thou shalt be a terror, and never shcUt thou be any more " ; as the very name of the race and its fate is now annihilated from man's memory. Bear in mind, that almost every ancient King and priest was an initiate; that from toward the close of the Fourth Race there had been a feud between the Initiates of the Right and those of the Left Path ; finally, that the garden of Eden is referred to by other person- ages than the Jews of the Adamic race, since even Pharaoh is compared to the fairest tree of Eden by this same Ezekiel, who shows " all the trees of Eden, the choicest and best of Lebanon, . . . comforted in the nether parts of the earth . . . /' for " they also went down into hell with him " (Pharaoh) *®** unto the nether parts, which are in fact the bottom of the ocean, whose floor gaped wide to devour the lands of the Atlanteans and themselves. If one bears all this in mind and compares the various accounts, then one will find out that the whole of chapters xxviii and xxxi of Bzekiel relate neither to Babylon, Assyria, nor yet Egypt, since none of these have been so destroyed, but simply fell into ruins on the surface, not beneath the earth — but indeed to Atlantis and most of its nations. And he will see that the " garden of Eden " of the Initiates was no myth, but a locality now submerged. Light will dawn upon him, and he will appreciate such sentences as these at their true esoteric value : " Thou hast been in Eden ; . . . thou wast upon the holy mountain of God " — for every nation had and many still have holy mountains : some, Himala)ran Peaks, others, Pamassos, and Sinai. They were all places of initiation and the abodes of the chiefs of the communities of ancient and even modern adepts. And again : " Be- hold, the Assyrian [why not Atlantean, Initiate?] was a cedar in Leba- non; . . . his height was exalted above all the trees;.. . . the cedars in the garden of God could not hide him, ... so that all the trees of Eden . . . envied him." "" Throughout all Asia Minor, the Initiates were called the " trees of Righteousness," and the cedars of Lebanon, as also were some kings of Israel. So were the great adepts in India, but only the adepts of the 1035. Verse 18. and who remained unnamed, for very good 1036. xxxi. 16-7. The only Pharaoh whom reasons, perhaps. The story was surely the Bible shows going down into the Red Sea made up from the Atlantean legend. was the King who pursued the Israelites, 1037. Ezekiel xxxL 3-9. VARIOUS NAM^S ^OR INITIATES 495 left hand. When Vishnu Purdna narrates that " the world was over- run with trees," while the Prachetasas — who "passed 10,000 years of austerity in the vast ocean " — were absorbed in their devotions, the allegory relates to the Atlanteans and the adepts of the early Fifth Race — the Aryans. Other " trees [adept Sorcerers] spread, and over- shadowed the unprotected earth ; and the people perished . . . unable to labor for ten thousand years." Then the sages, the Rishis of the Aryan race, called Prachetasas, are shown "coming forth from the deep/'^^^^ and destroying by the wind and flame issuing from their mouths, the iniquitous " trees " and the whole vegetable kingdom ; until Soma (the moon), the sovereign of the vegetable world, pacifies them by making alliance with the adepts of the Right Path, to whom he offers as bride Marisha, "the oflFspring of the trees."*®'* This means that which is given in the Stanzas and Commentaries, and what is also given in Part II of Vol. I, "The Sacred Island." It hints at the great struggle between the " Sons of God " and the Sons of the Dark Wisdom — our forefathers; or the Atlantean and the Aryan Adepts. The whole History of that period is allegorized in the Rdmdyana, which is the mystic narrative in epic form of the struggle between Rama — the first king of the divine d)masty of the early Aryans — and Havana, the symbolical personation of the Atlantean (Lanka) race. The former were the incarnations of the Solar Gods ; the latter, of the lunar Devas. This was the great battle between Good and Evil, be- tween white and black magic, for the supremacy of the divine forces, or of the lower terrestrial, or cosmic powers. If the student would under- stand better the last statement, let him turn to the Anugttd episode of the Mahdbhdrata, chapter v, where the Brahmana tells his wife, " I have perceived by means of the Self the seat abiding in the Self — (the seat) where dwells the Brahman free from the pairs of opposites, and the moon together with the fire [or the sun], upholding (all) beings (as) the mover of the intellectual principle." *®*** The moon is the deity of the mind (Manas) but only on the lower plane. " Manas is dual — lunar in the lower, solar in its upper portion," says a commentary. That is to say, it is attracted in its higher aspect towards Buddhi, and 1038. Vishnu PurdfM, Book I, chapter 1039. This is pure allegory. The waters are a symbol of wisdom and of occult learn- ing. Hermes represented the sacred Science under the symbol of fire; the Northern Initiates, under that of water. The latter is the production of Nara, the " Spirit of God/' or radier Param&tman, the " Supreme Soul/' says Kulluka Bhatta, N&rayana, meaning "he who abides in the deep" or plunged in the Waters of Wisdom — "water being the body of Nara" (,V&yu). Hence arises the statement that for 10,000 years they remained in austerity " in the vast Ocean " ; and are shown emerging from it. Ea, the God of Wisdom, is the " Sublime Fish," and Dagon or Oannes is the Chal- daean man-fish, who emerges from the wa- ters to teach wisdom. 1039a. "Sacred Books of the East/' vol. VIII, p. 257. 496 THE SECBET DOCTRINE in its lower descends into, and listens to the voice of its animal soul full of selfish and sensual desires ; and herein is contained the mystery of an adept's as of a profane man's life, as also that of the post-mortem separation of the divine from the animal man. The Ramayana — -^very line of which has to be read esoterically — discloses in magnifi- cent symbolism and allegory the tribulations of both man and soul. "Within the body, in the midst of all these life-winds [? principles], which move about in the body, and swallow up one another,^®*** blazes the Vaiivanara fire^®** sevenfold," " of which ' I ' am the goal," says the Brahmana.^®** But the chief " Soul " is Manas or mind ; hence. Soma, the moon, is shown as making an alliance with the solar portion in it, personified as the Prachetasas. But of the seven keys that open the seven aspects of the Ramayana, as of every other Scripture, this is only one — the metaphysical. The symbol of the "Tree" standing for various Initiates was almost universal. Jesus is called "the tree of Life," as also all the adepts of the good Law, while those of the left Path are referred to as the "withering trees." John the Baptist speaks of "the axe" which " is laid to the root of the trees " ;^®** and the King of Assyria's armies are called trees}^^^ The true meaning of the Garden of Eden was sufficiently given in ''his Unveiled." The writer has more than once heard surprise expressed that Isis should contain so few of the doctrines now taught. This is quite erroneous. For the allusions to such teachings are plentiful, even if the teachings themselves were still withheld. The time had not arrived then, as the hour has not struck now to say all. " No Atlanteans, or the Fourth Race which preceded our Fifth Race, are mentioned in * Isis Unveiled/" a critic on "Esoteric Buddhism" wrote one day. I, who wrote Isis Unveiled, maintain that the Atlanteans are mentioned as our predecessors, namely, in Volume I, p. 133, when speaking of the Book of Job. For what can be plainer than this : " In the original text, instead of ' dead things,' it is written dead Rephaim, giants, or mighty primitive men, from whom ' Evolution ' may one day trace our present race." It is invited to do so now, now that this hint is ex- plained quite openly; but Evolutionists are as sure to decline nowa- 1040. This is explained by the able traiia- 1041. " Vaiivftiiara ia a word often ttaed lator of AnugUd in a foot-note (p. 258) in to denote the Self " — ezplaina Nilakantfaa. these words: " The sense appears to be 1042. Op. cit., " Sacred Books of the this; the course of worldly life is due to East," translated by K&shinath Trimbak the operations of the life-winds which are Telang, if . a., Bombay, attached to the SELF, and lead to its mani- 1043. Matth. iii 10. fesUtions as individnal souls." 1044. Iwiah x. 19. Traces o^ pRE-HisitoRic strides 4$7 days as they did ten years ago. Science and theology are against us : therefore we question both, and have to do so in self-defense. On the strength of hazy metaphors scattered throughout the prophets, and in St John's Revelation, a grand but re-edited version of the Book of Enoch, on these insecure grounds Christian theology built its dog- matic Epos of the War in Heaven. It did more : it used the symbolical visions, intelligible only to the Initiates, as pillars upon which to sup- port the whole bulky edifice of its religion; and now the pillars have been found very weak reeds, and the cunning structure is foundering. The entire Christian scheme rests upon these Jakin and Booiar — the two contrary forces of good and evil, Christ and Satan the Ayotfol Kci KOKoi 8wa/ut9. Take away from Christianity its main prop of the Fallen Angels, and the Eden Bower vanishes with its Adam and Eve into thin air; and Christ, in the exclusive character of the One God and Savior, and the victim of Atonement for the Sin of animal-man, becomes forthwith a useless, meaningless m3rth. In an old number of the Revue Archeologique for the year 1845,*^*** a French writer, M. Maury, remarks : — This universal strife between good and bad spirits seems to be only the re- production of another more ancient and more terrible strife, that, according to an ancient myth, took place before the creation of the universe, between the faithful and the rebellious legions. Once more, it is a simple question of priority. Had John's Revelor tion been written during the Vedic period, and were not one sure now of its being simply another version of the Book of Enoch and the Dragon legends of pagan antiquity — the grandeur and the beauty of the imagery might have biased the critics* opinion in favor of the Christian interpretation of that first war, whose battlefield was starry Heaven, and the first slaughterers — the Angels. As the matter stands now, however, one has to trace Revelation, event by event, to other and far older visions. For the better comprehension of the Apoca- lyptic allegories and of the esoteric epos we ask the reader to turn to Revelation, and to read chapter xii, from verse 1 to verse 7. This has several meanings, most of which have been found out with regard to the astronomical and numerical keys of this universal m)rth. That which may be given now, is a fragment, a few hints as to its secret meaning, as embodying the record of a real war, the struggle between the Initiates of the two schools. Many and various are the still existing allegories built on that same foundation stone. The true narrative, that which gives the full esoteric meaning, is in the Secret books, but the writer has had no access to these. In the exoteric works, however, the episode of the Taraka war, and 1044a. Page 41. 498 I^HS SECRET DOCTRINE some esoteric commentaries, may offer a clue perhaps. In every P^irana the event is described with more or less variations, which show its allegorical character. In the M)rthology of the earliest Vedic Aryans as in the later Puranic narratives, mention is made of Budha, the " Wise " ; one " learned in the Secret Wisdom," and who is the planet Mercury in his euhemeri- zation. The Hindu ClassiccU Dictionary credits Budha with being the author of a hymn in the Rig Veda. Therefore, he can by no means be " a later fiction of the Brahmans," but is a very old personation indeed. It is by inquiring into his genealogy, or theogony, rather, that the following facts are disclosed. As a myth, he is the son of Tara, the wife of Brihaspati the " gold colored," and of " Soma " the (male) Moon, who, Paris-like, carries this new Helen of the Hindu sidereal Kingdom away from her husband, which causes a great strife and war in Svarga (Heaven). The episode brings on a battle between the gods and the Asuras: King Soma finds allies in Usanas (Venus), the leader of the Danavas ; and the gods are led by Indra and Rudra, who side with Brihaspati. The latter is helped by Sankara (Siva), who, having had for his guru Brihaspati's father, Angiras, befriends his son. Indra is here the Indian prototype of Michael, the Archistrategos and the slayer of the " Dragon's " angels — since one of his names is Jish- nu " leader of the (celestial) Host." Both fight, as some Titans did against other Titans in defense of revengeful gods, one — of Jupiter tonans (in India, Brihaspati is the planet Jupiter, which is a curious coincidence) ; the other, in support of the ever-thundering Rudra San- kara. During this war, he is deserted by his body-guard, the storm- gods (Maruts). The story is very suggestive in some of its details. Let us examine some of them, and seek to discover their meaning. The presiding genius, or " regent " of the planet Jupiter is Brihas- pati, the wronged husband. He is the instructor or spiritual guru of the gods, who are the representatives of the procreative powers. In the Rig Veda, he is called Brahmanaspati, a name meaning " the deity in whom the action of the worshiper upon the gods is personified." Hence Brahmanaspati represents the materialization of the divine grace, so to say, by means of ritual and ceremonies, or the exoteric worship. " Tara " *^^ — his wife — is on the other hand the personification of the powers of one initiated into Gupta Vidyd (secret knowledge), as will be shown. Soma is the moon astronomically ; but in mystical phraseology, it is also the name of the sacred beverage drunk by the Brahmans and the Initiates during their mysteries and sacrificial rites. The " Soma " plant is the asclepias c^ida, which yields a juice from which that mystic 1045. See nowson's Hind4i Classical Dictionary- AI^LBGORIES ON THE " WAR IN HEAVEN " 499 beverage, the Sotna drink, is made. ''Alone the descendants of the Rishis, the Agnihotri (the fire priests) of the great mysteries knew all its powers. But the real property of the true Soma was (and is) to make a new man of the Initiate, after he is reborn, namely once that he begins to live in his CLStral body ; *®** for, his spiritual nature over- coming the physical, he would soon snap it off and part even from that etherealized form.*®*^ Soma was never given in days of old to the non-initiated Brahman — the simple Grihastha, or priest of the exoteric ritual. Thus Brihaspati — "guru of the gods" though he was — still represented the dead-letter form of worship. It is Tara his wife — the s)mibol of one who, though wedded to dogmatic worship, longs for true wisdom — who is shown as initiated into his mysteries by King Soma, the giver of that Wisdom. Soma is thus made in the allegory to carry her away. The result of this is the birth of Budha — esoteric Wisdom — (Mercury, or Hermes in Greece and Egypt). He is represented as " so beautiful," that even the husband, though well aware that Budha is not the progeny of his dead-letter worship — claims the " new-bom " as his Son, the fruit of his ritualistic and meaningless forms.*®*" Such is, in brief, one of the meanings of the allegory. War in Heaven refers to several events of that kind on various and different planes of being. The first is a purely astronomical and cos- mical fact pertaining to cosmogony. Mr. John Bentley thought that with the Hindus war in Heaven is only a figure referring to their calculations of time periods (see Bentley's Hindtl Astronomy) .^^^ 1046. See "The Elixir of Life/' Five Years of Tkeosophy, 1047. The partaker of Soma finds him- self both linked to his external body, and yet away from it in his q}iritual form. The latter, freed from the former, soars for the time being in the ethereal higher regions, becoming yirtually "as one of the gods," and yet preserving in his physical brain the memory of what he sees and learns. Plain- ly speaking. Soma is the fruit of the Tree of Knowledge forbidden by the jealous Elo- him to Adam and Eve or Yah-ve, ** lest liian should become as one of us." 1048. We see the same in the modem exoteric religions. 1049. Historical View of the Hind<i Astro- nomy, Quoting from the work in reference to Aryabhata, who is said to give a near approach to the true relation among the various values for the computations of the value of IT, the author of the Source of Measures reproduces a curious statement. Mr. Bentley, it is said, "was greatly famil- iar with the Hindu astronomical and mathe- matical knowledge . . . This statement of his then may be taken as authentic: the same remarkable trait, among so many Eastern and ancient nations of sedulously concealing the arcana of this kind of knowledge, is a marked one among the Hindus. That which was given out to be popularly taught and to be exposed to public inspection, was but the approximate of a more exact but hidden knowledge. And this very formulation of Mr. Bentley will strangely exemplify the assertion; and explained, will show that it [the Hindu exoteric astronomy and sciences] was derived from a system exact beyond the European one, in whidi Mr. Bentley him- self, of course, trusted as far in advance of the Hindu Knowledge, at any time, in any generation." (pages 86-87.) Which is Mr. Bentlejr's misfortune, and does not take away from the glory of the ancient Hindu astronomers, who were all Initiates. 5oO Yhk s^cr^t DOCrittN^ This served as a prototype, he thinks, for the Western nations to build their wa/r of the Titans upon. The author is not quite wrong, but neither is he quite right. If the sidereal prototype refers indeed to a ^r^-manvantaric period, and rests entirely on the Knowledge claimed by the Aryan Initiates of the whole program and progress of cosmo- gony,"'<* the war of the Titans is but a legendary and deified copy of the real war that took place in the Himalayan Kail&sa (heaven) in- stead of in the depths of Cosmic interplanetary Space. It is the record of the terrible strife between the " Sons of God " and the " Sons of the Shadow" of the Fourth and Fifth Races. It is on these two events, blended together by legends borrowed from the exoteric ac- count of the war waged by the Asuras against the gods, that every subsequent national tradition on the subject has been built. Esoterically, the Asuras, transformed subsequently into evil Spirits and lower gods, who are eternally at war with the great deities — are the gods of the Secret Wisdom. In the oldest portions of the Rig Veda, they are the spiritual and the divine, the term Asura being used for the Supreme Spirit and being the same as the great Ahura of the Zoroastrians.*®'* There was a time when the gods Indra, Agni, and Vanma themselves belonged to the Asuras. In the Aitareya Br&hmana, the breath (asu) of Brahma-Prajapati became alive, and from that breath he created the Asuras. Later on, after the war, the Asuras are called the enemies of the gods, hence — "^-suras," the initial "A" being a negative prefix — or " no-gods " — the " gods " being referred to as " Suras." This then connects the Asuras and their " Hosts," enumerated farther on, with the " Fallen Angels " of the Christian Churches, a hierarchy of spiritual Beings to be found in every Pantheon of ancient and even modem nations — from the Zoroastrian down to that of the Chinaman. They are the sons of the primeval Creative Breath at the beginning of every new Maha- Kalpa, or Manvantara; in the same rank as the Angels who had re- mained " faithful." These were the allies of Soma (the parent of the Esoteric Wisdom) as against Brihaspati (representing ritualistic or ceremonial worship) . Evidently they have been degraded in Space and Time into opposing powers or demons by the ceremonialists, on account of their rebellion against hypocrisy, sham-worship, and the dead-letter form. • 1050. The Secret Doctrine teiches that the ddereal regions n' our pUnetary sys- every event of universal importance, snch as tern. Astrology is built wholly upon this geological cataclysms at the end of one mystic and intimate connexion between the race and the beginning of a new one, in- heavenly bodies and mankind; and it is volviog a great dunge each time In man- one of the great secrets of Initiation and kind, spiritual, moral and physical — is pre- Occult mysteries, cogitated and preconcerted, so to say, in 1051. See Darmesteter's VxitdIoAd. SARPAS — SERPENTS — NAGAS 501 Now what is the real character of all those who fought along with them? They are (1) the Uianas, or the " host " of the planet Venus, become now in Roman Catholicism — Lucifer, the genius of the "morn- ing star," "" the tsdba, or army of " Satan." (2) The Daityas and Ddnavas are the Titans, the demons and giants whom we find in the Bible""— the prc^eny of the " Sons of Ck)d " and the " Daughters of Men." Their generic name shows their alleged character, and discloses at the same time the secret animtis of the Brahmans : for they are the KratudzAshas — the " enemies of the sacrifices " or exoteric shams. These are the " hosts " that fought against Brihaspati, the representa- tive of exoteric popular and national religions; and Indra — the god of the visible heaven, the firmament, who, in the early Veda, is the highest god of Cosmic heaven, the fit habitation for an ^^r^ro-Cosmic and personal God, higher than whom no exoteric worship can ever soar. (3) Then come the Nagas,*^* the Sarpa (serpents or Seraphs). These, again, show their character by the hidden meaning of their glyph. In Mythology they are semi-divine beings with a human face and the tail of a Dragon. They are therefore, undeniably, the Jewish seraphim (from Serapis and Sarpa, Serpent) ; the singular being saraph, "burning, fiery." "•*" Christian and Jewish angelology distinguishes between the Seraphim and the Cherubim or Cherubs, who come second in order ; esoterically, and Kabalistically, they are identical ; the cher- ubim being simply the name for the images or likenesses of any of the divisions of the celestial hosts. Now, as said before, the Dragons and Ndgas were the names given to the Initiates-hermits, on account of their great Wisdom and Spirituality and their living in caves. Thus, when Ezekiel applies the adjective of Cherub to the King of Tyre, and tells him that by his wisdom and his understanding there is no secret that can be hidden from him,****^* he shows to an Occultist that it is a " prophet," perhaps, still a follower of exoteric worship, who fulmin- ates against an Initiate of another school and not against an imaginary Lucifer, a fallen cherub from the stars, and then from the garden of Eden. Thus the so-called "war" is, in one of its many meanings, also an allegorical record of the strife between the two classes of adepts — of the right and of the left path. There were three classes of Rishis in India, who were the earliest adepts known; the royal, or Rajarshis, kings and princes, who adopted the ascetic life ; the Devarshis, divine, or the sons of Dharma or Yoga ; and Brahmarshis, descendants of those 1052. See ItaXah xiy. 12. one of tiie Stven continents or divisions of 1053. Genesis vi BhAraiavarsha (old India), the town of N20- 1054. The N^gas are described by the pur being* one of the most ancient cities in Orientalists as a mysterious people whose the country. landmarks are found abundantly in India 1055. See Isaiah, vi. to this day, and who lived in N$f^a dvipa, 1056. Chi^. xxyU^ 3, 4, 502 THE SECRET DOCTRINE c Rishis who were the founders of gotras of Brahmans, or caste-races. Now, leaving the myihical and astronomical keys for one moment aside, the secret teachings show many Atlanteans who belonged to these divi- sions; and there were strifes and wars between them, de facto and de jure, Narada, one of the greatest Rishis, was a Devchrishi; and he is shown in constant and everlasting feud with Brahma, Daksha, and other gods and sages. Therefore we may safely maintain that what- ever the astronomical meaning of this universally accepted legend, its human phase is based on real and historical events, disfigured into a theological dogma only to suit ecclesiastical purposes. As above so below. Sidereal phenomena, and the behavior of the celestial bodies in the heavens, were taken as a model, and the plan was carried out below, on earth. Thus, space, in its abstract sense, was called " the realm of . divine knowledge," and by the Chaldees or Initiates Ab Soo, the habitat (or Father, *. e., the source) of knowledge, because it is in space that dwell the intelligent Powers which invisibly rule the Universe.^®'^ In the same manner and on the plan of the Zodiac in the upper Ocean or the heavens, a certain realm on Earth, an inland sea, was consecrated and called "the Abyss of Learning"; twelve centers on it in the shape of twelve small islands representing the Zodiacal signs — two of which remained for ages the "mystery signs" *•■• and were the abodes of twelve Hierophants and masters of wisdom. This " sea of knowledge " or learning *^* remained for ages there, where now stretches the Shamo or Gobi desert. It existed until the last great glacial period, when a local cataclysm, which swept the waters south and west and so formed the present great desolate desert, left only a certain oasis, with a lake and one island in the midst of It, as a relic 10S7. Not kss suggestive are the qual- ities attributed to Rudra Siva, the great Yogi, the forefather of all the Adepts — In Esotericxsm one of the greatest Kings of the Divine Dynasties. Called "the Earli- est" and the "Last/* he is the patron of the Third, Fourth, and the Fifth Root- Races. For, in his earliest character, he is the ascetic Dig-cmbara, "clothed with the Elements," TrUochana, "the threetytd"; Paficha-Anana, " the five-faced,*' an allusion to the past four and the present fifth race, for, though /ivtf-faced, he is only " four- armed," as the fifth race is still alive. He is the "God of Time," Satum-Kronos, as his damaru (drum), in the shape of an hour-glass, shows; and if he is accused of having cut off Brahma's fifth head, and left him with only four, it is again an allusion to a certain degree in initiation, and also to the Races. 1058. G. Seiffarth's idea that the signs of the Zodiac were in ancient times only ten is erroneous. Ten only were known to the profane; the initiates, however, knew them all, from ih€ time of the separation of mankind into sexes, whence arose the •ep' aration of Virgo-Scorpio into two; which, owing to a secret sign added and the Libra invented by the Greeks, instead of the se- cret name which was not given, made 12. iVide Isis Unveiled, Vol. II, p. 456.) 1059. The above is, perhaps, a key to the Dalai-lama's symbolical name — the "Ocean" lama, meaning the Wisdom Ocean. Abb6 Hue speaks of it. THE MYTH OP BEL AND MERODACH 503 of the Zodiacal Ring on Earth. For ages the watery abyss — which, with the nations that preceded the later Babylonians, was the abode of the "great mother" (the terrestrial post-type of the "great mother chaos" in heaven), the parent of Ea (Wisdom), himself the early prototype of Oannes, the man-Fish of the Babylonians — for ages, then, the "Abyss " or Chaos was the abode of wisdom and not of evil. The struggle of Bel and then of Merodach, the Sun-god, with Tiamat, the Sea and its Dragon, a "war" which ended in the defeat of the latter, has a purely cosmic and geological meaning, as well as a histor- ical one. It is a page torn out of the History of the Secret and Sacred Sciences, their evolution, growth and death — for the profane masses. It relates (a) to the systematic and gradual drying up of immense terri- tories by the fierce Sun at a certain pre-historic period; one of the terrible droughts which ended by a gradual transformation of once fer- tile lands abundantly watered into the sandy deserts which they are now; and (6) to the as systematic persecution of the Prophets of the Right Path by those of the Left. The latter, having inaugurated the birth and evolution of the sacerdotal castes, have finally led the world into all these exoteric religions, invented to satisfy the depraved tastes of the "hoi polloi" and the ignorant for ritualistic pomp and the materialization of the ever-immaterial and Unknowable Principle. This was a certain improvement on the Atlantean sorcery, the memory of which lingers in the remembrances of all the literary and Sanskrit-speaking portion of India, as well as in the popular legends. Still it was a parody on, and the desecration of the Sacred Mysteries and their science. The rapid progress of anthropomorphism and idol- atry led the early Fifth, as it had already led the Fourth Race, into sorcery once more, though on a smaller scale. Finally, even the four "Adams" (symbolizing under other names the four preceding races) were forgotten; and passing from one generation into another, each loaded with some additional m3rths, got at last drowned in that ocean of popular s)mibolism called the Pantheons. Yet they exist to this day in the oldest Jewish traditions, as the Tzelem, " the Shadow-Adam " (the Chhayas of our doctrine) ; the " model " Adam, the copy of the first, and the " male and female " of the exoteric Genesis; ^®*® the third, the "earthly Adam" before the Fall, an androgyne; and the Fourth ■ — the Adam after his fall, i. e,, separated into sexes, or the pure Atlantean. The Adam of the garden of Eden, or the forefather of our race — the fifth — is an ingenious compound of the above four. As stated in Zohar^^^ Adam, the ^iRST man, is not found now on earth, he " is not found in all, below." Because, " where does the lower earth come from? From the chain of the Earth, and heaven above," 1060. Chap. L 1061. Ill, fpl, 4, coU 14, Cremona Ed. 504 THS SECRET DOCTRINE f . e., from the superior globes, those which precede and are above our Earth. "And there came out from it [the chain] creatures of all kinds. Some of them in [solid] skins, some in shells (Klippoth) . . . some in red shells, some in black, some in white, and some of other colors . . ." (See Myer's Qabbalah^"^^^), As in the Chaldaean Cosmogony of Berosus and the Stanzas just given, some treatises on the Kabala speak of creatures with two faces, some with four, and some with one face : for " the highest Adam did not come down in all the countries, or produce progeny and have many wives," but is a Mystery. So is the Dragon a mystery. Truly, says Rabbi Simeon Ben-Iochai, that to understand the meaning of the Dragon is not given to the " Companions " (students, or chelas), but only to " the little ones," «. e., the perfect Initiates}^^^ " The work of the beginning the companions understand ; but it is only the little ones who understand the parable on the work in the Principium by the mystery of the serpent of the Great Sea!' **^* And those Christians, who may happen to read this, will also understand by the light of the above sentence who their " Christ " was. For Jesus states repeatedly that he who " shall not receive the Kingdom of God as a little child, he shall not enter therein " ; and if some of his sayings have been meant to apply to children without any metaphor, most of what relates to the " little ones " in the Gospels, related to the Initiates, of whom Jesus was one, Paul (Saul) is referred to in the Talmud as " the little one." That " Mystery of the Serpent " was this : Our Earth, or rather terrestrial life, is often referred to in the Secret Teachings as the g^eat Sea, " the sea of life " having remained to this day a favorite metaphor. The Siphrah Dzeniouta speaks of primeval chaos and the evolution of the Universe after a destruction (pralaya), comparing it to an uncoil- ing serpent : — " Extending hither and thither, its tail in its mouth, the head twisting on its neck, it is enraged and angry. ... It watches and conceals itself. Every thousand Days it is manifested."^**** A commentary on the Puranas says: " Ananta-Sesha is a form of Vishnu, the Holy Spirit of Preservation, and a symbol of the Universe, 1061a. Page 417. 1062. Such WM the name given in an* dent Judaea to the Initiatet, called also the "Innocents" and the "Infants.*' <. #., once more reborn. This key opens a yista into one of the New Testament mysteries; the slaughter by Herod of the 40,000 "In- nocents." There is a legend to this effect, ^d the eyent which took place inmost a century B. c, shows the origin of tht tradi- tion blended at the same time with tiiat of Krishna and his uncle Kan&u In the case of the N. T., Herod stands for Alexander Jannens (of Lydda), whose persecution and murder of hundreds and thousands of Ini- tiates led to the adoption of the Bible stor^. 1063. Zohar ii. 34. 1064, I, 1 16, tut SACRlSDN^SS OP THE SERPENT 505 on which it is supposed to sleep during the intervals of the Days of Brahma. The seven heads of Sesha support the Universe. ..." • So the Spirit of God "sleeps/' is "breathing" (me racha'pheth) over the Chaos of undifferentiated matter, before each new " Crea- tion.""** Now one "Day" of Brahma is composed, as already ex- plained, of one thousand Mahayugas ; and as each " Night " or period of rest is equal in duration to this " day," it is easy to see to what this sentence in Siphrah Dzeniouta refers, viz,: — that the serpent manifests " once in a thousand days." Nor is it more difficult to see whither the initiated writer of the Siphrah is leading us, when he says : — " Its head is broken in the waters of the great sea, as it is written : ' Thou dividest the sea by thy strength, thou breakest the heads of the dragons in the waters.' " *®** It refers to the trials of the Initiates in this physical life, the " sea of sorrow," if read with one key ; it hints at the successive destruction of the seven spheres of a chain of worlds in the great sea of space, when read with another key: for every sidereal globe or sphere, every world, star, or group of stars, is called in symbolism "the Dragon's head." But however it may read, the Dragon was never regarded as Evil, nor was the Serpent either — in antiquity. In the metaphors, whether astronomical, cosmical, theogonical or simply physiological, i. e,, phallic — the Serpent was always regarded as a divine symbol. When it is said: "The (Cosmic) Serpent which runs with 370 leaps," ^***^ it means the cyclic periods of the great Tropical year (25,868 years), divided in the esoteric calculation into 370 periods or cycles, as one solar year is divided into 365 days. And if Michael was regarded by the Christians as the Conqueror of Satan, the Dragon, it is because in the Talmud this fighting personage is represented as the Prince of Waters, who had seven subordinate Spirits under him — a good reason why the Latin Church made him the patron Saint of every promontory in Europe. In the Kabala ^*^* the creative Force " makes sketches and spiral lines of his creation in the shape of a Serpent," It "holds its tail in its mouth," because it is the sjmfibol of endless eternity and of cyclic periods. Its meanings, however, would require a volume, and we must end. Thus the reader may now see for himself what are the several meanings of the " War in Heaven," and of the " great dragon." The most solemn and dreaded of church dogmas, the alpha and omega of Christian faith, and the pillar of its Fai^i, and Atonement, dwindles down to a pagan s)nmbol, in the many allegories about those prehistoric struggles. 1065. Siphrah DMgnioukt, 1067. $%phrah DMtniouta, 1 33. . 1066, body. 13, )068. Siphrah DM^niouta, 506 THE SECBET DOCTRINE § XIX IS PLEROMA SATAN'S LAIR? The subject is not yet exhausted, and has to be examined from still other aspects. Whether Milton's grandiose description of the three Days' Battle of the Angels of Light against those of Darkness justifies the suspicion that he must have heard of the corresponding Eastern tradition — it is impossible to say. Nevertheless, if not himself in connexion with some Mystic, then it must have been through someone who had obtained ac- cess to the secret works of the Vatican. Among these there is a tradition of the "Beni Shamash" — the "children of the Sun" — concerning the Eastern allegory, with far more minute details in its triple version, than one can get either from the Book of Enoch, or the far more recent Revelation of St. John about the " Old Dragon " and his various Slay- ers, as just shown. It seems inexplicable to find, to this day, authors belonging to Mystic- al Societies who yet continue in their preconceived doubts as to the " alleged " antiquity of the "Book of Enoch/' Thus, while the author of the Severed Mysteries among the Mayas and Quiches is inclined to see in Enoch an Initiate converted to Christianity ( !!)/*•• the English compiler of £liphas Levi's works — The Mysteries of Magic — is also of a like opinion. He remarks that : " Outside the erudition of Dr. Kenealy, no modem scholarship attributes any more remote antiquity to the latter work [the "Book of Enoch"] than the fourth century B. c." ^®^® Modem scholarship has been guilty of worse errors than this one. It seems but yesterday that the greatest literary critics in Europe denied the very authenticity of that work, together with the Orphic Hymns, and even the Book of Hermes or Thoth, until whole verses from the latter were discovered on Egyptian monuments and tombs of the earliest dynasties. The opinion of Archbishop Laurence is quoted elsewhere. The *' Old Dragon " and Satan, now become singly and collectively the symbol of, and the theological term for, the " Fallen Angel," is not so described either in the original Kabala (the Chaldaean "Book of Numbers") or in the modern. For the most learned, if not the greatest of modem Kabalists, namely filiphas Levi, describes Satan in the fol- lowing glowing terms: — It is that Angel who was proud enough to believe himself God ; brave enough to buy his independence at the price of eternal suffering and torture; beautiful 1069. Vid9 p. 16. 1070. Biograph. and Critical Eaaay. p. xxxviiL THE LIVING DEVILS S07 enough to have adored himself in full divine light; strong enough to reign in darkness amidst agony, and to have built himself a throne on his inexting^iish- able pyre. It is the Satan of the Republican and heretical Milton. . . . the prince of' anarchy, served by a hierarchy of pure Spirits [11] . . ."*" This description — one which reconciles so cunningly theological dogma and the Kabalistic allegory, and even contrives to include a political compliment in its phraseology — is, when read in the right spirit, quite correct. Yes, indeed; it is this grandest of ideals, this ever-living symbol — nay apotheosis — of self-sacrifice for the intellectual independence of humanity ; this ever active Energy protesting against Static Inertia — the principle to which Self-assertion is a crime, and Thought and the Light of Knowledge odious. It is — as filiphas says with un- paralleled justice and irony ■ — "this pretended hero of tenebrous eter- nities, who, slanderously charged with ugliness, is decorated with horns and claws, which would fit far better his implacable tormentor — it is he who has been finally transformed into a serpent — the red Dragon." But filiphas Levi was yet too subservient to his Roman Catholic author- ities ; one may add, too Jesuitical, to confess that this devil was mankind, and never had any existence on earth outside of that mankind.^®^* In this. Christian theology, although following slavishly in the steps of Paganism, was only true to its own time-honored policy. It had to isolate itself, and to assert its authority. Hence it could not do better than turn every pagan deity into a devil. Every bright sun-god of antiquity — a glorious deity by day, and its own opponent and advers- ary by night, named the Dragon of Wisdom, because it was supposed to contain the germs of night and day — has now been turned into the antithetical shadow of God, and has become Satan on the sole and unsupported authority of despotic human dogma. After which all these producers of light and shadow, all the Sun and the Moon Gods, were cursed, and thus the one God chosen out of the many, and Satan, were both anthropomorphized. But theology seems to have lost sight of the human capacity for discriminating and finally analysing all that is artificially forced upon its reverence. History shows in every race and even tribe, especially in the Semitic nations, the natural impulse to exalt its own tribal deity above all others to the hegemony of the 1071. Histoire de la Magit, 16-17. unforttinate and otherwise innocent women! 1072. What devil could be possessed of One has but to read the daily papers to more cunning, craft and cruelty tiian the find in those wife- and child-beating, drunk- " Whitechapel murderer," "Jack the Rip- en brutes (husbands and fathers!), a small per '* of 1888, whose unparalleled blood- percentage of whom is daily brought before thirsty and cool wickedness led him to the courts, the complete personifications of slaughter and mutilate in cold blood seren the devils of Christian Hell! 506 I^HK S^CB^ DOCTRINE gods ; and proves that the God of the Israelites was such a tribal God, and no more, even though the Christian Church, following the lead of the " chosen " people, is pleased to enforce the worship of that one particular deity, and to anathematize all the others. Whether originally a conscious or an unconscious blunder, nevertheless, it was one. Jeho- vah has ever been in antiquity only "a god among other Gods'* ^^^ The Lord appears to Abraham, and while saying, " I am the Almighty God'* yet adds, " I will establish my covenant to be a God imto thee " (Abraham), and unto his J^^rf after hirn^^''* — ^not unto Aryan Europeans. But then, there was the grandiose and ideal figure of Jesus of Nazareth to be set off against a dark background, to gain in radiance by the contrast; and a darker one the Church could hardly invent. Lacking the Old Testament symbology, ignorant of the real connotation of the name of Jehovah — the rabbinical secret substitute for the inef- fable and unpronounceable name — the Church mistook the cunningly fabricated shadow for the reality, the anthropomorphized generative sjmfibol for the one Secondless Reality, the ever unknowable cause of all. As a logical sequence the Church, for purposes of duality, had to invent an anthropomorphic Devil — created, as taught by her, by God himself. Satan has now turned out to be the monster fabricated by the " Jehovah-Frankenstein," — his father's curse and a thorn in the cUvine side — a monster, than whom no earthly Frankenstein could have f al>- ricated a more ridiculous bogey. The author of New Aspects of Life describes the Jewish God very correctly from the Kabalistic standpoint as " the Spirit of the Earth, which had revealed itself to the Jew as Jehovah." ^•^^ " It Was that Spirit again who, after the death of Jesus, assumed his form and per- sonated him as the risen Christ " — the doctrine of Cerinthus and sev- eral Gnostic sects with slight variation, as one can see. But the auth- or's explanations and deductions are remarkable : " None knew . . . better than Moses . . . and so well as he how great was the power of those [gods of l^ypt] with whose priests he had contended," he says, ". . . the gods of which Jehovah is claimed to be the God " (by the Jews only). "What were these gods, these A char of which Jehovah, the A chad, is claimed to be the God ... by overcoming them?" the author asks ; to which our Occultism answers : "those whom the Church now calls the Fallen Angels and collectively Satan, the Dragon, over- come, if we have to accept her dictum, by Michael and the Host, that Michael being simply Jehovah himself, one of the subordinate Spirits at best." Therefore, the author is again right in saying : The Greeks believed in the existence of . . . daimons. But . . . they were anti- cipated by the Hebrews, who held that there was a class of personating spirits 1073. Psalm Ixxxii, )074. Genwsis xvii. 7, \07S, F^pe 209, JEHOVAH, A PERSONATING SPIRIT 509 which they designated demions, '' personators." Admitting with Jehovah, who expressly asserts it, the existence of other gods, which were personators of the One God, were these other gods simply a higher class of personating spirits, which had acquired and exercised greater powers? And is not personation the Key to the mystery of the Spirit state? But once granting this position, how are we to know that Jehovah was not a personating Spirit, a Spirit which arriog- ated to itself that it was, and thus became, the personator of the one unknown and unknowable God? Nay, how do we know that the Spirit calling itself Jehovah, in arrogating to itself his attributes did not thus cause its own desig- nation to be imputed to the One who is in reality as nameless as incognizable ? **" Then the author shows " that the Spirit Jehovah is a personator " on its own admission. It acknowledged to Moses " that it had appeared to the patriarchs as the God Shaddai . . ." and " the god Helion . . /^ With the same breath it assumed the name of Jehovah; and it is on the faith of the assertion of this personator that the names El, Bloah, Bio him, and Shaddai, have been read and interpreted in juxtaposition with Jehovah as "the Lord God Almighty." Then when the name Jehovah became ineflfable . . . the designation Adonai, " Lord " was substituted for it, and "... it was owing to this substitution that the ' Lord ' passed from the Jewish to the Christian ' Word ' and * World ' as a designation of God."^®^^ And how are we to know, the author may add, that Jehovah was not many spirits personating even that seemingly one — Jod or Jod-He? But if the Christian Church was the first to make the existence of Satan a dogma, it was because, as shown in Isis, the Devil — the power- ful enemy of God ( ? ! ! ) had to become the comer stone of the pillar of the Church. For, as a Theosophist, M. Jules Baissac, truly observes in his Satan ou le Diable: ^®^* " II f allait eviter de paraitre autoriser le dogme du double principe en faisant de ce Satan createur une puissance reelle, et pour expliquer le mal originel, on profere contre Manes rhypothese d'une permission de I'unique Tout-Puissant."^®'* The choice and policy were unfortunate, anyhow. Either the personator of the lower god of Abraham and Jacob ought to have been made entirely distinct from the mystic " Father " of Jesus, or — the " Fallen " Angels should have been left unslandered by further fictions. Every god of the Gentiles is connected with, and closely related to, Jehovah — the Elohim; for they are all One Host, whose units differ only in name in the esoteric teachings. Between the " Obedient " and 1076. Pages 144-145. 1077. Page 146. — rival of God himself. We do not see 1078. Page 9. that the Christian Church has so much im- 1079. After the poljrmorphic Pantheism pro-ed on that exoteric idea of the Mani- of some Gnostics came the esoteric dualism cheans, for she calls God her King of I<ight, of Manes, who was accused of personify- and Satan, the King of Darkness, to this ing Svil and creating of the Devil a God day. 510 THE SECRET DOCTRINE the " Fallen " Angels there is no difference whatever, except in their respective functions, or rather in the inertia of some, and the activity of others among those " Dhyan Chohans " or Blohim who were '" cofip- missioned to create," i, e,, to fabricate the manifested world out of the eternal material. The Kabalists say that the true name of Satan is that of Jehovah placed upside down, for '' Satan is not a black god but the negation of the whit^ deity," or the light of Truth, God is light and Satan is the necessary darkness or shadow to set it off, without which pure light would be invisible and incomprehensible.^®*® " For the initiates," says £liphas Levi, "the devil is not a person but a creative Force, for Good as for Evil." They (the Initiates) represented this Force, which pre- sides at physical generation, under the mysterious form of God Pofn — or Nature; whence the horns and hoofs of that m3rthical and symbolic figure, as also the Christian " goat of the Witches' Sabbath." With re- gard to this too. Christians have imprudently forgotten that the goat was also the victim selected for the atonement of all the sins of Israel, that the scape-goat was indeed the sacrificial martyr, the symbol of the greatest mystery on earth — the Fail into generation. Only the Jews have long forgotten the real meaning of their (to the non-initiated) ridiculous hero, selected from the drama of life in the great mysteries enacted by them in the desert ; and the Christians never knew it. £liphas Levi seeks to explain the dogma of his Church by paradoxes and metaphors, but succeeds very poorly in the face of the many vol- umes written by pious Roman Catholic demonologists under the ap- probation and auspices of Rome, in this nineteenth century of ours. For the true Roman Catholic, the devil or Satan is a reality; the drama enacted in the sidereal light according to the seer of Patmos — who desired, perhaps, to improve upon the narrative in the "Book of Enoch" — is as real, and as historical a fact as any other allegory and symbol- ical event in the Bible. But the Initiates give an explanation which dif- fers from that given by £liphas Levi, whose genius and crafty intellect had to submit to a certain compromise dictated to him from Rome. Thus, the true and uncompromising Kabalists admit that, for all pur- 1080. To quote in this relation Mr. Laing in his admirable work Modem Science and Modern Thought (p. 222, 3rd Ed.): " From this dilemma [existence of evil in the world] there is no escape, unless we give up altogether the idea of an anthropo- morphic deity, and adopt frankly the Sd- entific idea of a First Cause, inscrutable and past finding out; and of a universe whose laws we can trace, but of whose »» »t real essence we know nothing, and can only suspect, or faintly discern a fundamental law which may make the polarity of good and evil a necessary condition of existence. Were Science to loiow "the real essence,' instead of knowing nothing of it, the faint suspicion would turn into the certitude of the existence of such a law, and the know- ledge that this law is connected with Karma. AKASA, THE MYSTERIUM MAGNUM 511 poses of Science and philosophy, it is enough that the profane should know that the great magic agent called by the followers of the Marquis de St. Martin — the Martinists — astral light, by the medieval Kabal- ists and Alchemists the Sidereal Virgin and the Mysterium Magnum, and by the Eastern Occultists Aether, the reflection of Akdsa — is that which the Church calls Lucifer. That the Latin scholastics have suc- ceeded in transforming the universal soul and Pleroma, the vehicle of Light and the receptacle of all the forms, a force spread throughout the whole Universe, with its direct and indirect effects, into Satan and his works, is no news to any one. But now they are prepared to give out to the above-mentioned profane even the secrets hinted at by fili- phas Levi without adequate explanation; for the latter's policy of veiled revelations could only lead to further superstition and misunder- standing. What, indeed, can a student of Occultism, a beginner, gather from the following highly poetical sentences of £liphas Levi, as apo- calyptic as the writings of any of the Alchemists? Lucifer, the Astral Light ... is an intermediate force existing in all creation, it serves to create and to destroy, and the Fall of Adam was an erotic intoxica- ion which has rendered his generation a slave to this fatal light . . . every sexual passion that overpowers our senses is a whirlwind of that light which seeks to drag us towards the abyss of death, Folly. Hallucinations, visions, ecstasies are all forms of a very dangerous excitation due to this interior phosphorus [?]. Thus light, finally, is of the nature of fire, the intelligent use of which warms and vivifies, and the excess of which, on the contrary, dissolves and annihilates. Thus man is called upon to assume a sovereign empire over that (astral) light and conquer thereby his immortality, and is threatened at the same time with being intoxicated, absorbed, and eternally destroyed by it This light, therefore, inasmuch as it is devouring, revengeful, and fatal, would thus really be hell-fire, the serpent of the legend ; the tormented errors of which it is full, the tears and the gnashing of teeth of the abortive beings it devours, the phantom of life that escapes them, and seems to mock and insult their agony, all this would be the devil or Satan indeed.*** There is no wrong statement in all this ; nothing save a superabund* ance of ill-applied metaphors, as in the application of Adam — a myth — to the illustration of the astral effects. Akaia — the astral light*®" — can be defined in a few words ; it is the universal Soul, the Matrix of the Universe, the " Mysterium Magnum " from which all that exists is bom by separation or differentiation. It is the cause of existence ; it fills all the infinite Space ; is Space itself, in one sense, or both its Sixth 1081. Hittoire de la MagU, p. 197. 1082. AkA£a ii not the Ether of Science, as some Orientalists translate it 512 mt S^CR^ DOCTRINE and Seventh principles.*®*" But as the finite in the Infinite, as regards manifestation, this light must have its shadowy side — as already re- marked. And as the infinite can never be manifested, hence the finite world has to be satisfied with the shadow alone, which its actions draw upon htmianity and which men attract and force to activity. Hence, while it is the universal Cause in its unmanifested unity and infinity, the Astral light becomes, with regard to Mankind, simply the eflFects of the causes produced by men in their sinful lives. It is not its bright denizens — whether they are called Spirits of Light or Darkness — that produce Good or Evil, but mankind itself that determines the un- avoidable action and reaction in the great magic agent It is mankind which has become the " Serpent of Genesis," and thus causes daily and hourly the Fall and sin of the " Celestial Virgin " — which thus be- comes the Mother of gods and devils at one and the same time ; for she is the ever-loving, beneficent deity to all those who stir her Soul and heart, instead of attracting to themselves her shadowy manifested es- sence, called by feliphas Levi — " the fatal light " which kills and des- troys. Humanity, in its tmits, can overpower and master its effects ; but only by the holiness of their lives and by producing good causes. It has power only on the manifested lower principles — the shadow of the Unfaiown and Incognizable Deity in Space. But in antiquity and real- ity, Lucifer, or Luciferus, is the name of the angelic Entity presiding over the light of truth as over the light of the day. In the great Val- entinian gospel Pistis Sophia^^^ it is taught that of the three Powers emanating from the Holy names of the Three Tpi&im/ias, that of Sophia (the Holy Ghost according to these gnostics — the most cul- tured of all), resides in the planet Venus or Lucifer. Thus to the profane, the Astral light may be God and Devil at once — Daemon est Deus inversus: that is to say, through every point of Infinite Space thrill the magnetic and electrical currents of animate 1083. Says Johannes Tritheim, the Ab- bot of Spanheim, the irrenteat aatrologer and Kabaliat of hia day:— "The art of divine magic conaiata in the ability to perceive the essence of things in the light of nature (astral light), and by naing the aoul-powera of the apirit to produce material things from the unseen universe, and in audi operationa the Above and the Below muat be brought together and made to act harmoniously. The spirit of Nature (astral light) ia a unity, creating and forming everjrthing, and acting through the instrumentality of man it may produce wonderful things. Such pro- cesses take place according to law. You will learn the law by which these things are accomplished, if you learn to know yourself. You will know it by the power of the spirit that ia in yourself, and accom- plish it by mixing your spirit with the es- sence that comea out of yoursell If yon wish to succeed in such a work you must know how to separate Spirit and Life in Nature, and, moreover, to aeparate the as- tral soul in yourself and to make it tangi- ble, and then the aubstance of the soul will appear visibly and tangibly, rendered objective by the power of the spirit." — (Quoted in Dr. Hartmann's Paracelsus.) 1084. i 361. MIND, THE QUICKISNING SPIRIT 513 Nature, the life-giving and death-giving waves, for death on earth be- comes life on another plane. Lucifer is divine and terrestrial light, the " Holy Ghost " and " Satan," at one and the same time, visible Space being truly filled with the differentiated Breath invisibly; and the Astral Light, the manifested effects of the two who are one, guided and attracted by ourselves, is the Karma of humanity, both a personal and impersonal entity: personal, because it is the mystic name given by St. Martin to the Host of divine Creators, guides and rulers of this planet ; impersonal, as the Cause and effect of universal Life and Death. The Fall was the result of man's knowledge, for his "eyes were opened." Indeed, he was taught Wisdom and the hidden knowledge by the " Fallen Angel," for the latter had become from that day his Manas, Mind and Self -consciousness. In each of us that golden thread of continuous life — periodically broken into active and passive cycles of sensuous existence on Earth, and super-sensuous in Devachan — is from the beginning of our appearance upon this earth. It is the SUtrdimd, the luminous thread of immortal impersonal monadship, on which our earthly lives or evanescent Egos are strung as so many beads — according to the beautiful expression of Vedantic philosophy. And now it stands proven that Satan, or the Red Piery Dragon, the "Lord of Phosphorus" (brimstone was a theological improvement), and Lucifer, or " Light-Bearer," is in us : it is our Mind — our tempter and Redeemer, our intelligent liberator and Savior from pure animalism. Without this principle — the emanation of the very essence of the pure divine principle Mahat (Intelligence), which radiates direct from the Divine mind — we would be surely no better than animals. The first man Adam was made only a living soul (nephesh), the last Adam was made a quickening Spirit:^^^^ — says Paul, his words referring to the building or Creation of man. Without this quickening spirit, or human Mind or soul, there would be no difference between man and beast; as there is none, in fact, between animals with respect to their actions. The tiger and the donkey, the hawk and the dove, are each one as pure and as innocent as the other, because irresponsible. Bach follows its instinct, the tiger and the hawk killing with the same unconcern as the donkey eats a thistle, or the dove pecks at a grain of com. If the Fall had the significance given to it by theology; if that fall occurred as a result of an act never intended by nature, — a sin, how about the animals? If we are told that they procreate their species 1085. The real original text of I Corinth' was an Initiate, and hit words have quite tans, rendered Kabalistically and esoterically a different meaning when read esoterically. would read (m Chap, jcv, verses 44 and 45): The body "is sown in weakness [passivity]; " It it sown a soul body [not " natural " it is raised in power " (43) — or in q>iri^ body], it is raised a spirit body." St Paul uality and intellect 514 THE SECRET DOCTRINE in consequence of that same "original sin/' for which God cursed the earth — hence everything living on it — we will put another ques- tion. We are told by tfieology, as by Science, that the animal was on earth far earlier than man? We ask the former: How did it pro- create its species, before the fruit of the Tree of Knowledge, of the Good and the Evil, had been plucked off? As said: The Christians — far less clear-sighted than the great Mystic and Liberator whose name they have assumed, whose doctrines they have misunderstood and travestied, and whose memory they have blackened by their deeds — took the Jewish Jehovah as he was, and of course strove vainly to reconcile the Gospel of Light and Liberty with the Deity of Darkness and Submission {IVar in Heaven), ^^ But, it is sufficiently proven now that all the soi-disant evil Spirits who are credited with having made war on the gods, are identical as personalities ; moreover, that all the ancient religions taught the same tenet save the final conclusion, which latter differs from the Christian. The seven primeval gods had all a dual state, one essential, the other accidental. In their essential state they were all the " Builders " or Fashioners, the Preservers and the rulers of this world, and in the accidental state, clothing themselves in visible corporeality, they de- scended on the earth and reigned on it as Kings and Instructors of the lower Hosts, who had incarnated once more upon it as men. Thus esoteric philosophy shows that man is truly the manifested deity in both its aspects — good and evil, but theology cannot admit 1086. By Godolpbin Mkford, later in life, Murad Ali Beg. Born in India, the son of a Missionary, G. Mitford was converted to Islam, and died a Mohamedan in 1884. He was a most extraordinary Mystic, of a great learning and remarkable intelligence. But be left the Right Path and forthwith fell under Karmic retribution. As well shown by the author of the article quoted, "The followers of the defeated Elohim, first massacred by the victorious Jews [the Jehovites], and then persuaded by the vic- torious Christians and Mohamedans, contin- ued nevertheless. . . . Some of these scat- tered sects have lost even the tradition of the true rationale of their belief — to wor- ship in secrecy and mystery the Principle of Fire, I«ight, and Liberty. Why do the Sa- bean Bedouins (avowedly Monotheists when dwelling in the Mohamedan cities) in the solitude of the desert night yet invoke the starry 'Host of Heaven'? Why do the Yezidis, the 'Devil Worshipers,' worship tiie ' Muluk-Taoos ' — The ' Lord Peacock ' — the emblem of pride and of hundred-eyed intelligence [and of Initiation also], which was expelled from heaven with Satan, ac- cording to an old Oriental tradition? Why do the Gholaites and their kindred Mesopot- amo- Iranian Mohamedan Sects believe in the ' Noor niahee ' — the Light of the Elohim •— transmitted in anastasis through a hundred Prophet Leaders? It is because they have continued in ignorant superstition the tradi- tional religion of the 'Light-Deities' whom Jahveh overthrew I " — is said to have over- thrown, rather; for by overthrowing them he would have overthrown himself. The "Muluk-Taoos" — is Maluk — "Ruler," as is shown in the foot-note. It is only a new form of Moloch, Meiek, Molech, Mal- ayak, and Malachim — Messengers, Angels, etc (Theosophist, Vol. Ill, p. 69). TH^ LOGOS AND SATAN ARE ONE 515 this philosophical truth. Teaching the dogma of the Fallen Angels in its dead-letter meaning, and having made of Satan the comer-stone and pillar of the dogma of redemption — to do so would be suicidal. Having once shown the rebellious angels distinct from God and the Logos in their personalities, the admission that the downfall of the dis- obedient Spirits meant simply their fall into generation and matter, would be equivalent to saying that God and Satan were identical. For since the Logos (or God) is the aggregate of that once divine Host ac- cused of having fallen, it would follow that the Logos and Satan are one. Yet such was the real philosophical view of the now disfigured tenet in antiquity. The Verbum, or the " Son," was shown in a dual aspect by the Pagan Gnostics — in fact, he was a duality in full unity. Hence, the endless and various national versions. The Greeks had Jupiter, the son of Chronos, the Father, who hurls him down into the depths of Kosmos. The Aryans had Brahma (in later theology) precipitated by Siva into the Abyss of Darkness, etc., etc. But the fall of all these Logoi and Demiurgi from their primitive exalted position, had in all cases one and the same esoteric signification in it; the curse — in its philosophical meaning — of being incarnated on this earth ; an un- avoidable rung on the ladder of cosmic evolution, a highly philoso- phical and fitting Karmic law, without which the presence of Evil on Earth would have to remain for ever a closed mystery to the under- standing of true philosophy. To say, as the author of the Esprits Tombis des Patens ^®®®' does, that since " Christianity is made to rest on two pillars, that of evil {Trovqpov)^ and of good {ayaBov) ; on two forces, in short, dya^al #cai KOKoX 8vm/Aci9: hence, if we suppress the punishment of the evU forces, the protecting mission of the good Powers will have neither value nor sense " — is to utter the most unphilosophical absurdity. If it fits in with, and explains Christian dogma, it obscures the facts and truths of the primitive wisdom of the ages. The cau- tious hints of Paul have all the true esoteric meaning, and it took cent- turies of scholastic casuistry to give them the present false coloring in their interpretation. The verbum and Lucifer are one in their dual aspect; and the "Prince of the Air" (princeps aeris hujus) is not the " God of that period," but an everlasting principle. If the latter was said to be ever circling around the world — qui circumambulat terram — the great Apostle referred simply to the never-ceasing cycles of human incarnations, in which evil will ever predominate unto the day when Humanity is redeemed by the true divine Enlightenment which gives the correct perception of things. It is easy to disfigure vague expressions written in dead and long- forgotten languages, and palm them off as truths and revealed facts on 1086a. Page 347. 516 THB SKCRET DOCTRINB the Ignorant masses. The identity of thought and meaning is the one thing that strikes the student in all the religions which mention the tradition of the fallen Spirits, and in those great religions there is not one that fails to mention and describe it in one or another form. Thus, Hoang-Ty, the great Spirit, sees his Sons, who had acquired active wisdom, falling into the valley of Pain. Their leader, the Flying Dragon^ having drunk of the forbidden ambrosia, fell to the Earth with his Host (Kings). In the Zend Avesta, Angra Main)ru (Ahriman), surrounding himself with fire (the " Flames " — vide supra) seeks to conquer the Heavens,^®*' when Ahura Mazda, descending from the solid Heaven he inhabits, to the help of the Heavens that revolve (in time and space, the manifested worlds of cycles including those of incarnation), and the Amshdspends, "the seven bright Sravah," ac- companied by their stars, fight Ahriman, and the vanquished Devas fall to the Earth along with him.^®*' In the Vendiddd the Daevas are called " evil-doing," and shown to rush away " into the depths of the world of hell," or matter (47). This is an allegory showing the Devas compelled to incarnate, once that they have separated themselves from their parent essence, or, in other words, after the unit had become a multiple, after differentiation and manifestation. Typhon the Egyptian, Python, the Titans, the Suras and the Asuras, all belong to the same legend of Spirits peopling the Earth. They are not " demons commissioned to create and organize this visible uni- verse," but fashioners (the "architects") of the worlds, and the pro- genitors of man. They are the Fallen angels, metaphorically — "the true mirrors of the Eternal Wisdom." What is the absolute and complete truth as well as the esoteric meaning about this universal myth ? The whole essence of truth cannot be transmitted from mouth to ear. Nor can any pen describe it, not even that of the recording Angel, unless man finds the answer in the sanctuary of his own heart, in the innermost depths of his divine in- tuitions. It is the great SEVENTH MYSTERY of Creation, the first and the last ; and those who read St. John's Apocalypse may find its shadow lurking under the seventh seal. ... It can be represented only in its apparent, objective form, like the eternal riddle of the Sphinx. If the latter threw herself into the sea and perished, it is not because Oedipus had unriddled the secret of the ages, but because, by anthropomorphizing the ever-spiritual and the subjective, he had dishonored the great truth for ever. Therefore, we can give it only from its philosophical and intellectual planes, unlocked with three 1087. So does every Yogi and even Chri»- luch a desire make of any one a devil? tian: one must take the Kingdom of ktavtn 1088. Acad, des Inscrip,, Vol. ^^^x, p. by violence — we are taught Why should 690; see VtndtdAd, Farg. xix, iU. BARISSMA, THE DIVINE TWIG 517 keys respectively — for the last four keys of the seven that throw wide open the portals to the mysteries of Nature are in the hands of the highest Initiates, and cannot be divulged to the masses at large — not in this, our century, at any rate. The dead letter is everywhere the same. The dualism in the Maz- dean religion, was bom from exoteric interpretation. The holy " Air- )raman," "the bestower of weal," invoked in the prayer called Air- yama-ishyo, is the divine aspect of Ahriman, " the deadly, the Daeva of the Daevas," ^®*' and Angra Mainyu is the dark material aspect of the former. " Keep us from the Hater, O Mazda and Armaiti Spen- ^^»io»o jj^g^ j^g ^ prayer and invocation, an identical meaning with " Lead us not into temptation," and is addressed by man to the terrible Spirit of duality in man himself. For (Ahura) Mazda is the spiritual, divine, and purified man, and Armaiti Spenta, the Spirit of the Earth or materiality, is the same as Ahriman or Angra Mainyu in one sense. The whole of the Magian or Mazdean literature — or what remains of it — is magical, occult, hence allegorical and s)mibolical — even its " mystery of the law." ^^•^ Now the Mobed and the Parsi keep their eye on the Baresma during the sacrifice, the divine twig off Ormazd's " tree " having been transformed into a bunch of metallic rods ; and wonder why neither the Amesha-Spentas, nor "the high and beauti- ful golden Haomas, nor even their Vohu-Mano (good thoughts), nor their Rata (sacrificial offering)," help them much. Let them meditate on the " tree of Wisdom," and study, assimilating one by one, the fruits thereof. The way to the tree of eternal life, the white Haoma, the Gaokerena, is through one end of the earth to the other ; and Haoma is in heaven as it is on earth. But to become once more a priest of it, and a healer, man must heal himself before he can heal others. This proves once more that the so-called " m3rths," in order to be at least approximately dealt with in any degree of justice, have to be closely examined from all their aspects. In truth, every one of the seven Keys has to be used in its right place, and never mixed with the others, if we would unveil the entire cycle of mysteries. In our day of dreary soul-killing materialism, the ancient priest Initiates have be- come, in the opinion of 'our learned generations, the synonyms of clever impostors, kindling the fires of superstition in order to obtain an easier sway over the minds of men. This is an unfounded calumny, generated by scepticism and uncharitable thoughts. No one believed more in Gods — or, we may call them, the Spiritual and now invisible Powers, or Spirits, the noumena of the phenomena — than they did ; and they 1089. Farg. xix, 43. 1090. VendtdAd Sddah, " Sacred Books of the East/' Vol. IV, p. 223. 1091. See the G&tha in Yasna XUV. 518 THE SECRET DOCTRINE believed just because they knew. If, initiated into the Mysteries of Nature, they were forced to withhold their knowledge from the pro- fane, who would have surely abused it, such secrecy was undeniably less dangerous than the policy of their usurpers and successors. The former taught only that which they well knew. The latter, teaching whcU they do not know, have invented, as a secure haven for their ignorance, a jealous and cruel Deity, who forbids man to pry into his mysteries under the penalty of damnation. As well they may, for his mysteries can at best be only hinted at in polite ears, never described. Turn to King's Gnostics, " Descriptions of the Plates " (Plate H), and see for yourself what was the primitive Ark of the Covenant, accord- ing to the author, who says: There is a Rabbinical tradition that the cherubin placed over it were repre- sented as male and female, in the act of copulation, in order to express the grand doctrine of the Essence of Porm and Matter, the two principles of all things. When the Chaldaeans broke into the sanctuary and beheld this most astounding emblem, they naturally enough exclaimed, "Is this your God, of whom you boast that He is such a lover of purity ? " **" King thinks that this tradition " savors too much of Alexandrian philosophy to demand any credit," to which we demur. The shape and form of the wings of the two cherubin standing on the right and left sides of the Ark, these wings meeting over the " Holy of Holies," are an emblem quite eloquent in itself, besides the " holy " Jod within the ark ! The Mystery of Agathodaimon, whose legend states, " I am Chntimis, Sun of the Universe, 700," can alone solve the mystery of Jesus, " the number of whose name is 888." It is not the key of St. Peter, or the Church dogma, but the narthex — the wand of the candi- date for initiation — that has to be wrenched from the grasp of the long-silent Sphinx of the ages. Meanwhile — The augers, who, upon meeting each other, have to thrust their tongues into their cheeks to suppress a fit of laughter, may be more numerous in our own age than they ever were in the day of Sylla. 1092. Page 441. THE " FATHER OF MORTAI.S " 519 § XX PROMETHEUS, THE TITAN His Origin in Ancient India In our modern day there does not exist the slightest doubt in the minds of the best European symbologists that the name Prometheus possessed the greatest and most mysterious significance in antiquity. While giving the history of Deukalion, whom the Boeotians regarded as the ancestor of the human races, and who was the Son of Prome- theus, according to the significant legend, the author of the Mythologie de la Grice Antique remarks: Thus Prometheus is something more than the archetype of humanity; he is its generator. In the same way that we saw Hephaestus molding the first woman (Pandora) and endowing her with life, so Prometheus kneads the moist clay, of which he fashions the body of the first man whom he will endow with the soul-spark.*"* After the Flood of Deukalion, Zeus, it was taught, had commanded Prometheus and Athena to call forth a new race of men from the mire left by the waters of the deluge ;^^* and in the day of Pausanias the slime which the hero had used for this purpose was still shown in Phokis.^®®*^ " On several archaic monuments one still sees Prometheus modeling a human body, either alone or with Athena's help."^®'® The same authors remind the world of another equally mysterious personage, though one less generally known than Prometheus, whose legend offers remarkable analogies with that of the Titan. The name of this second ancestor and generator is Phoroneus, the hero of an ancient poem, now unfortunately no longer extant — the Pharoneidae, His legend was localized in Argolis, where a perpetual flame was pre- served on his altar as a reminder that he was the bringer of fire upon earth.^®®^ A benefact6r of men as Prometheus was, he had made them participators of every bliss on earth. Plato ^®'* and Clemens Alexan- drinus^®'® say that Phoroneus was the first man, or "the father of mortals." His genealogy, which assigns to him as his father Inachos, the river, reminds one of that of Prometheus, which makes that Titan the son of the Oceanid Klymene. But the mother of Phoroneus was the nymph Melia;. a significant descent which distinguishes him from Prometheus. Melia, Decharme thinks, is the personification of the ash-tree, whence, 1093. Apollodonis, I, 7, i. 1096. Myth, Grice Ant., 246. 1094. Ovid, Metam., i, 81. Btym, M. v. 1097. Pausanias, xi, 19, 5; cf. 20, 3^ UpofiifSeis- 1098. Timaios, p. 22. 1095. Pausanias, z, 4, 4. 1099. Strom,, i, p. 380. 520 THE SECRET DOCTRINE according to Hesiod, issued the race of the age of Bronze ;*^^ and which with the Greeks is the celestial tree common to every Aryan mythology. This ash is the Yggdrasil of the Norse antiquity, which the Noms sprinkle daily with the waters from the foimtain of Urd, that it may not wither. It remains verdant till the last days of the Golden Age. Then the Noms — the three sisters who gaze respectively into the Past, the Present, and the Future — make known the decree of Fate (Karma, Orlog), but men are conscious only of the Present But when Gultweig comes (the golden ore) the bewitching enchantress who, thrice cast into the fire, arises each time more beautiful, and fills the souls of gods and men with unappeasable longing, then the Noms . . . enter into being, and the blessed peace of childhood's dreams passes away, and Sin comes into existence with all its evil consequences . . . and Karma.^^®^ The thrice purified Gold is — Manas, the Conscious Soul.' With the Greeks, the "ash-tree" represented the same idea. Its luxuriant boughs are the sidereal heaven, golden by day and studded with stars by night — the fruits of Melia and Yggdrasil, under whose protecting shadow humanity lived during the Golden Age without desire as without any fear. . . . "That tree had a fruit, or an in- flamed bough, which was lightning," Decharme guesses. And here steps in the killing materialism of the age; that peculiar twist in the modern mind, which, like a Northern blast, bends all on its way, and freezes every intuition, allowing it no hand in the physical speculations of the day. After having seen in Prometheus no better than fire by friction, the learned author of the Mythologie de la Grice Antique perceives in this " fruit " a trifle more than an allusion to ter- restrial fire and its discovery. It is no longer fire, owing to the fall of lightning setting some dry fuel in a blaze, and thus revealing all its priceless benefits to Palaeolithic men ; — but something more mysterious this time, though still as earthly. A divine bird, nestled in the boughs of the celestial ash-tree, stole that bough (or the fruit) and carried it down on the earth in its bill. Now the Greek word ^optavwOs is the rigid equivalent of the Sanskrit word hhuranyu ("the rapid") an epithet of Agni, considered as the carrier of the divine spark. Phoroneus, son of Melia or of the celestial ash, thus corresponds to a conception far more ancient, probably, than that one which transformed the pramantha (of the old Arjran Hindus) into the Greek Prometheus. Phoroneus is the (personified) bird, 1100. Opera et Dies^ 142-145. silver — when it reached its maturity: and According to the Occult teaching, three to the Bronze age, when, separating into yugas passed away during the time of the sexes, they became the mighty demi-gods of Third Root-Race, i,e., the Satya, the Treta, old. and the Dvapara yuga, answering to the 1101. See Asgard and the Gods, pages golden age of its early innocence: to the 10-12. THE POETRY O? MODERN ORIENTALISTS 521 that brings the heavenly lightning to the Earth. Traditions relating to the birth and origin of the race of Bronze, and those which made of Phoroneus the father of the Argians, are an evidence to us that this thunderbolt (or lightning), as in the legends of Hephaestus or Prometheus, was the origin of the human race."^ This still affords us no more than the external meaning of the S3rmbols and the allegory. It is now supposed that the name of Prometheus has been unriddled, and the modem mythologists and Orientalists see in it no longer what their fathers saw on the authority of the whole of classical antiquity. They only find therein something far more appro- priate to the spirit of the age, namely, a phallic element. But the name of Phoroneus, as well as that of Prometheus, bears not one, nor even two, but a series of esoteric meanings. Both relate to the seven celestial fires; to Agni Abhimanin, his three sons, and their forty-five sons, constituting the forty-nine fires. Do all these numbers relate only to the terrestrial mode of fire and to the flame of sexual passion? Did the Hindu Aryan mind never soar above such purely sensual concep- tions? that mind which is declared by Professor Max Miiller to be the most spiritual and mystically inclined on the whole globe? The number of those fires alone ought to have suggested an inkling of the truth. We are told that one is no longer permitted, in this age of rational thought, to explain the name of Prometheus as the old Greeks did. The latter, it seems, "basing themselves on the false analogy of vpoiirfick with the verb irpofuivOdveiv, saw in him the type of the ' foreseeing ' man, to whom, for the sake of symmetry, a brother was added — Epimetheus, or * he who takes counsel after the event.' " ^^®^* But now the Orien- talists have decided otherwise. They know the real meaning of the two names better than those who invented them. The legend is based upon an event of universal importance. It was built "to commemorate a great event which must have strongly im- pressed itself upon the imagination of the first witnesses to it, and its remembrance has never since faded out from popular memory." What is it? Laying aside every poetical fiction, all those dreams of the golden age, let us imagine — argue the modem scholars — in all its gross real- ism, the first miserable state of humanity, the striking picture of which was traced for us after Aeschylus by Lucretius, and the exact truth of which is now confirmed by science; and then one may understand better that a new life really began for man, on that day when he saw the first spark produced by the friction of two pieces of wood, or from the veins of a flint. How could man help feeling gratitude to that mysterious and marvelous being which they were henceforth enabled to create at their will, and which was no sooner bom, than it grew llOla. Page 266, 1101b. Decharme, op. eii. 522 THE SECRET DOCTRINE and expanded, developing with singular power. " This terrestrial flame, was it not analogous in nature to that one which they received from above, or that other which frightened them in the thunderbolt?" Was it not derived from the same source? And if its origin was in heaven, it must have been brought down some day on earth. If so, who was the power- ful being, the beneficent being, god or man, who had conquered it? Such are the questions which the curiosity of the Aryans offered in the early days of their existence, and which found their answer in the myth of Prometheus."" The philosophy of Occult Science finds two weak points in the above reflections, and points them out. The miserable state of Humanity described by Aeschylus and Prometheus was no more wretched then, in the early days of the Aryans, than it is now. That "state" was limited to the savage tribes ; and the now-existing savages are not a whit more happy or unhappy than their forefathers were a million years ago. It is an accepted fact in Science that " rude implements, exactly resembling those in use among existing savages," are found in river- gravels and caves geologically " implying an enormous antiquity." So great is that resemblance that, as the author of The Modern Zoroas- trian tells us: "If the collection in the Colonial Exhibition of stoat celts and arrow-heads used now by the Bushmen of South Africa were placed side by side with one from the British Museum of similar objects from Kent's Cavern or the Caves of Dordogne, no one but an expert could distinguish between them," ^^**" And if there are Bushmen exist- ing now, in our age of the highest civilization, who are no higher intel- lectually than the race of men which inhabited Devonshire and South- em France during the Palaeolithic age, why could not the latter have lived simultaneously with, and have been the contemporary of, other races as highly civilized for their day as we are for ours? That the sum of knowledge increases daily in mankind, "but that intellectual capacity does not increase with it," is shown when the intellect, if not the physical knowledge, of the Euclids, Pythagorases, Paninis, Kapilas, Platos, and Socrateses, is compared with that of the Newtons, Kants, and the modem Huxleys and Haeckels. On comparing the results obtained by Dr. J. Barnard Davis, the Craniologist, worked out in 1868,^^*^* with regard to the internal capacity of the skull — its volume being taken as the standard and test for judging of the intellectual capacities — Dr. Pfaff finds that this capacity among the French (certainly in the highest rank of mankind) is 88.4 cubic inches, being thus " perceptibly smaller than that of the Polynesians generally, which, even among many Papuans and Alfuras of the lowest grade, amounts to 89 and 89 . 7 cubic inches " ; which shows that it is the quality and not the 1102. Mythohgie de la Grice Antique, p. 258. 1103. Page 145. 1104. Transactions of ths Royal Society of I^ndon. THE BCMDN GIVEN BY PROMETHEUS 523 quantity of the brain that is the cause of intellectual capacity. The average index of skulls among various races having been now recog- nized to be "one of the most characteristic marks of difference between different races," the following comparison is suggestive : " The index of breadth among the Scandinavians [is] at 75 ; among the English at 76 ; among Holsteiners at 77 ; in Bresgau at 80 ; Schiller's skull shows an index of breadth even of 82 . . . the Madurese also 82 ! " Finally, the same comparison between the oldest skulls known and the European, brings to light the startling fact " that most of these old skulls, belong- ing to the stone period, are above rather than below the average of the brain of the now living man in volume," Calculating the measures for the height, breadth, and length in inches from the average measure- ments of several skulls, the following sums are obtained: — 1. Old Northern skulls of the stone age 18.877 ins. 2. Average of 48 skulls of the same period from England 18.858 „ 3. Average of 7 skulls of the same period from Wales 18.649 „ 4. Average of 36 skulls of the stone age from France 18.220 „ The average of the now living Europeans is 18.579 inches; of Hottentots, 17.795 inches! Which figures show plainly " that the size of the brain of the oldest populations known to us is not such as to place them on a lower level than that of the now living inhabitants of the Earth." ^^^'^ Besides which, they show the " missing link " vanishing into thin air. Of these, however, more anon : we must return to our direct subject. The race which Jupiter so ardently desired " to quench, and plant a new one in its stead," ^^®® suffered mental, not physical misery. The first boon Prometheus gave to mortals, as he tells the " Chorus," was to hinder them " from foreseeing death " ;^^®^ he " saved the mortal race from sinking blasted down to Hades' gloom ";^^®' and then only, "besides" that, he gave them fire.^^®* This shows plainly the dual character, at any rate of the Promethean myth, if Orientalists will not accept the existence of the seven keys taught in Occultism. This re- lates to the first opening of man's spiritual perceptions, not to his first seeing or discovering fire. For fire was never " discovered," but ex- isted on earth since its beginning. It existed in the seismic activity of the early ages, volcanic eruptions being as frequent and constant in those periods as fog is in England now. And if we are told that men appeared so late on Earth that nearly all the volcanoes, with the ex- ception of a few, were already extinct, and that geological disturbances had made room for a more settled state of things, we answer : Let a new race of men — whether evolved from angel or gorilla — appear 1105. Th€ Age and Origin of Man. 1106. Aeschylus, Prometheus Vinctus, 241. 1107. Ibid., 256. 1108. Ibid., 244. 1109. Ibid., 260. 524 THE SECRET DOCTRINE now on any uninhabited spot of the globe, with the exception perhaps of the Sahara, and a thousand to one it would not be a year or two old before discovering fire, through the fall of lightning setting in flames grass or something else. This assumption, that primitive man lived ages on earth before he was made acquainted with fire, is one of the most painfully illogical of all. But old Aeschylus was an initiate, and knew well what he was giving out.^*^*^ No occultist acquainted with s)rmbology and the fact that Wisdom came to us from the East, will deny for a moment that the myth of Prometheus has reached Europe from Aryavarta. Nor is he likely to deny that in one sense Prometheus represents fire by friction. There- fore, he admires the sagacity of M. F. Baudry, who shows in his Les Mythes du Feu et du Breuvage Celeste^^^^ one of the aspects of Prome- theus and his origin from India. He shows the reader the supposed primitive process to obtain fire, still in use today in India to light the sacrificial flame. This is what he says: — This process, such as it is minutely described in the Vedic Sutras, consists in rapidly turning a stick in a socket made in the center of a piece of wood. The friction develops intense heat and ends by setting on fire the particles of wood in contact. The motion of the stick is not a continuous rotation, but a series of motions in contrary senses, by means of a cord fixed to the stick in its middle: the operator holds one of the ends in each hand and pulls them alternately. . . . The full process is designated in Sanskrit by the verb manthami, mathnami; which means "to rub, agitate, shake and obtain by rubbing," and is especially applied to rotatory friction, as proved by its derivation from mandala, which signifies a circle. . . . The pieces of wood serving for the production of fire have each their name in Sanskrit. The stick which turns is called pramantha; the discus which receives it is called arani and arani: "the two aranis" desig- nating the ensemble of the instrument."" It remains to be seen what the Brahmans will say to this. But sup- posing Prometheus has been conceived in one of the aspects of his 1110. The modem attempt of some Greek scholars (poor and pseudo scholars, they would have appeared in the day of the old Greek writers!) to explain the real meaning of the ideas of Aeschylus, which, heing an ignorant ancient Greek, he could not ex- press so well himself, is absurdly ludicrous! 1111. Revue Germanique, 1861, p. 356. See also his M^moires de la Sociiti de la Linguistique, following the "Fire Myths," (Vol. I, p. 337, et seq.), 1112. Page 358 et seq. There is the upper and nether piece of timber used to produce this sacred fire by attrition at sacrifices, and it is the arant which contains the socket This is proven by an allegory in the Vdyu PurAna and oth- ers, which tell us that Nimi, the son of Dc- shvaku, had left no successor, and that the Rishis, fearing to leave the earth without a ruler, introduced the king's body into the socket of an arant, like an upper arant — and produced from it a prince named Ja- naka. " It was by reason of the peculiar way In which he was engendered that he was called Janaka." (But see Goldttikckefs Sanskrit Dictionary at the word Arani,) Devald, Krishna's mother, in prayer ad- dressed to her, is called "the arani whose attrition engenders fire." ORttK ID^AS MISUNDERSTOOD 525 myth as the producer of fire by means of pramantha, or as an animate and divine pramantha, would this imply that the symbolism had no other than the phallic meaning attributed to it by the modern symbolo- gists ? Decharme, at any rate, seems to have a correct glimmering of the truth ; for he unconsciously corroborates by his remarks all that the Occult sciences teach with regard to the Manasa Devas, who have en- dowed man with the consciousness of his immortal soul: that con- sciousness which hinders man " from foreseeing death," and makes him know he is immortal.^^^' " How has Prometheus got into the possession of the (divine) spark?" he asks. "Fire having its abode in heaven, it is there he must have gone to find it before he could carry it down to men, and, to approach the gods, he must have been a god himself." The Greeks held that he was of the divine race ; the Hindus, that he was a Deva. Hence " with the Greeks he was the son of the Titan lapetOS," •laircTiow&^s."" . . . But celestial fire belonged in the beginning to the gods alone; it was a treasure they reserved for themselves . . . over which they jealously watched. . . . "The prudent son of lapetos," says Hesiod, "deceived Jupiter by stealing and concealing in the cavity of a narthex, the indefatigable fire of the resplen- dent glow.""" . . . Thus the gift made by Prometheus to men was a con- quest made from heaven. . . . Now according to Greek ideas [identical in this with those of the Occultists], this possession forced from Jupiter, this human trespassing upon the property of the gods, had to be followed by an expiation. . . . Prometheus, moreover, belongs to that race of Titans who had rebelled"** against the gods, and whom the master of Ol3rmpus had hurled down into Tar- tarus; like them, he is the genius of Evil, doomed to cruel suffering, etc., etc That which is revolting in the explanations that follow, is the one- sided view taken of this grandest of all the myths. The most intui- tional among modern writers cannot or will not rise in their concep- tions above the level of the Earth and Cosmic phenomena. It is not denied that the moral idea in the m)rth, as presented in the Theogony of Hesiod, plays a certain part in the primitive Greek conception. The Titan is more than a thief of the celestial fire. He is the representa- tion of humanity — active, industrious, intelligent, but at the same time ambitious, which aims at equalling divine powers. Therefore it is humanity punished in the person of Prometheus, but it is only so with the Greeks. With the latter, Prometheus is not a criminal, save in the eyes of the gods. In his relation with the Earth, he is, on the contrary, 1113. The monad of the animal Is as been for the Agnishvatta and the MAnasa immortal as that of man, yet the brute Pitris. knows nothing of this; it lives an anlnuQ 1114. Hesiod, Theogony, 528. life of sensation just as the first human 1115. Ibid,, 565. would have lived, when attaining physical 1116. The fallen angels, therefore; the development in the Third Race, had it not Asuras of the Indian Pantheon. 526 THE SECKET DOCTRINE a god himself, a friend of mankind (<f>ikaivOfwnnK) , which he has raised to civilization and initiated into the knowledge of all the arts ; a con- ception which found its most poetical expounder in Aeschylus. But with all other nations Prometheus is — what? The fallen Angel, Satan, as the Church would have it? Not at all. He is simply the inuige of the pernicious and dreaded effects of lightning. He is the " evil fire " {mal feu) and the symbol of the divine reproductive male organ, " Reduced to its simple expression, the myth we are trying to explain is then simply a (Cosmic) genius of fire." ^^^^ It is the former idea (the phallic) which was pre-eminently Aryan, if we believe Ad. Kuhn ^^^® and Baudry. For — The fire used by man being the result of the action of pramantha in the arant, the Aryas must have ascribed [?] the same origin to celestial iire, and they must^^ have imagined [?] that a god armed with pramantha, or a divine pra- mantha, exercised in the bosom of the clouds a violent friction, which gave birth to lightning and thunderbolts. . . . This idea is supported by the fact that, according to Plutarch's testimony,"* the Stoics thought that thunder was the result of the struggle of storm-clouds and lightning — a conflagration due to friction; while Aristotle saw in the thunderbolt only the action of clouds which clashed with each other. What was this theory, if not the scientific translation of the production of fire by friction? . . . Everything leads us to think that, from the highest antiquity, and before the dispersion of the Aryans, it was believed that the pramantha lighted fire in the storm cloud as well as in the aranis."" Thus, suppositions and idle hypotheses are made to stand for dis- covered truths. Defenders of the Bible dead-letter could never help the writers of missionary tracts more effectually, than do materialistic Symbologists in thus taking for granted that the ancient Aryans based their religious conceptions on no higher thought than the physiological. But it is not so, and the very spirit of Vedic philosophy is against such an interpretation. And if, as Decharme himself confesses, " this idea of the creative power of fire is explained at once by the ancient assimilation of the human soul to a celestial spark," as shown by the imagery often made use of in the Vedas when speaking of Arant, it would mean something higher than simply a gross sexual conception. A hymn to Agni in the Veda is cited as example : — " Here is the pramantha, the generator is ready. Bring the mistress of the race [the female Arant], Let us produce Agni by attrition, according to ancient custom " — which means no worse than an abstract idea ex- 1117. Decharme, page 261. how assumptions are raised to laws in our 1118. In his Die Herabkunft des Peuers day. und des Gottertranks, 1120. Philosoph, Placit., iii, 3. 1119. The italics are ours; they show 1121. Revue Germanique, 1861, p. 368. THE SIX BROTHERS 01? KRISHNA 527 pressed in the tongue of mortals. The "female Arani," the mistress of the race, is Aditi, the mother of the gods, or Shekinah, eternal light — in the world of Spirit, the " Great Deep " and Chaos ; or primordial Substance in its first remove from the Unknown, in the manifested Kosmos. If, ages later, the same epithet is applied to Devaki, the mother of Krishna, or the incarnated Logos ; and if the symbol, owing to the gradual and irrepressible spread of exoteric religions, may al- ready be regarded as having a sexual significance, this in no way mars the original purity of the image. The subjective had been transformed into the objective; Spirit had fallen into matter. The universal kosmic polarity of Spirit-Substance had become, in human thought, the mys- tic, but still sexual union of Spirit and Matter, and had thus acquired an anthropomorphic coloring which it had never had in the beginning. Between the Vedas and the Puranas there is an abyss of which both are the poles, like the seventh (dtmic) and the first or lowest principle (the physical body) in the Septenary constitution of man. The primi- tive, purely spiritual language of the Vedas, conceived many decades of millenniums earlier, had found its purely human expression for the purpose of describing events taking place 5000 years ago, the date of Krishna's death ( from which day the Kali Yuga, or Black- Age, began for mankind). As Aditi is called Surarani (the matrix or "mother" of the sura gods), so Kunti, the mother of the Panda vas, is called in Mahabharata Pandavarani — which term is already physiolagised. But Devaki, the antetype of the Roman Catholic Madonna, is a later anthropomor- phized form of Aditi. The latter is the goddess mother, the " Deva- matri " of Seven Sons (the six and the seven Adityas of early Vedic times) ; the mother of Krishna, Devaki, has six embryos conveyed into her womb by Jagaddhatri (the "nurse of the world"), the seventh (Krishna, the Logos) being transferred to that of Rohini. Mary, the mother of Jesus, is the mother of seven children, of five sons and two daughters (a later transformation of sex, in Matthew's Gospel).*^** No one of the worshipers of the Roman Catholic Virgin would object to reciting in her honor the prayer addressed by the gods to Devaki. Let the reader judge. Thou art that Prakriti (essence), infinite and subtile, which bore Brahma in its womb. Thou eternal being, comprising in thy substance the essence of all created things, wast identical with creation; thou wast the parent of the triform sacrifice, becoming the germ of ail. . . . Thou art sacrifice, whence all fruit proceeds; thou art the arani whose attrition engenders fire . . . ["Womb of Light," "holy Vessel," are the epithets of the Virgin]. As 1122. Chap. xiii. 55-56. 528 THE SECRW DOCTRINE Aditi, thou art the parent of the gods. . . . Thou art Jyotsna (the morning twilight). The Virgin is often addressed as the "morning Star" and the " star of Salvation " — the light whence day is begotten. Thou art Samnati [humility, a daughter of Daksha], the mother of Wis- dom ; thou art NUi, the parent of harmony (^Naya) ; thou art modesty, the progenitrix of affection (PraJraya or vinaya) ; thou art desire, of whom love is bom. . . . Thou art the mother of knowledge (Avabodha) ; patience {Dhriti), the parent of fortitude (Dhairya) . . . etc, etc Thus arani is shown here as the Roman Catholic " vase of election " and no worse. As to its primitive meaning, it was purely metaphys- ical. No unclean thought traversed these conceptions in the ancient mind. Even in the Zohar — far less metaphysical than any other sym- bolism — the idea is an abstraction and nothing more. Thus, when the Zohar (iii, 290) says: "All that which exists, all that which has been formed by the ancient, whose name is holy, can only exist through a male and female principle," it means no more than this : " The divine Spirit of Life is ever coalescing with matter." It is the Will of the Deity that acts ; and the idea is purely Schopenhauerian. " When Atteekah Kaddosha, the ancient and the concealed of the concealed, desired to form all things, it formed all things like male and female. This wisdom comprises ALL when it goeth forth." Hence Chochmah (male wisdom) and Binah (female consciousness or Intellect) are said to create all between the two — the active and the passive principles. As the eye of the expert jeweler discerns under the rough and uncouth oyster shell the pure immaculate pearl, enshrined within its bosom, his hand dealing with the former but to get at its contents, so the eye of the true philosopher reads between the lines of the Puranas the sublime Vedic truths, and corrects the form with the help of the Ve- dantic wisdom. Our Orientalists, however, never perceive the pearl under the thick coating of the shell, and — act accordingly. From all that has been said in this section, one sees clearly that, between the Serpent of Eden and the Devil of Christianity, there is an abyss. Alone the sledge-hammer of ancient philosophy can kill this dogma. WHO INVSNtED WRITING? 529 §XXI ENOlCHION-HENOCH The history of the evolution of the Satanic myth would not be complete if we omitted to notice the character of the mysterious and Cosmopolitan Enoch, variously called Enos, Hanoch, and finally Enoichion by the Greeks. It is from his Book that the first notions of the Fallen Angels were taken by the early Christian writers. The Book of Enoch is declared apocryphal. But what is an Apocry- pha? The very et3rmology of the term shows that it is simply a secret book, i. e., one that belonged to the catalog of temple libraries under the guardianship of the Hierophants and initiated priests, and was never meant for the profane. Apocrypha comes from the verb crypto, Kpvirrw, "to hide," For ages the Bnoichion (the Book of the Seer) was preserved in the " city of letters " and secret works — the ancient Kirjath-Sepher, later on, Debir.^^** Some of the writers interested in the subject — especially Masons — have tried to identify Enoch with Thoth of Memphis, the Greek Hermes, and even with the Latin Mercury. As individuals, all these are distinct one from the other ; professionally — if one may use this word, now so limited in its sense — they belong one and all to the same category of sacred writers, of Initiators and Recorders of Occult and ancient Wisdom. Those who in the Kurdn *^** are generically termed the Edris, or the "Learned" (the Initiated), bore in Egypt the name of " Thoth," the inventor of arts, sciences, writing or letters, of music and astronomy. Among the Jews the Edris became " Enoch," who, according to Bar-Hebraeus, " was the first inventor of writing," books, arts, and sciences, the first who reduced to a system the progress of the planets. In Greece he was called Orpheus, and thus changed his name with every nation. The number Seven being attached to, and con- nected with, each of those primitive Initiators,^^*' as well as the number 365, of the days in the year, astronomically, it identifies the mission, character, and the sacred office of all those men^ but certainly not their personalities. Enoch is the seventh Patriarch; Orpheus is the pos- sessor of the phorminx, the 7-stringed lyre, which is the seven-fold mystery of initiation. Thoth, with the seven-rayed Solar Discus on his head, travels in the Solar boat, the 365 degrees, jumping out every fourth (leap) year for one day. Finally, Thoth-Lunus is the septenary 1123. See Joshua xv. 15. means the "Initiator" and "teacher/' as 1124. See Surit xix. well as the "Son of Man/' Bnos {vidt 1125. Khanoch, or Hanoch, or Enoch Genesis iv. 26), esoterically. 530 tSt SECttT DOCTRINE god of the seven days, or the week. Bsoterically and spiritually Bnoichion means the " Seer of the Open Eye." The story about Enoch, told by Josephus, namely, that he had con- cealed under the pillars of Mercury or Seth his precious rolls or books, is the same as that told of Hermes, "the father of Wisdom," who concealed his books of Wisdom under a pillar, and then, finding the two pillars of stone, found the science written thereon. Yet Josephus, notwithstanding his constant efforts in the direction of Israel's un- merited glorification, and though he does attribute that science (of Wisdom) to the Jewish Enoch — writes history. He shows those pillars as still existing during his own time. He tells us that they were built by Seth ; and so they may have been, only neither by the Patriarch of that name, the fabled son of Adam, nor by the Eg3rptian god of Wisdom — Teth, Set, Thoth, Tat, Sat (the later Sat-an), or Hermes, who are all one, — but by the "sons of the Serpent-god,*' or " Sons of the Dragon," the name under which the Hierophants of Egypt and Babylon were known before the Deluge, as were their forefathers, the Atlanteans. What Josephus tells us, therefore, must be allegoricaily true, with the exception of the application made of it. According to his version the two famous pillars were entirely covered with hieroglyphics, which, after the discovery, were copied and reproduced in the most secret comers of the inner temples of Egypt, and have thus become the source of its Wisdom and exceptional learning. These two "pillars," how- ever, are the prototypes of the two " tables of stones " hewn by Moses at the command of the " Lord." Hence, in saying that all the great adepts and mystics of antiquity — ^like Orpheus, Hesiod, Pythagoras and Plato — got the elements of their theology from those hieroglyphics, he is right in one sense, and wrong in another; for he errs in accuracy. The Secret Doctrine teaches us that the arts, sciences, theology, and especially the philosophy of every nation which preceded the last universally known, but not universal Deluge, had been recorded ideo- graphically from the primitive oral records of the Fourth Race, and that these were the inheritance of the latter from the early Third Root- Race before the allegorical Fall. Hence, also, the Egyptian pillars, the tablets, and even the " white Oriental porphyry stone " of the Masonic legend — which Enoch, fearing that the real and precious secrets would be lost, concealed before the Deluge in the bowels of the Earth — were simply the more or less symbolical and allegorical copies from the primitive Records. The Book of Enoch is one of such copies and is a Chaldaean, now very incomplete compendium. As already said, Bnoichion means in Greek the " inner eye," or the Seer ; in Hebrew, and with the help of Masoretic points it means the initiator and in- structor, *^l3n . It is a generic title; besides which his legend is THE ADEPT DIES BUT TO UVE S3l that of several other prophets, Jewish and heathen, with changes of made-up details, the root-form being the same. Elijah is also taken up into Heaven alive; and the astrologer, at the court of Izdubar, the Chaldaean //eo-bani, is likewise raised to heaven by the god Hea, who was his patron, as Jehovah was of Elijah (whose name means in Hebrew " God-Jah," Jehovah, Tvht< ) , and again of Blihu, which has the same meaning. This kind of easy death, or euthanasia, has an esoteric meaning. It symbolizes the death of any adept who has reached the power and degree, as also the purification, which enable him to die only in the physical body and still live and lead a conscious life in his astral body. The variations on this theme are endless, but the secret meaning is ever the same. The Pauline expression ^"* " that he should not see death" — ut non videret mortem — has thus an esoteric meaning, but nothing supernatural in it. The mangled inter- pretation given of some Biblical hints to the effect that Enoch, '' whose years will equal those of the world," (of the Solar year, 365 days) will share with Christ and the prophet Elijah the honors and bliss of the last advent and of the destruction of Antichrist — signify, esoterically, that some of the great adepts will return in the Seventh Race, when all Error will be made away with, and the advent of Truth will be her- alded by those Sishta, the holy " Sons of Light." The Latin church is not always logical, nor prudent either. She declares the " Book of Enoch " an apocrypha, and has gone so far as to claim, through Cardinal Cajetan and oUier luminaries of the Church, the rejection from the Canon of even the Book of Jude, who, though an inspired apostle, quotes from and thus sanctifies the Book of Enoch, which is alleged to be an apocryphal work. Fortunately, some of the dogmatics perceived the peril in time. Had they accepted Cajetan's resolution, they would have been forced to reject likewise the fourth Gospel; as St John borrows literally from Enoch, and places in the mouth of Jesus, a whole sentence !^^" Ludolf, the " father of Ethiopic literature," conmiissioned to inves- tigate the various Enochian MSS. presented by Peiresc, the traveler, to the Mazarine Library, declared that " no book of Enoch could exist among the Abyssinians " ! Further researches and discoveries worsted his too dogmatic assertion, as all know. Bruce and Rtippell found and brought that same work from Abyssinia some years later, and Bishop Laurence translated it. But Bruce despised it, and scoffed at its con- tents ; as did all the rest of the Scientists. He declared it " a Gnostic work," in which " the age of giants who devour " men — is given . . . hence it is another "Apocalypsisf Giants ! another fairy-tale. 1126. HehrtWM, xi 5. 1127. Vid4 supra, % xviii, sub-sect. A; about the sheep and the robbers. 532 tHE S^CSM DOCTRINB Such, however, was not the opinion of all the best critics. Dr. Hanneberg places the Book of Enoch along with the Third Book of the Maccabees, at the head of the list of those whose authority stands the nearest to that of the canonical works. Verily, " where doctors disagree . . ." As usual, however, they were all right and all wrong. To accept Enoch as a Biblical character, a single living man, is like accepting Adam as the first one. Enoch was a generic title, applied to, and borne by, scores of individuals, at all times and ages, and in every race and nation. This may be easily inferred from the fact that ihe ancient Talmudists and the teachers of Midrashim are not agreed generally in their views about Hanokh, the Son of Yered. . . . Some say Enoch was a great Saint, beloved by God, and taken alive to heaven (». e., one who reached Mukti or Nirvana, on earth, as Buddha did and others still do) ; and others maintain that he was a sorcerer, a wicked magi- cian. This shows only that Enoch, or its equivalent, was a term, even during the days of the later Talmudists, which meant " Seer," "Adept in the Secret Wisdom," etc., without any specification as to the char- acter of the title-bearer. When Josephus, speaking of Elijah and Enoch,***® remarks that " it is written in the sacred books they (Elijah and Enoch) disappeared, but so that nobody knew that they died," it means simply that they had died in their personalities, as Yogis die to this day in India, or even some Christian monks to the world. They disappear from the sight of men and die — on the terrestrial plane — even for themselves. A seemingly figurative way of speaking, yet literally true, " Hanokh transmitted the science of (astronomical) calculation and of computing the seasons to Noah," says the Midrash Pirkah, R. Eliezar*"* referring to Henoch that which others did to Hermes Trismegistos, because the two are identical in their esoteric meaning. " Hanokh " in this case, and his " Wisdom," belong to the cycle of the Fourth Atlantean Race,"" and Noah to that of the Fifth."" In this case both represent the Root-Races, the present one and the one that preceded it. In another sense, Enoch disappeared, "he walked with God, and he was not, for God took him," the allegory referring to the disappearance of the Sacred and Secret knowledge from among men; for "God" (or Java Aleim — the high hierophants, the heads of the colleges of initiated priests **■") took him ; in other words, the Enochs 1128. AntiquitUs, ix, 2. 1129. Cap. viii. 1131. Noah U heir to the Wisdom of 1130. Says the Zohar, "Hanokh had a Enoch; in other words* the Fifth is heir to hook which was one with the book of the the Fourth Race. generations of Adam; this is the Mystery 1132. Vidt I sis Unveiled, Vol. I, p. 575, of Wisdom." st ssq. WHAT ENOCH IS, ESOTERICALW 533 or the Endichions, the Seers and their knowledge and wisdom, became strictly confined to the Secret Colleges of the Prophets, with the Jews, and to the temples with the Gentiles. Interpreted with the help of merely the symbolical key, Enoch is the type of the dual nature of man — spiritual and physical. Hence he occupies the center of the astronomical cross (given by filiphas Levi from a secret work), which is a six-pointed star, "the Adonai." In the upper triangle is the Eagle; in the left lower triangle stands the lion ; in the right, the bull : while between the bull and the lion, over them and under the eagle, is the face of Enoch or man.^**' Now the figures on the upper triangle represent the Four Races, leaving out the first — the Chhdyas or Shadows — and the " Son of Man," Enos or Enoch, is in the center, because he stands between the two (the Fourth and the Fifth) Races, as he represents the Secret Wisdom of both. These are the four animals of Ezekiel and of the Revelation. The same double triangle which, in Isis,^^^ faces the Hindu Ardhandri, is by far the best. For there, only the three (for us) historical races are S)rmbolized : the third, the androgynous, by Ardha-nari ; the fourth, sym- bolized by the strong, powerful lion ; and the fifth — the Aryan — by that which is its most sacred symbol to this day, the bull (and the cow). A man of great erudition — a French savant — M. de Sacy, finds several most singular statements in the Book of Enoch, "worthy of the most serious examination," he says. For instance, "the author (Enoch) makes the solar year consist of 364 days, and seems to know periods of three, of five, and of eight years, followed by four sup- plementary days, which, in his system, appear to be those of the equi- noxes and solstices." **"... To which he adds, later on, I see but one means to palliate them [these "absurdities''] : it is to suppose that the author expounds some fanciful system which tnay have existed b^orB THB ORDBR OP Nature had bbbn altsrbd at thB pekiod op the Universai, Deluge. Precisely so; and the Secret Doctrine teaches that that "order of nature " has been thus altered, and the series of the Earth's humanities too. For, as the angel Uriel tells Enoch : " Behold, I have showed thee all things, O Enoch; and all things have I revealed to thee. Thou seest the Sun, the Moon, and those which conduct the stars in Heaven, which cause all their operations, seasons, and arrivals to return. In the days of sinners the years shall be shortened ... the moon shall change its laws," etc.**** In those days also, years before the great Deluge that carried away the Atlanteans and changed the face of 1133. Vidt illuttrated diagram in Ifis 1135. See Hanielo's criticisms upon de Unveiled, VoL U, p. 452. Sacy, in the Annates de Phihsophie, p. 393, U34, Vol, IL p. 453, 1136. Chap, bcxix. 534 ^HE S^CSM DOCTRINE the whole earth — because "the earth [on its axis] became inclined*' — nature, geologically, astronomically, and cosmically in general, could not have been the same, just because the Earth had inclined.^^^ "... And Noah cried with a bitter voice : * Hear me, hear me, hear me'; three times. And he said, 'The earth labors and is violently shaken; surely, I shall perish with it.' " This, by the way, looks like one of those many " inconsistencies," if the Bible is read literally. For, to say the least, this is a very strange fear in one who had " found grace in the eyes of the Lord " and been told to build an ark ! But here we find the venerable Patriarch express- ing as much fear as if, instead of a " friend " of God, he had been one of the Giants doomed by the wrathful deity. The earth has already inclined, and the deluge of waters has become simply a question of time, and yet Noah seems to know nothing of his intended salvation. A decree had come indeed; the decree of nature and the Law of Evolution, that the earth should change its race, and that the Fourth Race should be destroyed to make room for a better one. The Man- vantara had reached its turning point of three and a half Rounds, and gigantic physical Humanity had reached the acme of gross materiality. Hence the apocalyptic verse that speaks of a commandment gone forth that they may be destroyed, " that their end may be " (of the race) ; for they knew truly " every secret of the angels, every oppressive and secret power of the Satans, and every power of those who commit sor- cery, as well as of those who make molten images in the whole earth." "'^^ And now a natural question. Who could have informed the apo- cryphal author of this powerful vision (to whatever age he may be assigned before the day of Galileo) that the Earth could occasionally incline her axis? Whence has he derived such astronomical and geo- logical knowledge if the Secret Wisdom, of which the ancient Rishis and Pythagoras had drunk, is but a fancy, an invention of the later ages? Has Enoch read prophetically perdiance in Frederick Klee's work on the Deluge ^^" these lines: "The position of the terrestrial globe with reference to the Sun has evidently been, in primitive times, different from what it is now; and this difference must have been caused by a displacement of the axis of rotation of the Earth" ? This reminds one of that other unscientific statement made by the Egyptian priests to Herodotus, namely, that the Sun has not always risen where it rises now, and that in former times the ecliptic had cut the equator at right angles.^^** 1137. See chap, bdv, aect xi. 1137a. Chap, bdv, ve^ae 6, 1139. AstronomU AncUnnt, Bafllj, Voi 4138. Page 79. |, p, 20?, an4 VoL P. p. 2\^ ST. AUGUSTINE AND ENOCH 535 There are many such "dark sayings" throughout Puranas, Bible, and Mythology ; and to the occultist they divulge two facts : (a) that the ancients knew as well, and better, perhaps, than the modems do, astronomy, geognosy and cosmography in general; and (6) that the globe and its behavior have altered more than once since the primitive state of things. Thus, on the blind faith of his " ignorant " religion, which taught that Phaeton, in his desire to learn the hidden truth, made the Sun deviate from its usual course — Xenophantes asserts some- where that, "the Sun turned toward another country"; which is a parallel, however slightly more scientific, if as bold, of Joshua stopping the course of the Sun altogether. Yet it may explain the teaching of the Northern mythology (in Jeruskoven) that, before the actual order of things, the Sun arose in the South, and its placing the Frigid Zone in the East, whereas now it is in the North. The Book of Enoch, in short, is a resumi, a compound of the main features of the History of the Third, Fourth and Fifth Races ; a very few prophecies from the present age of the world ; a long retrospective, introspective and prophetic summary of universal and quite historical events — geological, ethnological, astronomical, and psychic — with a touch of theogony out of the antediluvian records. The Book of this mysterious personage is referred to and quoted copiously in the Pistis Sophia, and also in the Zohar and its most ancient Midrashim. Origen and Clement of Alexandria held it in the highest esteem. To say, there- fore, that it is a post-Christian forgery is to utter an absurdity and to become guilty of an anachronism, since Origen, among others, lived in the second century of the Christian era, yet he mentions it as an ancient and venerable work. The secret and sacred name and its potency are well and clearly though allegorically described in the old volume. From the XVIIIth to the Lth chapter, the Visions of Enoch are all descriptive of the Mysteries of Initiation, one of which is the Burning Valley of the " Fallen Angels." Perhaps St. Augustine was quite right in saying that the Church rejected the Book ot Enoch out of her canon owing to its too great antiquity, ob nimiatn antiquitatem}^^ There was no room for the events noticed in it within the limit of the 4004 years b. c. assigned to the world from its "creation"! U40. CH^ of Qod^ I, zv, d), xxiii. 536 THE SEOUST DOCTRINE § XXII THE SYMBOLISM OF THE MYSTERY-NAMES lAO AND JEHOVAH, WITH THEIR RELATION TO THE CROSS AND CIRCLE. When the Abbe Louis Constant — known as filiphas Levi — said in his Histoire de la Magie that the " Sepher Jezirah, the Zohar, and the Apocalypse (of St. John) are the master-pieces of the Occult Sciences," he ought, if he wanted to be correct and clear, to have added, "in Europe." It is quite true that these works contain " more significance than words " ; and that " its expression is poetical, while in numbers it is exact." Unfortunately, before anyone can appreciate the poetry of the expressions, or the exactness of the numbers, he will have to learn the real significance and meaning of the terms and symbols used. And man will never learn this so long as he remains ignorant of the fun- damental principle of the Secret Doctrine, whether in Oriental Eso- tericism, or in the Kabalistical symbology: — the key, or value, in all their aspects, of the " God-' names, "Angel-" names and " Patriarchal " names in the Bible — their mathematical or geometrical value, and their relations to manifested nature. Therefore, if, on the one hand, the Zohar "astonishes [the mystic] by the profundity of its views and the great simplicity of its images," on the other hand, that work misleads the student by such expressions as those used with respect to Ain-Soph and Jehovah, notwithstanding the assurance that " the book is careful to explain that the human form with which it clothes God is but an image of the word, and that God should not be expressed by any thought, or any form." It is well known that Origen, Clemens, and the Rabbis confessed, with regard to the Kabala and the Bible, to their being veiled and secret Books; but few know that the esotericism of the Kabalistic books in their present re-edited form is simply another and still more cunning veil thrown upon the primitive symbolism of these secret volumes. The idea of representing tfie hidden deity by the circumference of a Circle, and the Creative Power (male and female, or the Androgynous Word), by the diameter across it, is one of the oldest symbols. It is upon this conception that every great Cosmogony was built. With the old Aryans, the Egyptians, and the Chaldaeans, it was complete, as it embraced the idea of the eternal and immovable Divine Thought in its jibsolutenesg, separated entirely from the incipient sta^e of (the sq- THH JEWS ALONE THE HEIRLOOM OF JEHOVAH 537 called) creation; and comprised psychol(^cal and even Spiritual evo- lution, and its mechanical work, or cosmogonical construction. With the Hebrews, however, though the former conception is to be distinctly found in the Zohar, and the Sepher Jezirah — or what remains of the latter — that which has been embodied subsequently in the Pentateuch proper, and especially in Genesis, is simply this secondary stage, to wit, the mechanical law of creation, or rather of construction ; while theo- gony is hardly, if at all, outlined. It is only in the first six chapters of Genesis, in the rejected Book of Enoch, and the misunderstood and mistranslated poem of Job, that true echoes of the archaic doctrine may now be found. The key to it is lost, even among the most learned Rabbis, whose predecessors in the early period of the middle ages have preferred, in their national exclusiveness and pride, and especially in their profound hatred of Christianity, to cast it into the deep sea of oblivion, rather than to share their know- ledge with their relentless and fierce persecutors. Jehovah was their own tribal property, inseparable from, and unfit to play a part in, any other but the Mosaic Law. Violently torn out of his original frame, which he fitted and which fitted him, the " lord god of Abraham and Jacob" could hardly be crammed without damage and breakage into the new Christian Canon. Being the weakest, the Judaeans could not help the desecration; but they kept the secret of the origin of their Adam Kadmon, or male- female Jehovah; and the new tabernacle proved a complete misfit for the old god : they were, indeed, avenged I The statement that Jehovah was the tribal god of the Jews and no higher, will be denied like many other things. Yet the theologians are not in a position to tell us, in that case, the meaning of verses 8 and 9 in Deuteronomy, chapter xxxii. These verses say quite plainly: "When the Most High [not the "Lord," or "Jehovah" either] divided to the nations their inheritance, when he separated the Sons of Adam, he set the bounds . . . according to the number of the children of Israel. . . . The Lord's [Jehovah's] portion is his people; Jacob is the lot of his inheritance,'* This settles the question. So impudent were the modern translators of Bibles and Scriptures and so damaging are these verses, that, following in the steps traced for them by their worthy Church Fathers, each translator rendered these verses in his own way. While the above-cited quotation is taken verbatim from the authorized English version, in the French Bible (of the Protestant Biblical Society of Paris, according to the version revised in 1824 by J. E. Ostervald) one finds the " Most High " translated by Souverain (a Sovereign ! !), the " sons of Adam" rendered by " the children of men," and the "Lord" changed into the " Eternal." For impudent sleight-of-hand, the French Protest- ant Church seems thu$ to b^ye surpassed eyen English ecclesiststicism. 538 THE SECRET DOCTRINE Nevertheless, one thing is patent: the "Lord's ["Jehovah's"] por- tion " is his " chosen people " and none else, for, Jacob alone is the lot of his inheritance. What, then, have other nations, who call them- selves Aryans, to do with this Semitic deity, the tribal god of Israel? Astronomically, the " Most High" is the Sun, and the " Lord " is one of his seven planets, whether it be lao, the genius of the moon, or Ilda- Baoth- Jehovah, that of Saturn, according to Origen and the Egyptian Gnostics."** Let the " Angel Gabriel," the " Lord " of Iran, watch over his people; and Michael- Jehovah, over his Hebrews. These are not the gods of other nations, nor were they ever those of Jesus. As each Persian Dev is chained to his planet (see Origen's Copy of the Chart), so each Hindu Deva (a "Lord") has its allotted portion, a world, a planet, a nation or a race. Plurality of worlds implies plural- ity of gods. We believe in the former, and may recognize, but will never worship, the latter.**** It has been repeatedly stated in this work that every religious and philosophical symbol had seven meanings attached to it, each pertain- ing to its legitimate plane of thought, ». e., either purely metaphysical or astronomical; psychic or physiological, etc., etc. These seven mean- ings and their applications are hard enough to learn when taken by themselves ; but the interpretation and the right comprehension of them become tenfold more puzzling, when, instead of being correlated, or made to flow consecutively out of and to follow each other, each, or any one of these meanings is accepted as the one and sole explanation of the whole symbolical idea. An instance may be given, as it ad- mirably illustrates the statement. Here are two interpretations given by two learned Kabalists and scholars, of one and the same verse in Exodus}^^* Moses beseeches the Lord to show him his "glory." Evidently it is not the crude dead letter phraseology as found in the Bible that is to be accepted. There are seven meanings in the Kabala, of which we may give two as interpreted by the said two scholars. One of them quotes, while explaining: "Thou canst not see my face ... I will put thee in the cleft of the rock . . . cover thee with my hand while I pass by. And then I will take away mine hand, and thou shalt see my c^hoor, my back; . . ." and tells us in a gloss, " That is, I will show you ' My back,' ». e., my visible universe, my lower manifestations, but, as a man still in the flesh, thou canst not see my invisible nature. So proceeds the Qabbalah." **** This is cor- 1141. With the Egyptian Gnostict it wm Sabao (Mars), Orai (Venus), Astaphai (Mei^ Thoth (Hermes), who was chief of the cury), and, finally, Ildabaoth (Satom). Seven (Vide "Book of the Dead"). Their 1142. Vide Part IH, "On Chains of names are given by Origen, as Adonai (of Worlds and their Plurality." p. 699. the Sun), lao (of the Moon), Shi (Jupiter), 1143. zzxiii, 18-23. 1144. Thf Qdbbaiah^ by l99tic Myer, p. 226, A GROTESQUIS VBRSE EXPLAINED 539 rect, and is the cosmo-metaphysical explanation. And now speaks the other Kabalist, giving the numerical meaning. As it involves a good many suggestive ideas, and is far more fully given, we may allow it more space. This synopsis is from an unpublished MS., and explains more fully what was given in § XVII, " The Holy of Holies." "« The numbers of the name Moses are those of " I am that I am," so that the names Moses and Jehovah are at one in numerical harmony. The word Moses is gH.^ R and the sum of the values of its letters is 345 ; Jehovah — the genius par excellence of the lunar year — assumes the value of 543, or the reverse of 345. ... In the third chapter of Exodus, in the 13th and 14th verses, it is said: And Moses said . . . Behold when I come unto the children of Israel, and shall say unto them, The God of your fathers has sent me unto you ; and they shall say, What is his name? What shall I say unto them? and God said unto Moses — "I am that I am." The Hebrew words for this expression are ahiye asher ahiyi, and in the value of the sums of their letters stand thus : — 21 501 21 . . . This being his (God's) name, the sum of the values composing it are 21, 501, 21 are 543, or simply a use of the simple digit numbers in the name of Moses . . . but now so ordered that the name of 345 is reversed, and reads 543. ... So that when Moses asks " Let me_see Thy face or glory," the other rightly and truly replies "Thou canst not see my face "... but thou shalt see me behind — (the true sense, though not the precise words) ; because the comer and the behind of 543 is the face of 345 — " for check and to keep a strict use of a set of numbers to develop certain grand results, for the object of which they are specifically employed." Adds the learned Kabalist: — In other uses of the number they saw each other face to face. It is strange that if we add 345 to 543 we have 888, which was the gnostic Kabalistic value of the name Christ, who was Jehoshua or Joshua. And so also the division of the 24 hours of the day gives three eights as quotient . . . The chief end of all this system of number checks was to preserve in perpetuity the exact value of the Lunar year in the natural measure of days. This is the astronomical and numerical meaning in the secret theo- gony of sidereo-cosmical gods invented by the Chaldaeo-Hebrews, and two meanings out of seven. The other five would astonish the Chris- tians still more. The series of Oedipuses who have endeavored to interpret the riddle of U45, Page 467, S40 TH£ SECimT DOCTRINIS the sphinx, is long indeed. For many ages she has been devouring the brightest and the noblest intellects of Christendom ; but now the Sphinx is conquered. In the great intellectual struggle which has ended in the complete victory of the Oedipuses of Symbolism, it is not the Sphinx, however, who, burning with shame of defeat, has had to bury herself in the sea, but verily the many-sided s)rmbol, named Jehovah, whom Christians — the civilized nations — have accepted for their God. The latter has collapsed under the too close analysis, and is — drowned. S3rmbologists have discovered with dismay that their adopted deity was only a mask for many other gods, an Euhetnerised extinct planet, at best, the genius of the Moon and Saturn with the Jews, of the Sun and Jupiter, with early Christians ; that the Trinity was, in truth, only an astronomical triad — unless they accepted the more abstract and meta- physical meanings given to it by the Gentiles — composed of the Sun (the Father), and the two planets Mercury (the Son) and Venus (the Holy Ghost, Sophia, the Spirit of Wisdom, Love and Truth, and Lu- cifer, as Christ, the bright and morning Star).**** Because, if the Father is the Sun (the elder Brother in the Eastern inner philosophy), the nearest planet to it is Mercury (Hermes, Budha, Thoth), the name of whose mother on Earth was Maia ; the planet which receives seven times more light than any other: which fact led the Gnostics to call their Christos, and the Kabalists their Hermes (in the astronomical meaning), the "seven-fold light." "*^ Finally, this (5od was Bel; the Sun being " Bel," with the Gauls, " Helios," with the Greeks, " Baal," with the Phoenicians ; " El " in Chaldaean, hence " Ei<-ohim," " Emanu- Ei<," El, " god," in Hebrew. But even the Kabalistic god has vanished in the rabbinical workmanship, and one has now to turn to the inner- most metaphysical sense of the Zohar to find in it anything like Ain- Soph, the nameless deity and the Absolute, so authoritatively and loudly claimed by the Christians. But it is certainly not to be found in the Mosaic books, by those who try to read without a Key to them. Ever since it was lost Jews and Christians have tried their best to blend these two conceptions, but in vain. They have only succeeded in fin- ally robbing even the Universal Deity of Its majestic character and primitive meaning. This is what was said in " Isis Unveiled": — * It would seem, therefore, but natural to make a difference between the mystery-god I«"^, adopted from the highest antiquity by all who participated in the esoteric knowledge of the priests, and his phonetic counterparts, whom we find treated with so little reverence by the Ophites and other Gnostics."*** In the Ophite gems of King (Gnostics) we find the name of lAO repeated, 1146, $e^ Hfvfhtion, xxii. 16. 1147. Vidf at CX)d of tliis |. U47a. Pa^ 301, THE ANTIQUITY O^ THE CROSS 541 and often confounded with that of Jevo, while the latter simply represents one of the genii antagonistic to Abraxas. . . . But the name lAO neither originated with, nor was it the sole property of the Jews. Even if it had pleased Moses to bestow the name upon the tutelary "Spirit," the alleged protector and national deity of the "chosen people of Israel," there is yet no possible reason why other nationalities should receive Him as the Highest and One-living God. But we deny the assumption altogether. Besides, there is the fact that Jaho or lao was a "Mystery name" from the beginning, for rnH^ and n^ never came into use before King David. Anterior to his time, few or no proper names were compounded with lah or Jah. It looks rather as though David, being a sojourner among the Tyrians and Philistines (II Samuel), brought thence the name of Jehovah. He made Zadok high priest, from whom came the Zadokites or Sadducees. He lived and ruled first at Hebron ]1T3n» Habir-on or Kabeir- town, where the rites of the four (mystery-gods) were celebrated. Neither David nor Solomon recognized either Moses or the law of Moses. They as- pired to build a temple to TVitV* ^i^^ ^^ structures erected by Hiram to Hercules and Venus, Adon and Astarte. Says Fiirst: "The very ancient name of (k)d, Yaho, written in the Greek Ia», appears, apart from its derivation, to have been an old mystic name of the Supreme deity of the Shemites. Hence it was told to Moses when he was initiated at Hor-eb — the cave — under the direction of Jethro, the Kenite (or Cainite) priest of Midian. In an old religion of the Chaldaeans, whose remains are to be found among the Neo-Platonists, the highest divinity, enthroned above the seven heavens, representing the Spiritual Light- Principle . . . and also conceived of as Demiurgus,"** was called law (ini), who was, like the Hebrew Yaho, mysterious and unmentionable, and whose name was communicated to the Initiated. The Phoenicians had a Supreme God, whose name was triliteral and secret, and he was la^,.. (Lydus, l.c; Cedrenus, Lc.) ""^ The Cross, say the Kabalists, repeating the lesson of the Occultists, is one of the most ancient — nay, perhaps, the most ancient of sym- bols. This IS demonstrated at the very beginning of the Proem (Vol. I). The Eastern Initiates show it coeval with the circle of Deific infini- tude and the first differentiation of the Essence, the union of spirit and matter. This was rejected, and the astronomical allegory alone was accepted and made to fit into cunningly imagined terrestrial events. Let us demonstrate this statement. In astronomy, as said. Mercury is the son of Coelus and Lux — of the sky and light, or the Sun; in mythology he is the progeny of Jupiter and Maia. He is the " mes- senger " of his Father Jupiter, the Messiah of the Sun ; in Greek, his name " Hermes," means, among other things, the " Interpreter " — the " Word " by mouth ; the logos, or verbum. Now, Mercury, besides being born on Mount Kyllene among shepherds, is the patron of the 1148. By Tery few, though, for the creators of the material universe were always considered as subordinate gods to Ihe Most High Deity. 1149. Isis Unveiled, Vol. II, pp. 297-298. 542 THE SECRET DOCTRINE latter. A psychopompic genius, he conducted the souls of the dead to Hades and brought them back, an office attributed to Jesus, after his death and resurrection. The s)rmboIs of Hermes-Mercury {Dii Ter- mini) were placed along and at the turning points of highways (as crosses are now placed in Italy) and they were crucifonn}^^^ Every seventh day the priests anointed these termini with oil, and once a year hung them with garlands, hence they were the anointed. Mercury, when speaking through his oracles said, '' I am he whom you call the Son of the Father [Jupiter] and Maia. Leaving the King of Heaven [the Sun] I come to help you, mortals." Mercury heals the blind and restores sight, mental and physical.*^'^ He was often represented as three-headed and called " Trikephalos," "Triplex," as one with the Sun and Venus. Finally, Mercury, as Comutus**'* shows, was some- times figured under a cubic form, without arms, because " the power of speech and eloquence can prevail without the assistance of arms or feet." It is this cubic form which connects the termini directly with the cross, and the eloquence or the power of speech of Mercury, which made the crafty Eusebius say " Hermes is the emblem of th6 Word which creates and interprets all," for it is the creative word; and he shows Porphyry teaching that the speech of Hermes, (now interpreted " Word of God '* [ ! ] in Pymander) a creative speech ( Verbum) , is the seminal principle scattered throughout the Universe.^*"* In Al- chemy " Mercury " is the radical Moyst, primitive or elementary water, containing the seed of the Universe, fecundated by the solar fires. To express this fecundating principle, a phallus was often added to the cross (the male and female, or the vertical and the horizontal united) by the Egyptians (Vide Egyptian Museums). The cruciform termini also represented this dual idea, which was found in Egypt in the cubic Hermes. The author of Source of Measures tells us why. (But see the last page of § XVI, about the Gnostic Priapus.) As shown by him, the cube unfolded becomes in display a cross of the tau, or the Egyptian, form ; or again, " the circle attached to the tcm gives the ansated cross " of the old Pharoahs. They had known this from their priests and their " Kings Initiates " for ages, and also what was meant by "the attachment of a man to the cross," which idea " was made to co-ordinate with that of the origin of human life, and hence the phallic form." Only the latter came into action aeons and ages after the idea of the carpenter and artificer of the Gods, Visvakarma, crucifying the "Sun-Initiate" on the cruciform lathe. As 1150. Montfaucon, Antiquities. See plates 1151. Cornutus. in Vol. Ip plate 77. The disciples of Her- mes go after their death to his planet. Mer- cury— their Kingdom of Heaven. 1153. Praeparatio Svang., in, xL 1152. Lydus, De Mentibus, iv. A PERSONAL, IS A FINITE COD 543 the same author writes :*^'** " the attachment of a man to the cross . . . was made use of in this very form of display by the Hindus " ; but, made " to co-ordinate " with the idea of the new rebirth of man by spiritual, not physical regeneration. The candidate for initiation was attached to the tau or astronomical cross with a far grander and nobler idea than that of the origin of mere terrestrial life. On the other hand, the Semites seem to have had no other or higher purpose in life than that of procreating their species. Thus, geometric- ally, and according to the reading of the Bible by means of the numer- ical method, the author of the Key to the Hebrew-Egyptian Mystery in the Source of Measures is quite correct. Their (the Jewish) entire system — seems to have been anciently regarded as one resting in nature, and one which was adopted by nature, or God, as the basis or law of the exertion practically of creative power — i.e., it was the creative design, of which creation was practically the application. This seems to be established by the fact that, under the system set forth, measures of planetary times serve co-ordinately as measures of the size of planets, and of the peculiarity of their shapes — t. e., in the exten- sion of their equatorial and polar diameters . . . [etc., etc] . . . This system seems to underlie the whole Biblical structure [that of creative design], as a foundation for its ritualism and for its display of the works of the Deity in the way of architecture, by use of the sacred unit of measure in the Garden of Eden, the Ark of Noah, the Tabernacle, and the Temple of Solomon.""^ Thus, on the very showing of the defenders of this system the Jew- ish Deity is proved to be, at best, only the manifested duad, never the One absolute Ali<. Geometrically demonstrated, he is a number; S3rmbolically, an euhemerized Priapus; and this can hardly satisfy a mankind thirsting after the demonstration of real spiritual truths, and the possession of a god with a divine, not anthropomorphic, nature. It is strange that the most learned of modem Kabalists can see in the cross and circle nothing but a S3rmbol of the manifested creative and androgyne deity in its relation to, and interference with, this phenomenal world.^*'* One author believes that "man [read the Jew and Rabbi] obtained knowledge of the practical measure ... by which nature was thought to adjust the planets in size to harmonize with the notation of their movements," and adds: "it seems he did obtain it, and esteemed its possession as the means of his realization of the Deity — that is, he approached so nearly to a conception of a Being having a mind like his own, only infinitely more powerful, as to be able to realize a law of creation established by that Being, which 1153au Page 52. balaht (by Messrs. I. Myer and Mathers), 1153b. Pages 3-4. with interpretations, if the reader would 1154. See the Zohor and the two Qab- satisfy himself of this. 544 THE SECRET DOCTftlNE must have existed prior to any creation (Kabalistically called the This may have satisfied the practical Semite mind, but the Eastern Occultist has to decline the offer of such a God; indeed, a Deity, a Being," having a mind like that of man, only infinitely more powerful," is no God that has any room beyond the cycle of creation. He has nought to do with the ideal conception of the eternal imiverse. He is, at best, one of the creative subordinate powers, the Totality of which is called the " Sephiroth," the " Heavenly Man," and Adam Kadmon, the second logos of the Platonists. This very same idea is clearly found at the bottom of the ablest definitions of the Kabala and its mysteries, e, g., by John A. Parker, as quoted in the same work: — The key of the Kabala is thought to he the geometrical relation of the area of the circle inscribed in the square, or of the cube to the sphere, giving rise to the relation of diameter to circumference of a circle, with the numerical value of this relation expressed in integrals. The relation of diameter to circumference, being a supreme one connected with the god-names of Elohim and Jehovah (which terms are expressions numerically of these relations respectively, the first being of circumference, the latter of diameter), embraces all. . . . Two expres- sions of circumference to diameter in integrals are used in the Bible: (1) The perfect, and (2) the imperfect One of the relations between these is such that (2) subtracted from (1) will leave a unit of a diameter value in terms, or in the denomination of the circumference value of the perfect circle, or a unit straight line having a perfect circular value, or a factor of circular value."** Such calculations can lead one no further than to unriddle the mysteries of the third stage of Evolution, or the "third creation of Brahma." The initiated Hindus know how to " square the circle " far better than any European. But of this more anon. The fact is that the Western Mystics commence their speculation only at that stage when the universe " falls into matter," as the occultists say. Through- out the whole series of Kabalistic books we have not met with one sentence that would hint in the remotest way at the psychological and spiritual, as well as at the mechanical and physiological secrets of " creation." Shall we, then, regard the evolution of the Universe as simply a prototype, on a gigantic scale, of the act of procreation? as " divine " Phallicism, and rhapsodize on it as the evilly-inspired author of a late work of this name has done? The writer does not think so. And she feels justified in saying so, since the most careful reading of the Old Testament — esoterically as well as exoterically — seems to have carried the most enthusiastic inquirers no further than a certainty on mathematical grounds that from the first to the last chapter of the 1155. Sowce of Meamres, p. 5. 1156. Ibid., p. 12. A PLAGIARISM BY PASCAt S4S Pentateuch every scene, every character or event are shown connected, directly or indirectly, with the origin of birth in its crudest and most brutal form. Thus, however interesting and ingenious the rabbinical methods, the writer, in common with other Eastern Occultists, must prefer those of the Pagans. It is not, then, in the Bible that we have to search for the origin of the Cross and Circle, but beyond the Flood. Therefore, returning to £liphas Levi and the Zoha/r, we answer for the Eastern Occultists and say that, applying practice to principle, they agree entirely with Pascal, who says that " God is a circle, the center of which is every- where and the circumference nowhere," whereas the Kabalists say the reverse, and maintain it solely out of their desire to veil their doctrine. By the way, the definition of Deity by the Circle is not Pascal's at all, as fi. Levi thought. It was borrowed by the French philosopher from either Mercury Trismegistus or Cardinal Cusa's Latin work, De Doctd Ignorantia, in which he makes use of it. It is, moreover, disfigured by Pascal, who replaces the words " Cosmic Circle," which stand sym- bolically in the original inscription, by the word Theos. With the ancients both words were s)monymous. Cross and Circi<e Something of the divine and the mysterious has ever been ascribed, in the minds of the ancient philosophers, to the shape of the circle. The old world, consistent in its symbolism with its pantheistic intuitions, uniting the visible and the invisible Infinitudes into one, represented Deity and its outward v^iL alike — by a circle. This merging of the two into a unity, and the name theos given indifferently to both, is explained, and becomes thereby still more scientific and philosophical. Plato's etymological definition of the word theos has been shown else- where. He derives it from the verb Owv (see Kratylos^^'^^) , "to move," as suggested by the motion of the heavenly bodies which he connects with deity. According to the Esoteric philosophy, this Deity is during its " nights " and its " days " (i. e., cycles of rest or activity) " the eternal perpetual motion/^ "the ever-becoming, as well as the ever universally present, and the ever Existing." The latter is the root- abstraction, the former — the only possible conception in human mind, if it disconnects this deity from any shape or form. It is a perpetual, never-ceasing evolution, circling back in its incessant progress through aeons of duration into its original status — Absolute Unity. 1156a. Page 397, Stallbanm'a text 1157. See " Book of the Dead," Rkual XVII, 45-47. 546 THE SECRET DOCTRINE It was only the minor gods, who were made to carry the symbolical attributes of the higher ones. Thus, the god Shu, the personification of Ra, who appears as " the great Cat of the Basin of Persea in Annu,""*' was often represented in the Egyptian monuments seated, and holding a cross, symbol of the four quarters, or the Elements, attached to a Circle. In that very learned work, The NcUural Genesis, by Mr. Gerald Massey,^^'* under the heading, " Typology of the Cross," there is more information to be had on the cross and circle than in any other work we know of. He who would fain have proofs of the antiquity of the Cross is referred to these two volumes. The author shows that the circle and the cross are inseparable. . . . The crux ansata unites the circle and cross of the four corners. From this origin . . . [they] came to be inter- changeable at times. For example, the Chakra, or Disk of Vishnu, is a circle. The name denotes the circling, wheeling round, periodicity, the wheel of time. This the god uses as a weapon to hurl at the enemy. In like manner Thor throws his weapon, the Fylfot, a form of the four-footed cross [Svastika] and a type of the four quarters. Thus the cross is equivalent to the circle of the year. . . . The wheel emblem unites the cross and circle in one, as does the hieroglyphic cake and the Ankh-tie Nor was the double glyph sacred with the profane, but only with the Initiates. For Raoul Rochette shows"'* the signQ , occurring as the reverse of a Phoenician coin, with a Ram as the obverse. . . . The same sign, sometimes called Venus' Looking-Glass, because it typified reproduction, was employed to mark the hind-quarters of valuable brood mares of Corinthian and other beautiful breeds of horses,"" which proves that so far back as those early days the cross had already become the symbol of human procreation, and that oblivion of the dizHne origin of Cross and Circle had set in. Another form of the cross is given from the Journal of the Royal Asiatic Society "'^ : — At each of the four quarters is placed a quarter arc of an oviform curve, and when the four are put together they form an oval ; thus the figure combines the cross with the circle round in four parts, corresponding to the four comers of the cross. The^ four segments answer to the four feet of the Swastika cross and the Fylfot of Thor. The four-leaved lotus flower of Buddha, is likewise figured at the center of this cross, the lotus being an Egyptian and Hindu type of the four quarters. The four quarter arcs, if joined together, would form an ellipse, and the ellipse is also figured on each arm of the cross. This ellipse 1158. Pages 408-455. Vol. L Ans^/' Mim, de VAcadhnie des Sdtncet, 1158a. Pages 422-423. pi. 2, Nos. 8, 9, also, 16, 2. page 320. 1159. Ibid. quoted in Natural Gtngsis, loc, eit, 1160. Raoul Rochette, " De U Croix 1161. Vol. xviii, p. 393, pi. 4. VARIATIONS OP TH£ SYMBOLISM 547 therefore denotes the path of the earth ... Sir J. Y. Simpson copied the following specimen ^ , which is here presented, as the cross of the two equinoxes and the two solstices placed within the figure of the earth's path. The same ovoid or boat-shaped figure appears at times in the Hindu drawings with seven steps at each end as a form or a mode of Meru. This is the astronomical aspect of the double glyph. There are six more aspects, however, and an attempt may be made to interpret a few of these. The subject is so vast that it would require in itself alone many volumes. But the most curious of these Egyptian s)rmbols of Cross and Circle, spoken of in the above cited work, is one which receives its full explanation and final color from Aryan symbols of the same nature. Says the author: — The four-armed Cross is simply the cross of the four quarters, but the cross sign is not always simple.'^ This is a type that was developed from an identi- fiable beginning, which was adapted to the expression of various ideas after- wards. The most sacred cross of Egypt that was carried in the hands of the gods, the Pharaohs, and the mummied dead, is the Ankh nr* the sign of life, the living, an oath, a covenant. . . . The top of this is the hieroglyphic Ru ^^ set upright on the Tau-Cross. The Ru is the door, gate, mouth, the place of outlet. This denotes the birth-place in the northern quarter of the heavens, from which the Sun is reborn. Hence the Ru of the Ankh sign is the femin- ine type of the birth-place, representing the north. It was in the NorthSkn QuASTBR that the Goddess of the Seven Stars, called the "Mother of the Revolutions," gave birth to time in the earliest cycle of the year. The first sign of this primordial circle and cycle made in heaven is the earliest shape of the Ankh-cross w^X , a mere loop which contains both a circle and the cross in one image. This loop or noose is carried in front of the oldest genitrix, Typhon of the great Bear, as her Ark, the ideograph of a period, an ending, a time, shown to mean one revolution. This then represents the circle made in the northern heaven by the Great Bear, which constituted the earliest year of time, from which fact we infer that the loop or Ru of the North represents that quarter, the birth-place of time when figured as the Ru of the Ankh symbol. Indeed this can be proved. The noose is an Ark or Rek type of reckoning. The Ru of the Ankh-cross was continued in the Cypriote R,0 and the Coptic Ro, P."" The Ro was carried into the Greek cross ^, which is formed of the Ro and Chi, or R-K. . . . The Rak 1162. Certainly not; for very often there 1163. The R of the Slavonian and Rua- are •ymbols made to tymbolisg other tym- sian alphabets (the Kyriletza) is also the bols, and these are in turn used in ideo- Latin P. graphs. 548 I'Hft S^CB^ DOCTRINE or Ark, was the sign of all beginning (^Arche) on this account, and the Ark-tie is the cross of the North, the hind part of Heaven. . . . Now this, again, is entirely astronomical and phallic. The Puranic version in India gives the whole another color ; and without, however, destroying the above interpretation it is made to reveal a portion of its mysteries with the help of the astronomical key, and thus oflFers a more metaphysical rendering. The "Ankh-tie" ^*'^\ does not belong to Egypt alone. It exists under the name of pasa, a cord which Siva holds in the hand of his right back arm*"* (Siva having four arms). The Mahadeva is represented in the posture of an ascetic, as Maha-Yogi with his third eye (©) ^ which is "the Ru, CL^, set upright on the Tau-cross " in another form. The pasa is held in the hand in such a way that it is the first finger and hand near the thumb which make the cross, or loop and crossing. Our Orientalists would have it to represent a cord to bind refractory offenders with, because, forsooth. Kali, Siva's consort, has the same as an attribute ! The pdia has here a double significance, as also has Siva's tHMAa and every other divine attribute. This significance lies in Siva, as Rudra has certainly the same meaning as the Egyptian ansated cross in its cosmic and mystic meaning. In the hand of Siva it becomes lingayic and yonic. That which is meant is this: Siva, as said before, is unknown by that name in the Vedas ; and it is in the white Yajur Veda that he appears for the first time as the great god — Mahadeva — whose symbol is the lingam. In Rig Veda he is called Rudra, the " howler," the beneficent and the maleficent Deity at the same time, the Healer and the Destroyer. In the Vishnu Purana, he is the god who springs from the forehead of Brahma, who separates into male and female, and he is the parent of the Rudras or Maruts, half of whom are brilliant and gentle, others, black and ferocious. In the Vedas, he is the divine Ego aspiring to return to its pure, deific state, and at the same time that divine ego imprisoned in earthly form, whose fierce passions make of him the " roarer," the " terrible." This is well shown in the Brihadaranyaka Upanishad, wherein the Rudras, the progeny of Rudra, god of fire, are called the " ten vital breaths " (prdna, life) with manas, as eleventh, whereas as Siva, he is the Destroyer of that life. Brahma calls him Rudra, and gives him, besides, seven other names, 1164. See Moor't Hindii Panthgon, plate xiiL " ^■r*-^ » » GUHA," THE MYSTERIOUS 549 which names are his seven fprms of manifestation, also the seven powers of nature which destroy but to recreate or regenerate. Hence the cruciform noose {paia) in his hand, when he is repre- sented as an ascetic, the Mahayogin, has no phallic signification, and it, indeed, requires a strong imagination bent in this direction to find such even in an astronomical symbol. As an emblem of " door, gate, mouth, the place of outlet " it signifies the " strait gate " that leads to the kingdom of heaven, far more than the " birth-place " in a physio- logical sense. It is a Cross in a Circle and Crux Ansata, truly ; but it is a Cross on which all the human passions have to be crucified before the Yogi passes through the "strait gate," the narrow circle that widens into an infinite one, as soon as the inner man has passed the threshold. As to the mysterious constellation of the Seven Rishis in the g^eat Bear, if Egypt made them sacred to " the oldest genitrix, T)rphon " — India has connected all these symbols ages ago with time or Yuga revolutions, and the Sapta-rishis are intimately connected with our pre- sent age — the Dark Kali Yuga}^^^ The great Circle of Time, on the face of which fancy in India has represented the Tortoise (Kiirma, or Sisumara one of the Avatars of Vishnu), has the Cross placed on it by nature in its division and localization of stars, planets and constella- tions. Thus in Bhdgavata Purdna,^^^^ it is said that "at the extremity of the tail of that animal, whose head is directed toward the South and whose body is in the shape of a ring [Circle], Dhruva [the ex-pole star] is placed; and along that tail are the Prajapati, Agni, Indra, Dharma, etc. ; and across its loins the Seven Rishis." This is then the first and earliest Cross and Circle, into the formation of which enters the Deity (symbolized by Vishnu), the Eternal Circle of Boundless Time, Kala, on whose plane lie crossways all the gods, creatures, and creations bom in Space and Time ; — who, as the philosophy has it, all die at the Mahaprala3ra. Meanwhile it is they, the Seven Rishis, who mark the time and the duration of events in our septenary life cycle. They are as mysterious as their supposed wives, the Pleiades, of whom only one — she who hides — has proven virtuous. The Pleiades (Krittikas) are the nurses of Karttikeya, the God of War (Mars of the Western Pagans), who is called the Commander of the celestial armies — or rather of the Siddhas (translated Yogis in heaven, and holy sages on the earth) — " Siddha- sena," which would make Karttikeya identical with Michael, the " leader of the celestial hosts " and, like himself, a virgin Kum&ra}^*'' 1165. Described in the Mission des Juifs French Kabalists, as the Golden Agel bj the Marquis St Yves d'Alveydre, the 1166. V, xxx. hierophant and hodsr of a large party of 1167. The more ao fin^e he Is ^ f^- 550 ^HE SECRET DOCTRINE Verily he is the " Guha," the mysterious one, as much so as are the Saptarshis and the Krittikas (seven Rishis and the Pleiades) > for the interpretation of all these combined, reveal to the adept the greatest m)rsteries of occult nature. One point is worth mention in this question of cross and circle, as it bears strongly upon the elements of fire and water, which play such an important part in the circle and cross sym- bolics. Like Mars, who is alleged by Ovid to have been bom of a mother alone (Juno), without the participation of a father, or like the Avatars (Krishna, for instance), in the West as in the East — Kart- tikeya is born, but in a still more miraculous manner — begotten by neither father nor mother, but out of a seed of Rudra Siva, via Agni, who dropped it into the Ganges. Thus he is bom from fire and water — a " boy bright as the Sun and beautiful as the moon." Hence he is called Agnibhuva (Agni's son) and Ganga-putra (Son of Ganges). Add to this the fact that the Krittikas, his nurses, as Matsya Purdna shows, are presided over by Agni, or, in the authentic words — " The seven Rishis are on a line with the brilliant Agni," and hence are called Agneya — and the connexion is easy to follow. It is, then, the Rishis who mark the time and the periods of Kali- yuga, the age of sin and sorrow. See in the Bhdgavata Purana,^^^* and Vishnu Purdna, Says the former : — When the splendor of Vishnu [Krishna] departed for heaven, then did the Kali Yuga, during which men delight in sin, invade the world. . . . When the Seven Rishis were in Magha, the Kali Yuga, comprising 1200 (divine) years (432,000 years of mortals), began; and when from Magha, they shall reach Purvashadha, then will this Kali age attain its growth, under Nanda and his successors."" This is the revolution of the Rishis " when the two first stars of the Seven Rishis (of the Great Bear) rise in the heavens, and some lunar asterism is seen at night, at an equal distance between them, then the Seven Rishis continue stationary in that conjunction for a hundred years," a hater of Nanda makes ParaSara say. According to Bentley, it is in order to show the quantity of the precession of the equinoxes that this notion originated among the astronomers. It was done by assuming an imaginary line, or great circle, passing through the poles of the ecliptic and the beginning of the fixed Magha, which circle was supposed to cut some of the stars in the Great Bear. . . . The seven stars being called the Rishis, the Circle so assumed was called the line of the Rishis . . . and being puted slayer of Tripurisura and the Titan Br&hmans were so arrajred; he of the Morya T&raka. Michael is die conqueror of the dra- Dynasty, and the grandfather of Aioka. This gon, and Indra and K&rttikeya are often is one of those passages that do not exist in made identical. the earlier Purinic MSS. They were added 1168. XII, IX, 26, 32. by the Vaishnavas, who interpolated almost 1169. Nanda is the first Buddhist Sot- as much, out of Sectarian q>ite, as the prdgn* Qiandragupta, against whpm all t^e Christian Fathers did. THE RISHIS AND THE PLEIADES 551 invariably fixed to the beginning of the lunar asterism Magha, the precession would be noted by stating the degree ... of any movable lunar mansion cut by that line or circle as an index."* There was, and still exists, a seemingly endless controversy about the chronology of the Hindus. Here is a point that could help to deter- mine— approximately at least — the age when the symbolism of the Seven Rishis and their connexion with the Pleiades began. When Kart- tikeya was delivered to them by the gods to be nursed, the Krittikas were only six — whence Karttikeya is represented with six heads; but when the poetical fancy of the early Aryan symbologists made of them the consorts of the Seven Rishis, they were seven. Their names are given, and these are Amba, Dula, Nitatni, Abrayanti, Maghayanti, Varshayanti, and Chupunika. There are other sets of names which differ, however. Anyhow, the Seven Rishis were made to marry the Seven Krittikas before the disappearance of the seventh Pleiad. Otherwise, how could the Hindu astronomers speak of that which, without the help of the strongest telescopes, no one can see? This is why, perhaps, in every such case the majority of the events described in the Hindii allegories is fixed upon as " a very recent invention, certainly within the Christian era " ? The oldest MSS. in Sanskrit on astronomy, begin their series of Nakshatras (the 27 lunar asterisms) with the sign of Knttikd, and this can hardly make them earlier than 2780 b. c. (see the "Vedic Calendar," accepted even by the Orientalists) ; though they get out of the difficulty by saying that the said Calendar does not prove that the Hindus knew anything of astronomy at that date, and assure their readers that, CaJendars notwithstanding, the Indian pandits may have acquired their knowledge of the lunar mansions headed by Krittika from the Phoeni- cians, etc. However that may be, the Pleiades are the central group of the system of sidereal S)mibology. They are situated in the neck of the constellation of Taurus, regarded by Madler and others, in astronomy, as the central group of the system of The Milky Way, and in the Kabala and Eastern Esotericism, as the sidereal septenate bom from the first manifested side of the upper triangle, the concealed /\ . This mani- fested side is Taurus, the Symbol of One (the figure 1), or of the first letter of the Hebrew alphabet, Aleph k (bull or ox) whose synthesis is ten. (10), or ^ Yod, the perfect letter and number. The Pleiades (Alcyone, especially), are thus considered, even in astronomy, as the central point around which our Universe of fixed stars revolves, the focus from which, and into which the divine breath. Motion, works incessantly during the Manvantara. Hence — in the Occult philosophy U70. Historical Vi§w tf tfu HiMda Astronomy, p. 66, 552 TH£ SECRET DOCTRINE and its sidereal symbols — it is this Circle and the starry cross on its face, which play the most prominent part The Secret Doctrine teaches us that everything in the universe, as well as the tmiverse itself, is formed (created) during its periodical manifestations — by accelerated Motion set into activity by the Breath of the ever-to-be-unknown power (unknown to present mankind, at any rate) within the phenomenal world. The Spirit of Life and Immor- tality was everywhere symbolized by a circle : hence the serpent biting his tail, represents the circle of Wisdom in infinity; as does the astro- nomical cross — the cross within a circle, and the globe, with two wings added to it, which then became the sacred Scarabaeus of the Egyptians, its very name being suggestive of the secret idea attached to it For the Scarabaeus is called in Egypt (in the papyri) Kheperu and Kheperi from the verb Kheper " to become," and has thus been made a S)rmbol and an emblem of human life and of the successive becomings of man, through the various peregrinations and metempsychoses (reincarna- tions) of the liberated Soul. This mystical symbol shows plainly that the Egyptians believed in reincarnation and the successive lives and existences of the Immortal entity. Being, however, an esoteric doctrine, revealed only during the mysteries by the priest-hierophants and the Kings-Initiates to the candidates, it was kept secret. The incorporeal intelligences (the Planetary Spirits, or Creative Powers) were always represented under the form of circles. In the primitive philosophy of the Hierophants these invisible circles were the prototypic causes and builders of all the heavenly orbs, which were their visible bodies or coverings, and of which they were the souls. It was certainly a uni- versal teaching in antiquity.^*^^ Says Proklos :"^* Before the mathematical numbers, there are the Self-motfing numbers ; before the figures apparent — the vital figures, and before producing the material worlds which move in a Circle, the Creative Power produced the inznsible Circles. Deus enim et circulus est, says Pherecydes, in his hymn to Jupiter. It was a Hermetic axiom, and Pythagoras prescribed such a circular prostration and posture during the hours of contemplation. "The devotee must approach as much as possible the form of a perfect cir- cle," prescribes the Secret Book. Numa tried to spread among the people the same custom, Pierius ^"* tells his readers ; and Pliny says : " During our worship, we roll up, so to say, our body in a ring, totum corpus circufnagimur." ^*^* The vision of the prophet Ezekiel reminds 1171. See BMekM, chap. i. 1172. In Quinto Libro Buclid. sons: as a symbol of the Moon, "the ejt 1173. Pierius Vale. of Osiris" or the "Sun," during night 1174. The goddess Basht (or Pa^t) was The cat was also sacred to Sekhet One of represented with the head of a cat Thia the mystic reasons was because of its body ftnimal was sacred In Egypt for peveral r^ being rolled up in i( drclf when asleep. THE DEGRADATION OP THE SYMBOL 553 one forcibly of this mysticism of the circle, when he beheld a whirl- wind from which came out " one wheel upon the earth " whose work " was as it were a wheel in the middle of a wheel " '^"'^ ..." for the Spirit of the living creature was in the wheels." ^^^^ " Spirit whirleth about continually and returneth again according to his circuits " — says Solomon/^''^ who is made in the English transla- tion to speak of the " Wind," and in the original text to refer both to the Spirit and the Sun. But the Zohar, the only true glossary of the Kabalistic Preacher, in explanation of this verse, which is, perhaps, rather hazy and difficult to comprehend, says that " it seems to say that the sun moves in circuits, whereas it refers to the Spirit under the Sun, called the holy Spirit, that moves circularly, toward both sides, that they (It and the Sun) should be united in the same Essence **^"^ The Brahmanical "Golden Eg^," from within which emerges Brahma, the creative deity, is the " circle with the Central Point " of P3rthagoras, and its fitting symbol. In the Secret Doctrine the con- cealed Unity — whether representing Parabrahmam, or the "Great Extreme " of Confucius, or the Deity concealed by Ptah, the Eternal Light, or again the Jewish En-Soph, is always found to be s)mibolized by a circle or the " nought " (absolute No-Thing and Nothing, because it is infinite and the All) ; while the god-manifested (by its works) is referred to as the diameter of thoft circle. The symbolism of the underlying idea is thus made evident: the right line passing through the center of a circle has, in the geometrical sense, length, but neither breadth or thickness : it is an imaginary and feminine symbol, crossing eternity and made to rest on the plane of existence of the phenomenal world. It is dimensional, whereas its circle is dimensionless, or, to use an algebraical term, it is the dimension of an equation. Another way of symbolizing the idea is found in the Pythagorean sacred Dekad which synthesizes, in the dual numeral Ten (the 1 and a circle or cipher), the absolute All manifesting itself in the Word or generative Power of Creation. The posture is prescribed for occult and magnetic purposes, in order to regulate in a certain way tiie circulation of the vital fluid, with which the cat is pre-eminently endowed. " The nine lives of a cat " is a popular saying based on good ph3rsiologica] and oc- cult reasons. Mr. G. Massey gives also an astronomical reason for it which may be found in i L " Syxbousx." " The cat saw the Sun, had it in its eye by night (was t^ eye of night), when \X was otiierwiqe unseen by men (for as the moon reflects the light of the Sun, so the cat was sup- posed to reflect it on account of its phos- phorescent eyes) . . . We might say the moon mirrored the solar light, because we have looking-glasses. With them the cat's eye was the mirror." 1175. Chap, i, verses 4-16. 1176. Verse 20. 1177. Bccles. i. 6. 1178. Zokar, fol, 87, col, 346, V 554 THK SECRET DOCTRINE B The Fali< of the Cross into Matter Those who would feel inclined to argue upon this Pythagorean sym- bol by objecting that it is not yet ascertained, so far, at what period of antiquity the nought or cipher occurs for the first time — especially in India — are referred to Vol. II of " Isis Unveiled " ^^''^ Admitting for argument's sake that the ancient world was not acquainted with our modes of calculation or Arabic figures — though we know it was — yet the circle and diameter idea is there to show that it was the first symbol in cosmogony. Be- fore the trigrams of Fo-hi, Yang, the Unity, and Yin, the binary, explained cunningly enough by filiphas Levi thus:^"® — China had her Confucius, and her Tau-ists."'^ The for- mer circumscribes the " great extreme " within a circle with a horizontal line across; the latter place three con- centric circles beneath the great circle, while the Sung "* "* Sages showed the " great Extreme " in an upper circle, and Heaven and Earth in two lower and smaller circles. The Yangs and the Yins are a far later invention. Plato and his school never understood the Deity otherwise, many epithets of his applied to the " God over all " (6 iirl irdtri feos) notwithstanding. Plato hayjngjbeeninitiated, could not believe in a personal God — a gigantic^ShadowoFMan! His epi- thets of "monarch" and "Law-giver of the Universe" bear an ab- stract meaning well understood by every Occultist, who, no less than any Christian, believes in the One Law that governs the Universe, recognizing it at the same time as immutable. He says. Beyond all finite existences, and secondary causes, all laws, ideas and principles, there is an Intelligence or mind ("^w), the first principle of all principles, the Supreme Idea on which all other ideas are grounded . . . the ultimate substance from which all things derive their being and essence, the first and efficient CAuse of all the order, and harmony, and beauty and excellency, and goodness, which pervades the Universe — who is called, by way of pre-eminence and excellence, the Supreme"" good, " the god " (6 ^co?), and " the god over all." These words apply, as Plato himself shows, neither to the " Creator " nor to the " Father " of our modern Monotheist, but to the ideal and abstract cause. For, as he says, "this ^cds, the god over all, is not' the truth orthetntelli- gence, but the Father of it," and its Primal cause. Is it Plato, the greatest pupil of the archaic Sages, a sage himself, for whom there was but a single object of attainment in this life — Real Knowledge — 1179. Pages 299, 300, €t seq, 1180. DogtM et RitutI, Vol. I, p. 124. 1181. Also in Tsang-t'ung-ky, by Wei- Pa- Yang. U82. Cocker's Christianity and Gr^fk Philpsophy, xi, p. 377. THE LAW O^ RETRIBUTION 555 who would have ever believed in a deity that curses and damns men for ever, on the slightest provocation?^^*' Not he, who considered only those to be genuine philosophers and students of truth who possessed the knowledge of the really existing in opposition to mere seeming; of the always existing in opposition to the transitory; and of that which exists permanently in opposition to that which waxes, wanes, and is developed and destroyed alternately.^^®* Speusippos and Xenokrates followed in his footsteps. The One, the original, had no existence, in the sense applied to it by mortal men. "The rt/uov (honored one) dwells in the center as in the circumference, but it is only the reflection of the Deity — the world Soul " "®" — the plane of the surface of the circle. The Cross and Circle are a universal con- ception — as old as human mind itself. They stand foremost on the list of the long series of, so to say, international s)mibols, which expressed very often great scientific truths, besides their direct bearing upon psy- chological, and even physiological mysteries; and this symbol is pre- cisely one of this kind, and is based upon the oldest esoteric cosmogony. It is no explanation to say, as £liphas Levi does, that God, the uni- versal Love, having caused the male unit to dig an abyss in the female Binary, or chaos, produced thereby the world. Besides being as gross a conception as any, it does not remove the difficulty of conceiving it without losing one's veneration for the rather too human-like ways of the Deity. It is to avoid such anthropomorphic conceptions that the Initiates never use the epithet " God " to designate the One and Secondless Principle in the Universe ; and that — faithful in this to the oldest traditions of the Secret Doctrine the world over — they deny that such imperfect and often not very clean work could ever be pro- duced by Absolute Perfection. There is no need to mention here other still greater metaphysical difficulties. Between speculative Atheism and idiotic anthropomorphism there must be a philosophical mean, and a reconciliation. The Presence of the Unseen Principle throughout all nature, and the highest manifestation of it on Earth — man, can alone help to solve the Problem, which is that of the mathematician 1183. The cry of despair uttered by Count de Montlosier in his Mystires de la Vie Humaine, p. 117, is a warrant that the Cause of "excellence and goodness," sup- posed by Plato to pervade the Universe is nekher his Deity, nor our World. "Au q>ectacle de tant de grandeur oppos^ i celul de tant de mis&re, I'esprit qui se met k observer ce vaste ensemble, se repr6sente je nc sais quelle grande divinity, qu* une di- viniti, plus grande et plus pressante encore, aurait comme bris^e et mise en pieces, en dispersant les debris dans tout TUnyvers," The " still greater and still more exacting divinity" than the god of this world, sup- posed so " good " — is Kakma. And this true Divinity shows well that the lesser one, our inner God (personal for the time being), has no power to arrest the mighty hand of this greater Deity, the Cau8< awakened by our actions generating smaller causes, which is called the Law ot Rbtribu- TIOM. 1184. See Isis Unveiled, "Before the Veil," xii (VoL I). 1185. Plato: Partnenides, 141, ^. 556 THE SECRET DOCTRINE whose X, must ever elude the grasp of our terrestrial algebra. The Hindus have tried to solve it by their a;vaiars, the Christians think they did it — by their one divine Incarnation. Exoterically — both are wrong; esoterically both of them are very near the truth. Alone, among the Apostles of the Western religion, Paul seems to have fath- omed— if not actually revealed — the archaic mystery of the Cross. As for the rest of those who, by unifying and individualizing the Uni- versal Presence, have thus synthesized it into one symbol — the central Point in the Crucifix — they have shown thereby that they have never seized the true Spirit of the teaching of Christ, and by their interpre- tations they have degraded it in more than one way. They have for- gotten the Spirit of that universal symbol and have selfishly monopolized it — as though the Boundless and the Infinite can ever be limited and conditioned to one manifestation individualized in one man, or even in a nation! The four arms of the " X/' the decussated cross, and of the " Her- metic," pointing to the four cardinal points — were well understood by the mystical minds of the Hindiis, Brahmans and Buddhists, thous- ands of years before it was heard of in Europe ; and that symbol was and is found all over the world. They bent the ends of that cross and made of it their Svastika LJ-H now the Wan of the Buddhist Mon- golian.^"* It implies that the " Central point " is not limited to one individual, however perfect. That the Principle (God) is in Hu- manity, and Humanity, as all the rest, is in it, like drops of water arc in the Ocean, the four ends being toward the four cardinal points, hence losing themselves in infinity. Isarim, an Initiate, is said to have found at Hebron, on the dead body of Hermes, the well known Smaragdine tablet, which, it is said, con- tained the essence of Hermetic wisdom. "... Separate the earth from the fire, the subtile from the gross . . . Ascend from the earth to heaven and then descend again to earth " was traced on it. The riddle of the cross is contained in these words, and its double mystery is solved — to the Occultist. The philosophical cross, the two lines running in opposite directions, the horizontal and the perpendicular, the height and breadth, which the geome- trizing Deity divides at the intersecting point, and which forms the magical as well as the scientific quaternary, when it is inscribed within the perfect square, is the basis of the occultist. Within its mystical precinct lies the master- key which opens the door of every science, physical as well as spiritual. It # 1186. The Svastika is certainly one of the mallet" in the Maaonic Fraternity. Among oldest symbols of the Ancient Races. In our the many "meanings" the author gives of it, century, says Kenneth R. H. Mackenzie we do not find, however, the most important (Royal Masonic Cyclopaedia) it (the Svas- one, masons evidently not knowinf^ it. tilca) " has survived in the form of tl^e THK PRIMITIVE CROSS Si7 symbolizes our human existence, for the circle of life circumscribes the four points of the cross, which represent in succession birth, life, death, and IMMORTALITY. "Attach thyself," say the alchemists, "to the four letters of the tetragram disposed in the following manner : The letters of the ineffable name are there, although thou mayest not discern them at first The incommunicable axiom is kabalistically contained therein, and this is what is called the magic arcanum by the masters.""* Again: — The J (Tau), and the astronomical cross of Egypt ^^ are conspicuous in several apertures of the remains of Palenque. In one of the basso-relievos of the Palace of Palenque, on the west side, sculptured as a hieroglyphic right under the seated figure, is a Tau, The standing figure which leans over the first one, is in the act of covering its head with the left hand with the veil of initiation; while it extends its right with the index and middle finger pointing to heaven. The position is precisely that of a Christian bishop giving his blessing, or the one in which Jesus is often represented while at the Last Supper. . . . The Egyptian Hierophant had a square head-dress which he had to wear always during his functions. . . . The perfect Tau, formed of the perpendicular (descending male ray), and a horizontal line (matter, female principle), and the mtmdane circle was an attribute of Isis, and it is but at death that the Egyptian cross was laid on the breast of the mummy. These square hats are worn unto this day by the Armenian priests. The claim that the cross is purely a Christian symbol intro- duced after our era, is strange indeed, when we find Ezekiel stamping the foreheads of the men of Judah, who feared the Lord,^"* with the signum Thau, as it is translated in the Vulgate. In the ancient Hebrew this sign was formed thus V ' ^^^ *^ original Egyptian hieroglyphics as a perfect Christian cross I (Tat, the emblem of stability). In the Revelation, also, the "Alpha and Omega" (spirit and matter), the first and the last, stamps the name of his Father in the foreheads of the elect}^^^ Moses*"** orders his people to mark their door-posts and lintels with blood, lest the "Lord God" should make a mistake and smite some of his chosen people, instead of the doomed Egyptians. And this mark is a tau ! The identical Egyptian handled cross, with the half of which talisman Horus raised the dead, as is shown on a sculptured ruin at Philae. Enough was said in the text about the Svastika and the Tau. Verily may the Cross be traced back into the very depths of the unfathomable Archaic Ages! Its Mystery deepens rather than clears, as we find it 1187. Jsis UnveUed, Vol. I, 508, 506. 1189. See Isis UnveUsd, 1, 572; II, 393. 1188. Btehiel, ix. 4. 1190. In Bjeodus, lak 22. 558 I'HE SECR^ DOCTRINE on the statues of Easter Island — in old Egypt, in Central Asia, engraved on rocks as Tau and Svastika, in pre-Christian Scandinavia, everywhere! The author of the Hebrew-Egyptian Mystery stands perplexed before the endless shadow it throws back into antiquity, and is unable to trace it to any particular nation or man. He shows the Targums handed down by the Hebrews, obscured by translation. In Joshua}^*^ read in Arabic, and in the Targum of Jonathan, it is said: " The king of Ai he crucified upon a tree." The Septuagint rendering is of suspension from a double word (Wordsworth on Joshua). . . . The strangest expression of this kind is in Numbers,^^^^ where, by Onkelos (?) it is read: "Crucify them before the Lord (Jehovah) against the Sun!* " The word here yp^ , to nail to, is rendered pro- perly (Fuerst) by the Vulgate to crucify. The very construction of this sentence is mystic."***** So it is, but the spirit of it has been ever misunderstood. "To crucify before (not against) the sun " is a phrase used of initiation. It comes from Egypt, and primarily from India. The enigma can be unriddled only by searching for its key in the Mysteries of Initiation. The initiated adept, who had successfully passed tiirough all the trials, was attached, not nailed, but simply tied on a couch in the form of a tau J (in Egypt), of a Svastika without the four additional prolonga- tions (thus: — L-, not •-4-i)> plunged in a deep sleep (the " Sleep of Siloam " it is called to this day among the Initiates in Asia Minor, in Syria, and even higher Egypt). He was allowed to remain in this state for three days and three nights, during which time his Spiritual Ego was said to confabulate with the "gods," descend into Hades, Amenti, or Patala (according to the country), and do works of charity to the invisible beings, whether souls of men or Elemental Spirits; his body remaining all the time in a temple crypt or subter- ranean cave. In Egypt it was placed in the Sarcophagus in the King's Chamber of the Pyramid of Cheops, and carried during the night of the approaching third day to the entrance of a gallery, where at a certain hour the beams of the rising Sun struck full on the face of the entranced candidate, who awoke to be initiated by Osiris, and Thoth the God of Wisdom. Let the reader who doubts the statement consult the Hebrew origin- als before he denies. Let him turn to some most suggestive Egyptian bos reliefs. One especially from the temple of Philae, represents a scene of initiation. Two Gods-Hierophants, one with the head of a hawk (the Sun), the other t6«-headed (Mercury, Thoth, the god of 1191. Chap. Tiii. 29. 1192. Chap. xxv. 4. 1192a. The Hebrew-Egyptian Mystery in the Source of Measures, pace 204. ITS EARLY SIGNIFICANCE 559 Wisdom and secret learning, the assessor of Osiris-Sun), are standing over the body of a candidate just initiated. They are in the act of pouring on his head a double stream of water (the water of life and new birth), which stream is interlaced in the shape of a cross and full of small ansated crosses. This is allegorical of the awakening of the candidate {now an Initiate), when the beams of the morning sun (Osiris) strike the crown of his head (his entranced body being placed on its wooden tau so as to receive the rays) . Then appeared the Hiero- phants-Initiators, and the sacramental words were pronounced, osten- sibly, to the Sun-Osiris, addressed in reality to the Spirit Sun within, enlightening the newly-born man. Let the reader meditate on the connexion of the Sun with the Cross in both its generative and spiritu- ally regenerative capacities — from the highest antiquity. Let him examine the tomb of Bait-Oxly, in the reign of Rameses II, where he will find the crosses in every shape and position. So again, on the throne of that sovereign, and finally on a fragment from the Hall of the ancestors of Thothmes III, preserved in the National Library of Paris, which represents the adoration of Bakhan-Aleare. In this extraordinary sculpture and painting one sees the disc of the Sun beaming upon an ansated cross placed upon a cross of which those of the Calvary were perfect copies. The ancient MSS. mention these as the "hard couches of those who were in (spiritual) travail, the act of giving birth to themselves^' A quantity of such cruciform " couches," on which the candidate, thrown into a dead trance at the end of his supreme initiation, was placed and secured, were found in the underground halls of the Egyptian temples after their destruction. The worthy and holy Fathers of the Cyril and Theophilus types used them freely, believing they had been brought and concealed there by some new converts. Alone Origen, and after him Clemens Alexandrin- us and other ex-initiates, knew better. But they preferred to keep silent. Again, let the reader read the Hindu " fables," as the Orientalists call them, and remember the allegory of Visvakarma, the creative power, the great architect of the world, called in the Veda " the all- seeing god," who " sacrifices himself to himself " (the Spiritual Egos of mortals are his own essence, one with him, therefore). Remember that he is called Deva Vardhika " the builder of the gods " and that it is he who ties (the Sun) Surya, his son-in-law, on his lathe, in the exoteric allegory ; on the Svastika, in esoteric tradition, as on earth he is the Hierophant Initiator, and cuts away a portion of his brightness. Visvakarma, remember again, is the Son of Yoga-Siddha, i, e,, the holy power of Yoga, and the fabricator of the " fiery weapon," the magic Agneyastra. The narrative is given more fully elsewhere. The author of the Kabalistic work so often quoted from, asks : — 560 tnt se;CKBX DOCTSINE The theoretical use of crudiixion must have been somehow comiected with the personification of this symbol [the structure of the garden of Paradise symbol- ized by a crucified man]. But how? And as showing what? The symbol was of the origin of measures, shadowing forth creative law or design. What practically, as regards humanity, could actual crucifixion betoken? Yet, that it was held as the effigy of some mysterious working of the same system, is shown from the very fact of the use. There seems to be deep below deep as to the mysterious workings of these number values — [the symbolization of the con- nexion of 113 : 355, with 20612 : 6561, by a crucified man]. Not only are they shown to work in the Kosmos . . . but by sympathy, they seem to work out conditions relating to an unseen and spiritual world, and the prophets seem to have held knowledge of the connecting links. Reflection becomes more involved when it is considered that the power of expression of the law, exactly, by numbers, clearly defining a system, was not the accident of the language, but was its very essence, and of its primary organic construction; therefore, neither the language, nor the mathematical system attaching to it, could be of man's invention, unless both were founded upon a prior language, which afterwards became obsolete. . . ."** The author proves these points by further elucidation, and reveals the secret meaning of more than one dead-letter narrative, by showing that probably tt^^K, man, was the primordial word — "the very first word possessed by the Hebrews, whoever they were, to carry the idea by sound of a man. The essential of this word was 113 [the numer- ical value of that word] from the beginning, and carried with it the elements of the cosmical system displayed." This is demonstrated by the Hindu Wittoba — a form of Vishnu — as said already. The figure of Wittoba, even to the nail-marks on the f eet,^^"* is that of Jesus crucified, in all its details save the Cross ; and that MAN was meant is proved to us further by the fact of the Initiate being reborn after his crucifixion on the TREE OF i*iFE. This " tree " has now become exoterically, through its use by the Romans as an instrument of torture, and the ignorance of the early Christian schem- ers, the tree of death! Thus, one of the seven esoteric meanings implied in this mystery of Crucifixion by the mystic inventors of the system — the original elab- oration and adoption of which dates back to the very establishment of the MYSTERIES — is discovered in the geometrical symbols containing the history of the evolution of man. The Hebrews, whose prophet Moses was so learned in the esoteric Wisdom of Egypt, and who adopted their numerical system from the Phoenicians, and later from the Gentiles, from whom they borrowed most of their Kabalistic Mysticism, adapted, most ingeniously, the Cosmic and anthropologi- 1193. Sourct of Measures, pp. 204-205. Wittoba's left foot bears the mark of the 1194. See Moor's HindA Pantheon, where nail — on the figure of his idoL TH^ MINING OF THE CRUCIFIXION 561 cal S3rmbols of the " heathen " nations to their peculiar secret records. If Christian sacerdotalism has lost the key of it today, the early com- pilers of the Christian Mysteries were well versed in Esoteric philo- sophy and the Hebrew occult metrology, and used it dexterously. Thus they took the word cdsh (one of tiie Hebrew word forms for man) and used it in conjunction with that of Shandh " lunar year," so mystically connected with the name of Jehovah, the supposed " father " of Jesus, and embosomed the mystic idea in an astronom- ical value and formula. The original idea of " Man Crucified " in Space belongs certainly to the ancient Hindus, and Muir shows it in his Hindu Pantheon in the engraving that represents Wittoba. Plato adopted it in his decussated Cross in Space, the X, "the Second God who impressed himself on the Universe in the form of the Cross " ; Krishna is likewise shown "crucified.""**^ Again it is repeated in the Old Testament in the queer injunction to crucify men before the Lord, the Sun — which is no prophecy at all, but has a direct phallic significance. In § II of that same most suggestive work on the Kabalistic meanings — The Hebrew- Egyptian Mystery in the Source of Measures, we read again: — In symbol, the nails of the cross have for the shape of the heads thereof a solid pyramid, and a tapering square obeliscal shaft, or phallic emblem, for the nail. Taking the position of the three nails in the Man's extremities and on the cross, they form or mark a triangle in shape, one nail being at each corner of the triangle. The wounds or stigmata in the extremities are necessarily four, designative of the square. , . . The three nails with the three wounds are in number 6, which denotes the 6 faces of the cube unfolded [which make the cross or man-form, or 7, counting three horizontal and four vertical bars] on which the man is placed; and this in turn points to the circular measure trans- ferred on to the edges of the cube. The one wound of the feet separates into two when the feet are separated, making three together for all, and four when separated, or 7 in all — another most holy [and ivith the Jews] feminine base number."*^ Thus, while the phallic or sexual meaning of the " Crucifixion Nails " is proven by the geometrical and numerical reading, its mystical mean- ing is indicated by the short remarks upon it, as given above, in its connexion with, and bearing upon, Prometheus. He is another victim, for he is crucified on the Cross of Love, on the rock of human passions, a sacrifice to his devotion to the cause of the spiritual element in Humanity. Now, the primordial system, the double glyph that underlies the idea of the Cross, is not "of human invention," for Cosmic ideation and the Spiritual representation of the divine Ego-man are at its basis. 1195. See Dr. hvaidj's Monumental Christianity, fig. 72. 1195a. Page 52. 562 THE SECRET DOCTRINE Later, it expanded in the beautiful idea adopted by and represented in the Mysteries, that of regenerated man, the mortal, who, by crucifying the man of flesh and his passions on the Procrustean bed of torture, became reborn as an Immortal. Leaving the body, the animal-man, behind him, tied on the Cross of Initiation like an empty chrysalis, the Ego Soul became as free as a butterfly. Still later, owing to the gradual loss of spirituality, the cross became in Cosmogony and An- thropology no higher than a phallic symbol. With the Esotericists, from the remotest times the Universal Soul or anima mundi, the material reflection of the Immaterial Ideal, was the Source of Life of all beings and of the life principle of the three kingdoms; and it was Septenary with the Hermetic philosophers, as with all ancients. For it is represented as a Sevenfold cross, whose branches are respectively, light, heat, electricity, terrestrial magnetism, astral radiation, motion, and Intelligence, or what some call self- consciousness. We have said it elsewhere. Long before the cross or its sign were adopted as symbols of Christianity, the sign of the cross was used as a sign of recognition among adepts and neophytes, the latter being called Chrests (from Chrestos, man of tribulation and sorrow). Says fi. Levi: The sign of the cross adopted by the Christians does not belong exclusively to them. It is Kabalistic, and represents the opposition and quaternary equili- brium of the elements. We see by the Occult verse of the Paternoster that there were originally two ways of making it, or, at least two very different formulas to express its meaning — one reserved for priests-initiates, the other given to neophytes and the profane. Thus, for example, the initiate, carrying his hand to his forehead, said: To thee; then he added, belong: and continued, while carrying his hand to the breast — the kingdom; then, to the left shoulder — justice; to the right shoulder — and mercy. Then he joined the two hands, adding: throughout the generating cycles: " Tibi sunt Malchut et Geburah ct Chassed per Aeonas" — a sign of the Cross, absolutely and magfnificently kaba- listic, which the profanations of Gnosticism made the militant and official Church completely lose."** The " militant and official Church " did more : having helped herself to what had never belonged to her, she took only that which the " pro- fane " had, the Kabalistic meaning of the male and female Sephiroth. She never lost the inner and higher meaning since she never had it — fi. Levi's pandering to Rome, notwithstanding. The sign of the cross adopted by the Latin Church was phallic from the beginning, while that of the Greeks was the cross of the neophytes, the Chrest. 1196. Dogme et Rituel, etc., Vol. II, p. 88. THE SEVEN THUNDERS 563 § XXIII THE UPANISHADS IN GNOSTIC LITERATURE We are reminded in King's Gnostics that the Greek language has but one word for vowel and voice ; and this has led the uninitiated to many erroneous interpretations. On the simple knowledge, however, of that well-known fact a comparison may be attempted, and a flood of light thrown upon several mystic meanings. Thus the words, so often used in the Upanishads and the Puranas, " Sound " and Speech," may be collated with the Gnostic " Vowels " and the Voices " of the Thunders and Angels in Revelation, The same will be found in Pistis Sophia, and other ancient Fragments and MSS. This was remarked even by the matter-of-fact author of The Gnostics and their Remains, Through Hippolytos, an early Church Father, we learn what Markos — a Pythagorean rather than a Christian Gnostic, and a Kabalist most certainly — had received in mystic revelation. It is said that " Markos had it revealed unto him that ' the seven heavens ' ^^"^ . . . sounded each one vowel, which, all combined together, formed a complete doxology" ; in clearer words: "the Sound whereof being carried down [from these seven heavens] to earth, became the creator and parent of all things that be on earth." ^^•^ Translated from the Occult phraseology into still plainer language this would read : ** The Sevenfold Logos having differentiated into seven Logoi, or creative potencies (vowels) these (the second logos, or " Sound ") created all on Earth." Assuredly one who is acquainted with Gnostic literature can hardly help seeing in St. John's Apocalypse, a work of the same school of thought. For we find John saying,^^** " Seven thunders uttered their voices . . . and I was about to write . . . [but] I heard a voice from heaven sa3nng unto me, * Seal up those things which the seven thun- ders uttered, and write them not.' " The same injunction is given to Markos, the same to all other semi and full Initiates. Yet the same- ness of equivalent expressions used, and of the underlying ideas, al- ways betrays a portion of the mysteries. We must always seek for more than one meaning in every mystery allegorically revealed, espe- cially in those in which the number seven and its multiplications seven by seven, or forty-nine, appear. Now when the Rabbi Jesus is re- 1197. The "Heavens" are identical with 1198. See Hippolytos, vi, 48, and King's "Angels^" as already stated. Gnostics, p. 200. 1199. Chap. X, 3, 4. 564 I'HE SECR^ DOCTRINE quested (in Pistis Sophia) by his disciples to reveal to them, "the mysteries of the Light of thy [his] Father " (t. e,, of the higher Self enlightened by Initiation and Divine knowledge), Jesus answers: Do ye seek after these mysteries? No mystery is more excellent than they which shall bring your souls unto the Light of Lights, unto the place of Truth and Goodness, unto the place where there is neither male nor female, neither form in that place but Light, everlasting, not to be uttered. Nothing therefore is more excellent than the mysteries which ye seek after, saving only the mys- tery of the seven vowels and their forty and ninis powers, and their numbers thereof; and no name is more excellent than all these vowels.*''^ "The Seven Fathers and the Forty-nine Sons blaze in Darkness, but they are the life and light and the continuation thereof through the Great Age " — says the Commentary speaking of the " Fires." Now it becomes evident that, in every esoteric interpretation of ex- oteric beliefs expressed in allegorical forms, there was the same under- lying idea — the basic number seven, the compound of three and four, preceded by the divine three ( A ) niaking the perfect number ten. Also, these numbers applied equally to divisions of time, to cosmo- graphy metaphysical and physical, as well as to man and everything else in visible nature. Thus these Seven vowels with their forty-nine powers are identical with the three and the Seven Fires of the Hindus and their forty-nine fires ; identical with the numerical mysteries of the Persian Simorgh; identical with those of the Jewish Kabalists. The latter, dwarfing the numbers (their mode of blinds) ^ made the duration of each successive renewal (what we call in esoteric parlance Round) of the seven renewals of the globe only of 7000 years, instead of, as is more likely, 7,000,000,000, and assigned to the total duration of the universe 49,000 years only.^**^® Now, the Secret Doctrine furnishes a key which reveals to us on in- disputable grounds of comparative analogy that Garuda, the allegorical and monstrous half-man and half-bird — the Vahana or vehicle on which Vishnu (who is Kala, "time") is shown to ride — is the origin of all other such allegories. He is the Indian phoenix, the emblem of cyclic and periodical time, the " man-lion " Sinha, of whose representations the so-called " gnostic gems " are so full.^*®^ " Over the seven rays of the lion's crown, and corresponding to their points, stand, in many cases, the seven vowels of the Greek alphabet AEHIOYO, testifying to the Seven Heavens." ^'®^' This is the Solar Hon and the emblem of the Solar n99a. Pistis Sophia, 378. thority on Gnostic antiquities, these gnostic 1200. Compare I " Chronology of the gems are not the work of the Gnostics, but Brihmans." belong to pre-Christian periods, and are the 1201. As confessed by Ring, the great au- work of magicians (p. 241). 1201a. The Gnostics and Their Remains, p. 218. WHEN TIME BE NO LONGER 565 cycle, as Garuda "*** is that of the great cycle, the " Mahd-Kalpa " co- etemal with Vishnu, and also, of course, the emblem of the Sun, and Solar cycle. This is shown by the details of the allegory. At his birth, Garuda is mistaken for Agni, the God of Fire, on account of his (Garu- da's) " dazzling splendor," and thereupon called Gaganesvara, " lord of the sky." Again, his being represented as Osiris, and by many heads of allegorical monsters on the Abraxas (gtiostic) gems, with the head and beak of an eagle or a hawk (solar birds), denotes Garuda's solar and cyclic character. His Son is Jatdyu, the cycle of 60,000 years. As well remarked by C. W. King:^*®* " Whatever the primary meaning [of the gem with the solar lion and vowels] it was probably imported in its pre- sent shape from India, that true fountain head of Gnostic iconography" The mysteries of the seven gnostic vowels, uttered by the thunders of St. John, can be unriddled only by the primeval and original Occultism of Aryavarta, brought into India by the primeval Brahmans, who had been initiated in Central Asia, And this is the Occultism we study and try to explain, as much as is possible in these pages. Our doctrine of seven Races and Seven Rounds of life and evolution around our terres- trial chain of spheres, may be found even in Revelation}^^^ When the seven " thunders," or " sounds," or " vowels " — one meaning out of the seven for each such vowel relating directly to our own Earth and its sev- en Root-Races in each Round — " had uttered their voices " — but for- bidden the Seer to write them, and made him " seal up those things " — what did the Angel " standing upon the sea and upon the earth " do ? He lifted his hand to heaven "and sware by him that liveth for ever and ever . . . that there should be time no longer." " But in the days of the voice of the seventh angel when he shall begin to sound, the Mystery of God [of the Cycle] should be finished." "°*^ which means, in theoso- phic phraseology, that when the Seventh Round is completed, then Time will cease. " There shall be time no longer " very naturally, since pra- laya shall set in and there will remain no one on earth to keep a division of time, during that periodical dissolution and arrest of conscious life. Dr. Kenealy and others believed this doctrine of the Rabbins (their calculations of cyclic seven and forty-nine) to have been brought by 1202. The lack of intuition in OrientalisU and antiquarians past and present, is remark- able. Thus, Wilson, the translator of Vishnu Purdna, declares in his Preface that in the Garuda Purdna he found " no account of the birth of Garuda." Considering that an ac- count of " Creation " in general is given therein, and that Garuda is co-eternal with Vishnu, the MahA-Kalpa, or Great Life- Cycle, beginning with and ending with the manifesting Vishnu, what other account of Garuda's birth could be expected! 1203. Gnostics, p. 218. 1204. Vide Revelation xvii, verses 3 and 10; and Leviticus xxiii, verses 15 to 18; the first passage speaking of the " Seven Kkigs," of whom five have gone; and the second about the " Seven Sabbaths," etc. 1205. X, 7. 566 TH^ SECR^ DOCTRINE them from Chaldaea.' This is more than likely. But the Babylonians, who had all those cycles and taught them only at their great initiatory mysteries of astrological magic, got their wisdom and learning from India. It is not difficult, therefore, to recognize in them our own eso- teric doctrine. In their secret computations, the Japanese have the same figures in their cycles. As to the Brahmans, their Puranas and Upanishads are good proof of it. The latter have passed entirely into Gnostic literature ; and a Brahman needs only to read Pistis Sophia "" to recognize his forefathers' property, even to the phraseology and similes used. Compare: in Fw/iy 5*^^ Aio"***' the disciple says to Jesus : " Rabbi, reveal unto us the Mysteries of the Light [i. e., the " Fire of Knowledge or Enlightenment "] . . . forasmuch as we have heard thee saying that there is another baptism of smoke, and another baptism of the Spirit of Holy Light," «. e., the Spirit of ^iRt. " I baptize you with water, but ... he shall baptize you with the Holy Ghost and with fire," says John of Jesus ; ^^'^^ meaning this esoterically. The real sig- nificance of this statement is very profound. It means that he, John, a non-initiated ascetic, can impart to his disciples no greater wisdom than the mysteries connected with the plane of matter (water being a symbol of it). His gnosis was that of exoteric and ritualistic dogma, of dead-letter orthodoxy ; ^^®® while the wisdom which Jesus, an Initiate of the higher mysteries, would reveal to them, was of a higher charac- ter, for it was the " Fire " Wisdom of the true gnosis or the real spir- itual enlightenment. One was Fire, the other the Smoke. For Moses, the fire on Mount Sinai, and the spiritual wisdom imparted; for the multitudes of the " people " below, for the profane, Mount Sinai in (through) smoke, i. e., the exoteric husks of orthodox or sectarian rit- ualism. Now, having the above in view, read the dialog between the sages Narada and Devamata in the Anugttd, the antiquity and importance of which MS. (an episode from the Mahabhdrata) one can learn in the " Sacred Books of the East," edited by Prof. Max Muller."~ Narada is discussing upon the breaths or the " life-winds," as they are called in 1206. Pistis Sophia is an extremely im- portant document, a genuine Bvangel of the Gnostics, ascribed at random to Valentinus, but much more probably a pre-Christian work in its original. It was discovered in a Cop- tic MS. by Schwartze, in the British Mus- eum, quite accidentally, and translated by him into Latin; after which text and (Latin) version were published by Peter- mann in the year 1853. In the text itself the authorship of this Book is ascribed to Philip the Apostle, whom Jesus bids to sit down and write the revelation. It is genu- ine and ought to be as canonical as any other gospel. Unfortunately it remains to this day untranslated. 1206a. 377. 1207. Matthew iii, 11. 1208. In the Cycle of Initiation, which was very long, water represented the first and lower steps toward purification, while trials connected with fire came last. Water could regenerate the body of matter; Fias alone, that of the inner Spiritual man. 1209. Vol. VIII: see Introduction by Kashinath Trimbak Telang, k. a. TRUTH BSTWEKN TWO CONTRASTS 567 the clumsy translations of such words as Prdna, Apana, etc., whose full esoteric meaning and application to individual functions can hardly be rendered in English. He says of this Science that " it is the teaching of the Veda that the fire verily is all the deities, and knowledge of it arises among Brahmans, being accompanied by intelligence." By " fire," says the Commentator, he means the SELF. By " intelligence," the Occultist says, Narada means neither " discussion " nor " argumenta- tion," as Arjuna Misra believes, but " intelligence " truly, or the adapta- tion of the fire of Wisdom to Exoteric Ritualism for the profane. This is the chief concern of the Brahmans (who were the first to set the ex- ample to other nations who thus anthropomorphized and carnalized the grandest metaphysical truths). Narada makes it plain and is made to say: "The smoke of (that) fire, which is of excellent glory, (appears) in the shape of darkness" (verily so!) ; "its ashes [are] passion; and goodness is that in connexion with it, in which the oflFering is thrown " : I. e., that faculty in the disciple which apprehends the subtle truth (the flame) which escapes heavenward, while the objective sacrifice remains as a proof and evidence of piety only to the profane. For what can Narada mean in teaching that " those who understand the sacrifice un- derstand the Samana and the Vyana as the principal (offering)"; and the Prana and Apana, but portions of the offering . . . and between them w the fire. That is the excellent seat of the Udana as understood by Brah- manas. As to that which is distinct from these pairs, hear me speak about that. Day and night are a pair, between them is the fire. . . . That which exists and that which does not exist are a pair, between them is the fire, etc,***' and after every such contrast Narada adds ** That is the excellent seat of the Udana as understood by Brahmanas." Now many people do not know the full meaning of such terms as Samana and Vyana, Prana and Apana, explained as being "life-winds" (we say " principles and their respective faculties and senses "), being offered up to Udana, the soi-disant principal " life wind," (?) said to act at all the joints. Therefore the reader, who is ignorant that the word " fire " means in these allegories both the " Self " and the higher divine knowledge, will understand nothing in this; and will therefore entirely miss the point of our argument, as its translators and even its editor, the great Oxford Sanskritist, Max Miiller, has missed the true meaning of Narada's words. Exoterically, all this enumeration of " life winds " means, of course, approximately, that which is surmised in the foot-notes; namely. The sense appears to be this . . . worldly life is due to the operations of the life-winds which are attached to the SeIvF, and lead to its manifestations as individual souls [?]. Of these the Samana and Vyana are controlled and held 1209a. Op. cU., pp. 276-277. 568 THE SECRET DOCTRINE under check by the Prina and Apana. . . . The latter two are held in check and controlled by the Udana, which thus controls all. And the control of this, which is the control of all five . . . leads to the Supreme Self.*^ The above is given as an explanation of the text, which records the words of the Brahmana, who narrates how he reached the ultimate Wisdom of Yogism, and had reached all knowledge in this wise. Say- ing that he had " perceived by means of the Stl^ the seat abiding in the Self," where dwells the Brahman free from all; and explaining that that indestructible principle was entirely beyond the perception of senses (i. e,, of the five " life-winds "), he adds that " in the midst of all these (life- winds) which move about in the body and swallow up one another, blazes the Vaisvanara fire sevenfold!* This " Fire," ac- cording to Nilakantha's Commentary, is identical with the " I," the SELF, which is the goal of the ascetic (Vaisvanara being a word often used for the 5*^//). Then the Brahmana goes on to enumerate that which is meant by the word " Sevenfold," and says, " The nose [or smell], the tongue [taste], the eye, and the skin, and the ear as the fifth, the mind, and the understanding, these are the seven tongues of the blaze of Vaisvanara,^** ^ . . . those are the seven (kinds of) fuel for me,**** . . . these are the seven great officiating priests." These seven priests are accepted by Arjuna Misra in the sense of meaning " the soul distinguished as so many [souls, or principles] with reference to these several powers " ; and, finally, the translator seems to accept the explanation, and reluctantly admits that " they may mean " this ; though he himself takes the sense to mean " the powers of hear- ing, etc. (the physical senses, in short) which are presided over by the several deities." ***• But whatever it may mean, whether in scientific or orthodox interpre- tations, this passage on page 259 explains Narada's statements on page 276, and shows them referring to exoteric and esoteric methods and contrasting them. Thus the Samana and the Vyana, though subject to the Prana and the Apana, and all the four to Udana in the matter of acquiring the Pranayama (of the Hatha- Yogi, chiefly, or the " lower " form of the Yoga) are yet referred to as the principal offering, for, as rightly argued by the commentator, their " operations are more prac- tically important for vitality " ;***•' i. e,, they are the grossest, and are offered in the sacrifice, to disappear, so to speak, in the quality of dark- ness of that fire or its smoke (mere exoteric ritualistic form). But 1210. Pages 258-259, Anugitd, " Sacred non-teparateness, t. €., both divine and hu- Books of the East," vol. VIII. man. 1211. In the astronomical and cosmical 1212. Here the speaker personifies the key, Vaisvanara is Agni, son of the Sun, or said divine S%Lt. Vi^&naras, but in the psycho-metaphysical 1213. Vide he cit., p. 259, footnote no. 6. symbolism it is the Sklw, in the sense of 1213a. Footnote no. 4, p. 276, THE DIVINE self's wisdom 569 Prana and Apana, though shown as subordinate (because less gross or more purified), have the fire between them: the Self and the secret knowledge possessed by that Self. So for the good and evil, and for " that which exists and that which does not exist " ; all these " pairs " **^* have fire between them, t. e,, esoteric knowledge, the Wis- dom of the divine SELF. Let those who are satisfied with the Smoke of the Fire remain wherein they are, that is to say within the Egyptian darkness of theological fictions and dead-letter interpretations. The above is written only for the Western students of Occultism and Theosophy. The writer presumes to explain these things neither to the Hindus, who have their own Gurus ; nor to the Orientalists, who think they know more than all the Gurus and Rishis, past and present, put together. These rather lengthy quotations and examples cited are necessary, if even to point out to the student the works he has to study so as to derive benefit and learning from comparison. Let him read Pistis Sophia in the light of the Bhagavadgitd, the Anugita and others ; and then the statement made by Jesus in the Gnostic Gospel will be- come clear, and the dead letter blinds disappear at once. Read this and compare with the explanation from the Hindu scriptures just given. . . . And no name is more excellent than all these [seven] vowels. A name wherein be contained all names, all Lights, and all [the forty-nine] powers, knowing it, if a man quits this body of matter'^ no smoke [i. e., no theological delusion],"" no darkness, nor Ruler of the Sphere [no personal genius or plane- tary spirit called God], or of Fate [karma] . . . shall be able to hold back the soul that knoweth that name. ... If he shall utter that [Name] unto the fire, the 1214. Compare with these "pairs of op- posites/' in the AnugitA, the "pairs" of Aeons in the elaborate system of Valentinus, the most learned and profound master of Gnosis. As the "pairs of opposites," male and female, are all derived from Akdia (undeveloped and developed, differentiated and undifferentiated, or Stht or Prajapati), so are the Valentinian " pairs " of male and female Aeons shown to emanate from By- thos, the pre-existing eternal Depth, and ki their secondary emanation from Ampsiu- Ouraan (or sempiternal Depth and Silence), the second I^ogos. In the esoteric emana- tion there are seven chief "pairs of oppo- sites"; and so also in the Valentinian sys- tem there were fourteen, or twice seven. Epiphanios, copying incorrectly, " copied one pair twice over," Mr. C W. King thinks, "and thus adds one pair to the proper fif- teen." (The Gnostics, etc, pp. 263-4.) Here King falls into the opposite error: the pairs of Aeons are not 15 (a blind) but 14, as the first Aeon is that from which others emanate, Depth and Silence being the first and only emanation from Bythos. As Hip>- polytos shows: " The Aeons of Valentinus are confessedly the Six Radicals of Simon (Magus)," with the seventh. Fire, at their head. And these are: Mind, Intelligence, Voice, Name, Reason and Thought subordin- ate to TiRt, the higher self, or precisely the " Seven Winds " or the " Seven Priests " of Anugitd. 1215. Not necessarily at death only, bat during Sam&dhi or mystic trance. 1216. All the words and sentences be- tween brackets, are the writer's. This is translated directly from the Latin MS. of the British Museum. King's translation in the Gnostics conforms too much to the gnos- ticism as explained by the Church-Fathers. 570 THE SECRKT DOCTRINE darkness shall flee away. . . . And if he shall utter that name unto ... all their Powers, nay, even unto Barbelo,***' the Invisible God, and the triple-powered Gods, so soon as he shall have uttered that name in those places, they shall all be shaken and thrown one upon the other, so that they shall be ready to melt, perish and disappear, and shall cry aloud, " O, Light of all Lights that art in the Boundless Light, remember us also and purify us!""*^' It IS easy to see who this Light and Name are: the light of Initia- tion and the name of the " Fire-Self," which is no name, no action, but a Spiritual, ever-living Power, higher even than the " Invisible God," as this Power is Itself. But if the able and learned author of The Gnostics and Their Re- mains has not sufficiently allowed for the Spirit of allegory and mysticism in the fragments translated and quoted by him, in the above named work, from Pistis Sophia — other Orientalists have done far worse. Having neither his intuitional perception of the Indian origin of the Gnostic Wisdom still more than of their " gems," most of them, beginning with Wilson and ending with the dogmatic Weber, have made most extraordinary blunders with regard to almost every symbol. Sir M. Monier Williams and others show a very decided contempt for the " Esoteric Buddhists " as theosophists are now called ; yet no Student of Occult philosophy has ever mistaken a cycle for a living personage and vice versa, as was very often the case with our learned Orientalists. An instance or two may illustrate the statement more graphically. Let us choose the best known. In the Rdmdyona, Garuda is called " the maternal uncle of Sagara's 60,000 sons " ; and Ansumat, Sagara's grandson, " the nephew of the 60,000 uncles " reduced to ashes by the look of Kapila, " the Purushot- tama" (or infinite Spirit), who caused Sagara's horse for the Asva- medha sacrifice to disappear. Again, Garuda's son ^^" — Garuda be- ing himself the Maha-KcUpa or great cycle — Jatayu, the king of the feathered tribe, when on the point of being slain by Ravana who carries off Sita — says, speaking of himself: " It is 60,000 years O King, that I am born," after which turning his hack on the Sun — he dies. Jatayu is, of course, the cycle of 60,000 years within the great cycle of Garuda; hence he is represented as his son, or nephew, ad libitum, since the whole meaning rests in his being placed on the line of 1217. Barbelo is one of the three " Invis- 1218. In other Puranas Jatayu is the son ible Gods," and, as C W. King believes, in- of Aruna, Garuda*s brother, both the S<ms eludes " the Divine Mother of the Savior," of KaSyapa. But all this is external or rather Sophia Achamoth (Vide cap. 359). allegory. 1217a. Pistis Sophia, 378-379. THE ANTIQUITY OF THE KAPII^AS 571 Garuda's descendants. Then, again, there is Diti — the Mother of the Maruts — whose descendants and progeny belonged to the posterity of Hiranyaksha, " whose number was 77 crores [or 770 millions] of men." (See Padtna Purdna.) All such narratives are pronounced meaningless fictions and absurdities. But — Truth is the daughter of Time, verily; and time will show. Meanwhile, what could be easier than an attempt, at least, to verify Puranic chronology? There are many Kapilas; but the Kapila who slew King Sagara's progeny — 60,000 men strong — was undeniably Kapila, the founder of the Sankhya philosophy, since it is so stated in the Puranas; although one of them flatly denies the imputation without explaining its esoteric meaning. It is the Bhagavata Pu- rdna,^^^* which says that the report that the sons of the King were reduced to ashes by the mere glance of the sage is not true. For, [as it argues] how can the quality of darkness, the product of anger, exist in a sage whose goodness was the essence that purified the world — the earth's dust, as it were, attributed to Heavens! How should mental perturbation distract that sage, identified with the Supreme Spirit, and who has steered here [on earth] that solid vessel of the Sankhya [philosophy], with the help of which he who desires to obtain liberation crosses the dreaded ocean of existence, that path to death? The Purana is in duty bound to speak as it does. It has a dogma to promulgate and a policy to carry out — that of great secrecy with re- gard to mystical divine truths divulged for countless ages only at initia- tion. It is not in the Puranas, therefore, that we have to look for an explanation of the mystery connected with various transcendental states of being. That the story is an allegory is seen upon its very face : the 60,000 Sons, brutal, vicious, and impious, are the personification of the human passions that a "mere glance of the sage" — the sEW who represents the highest state of purity that can be reached on earth — reduces to ashes. But it has also other significations — cyclic and chronological meanings, — a method of marking the periods when cer- tain sages flourished, found also in other Puranas. Now it is as well ascertained as any tradition can be, that it was at Hardvar (or Gangddvara, the "door or gate of the Ganges") at the foot of the Himalayas, that Kapila sat in meditation for a number of years. Not far from the Sewalik range, the "pass of Hardvar" is called to this day " Kapila's Pass " ; and the place, " Kapilasthen," by the ascetics. It is there that Ganga (Ganges) emerging from its mountainous gorge, begins its course over the sultry plains of India. And it is as clearly ascertained by geological survey that the tradition which claims that the 1219. IX. viii. 12 and 13. 572 THfi SECRET DOCTRINE ocean ages ago washed the base of the Himalayas — is not entirely without foundation, for there are traces left of this. The Sankhya philosophy may have been brought down and taught by the first, and written out by the last Kapila. Now Sagara is the name of the Ocean, and even of the Bay of Bengal, at the mouth of the Ganges, to this day in India. ^**® Have geologists ever calculated the number of millenniums it has taken the sea to recede to where it is now, from Hardvar, 1024 feet above the level of the sea at present? K they did, those Orientalists who show Kapila flourishing from the 1st to the 9th century a. d., might change their opinions, if only for one of two very good reasons: the true number of years elapsed since Kapila's day is in the Puranas unmis- takably, though the translators fail to see it. And secondly — the Kapila of the Satya, and the Kapila of the Kali-Yugas may be one and the same individuai^ity, without being the same personality. Kapila, besides being the name of a personage, of the once living Sage and the author of Sankhya philosophy, is also the generic name of the Kumaras, the celestial ascetics and virgins; therefore the very fact of Bhagavata Purdna calling that Kapila — which it showed just before as a portion of Vishnu — the author of Sankhya philosophy, ought to have warned the reader of a blind containing an esoteric meaning. Whether the Son of Vitatha, as HarivanJa shows him to be, or of anyone else, the author of Sankhya cannot be the same as the Sage of the Satya- Yuga — at the very beginning of the Manvan- tara, when Vishnu is shown in the form of Kapila, "imparting to all creatures true Wisdom"; for this relates to that primordial period when " the Sons of God " taught to the just created men the arts and sciences, which have been cultivated and preserved since then in the sanctuaries by the Initiates. There are several well-known Kapilas in the Puranas. First the primeval sage, then Kapila, one of the three "Secret" Kumaras; and Kapila, son of Kasyapa and Kadru — the " many-headed Serpent," (see Vayu Purdna placing him on the list of the forty renowned sons of Kasyapa), besides Kapila, the great sage and philosopher of the Kali Yuga. Being an Initiate, " a Serpent of Wisdom," a Naga, the latter was purposely blended with the Kapilas of the former ages. 1220. yid* WiUon's Vishnu Purina, Vol. Ill, p. 309. THE GNOSTICS AND PYTHAGORAS 573 § XXIV THE CROSS AND THE PYTHAGOREAN DEKAD The early Gnostics claimed that their Science, the Gnosis, rested on a square, the angles of which represented respectively Sige (Silence), Bythos (depth), Nous (Spiritual Soul or Mind), and Aletheta (Truth). It is they who were the first to introduce and reveal to the world that which had remained concealed for ages : namely, the Tau, in the shape of a Procrustean bed, and Christos as incarnating in Chres^ tos, he who became for certain purposes a willing candidate for a series of tortures, mental and physical. For them the whole of the Universe, metaphysical and material, was contained within, and could be expressed and described by the digits of Number 10, the Pythagorean dekad. This Dekad representing the Universe and its evolution out of Silence and the unknown Depths of the Spiritual Soul, or anima mundi, presented two sides or aspects to the student. It could be, and was at first so used and applied to the Macrocosm, after which it descended to the Microcosm, or Man. There was, then, the purely in- tellectual and metaphysical, or the " inner Science," and the as purely materialistic or " surface science," both of which could be expounded by and contained in the Dekad, It could be studied, in short, from the Universals of Plato, and the inductive method of Aristotle. The former started from a divine comprehension, when the plurality pro- ceeded from unity, or the digits of the dekad appeared, but to be finally re-absorbed, lost in the infinite Circle. The latter depended on sen- suous perception alone, when the Dekad could be regarded either as the unity that multiplies, or matter which differentiates, its study being limited to the plane surface ; to the Cross, or the Seven which proceeds from the ten — or the perfect number, on Earth as in heaven. This dual system was brought, together with the Dekad, by P)rtha- goras from India. That it was that of the Brachmans and Iranians, as they are called by the ancient Greek philosophers, is warranted to us by the whole range of Sanskrit literature, such as the Puranas and the laws of Manu. In these "Laws" or "Ordinances of Manu," it is said that Brahma first creates "the ten lords of Being," the ten Prajapatis or creative Forces ; which ten produce "seven" other Manus, or, rather, as some MSS. have it, Munin, instead of Manun = " devo- tees," or holy Beings, which are the Seven Angels of the Presence in 574 THE SECRET DOCTRINE the Western religion. This mysterious number Seven, born from the upper triangle /\ , the latter itself bom from the apex thereof, or the Silent Depths of the unknown universal soul (Sige and Bythos), is the sevenfold Saptaparna plant, bom and manifested on^the surface of the soil of mystery, from the threefold root buried deep under that im- penetrable soil. This idea is fully elaborated in Vol. I, § " Primordial Substance and Divine Thought," which the reader has to notice care- fully, if he would grasp the metaphysical idea involved in the above symbol. In man as in nature, it is, according to the cis-Himalayan esoteric philosophy (which is that of the original Manu Cosmogony), the septenary division that is intended by Nature herself. The sevendi principle (purusha) alone is the divine SELF, strictly speaking; for, as said in Manu, " He (Brahma) having pervaded the subtile parts of those six of unmeasured brightness," created or called them forth to " Self "-consciousness or the consciousness of that One Self.^"^ Of these six, five elements (or principles, or Tattvas, as Medhatithi, the commentator thinks) " are called the atomic destructible elements ";i*" they are described in the above-named section. We have now to speak of the Mystery language, that of the prehis- toric races. It is not a phonetic, but a purely pictorial and symbolical tongue. It is known at present in its fulness to the very few, having become witli the masses for more than 5000 years an absolutely dead language. Yet most of the learned Gnostics, Greeks and Jews, knew it, and used it, though very differently. A few instances may be given. On the plane above, the Number is no Number but a nought — a CIRCLE. On the plane below it becomes one — which is an odd number. Each letter of the ancient alphabets having had its philosophical mean- ing and raison d'etre, the number 1 signified with the Alexandrian Initiates a body erect, a living standing man, he being the only animal that has this privilege. And, by adding to the 1 a head, it was trans- formed into a P, a symbol of paternity, of the creative potency ; while R signified a " moving man," one on his way. Hence Pater Zeus had nothing sexual or phallic either in its sound or form of letters ; nor had ira'nip Acvs {vide Ragon"^^"). If we turn now to the Hebrew Alphabet, we shall find that while 1 or aleph, ^, has a bull or an Ox for its S)rmbol, 10, the perfect number, or One of the Kabala is a Yod ^ (y, i, or j) ; and means, as the first letter of Jehovah, the procreative organ, et seq. The odd numbers are divine, the even numbers are terrestrial, devil- ish, and unlucky. The Pythagoreans hated the binary. With them it was the origin of differentiation, hence of contrasts, discord, or matter, the beginning of evil. In the Valentinian theogony, Bythos and Sige 1221. Manu, I, 16. 1222. 27. 1222a. Orthodoxie Mafonnique, pp. 426 et^eq. THE THREE SCIENCES 575 (Depth, Chaos, matter born in Silence) are the primordial binary. With the early Pythagoreans, however, the duad was that imperfect state into which the first manifested being fell when it got detached from the Monad. It was the point from which the two roads — the Good and the Evil -^bifurcated. All that which was double-faced or false was called by them " binary." One was alone Good, and Har- mony, because no disharmony can proceed from one alone. Hence the Latin word Solus in relation to one and only God, the Unknown of Paul. Solus, however, very soon became Sol — the Sun. The ternary is thus the first of the odd numbers, as the triangle is the first of the geometrical figures.^^^^ This number is truly the number of mystery par excellence. To study it on the exoteric lines one has to read Ragon's Cours Interpretatif des Initiations) on the esoteric — the Hindii symbolism of numerals; as the combinations which were applied to it are numberless. It is on the occult properties of the three equal lines or sides of the Triangle that Ragon based his studies and founded the famous masonic society of the Trinosophists (those who study three sciences; an improvement upon the ordinary three masonic degrees, given to those who study nothing except eating and drinking at the meetings of their lodges). Writes the founder: — The first line of the triangle offered to the apprentice for study, is the min- eral kingdom, symbolized by Tubalc*. [Tubal-cain]. The second side on which the "companion" has to meditate, is the vegetable kingdom, symbolized by Shibb.'. [Shibboleth]. In this kingdom begins the generation of the bodies, This is why the letter G is presented radiant before the eyes of the adept [?!]. The third side is left to the master mason, who has to complete his education by the study of the animal kingdom. It is symbolized by Macben.'. [Son of putrefaction], etc., etc."*** The first solid figure is the Quaternary, symbol of immortality. It is the pyramid: for the pyramid stands on a triangular, square, or polygonal base, and terminates with a point at the top, thus yielding the triad and the quaternary or the 3 and 4. It is the Pythagoreans who taught the connexion and relation between the gods and the num- bers — in a Science called arithmomancy. The Soul is a number, they said, which moves of itself and contains the number 4; and spiritual and physical man is number 3, as the ternary represented for them not only the surface but also the principle of the formation of the physical body. Thus animals were ternaries only, man alone being a septenary, when znrtuous; a quinary when bad, for: — Number S was composed of a binary and a ternary, which binary 1223. The reason for it is simple, and or figure, nor can two lines constitute a was given in " Isis Unveiled." In geometry, demonstratively perfect figure. The triangle one line fails to represent a perfect body alone is the first perfect figure. 1223a. Op. cit., p. 428. 576 'THE SECRET DOCTRINE threw everything in the perfect form into disorder and confusion. The perfect nian, they said, was a quaternary and a ternary, or four material and three immaterial elements; whidi three spirits or elements we likewise find in 5, when it represents the microcosm. The latter is a compound of a binary directly relating to gross matter, and of three Spirits : since 5 is the ingenious union of two Greek accents ', placed over vowels which have or have not to be aspirated. The first sign ' is called "Strong Spirit " or superior Spirit, the spirit of God aspired ispiratus) and breathed by man. The second sign ' the lower, is the Spirit of Love, representing the secondary Spirit; the third embraces the whole man. It is the universal Quintessence, the vital fluid or Life.""* The more mystic meaning of S is given in an excellent article by Mr. Subba Rao, in Five Years of Theosophy **** — " The Twelve Signs of the Zodiac," in which he gives some rules that may help the inquirer to ferret out " the deep significance of ancient Sanskrit nomenclature in the old Aryan myths and allegories/' Meanwhile, let us see what has been hitherto stated about the constellation Capricomus in theo- sophical publications, and what is known of it generally. Every one knows that "^^ is the tenth sign of the Zodiac into which the Sun enters at the winter solstice, about December 21st. But very few are those who know — even in India, unless they are initiated — the real mystic connexion which seems to exist, as we are told, between the names Makara and Kumdra. The first means some amphibious animal called flippantly " crocodile," as some Orientalists think, and the second is the title of the great patrons of Yogins (see Saiva Puranas), the Sons of, and even one with, Rudra (Siva) ; a Kumara himself. It is through their connexion with Man that the Kumaras are likewise con- nected with the Zodiac. Let us try to find out what the word Makara means. The word Makara, says the author of " The Twelve Signs of the Zodiac," contains within itself the clue to its correct interpretation. " The letter Ma is equivalent to number S, and Kara means hand. Now in Sanskrit Tribhujam means a triangle, bhujam or Karam (both syno- nyms) being understood to mean a side. So Makaram or Pancha- karam means a Pentagon " — the five-pointed star or pentagon repre- senting the five limbs of man.**** Under the old system, we are told, Makara was the eighth instead of the tenth sign.**** It is " intended 1223b. Ragon« op. cii., p. 431. 1224. Pages 110, et seq. limbed, but rather of the thinking, con^cums 1225. What is the meaning and the rea- man. son of this figure? Because, Manas k the 1226. The reason for it becomes apparent fifth principle, and because the pentagon !s when Egyptian symbology is studied. See the symbol of Man — not only of the five- further on. Poseidon's five ministers 577 to represent the faces of the Universe, and indicates that the Uni- verse is bounded by Pentagons," as the Sanskrit writers " speak also of Ashtadiia or eight faces bounding Space," referring thus to the lokor pdlas, the eight points of the compass (the four cardinal and the four intermediate points) ..." From an objective point of view the Microcosm is represented by the human body. Makaratn may be taken to represent simultaneously both the microcosm and the macrocosm, as external objects of perception."^^^^ But the true esoteric sense of the word " Makara," does not mean " crocodile," in truth, at all, even when it is compared with the animal depicted on the Hindu Zodiac. For it has the head and the fore-legs of an antelope and the body and tail of a fish. Hence the tenth sign of the Zodiac has been taken variously to mean a shark, a dolphin, etc. ; as it is the vahana of Varuna, the Ocean God, and is often called, for this reason, Jala-rupa or " water-form." The dolphin was the vehicle of Poseidon-Neptune with the Greeks, and one with him, esoterically ; and this " dolphin " is the " sea-dragon " as much as the Crocodile of the Sacred Nile is the vehicle of Horus, and Horus himself. " I am the fish and seat of the great Horus of Kem-ur," says the mummy- form God with the crocodile's head.***' With the Peratae Gnostics it is Chozzar (Neptune), who converts into a sphere the dodecagonal pyramid, ** and paints its gate with many colors." He has Five andro- gyne ministers — he « Makara, the Leviathan. The rising Sun being considered the Soul of the Gods sent to manifest itself to men every day, and the crocodile rising out of the water at the first sunbeam, that animal came finally to personify a Solar-fire devotee in India, as it personified that fire, or the highest soul with the Egyptians. In the Puranas, the number of the Kumaras changes according to the exigencies of the allegory. For occult purposes their number is given in one place as seven, then as four, then as five. In the KHrma Purana it is said of them: "These five (Kumaras) , O Brahman, were Yogins who acquired entire exemption from passion." Their very name shows their connexion with the said constellation — the Makara, and with some other Puranic characters connected with the Zodiacal signs. This is done in order to veil what was one of the most suggestive gl3rphs of the primitive Temples. They are mixed up astronomically, physio- logically, and mystically, in general, with a number of Puranic person- ages and events. Hardly hinted at in the Vishnu, they figure in various dramas and events throughout all the other Puranas and sacred lit- erature; so that the Orientalists, having to pick up the threads of 1227. Pages 113-115. 1228. Ch. Ixxxvilip 2, "Book of ike Dead," 578 'I'Hfi SECRET DOCTRINE connexion hither and thither, have ended by proclaiming the Kumaras " due chiefly to the fancy of the Puranic writers." But — Ma, — ^we are told by the author of the ** Twelve Signs of the Zodiac" — is Five; kara, a hand with its five fingers, as also a five-sided sign or a pentagon. The Kumdra (in this case an anagram for occult purposes) are five in esotericism, as Yogis — because the last two names have ever been kept secret; they are the fifth order of Brahmadevas, and the five- fold Chohans, having the soul of the five elements in them. Water and Ether predominating, and therefore their symbols were both aquatic and fiery. *' Wisdom lies concealed under the couch of him who rests on the golden lotos (padma) floating on the water." In India it is Vishnu (one of whose avatars was Budha, as claimed in days of old). The Prachetasas, the worshipers of Narayana (who, like Poseidon moved or dwelt over not under the waters), plunged into the depths of the ocean for their devotions and remained therein 10,000 years ; and the Prachetasas are ten exoterically, but five, esoterically. " Prachetas " is in Sanskrit, the name of Varuna, the water god, Nereus, an aspect of the same as Nepttme, the Prachetasas being thus identical with the "'yiz;^ ministers" of XOZZAP (Poseidon) of the Peratae Gnostics. These are respectively called AOY, AOAI, OYO, OYOAB, " the fifth, a triple name (making Seven) being lost"*"* — i, e,, kept secret. This much for the "aquatic" symbol; the "fiery" connecting them with the fiery symbol — spiritually. For purposes of identity, let us remember that as the mother of the Prachetasas was Savama, the daughter of the Ocean, so was Amphitrite the mother of Neptune's mystic " ministers." Now the reader is reminded that these " five ministers " are symbol- ized both in the Dolphin, who had overcome the chaste Amphitrite's unwillingness to wed Poseidon, and in Triton their son. The latter, whose body above the waist is that of a man and below a dolphin, a fish, is, again, most mysteriously connected with Oannes, the Babylonian Dc^, and further also with the (fish) Avatar of Vishnu, Matsya, both teaching mortals Wisdom. The Dolphin, as every mythologist knows, was placed for his service by Poseidon among the constellations, and became with the Greeks, Capricornus, the goat, whose hind part is that of a dolphin, thus shown identical with Makara, whose head is also that of an antelope and the body and tail those of a fish. This is why the sign of the Makara was borne on the banner of Kama deva, the Hindu god of love, identified, in Atharva Veda, with Agni (the fire-god), the son of Lakshmi, as correctly given by Harivania. For Lakshmi and Venus are one, and Amphitrite is the early form of 1229. So is Brahm&'s fifth head, said to faced." Thus the number is preserved and be lost, burnt to ashes by Siva's " central secrecy maintained on the true esoteric eye " ; Siva being also paHehAnana ** five meaning. THE puzzi.es of symboi^ism 579 Venus. Now Kama (the Makara-ketu) is "Aja" (the unborn), and "Atma-bhu" (the self-existent), and Aja is the Logos in the Rig- Veda, as he is shown therein to be the first manifestation of the One : " Desire first arose in It, which was the primal germ of mind," that " which connects entity with non-entity " (or Manas, the fifth, with Atma, the seventh, esoterically) say the Sages. This is the first stage. The second, on the following plane of manifestation, shows Brahma (whom we select as a representative for all the other first gods of the nations) as causing to issue from his body his mind-bom sons, " San- andana and others," who, in the fifth "creation," and again in the ninth ( for purposes of blind) become the Kumara. Let us close by remind- ing the reader that goats were sacrificed to Amphitrite and the Nereids on the sea-shore, as goats are sacrificed to this day to Durga Kali, who is only the black side of Lakshmi (Venus), the white side of Sakti; and by suggesting what connexion these animals may have with Capricomus, in which appear twenty-eight stars in the form of a goat, which goat was transformed by tfie Greeks into Amaltheia — Jupiter's foster-mother. Pan, the god of Nature, had goat's feet, and changed himself into a goat at the approach of Typhon. But this is a mystery which the writer dares not dwell upon at length, not being sure of being understood. Thus the mystical side of the interpreta- tion must be left to the intuition of the student. Let us note one more thing in relation to the mysterious number five. It s)mibolizes at one and the same time the Spirit of life eternal and the Spirit of life and love terrestrial — in the human compound ; and, it includes divine and infernal magic, and the universal and the individual quintessence of being. Thus, the five mystic words or vowels (vide infra) uttered by Brahma at " creation," which forthwith became the Paiichadaia (cer- tain Vedic hymns, attributed to that God) are in their creative and magical potentiality, the white side of the bUick Tantrik five "ma- karas," or the five m's. " Makara," the constellation, is a seemingly meaningless and absurd name. Yet, even besides its anagrammatical significance in conjunction with the term " Kumara," the numerical value of its first syllable and its esoteric resolution into five has a very great and occult meaning in the mysteries of nature. Suffice it to say, that as the sign of Makara is connected with the birth of the spiritual " microcosm," and the death or dissolution of the physical Universe (its passage into the realm of the Spiritual)*"®; so the Dhyan Chohans, called in India Kumara, are connected with both. Moreover, in the exoteric religions, they have become the synonyms of the Angels of Darkness. Mdrd is the God of Darkness, the Fallen 1230. "Wlien the Sun passes away be- reach no more the sign of the Minam (Pis- hind the 30th degree of Makara and will ces) then the night of Brahma has come...." 580 'I'HE SECRET DOCTRINE One, and Death ;"•* and yet it is one of the names of Kama, the first god in the Vedas, the Logos, from whom have sprung the Kumaras, and this connects them still more with our '' fabulous " Indian Makara, and the crocodile-headed God in Egypt. "'^ The crocodiles in the Celestial Nile are Five, and the God Tum, the primordial deity creating the heavenly bodies and the living beings, calls forth these crocodiles in his fifth creation. When Osiris, " the defunct Sun," is buried and enters into Amenti, the sacred crocodiles plunge into the abyss of prim- ordial Waters — "the great Green One." When the Sun of life rises, they re-emerge out of the sacred river. All this is highly symbolical, and shows how primeval esoteric truths found their expression in iden- tical symbols. But, as Mr. T. Subba Rao truly declares, " The veil, that was dexterously thrown over certain portions of the mystery connected with the [Zodiacal] signs by the ancient philosophers, will never be fully lifted up for the amusement or edification of the uninitiated public "^^^^ Nor was number five less sacred with the Greeks. The five words (Panchadaia) of Brahma have become with the Gnostics the " Five Words" written upon the akasic (shining) garment of Jesus at his glorification : the words ZAMA ZAMA OZZA PAXAMA OZAI, trans- lated by the Orientalists " the robe, the glorious robe of my strength/' These words were, in their tum, the anagrammatic blind of the five mystic powers represented on the robe of the " resurrected " Initiate after his last trial of three days' trance ; the five becoming seven only after his death, when the Adept became the full Christos, the full Krishna- Vishnu, i. e., merged in Nirvana. The E Delphicum, a sacred symbol, was the numeral five, again ; and how sacred it was is shown by the fact that the Corinthians (according to Plutarch) re- placed the wooden numeral in the Delphic Temple by a bronze one; and this one was transmuted by Livia Augusta into a facsimile of gold. It is easy to recognize in the two spirits — the Greek accents or signs (*,) spoken of by Ragon (vide supra) — Atma and Buddhi, or "divine spirit and its vehicle" (spiritual soul). The six or the " Senary " is dealt with later, while the Septenary will be fully treated in the course of this volume."" The Ogdoad or 8 s)rmboHzes the eternal and spiral motion of cycles, the 8, oo, and is symbolized in its tum by the Caduceus. It shows the regular breathing of the Kosmos presided over by the eight great gods — the seven from the primeval Mother, the One and the Triad. 1231. IXeath of every physical thing truly; Day, and the Night Sun, the God. and the but Mira is also the unconscious quickener mortal man." Thus far the Macrocosm and of the birth of the SpirituaL the Microcosm. 1232. Osiris is called in the "Book of iht -,,^ «. v ^ -... Dead- "Osiris, the double Crocodile." (See ^^^^^ ^•*" ^'*" ""^ '^^osophy. p. 117. Chapter "On the Names of Osiris/' cxlit.) 1233. Vids the "Mysteries of the Heb- " He is the good and the bad Principle; the domad.'* THE MASTER mason's GRIP 581 Then comes the number nine or the triple ternary. It is the number which reproduces itself incessantly under all shapes and figures in every multiplication. It is the sign of every circumference, since its value in degrees is equal to 9, t. e,, to 3 + 6 + 0. It is a bad number imder certain conditions, and very unlucky. If number 6 was the sym- bol of our globe ready to be animated by a divine spirit, 9 s)rmbolized our earth informed by a bad or evil spirit. Ten, or the Dekad, brings all these digits back to unity, and ends the Pythagorean table. Hence this figure — ^H, unity within zero — was the symbol of Deity, of the Universe, and of man. Such is the secret meaning of " the strong grip of the Lion's paw, of the tribe of Judah" between two hands (the "master mason's grip*'), the joint number of whose fingers is ten. If we now give our attention to the Egyptian cross, or the Tau, we may discover this letter, so exalted by Egyptians, Greeks, and Jews, to be mysteriously connected with the Dekad. The tau is the Alpha and the Omega of secret divine Wisdom, which is symbolized by the initial and the final letter of Thot (Hermes). Thot was the inventor of the Egyptian alphabet, and the letter tau closed the alphabets of the Jews and the Samaritans, who called this character the " end " or "perfection," "culmination" and "security." Thence — Ragon^"*' tells us — the words terminus (end), and tectum (roof), are symbols of shelter and security, which is rather a prosaic definition. But such is the usual destiny of ideas and things in this world of spiritual deca- dence, if also of physical progress. Pan was at one time absolute nature, the one and Great- ali<; but when history catches a first glimpse of him. Pan has already tumbled down into a godling of the fields, a rural god ; and history will not recognize him, while theology makes of him the devil. Yet his seven-piped flute, the emblem of the seven forces of nature, of the seven planets, the seven musical notes, of all the septenary harmony, in short, shows well his primordial char- acter. So with the Cross. Far earlier than the Jews had devised their golden candlestick of the temple with three sockets on one side and four on the other, and made of number 7 a feminine number of generation,*^" thus introducing the phallic element into religion, the 1233a. Op. cit., pp. 432-433. 1234. Reflecting on the Cross, tbe author of the Source of Measures shows that this candlestick in the temple ** was so com- posed that countkig on either side there were four candle-sockets; while at the apex, there being one in common to both sides, there were in fact three to be counted on the one side and four on the other, making in all the number 7, upon the self-same idea of one in common with the cross display. Take a line of one unit in breadth by three units long, and place it on an incline; take another of four units long, and lean it upon this one, from an opposite incline, making the top unit of the four in length the comer or apex of a triangle. This is the display of the candlestick. Now take away the line of three units in length and 582 ^HE SECRET DOCTRINE more spiritually-minded nations had made of the cross (as 3, 4 = 7), their most sacred divine symbol. In fact, Circle, Cross, and Seven — the latter being made a base of circular measurement — are the first primordial symbols. Pythagoras, who brought his wisdom from India, left to posterity a glimpse into this truth. His school regarded number 7 as a compound of numbers 3 and 4, which they explained in a dual manner. On the plane of the noumenal world, the triangle was, as the first conception of the manifested Deity, its image : " Father-Mother- Son " ; and the Quaternary, the perfect number, was the noumenal, ideal root of all numbers and things on the physical plane. Some stu- dents, in view of the sacredness of Tetraktys and the Tetragrammaton, mistake the mystic meaning of the Quaternary. The latter was with the ancients only a secondary " perfection," so to speak, because it re- lated only to the manifested planes. Whereas it is the Triangle, the Greek delta, A, which was the " vehicle of the unknown Deity." A good proof of it lies with the name of the Deity beginning with Delta. Zeus was written Aevs by the Boeotians,*^** thence the Deus of the Latins. This, in relation to the metaphysical conception, with regard to the meaning of the Septenary in the phenomenal world, but for pur- poses of profane or exoteric interpretation, the symbolism changed. Three became the ideograph of the three material elements — air, wa- ter, earth; and four became the principle of all that which is neither corporeal nor perceptible. But this has never been accepted by the real Pythagoreans. Viewed as a compound of 6 and 1, the senary and the unity, number seven was the invisible center, the spirit of everything (see further the explanation of 6), as there exists no body with six lines constituting its form without a Seventh being found as the cen- tral point in it (see crystals and snow-flakes in so-called inanimate nature) . Moreover, number seven, they said, has all the perfection of the Unit — the number of numbers. For as absolute unity is uncre- ated, and impartite (hence number-less) and no number can produce it, so is the seven: no digit contained within the decade can beget or produce it. And it is 4, which affords an arithmetical division between unity and seven, as it surpasses the former by the same number (three), as it is itself surpassed by the seven, since four is by as many numbers above one, as seven is above four. (From a MS. supposed to be by " St. Germain.") " With the Egyptians number 7 was the s)mibol of life eternal/' says Ragon,"""' and adds that this is why the Greek letter Z, which is cross it on the one of four units in length, in Genesis, crowned by the seventh, which and the cross form results. The same idea was used by itself as a base of circular is conveyed in the six days of the week measure" (p. 51). 1235. See UddeU and Scott's Greek-English Lezkoa. 1235a. Op. dt.. p. 435. THE MYSTERY 0^ THE NUMBER SIX 583 but a double 7, is the initial letter of Zoo, " I live/' and of Zeus, " the father of all living." Moreover, figure 6 was the S)rmbol of the Earth during the autumn and winter "sleeping" months, and figure 7 during spring and sum- mer,— as the Spirit of life animated her at that time — the seventh or central informing Force. We find the same in the Egyptian mythos and symbol of Osiris and Isis, personifying Fire and Water metor physically, and the Sun and the Nile physically. The number of the Solar year, 365 in days, is the numerical value of the word Neilos (Nile). This, together with the Bull, with the Crescent and the an- sated cross between its horns, and the Earth under its astronomical symbol — ^ — are the most phallic s)mibols of later antiquity. The Nile was the river of time with the number of a year, or year and a day (364 + 1 ^ 365). It represented the parturient water of Isis, or Mother Earth, the moon, the woman, and the cow, also the workshop of Osiris, representing the Vsod Olaum of the Hebrews. The ancient name of this river was Erid- anus, or the Hebrew lardan, with the Coptic or old Greek suffix. This was the door of the Hebrew word Jarcd or "Source," or Descent ... of the river Jordan, which had the same mythical use with the Hebrews that the Nile had with the Egyptians,"" it was the source of descent, and held the waters of life.'**' It was, to put it plainly, the symbol of the personified Earth, or Isis, regarded as the womb of that Earth. This is shown clearly enough; and Jordan — the river so sacred now to Christians — held no more sublime or poetical meaning in it than the parturient waters of the moon (Isis, or Jehovah in his female aspect). Now, as shown by the same scholar, Osiris was the sun, and the river Nile, and the tropical year of 365 days; while Isis was the moon, the bed of that river, or the mother earth " for the parturient energies of which, water was a necessity," as also the lunar year of 354 days, " the time-maker of the periods of gestation." All this then is sexual and phallic, and our mod- em scholars seem to find in these s)mfibols nothing beyond a physio- logical or phallic meaning. Nevertheless, the three figures 365, or the number of days in a solar year, have but to be read with the Pytha- gorean Key to find in them a highly philosophical and moral meaning. One instance will be sufficient. It can read : — The Barth — animated by — the Spirit of Life. 3. 6. 5. Simply because 3 is equivalent to the Greek gamma, or r, which letter is the S)mibol of gaia (the Earth) ; while the figure 6 is the s)nni- bol of the animating or informing principle, and the 5 is the imiversal 123d. It had no such meaning m the beginnings; nor during the earlier dynastiei. 1237. Unpub. MS. 584 I^HE SECRET DOCTRINE quintessence which spreads in every direction and forms all matter. (St. Germain's MS.) The few instances and examples brought forward reveal only one small portion of the methods used to read the symbolical ideographs and numerals of antiquity. The system being of an extreme and com- plex difficulty, very few, even among the Initiates, could master all the seven keys. Is it to be wondered, then, that the metaphysical gradu- ally dwindled down into the physical nature ; that the Sun, once upon a time the symbol of Deity, became, as aeons glided by, that of its creative ardor only ; and that thence it fell into a glyph of phallic sig- nificance? But surely, it is not those whose method was (like Plato's) to proceed from the universals down to the particulars, who could ever have begun by symbolizing their religions by sexual emblems! It is quite true, though uttered by that incarnated paradox, £liphas Levi, that " man is God on Earth, and God is man in Heaven." But this could not, and never did apply to the One Deity, only to the Hosts of Its incarnated beams, called by us Dhyan Chohans, by the ancients, Gods; and now transformed by the Church into devils on the left, and into the Savior on the right side I But all such dogma grew out of the one root, the root of wisdom, which grows and thrives on the Indian soil. There is not an Archangel that could not be traced back to its prototype in the sacred land of Aryavarta. These "prototypes" are all connected with the Kumaras who appear on the scene of action by refusing — as Sanatkumara and Sananda — to " create progeny." Yet they are called the " creators " of (thinking) man. More than once they are brought into connexicMi with Narada — another bundle of apparent incongruities, yet a wealth of philosophical tenets. Narada is the leader of the Gandharvas, the celestial singers and musicians; esoterically, the reason for it is ex- plained by the fact that the latter (the Gandharvas) are " the instruc- tors of men in the secret sciences." It is they, who " loving the women of the Earth," disclosed to them the mysteries of creation; or, as in the Veda — the " heavenly Gandharva " is a deity who knew and re- vealed the secrets of heaven and divine truths, in general. If we re- member what is said of this class of Angels in Enoch and in the Bible, then the allegory is plain : their leader, Narada, while refusing to pro- create, leads men to become gods. Moreover, all of these, as stated in the Vedas, are Chhandaja (will-bom) or incarnated (in different Man- vantaras) of their own will; — and they are sfiown in exoteric liter- ature as existing age after age; some being "cursed to be re-bom," others, incamating as a duty. Finally, as the Sanakadikas, the seven Kumaras who went to visit Vishnu on the "White Island" {Sveta- dvipa) the island inhabited by the Maha Yogins — they are connected SEEMING CONTRADICTIONS 585 with SakadiApa and the Lemurians and Atlanteans of the Third and Fourth Races. In Esoteric Philosophy, the Rudras (Kumaras, Adityas, Gandharvas, Asuras, etc.) are the highest Dh3ran Chohans or Devas as regards intel- lectuality. They are those who, owing to their having acquired by self-development the five-fold nature — hence the sacredness of num- ber five — became independent of the pure ArUpa devas. This is a mystery very difficult to realize and understand correctly. For, we see that those who were " obedient to law " are, equally with the rebels, doomed to be reborn in every age. Narada, the Rishi, is cursed by Brahma to incessant peripateticism on Earth, t. e., to be constantly re- bom. He is a rebel against Brahma, and yet has no worse fate than the Jayas — the twelve great creative gods produced by Brahma as his assistants in the functions of creation. For the latter, lost in medi- tation, only forgot to create; and for this, they are equally cursed by Brahma to be bom in every tnanvantara. And still they are termed — together with the rebels — Chhandajas, or those born of their own will in human form ! All this is very puzzling to one who is unable to read and under- stand the Puranas except in their dead letter sense.*^'* Hence we find the Orientalists refusing to be puzzled, and cutting the Gordian knot of perplexity by declaring the whole scheme " figments " " of Brahmanical fancy and love of exaggeration." But to the student of occultism, the whole is pregnant with deeply philosophical meaning. We willingly leave the rind to the Western Sanskritists, but claim the essence of the fruit for ourselves. We do more: we concede that in one sense much in these so-called " fables " refers to astronomical alle- gories about constellations, asterisms, stars, and planets. Yet, while the Gandharva of the Rig-Veda may there be made to personify the fire of the Sun, the Gandharva devas are entities both of a physical and psychic character; while the Apsarasas (with other Rudras) are both quali- ties and quantities. In short, if ever unraveled, the theogony.of the Vedic Gods will reveal fathomless mysteries of Creation and being. Truly says Parasara : " These thirty-three divinities exist age after age, and their appearance and disappearance is in the same manner as the sun sets and rises again." ^^** There was a time, when the Eastem S3rmbol of the Cross and Circle, the Svastika, was universally adopted. With the esoteric (and, for the 1238. Yet this sense, if once mastered, spring for opening it, and thus makes the will turn out to be the secure casket which uninttiitional believe it has not, and can- holds the keys to the Secret Wisdom. True, not have, any opening in it Still the Keys a casket so profusely ornamented that its are there, deeply buried, yet ever present fancy work hides and conceals entirely any to him who searches for them. 1239. Vishnu Purdna, I, xv. 586 THK SECRET DOCTRINE matter of that, exoteric) Buddhist, the Chinaman and the Mongolian, it means " the 10,000 truths." These truths, they say, belong to the mysteries of the unseen Universe and primorcUal Cosmogony and Theogony. " Since Fohat crossed the Circle like two lines of flame [horizontally and vertically] the hosts of the Blessed Ones have never failed to send their representatives upon the planets they are made to watch over from the beginning." This is why the Svastika is always placed — as the ansated Cross was in Egypt — on the breasts of the defunct mystics. It is found on the heart of the images and statues of Buddha, in Tibet and Mongolia. It is the seal placed also on the hearts of the living Initiates, burnt into the flesh, for ever, with some. This, because they have to keep those truths inviolate and intact, in eternal silence and secrecy to the day these are perceived and read by their chosen successors — new Initiates — " worthy of being entrusted with the ten thousand perfections." So degraded, however, has it now become, that it is often placed on the headgear of the " gods," the hid- eous idols of the sacrilegious Bhons, the Dugpas (Sorcerers) of the Tibetan borderlands ; until found out by a Gelukpa and torn off to- gether with the head of the " god " ; though it would be better were it that of the worshiper which was severed from the sinful body. Still, it can never lose its mysterious properties. Throw a retrospective glance, and see it used alike by the Initiates and Seers, as by the priests of Troy (found by Schliemann on the site of that old city). One finds it with the old Peruvians, the Assyrians, Chaldaeans, as well as on the walls of the old-world Cyclopean buildings; in the catacombs of the New world, and in those of the Old ( ?), at Rome, where, because the first Christians are supposed to have concealed themselves and their religion, it is called Crux Dissimulata. According to de Rossi, the Svastika from an early period was a favorite form of the cross employed with an occult signification, which shows the secret was not that of the Christian cross. One Svastika cross in the catacombs is the sign of an inscription which reads " ZOTIKO ZOTIKH," " VUalis Vitalia," or "life of life."^ But the best evidence to the antiquity of the cross is that which is brought forward by the author of Natural Genesis }*^^ Mr. Massey says : The value of the cross as a Christian S3rmbol, is supposed to date from the time when Jesus Christ was crucified. And yet in the " Christian " Iconography of the Catacombs no figure of a man appears upon the Cross during the first six or seven centuries. There are all forms of the cross except that — the al- leged starting-point of the new religion. That was not the initial but the final form of the Crucifix."** During some six centuries after the Christian era the 1240. Quoted in The Natural Genesis, 1242. With the dristians. most undeni- Vol. I, p. 427. ably. With the pre-Christian symbologitts 1241. Ibid,, p. 433. it was, as said, the Bed or Couch of THE CROSS^ A CHRISTIAN AFTER-THOUGHT 587 foundation of the Christian religion in a crucified Redeemer is entirely absent from Christian art! The earliest known form of the human figure on the cross is the crucifix presented by Pope Gregory the Great to Queen Theodolinde of Lombardy, now in the Church of St. John at Monza, whilst no image of the Crucified is found in the Catacombs at Rome earlier than that of San Giulio, belonging to the seventh or eighth century. . . . There is no Christ and no Crucified; the Cross is the Christ even as the Stauros (cross) was a type and a name of Horus, the Gnostic Christ. . . . The Cross, not the Crucified, is the essential object of representation in its art, and of adoration in its religion. The germ of the whole growth and development can be traced to the cross. And that cross is pre-Christian, is pagan and heathen, in half a dozen different shapes. The cult began with the cross, and Julian was right in saying he waged a "Warfare with the X"; which he obviously considered had been adopted by the A-Gnostics and Mytholators to convey an impossible significance."** Dur- ing centuries the cross stood for the Christ, and was addressed as if it were a living being. It was made divine at first, and humanized at last. Few world-symbols are more pregnant with real occult meaning than the Svastika. It is symbolized by the figure 6 ; for, like that figure, it points in its concrete imagery, as the ideograph of the number does, to the Zenith and the Nadir, to North, South, West, and East ; one finds the unit everywhere, and that unit reflected in all and every unit. It is the emblem of the activity of Fohat, of the continual revolution of the " wheels," and of the Four Elements, the " Sacred Four," in their mystical, and not alone in their cosmical meaning; further, its four arms, bent at right angles, are intimately related, as shown elsewhere, to the Pythagorean and Hermetic scales. One initiated into the mys- teries of the meaning of the Svastika, say the Commentaries, " can trace on it, with mathematical precision, the evolution of Kosmos and the whole period of Sandhya.'* Also " the relation of the Seen to the Unseen," and " the first procreation of man and species." To the Eastern Occultist the Tr^^ of Knowledge in the Paradise of man's own heart, becomes the Tree of Life eternal, and has nought to do with man's animal senses. It is an absolute mystery that reveals itself only through the efforts of the imprisoned Manas and the Ego to liberate themselves from the thraldom of sensuous perception and see, in the light of the one eternal present Reality. To the Western Kabal- ist, and now far more to the superficial S)mibologist, nursed in the lethal atmosphere of materialistic science, there is but one chief ex- planation of the mysteries of the Cross — its sexual element. Even the otherwise spiritualistic modern commentator discerns in the Cross and Svastika, this feature before all others. Torture during the Initiation Mystery, the 1243. So it was, and could not be other- " Crucifix" being placed horizontally, on wise. Julian (the Emperor) was an Ini- the ground, and not erect, as at the time tiate, and as such knew well the " mystery when it became the Roman gallows. meaning," botii metaphysical and physical. 588 THE SECRCT DOCTRINE The cross was used in Egypt as a protecting talisman and a symbol of saving power. Typhon, or Satan, is actually found chained and bound to the cross. In the Ritual, the Osirian cries, " The Apophis is overthrown, their cords bind the South, North, Bast, and West, their cords are on him. Har-ru-bah has knotted Aim.""** These were the cords of the four Quarters, or the cross. Thor is said to smite the head of the Serpent with his hammer ... a form of the Svastika or four-footed Cross. ... In the primitive sepulchers of Egypt the model of the Chamber had the form of a Cross.'^ The pagoda of Mathura . . . the birth-place of Krishna, was built in the form of a Cross. . . ."* This is perfect and no one can discern in this " sexual worship," with which the Orientalists love to break the head of Paganism. But how about the Jews, and the exoteric religions of some Hindu sects, especially the rites of the Vallabhacharyas ? For, as said, the Lingam and Yoni of Siva-worship stand too high philosophically, its modern degeneration notwithstanding, to be called a simple phallic worship. But the tree or Crow-worship ^**^ of the Jews, as denounced by their own Prophets, can hardly escape the charge. The " Sons of Sorcerers," " the seed of the adulterer," as Isaiah calls them,^^" never lost an op- portunity of " enflaming themselves with idols under every green tree," which denotes no metaphysical recreation. It is from these monothe- istic Jews that the Christian nations have derived their religion, their " God of gods, the One living God," while despising and deriding the worship of the Deity of the ancient philosophers. Let such believe in and worship the physical form of the Cross, by all means. But to the follower of the true Eastern archaic Wisdom, to him who worships in spirit nought outside the Absolute Unity, that ever-pulsating great Heart that beats throughout, as in every atom of nature, each such atom contains the germ from which he may raise the Tree of Knowledge, whose fruits give life eternal and not physical life alone. For him the Cross and Circle, the Tree or the Tau, are, after every symbol relating to these has been applied to, and read one after an- other, still a profound mystery in their Past, and it is to that Past alone that he directs his eager gaze. He cares little whether it be the seed from which grows the genealogical Tree of Being, called the Universe. 1244. Apophis or Apap is the Serpent of evil, symbol of human passions. The Sun (Osiris-Horus), destroys him, when Apap is thrown down, bound and chained. The god Aker, " the chief of the gate of the Abyss/* of Aker, the realm of the Sun (xr. 39) binds him. Apophis is the enemy of Ra (light), but the "great Apap has fallen I" exclaims the defunct " The Scorpion has hurt thy mouth," he says to the conquered enemy (xxxix. 7). The Scorpion is the ** worm that never dies " of the Christians. Apophis is bound on the Tau or Tat, "tbe emblem of stability." (See the erection of Tat in TaiUt, Ritual xviii.) 1245. So have the crypts in cis-Hima* lasran regions where Initiates live, and where their ashes are placed for seven lunar years. 1246. The Natural Genesis, VoL I, p. 432. 1247. The Cross and the Tree are iden- tical and synonymous in symbolism. 1248. Chapter Ivii. MAN, THE REVILKR 0^ GOD 589 Nor is it the Three in One, the triple aspect of the seed — its form, color, and substance — that interest him, but rather the Force which directs its growth, the ever mysterious, as the ever unknown. For this vital Force, that makes the seed germinate, burst open and throw out shoots, then form the trimk and branches, which, in their turn, bend down like the boughs of the Asvattha, the holy Tree of Bodhi, throw their seed out, take root and procreate other trees — this is the only Force that has reality for him, as it is the never-dying breath of life. The pagan philosopher sought for the Cause, the modern is content with only the effects and seeks the former in the latter. What is beyond, he does not know, nor does the modem A-gnostic care: thus rejecting the only knowledge upon which he can with full security base his Science. Yet this manifested Force has an answer for him who seeks to fathom it. He who sees in the cross, the decussated circle of Plato, the Pagan, not the antitype of circumcision, as Christian (St.) Augustine did,"" is forthwith regarded by the Church as a heathen: by Science, as a lunatic. This because, while refusing to worship the god of physical generation, he confesses that he can know nothing of the Cause which underlies the so-called First Cause, the causeless Cause of this Vital Cause. Tacitly admitting the All-Presence of the boundless Circle and making of it the universal Postulate upon which the whole of the manifested universe is based, the Sage keeps a rever- ential silence concerning that upon which no mortal men should dare to speculate. "The Logos of God is the revealer of man, and the logos (the verb) of man is the revealer of God," says £liphas Levi in one of his paradoxes. To this, the Eastern Occultist would reply: — " On this condition, however, that man should be dumb on the cause that produced both God and its logos. Otherwise, he becomes in- variably the reviler, not the ' revealer,' of the incognizable Deity." We have now to approach a mystery — the Hebdomad in nature. Perchance, all that we may say, will be attributed to coincidence. We may be told that this number in nature is quite natural (so we say too), and has no more significance than the illusion of motion which forms the so-called " Strobic circles." No great importance was given to these "singular illusions" when Professor Sylvanus Thompson exhibited them at the meeting of the British Association in 1877. Nevertheless we should like to learn the scientific explanation why seven should ever form itself as a pre-eminent number — six concentric circles around a seventh, and seven rings within one another round a central point, etc., etc. — in this illusion, produced by a swaying saucer, or any other vessel. We give the solution refused by science in the section which follows. 1249. Sermon the 160th. 590 ^HE S^ROT DOCTRINE I § XXV THE MYSTERIES OF THE HEBDOMAD We must not close this Part on the Symbolism of Archaic History, without an attempt to explain the perpetual recurrence of this truly mystic number in every scripture known to the Orientalists. As every religion, from the oldest to the latest, claims its presence, and explains it on its own grounds agreeably with its own special dogmas, this is no easy task. We can, therefore, do no better or more explanatory work than to give a bird's-eye view of all. These sacred numbers (3, 4, 7) are the sacred numbers of Light, Life, and Union — especially in this present manvantara, our Life-cycle ; of which number seven is the spe- cial representative, or the Factor number. This has now to be demon- strated. If one happened to ask a Brahman learned in the Upanishads — so full of the secret wisdom of old, why " he, of whom seven forefathers have drunk the juice of the moon-plant, is trisuparna," as Bopaveda is credited with saying; and why the Somapa Pitris should be wor- shiped by the Brahman trisuparna — very few could answer the ques- tion; or, if they knew, they would still less satisfy one's curiosity. Let us, then, hold to what the old Esoteric doctrine teaches. " When the first ' Seven ' appeared on earth, they threw the seed of everything that grows on the land into the soil. First came three, and four were added to these as soon as stone was transformed into plant. Then came the second 'Seven,' who, guiding the Jivas of the plants, produced the middle (intermediate) natures between plant and moving living animal. The third 'Seven' evolved their Chhayas. . . . The fifth 'Seven' imprisoned their Essence. . . . Th%^ man became a Sap taparna." (Commentary,) Saptaparna Such is the name given in Occult phraseology to man. It means, as shown elsewhere, a seven-leaved plant, and the name has a great signi- ficance in the Buddhist legends. So it had, also, under disguise, in the Greek " myths." The T, or J (tau), formed from the figure 7, and the Greek letter r (gamma), was**"'* the symbol of life, and of life eternal: 1250. See I " Crou and Circle. fi THE MEANING OF THE DOUBI,E TRIANGLE 591 of earthly life, because T (gamma) is the symbol of the Earth (gaia) ;*"^ and of " life eternal," because the figure 7 is the symbol of the same life linked with divine life, the double glyph expressed in geometrical figures being: — A a triangle and a quaternary, the symbol of septenary man. Now, the number six has been regarded in the ancient mysteries as an emblem of physical nature. For six is the representation of the six dimensions of all bodies: the six lines which compose their form, namely, the four lines extending to the four cardinal points, North, South, East, and West, and the two lines of height and thickness that answer to the Zenith and the Nadir. Therefore, while the senary was applied by the sages to physical man, the septenary was for them the symbol of that man plus his immortal soul. Ragon gives in his Maqonnerie Occulte ^"^' a very good illustration of the " hierogylphical senary," as he calls our double equilateral triangle, yCx . He shows it as the symbol of the commingling of the " philo- sophical three fires and the three waters," whence results the procrea- tion of the elements of all things. The same idea is found in the In- dian equilateral double triangle. For, though it is called in that country the sign of Vishnu, yet in truth it is the symbol of the Triad (or the Trimurti). For, even in the exoteric rendering, the lower triangle \/ with the apex downward, is the symbol of Vishnu, the god of the moist principle and water ("iVara-yana," or the moving Principle in Nara, water^^**^) ; while the triangle, with its apex upward, /\ is §iva, the Principle of Fire, symbolized by the triple flame in his hand. (See the bronze statue of Tripurantaka Siva, " Mahadeva de- stroying Tripurasura," at the museum of the India House.) It is 1251. Hence the Initiates in Greece called the Tau Faii^tof, son of saia, "sprung from earth,'* like Tityos in Odyssey vii, 324. 1251a. Orthodoxie Ma^onnique, suivie de la Magonnerie Occulte, p. 433. 1252. See the Mah&bhdrata, e.g.. Ill, 189, 3, where Vishnu says, "I called the name of water ndr6 in ancient times, and am hence called Ndrdyana, for that was al- ways the abode I moved in " (Ayona). It is into the water (or chaos, the *' moist principle " of the Greeks and Hermes), that the first seed of the Universe is thrown. " The ' Spirit of God ' moves on the dark waters of Space"; hence Thales makes of it the primordial element and prior to Fire, which was yet latent in that Spirit. 592 THS SECRET DOCTRINE these two interlaced triangles — wrongly called " Solomon's seal," which also form the emblem of our Society — that produce the Sep- tenary and the Triad at one and the same time, and are the Dekad, whatever way this sign x7 ^^ examined, as all the ten numbers are contained therein. For with a point in the middle or center, thus A^ it is a sevenfold sign ; its triangles denote number 3 ; the two triangles show the presence of the binary; the triangles with the central point common to both yield the quaternary; the six points are the senary; and the central point, the unit; the quinary being traced by cckh- bination, as a compound of two triangles, the even number, and of three sides in each triangle, the first odd number. This is the reason why Pythagoras and the ancients made the number six sacred to Venus, since " the union of the two sexes, and the spagyrization of matter by triads are necessary to develop the generative force, that prolific virtue and tendency to reproduction which is inherent in all bodies." ^'•* Belief in " Creators," or the personified Powers of Nature, is in truth no polytheism, but a philosophical necessity. Like all the other planets of our system, the Earth has seven Logoi — the emanating rays of the one " Father-Ray " — the protogonos, or the manifested "Logos" — he who sacrifices his Esse (or flesh, the Universe) that the world may live and every creature therein have conscious being. Numbers 3 and 4 are respectively male and female, Spirit and Mat- ter, and their union is the emblem of life eternal in spirit on its ascend- ing arc, and in matter as the ever resurrecting element — by procrea- tion and reproduction. The spiritual male line is vertical 1 ; the differentiated matter-line is horizontal; the two forming the cross or J—. The former (the 3), is invisible; the latter (the 4), is on the plane of objective perception. This is why all the matter of the Uni- verse, when analysed by science to its ultimates, can be reduced to four elements only — carbon, oxygen, nitrogen, and hydrogen: and why the three primaries, the noumenoi of the four, or graduated Spirit or Force, have remained a terra incognita and mere speculations, names, to exact Science. Her servants must believe in and study first the primary causes, before they can hope to fathom the nature and ac- quaint themselves with the potentialities of the effects. Thus, while the men of Western learning had, and still have, the four, or matter to toy with, the Eastern Occultists and their disciples, the great al- chemists the world over, have the whole septenate to study from.*"* « 1253. The " Potency of the Pythagorean have protested against oar septenary divit- Triangles" (Ragon, ibid.). ion. They are right from their own stand- 1254. There are learned Brahmans who point, as we are right from ours. Leaving SPIRITUAL AND PHYSICAL CORRlBSPONDENCES 593 As those Alchemists have it: — "When the Three and the Four kiss each other, the Quaternary joins its middle nature with that of the Triangle," (or Triad, t. e., the face of one of its plane surfaces becom- ing the middle face of the other), "and becomes a cube; then only does it (the cube unfolded) become the vehicle and the number of lyiFK, the Father-Mother Skv^n." The following diagram will perhaps assist the student to grasp these parallelisms* Human PuNaFE^. VII AtmA. VI. . . . BUDDHI. V. . . . Manas. IV. Kama-rupa, the principle"^ of animal desirCi which bums fiercely during life in matter, resulting in satiety; it is in- separable from animal 'existence. III. Linga-Sarira ; the inert ^ vehicle or form on which the body is mold- ed; the vehicle of Life. It is dissipated very shortly after the disin- tegration of the body. II. Prana, \,JSt, the active power producing all vital phenomena. Prinopuss op Physicai. Natubb. HYDRO- GEN NITROGENS Y OXYGEN I. The gross Matter of the^ body, the substance formed and molded over the Linga-sarira (Chhaya) by the action of Prana. CARBON ^ The lightest of all gases; it bums in oxygen giving off the most intense heat of any substance in combustion, and forming Water, the most stable of compounds; Hy- drogen enters largely into all organic compounds. '^An inert gas; the vehicle with which Oxygen is mixed to adapt the latter for animal respiration; it also enters largely into all organic sub- stances. The supporter of combustion; the life-giving gas; the ac- tive chemical agent in all organic life. The fuel Par excellence; the basis of all organic sub- stances; the (chemical) ele- ment which forms the largest variety of com- pounds. Now we are taught that all these earliest forms of organic life also the three asptcts, or adjunct principles out of calculation, they accept only four UpA- dhis (bases) including the Ego — the re- flected image of the I^ogos in the " Kirana Sarlra ** — and even " strictly speaking . . • only three Upadhis." For purely theoret- ical metaphysical philosophy, or purposes of meditation, these three may be sufficient, as shown by the Taraka Yoga Sjrstem; but for practical occult teaching our septenary division is the best and easiest. It is, however, a matter of school and choice. 594 THE SECRET DOCTRINE appear in septenary groups of numbers. Prom minerals or "soft stones that hardened" (Stanza) followed by the ''hard plants that softened," which are the product of the mineral, for " it is from the bosom of the stone that vegetation is bom " ;^*** and then to man — all the primitive models in every kingdom of nature begin by being ethereal, transparent, films. This, of course, takes place only in the first beginning of life. With the next period they consolidate, and at the seventh begin to branch off into species, all except men, the first of the mammalian animals**** in the Fourth Round. Virgil, versed as every ancient poet was, more or less, in esoteric philosophy, sang evolution in the following strains : — Principio caelum ac terras, camposque liquentes Lucentemque globum lunae, Titaniaque astra, SpnuTus intus alit; totamque infusa per artus Mens agitat molem, et magno se corpore miscet Inde Hominum pecudumque genus, etc"" (Aeneid, vi, 724-728) " First came three, or the triangle." This expression has a profound meaning in Occultism, and the fact is corroborated in mineralogy, botany, and even in geology, as was demonstrated in the section on " Ancient Chronology," by tihe compound number seven, the three and the four being in it. Salt in solution proves it. For when its mole- cules, clustering together, begin to deposit themselves as a solid, the first shape they assume is that of triangles, of small pyramids and cones. It is the figure of fire, whence the word "pyramid^' ; while the second geometrical figure in manifested Nature is a square or a cube, 4 and 6; for, " the particles of earth being cubical, those of fire are pyramidal" truly — (Enfield). The pyramidal shape is that assumed by the pines — the most primitive tree after the fern period. Thus the two opposites in cosmic nature — fire and water, heat and cold — begin their metrographical manifestations, one by a trimetric, the other by a hexagonal system. For the stellate crystals of snow, viewed under a microscope, are all and each of them a double or a treble six-pointed star, with a central nucleus, like a miniature star within the larger one. 1255. Commentary, Book IX, P. 19. 1256. Protista are not animals. The reader is asked to bear in mind that when we speak of " animals," the mammalians alone are meant. Crustacea, fishes, and reptiles are contemporary with, and must have preceded physical man in this Round. All were bi-sexual, however, before the age of mammalia in the closing portion of the secondary or Mesozoic ages, yet nearer to the PalaeoMoic than the Caenoeoic ages* Smaller marsupial mammalia are contempor- ary wkh the huge reptilian monsters of the Secondary. 1257. "First Divine Spirit within sus- tains the Heavens, the earth and watery plains, the moon's orb and shining stars, and the Eternal Mind diffused through all the partj of nature, actuates the whole stupen- dous frame and mingles with the vast body of the universe. Thence proceed the roe* of men and beasts, the vital principles of the flying kind and the monsters which tlie Ocean breeds under its smooth crystal plane." "All proceeds from Ether and from its seven natures" — said the alchem- ists. Science knows these only in their superficial effects. NOAH, AN ASPECT OF THE CREATOR 595 Says Mr. Darwin, in his Descent of Man,^^^ showing that the inhab- itants of the sea-shore are greatly affected by the tides : — The most ancient progenitors in the Kingdom of the Vertebrata . . . appar- ently consisted of a group of marine animals. . . . Animals living either ahout the mean high-water mark, or about the mean low-water mark, pass through a complete cycle of tidal changes in a fortnight . . . Now it is a mysterious fact that in the higher and now terrestrial Vertebrata . . . many normal and ab- normal processes have one or more whole weeks [septenates] as their periods . . . such as the gestation of mammals, the duration of fevers, etc. • • . The eggs of the pigeon are hatched in two weeks [or 14 days] ; those of the fowl in three ; those of the duck in four; those of the goose in five; and those of the ostrich in seven.' This number is closely connected with the moon, whose occult influ- ence is ever manifesting itself in septenary periods. It is the nioon which is the guide of the occult side of terrestrial nature, while the Sun is the regulator and factor of manifested life;"'® and. this truth was ever evident to the Seers and the adepts. Jacob Boehme, by insist- ing on the ftmdamental doctrine of the seven properties of everlasting mother Nature, proved himself thereby a great Occultist. But to return to the consideration of the septenary in ancient religi- ous symbolism. To the metrological key to the symbolism of the Hebrews, which reveals numerically the geometrical relations of the Circle (All-Deity) to the Square, Cube, Triangle, and all the integral emanations of the divine area, may be added the theogonic Key. This Key explains that Noah, the deluge-Patriarch, is in one aspect the permutation of the Deity, (the Universal Creative Law) , for the pur- pose of the formation of our Earth, its population, and the propagation of life on it, in general. Now bearing in mind the Septenary division in divine Hierarchies, as in Cosmic and human constitutions, the student will readily under- stand that Jah-Noah is at the head of, and is the sjmthesis of the lower Cosmic Quaternary. The upper Sephirothal, /\, triad — of which Jehovah-Binah (Intelligence) is the left, female, angle — emanates the | [ Quaternary. The latter symbolizing by itself the "Heavenly Man," the sexless Adam-Kadmon viewed as Nature in the abstract, becomes a septenate again by emanating from itself the additional three principles, the lower terrestrial or manifested physical Nature, Matter and our Earth (the seventh being Malkuth, the " Bride of the Heavenly Man"), thus forming, with the higher triad, or Kether, the Crown, the full number of the Sephirothal Tree — the 1258. Page 164. 1259. Bartlett, Land and Water, Jan. 7, 1871; quoted by Darwin, /. e. 1260. See alio VoL I, Part IL 596 TH« SBCSHTDOCniNE 10, the Total in Unity, or the Universe. Apart from the higher Triad, the lower creative Sephiroth are seven. The above is not directly to our point, though it is a necessary reminder to facilitate the comprehension of what follows. The ques- tion at issue is to show that Jah-Noah, or the Jehovah of the Hebrew Bible, the alleged Creator of our Earth, of man and all upon it, is : — (a) The lowest Septenary, the Creative Elohim — in his Cosmic aspect (6) The Tetragrammaton or the Adam-Kadmon, "the Heavenly Man " of the Four letters — in his theogonic and Kabalistic aspects. (c) Noah — identical with the Hindu Sishta, the human seed, left for the peopling of the Earth from a previous creation or Manvantara, as expressed in the Puranas, or the pre-diluvian period as rendered allegorically in the Bible — in his Cosmic character. But whether a Quaternary (Tetr^rammaton) or a Triad, the Bible Creative God is not the Universal 10, unless blended with Ain-Soph (as Brahma with Parabrahm), but a septenary, one of the many Septenaries of the Universal Septenate. In the explanation of the question now in hand, his position and status as Noah may best be shown by placing the 3, /\ , and 4, I I, on parallel lines with the " Cosmic " and " Human " principles. For the latter, the old familiar classification is made use of. Thus : — Human Asfscts, or Princifus 1. Universal Spirit (Atma) " 2. Spiritual Soul (Buddhi) Cosmic Aspects, or PuNcn>ii8s Triple aspect of the Deity. 3. Human Soul, Mind (Manas) 4. Animal Soul (Kama- Rupa) 5. Astral Body (Linga Sarira) 6. Life Essence (Prana) 7. Body (SthuU Sarira) r 1. The J Z Unr Unmanifested Logos Spirit of the Earth. Jehovah.*** Noah. Space containing Life — the Waters of the Deluge. Universal (latent) Idea- tion** 3. Universal (or Cosmic) active"" Intelligence 4. Cosmic (Chaotic) En- ergy 5. Astral Ideation, reflect- ing terrestrial things 6. Life Essence or Eneigy Mount Ararat."" (^7. The Earth NoTC — For footnotes, see next page. NOAH IN A NEW DRESS 597 As an additional demonstration of the statement, let the reader turn to scientific works. "Ararat = the mount of descent = Ti"'»-in, Hor-Jared, Hatho mentions it out of composition by Arath = m K. Editor of Moses Chorenensis says: *By this, they say, is signified the first place of descent (of the ark).'"^' Under 'Berge' mountain, Nork says of Ararat: 'lOnnK, for nnK {le., Ararat for Arath) Earth, Aramaic reduplication/ Here it is seen that Nork and Hatho make use of the same equivalent in Arath, H *1 K , with the meaning of Earth." "•• Noah thus symbolizing both the Root-ViajiVL and the Seed-M^nviy or the Power which developed the planetary chain, and our earth, and the Seed Race (the Fifth) which was saved while the last sub-races of the Fourth perished — Vaivasvata Manu — the number Seven will be seen to recur at every step. It is he (Noah), who represents, as Jehovah's permutation, the septenary Host of the Elohim, and is thus the Father or Creator (the Preserver) of all animal life. Hence verses 2 and 3 of chapter vii of Genesis, " Of every clean beast thou shalt take to thee by 1261. The Adymid Vedintic philosophy claasifiet this as the highest trinity, or ra- ther the Trinitarian aspect of Chinmatra (Parabrahmam), explained by them as the "bare potentiality of Prajfii" — the power or the capacity that gives rise to percep- tion; Chidikajam, the infinite field or plane of Universal Consciousness; and Asat (Mulaprakriti), or undifferentiated matter. (See " Personal and Impersonal God " in Fivg Years of Tkeosopky.) 1262. Differentiated matter existing in the Solar System (let us not touch the whole Kosmos) in seven different conditions, and Prajfii, or the capacity of perception, existing likewise in seven different aspects corresponding to the seven conditions of matter, there must necessarily be seven states of oonsdonsness in man; and ac- cording to the greater or smaller develop- ment of these states, the systems of relig^ ions and philosophies were schemed out. 1263. Represented as the jealous, angry, turbulent and ever active god, revengeful, and kind only to his chosen people when propitiated by them. 1264. Noah and hit three Sons are the collective symbol of this Quaternary in many and various applications. Ham being the (Chaotic principle. 1265. Bryant's Anal,, VoL rV, pages 5, 6, IS. 1266. Source of Measures, page 65. The author explains, " Note that in Hebrew, Jared, the father of Enoch, is construed to be 'the mount of descent/ and is said to be the same with Ararat on which the cubical structure of Noah, or foundation measure rested. Jared, in Hebrew, is iti The root derivations are the same with those of Ararat, of acre, of earth." As by He- brew metrology "Jared, t^-i i», literally in British Y R D; hence in Jared is to be found literally our English word yard (and also yy^^ * for Jah, or Jehovah, is rod). It is noteworthy that the son of Jared, viz., Enoch, lived 365 years, and it is said of him by rabbinical commentators, that the 3rear period of 365 days was discovered by him, thus bringing, again, time and distance val- ues together, «. e., year time descended by co-ordination, through the yard, or Jared, who thus was its father, in or through Enoch; and truly enough, 1296 = yard (or jared) X 4 = 5184, the characteristic value of the solar day, in thirds, which, as stated, may be styled the parent numerically, of the solar jrear" iibid,, p. 65). This, however, by the astronomical and numerical Kabalistic methods. Esoterically, Jared is the Third race and Enoch the Fourth — but as he is taken away alive he sjrmboliies also the Elect saved ki the Fourth, while Noah is the Fifth from the beginning — the family saved from the waters, eternally and phys- ically. 598 THS SECRET DOCTIUNE sevens^ the male (3), and the female (4) ; of fowls also of the air hj sevens," etc., etc., followed by all the sevening of days and the rest B The Tetrak'tys in Relation to the Heptagon Thus Number Seven, as a compound of 3 and 4, is the factor element in every ancient religion, because it is the factor element in nature. Its adoption, must be justified, and it must be shown to be the number par excellence, for, since the appearance of "Esoteric Buddhism," frequent objections have been made, and doubts expressed as to the correctness of these assertions. And here let the student be told at once, that in all such numerical divisions the One universal Principle, — although referred to as (the) one, because the Only One — never enters into the calculations. It stands, in its character of the Absolute, the Infinite, and the tmiversal abstraction, entirely by Itsei*F and independent of every other Power whether noumenal or phenomenal. It "is neither matter nor spirit; It is neither Ego nor non-Ego ; and It is neither object nor subject," says the author of " Personal and Impersonal God," and adds : — In the language of Hindu philosophers it is the original and eternal com- bination of Purusha [Spirit] and Pr^riti [matter]. As the Advaids hold that an external object is merely the product of our mental states, Prakrit! is nothing more than an illusion, and Purusha is the only reality; it is the Ons existence which remains in the universe of Ideas. This . . . then, is the Parabrahm of the Advaids. . . . Even if there were to be a personal God with anything like a material upddki (physical basis of whatever form), from the standpoint of an Advaid there will be as much reason to doubt his noumenal existence, as there would be in the case of any other object. In their opinion, a conscious God cannot be the origin of the Universe, as his Ego would be the effect of a previous cause, if the word conscious conveys but its ordinary meaning. They cannot admit that the grand total of all the states of consciousness in the Universe is their deity, as these states are constantly changing, and as cosmic ideadon ceases during Prataya. There is only one permanent condition in the Universe, which is the state of perfect unconsciousness, bare Chiddkdiam (the field of consciousness) in fact When my readers once realize the fact that this grand universe is in reality bat a huge aggregation of various states of consciousness, they will not be surprised to find that the ultimate state of unconsciousness is considered as Parabrahmam by the Advaitis.*** li Being itself entirely out of human reckoning or calculation, yet this huge aggregation of various states of consciousness " is a Septenate, 1267. Pwt Yeors ef ThgQsophy, Art '^Fenoiua and Impenoiua God," pp. 203-301. THE ROOTS 0^ THINGS 599 in its totality entirely composed of Septenary groups ; simply because " the capacity of perception exists in seven different aspects correspond- ing to the seven conditions of matter/'^^^ or the seven properties, or states, or conditions of matter. And, therefore, number 1 down to number 7 begins in the esoteric calculations with the first manifested principle, which is ntunber one if we commence from above, and the seventh when reckoning from below, or from the lowest Principle. The Tetrad is esteemed in the Kabala, as it was by Pythagoras, the most perfect, or rather sacred number, because it emanated from the one, the first manifested Unit, or rather the three in one. Yet the latter has been ever impersonal, sexless, incomprehensible, though within the possibility of the higher mental perceptions. The first manifestation of the eternal monad was never meant to stand as the symbol of another symbol, the Unborn for the Element- bom, or the one Logos for the Heavenly man. Tetragrammaton, or the Tetraktys of the Greeks, is the Second logos, the Demiourgos. The Tetrad, as Thomas Taylor thought,"««* is the animal itself of Plato, who, as Syrianus justly observes, was the best of the Pythagoreans; [it] subsists at the extremity of the intelligible triad, as is most satisfactorily shown by Proclus in the third book of his treatise on the theology of Plato. And between these triads [the double triangle], the one in- telligible, and the other intellectual, another order of gods exists which partakes of both extremes. " The Pythagorean world," Plutarch tells us **•• " consisted of a double quaternary^' This statement corroborates what is said about the choice, by the exoteric theologies, of the lower Tetraktys. For: — The quaternary of the intellectual world [the world of Mahai] is T'Agathon, Nous, Psyche, Hyle; while that of the sensible world [of matter], which is pro- perly what Pythagoras meant by the word Kosmos — is Fire, Air, Water, and Earth. The four elements are called by the name of rieotnata, the roots or principles of all mixed bodies^"^ i. e., the lower Tetraktys is the root of illusion of the world of matter ; and this is the tetragrammaton of the Jews, and the "mysterious deity,'* over which the modem Kabalists make such a fuss! This number [four] forms the arithmetical mean between the monad and the heptad, as this contains all powers, both of the productive and produced num- bers; for this of all numbers under ten, is made of a certain number; the duad doubled makes a tetrad, and the tetrad doubled or unfolded makes the hebdomad [the septenary]. Two multiplied into itself produces four; and retorted into itself makes the first cube. This first cube is a fertile number, the ground of multitude and variety, constituted of two and four [depending 1268. IHd,, p. 200. 1268a. Dr. G, Oliver's Th€ Pythagorean TriangU, p. 104, 1269, De Anim, Procr,, 1027. 1269a. Oliver, op. eiu, p. 112, 600 tnt SECRET DOCniNE on the monad, the seventh]. Thus the two principles of temporal things, the pyramis and cube, form and matter, flow from one fountain, the tetragon [oo earth, the monad in heaven]. . . .''^ Here Reuchlin, the great authority on the Kabala, shows the cube to be matter, whereas the pyramid or the triad is " form." With the Hermesians the number four becomes the S3rmbol of truth only when amplified into a cube, which, unfolded, makes seven, as symbolizing the male and female elements and the element of LiFB.*"^* Some students have been puzzled to account for the vertical line, which is male, becoming {vide infra) in the cross a four-partitioned line — four being a female number, while the horizontal (the line of matter) becomes three-divisioned. But this is easy of explanation. Since the middle face of the cube unfolded is common to both the vertical and the horizontal bar, or double-line, it becomes neutral ground so to say, and belongs to neither. The spirit line remains triadic, and the matter line two- fold — two being an even and there- fore a female number also. Moreover, according to Theon, the I^ytha- goreans who gave the name of Harmony to the Tetraktys, " because it is a diatessaron in sesquitertia " — were of opinion that " the division of the canon of the monochord was made by the tetraktys in the duad, triad, and tetrad; for it comprehends a sesquitertia, a sesquialtera, a duple, a triple, and a quadruple proportion, the section of which is 27." " In the ancient musical notation, the tetrachord consisted of three degrees or intervals, and four terms of sounds called by the Greeks diatessaron, and by us a fourth." **^*' Moreover the quaternary though an even, therefore a female ('* infernal ") number, varied according to its form. This is shown by Stanley.^"* The 4 was called 1270. See Reuchlin, Cabala, I, ii; quoted out 4, and 3, and 7." Esoteric phflo* by Oliver, op, cit., p. 104. lophy explains that four is the sjmbol 1271. In the Hebrew-Bgyptian Mystery in of the Universe in ks potential state, or the Source of Measures, the Author shows chaotic matter, and that it requires Spirit to (on page 50) that the figure of permeate it actively, u e,, the prion the cube unfolded in connexion (Cvb« UmvouXd) ordial abstract triangle has to qtnt with the circle "... becomes its one dimension^ quality and a cross proper, or of the |^ \| spread across that matter, thus forming a manifested basis on the three dimensional space, in order that the Universe should manifest intelligibly. This is achieved by the cube unfolded. Hence the amsaiei cross \J as the symbol of man. tau form, and the attachment of the circle to this last gives the ansated cross of the Egyptians . . . while there are but 6 faces to a cube, the representation of the cross as the cube unfolded, ss to the cross-bars, displays one face of the cube as common to two bars, count- ed ss belonging to either . . . [i. e., once counted horizontally, and once ^z^ ?- generation and life. In Egypt ankh signified soul, life and blood. vertically] ... 4 for the upright, and It is the ensouled, living man, the Sep- 3 for the cross bar making seven in tenary. all," adding — "Here we have the fam- 1271a. Oliver, p. 114. 1272. In Pythag,, page 61. THE MUSIC OF THE SPHERES 601 by the Pythagoreans the Key-Keeper of Nature ; but in union with the 3, which made it seven, it became the most perfect and harmonious number — nature herself. The four was " the Masculine of Feminine Form," when forming the Cross; and Seven is "the Master of the Moon/' for this planet is forced to alter her appearance every seven days. It is on number seven that Pythagoras composed his doctrine on the Harmony and Music of the Spheres, calling " a tone " the distance of the Moon from the Earth ; from the Moon to Mercury half a tone, from thence to Venus the same; from Venus to the Sun 1^ tones; from the Sun to Mars a tone ; from thence to Jupiter J4 a tone ; from Jupiter to Saturn yi a tone; and thence to the Zodiac a tone; thus nudcing seven tones — the diapason harmony. All the melody of nature is in those seven tones, and therefore is called " the Voice of Nature." Plutarch explains**" that the Achaean Greeks regarded the tetrad as the root and principle of all things, since it was the number of the elements which gave birth to all visible and invisible created things. With the brothers of the Rosy Cross, the figure of the Cross, or Cube unfolded, formed the subject of a disquisition in one of the theosophic degrees of Peuvret, and was treated according to the fundamental prin- ciples of light and darkness, or good and evil. The intelligible world proceeds out of the divine mind [or unit] after this manner. The Tetraktys reflecting upon its own essence, the first unit, productrix of all things, and on its own beginning, saith thus : Once one, twice two, immedi- ately ariseth a tetrad, having on its top the highest unit, and becomes a Pyramis, whose base is a plain tetrad, answerable to a superficies, upon which the radiant light of the divine unity produceth the form of incorporeal fire, by reason of the descent of Juno (matter) to inferior things. Hence ariseth essential light, not burning but illuminating. This is the creation of the middle world, which the Hebrews call the Supreme, the world of the [their] deity. It is termed Olympus, entirely light, and replete with separate forms, where is the seat of the immortal gods, " deum domus alta," whose top is unity, its wall trinity, and its superficies quatemity.^* The "superficies" has thus to remain a meaningless surface, if left by itself. Unity only " illuminating " quaternity; the famous lower four has to build for itself also a wall from trinity, if it would be manifest- ed. Moreover, the tetragrammaton, or Microprosopus, is "Jehovah" arrogating to himself very improperly the "Was, Is, Will be," now translated into the " / am thai I am," and interpreted as referring to the highest abstract Deity, while esoterically and in plain truth, it means only periodically chaotic, turbulent, and eternal matter with all its potentialities. For the Tetragrammaton is one with Nature or Isis, and is the exoteric series of androgyne gods such as Osiris-Isis, 1273. D€ PlacU. PhU., p. 878. 1274. Rettchlin. Cobdla, ut supra, p. 689; quoted in Tht Pythagorean Triangle, p. 112. 602 THIS SECSBT DOCTRINB Jove-Juno, Brahma- Vach, or the Kabalistic Jah-hovah; all male- females. Every anthropomorphic god, in old nations, as MarceUus Ficinus well observed, has his name written with four letters. Thus with the Egyptians, he was Teut; the Arabs, Alia; the Persians, Sire; the Magi, Orsi; the Mahometans, Abdi; the Greeks, Theos; the ancient Turks, Esar; the Latins, Deus; to which J. Loren^ Anania adds the German Gott; the Sarmatian, Bouh, etc., etc The Monad being one, and an odd number, the ancients therefore called the odd, the only perfect numbers ; and — selfishly, perhaps, yet as a fact — considered them all as masculine and perfect, being applicable to the celestial gods, while even numbers, such as two, four, six, and especially eight, as being female, were regarded as imperfect, and given only to the terrestrial and infernal deities. In his eighth eclogue, Virgil records the fact by saying, " Numero deus impare gaudet" " Unequal numbers please the gods." ^"** But number seven, or the heptagon, the Pythagoreans considered to be a religious and perfect number. It was called " Telesphoros," be- cause by it all in the Universe and mankind is led to its end, i. e., its culmination."^' Being under the rule of seven sacred planets,^"' the doctrine of the Spheres shows, from Lemuria to Pythagoras, the seven powers of terrestrial and sublunary nature, as well as the seven great Forces of the Universe, proceeding and evolving in seven tones, which are the seven notes of the musical scale. The heptad (our Septenary) was regarded " as the number of a virgin, because it is unborn " (lie the Logos or the "Aja" of the Vedantins) ; " without a father or a mother, but proceeding directly from the Monad, which is the origin and crown of all things." "^^ And if the heptad is made to proceed from the Monad directly, then it is, as taught in the Secret Doctrine of the oldest schools, the perfect and sacred number of this Maha- Manvantara of ours. The septenary, or heptad, was sacred indeed to several gods and goddesses; to Mars, with his seven attendants, to Osiris, whose body was divided into seven and twice seven parts; to Apollo (the Sim), between his seven planets, and playing the hymn to the seven-rayed on his seven-stringed harp; to Minerva, the fatherless and the mother- less, and others. Cis-Himalayan Occultism with its sevening, and because of such sevening, must be regarded as the most ancient, the original. of alL 1274t. vlii, 75. 1275. Philo, D9 Mund, Opif», xxxiv. Logou There may be nine and ninetT-oJne 1276. The scYen planets axe not limited other planets discovered — this does not to this number because the ancients knew of alter the fact of these seren alone being no others, but simply because they were the sacred. primitive or primordial hoiif9S of the seven 1277. Pytkag, TriangU, pp. 17$-174« THt SEFTONABY DSMONSTRATISD 603 It is opposed by some fragments left by Neo-Platomsts ; and the admirers of the latter, who hardly understand what they defend, say to us : " See, your forerunners believed only in triple man, composed of Spirit, Soul, and body. Behold, the Taraka Rlja Yoga of India limits that division to 3, we, to 4, and the Vedantins to 5 (kosas)." To this, we of the Archaic school, ask: — Why then does the Greek poet say that "it is not four but SEviSN who sing the praise of the Spiritual Sun," TEIITA ME, etc. ? He says : — Seven sounding letters sing the praise of me. The immortal God, the Almighty deity. Why again is the triune Iao (the Mystery God) called the " four- fold," and yet the triad and tetradic symbols come under one unified name with the Christians — the Jehovah of the seven letters? Why again in the Hebrew Sheba is the Oath (the Pythagorean Tetraktys) identical with ntunber 7 ; or, as Mr. G. Massey has it, " taking an oath was synonjrmous with 'to seven,* and the 10 expressed by the letter Yod, was the full number of Iao-Sabaoth," the ten-lettered God? In Lucian's Auction, Pythagoras asks, "How do you reckon?" The reply is, " One, Two, Three, Four." " Then, do you see," says Pytha- goras, "in what you conceive Four there are Ten; then, a perfect triangle and our OcUh (tetraktys, four!)** or Seven. Why does Pro- klos say — " The Father of the golden verses celebrates the Tetraktys as the fountain of perennial nature " ? **^* Simply because those Western Kabalists who quote the exoteric proofs against us have no idea of the real esoteric meaning. Because all the ancient Cosmologies — the oldest Cosmographies of the two most ancient people of the Fifth Root Race, the Hindu Arjrans and the Egyptians, adding to them the early Chinese races (the remnants of the Fourth or Atlantean Race) — based the whole of their mysteries on number 10: the higher triangle standing for the invisible and meta- physical world, the lower three and four, or the Septenate, for the physical realm. It is not the Jewish Bible that brought number seven into prominence. Hesiod used the words " The seventh is the sacred day," before the Sabbath of " Moses " was ever heard of. The use of number seven was never confined to any one nation. This is well testified by the seven vases in the temple of the Sun, near the ruins of Babian in Upper Egypt; the seven fires burning continually for ages before the altars of Mithra ; the seven holy fanes of the Arabians ; the seven peninsulas, the seven islands, seven seas, mountains, and rivers of India ; and of the Zohar (see Ibn Gebirol) ; the Jewish Sephiroth of the Seven splendors ; the seven Gothic deities, the seven worlds of the Chaldaeans and their seven Spirits; the seven constellations men- 1278. In Tm00um, iii 604 THE SECRET DOCTRINE tioned by Hesiod and Homer; and all the interminable sevens which the Orientalists find in every MS. they discover. What we have to say finally is this : Enough has been brought for- ward to show why the human principles were and are divided in the esoteric schools into seven. Make it four and it will either leave man mitms his lower terrestrial elements, or, if viewed from a physical standpoint, make of him a soulless animal. The Quaternary must be the higher or the lower — the celestial or terrestrial Tetraktys : to be- come comprehensible, according to the teachings of the esoteric ancient school, man must be regarded as a Septenary. This was so well under- stood, that even the so-called Christian Gnostics had' adopted this time- honored system.**^* This remained for a long time secret as, though suspected, no MSS. of that time spoke of it clearly enough to satisfy the sceptic. But there comes to our rescue the literary curiosity of our age — the oldest and best preserved gospel of the Gnostics, Pistis Sophia, niCTiC CO*IA. To make the proof absolutely complete, we shall quote from an authority (C. W. King) — the only archaeologist who had a faint glimmer of this elaborate doctrine, and the best writer of the day on the Gnostics and their gems. According to this extraordinary piece of religious literature — a true Gnostic fossil — the human Entity is the Septenary ray from the One,^**® just as our school teaches. It is composed of seven elements, four of which are borrowed from the four Kabalistical manifested worlds. Thus, " from Asiah it gets the Nephesh or seat of the physical appetites [vital breath, also] ; from Jetzirsih, the Ruach, or seat of the passions [ ?!] ; from Briah, the Neshamah, and from Aziluth it obtains the Chaiah, or principle of spiritual life. This looks like an adaptation of the Platonic theory of the Soul's obtaining its respective faculties from the Planets in its downward progress through their Spheres. But the PistiS'Sophia, with its accustomed boldness, puts this theory into a much more poetical shape (§ 282). The Inner Man is similarly made up of four constituents, but these are supplied by the rebellious Aeons of the Spheres, being the Power — a particle of the Divine light (" Divinae particula aurae") yet left in themselves; the Soul [the fifth] ' formed out of the tears of their eyes, and the sweat of their torments ' ; the •Avri/ufwv nmfuiro«, Counterfeit of the Spirit 1279. Vidg i on "The Seven Soula." 1280. The Seven Centeri of Energy evolved, or rendered objective by the action of Fohat upon the one element; or, in fact, the "Seventh Principle" of the Seven Ele- ments which exist throughout manifested Kosmos. We may here pokit out that they are in truth the Sephiroth of the Kabalists; the "Seven gifts of the Holy Ghost" in the Christian system; and in a mystical sense, the seven children or sons of Devald killed before the birth of Krishna by Kania. Our seven principles symboliie all of these. We have to part or separate from them be- fore we readi the Krishna or Christ-state, that of a Hvanmukta, and center ourselves entirely in the highest, the Seventh or the Ovs. THE VEDIC TEACHINGS 605 (seemingly answering to our Conscience), [the sixth] ; and lastly the Moipa^ Fate^*^^ [Karmic Ego], whose business it is to lead the man to the end appointed for him ; ' if he hath to die by the fire, to lead him into the fire, if he hath to die by a wild beast, to lead him unto the wild beast, etc' " "•* — the seventh I The Septenary Element in the Vedas It corroborates the Occui^t Teaching concerning the Seven Gu)BES and the Seven Races We have to go to the very source of historical information, if we would bring our best evidence to testify to the facts enunciated. For, though entirely allegorical, the Rig-Vedic h3rmns are none the less sug- gestive. The seven rays of Surya (the Sun) are made therein parallel to the Seven Worlds (of every planetary chain), to the seven rivers of heaven and earth, the former being the seven creative Hosts, and the latter the Seven men, or primitive human groups. The Seven ancient Rishis — the progenitors of all that lives and breathes on earth — are the seven friends of Agni, his seven " horses," or seven " Heads." The human race has sprung from fire and water, it is allegorically stated; fashioned by the Fathers, or the ancestor-sacrificers, from Agni ; for Agni, the. Asvins, the Adityas,**'* are all synonymous with that " sacri- ficer," or the fathers, variously called Pitar {Pitris, fathers), Angiras- es,**" the S&dhyas, " divine sacrificers," the most occult of all. They are all called deva-putrorfishaydh or "the Sons of God."*"* The " sacrificers," moreover, are collectively the one sacrificer, the father of the gods, Visvakarman, who performed the great Sarva-Medha ceremony, and ended by sacrificing himself.*"* 1281. Metpa ia destiny, not "Pate," in this case, as it is an appellation, not a proper noun (See Wolfs transl. in Odyssgy, yrii, 413). But Moira, the Goddess of Fate, is a deity who like Alaa "gwes to all their portion of good and evil" (v. Liddell and Soott), and is therefore Karma, By this ab- breriation, however, the subject to Destiny ot Kanna is meant, the SXI.V or Ego, and that which is reborn. Nor is *AprlfUfJu>9 UreO- fiarOf oat conscience, but our Buddhi; nor is it sgain the "counterfeit of Spirit" but "modeled after," or a counterpart of the Spirit — which Buddhi is, as the yehicle of AtmA (vide Aristophanes, Thesm., 17; and UddeU's definitions). 1282. C. W. King's GnosHcs, pp. 37-38. 1283. Rig-Veda III, 54, 16; II, 29, 3, 4. 1284. Ibid., I, 31, 17, 139, et seq. Professor Roth (in Peter's I^exicon) de- fines the Angirases as an intermediate race of higher beings between gods and men; while Professor Weber, according to his invariable custom of modernizing and anthro- pomorphizing the divine, sees in them the original priests of the religion which was common to the Aryan Hindus and Persians. Roth is right " Angirases " was one of the names of the Dhyanis, or Devas instructors ("guru-deva"), of the late Third, the Fourth, and even of the Fifth Race Initiates. 1285. Ibid,, X, 62; I, 4. 1286. See Rig-Vedic Hymns. 606 trt SECRET tX>CT&INE In these Hymns the "Heavenly Man" is called purusha, "the Man,"**'^ from whom Viraj was born;**" and from Viraj, the (mor- tal) man. It is Varuna (now drawn from his sublime position to be the chief of the lords-Dhyanis or Devas) who regulates all natural phenomena, who " makes a path for the Sun, for him to follow/' The seven rivers of the sky (the descending creative gods) and the seven rivers of the earth (the seven primitive mankinds) are under his con- trol, as will be seen. For he who breaks Varuna's laws (Vratani, " courses of natural action," active laws) is punished by Indra,**~ the Vedic powerful god, whose Vraia (law or power) is greater than the Vrat&ni of any other god. Thus, the Rig Veda, the oldest of all the known ancient records, may be shown to corroborate the occult teachings in almost every respect Its hymns — the records written by the earliest Initiates of the Fifth (our race) concerning the primordial teachings — speak of the Seven Races (two still to come) allegorizing them by the "seven streams" ;"•• and of the Five Races ("pancha krishtayah") which have already inhabited this world "'^ on the five regions "pancha pradiiah" "•* as also of the three continents that were."** It is those scholars only who will master the secret meaning of the Purushasukta (in which the intuition of the modern Orientalist has chosen to see " one of the very latest hymns of the Rig-Veda'^), who may hope to understand how harmonious are its teachings and how corroborative of the Esoteric doctrines. One must study in all the abstruseness of their metaphysical meaning the relations in it between the (Heavenly) man " Purusha," Sacrificed for the production of the Universe and all in it (See Vih/akarman) , and the terrestrial mortal man,**** before one realizes the hidden philosophy of this verse: — " 15. He (" Man," purusha, or Visvakarman) had seven enclosing logs of fuel, and thrice seven layers of fuel ; when the gods performed the sacrifice, they bound the Man as victim . . ." This relates to the three Septenary primeval Races, and shows the antiquity of the Vedas, who knew of no other, probably in this earliest oral teaching; and also 1287. X. 90. 1. 1288. X. 90. 5. 1289. X. 113. 5. 1290. I, 35. 8. 1291. Ibid, 1292. IX. 86. 29. 1293. Three submerged or otherwise de- stroyed, continents — the first " continent " of the First Race prevstling to the last and existing to this day — are described in the oa:ult Doctrine, the Hyperborean, the L«- murian (adopting the name now known in Science), and the Ailantean, Most of Asia issued from under the waters after the de- struction of Atlantis; Africa came still later, while Europe is the fifth and the latest — portions of the two Americas being far old- er. But of these, more anon. The Initiates who recorded the Vedas — or the Rishis of our Fifth Race — wrote at a time when At- lantis had already gone down. Atlantis is the fourth continent that appeared, but the third that disappeared. 1294. Hymn X. 90. i. 16. THE SEVEN EARTHS AND THE SEVEN RACES 607 to the seven primeval groups of mankind, as Visvakarman represents divine humanity collectively.**** The same doctrine is found reflected in the other old religions. It may, and must have come down to us disfigured and misinterpreted, as in tiie case of the Parsis, who read it in their Vendiddd and elsewhere, without understanding the allusions they contain any better than the Orientalists do; yet the doctrine is plainly mentioned in their old works. (See the enumeration of the seven spheres — not the " Kar- shvare of the earth/' as believed — in Fargard XIX, 39.) But see further on. Comparing the esoteric teaching with the interpretations by James Darmesteter (the Vendiddd, edited by Prof. Max Miiller), one may see at a glance where the mistake is made, and the cause that pro- duced it. The passage runs thus : — "The Indo-Iranian Asura [Ahura] was often conceived as seven^ fold; by the play of certain mythical [ ? ] formulae and the strength of certain mythical [?] numbers, the ancestors of the Indo-Iranians had been led to speak of seven worlds,^^^^ and the Supreme God was often made sevenfold as well as the worlds over which he ruled." **••' "The seven worlds became in Persia the seven Karshvare of the earth: the earth is divided into seven Karshvare, only one of zvhich is known and accessible to man, the one on which we live, namely, Hvaniratha; which amounts to saying that there are seven earths}^^'' Parsi mythology knows also of seven heavens. Hvaniratha itself is divided into seven climes,"^*** and the same division and doctrine is to be found in the oldest and most revered of the Hindu scriptures 1295. Nor ii lliii archaic teaching so ▼cry unscigntific, since one of the greatest naturalists of the age — the late Professor Agassiz — admitted the multiplicity of the geographical origins of man, and supported it to the end of his life. The unity of the human species was accepted by the illustri- ous Professor of Cambridge (U. S. A.) in the same way as the Occultists do — namely, in the sense of their essential and original homogeneity and their origin from one and the same source: — r. g., Negroes, Aryans, Mongols, etc, have all originated in the same way and from the same ancestors. The latter were all of one essence, yet dif- ferentiated, because belonging to seyen planes which differed in degree though not in kind. That original phjrsical difference was but little more accentuated by that of geograph- ical and climatic conditions, later on. This is not the theory of Agassiz, of course, but the esoteric version. It is fully discussed in the Addenda (Part III). 1296. The seven worlds are, as said, the seven spheres of the chain, each presided over by one of the " Seven great gods " of every religion. When the latter became de- graded and anthropomorphized, and the meta- physical ideas nearly forgotten, the synthesis or the highest, the seventh, was separated from the rest, and that personification be- came the eighth god, whom monotheism tried to unify but — failed. In no exoteric re- ligion is God really one, if analysed meta- physically. 1296a. " Sacred Books of the East," vol. IV, Introd. to Vendid&d, p. lix. 1297. The six invisible globes of our chain are both 'Vorids" and "earths" as is our own, albeit invisible. But where could be the Six invisible earths on this globe? 1298. Orm. et Ahr., | 72; quoted op. cit,, footnote no. 4, pp. lix and be 606 'THIS 8ECROT DOCTRINE — the Rig-Veda. Mention is made therein of six worlds, besides our earth: the six rajamsi above prithizi — the earth, — or " this " (idam) as opposed to that which is yonder {i. e., the six globes on the three other planes or worlds ).^*** The italics are ours to point out the identity of the tenets with those of the esoteric doctrine, and the mistake made. The Magi or Mazdeans only believed in what other people believed in; namely, in seven " worlds " or globes of our planetary chain, of which otdy one is acces- sible to man (at the present time), our Earth; and in the successive appearance and destruction of seven continents or earths on this our globe, each continent being divided, in commemoration of the seven globes (one visible, six invisible), into seven islands or continents, '' seven climes,'* etc., etc. This was a common belief in those days when the now Secret Doctrine was open to all. It is this multiplicity of localities under Septenary division, that made the Orientalists (led astray, moreover, by the oblivion of both the uninitiated Hindus and Parsis of their primitive doctrines) feel so puzzled by this ever-recur- ring seven- fold number, as to regard it as " mythical." It is that ob- livion of the first principles which has led the Orientalists off the right track and made them commit the greatest blunders. The same failure is found in the definition of the Gods. Those who are ignorant of the esoteric doctrine of the earliest Aryans, can never assimilate or under- stand correctly the metaphysical meaning contained in these Beings. Ahura Mazda (Ormazd) was the head and synthesis of the seven Amesha Spentas (or Amshaspends), and, therefore an Amesha Spenta himself. Just as " Jehovah-Binah Arelim " was the head and synthesis of the Elohim and no more; so Agni-Vishnu-Surya was the synthesis and head, or the focus whence emanated in physics as in metaphysics, from the Spiritual as from the physical Sun, the Seven Rays, the seven fiery tongues, the seven planets or gods. All these became supreme gods and the One God, but only after the loss of the primeval secrets, the sinking of Atlantis, or " the Flood," and the occupation of India by the Brahmans, who sought safety on the summits of the Himahyas, when even the high table-lands of what is now Tibet became submei^ed for a time. Ahura Mazda is addressed only as "the Most Blissful Spirit, Creator of the corporeal World" in the Vendidad. "Ahura Mazda" in its literal translation means the "Wise Lord" {Ahura "lord," and Mazda "wise"). Moreover, this name of Ahura, in San- skrit Asura, connects him with the Manasaputras, the Sons of Wisdom who informed the mindless man, and endowed him with his mind (manas), Ahura (asura) may be derived from the root ah " to be," but in its primal signification it is what the Secret Teaching shows it to be. 1299. See RigVtda I. 34. III. 56. VII, 10, 411. and V. 60, 6. rut zoroasTrian sepI^^nary 60$) When geolc^iy shall have found out how many thousands of years ago the disturbed waters of the Indian Ocean reached the highest plateaux of Central Asia, when the Caspian Sea and the Persian Gulf made one with it, then only will they know the age of the Aryan Brahmanical nation, and the time of its descent into the plains of Hin- dustan, which it did millenniums later. Yima, the so-called " first man'' in the Vendidad, as much as his twin-brother, Yama, the Son of Vaivasvata Manu, belongs to two epochs of the Universal History. He is the " Progenitor " of the Second human Race, hence the personification of the shadows of the Pitris, and the father of the postdiluvian Humanity. The Magi said " Yima," as we say "man" when speaking of mankind. The " fair Yima," the first mortal who converses with Ahura Mazda, is the first "man" who dies or disappears, not the first who is bom. The " Son of Vivanghat," was, like the Son of Vaivasvata, the S3anbolical man, who stood in esotericism as the representative of the first three races and the collective Pro- genitor thereof. Of these races the first two never died^'®® but only vanished, absorbed in their progeny, and the third knew death only towards its close, after the separation of the sexes and its " Fall " into generation. This is plainly alluded to in the H Fargard of the Vendi- dad. Yima refuses to become the bearer of the law of Ahura Mazda, saying " I was not bom, I was not taught to be the preacher and the bearer of thy law." And then Ahura Mazda asks him to make his men increase and "watch over his world" (verses 3 and 4). He refuses to become the priest of Ahura Mazda, because he is his own priest and sacrificer, but he accepts the second proposal. He is made to answer: — Yes I . . . yes, I will rule and watch over thy world. There shall be, while I am King, neither cold wind nor hot wind, neither disease nor death. Then Ahura Mazda brings him a golden ring and a poniard, the emblems of sovereignty, and under the sway of Yima — Three hundred winters passed away, and the earth was replenished with flocks and herds, with men, and dogs, and birds, and with red blazing fires, [etc.] [300 winters mean 300 periods or cycles].**^ "Replenished," mark well, that is to say, all this had been on it before; and thus is proven the knowledge of the doctrine about the successive destructions of the world and its life cycles. Once the " 300 winters " were over, Ahura Mazda warns Yima that the earth is becoming too full, and men have nowhere to live. Then Yima steps forward, and with the help of Spenta Armaiti (the female genius, or 1300. Death came only after man had the Second, dissolved and disappeared in become a physical creature, vid€ supra, their progeny. The men of the First Race and also of 1300a. Verses 5-8. 610 THE SKCHBT DOCTRINE Spirit of the Earth) makes that earth stretch out and become larger by one-third, after which " new herds and flocks and men " appear upon it. Ahura Mazda warns him again, and Yima makes the earth by the same magic power to become larger by two-thirds. "Nine hundred winters " pass away, and Yima has to perform the ceremony for the third time. The whole of this is allegorical. The three processes of stretching the earth, refer to the three successive continents and races issuing one after and from the other, as explained more fully else- where. After the third time, Ahura Mazda warns Yima in an assem- bly of " celestial gods and excellent mortals " that upon the material world the fatal winters are going to fall, and all life will perish. This is the old Mazdean symbolism for the " flood," and the coming cata- clysm to Atlantis, which sweeps away every race in its turn. Like Vaivasvata Manu and Noah, Yima makes a vara (an enclosure, an ark) under the God's direction, and brings thither the seed of every living creature, animals and " fires." It is of this " earth " or new continent that Zarathustra became the law-giver and ruler. This was the Fourth Race in its beginning, after the men of the Third began to die out. Till then, as said (vide supra, foot note) there had been no regular death, but only a transformation, for men had no personality as yet. They had monads — breaths of the One Breath, and as impersonal as the source from which they pro- ceeded. They had bodies, or rather shadows of bodies, which were sinless, hence Karmaless, Therefore, as there was no Kamaloka — least of all Nirvana or even Devachan — for the " souls " of men who had no personal Egos, there could be no intermediate periods between the incarnations. Like the Phoenix, primordial man resurrected out of his old into a new body. Each time, and with each new generation, he became more solid, more physically perfect, agreeably with the evolutionary law, which is the Law of Nature, Death came with the complete physical organism, and with it — moral decay. This explanation shows one more old religion agreeing in its sym- bology with the universal Doctrine. Elsewhere the oldest Persian traditions, the relics of Mazdeism of the still older Magians, are given, and some of them explained. Man- kind did not issue from one solitary couple. Nor was there ever a first man — whether Adam or Yima — but a first mankind. It may, or may not be, "mitigated polygenism." Once that both creation ex nihilo — an absurdity — and a superhuman Creator or cre- ators — a fact — are made away with by science, polygenism presents no more difficulties or inconveniences (rather fewer from a scientific point of view) than monogenism does. Nevertheless, it is as scientific as any other claim. For in his Intro- THE SEPTENATE in the PURANAS 611 duction to Nott and Gliddon's Types of Mankind, Agassiz declares his belief in an indefinite number of "primordial races of men created separately"; and remarks that, "whilst in every zoological province animals are of different species, man, in spite of the diversity of his races, always forms one and the same human being," Occultism defines and limits the number of primordial races to seven, because of the " seven progenitors," or prajapatis, the evolvers of beings. These are neither gods, nor supernatural Beings, but advanced Spirits from another and lower planet, reborn on this one, and giving birth in their turn in the present Round to present Humanity. This doctrine is again corroborated by one of its echoes — the Gnostic. In their Anthropology and Genesis of man they taught that "a certain company of Seven angels," formed the first men, who were no better than senseless, gigantic, shadowy forms — "a mere wriggling worm " ( ! ) writes Irenaeus,^"®^ who takes, as usual, the metaphor for reality. D The Septenary in the Exoteric Works. We may now examine other ancient Scriptures and see whether they contain the septenary classification, and, if so, to what degree. As much, if not much more, even than in the Jewish Bible, scattered about in the thousands of Sanskrit texts, some still unopened, others yet unknown, as well as in all the Puranas, the numbers seven and forty-nine {7y.7) play a most prominent part. They are found from the Seven creations in Chapter I, down to the seven rays of the Sun at the final Pralaya, which expand into Seven Suns and absorb the material of the whole Universe. Thus the Matsya Purdna has : " For the sake of promulgating the Vedas, Vishnu, in the beginning of a Kalpa, related to Manu the story of Narasinha and the events of seven Kalpas." Then again the same Purana shows that " in all the Manvan- taras, classes of Rishis^"®^ appear by seven and seven, and having established a code of law and morality depart to felicity " — the Rishis representing many other things besides living Sages. In Hymn xix, 53, of Atharva Veda (Dr. Muir's translation) one reads : — 1301. I, 24, 1. 1302. " These are the seven persons by whom in the several Manvantaras " — says Parajara — "created beings have been pro- tected. Because the whole world has been pervaded by the energy of the deity, he is entitled Vishnu, from the root Vii 'to enter' or 'pervade,' for all the gods, the Manus, the Seven Rishis, the Sons of the Manu, the ludras, all are but the impersonated potencies iVibMtayah) of Vishnti " iVishnu Purina, Bk. Ill, ch. x). ViAnn is the Universe; and the Universe itself is divided in the Rig Veda into seven regions -^ which ought to be sufficient authority, for the Br&hmans, at all events. 612 THE SECRET DOCTRINE 1. Time carries (us) forward, a steed, with seven rays, a thousand eyes, undecaying, full of fecundity. On him intelligent sages mount; his wheels are all the worlds. Z, Thus Time moves on seven wheels; he has seven naves; immortality is his axle. He is at present all these worlds. Time hastens onward the first God. 3. A full jar is contained in Time. We behold him existing in many forms. He is all these worlds in the future. They call him "Time in the highest Heaven." . . . ow add to this the following verse from the Esoteric volumes : — Space and Time are one. Space and Time are nameless, for they are the incognizable That^ which can be sensed only through its seven rays — which are the Seven Creations, the Seven Worlds, the Seven Laws," etc., etc., etc. . . . Remembering that the Puranas insist on the identity of Vishnu with Time and Space;*"®" and that even the Rabbinical symbol for God is Maqom, " Space," it becomes clear why, for purposes of a manifest- ing Deity — Space, Matter, and Spirit — the one central point became the Triangle and Quaternary (the perfect Cube), hence Seven. Even the Pravaha wind (the mystic and occult Force that gives the impulse to, and regulates the course of the stars and planets) is septenary. The KHrma and Linga Puranas enumerate seven principal winds of that name, which winds are the principles of Cosmic Space. They are intimately connected with Dhruva^^^^ (now Alpha), the Pole-Star, which is connected in its turn with the production of various pheno- mena through cosmic forces. Thus, from the Seven Creations, seven Rishis, Zones, Continents, Principles, etc., etc. in the Aryan Scriptures, the number has passed through Indian, Egyptian, Chaldaic, Greek, Jewish, Roman, and finally Christian mystic thought, until it landed in and remained impressed indelibly on every exoteric theology. The seven old books stolen out of Noah's ark by Ham, and given to Cush, his son, and the seven Brazen columns of Ham and Cheiron, are a reflection and a remem- 1303. Vishna is all — the worlds, the night, and of the celestial porpoise (Siia- stars, the seas, etc., etc " Vishnu is all mara, a constellation) " expiates whatever sin that is, all that is not . . . but is not has been committed during the day." The Vastubh^Ha/' "a substance" {Vishnu Pur- > f act is that the rays of the four stars in the Ana, Book II, ch. xii). "That which people (circle of perpetual apparition — the Agni, call the highest God is not a substance but > Mahendra, Kaiyapa, and Dhruva, placed in ihs cause of it; not one that is here, there, the tail of Ursa Minor (Si£umira) — ^focoaed or elsewhere, not what we ses, but that in in a certain way and on a certain object which all is — space." produce extraordinary results. The astro- 1304. Therefore it is said in the Pur&naa magians of India will understand what is that the view of Dhruva (the polar star) at meant. WHO ARE THE M ARUTS ? 613 brance of the Seven primordial mysteries instituted according to the " Seven secret emanations/' the " Seven Sounds," and seven rays — the spiritual and sidereal models of the seven thousand times seven copies of them in later aeons. The mysterious number is once more prominent in the no less mysterious Maruts. The Vayu Purdna shows, and Harivania corrobo- rates, that the Maruts — the oldest as the most incomprehensible of all the secondary or lower gods in the Rig Veda — " are born in every manvantara [Round] seven times seven (or 49) ; that in each Man- vantara, four times seven (or twenty-eight) they obtain emancipation, but their places are filled up by persons reborn in that character." What are the Maruts in their esoteric meaning, and who those persons " reborn in that character " ? In the Rig and other Vedas, the Maruts are represented as the storm gods and the friends and allies of Indra ; they are the " Sons of heaven and of earth." This led to an allegory that makes them the children of Siva, the great patron of the Yogis, " the Maha-Yog!, the great ascetic, in whom is centered the highest perfection of austere penance and abstract meditation, by which the most unlimited powers are obtained, marvels and miracles are worked, the highest spiritual knowledge is acquired, and union with the great spirit of the universe is eventually gained." In the Rig Veda the name Siva is unknown, but the god is called Rudra, which is a word used for Agni, the fire god, the Maruts being called therein his sons. In the Ramayana and the Puranas, their mother, Diti — the sister, or com- plement of, and a form of Aditi — anxious to obtain a son who would destroy Indra, is told by Kasyapa the Sage, that " if, with thoughts wholly pious and person entirely pure, she carries the babe in her womb for a hundred years " she will get such a son. But Indra foils her in the design. With his thunderbolt he divides the embryo in her womb into seven portions, and then divides every such portion into seven pieces again, which become the swift-moving deities, the Ma- j^^ 1805 These deities are only another aspect, or a development of the Kumaras, who are Rudras in their patronymic, like many others.**^ Diti, being Aditi, unless the contrary is proven to us, Aditi, we say, or Akasa in her highest form, is the Egyptian seven-fold heaven, . Every true Occultist will understand what this means. Diti, we repeat, 1305. In the RdmAyana it is Bala-R&ma, hends infinite numbers of beings in person Krishna's elder brother, who does it. and equipmgnts like their (virgin) father. Alarmed at their fierceness, numbers, and 1306. With regard to the origin of Rudra, immortality, Brahmi desires his son Rudra it is stated in several Purdnas that his (spirit- to form creatures of a different and mortal nal) progeny, created in him by Brahmd, was nature." Rudra refusing to create, desists, not confined to either the seven Kumaras etc., hence Rudra is the first rebel. iLinga, ov the eleven Rudras, etc., but " compre- V&yu, Motsya, «n4 other Puranas.) 614 rnt SECKBT DocruNjs is the sixth principle of met(Pphysical nature, the Buddhi of Diti, the mother of the Maruts, is one of her terrestrial forms, made to represent, at one and the same time, the divine Soul in the ascetic and the divine aspirations of mystic Humanity toward deliverance from the webs of Maya, and final bliss in consequence. Indra, now degraded, because of the Kali Yuga, when such aspirations are no more general but have become abnormal through a general spread of Ahamkara (the feeling of Egotism, Self, or I-am-ness) and ignorance — was, in the beginning, one of the greatest gods of the Hindu Pan- theon, as the Rig Veda shows. Suradhipa, " the chief of the gods/' has fallen down from Jishnu, " the leader of the celestial host," — the Hindu St. Michael — to an opponent of asceticism, the enemy of every holy aspiration. He is shown married to Aindri (Indrani), the per- sonification of Aindriyaka, the evolution of the element of senses, whom he married "because of her voluptuous attractions"; after which he began sending celestial female demons to excite the passions of holy men, Yogis, and " to beguile them from the potent penances which he dreaded." Therefore, Indra, now characterized as " the god of the firmament, the personified atmosphere" — is in reality the cosmic principle Mahat, and the fifth human — Manas in its dual aspect: as connected with Buddhi; and as allowing himself to be dragged down by his /iTama-principle (the body of passions and desires). This is demonstrated by Brahma telling the conquered god that his frequent defeats were due to Karma, and were a punishment for his licentiousness, and the seduction of various nymphs. It is in this latter character that he seeks, to save himself from destruction, to destroy the coming "babe" destined to conquer him: — the babe, of course, allegorizing the divine and steady will of the Yogi — deter- mined to resist all such temptations, and thus destroy the passions within his earthly personality. Indra succeeds again, because flesh conquers spirit — (Diti is shown frustrated in the Dvapara Yuga, dur- ing that period when the Fourth Race was flourishing). He divides the " Embryo " (of new divine adeptship, begotten once more by the Ascetics of the Aryan Fifth Race), into seven portions — a reference not alone to the seven sub-races of the new Root-Race, in each of which there will be a " Manu," *'®^ but also to the seven degrees of 1307. Notwithstanding the terrible, and ertdently purposed, confusion of Manus, Sishls, and their progeny in the Purinas, one thing is made clear: there have been and there will be seven RIshis in every Root-Race (called also Monvantara in the sacred books) as there are fourteen Manus fn every Round, the "presiding gods, the Rishis and Sons of the Manus*' being iden- tical. (See Book III, ch. 1 of Vishnu Pur- Una.) " Six " Manvantaras are given, tiie Seventh being our own in the Vishnu Pur- dna. The Vayu Purdna furnishes the nomen- clature of the Sons of the fourteen Manus in every Manvantara, and the Sons of &e seven Sages or Rishis. The Utter are tiie THE DOOM OF CONTINUAL REBIRTH 615 adeptship — and then each portion into seven pieces — alluding to the Manu-Rishis of each Root-Race, and even sub-race. It does not seem difficult to perceive what is meant by the Maruts obtaining " four times seven " emancipations in every " manvantara," and by those persons who, being reborn in that character (of the Maruts in their esoteric meaning) , " fill up their places." The Maruts represent (a) the passions that storm and rage within every candidate's breast, when preparing for an ascetic life — this mystically; (b) the occult potencies concealed in the manifold aspects of Akdsa's lower principles — her body, or sthula iarira, representing the terrestrial, lower, atmosphere of every inhabited globe — this mystically and sider- eally; (r) actual conscious Existences, Beings of a cosmic and psy- chic nature. At the same time, " Maruts " is, in occult parlance, one of the names given to those EGOS of great Adepts who have passed away, and who are known also as Nirmdnakayas; of those Egos for whom — since they are beyond illusion — there is no Devachan, and who, having either voluntarily renounced it for the good of mankind, or not yet reached Nirvana, remain invisible on earth. Therefore are the Maruts ^•®* shown firstly — as the sons of Siva-Rudra — the " Patron Yogi," whose " third eye," mystically, must be acquired by the ascetic before he becomes an adept; then, in their cosmic character, as the subordinates of Indra and his opponents — variously. The " four times seven " emancipations have a reference to the four Rounds, and the four Races that preceded ours, in each of which Marut-Jtvas (monads) have been re-born, and have obtained final liberation, if they have only availed themselves of it. Instead of which, preferring the good of mankind, which would struggle still more hopelessly in the meshes of ignorance and misery, were it not for this extraneous help — they are re-bom over and over again " in that character," and thus " fill up .their own places." Who they are, *' on earth" — every student of Occult science knows. And he also knows that the Maruts are Rudras, among whom also the family of Tvashtri, a synonym of Visvakarman — ^the great patron of the progeny of the Progenitors of mankind. All the Puranas Bpeak of the seven Praj&patis of this period (Round). 1308. Ch&kshusha was the Manu of the sixth period [Third Round and Third Race], in which Indra was Manojava" (MantrO' druma in the BMgavaia Purhna). As there is a perfect analogy between the " grreat Round" {Mahdkalpd) t each of the seven Rounds, and each of the seven great Races in every ory^ of the Rotunds — tliereforei Indra of the sixth period, or Third Round, corresponds to the close of the Third Race (at the time of the Pall or tiie separation of sexes). Rudra, as the father of tiie Ma- ruts, has many points of contact with Indra, the Marutv&n, or " brd of the Maruts." To receive a name Rudra is said to have wept for it. Brahma called him Rudra; but ht wept seven times more and so obtained seven other names — of which h^ v^^a one durin|[ each "period." 616 THE SECRET DOCTRINE Initiates — is included This gives us an ample knowledge of their true nature. The same for the Septenary Division of Kosmos and human prin- ciples. The Puranas, along with other sacred texts, teem with allusions to this. First of all, the mundane Egg which contained Brahma, or the Universe, " was externally invested with seven natural elements, at first loosely enumerated as Water, Air, Fire, Ether, and three secret ele- ments" ;*'^* then the " World " is said to be " encompassed on every side" by seven elements, also tvitkin the egg — as explained, "the universe is encompassed on every side, above and below by the Andakatdha — the shell of the egg of Brahma. . . ." Around the shell flows water, which is surrounded with fire; fire by air; air by ether; ether by the origin of the elements ( Ahamkara) ; the latter by Universal Mind (" Intellect " in the Texts). *"**^ It relates to spheres of being as much as to principles. Prithnn is not our Earth, but the World, the Solar system, and means the broad, the Wide. In the Vedas — the greatest of all authorities, though needing the key to read it correctly — three terrestrial and three celestial earths are mentioned as having been called into existence simultaneously with Bhumi — our earth. We have often been told that six, not seven, appears to be the number of spheres, principles, etc. We answer that there are, in fact, only six principles in man ; since his body is no principle, but the covering, the shell thereof. So with the planetary chain; speaking of which, esoter- ically, the Earth (as well as the seventh, or rather fourth plane, one that stands as the seventh if we count from the first triple kingdom of the Elementals that begin the formation) may be left out of considera- tion, being (to us) the only distinct body of the seven. The language of occultism is varied. But supposing that three earths only, instead of seven, are meant in the Vedas, what are those three, since we still know of but one? Evidently there must be an occult meaning in the statement under consideration. Let us see. The " Earth that floats " on the Universal Ocean (of Space), which Brahma divides in the Puranas into seven zones, is Prithiin, the world divided into seven principles; a cosmic division looking metaphysical enough, but, in reality, physical in its occult effects. Many Kalpas later, our Earth is mentioned, and, in its turn, is divided into seven zones**** on that same law of analogy that guided ancient philosophers. After which one finds on it seven continents, seven isles, seven oceans, seven seas and rivers, seven mountains, and seven climates, etc., etc., etc.**** 1309. Book Ip chap. ii. continents, mountains, oceans, and exterior 1310. Book II, ch, vii, VUhnu PurAna, shell, is M*y crores [500 millions] of yo- . 1311. See the Purinas. janas in extent," to which the commentatDr 1312. In Vishnu PurAna, Book II, chap. remarks that "this comprises the plamHary IT, it is stated that the £)AaTS, " with its spheres; for the diameter of the seren sones PERSIAN SYMBOU)GY 617 Furthermore, it is not only in the Hindu Scriptures and philosophy that one finds references to the Seven Earths, but in the Persian, Phoe- nician, Chaldaean, and Egyptian Cosmogonies, and even in Rabbinical Phenoch, Enoch, symbol of a secret cycle and initiation), and by the literature. The Phoenix^'*" — called by the Hebrews Onech ^)y ( from Turks, Kerkes — lives a thousand years, after which, kindling a flame, it is self-consumed; and then, reborn from itself — it lives another thousand years, up to seven times seven :^^^^ when comes the day of Judgment. The " seven times seven," 49, are a transparent allegory, and an allusion to the forty-nine " Manus," the Seven Rounds, and the seven times seven human cycles in each Round on each globe. The Kerkes and the Onech stand for a race cycle, and the mystical tree Ababel — the " Father Tree " in the Kuran — shoots out new branches and vegetation at every resurrection of the Kerkes or Phoenix; the " Day of Judgment " meaning a "minor Pralaya," *•** The author of the Book of God and the Apocalypse believes that " the Phoenix is very plainly the same as the Simorgh, the Persian roc, and the account which is given us of this last bird, yet more decisively establishes the opinion that the death and revival of the Phoenix exhibit the successive de- struction and reproduction of the world, which many believed to be effected by the agency of a fiery deluge ;" ^'^^ and a watery one in turn. When the Simorgh was asked her age, she informed Caherman that this world is very ancient, for it has been already seven times replenished with beings different from men, and seven times depopulated; ^'" that the age of the human race, in which we now are, is to endure seven thousand numbers, and that she herself had seen twelve of these revolutions, and knew not how many more she had to see."*" The above, however, is no new statement. From Bailly, in the last century, down to Dr. Kenealy, in this one, these facts have been noticed by several writers, but now a connexion can be established between and oceans — each ocean being of the same diameter as the continent it encloses, and each successive continent being twice the diameter of that which precedes it — amounts to but two crores or fifty-four lakhs etc. . . . Whenever any contradictions in different Parinaa occur, they have to be ascribed . . . to differences of Kalpas and the like." " The like" ought to read "Occult meaning," which explanation is withheld by the com- mentator, who wrote for exoteric, sectarian purposes, and was misunderstood by the translator for various other reasons, the least of which is — ignorance of 'the eso- teric philosophy. 1313. The Phoenix, connected with the Solar Cycle of 600 years (with ciphers taken out or with more added according to which cycle is meant), the Western cycle of the Greeks and other nations — is a generic sirmbol for several kinds of cycles. Fuller details will be given in the section on "Kalpas and Cycles." 1314. See "Book of AH,*' Russian transt 1315. See " Bsoteric Buddhism." 1316. Kenealy, op. cit., p. 175. 1317. The tense is the " past " because the book is allegorical and has to veil the truths contained. 1318. Oriental Collections, ii, 119, quoted by Kenealy, op. cit., pp. 175-176. 618 THK SECRET DOCTRINE the Persian oracle and the Nazarene prophet. Says the author of the Book of God: — The Simorgh is in reality the same as the winged Singh of the Hindus, and the Sphinx of the Egyptians. It is said that the former will appear at the end of the world ... [as a] monstrous lion-bird. . . . Prom these the Rabbins have borrowed their mythos of an enormous Bird, sometimes standing on the Earth, sometimes walking in the ocean . . . while its head props the sky; and with the symbol, they have also adopted the doctrine to which it relates. They teach that there are to be seven successive renewals of the globe, that each reproduced system Tvill last seven thousand years; [?] and that the total duration of the universe will be 49,000 years. This opinion, which involves the doctrine of the pre-existence of each renewed creature, they may either have learned during their Babylonian captivity, or it may have been part of the primeval religion which their priests had preserved from remote times.*"* It shows rather that the initiated Jews borrowed, and their non- initiated successors, the Talmudists, lost the sense, and applied the Seven Rounds, and the forty-nine races, etc., to the wrong end. Not only "their priests," but those of every other country. The Gnostics, whose various teachings are the many echoes of the one prim- itive and universal doctrine, put the same numbers, under another form, in the mouth of Jesus in the very occult Pistis Sophia. We say more: even the Christian editor or author of Revelation has preserved this tradition and speaks of the Seven Races, four of which, with part of the fifth, are gone, and two have to come. It is stated as plainly as could be stated in chapter xvii, verses 9 and 10. Thus saith the angel : " And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven Kings, five are fallen, and one is, and the other is not yet come ..." Who, acquainted in the least with the symbolical language of old, will fail to discern in the five Kings that have fallen, the four Root-Races that were, and part of the fifth, the one that is; and in the other, that "is not yet come," the sixth and seventh coming root races, as also the sub-races of this, our present race ? Another still more forcible allus- ion to the Seven Rounds and the forty-nine root-races in Leviticus, will be found elsewhere in the Addenda, Part III. E Seven in Astronomy, Science, and Magic Again, number seven is closely connected with the occult signifi- cance of the Pleiz^des, those seven daughters of Atlas, " the six present, 1319. Page 17$, THK CYCLK OF TH^ NAROS 619 the seventh hidden" In India they are connected with their nursling, the war god, Karttikeya. It is the Pleiades (in Sanskrit, Krittikas) who gave the god their name, for Karttikeya is the planet Mars, astronom- ically. As a god he is the son of Rudra, bom without the intervention of a woman. He is a Kumdra, a " virgin youth " again, generated in the fire from the Seed of Siva — the holy spirit — hence called Agni- bhu. The late Dr. Kenealy believed that, in India, Karttikeya is the secret s)anbol of the cycle of Naros composed of 600, 666, and 777 years, according to whether it is solar or lunar, divine or mortal, years that are counted; and the six visible, or the seven actual sisters, the Pleiades, are needed for the completion of this most secret and mysteri- ous of all the astronomical and religious symbols. Therefore, when made to commemorate one particular event, Karttikeya appeared, of old, as a Kumdra, an ascetic, with six heads — one for each century of the Naros. When the symbolism was needed for another event, then, in conjunction with the seven sidereal sisters, Karttikeya is seen accompanied by Kaumari (or Sena) his female aspect. He is then riding on a peacock — the bird of Wisdom and Occult Knowledge, and the Hindu Phoenix, whose Greek relation with the 600 years of Naros is well-known. A six-rayed star (double triangle) a Svastika, a six and occasionally seven-pointed crown is on his brow; the peacock's tail represents the sidereal heavens ; and the twelve signs of the Zodiac are hidden on his body; for which he is also called Dvadasa Kara, ("the twelve-handed"), and Dvadasaksha, "twelve-eyed." It is as Sakti-dhara, however, the " Spear-holder," and the conqueror of Taraka, " Taraka-jit," that he is shown most famous. The years of the Naros, being (in India) counted in two ways — either " 100 years of the gods " {divine years) — or 100 mortal years — one can see the tremendous difficulty for the non-initiated in com- prehending correctly this cycle, which plays such an important part in St. John's Revelation, It is the truly apocalyptic Cycle; yet in none of the numerous speculations about it have we found an3rthing but a few approximate truths, because of its being of various lengths and relating to various pre-historic events. It has been urged against the duration claimed by the Babylonians for their divine ages, that Suidas shows the ancients counting, in their chronological computations, days for years. Dr. Sepp in his ingenious plagiarism — exposed elsewhere — of the Hindu 432 in thousands and millions of years (the duration of the Yugas) which he dwarfed to 4320 lunar years before the " birth of Christ " — as " foreordained " in the sidereal (besides the invisible) heavens, and proved "by the apparition of the Star of Bethlehem " — appeals to Suidas and his au- thority. But Suidas had no other warrant for it than his own specu- 620 THIS SEOmt DOCTRINE lations, and he was no Initiate. He cites, as a proof, Vulcan, in show- ing him as having, according to chronological claim, reigned 4477 years, i. e,, 4477 days, as he thinks, or rendered in years, 12 years, 3 months, and 7 days ; he has 5 days in his original — thus committing an error even in such an easy calculation.^**® True, there are other ancient writ- ers guilty of like fallacious speculations — Kallisthenes, for instance, who assigns to the astronomical observations of the Chaldaeans only 1903 years, whereas Epigenes recognizes 720,000 years.^'** The whole of these hypotheses made by profane writers are based upon and due to a misunderstanding. The chronology of all the Western peoples, ancient Greeks and Romans, was borrowed from India. Now, it is said in the Tamil edition of Bagavadam that IS solar days make a Paccham; two paccham (or 30 days) are a month of the mortals, adding that such a month is only one day of the Pitar Devata (Pitris). Again, two of these months constitute a roodoo, three roodoo make an ayanam, and two ayanams a year — which year of the mortals is but a day of the gods. It is on such misunderstood teachings that some Greeks have imagined that all the initiated priests had transformed days into years ! This mistake of the ancient Greek and Latin writers became preg- nant with results in Europe. At the close of the past and the beginning of this century, relying on the purposely mutilated accounts of Hindu chronology, brought from India by certain too zealous and as unscru- pulous missionaries, Bailly, Dupuis, and others built quite a fantastic theory upon the subject. Because the Hindus had made half a revolu- tion of the moon, a measure of time ; and because a month composed of only fifteen days — of which Quint. Curtius speaks**'* — is found mentioned in Hindu literature, therefore, it is a verified fact that their year was only half a year, when it was not called a day. The Chinese, too, divided their Zodiac into twenty-four parts, hence their year into twenty-four fortnights, but such computation did not, nor does it pre- vent their having an astronomical year just the same as ours. And they have a period of sixty days — the Southern Indian Roodoo, to this day in some provinces. Moreover, Diodorus Siculus**'* calls ** thirty days an Egyptian year," or that period during which the moon performs a complete revolution. Pliny and Plutarch both speak of it ;**** but does it stand to reason that the Egyptians, who knew astro- nomy as well as any other people did, made the lunar month consist of thirty days, when it is only twenty-eight days with fractions ? This lunary period had an occult meaning surely as much as the Ayanam and the roodoo of the Hindus did. The year of two months' duration, 1320. See Suidas, art. *'HX(Of. 1321. Pliny, Hi$ior. Natur. Ub. vH, c 56. 1323. Lib. I., | 26, p. 30. 1322. Menses in quinos denos descripser- 1324. Hist. Nat., Ub. vii, c 48, Vol. HI, unt dies. Quint Curt, LVni, c. 9. p. 185, and Life of Numa, | 18. VARIOUS CYCLIC CALCULATIONS 62l and the period of sixty days also, was a universal measure of time in antiquity, as Bailly himself shows in his TraitS de VAstronomie Orien- tale. The Chinamen, according to their own books, divided their year into two parts, from one equinox to the other ;*'**" the Arabs anciently divided the year into six seasons, each composed of two months; in the Chinese astronomical work called Kioo-tche, it is said that two moons make a measure of time, and six measures a year ; and to this day the aborigines of Kamschatka have their years of six months, as they had when visited by Abbe Chappe.^'^* But is all this a reason to say that when the Hindu Puranas say " a solar year " they mean (me solar day! It is the knowledge of the natural laws that make of seven the root.nature-numbeiv so to say, in the manifested world — at anyT-ate in our present terrestrial life-cycle — and the wonderful com-, prehension of its workings, that unveiled to the ancients so many of the mysteries of nature. It is these laws, again, and their processes on the sidereal, terrestrial, and moral planes, which enabled the old astronomers to calculate correctly the duration of the cycfes and their respective effects on the march of events ; to record beforehand (pro- phecy, it is called) the influence which they will have on the course and development of the human races. The Sun, Moon, and planets being the never-erring time measurers, whose potency and periodicity were well known, became thus the great Ruler and rulers of our little system in all its seven domains, or " spheres of action."^'*^^ This has been so evident and remarkable, that even many of the modem men of Science, Materialists as well as Mystics, had their attention called to this law. Physicians and theologians, mathemati- cians and psychologists have drawn the attention of the world repeat- edly to this fact of periodicity in the behavior of " Nature." These numbers are explained in the " Commentaries " in these words. The Circle is not the " One " but the ALL. In the higher [heaven] the impenetrable Rajah [" adbhu- tam,"^^^^], IT [the Circle] becomes One, because [it is] the in- divisible^ AND THERE CAN BE NO TaU IN IT. In the SECOND [of the three " Rajamsi" (tritaya), or the three Worlds"] THE ONE becomes TWO [male and female] ; and three [add the Son or logos] ; and the Sacred Four [" tetraktys," or the Tetragrammaton"] €t €C 1325. M6m. Acad, Ins., T. XVI, c. 48, (1) the Super-spiritual or noumenal; (2) Tom. in., p. 183. the Spiritual; (3) the Psychic; (4) the 1326. Voyage to Siberia, VoL IH, p. 19. Astro-ethereal; (5) the Sub-astral; (6) the 1327. The spheres of action of the com- Vital; and (7) the purely physical spheres, bined Forces of Evolution and Karma are 1328. See AiharvorVeda X, 105. 622 THE SECRM DOCTRINE In the third [the lower world or our earth] the number becomes MUR, and three, and two. Take the first two, and thou wilt OBTAIN Seven, the sacred number of ufe; blend [the latter] with the middle Rajah, and thou wilt have Nine, the sacred number OF BEING AND BECOMING."'* When the Western Orientalists have mastered the real meaning of the Rig Vedic divisions of the World — the two- fold, three- fold, six- and seven-fold, and especially the nine-fold division, the mystery of the cyclic divisions applied to heaven and earth, gods and men, will become clearer to them than it is now. For — ThSrE is a harmony op numbers in aij, NATURE; in the force of gravity, in the planetary movements, in the laws of heat, light, electricity, and chemical affinity, in the forms of animals and plants, in the perception of the mind. The direction, indeed, of modem natural and physical science, is towards a generaliz- ation which shall express the fundamental laws of all, by one simple numerical ratio. We would refer to Professor Whewell's Philosophy of the Inductive Sciences, and to Mr. Hay's researches into the laws of harmonious coloring and form. From these it appears that the number seven is distinguished in the laws regulating the harmonious perception of forms, colors, and sounds, and probably of taste also, if we could analyse our sensations of this kind with mathematical accuracy."** So much so, indeed, that more than one physician has stood aghast at the periodical septenary return of the cycles in the rise and fall of vari- ous complaints, and naturalists have felt themselves at an utter loss to explain this law. "The birth, growth, maturity, vital functions . . . change, diseases, decay and death, of insects, reptiles, fishes, birds, mammals, and even of man, are more or less controlled by a law of completion in weeks," or seven days.^**^ Dr. Laycock, writing on the Periodicity of Vital Phenomena,^*"' records a " most remarkable illus- tration and confirmation of the law in insects."^'*' 1329. In Hinduism, m understood by the Orientalists from the AtharvO'Veda, the three rajimsi refer to the tibree strides of Vishnu; his ascending higher step, being taken in the highest world (A. V,, VII, 99, 1, cf. 1, 155, 5). It is the divo rajah, or the "sky," as they take it But it is something besides this in Occultism. The sentence pdreshu gilhyeshu vraUshu, cf. 1, 155, 3, and IX, 75, 2; or again, verse X, 114, in Atharva-Veda — has yet to be ex- plained. 1330. Medical Review, July, 1844. 1331. H. Grattan Guinness, r. r. O. •., in his Approaching Bnd of the Age. 1332. Lancet, 1842-3. 1333. Having given a number of illustra- tions from natural history, the doctor adds: ** The facts I have briefly glanced at are general facts, and cannot happen day after day in so many millions of animals of every kind, VROM THX Larva or Ovum ot a Mxir- UTX iNSBcr UP TO Man, at definite periods, from a mere chance or coincidence ... I tiiink it impossible to come to any less gen- eral conclusion than this, tiiat in animals, changes occur every three and a half, seven, fourteen, twenty-one, or twenty-eight days, or at some definite number of weeks *' or septenary cycles. Again, the same Dr. I<ay- cock states that: — "Whatever type the fever may exhibit, there will he a paroxysm on THE SEPTENATE IN PHYSIOIX>GY 623 To all of which Mr. Grattan Guinness, the author of The Approach- ing End of the Age, says very pertinently, as he defends Biblical Chronology, "And man's life ... is a week, a week of decades. ' The days of our years are threescore years and ten.' Combining the testi- mony of all these facts, we are bound to admit that there prevails in organic nature a law of septiform periodicity, a law of completion in weeks/'^^^* Without accepting the conclusions, and especially the premisses of the learned Foimder of " the East London Institute for Home and Foreign Missions," the writer accepts and welcomes his researches in the occult chronology of the Bible. Just as, while rejecting the theories and hypotheses of modem Science and its gen- eralizations, we bow before its great achievements in the world of the physical, or in all the minor details of material nature. There is most assuredly an occult " chronological system in Hebrew Scripture " — the Kabaia being its warrant; there is in it " a system of the seventh day ... the fourUtnth vrill he rtmarkabU as a day of amendment . . ." (either cure or death taking place). " If the fourth (paroxysm) be severe, and the fifth less so, the disease will end at the seventh paroxysm, and . . . change for the better . . . will be seen on the fourteenth day, namely, about three or four o'clock a. m., when the sjrstem is most languid." (See Approaching Bnd of the Age, by Grat- tan (^inness, pp. 258 to 269, wherein this is quoted.) This is pure " sootii-sajring " by cyclic calculations, and it is connected with (!hal- daean astrolatry and astrology. Thus mater- ialistic Science — medicine, the most mater* ialistic of all — applies our occult laws to diseases, studies natural history with its help, recognizes its presence as a fact in nature, and yet must needs pooh-pooh the same ar- chaic knowledge when claimed by the Occult- ists. For if the mysterious Septenary Cycle is a law in nature, and it is one, as proven; if it is found controlling the evolution and involution (or death) in the realms of ento- mology, ichthyology and ornithology, as in the Kingdom of the Axamal, mammalia and man — why cannot it be present and acting in Kosmos, in general, in its natural (though occult) divisions of time, races, and mental development? And why, furthermore, should not the most ancient adepts have studied and thoroughly mastered these cyclic laws under all their aspects? Indeed, Dr. Strat- ton states as a physiological and pathological fact, that "in health the human pulse Is more frequent in the morning than in the evening for six days out of seven; and that on the seventh day it is slower/' (Ibid. Bdinb. Med, and Surg. Journal, Jan. 1843.) Why, then, should not an Occultist show the same in cosmic and terrestrial life in the pulse of the planet and races? Dr. Laycock divides life by three great septenary periods; the first and last, each stretching over 21 years, and the central period or prime of IHe lasting 28 years, or four times seven. He subdivides the first into seven distinct stages, and the other two into three minor periods, and says that " The fundamental unit of the greater periods is one week of seven days, each day being twelve hours"; and that " single and compound multiples of this unit, determine the length of these periods by the same ratio, as multiples of the unit of twelve hours determine the lesser periods. This law binds all periodic vital phenomena together, and links the periods observed in the lowest annulose animals, with those of man himself, the highest of the vertebrata." If Science does this, why should the latter scorn the Occult information, namely, that (speaking Dr. Laycock*s language) "one week of the manvantaric (/Mnar) fortnight, of fourteen days .(or seven manus), that fortnight of twelve hours in a day representing seven periods or seven races — is now passed ? " This language of science fits our doctrine admirably. We (mankind) hctve lived over " a week of seven days, each day being twelve hours/* since three and a half races are now gone for ever, the fourth is sub- merged, and we are now in the Fifth Race. 1334. Page 269. 624 THlt S^amt DOCTRINE weeks " — which is based on the archaic Indian system, which may still be found in the old Jyotisha.***' And there are in it cycles of "the week of days," of the " week of months," of years, of centuries, and even of millenniums, decamillenniums, and more, or '* the week of years of years." *•'• But all this can be found in the archaic doctrine. And if this common source of the chronology in every Scripture, how- ever veiled, is denied in the case of the Bible, then the six days, and a Sabbath, the seventh, can hardly disconnect Genesis from the Puranic Cosmogonies. For the first "Week of Creation" shows the septi- formity of its chronology and thus connects it with Brahma's " Seven Creations." The able volume from the pen of Mr. Grattan Guinness, in which he has collected on some 760 pages every proof of that sep- tiform calculation is good evidence. For if the Bible chronology is, as he says, " regulated by the law of weeks," and if it is septenary, whatever the measures of the creation week and the length of its days ; and if, finally, "the Bible system includes weeks on a great variety of scales," then this system is shown to be identical with all the pagan systems. Moreover, the attempt to show that 4320 years (in lunar months) elapsed between " Creation " and the Nativity, is a clear and unmistakable connexion with the 4,320,000 of the Hindu Yugas. Other- wise, why make such efforts to prove that these figures, which are pre-eminently Chaldaean and Indo-Aryan, play such a part in the New Testament? We shall prove it now still more forcibly. Let the impartial critic compare the two accounts — the Vishnu Purdna and the Bible — and he will find that the "seven creations" of Brahma are at the foundation of the " week " of creation in Genesis i. The two allegories are different, but the systems are all built on the same foundation-stone. The Bible can be understood only by the light of the Kabala, Take the Zohar, the " Book of Concealed Mystery," however now disfigured, and compare. The seven Rishis and the four- teen Manus of the seven Manvantaras — issue from Brahma's head; they are his "mind-bom sons," and it is with them that begins the division of mankind and its races from the Heavenly man, " the Logos" (the manifested), who is Brahma Prajapati. Says (verse 70 in) the Ha Idra Rabba Qadisha (the Greater Holy Assembly) of the skull 1335. See for the length of such crclea or up to the Mah&yuga or the famous cycle of Yugas t in Vriddha Garga and other ancient 4,320,000 sreara. astronomical Sections (Jyotisha). They vary ) 1336. The Hebrew word for "week" is from the cycle of five years — which Cole- Seven; and any length of time divided by brooke calls " the cycle of the Vedas," q>eci- • Seven would have been a " week " in their fied in the institutes of Par&iara, "and day, even 49,000,000 years, as it is seven the basis of calculation for larger cycles" times seven millions. But their calculation (Miscell. Bssays, Vol. I, pp. 106 and 108) — is throughout septiform. THE HAIRY SYMBOL 625 (head) of Macroprosopus, the ancient One^**^ (Sanat, an appellation of Brahma), that in every one of his hairs is a " hidden fountain issu- ing from the concealed brain." "And it shineth and goeth forth through that hair imto the hair of Microprosopus, and from it [which is the manifest Quaternary, the Tetragrammaton] his brain is formed ; and thence that brain goeth into thirty and Two paths " (or the triad and the dtuid, or again 432). And again : (verse 80) " Thirteen curls of hair exist on the one side and on the other of the skull " — t. e., six on one and six on the other, the thirteenth being also the fourteenth, as it is male- female, "and through them commenceth the division of the hair" (the division of things, Mankind and Races). " We six are lights which shine forth from a seventh [light]," saith Rabbi Abba; "thou art the seventh light" (the S)mthesis of. us all, he adds, speaking of Tetragrammaton and his seven "companions," whom he calls "the eyes of Tetragrammaton").^"^' TETRAGRAMMATON is Brahma Prajapati, who assumed four forms, in order to create four kinds of supernal creatures, i. e,, made himself fourfold, or the manifest Quaternary ;^^^^ and who, after that, is re-bom in the seven Rishis, his Mdnasaputras, "mind-bom sons," who became later, 9, 21, and so on, who are all said to be born from various parts of Brahma.^^'* 1337. Brahma creates In the first Kalpa (day one) various " sacrificial animals " — paht—OT the celestial bodies and the Zodiacal signs, and plants which he uses in sacrifices at the opening of TretA Yuga. The esoteric meaning of it shows him proceeding cyclic- ally and creating astral prototypes on the descending spiritual arc and then on the as- cending physical arc. The latter is the sub- division of a two-fold creation, subdivided again into seven descending and seven as- cending degrees of spirit falling, and of matter ascending — the inverse of what takes place (as in a mirror which reflects the right on the left side) in this manvantara of ours. It is the same, esoterically, in the Elohistic Genesis (chap, i.), and in the Jehovistic copy, as in Hindu cosmogony. 1337a. Verses 1159 and 1160, 0^ cit, 1338. See Vishnu Pur&na, Book I. ch. v. 1339. It is very surprising to see theolo- gians and Oriental scholars express indigna- tion at the " depraved taste of the Hindfi mystics *' who, not content with having in- vented the *' Mind-bom " Sons of Brahma, make the Rishis, Manus, and Prajapatis of every kind spring from various parts of the body of their primal Progenitor — Brahma (see Wilson's footnote in his Vishnu Pur&na, Vol. I, p. 102). Because the average public is unacquainted with the Kabala, the key to, and glossary of, the much veiled Mosaic Books, therefore, the clergy imagines the truth will never out Let any one turn to the English, Hebrew, or Latin texts of the Kabala, now so ably translated by several scholars, and he will find that the Tetra- grammaton, which is the Hebrew IHVH, is also both the " Sephirothal Tree " — f . e,, it contains all the Sephiroth except Kether, the crown — and the united body of the " Heav- enly man " (Adam Kadmon) from whose limbs emanate the Universe and everything in it. Furthermore, he will find that the idea in the Kabalistic Books (the chief of which in the Zohar are the " Books of Concealed Mystery," of the " Greater," and the " Less- er Holy Assembly") is entirely phallic and far more crudely expressed than is the four- fold BrahmA in any of the Puranas. (See Kabbalah Unveiled, by Mr. S. L. Mathers, Chap, xxii, concerning the remaining mem- bers of Microprosopus.) For, this " Tree of Life" is also the "tree of knowledge of 626 THE SECRET DOCTRINE \ There are two Tetragramtnatons: the Macro- and the Microprosopus. The first is the absolute perfect Square, or the Tetraktys within the Circle, both abstract conceptions, and is therefore called Ain — the Non-being, i, e., illimitable or absolute Be-ness. But when viewed as Microprosopus, or the " Heavenly man," the manifested Logos, he is the triangle in the square — the sevenfold cube not the fourfold, or the plane Square. For it is written in the same Greater Holy Assem- bly:— (verse 83) "And concerning this the children of Israel wished to know in their minds, like as it is written*'" : * Is the Tetragrammaton in the midst of us, or the Negatively Existent One? '*•** (IV here did they distinguish between Microprosopus, who is called Tetragram- maton, and between Macroprosopus, who is called Ain, Ain the neg- atively existent?)" *•" Therefore, Tetragrammaton is the three made four and the four made three, and is represented on this Earth by his seven " compan- ions," or " Eyes " — the " Seven eyes of the Lord." Microprosopus is, at best, only a secondary manifested Deity. For, verse 1152 of the Greater Holy Assembly {Kabala) says — " We have learned that there were ten (companions) who entered into the Sod ["mysterious assembly or mystery"], and that seven only came forth " ^'^ (t. e., 10 for the unmanifested, 7 for the manifested Universe) . 1158. "And when Rabbi Shimeon revealed the Arcana there were found none present there save those (seven companions). . . . 1159. And Rabbi Shimeon called them the seven eyes of Tetragramma- ton, like as it is written, Zach. iii. 9, 'These are the seven eyes [or principles] of Tetragrammaton,' " — i, e., the four- fold Heavenly man, or pure spirit, is resolved into Septenary man, pure matter and Spirit. Thus the Tetrad is Microprosopus, and the latter is the male-female Chochmah-Binah, the 2nd, and 3rd Sephiroth. The Tetragrammaton is the very essence of number Seven, in its terrestrial significance. Seven stands between four and nine — the basis and foundation (as- trally) of our physical world and man, in the kingdom of Malkuth. For Christians and believers, this reference to Zachariah and especially to the Epistle of Peter**** ought to be conclusive. In the good and evil," whose chief mystery is that of human procreation. It is a mistake to regard the Kabala as explaining the mysteries of Kosmos or Nature; it explains and un- veils only a few allegories in the Bible, and if more 9sottric than is the latter. 1340. Bxodus xvii. 7. 1341. Simplified in the English Bible to: Is the Lord fl!] among us, or not? (See Bxodus xvii. 7.) II •f 1342. See Kabala Denudata, by S. LiddeU MacGregor Mathers, F. T. S., p. 121. 1343. Translators often render the word " companion " (angel, also adq>t) by " Rab- bi" as tiie Rishis are called gurtu. The Zokar is, if possible, more occult than the Books of Moses; to read the Book of Con- cealed Mystery one requires the keys fur- nished by the genuine " Chaldaean Book of Numbers," whidb is not extanL 1344. I Peter, iL 2-5. THE NUMBER SEVEN IN CHEMISTRY 627 old symbolism, man, chiefly the inner Spiritual man is called " a stone," Christ is the comer-stone, and Peter refers to all men as " lively " (living) stones. Therefore a " stone with seven eyes " on it can only mean what we say, i. e,, a man whose constitution (or "principles") is septenary. To demonstrate more clearly the seven in Nature, it may be added that not only does the number seven govern the periodicity of the phe- nomena of Ufe, but that it is also found dominating the series of chem- ical elements, and equally paramount in the world of sound and in that of color as revealed to us by the spectroscope. This number is the factor, sine qua non, in the production of occult astral phenomena. Thus, if the chemical elements are arranged in groups according to their atomic weights, they will be found to constitute a series of groups of seven ; the first, second, etc., members of each group bearing a close analogy in all their properties to the corresponding members of the next group. The following table, copied from Hellenbach's Magie der Zahlen, exhibits this law and fully warrants the conclusion he draws in the following words : " We thus see that chemical variety, so far as we can grasp its inner nature, depends upon numerical rela- tions, and we have further found in this variety a ruling law for which we can assign no cause ; we find a law of periodicity governed by the number seven.'* Row 1 2 3 4 5 6 7 8 9 10 Group I HI L 7 Na 23 K 39 Cu63.3 Rb85.2 Ag 107.6 Cs 132.5 Au 197 Group II Be 9.3 Ug 24 Ca40 Zn 65 Sr 87.2 Cd 111.6 Ba 136.8 Hg200 Group III B 11 A127.3 — 44 Ga682 Y89.5 In 113.4 U 139 Er 178 T1204 Group Group Group IV C 12 Si 28 Ti48 - 72 Zr90 Snll8 Cel40 Pb206 N 14 P31 V51 As 75 Nb94 Sbl22 Dil44 VI Tal82 Bi210 O 16 S 32 Cr 52.4 Se 78 Mb 96 Tel25 W184 Group VII Fl 19 CI 35.4 Mn54.8 Br 79.5 — 100 1126.5 z { Group VIII { { Fe 56 Co 58.6 Ni 58. Cu 63.3 Ru 103 Rh 104 Pd 106 Ag 107.6 Os 196 Irl96.7 Pt 196.7 Aul97 The eighth column in this list is, as it were, the octave of the first, containing elements almost identical in chemical and other properties with those in the first ; a phenomenon which accentuates the septenary law of periodicity. For further details the reader is referred to Hellen- 628 'K'HK SECRET DOCTRINE bach's work, where it is also shown that this classification is confirmed by the spectroscopic peculiarities of the elements. It is needless to refer in detail to the number of vibrations consti- tuting the notes of the musical scale ; they are strictly analogous to the scale of chemical elements, and also to the scale of color as unfolded by the spectroscope, although in the latter case we deal with only one octave, while both in music and chemistry we find a series of seven octaves represented theoretically, of which six are fairly complete and in ordinary use in both sciences. Thus, to quote Hellenbach: — It has been established that, from the standpoint of phenomenal law, upon which all our knowledge rests, the vibrations of sound and light increase regu- larly, that they divide themselves into seven columns, and that the successive numbers in each column are closely allied ; t. e,, that they exhibit a close relationship which not only is expressed in the figures themselves, but also is practically confirmed in chemistry as in music, in the latter of which the ear confirms the verdict of the figures. . . . The fact that this periodicity and variety is governed by the number seven is undeniable, and it far surpasses the limits of mere chance, and must be assumed to have an adequate cause, which cause must be discovered. Verily, then, as Rabbi Abba said : " We are six lights which shine forth from a seventh {light) ; thou [Tetragrammaton] art the seventh light (the origin) of us all";"** and — "For assuredly there is no stability in those six, save (what they derive) from the seventh. For ALL THINGS DEPEND FROM THE SEVENTH." "*• The (ancient and modem) Western American Zufii Indians seem to have entertained similar views. Their present-day customs, their tra- ditions and records, all point to the fact that, from time immemorial, their institutions — political, social and religious — were (and still are) shaped according to the septenary principle. Thus all their ancient towns and villages were built in clusters of six, around a seventh. It is always a group of seven, or of thirteen, and always the six surround the seventh. Again, their sacerdotal hierarchy is composed of six " Priests of the House " seemingly s)aithesized in the seventh, who is a woman, the " Priestess Mother." Compare this with the " seven great officiating priests " spoken of in Anugitd, the name given to the " seven senses," exoterically, and to the seven human principles, esoterically. Whence this identity of symbolism? Shall we still doubt the fact of Arjuna going over to Patala (the Antipodes, America) and there marrying Ulupi, the daughter of the Naga (or rather Nor- gal) King? But to the Zuiii priests. These receive an annual tribute, to this day, of com of seven colors. Undistinguished from other Indians during the whole year, on a certain 1345. Verse 1160. 1346. Verse 1161. Kabala, " The Greater Holy Assembly.*' THE SEVEN PRIESTS O? THE ZUNIS C29 day, they come out (the six priests and one priestess) arrayed in their priestly robes, each of a color sacred to the particular God whom the priest serves and personifies; each of them representing one of the seven regions, and each receiving corn of the color corresponding to that region. Thus, the white represents the East, because from the East comes the first Sun-light ; the yellow, corresponds to the North, from the color of the flames produced by the aurora borealis; the red, the South, as from that quarter comes the heat; the blue stands for the West, the color of the Pacific Ocean, which lies to the West; black is the color of the nether underground region — darkness; com with grains of all colors on one ear represents the colors of the upper region — of the firmament, with its rosy and yellow clouds, shining stars, etc. The '* speckled " com — each grain containing all the colors — is that of the " Priestess-Mother " : woman contain- ing in herself the seeds of all races past, present and future; Eve being the mother of all living. Apart from these was the Sun — the Great Deity — whose priest was the spiritual head of the nation. These facts were ascertained by Mr. F. Hamilton Gushing, who, as many are aware, became an Indian Zuni, lived with them, was initiated into their religious mysteries, and has learned more about them than any other man now living. Seven is also the great magic number. In the occult records the weapon mentioned in the Puranas and the Mahdbhdrata — the Agney- astra or " fiery weapon " bestowed by Aurva upon his chela Sagara — is said to be built of seven elements. This weapon — supposed by some ingenious Orientalists to have been a " rocket " ( ! ) — is one of the many thorns in the side of our modem Sanskritists. Wilson exer- cises his penetration over it, on several pages in his Specimens of the Hindu Theatre, and finally fails to explain it. He can make nothing out of the Agneyastra, He argues : — These weapons are of a very unintelligible character. Some of them are wielded as missiles; but, in general, they appear to be mystical powers exer- cised by the individual — such as those of paralysing an enemy, or locking his senses fast in sleep, or bringing down storm, and rain, and fire, from heaven.**** . . . They assume celestial shapes, endowed with human faculties. . . . The Ramdyana calls them the Sons of Krisasva.''*' The Sastra-devatas, "gods of the divine weapons," are no more Agneyastra, the weapon, than the gunners of modem artillery are the cannon they direct. But this simple solution did not seem to strike the eminent Sanskritist. Nevertheless, as he himself says of the armiform progeny of Krisasva, " the allegorical origin of the [Agneyastra] weap- 1347. Vide supra, pp. 427 and 428. 1348. Page 297, 630 THE SECRET DOCTRINE ons is, undoubtedly, the more ancient." ^•** It is the fiery javelin of Brahma. The seven- fold Agneyastra, like the seven senses and the "seven principles," symbolized by the seven priests, are of untold antiquity. How old is the doctrine believed in by Theosophists, the following section will tell. The Seven Sovts ot the Egyptologists If one turns to those wells of information, The Natural Genesis and the Lectures of Mr. Gerald Massey, the proofs of the antiquity of the doctrine under analysis become positively overwhelming. That the belief of the author differs from ours can hardly invalidate the facts. He views the symbol from a purely natural standpoint, one perhaps a trifle too materialistic, because too much that of an ardent Evolutionist and follower of the modem Darwinian dogmas. Thus he shows that " the student of Bohme's books finds much in them concerning these Seven Fountain Spirits and primary powers, treated as seven proper- ties of nature in the alchemistic and astrological phase of the medieval mysteries";"'® and adds — The followers of Bohme look on such matter as the divine revelation of his inspired Seership. They know nothing of the natural genesis, the history and persistence of the "Wisdom"**" of the past (or of the broken links), and are unable to recognize the physical features of the ancient " Seven Spirits " beneath their modem metaphysical or alchemist mask. A second connecting link between the theosophy of Bohme and the physical origins of Egyptian thought, is extant in the fragments of Hermes Trismegistus^ No matter whether these teachings are called Illuminatist, Buddhist, Kabalist, Gnostic, Masonic, or Christian, the elemental types can only be truly known in their beginnings."" When the prophets or visionary showmen of cloudland come to us claiming original inspira- tion, and utter something new, we judge of its value by what it is in itself. But if we find they bring us the ancient matter which they cannot account for, and we can, it is natural that we should judge it by the primary significations rather than the latest pretensions."^ It is useless for us to read our later « 1349. It is. But Agntytstra are fiery missile weapons," not "edged" weapons, as there is some difference between Sastra and Astra in Sanskrit. 1350. The Natural Genesis, Vol. I, pp. 318-319. 1351. Yet there are some, who may know something of these, even outside the author's lines, wide as they undeniably are. 1352. This connecting link, like others, was pointed out by the present writer nine years before the appearance of the work from which the above is quoted, namely in Isis Unveiled, a work full of such guiding links between ancient, medieval, and mod- em thought, but, unfortunately, too loosely edited. 1353. Ay; but how can the learned writer prove that these " beginnings " were precisely in Egypt, and nowhere else; and only 50,000 years ago? 1354. Precisely: and this is Just what the THE SIDEREAI« SEVEN 631 thought into the earliest types of expression, and then say the ancients meant that 1 ^^ Subtilized interpretations which have become doctrines and dogmas in theosophy have now to be tested by their genesis in physical phenomena, in order that we may explode their false pretensions to supernatural origin or superhuman knowledge."" But the able author of the Book of the Beginnings and of The Natural Genesis does — very fortunately, for us — quite the reverse. He demonstrates most triumphantly our Esoteric (Buddhist) teach- ings, by showing them identical with those of Egypt. Let the reader judge from his learned lecture on "The Seven Souls of Man*""'' Says the author : — The first form of the mystical Sev^N was seen to be figured in heaven by the Seven large stars of the great Bear, the constellation assigned by the Egyptians to the Mother of Time, and of the Seven Elemental Powers. Just so, for the Hindus place in the great Bear their seven primitive Rishis and call this constellation the abode of the Sapta-rishi, Riksha and Chitra-Sikhandinas, But whether it is only an astronomical myth or a primordial mystery, having a deeper meaning than it bears on its surface, is what their adepts claim to know. We are also told that " the Egyptians divided the face of the sky by night into seven parts. The primary Heaven was seven-fold." So it was with the Aryans. One has but to read the Puranas about the beginnings of Brahma, and his "Egg" to see it. Have the Aryans taken the idea from the Eg3rptians ? The lecturer proceeds : — The earliest forces recognized in nature were reckoned as seven in number. These became seven elementals, devils [ ? ] or later, divinities. Seven properties were assigned to nature, as matter, cohesion, fluxion, coagulation, accumulation, station, and division — and seven elements or souls to man. Theosophists do. They have never claimed " original inspiration/' not even as mediums, bat have always pointed, and do now point to the " primary signification "of the sym- bols, which they trace to other countries, older even than Kftypt; significations, more- over, which emanate from a hierarchy (or hierarchies, if preferred) of living wise men, mortals, notwithstanding that Wisdom, who reject every approach to supsmaturalism, 1355. But where is the proof that the ancients did not mean precisely that which the theosophists claim? Records exist for what they say, just as other records exist for what Mr. G. Massey says. His interpreta- tions are very correct, but equally one<sided. Surely nature has more than one physical aspect; for astronomy, astrology, and so on, are all on the physical, not the spiritual plane. 1356. It is to be feared that Mr. Massey has not succeeded. We have our followers as he has his followers, and materialistic Science steps in and takes little account of both hit and our QMCulatiottil 1357. The fact that this learned Egypt- ologist does not recognize in the doctrine of the " Seven Souls," as he terms our Prin- ciples, or " metaphysical concepts," but " the primitive biology or phjrsiology of the Soul," does not invalidate our argument. The lec- turer touches on only two keys, those that unlock the astronomical and the physiological mysteries of esotericism, and leaves out the other five. Otherwise he would have prompt- ly understood that what he calls the physio- logical divisions of the living Soul of man, are regarded by theosophists as also psycho- logical and spirituaL 632 run SECRET DOCTRINE All this was taught in the esoteric doctrine, but it was interpreted and its mysteries unlocked, as already stated, with seven, not two, or at the utmost, three keys ; hence the causes and their effects worked in invisible or mystic as well as psychic nature, and were made referable to metaphysics and psychology as much as to physiology. " The prin- ciple of sevening " — as the author says — " was introduced, and the number seven supplied a sacred type that could he used for manifold purposes " ; and it was so used. For " the seven Souls of the Pharaoh are often mentioned in the Egyptian texts. . . . Seven Souls or prin- ciples in man were identified by our British Druids. . . . The Rabbins also ran the number of souls up to seven ; so, likewise, do the Karens of India. . . ." And then, the author tabulates the two teachings — the Esoteric and the Egyptian, — and shows that the latter had the same series and in the same order. (Esoteric) Indian 1. Rupa, body or element of fonn. 2. Prina, the breath of life. 3. Astral body. 4. Manas — or Intelligence."" 5. Kdma-rUpa, or animal soul. 6. Buddhi, Spiritual SouL 7. Atmd, pure spirit. . . . Egyptian 1. Kha, body. 2. Ba, the Soul of Breath. 3. Khaba, the shade. 4. Akhu, Intelligence or Perception. 5. Seh, ancestral Soul. 6. Putah, the first intellectual father. 7. Atmu, a divine or eternal soul. Farther on, the lecturer formulates these seven (Egyptian) souls, as (1) The Soul of Blood — the formative; (2) The Soul of Breath — "that breathes"; (3) The Shade or Covering Soul — "that envelopes"; (4) The Soul of Perception — "that perceives"; (5) The Soul of Pubescence — "that procreates"; (6) The Intellectual Soul — "that reproduces intellectually*'; and (7) The Spiritual Soul — "that is perpetuated permanently" From the exoteric and physiological standpoint this may be very correct ; it becomes less so from the esoteric point of view. To main- tain this, does not at all mean that the " Esoteric Buddhists " resolve men into a number of elementary Spirits, as Mr. G. Massey, in the same lecture, accuses them of maintaining. No " Esoteric Buddhist " has ever been guilty of any such absurdity. Nor has it been ever im- agined that these shadows " become spiritual beings in another world," or " seven potential spirits or elementaries of another life." What is maintained is simply that every time the immortal Ego incarnates 1358. This is a great mistake made in the Esoteric enumeration. Manas is the fifth, not the fourth; and Manas corresponds pre- cisely with Seb, the Egyptian fifth principle, for that portion of Manas, which follows the two higher principles, is the ancestral soul, indeed, the bright, immortal thread of the higher Ego, to which clings the Spiritual aroma of all the lives or births. (( » THE PRINCIPLES ' IN THE EGYPTIAN METAPHYSICS 633 it becomes^ as a total, a compound unit of Matter and Spirit, which together act on seven different planes of being and consciousness. Elsewhere, Mr. G. Massey adds: — The seven souls [our " Principles *'] are often mentioned in the Egyptian texts. The moon god, Taht-Esmun, or the later sun god, expressed the seven nature-powers that were prior to himself, and were summed up in him as his seven souls [we say "principles'']. . . . The seven stars in the hand of Christ in the Revelation, have the same significance, [etc] And a still greater one, as these stars represent also the seven keys of the Seven Churches or the Sodalian Mysteries, cabalistically. However, we will not stop to discuss, but add that other Egyptologists have also found out that the septenary constitution of man was a cardinal doctrine with the old Egyptians. In a series of remarkable articles in the Sphinx (Munich) Herr Franz Lambert gives incon- trovertible proof of his conclusions from the " Book of the Dead " and other Egyptian records. For details the reader must be referred to the articles themselves, but the following diagram, summing up the author's conclusions, is demonstrative evidence of the identity of Egyptian psychology with the septenary division in "Esoteric Buddhism." On the left hand side the Kabalistic names of the corresponding human principles are placed, and on the right the hieroglyphic names with their renderings as in the diagram of F. Lambert. Upper circle: Tzelem of Neshamah. Kabala Jeshida Chayah Neshamah Middle circle Tzelem of Ruach. Lower circle Tzelem of Nephesh. Hieroglyphics Chu — Divine Spirit. Cheybi — Spiritual Soul. Intellectual Soul, the intelligence. The Heart: Feeling : Animal Soul. The Astral Body: Evestrum : Sidereal man. Vital Force: Archaeus : Mumia. Chat — The Elementary Body. Bai Ab Hati Ka Anch 1359. There leems a confusion — lasting lor many centuries — in the minds of West- em Kabalists. They call Ruach (Spirit) what we call /Cdma-rupa; whereas, with us Ruach would be the "Spiritual Soul" Buddhi, and Nephesh the 4th principle, the Vital* Animal Soul, fliphas I^i falls into the same error. 534 I'HE SECRET DOCTRINE This is a very fair representation of the number of the " principles " of Occultism, but much confused ; and this is what we call the 7 prin- ciples in man, and what Mr. Massey calls " Souls," giving the same name to the Ego or the Monad which reincarnates and resurrects, so to speak, at each rebirth, as the Egyptians did, namely — "the Renewed." But how can Ruach (Spirit) be lodged in Kama-rupa? What docs Bohme, the Prince of all the medieval Seers, say? We find Seven especial properties in nature whereby this only Mother works all things [which he calls — fire, light, sound (the upper three) and desire, bitterness, anguish, and substantiality, thus analysing the lower in his own mystic way] . . . whatever the six forms are spiritually, that the seventh [the body or substantiality], is essentially. " These are the seven forms of the Mother of all Beings from whence all that is in this world is generated," ^••^ and again in Aurora,^*^^ (quoted in Natural Genesis) — The Creator hath in the body of this world generated himself as it were creaturely in his qualifying Fountain Spirits, and all the stars are . . . God's powers, and the whole body of this world consisteth in the seven qualifying or Fountain Spirits. This is rendering in mystical language our theosophical doctrine. . . . But how can we agree with Mr. G. Massey when he states that — The Seven Races of men that have been sublimated and made Planetary [? ] by Esoteric Buddhism!^ may be met with in the Bundahish as (1) the earth- men; (2) water-men; (3) breast-eared men; (4) breast-eyed men; (5) one- legged men; (6) bat-winged men; (7) men with tails. . . . Each of these descriptions, allegorical and even perverted in their later form — is, nevertheless, an echo of the Secret Doctrine teaching. They all refer to the pre-Human evolution of the water-men " terrible and bad " by unaided Nature through millions of years, as previously described. But we deny point blank the assertion made that "these were never real races," and point to the Archaic Stanzas for our answer. It is easy to infer and to say that our " instructors have mis- taken these shadows of the Past, for things human and spiritual"; but that " they are neither, and never were either," it is less easy to prove. The assertion must ever remain on a par with the Darwinian claim that man and the ape had a common pithecoid ancestor. What the Lecturer takes for a " mode of expression " and nothing more, in the Egyptian Ritual, we take as having quite another and an important meaning. Here is one instance. Says the Ritual, the "Book of the Dead'' — 1360. Signatura Rerum, xiv, paras. 10, fear that the Lecturer had never read 15, ef seq. "Esoteric Bmidhism" before critidainff it* 1361. xxiv, p. 27. as there are too many such misconceptions 1362. This is indeed news I It makes us in his notices of it MAN^ THE PARENT O^ Al,h THE MAMMALS 635 " I am the mouse." " I am the hawk." " I am the ape." . . . " / am the crocodile whose soul comes from men." " I am the Soul of the Gods'' Of these last two sentences, one : " whose soul comes from men " — is explained by the Lecturer, who says parenthetically, " that is, as a type of intelligence," and the other : "I am the Soul of the Gods," as meaning, " the Horus, or Christ, as the outcome of all." The occult teaching answers : " It means far more." . . . It gives first of all a corroboration of the teaching that, while the human monad has passed on globe A and others, in the First Round, through all the three kingdoms — the mineral, the vegetable, and the animal — in this our Fourth Round, every mammal has sprung from Man, if the semi-ethereal, many-shaped creature with the human Monad in it, of the first two races, can be regarded as Man. But it must be so called ; for, in the esoteric language, it is not the form of flesh, blood, and bones, now referred to as Alan, which is in any way the Man, but the inner divine Monad with its manifold principles or aspects. The lecture referred to, however, much as it opposes ^'Esoteric Buddhism " and its teachings, is an eloquent answer to those who have tried to represent the whole as a new-fangled doctrine. And there are many such, in Europe, America, and even India. Yet, between the esotericism of the old Arhats, and that which has now survived in India among the few Brahmans who have seriously studied their Secret Philosophy, the difference does not appear so very great. It seems centered in, and limited to, the question of the order of the evol- ution of cosmic and other principles, more than anything else. At all events it is no greater divergence than the everlasting question of the filioque dogma, which since the Xllth century has separated the Roman Catholic from the older Greek Eastern Church. Yet, whatever the differences in the forms in which the septenary dogma is presented, the substance is there, and its presence and importance in the Brah- manical system may be judged by what one of India's learned meta- physicians and Vedantic scholars says of it : — The real esoteric seven-fold classification is one of the most important, if not the most important classification, which has received its arrangement from the mysterious constitution of this eternal type. I may also mention in this con- nexion that the four-fold classification claims the same origin. The light of life, as it were, seems to be refracted by the treble-faced prism of Prakriti, having the three Gunams for its three faces, and divided into seven rays, which develop in course of time the seven principles of this classification. The progress of development presents some points of similarity to the gradual development of the rays of the spectrum. While the four-fold classification is amply sufficient for all practical purposes, this real seven-fold classification is of great theoretical and scientific importance. It will be necessary to adopt it to explain certain 636- THE SECRET DOCTRINE classes of phenomena noticed by occultists; and it is perhaps better fitted to be the basis of a perfect system of psychology. It is not the peculiar property of " the trans-Himalayan esoteric doctrine." In fact, it has a closer connexion with the Brahmanical Logos than with the Buddhist Logos. In order to make my meaning clear I may point out here that the Logos has seven forms. In other words, there are seven kinds of Logoi in the Cosmos. Each of these has become the central figure of one of the seven main branches of the ancient Wisdom-religion. This classification is not the seven-fold classification we have adopted. I make this assertion without the slightest fear of contradiction. The real classification has all the requisites of a scientific classification. It has seven distinct principles, which correspond with seven distinct states of Prajna or consciousness. It bridges the gulf between the objective and subjective, and indicates the mysterious circuit through which ideation passes. The seven principles are allied to seven states of matter, and to seven forms of force. These principles are harmoniously arranged between two poles, which define the limits of human consciousness.' The above is perfectly correct, save, perhaps, one point. The "seven- fold classification" in the esoteric system has never been claimed (to the writer's knowledge) by any one belonging to it, as " the peculiar property of the Trans-Himalayan esoteric doctrine " ; but only as hav- ing survived in that old school alone. It is no more the property of the trcms, than it is of the cw-Himalayan esoteric doctrine, but is simply the common inheritance of all such schools, left to the sages of the Fifth Root Race by the great Siddhas "•* of the Fourth. Let us re- member that the Atlanteans became the terrible sorcerers, now cele- brated in so many of the oldest MSS. of India, only toward their fall, the submersion of their continent having been brought on by it. What is claimed is simply the fact that the wisdom imparted by the " Divine Ones " — born through the Kriyaiakti powers of the Third Race be- fore its Fall and Separation into sexes — to the adepts of the early Fourth Race, has remained in all its pristine purity in a certain Brotherhood. The said School or Fraternity being closely connected with a certain island of an inland sea believed in by both Hindus and Buddhists, but called " mythical " by geographers and Orientalists, the less one talks of it, the wiser he will be. Nor can one accept the said "sevenfold classification" as having "a closer connexion with the Brah- manical Logos than with the Buddhist Logos," since both are iden- 1363. Theosophist, Aug. 1887 (Madras). k&yas or the "spirits" (in the sense of an 1364. According to Svet&svaiararUpani- individual, or consciotu spirit) of gi«at shad (357) the Siddhas are those who are sages from spheres on a higher plane than possessed from birth of superhuman powers, our own, who voluntarily incarnate in mor- as also of "knowledge and indifference to tal bodies in order to help the human race the world." According to the Occult teach- in its upward progress. Hence their innate ings, however, Siddhas are the NirmAna- knowledge, wisdom and powers. AN ALLEGORY IN THE ANUGITA 637 tical, whether the one " Logos " is called Isvara or Avalokiteivara, Brahma or Padmapani. These are, however, very small differences, more fanciful than real, in fact. Brahmanism and Buddhism, both viewed from their orthodox aspects, are as inimical and as irreconcil- able as water and oil. Each of these great bodies, however, has a vul- nerable place in its constitution. While even in their esoteric interpre- tation both can agree but to disagree, once that their respective vul- nerable points are confronted, every disagreement must fall, for the two will find themselves on common ground. The " heel of Achilles " of orthodox Brahmanism is the Advaita philosophy, whose followers are called by the pious " Buddhists in disguise " ; as that of orthodox Buddhism is Northern mysticism, as represented by the disciples of the philosophies of Aryasangha (the Yogacharya School) and Maha- yana, who are twitted in their turn by their coreligionists as " Vedan- tins in disguise." The esoteric philosophy of both these can be but one if carefully analysed and compared, as Gautama Buddha and Sankar- acharya are most closely connected, if one believes tradition and cer- tain esoteric teachings. Thus every difference between the two will be found one of form rather than of substance. A most mystic discourse, full of septenary symbology, may be found in the Anugita}^^^ There the Brahmana narrates the bliss of having crossed beyond the regions of illusion, " in which fancies are the gad- flies and mosquitoes, in which grief and joy are cold and heat, in which delusion is the blinding darkness, avarice is the beasts of prey and rep- tiles, and desire and anger are the obstructors. . . ." The sage de- scribes the entrance into and exit from the forest (a symbol for man's life-time) and also that forest itself :^*®* In that forest are seven large trees [the Senses, Mind and Understanding, or Manas and Buddhi included], seven fruits and seven guests; seven hermitages, seven (forms of) concentration, and seven (forms of) initiation. This is the description of the forest. That forest is filled with trees producing splendid flowers and fruits of five colors. The senses, says the commentator, " are called trees, as being pro- ducers of the fruits . . . pleasures and pains ; . . . the guests are the powers of each sense personified — they receive the fruits above de- scribed ; the hermitages are the trees, in which the guests take shelter. The seven forms of concentration are the exclusion from the self of the seven functions of the seven senses, etc., already referred to; the 1365. "The Sacred Books of the East/' Arjuna Miira's and Nilakantha's dead-letter ToL Tiii, Anu^tA, p. 284, et seq. explanations. Our Orientalists never trouble to think that if a native commentator is a 1366. I propose to follow here the text non-initiate, he could not explain correctly, and the editor's commentaries, who accepts and if an Initiate, would not. 638 THE SECRET DOCTRINE seven forms of initiation refer to the initiation into the higher life, by repudiating as not one's own the actions of each member out of the group of seven." ^''^ The explanation is harmless, if unsatisfactory. Says the Brahmana continuing his description : — That forest is filled with trees producing flowers and fruits of four colors. That forest is filled with trees producing flowers and fruits of three colors, and mixed. That forest is filled with trees producing flowers and fruits of two colors, and of beautiful colors. That forest is filled with trees producing flowers and fruits of one color and fragrant. That forest is filled [instead of seven] with two large trees producing numerous flowers and fruits of undistinguished colors [mind and understanding — the two higher senses, or theosophically, "Manas-Buddhi"]. There is one Fire [Self] here connected with the Brahman*^ and having a good mind [or true knowledge, according to Arjuna Misra]. And there is fuel here, namely, the five senses [or human passions]. The Seven (forms of) emancipation from them are the Seven (forms of) initiation. The qualities are the fruits. . . . There, the great Sages receive hospitality. And when they have been worshiped and have disappeared, another forest shines forth, in which intelligence is the tree, and emancipation the fruit, and which possesses shade (in the form of) tranquility, which depends on Knowledge, which has contentment for its water, and the Kshetrajna [the "Supreme Sslf/' says Krishna""], within for the Sun. Now, all the above is very plain, and no theosophist, even among the least learned, could fail to understand the allegory. And yet, we see great Orientalists making a perfect mess of it in their explanations. The "great sages" who "receive hospitality" are explained as meaning the senses, " which, having worked as unconnected with the self are finally absorbed into it." But one fails to understand, if the senses are unconnected " with the " Higher Self," in what manner can they be absorbed into it." One would think, on the contrary, that just be- cause the personal senses gravitate and strive to be connected with the impersonal Self, the latter, which is Fire, bums the lower five and purifies thereby the higher two, " mind and understanding " or the higher aspects of Manas^^''^ and Buddhi. This is quite apparent from i( l€ 1367. See ChhAndogya, p. 219, and Com. 1368. The English editor explains here, saying, " I presume devoted to the Brahman." This would be a very poor devotion, indeed, in the accomplishment of the gradually eman- cipating process of Yoga. We venture to say that the "Fire" or Self is the higher real Selv " connected with," that h to say one with Brahma, the One Deity. The " Self " separates itself no longer from the nniversal Spirit. 1369. Bhagavad GUd, op, cit., p. 102 stq, 1370. As Mahat (universal intelligence) is first bom, or manifests, as Vishnu, and then, when it falls into matter and develops self- consciousness, it becomes Egoism, Selfishness, so Manas is of a dual nature. It is respec- THE AI.LEGORY EXPLAINED 639 the text. The "great sages" disappear after having " been worshiped." Worshiped by whom if they (the presumed senses) are " unconnected with the self "? By Mind, of course; by Manas (in this case merged in the sixth sense) which is not, and cannot be, the Brahman, the SelP, or Kshetrajna — the soul's spiritual sun. Into the latter, in time, Manas itself must be absorbed. It has worshiped "great sages" and given hospitality to terrestrial wisdom : but once that " another forest shone forth " upon it, it is Intelligence (Buddhi, the 7th sense, but 6th principle) which is transformed into the tree — that tree whose fruit is emancipation — which finally destroys the very roots of the Asvattha tree, the symbol of life and of its illusive joys and pleasures. And therefore, those who attain to that state of emancipation have, in the words of the above-cited sage, " no fear afterwards." In this state " the end cannot be perceived because it extends on all sides." " There always dwell seven females there," he goes on to say, carry- ing out the imagery. These females, who, according to Arjuna Misra, are the Mahat, Ahamkara and five Tanmatras, have always their faces turned downwards, as they are obstacles in the way of spiritual as- cension. "... In that same [Brahman, the " Self "] the Seven perfect Sages, together with their chiefs, . . . abide and again emerge from the same. Glory, brilliance and greatness, enlightenment, victory, perfection and power — these seven rays follow after this same Sun [Kshetrajna, the Higher Self]. . . . Those whose wishes are reduced [unselfish] . . . whose sins [passions] are burnt up by restraint, merging the Self in the Self,"" devote themselves to Brahman. Those people who understand the forest of Knowledge [Brahman, or SfiLP] praise tranquility. And aspiring to that forest, they are [re-] born so as not to lose courage. Such indeed, is this holy forest . . . and understanding it, they [the Sages] act (accordingly), being directed by the Kshistrajna. . . . No translator among the Western Orientalists has yet perceived in the foregoing allegory anything higher than mysteries connected with sacrificial ritualism, penance, or ascetic ceremonies, and Hatha Yoga, But he who understands symbolical imagery, and hears the voice of Seli? within Self, will see in this something far higher than mere ritualism, however often he may err in minor details of the philosophy. tively under the sun and moon, for as San- karacharya sajs, '* The moon is the mind, and the sun the understanding." The sun and moon are the deities of our planetary Macrooosmos, and therefore Sankara adds that " the mind and the understanding are the req>ectifve deities of the (human) organs " (see BrihadSranyaka, pp. 521, seq.) This is perhaps why Arjuna Miira says that the moon and the Fire (the self, the sun) con- stitute the universe. 1371. "The body in the Soul," as Arjuna Miira is credited with saying, or rather the "Soul in the Spirit," and on a still higher plane of development: " the Sblv or Atman in the Universal Self." 640 TH^ SECRET DOCTRINE And here, we must be allowed a last remark. No true theosophist, from the most ignorant up to the most learned, ought to claim infal- libility for anything he may say or write upon occult matters. The chief point is to admit that, in many a way, in the classification of either cosmic or human principles, in addition to mistakes in the order of evolution, and especially on metaphysical questions, those of us who pretend to teach others more ignorant than ourselves — are all liable to err. Thus mistakes have been made in " Isis Unveiled," in " Bso- teric Buddhism," in " Man," in '' Magic: White and Black," etc., etc. ; and more than one mistake is likely to be found in the present work. This cannot be helped. For a large or even a small work on such ab- struse subjects to be entirely exempt from error and blunder, it would have to be written from its first to its last page by a great adept, if not by an Avatar. Then only should we say, " This is verily a work with- out sin or blemish in it ! " But, so long as the artist is imperfect, how can his work be perfect? " Endless is the search for truth! " Let us love it and aspire to it for its own sake, and not for the glory or benefit a minute portion of its revelation may confer on us. For who of us can presume to have the whole truth at his fingers' ends, even upon one minor teaching of Occultism? Our chief point in the present subject, however, was to show that the Septenary doctrine, or division of the constitution of man, was a very ancient one, and was not invented by us. This has been success- fully done, for we are supported in this, consciously and uncon- sciously, by a number of ancient, medieval, and modem writers. What the former said, was well said; what the latter repeated, was gener- ally distorted. An instance : Read the " Pythagorean Fragments," and compare the Septenary man as given by the Rev. G. Oliver, the learned Mason, in his Pythagorean Triangle}^''^ He speaks as follows : — The Theosophic Philosophy . . . counted sEVfiN properties [or principles], in Man, viz.: — (1) The divine golden Man; (2) The inward holy body from fire and light, like pure silver; (3) The elemental man; (4) The mercurial paradisiacal man; (5) The martial Soul-like man; (6) The passionate man of desires; (7) The Solar man; [a witness to and] inspector of the wonders of the Uni- verse. They had also seven fountain Spirits, or Powers of Nature. Compare this jumbled account and distribution of Western theo- 1372. Chap, on "Remarkable Properties of the HepUd," p. 179. HYPNOTISM IS — SATANISM 641 sophic philosophy with the latest theosophic explanations by the East- em School of Theosophy, and then decide which is the more correct. Verily : — Wisdom hath builded her house, She hath hewn out her seven pillars. — (Prov. ix. 1) As to the charge that our School has not adopted the Seven-fold classification of the Brahmans, but has confused it, it is quite unjust. To begin with, the "School" is one thing, its exponents (to Euro- peans) quite another. The latter have first to learn the A B C of prac- tical Eastern Occultism, before they can be made to understand cor- rectly the tremendously abstruse classification based on the seven dis- tinct states of Prajna (consciousness) ; and, above all, to realize thor- oughly whcit Prajna is, in the Eastern metaphysics. To give a Western student that classification is to try to make him suppose that he can account for the origin of consciousness, by accounting for the process by which a certain knowledge, through only one of the states of that consciousness, came to him ; in other words, it is to make him account for something he knows on this plane, by something he knows nothing about on the other planes ; i. e,, to lead him from the spiritual and the psychological, direct to the ontological. This is why the primary, old, classification was adopted by the Theosophists, of which classifications there are many. To busy oneself, after such a tremendous number of independent witnesses and proofs have been brought before the public, with an additional enumeration from theological sources, would be quite use- less. The seven capital sins and seven virtues of the Christian scheme are far less philosophical than even the Seven Liberal and the Seven Accursed Sciences — or the Seven Arts of enchantment of the Gnos- tics. For one of the latter is now before the public, pregnant with danger for the present as for the future. The modern name for it is Hypnotism. In the ignorance of the seven principles, and used by scientific and ignorant materialists, it will soon become Satanism in the full acceptation of the term. BOOK II — PART III ADDENDA SCIENCE AND THE SECRET DOCTRINE CONTRASTED • « "The knowledge of this nether world — Say, friend, what is it, false or true? The false, what mortal cares to know? The true, what mortal ever knew?" CONTENTS !! PAG« I. AscuAic^ OR Modern Anthrofoux^y ? 645 II. The Ancestors Mankind is Offered by Science 656 Plastidular Souls« and Conscious Nerve-Cells 670 III. The Fossil Reucs of Man and the Anthropoid Ape 675 Western Evolutionism: the comparative Anatomy of Man ttUQ ^Vpe «•• .«• ..• •.• ••• ••• a*. W3W Darwinism and the Antiquity of Man: the Anthropoids and their Ancestry 685 IV. On the Duration of Geoix)Gical Periods, Race Cycles, and the Antiquity of Man 690 Modem Scientific Speculations thereon 694 On Chains of Planets and their Plurality 699 Esoteric Geological Chronology 709 V. Organic Evolution — Creative Centers 731 The Origin and Evolution of the Mammalia 754 The European Palaeolithic Races 738 VI. Giants, Civilizations, and Submerged Continents traced in xXISTOKY ••• *•• ... ••• •*• ••• ••• ••• t^tt VII. Scientific and Geological Proofs of the Existence of several Submerged Continents 778 TH^ NEW MASTERS OP PROTESTANTISM 645 ADDENDA TO BOOK II §1 ARCHAIC, OR MODERN ANTHROPOLOGY? Whenever the question of the origin of man is offered seriously to an unbiased, honest, and earnest man of science, the answer comes invariably: — "We do not know." De Quatrefages, in his agnostic attitude, is one of such anthropologists. This does not imply that the rest of the men of science are neither fair-minded nor honest, as in such case our remark would be question- ably discreet. But, it is estimated that 75 per cent, of European Sci- entists are Evolutionists. Are these representatives of modem thought all guilty of flagrant misrepresentation of the facts ? No one says this — but there are a few very exceptional cases. However, the Scien- tists in their anti-clerical enthusiasm and despair of any alternative theory to Darwinism, except that of "special creation," are uncon- sciously insincere in " forcing " a hypothesis the elasticity of which is inadequate, and which resents the severe strain to which it is now sub- jected. Insincerity on the same subject is, however, patent in eccles- iastical circles. Bishop Temple has come forward as a thorough-going supporter of Darwinism in his Religion and Science, This clerical writer goes so far as to regard Matter — after receiving its " primal impress " — as the unaided evolver of all cosmic phenomena. This view only differs from that of Haeckel, in postulating a hypothetical deity at " the back of beyont," a deity which stands entirely aloof from the interplay of forces. Such a metaphysical entity is no more the Theological God than that of Kant Bishop Temple's truce with Materialistic Science is, in our opinion, impolitic — apart from the fact that it involves a total rejection of the Biblical cosmogony. In the presence of this display of flunkeyism before the materialism of our " learned " age, we Occultists can but smile. But how about loyalty to the Masters such theological truants profess to serve, Christ, and Christendom at large? However, we have no desire, for the present, to throw down the gauntlet to the clergy, our business being now with materialistic Sci- ence alone. The latter answers to our question, in the person of its best representatives " We do not know " ; — yet the majority of these act as though Omniscience was their heirloom, and they knew all things. For, indeed, this negative reply has not prevented the majority of Scientists from speculating on that question, each seeking to have his 646 ^HE SECROT VOCTRlNt own special theory accepted to the exclusion of all others. Thus, from Maillet in 1748 down to Haeckel in 1870, theories on the origin of the human race have differed as much as the personalities of their in- ventors themselves. Buffon, Bory de St. Vincent, Lamarck, E. G. St. Hilaire, Gaudry, Naudin, Wallace, Darwin, Owen, Haeckel, Filippi, Vogt, Huxley, Agassiz, etc., etc., each evolved a more or less scien- tific hypothesis of genesis. De Quatrefages arranges them in two principal groups — one holding to a rapid, and the other to a very gradual transmutation; the former, favoring a new type (man) pro- duced by a being entirely different; the latter teaching the evolution of man by progressive differentiation. Strangely enough, it is from the most scientific of these authorities that the most unscientific of all the theories upon the subject of the origin of man has hitherto emanated. This is so evident, that the hour is rapidly approaching when the current teaching about the descent of man from an Ape-like mammal will be regarded with less respect than the formation of Adam out of clay, and of Eve out of Adam's rib. For — It is evident, especially after the most fundamental principles of Darwinism, that an organized being cannot be a descendant of another whose development 25 in an inverse order to his own. Consequently, in accordance with these principles man cannot be considered as the descendant of any simian type what- ever, Lucae's argument versus the Ape-theory, based on the different flex- ures of the bones constituting the axis of the skull in the cases of Man and the Anthropoids, is fairly discussed by Schmidt."^* He admits that " the ape as he grows becomes more bestial; man . . . more human," and seems, indeed, to hesitate a moment before he passes on : e. g,. This flexure of the cranial axis may, therefore, still be emphasized as a human character, in contradistinction to the apes; the peculiar characteristic of an order can scarcely be elicited from it; and especially as to the doctrine of de- scent, this circumstance seems in no way decisive. The writer evidently is not a little disquieted at the argument. He assures us that it upsets any possibility of the present apes having been the progenitors of mankind. But does it not also negative the bare possibility of the man and anthropoid having had a common — though, so far, an absolutely theoretical — ancestor. 1373. The Hitman Species, p. Ill, by frontal lobe. In man, the frontal convolu- de Quatrefages. The respective developments tions are, on the contrary, the first to appear, of the human and Simian brains are referred and those of the middle lobe are formed to. " In the ape the temporal sphenoidal con- later." (Ibid.) volutions, which form the middle lobe, make their appearance and are completed before 1374. Doctrine of Descent and Darwin^ the anterior convolutions which form the ism, p. 290. THE PAI^LACIES 01^ MODERN SCIENTISTS 647 Even " Natural Selection " itself is with every day more threatened. The deserters from the Darwinian camp are many, and those who were at one time its most ardent disciples are, owing to new discoveries, slowly but steadily preparing to turn over a new leaf. In the Journal af the Royal Microscopical Society for October, 1886, one can read as follows : — Physioi^ical SeuSction.— Mr. G. J. Romanes finds certain difficulties in re- garding natural selection as a theory for the origin of adaptive structures. He proposes to replace it by what he calls physiological selection, or the segregation of the fit His view is based on the extreme sensitiveness of the reproductive system to small changes in the conditions of life, and he thinks that variations in the direction of greater or less sterility must frequently occur in wild species. If the variation be such that the reproductive system, while showing some degree of sterility with the parent form, continues to be fertile within the limits of the varietal form, the variation would neither be swamped by intercrossing nor die out on account of sterility. When a variation of this kind occurs, the phys- iological barrier must divide the species into two parts. . . . The author, in fine, regards mutual sterility, not as one of the effects of specific differentiation, but as the cause of it.**" An attempt is made to show the above to be a complement of, and sequence to, the Darwinian theory. This is a clumsy attempt at best. The public will soon be made to believe that Mr. C. Dixon's Evolution without Natural Selection is also Darwinism — expanded, as the author certainly claims it to be! But it is like splitting the body of a man into three pieces or various portions of man, and then maintaining that each portion is the iden- tical man as he was before; only — expanded. Yet the author states on page 79 : — Let it be dearly understood that not one single syllable in the foregoing pages has been written antagonistic to Darwin's theory of Natural Selection. All I have done is to explain certain phenomena . . . the more one studies Darwin's works, the more one is convinced of the truth of his hypothesis. [If] And before this, on page 48, he alludes to : — the overwhelming array of facts which Darwin gave in support of his hypo- thesis, and which triumphantly carried the theory of Natural Selection over all obstacles and objections. This does not prevent the learned author, however, from upsetting 1375. To this an editorial remark adds changes sufficient to affect the internal as that an " F. J. B.," in the Athenaeum — (No. well as the external organs of a group of 3069, Aug. 21» 1886, pp. 242-3) pointo out allied . individuals. The "physiological selcc- that naturalists have long recognized that tion " of morphological species is a confusion there are "morphological" and "physiologi- of ideas; that of physiological species "a cal " spedes. The former have their origin redundancy of terms." in men's minds, the latter in a series of 648 ^HlS SECRET DOCTRINE this theory as " triumphantly," and from even openly calling his work " Evolution without a Natural Selection," or, in so many words, with Darwin's fundamental idea knocked to atoms in it. As to Natural Selection itself, the utmost misconception prevails among many present-day thinkers who tacitly accept the conclusions of Darwinism. It is, for instance, a mere device of rhetoric to credit " Natural Selection " with the power of originating species. " Natural Selection " is no Entity ; but a convenient phrase for describing the mode in which the survival of the fit and the elimination of the unfit among organisms is brought about in the struggle for existence. Every group of organisms tends to multiply beyond the means of subsistence; the constant battle for life — the "struggle to obtain enough to eat and to escape being eaten " added to the environmental conditions — necessitating a perpetual weeding out of the unfit. The ilite of any stock thus sorted out, propagate the species and transmit their organic characteristics to their descendants. All useful variations are thus perpetuated, and a progressive improvement is effected. But Natural Selection, in the writer's humble opinion, " Selection, as a Power" is in reality a pure myth; especially when resorted to as an explanation of the origin of species. It is merely a representative term expressive of the manner in which " useful variations " are stereotyped when produced. Of itself, " it " can produce nothing, and only operates on the rough material presented to " it." The real question at issue is : what Cause — combined with other secondary causes — produces the " variations " in the organisms themselves. Many of these secondary causes are purely physical, climatic, dietary, etc., etc. Very well. But beyond the secondary aspects of organic evolution, a deeper principle has to be sought for. The materialist's " spontaneous variations," and " accidental divergencies " are self-contradictory terms in a universe of " Matter, Force and Necessity." Mere variability of type, apart from the supervisory presence of a quasi-intelligent impulse, is powerless to account for the stupendous complexities and marvels of the human body for instance. The insufficiency of the Darwinists' mechanical theory has been exposed at length by Dr. von Hartmann among other purely negative thinkers. It is an abuse of the reader's intelligence to write, as does Haeckel, of blind indifferent cells, "arranging them- selves into organs." The esoteric solution of the origin of animal species is given elsewhere. Those purely secondary causes of differentiation, grouped under the head of sexual selection, natural selection, climate, isolation, etc., etc., mislead the Western Evolutionist and offer no real explanation what- ever of the " whence " of the " ancestral types " which served as the starting point for physical development. The truth is that the differ- THE OCCUW AND THE MODERN DOCTRINES 649 entiating " causes " known to modem science only come into operation after the physicalization of the primeval animal root-types out of the astral. Darwinism only meets Evolution at its midway point — that is to say when astral evolution has given place to the play of the ordinary physical forces with which our present senses acquaint us. But even here the Darwinian Theory, even with the " expansions " recently attempted, is inadequate to meet the facts of the case. The underlying physiological variation in species — one to which all other laws are subordinate and secondary — is a sub-conscious intelligence pervading matter, ultimately traceable to a redirection of the Divine and Dhyan- Chohanic wisdom.^'^* A not altogether dissimilar conclusion has been arrived at by so well known a thinker as Ed. von Hartmann, who, despairing of the efficacy of unaided Natural Selection, regards evolu- tion as intelligently guided by the Unconscious (the Cosmic Logos of Occultism). But the latter acts only mediately through Fohat, or Dhyan-Chohanic energy, and not quite in the direct manner which the great pessimist describes. It is this divergence among men of Science, their mutual, and often their ^^//-contradictions, that gave the writer of the present volumes the courage to bring to light other and older teachings — if only as hypotheses for future scientific appreciation. Though not in any way very learned in modern sciences, so evident, even to the humble re- corder of this archaic clearing, are the said scientific fallacies and gaps, that she determined to touch upon all these, in order to place the two teachings on parallel lines. For Occultism, it is a question of self-defense, and nothing more. So far. The Secret Doctrine has concerned itself with metaphysics, pure and simple. It has now landed on Earth, and finds itself within the domain of physical science and practical anthropology, or those branches of study which materialistic Naturalists claim as their right- ful domain, coolly asserting, furthermore, that the higher and more perfect the working of the Soul, the more amenable it is to the analysis and explanations of the zoologist and the physiologist alone .^""^ This stupendous pretension comes from one, who, to prove his pithecoid descent, has not hesitated to include among the ancestors of man the Lemuridae ; which have been promoted by him to the rank of Prosimiae, indeciduate mammals, to which he very incorrectly at- 1376. The ''principle of perfectibility" of perfectibility, etc./' are all veiled manifesta- Niflreli; von de Baer's "striving towards the tions of the universal guiding Fohat, rich purpose " ; Braun's " Divine breath as the with the Divine and Dhyan-Chohanic thought, inward impulse in the evolutionary history of 1377. Haeckel on "Cell-Souls and Soul- Nature "; Professor Owen'j " tendency to Cells.*' 650 THE SECRET DOCTRINE tributes a decidua and a discoidal placenta.^'^® For this Haeckel was taken severely to task by de Quatrefages, and criticised by his own brother materialists and agnostics, as great, if not greater, authorities than himself, namely, by Virchow and du Bois-Reymond.*'^* Such opposition notwithstanding, Haeckel's wild theories are, to this day, called scientific and logical by some. The mysterious nature of Consciousness, of Soul, Spirit in Man being now explained as a mere advance on the functions of the protoplasmic molecules of the lively Protista, and the gradual evolution and growth of human mind and " social instincts " toward civilization having to be traced back to their origin in the civilization of ants, bees, and other creatures, the chances left for an impartial hearing of the doctrines of archaic Wisdom, are few indeed. The educated profane is told that "the social instincts of the lower animals have, of late, been regarded as being clearly the origin of morals, even of those of man " ( ! ) and that our divine con- sciousness, our soul, intellect, and aspirations have "worked their way up from the lower stages of the simple cell-soul " of the gelatinous Bathybius *'*® — and he seems to believe it. For such men, the meta- physics of Occultism must produce the effect that our grandest or- chestral and vocal oratorios produce on the Chinaman: a sound that jars upon their nerves. Yet, are our esoteric teachings about "angels," the first three pre- animal human Races, and the downfall of the Fourth, on a lower level of fiction and self-delusion than the Haeckelian " plastidular," or the inorganic " molecular Souls of the Protista " ? Between the evolution of the spiritual nature of man from the above Amoebian Souls, and the alleged development of his physical frame from the protoplastic dweller in the Ocean slime, there is an abyss which will not be easily crossed by any man in the full possession of his intellectual faculties. Physical evolution, as modern Science teaches it, is a subject for open contro- versy ; spiritual and moral development on the same lines is the insane dream of a crass materialism. Furthermore, past as well as present daily experience teaches that no truth has ever been accepted by the learned bodies unless it dovetailed with the habitual preconceived ideas of their professors. " The crown 1378. Vide infra, M. de Quatrefages' exposi of Haeckel, in { II, " The Ancestors Mankind is offered by Science.*' 1379. Strictly speaking du Bois-Reymond is an agnostic, and not a materialist He has protested most vehemently against the mater- ialistic doctrine, which affirms mental phe- nomena to be merely the product of molecular motion. The most accurate physiological knowledge of the structure of the brain leayes us " nothing but matter in motion," he as- serts; " toe must go further, and admit the utterly incomprehensible nature of the psychical principle which it is impossible to regard as a mere outcome of material causes." 1380. See Haeckel's Present Position of Svolution, Notes. AN EXCHANGE OF MUTUAI. COMPUMENTS 651 of the innovator is a crown of thorns," said G. St. Hilaire. It is only that which fits in with popular hobbies and accepted notions that as a general rule gains ground. Hence the triumph of the Haeckelian ideas, notwithstanding their being proclaimed by Virchow, du Bois- Re3rmond, and others as the "testimonium paupertatis of natural Science." Diametrically opposed as may be the materialism of the German Evolutionists to the spiritual conceptions of Esoteric philosophy, radi- cally inconsistent as is their accepted anthropological system with the real facts of nature, — the pseudo-idealistic bias now coloring English thought is almost more pernicious. The pure materialistic doctrine admits of a direct refutation and appeal to the logic of facts. The idealism of the present day, not only contrives to absorb, on the one hand, the basic negations of Atheism, but lands its votaries in a tangle of unreality, which culminates in a practical Nihilism. Argument with such writers is almost out of the question. Idealists, therefore, will be still more antagonistic to the Occult teachings now given than even the Materialists. But as no worse fate can befall the exponents of Esoteric Anthropo-C^n^jw than being openly called by their foes by their old and time-honored names of " lunatics " and " ignoramuses," the present archaic theories may be safely added to the many modem speculations, and bide their time for their full or even partial recog- nition. Only, as the existence itself of these " archaic theories " will probably be denied, we have to give our best proofs and stand by them to the bitter end. In our race and generation the one " temple in the Universe " is in rare cases — within us ; but our body and mind have been too defiled by both Sin and Science to be outwardly now anything better than a fane of iniquity and error. And here our mutual position — that of Occultism and Modern Science — ought to be once for all defined. We, Theosophists, would willingly bow before such men of learn- ing as the late Prof. Balfour Stewart, Messrs. Crookes, Quatrefages, Wallace, Agassiz, Butlerof, and several others, though we may not agree, from the stand-point of esoteric philosophy, with all they say. But nothing could make us consent to even a show of respect for the opinions of other men of science, such as Haeckel, Carl Vogt, or Ludwig Biichner, in Germany; or even of Mr. Huxley and his co- thinkers in materialism in England — the colossal erudition of the first named, notwithstanding. Such men are simply the intellectual and moral murderers of future generations ; especially Haeckel, whose crass materialism often rises to the height of idiotic naivetes in his reason- ings. One has but to read his Pedigree of Man, and Other Essays (Aveling's transl.) to feel a desire, in the words of Job, that his 652 THE SECR^ DOCTRINE remembrance should perish <rom the earth, and that he " shall have no name in the streets." Hear him deriding the idea of the origin of the human race " as a supernatural [ ? ] phenomenon," as one " that could not result from simple mechanical causes, from physical and chemical forces, but requires the direct intervention of a creative person- ality. ..." The creator of the mythical Sosura goes on : — . . . Now the central point of Darwin's teaching . . . lies in this, that it demon- strates the simplest mechanical causes, purely physico-chemical phenomena of nature, as wholly sufficient to explain the highest and most difficult problems. Darwin puts in the place of a conscious creative force, building and arranging the organic bodies of animals and plants on a designed plan, a series of natural forces working blindly {as we say) without aim, without design. In place of an arbitrary act of operation, we have a necessary law of Evolution ... [So had Manu and Kapila, and, at the same time, guiding, conscious, and intelligent Powers]. . . . Darwin had very wisely . . . put on one side the question as to the first appearance of life. But very soon that consequence, so full of meaning, so wide reaching, was openly discussed by able and brave scientific men, such as Huxley, Carl Vogt, Ludwig Buchner. A mechanical origin of the earliest living form, was held as the necessary sequence to Darwin's teaching . . . and we are at present concerned with a single consequence of the theory, the natural origin of the human race through almighty evolution.**" To which, unabashed by this scientific farrago, Occultism replies: In the course of Evolution, when the physical triumphed over, and nearly crushed under its weight, spiritual and mental evolutions, the great gift of Kriyasakti^^^^ remained the heirloom of only a few elect men in every age Spirit strove vainly to manifest itself in its fid- ness in purely organic forms (as has been explained in Part I of this Volume), and the faculty, which had been a natural attribute in the early humanity of the Third Race, became one of the class regarded as simply phenomenal by the Spiritualists and Occultists, and as scienti- fically impossible by the materialists. In our modem day the mere assertion that there exists a power which can create human forms — ready-made sheaths for the "con- scious monads " or Nirmanakayas of past Manvantaras to incarnate within — is, of course, absurd, ridiculous ! That which is regarded as quite natural, on the other hand, is the production of a Frankenstein's monster, plus moral consciousness, religious aspirations, genius, and a feeling of one's own immortal nature within one's self — by " physico- chemical forces, guided by blind Almighty Evolution."^*" As to the origin of that man, not ex nihilo, cemented by a little red clay, but 1381. Pages 34-37. 1382. For explanation of the term KriySIakti, aec Com. 2 in Sick* 26. 1383. Pedigree of Man. SCIENCE IS SILENT ON EVERY PROBI^EM 653 from a living divine Entity consolidating the astral body with sur- rounding materials — this conception is too absurd even to be men- tioned in the opinion of the materialists. Nevertheless, Occultists and Theosophists are ready to have their claims and theories — however unscientific and superstitious at first glance — compared as to their intrinsic value and probability, with those of the modem evolutionists. Hence the esoteric teaching is absolutely opposed to the Darwinian evolution, as applied to man, and partially so with regard to other species. It would be interesting to obtain a glimpse of the mental represen- tation of Evolution in the Scientific brain of a materialist. What is Evoi^uTiON? If asked to define the full and complete meaning of the term, neither Huxley nor Haeckel will be able to do it any better than Webster does: " the act of unfolding; the process of growth, develop- ment; as the evolution of a flower from a bud, or an animal from the ^^*^ Yet the bud must be traced through its parent-plant to the seed, and the egg to the animal or bird that laid it ; or at any rate to the speck of protoplasm from which it expanded and grew. And both the seed and the speck must have the latent potentialities in them for the reproduction and gradual development, the unfolding of the thousand and one forms or phases of evolution, through which they must pass before the flower or the animal are fully developed ? Hence, the future plan, if not a design, must be there. Moreover, that seed has to be traced, and its nature ascertained. Have the Darwinists been successful in this? Or will the Moneron be cast in our teeth? But this atom of the Watery Abysses is not homogeneous matter ; and there must be something or somebody that had molded and cast it into being. Here Science is once more silent. But since there is no self- consciousness as yet in either speck, seed, or germ, according to both Materialists and Psychologists of the modem school — Occultists agreeing in this for once with their natural enemies — what is it that guides the force or forces so unerringly in this process of evolution? Blind force? As well call blind the brain which evolved in Haeckel his " Pedigree of Man " and other lucubrations. We can easily conceive that the said brain lacks an important center or two. For, whoever knows anything of the anatomy of the human, or even of any animal, body, and is still an atheist and a materialist, must be "hopelessly insane," according to Lord Herbert, who rightly sees in the frame of man's body and the coherence of its parts, something so strange and paradoxical that he holds it "to be the greatest miracle of nature." Blind forces, " and no design " in anything under the Sun ; when no sane man of Science would hesitate to say that, even from the little he knows and has hitherto discovered of the forces at work in Kosmos, 654 THIS SECRET DOCTRINE he sees very plainly that every part, every speck and atom are in har- mony with their fellow atoms, and these with the whole, each having its distinct mission throughout the life-cycle. But, fortunately, the greatest, the most eminent thinkers and Scientists of the day are now beginning to rise against this " Pedigree," and even Darwin's natural selection theory, though its author had never, probably, contemplated such widely stretched conclusions. The remarkable work of the Russian Scientist N. T. Danilevsky — Darwinism, a Critical Investigation of the Theory — upsets it completely and without appeal, and so does de Quatrefages in his last work. Our readers are recommended to examine the learned paper by Dr. Bourges — read by its author, a member of the Paris Anthropological Society at a recent official meet- ing of the latter — called " Evolutionary Psychology ; the Evolution of Spirit, etc.," in which he reconciles entirely the two teachings — ^namely, those of the physical and spiritual evolutions. He explains the origin of the variety of organic forms, made to fit their environments with such evident intelligent design, by the existence and the mutual help and interaction of two principles in (manifest) nature, the inner Conscious Principle adapting itself to physical nature and the innate potentialities in the latter. Thus the French Scientist has to return to our old friend — Archaeus, or the life-Principle — without naming it, as Dr. Richard- son has done in England in his Nerve-Force, etc. The same idea was recently developed in Germany by Baron Hellenbach, in his remarkable work. Individuality in the light of Biology and modem Philosophy. We find the same conclusions arrived at in still another excellent volume of another Russian deep thinker, N. N. Strachof — who says in his Fundamental Conceptions of Psychology and Physiology: — The most clear, as the most familiar, type of development may be found in our own mental or physical evolution, which has served others as a model to follow. ... If organisms are entities . . . then it is only just to conclude and assert that the organic life strives to beget psychic life; but it would be still more correct and in accordance with the spirit of these two categories of evolu- tion, to say, that the true cause of organic life is the tendency of spirit to mani- fest in substantial forms, to clothe itself in substantial reality. It is the highest form which contains the complete explanation of the lowest, never the reverse. This is admitting, as Bourges does in the Mimoire above quoted, the identity of this mysterious, integrally acting and organizing Prin- ciple with the Self -Conscious and Inner Subject, which we call the Ego and the world at large — the Soul. Thus, gradually, all the best Scientists and Thinkers are approaching the Occultists in their general conclusions. But such metaphysically inclined men of Science are out of court and will hardly be listened to. Schiller, in his magnificent poem on the THE ONE UNPARDONABLE SIN 655 » Veil of Isis, makes the mortal youth who dared to lift the impenetrable covering fall down dead after beholding naked Truth in the face of the stem goddess. Have some of our Darwinians, so tenderly united in natural selection and affinity, also gazed at the Saitic Mother bereft of her veils ? One might almost suspect it after reading their theories. Their great intellects must have collapsed while gaging too closely the uncovered face of Nature, leaving only the gray matter and ganglia in their brain, to respond to blind physico-chemical forces. At any rate Shakespeare's lines apply admirably to our modem Evolutionist who S)rmbolizes that " proud man," who — Dress'd in a little brief authority; Most ignorant of what he's most assured. His glassy essence — like an angry ape, Plays such fantastic tricks before high heaven, As make the Angels weep I . . ."^ These have naught to do with the " angels." Their only concem is the human ancestor, the pithecoid Noah who gave birth to tfiree sons — the tailed Cynocephalus, the tailless Ape, and the " arboreal " Palaeo- lithic man. On this point, they will not be contradicted. Every doubt expressed is immediately set down as an attempt to cripple scientific inquiry. The insuperable difficulty at the very foundation of the evolution theory, namely, that no Darwinian is able to give even an approximate definition of the period at which, and the form in which, the first man appeared, is smoothed down to a trifling impediment, which is " really of no account." Every branch of knowledge is in the same predicament we are informed. The chemist bases his most abstruse calculations simply "upon a hypothesis of atoms and mole- cules, of which not one has ever been seen isolated, weighed, or defined. The electrician speaks of magnetic fluids which have never tangibly revealed themselves. No definite origin can be assigned either to molecules or magnetism. Science cannot and does not pre- tend to any knowledge of the beginnings of law, matter or life, . . ." etc., etc."" And, withal, to reject a scientific hypothesis, however absurd, is to commit the one unpardonable sin! We risk it. 1383a. Measure for Measure, Act II, Sc. ii, U. 117-122. 1384. Knowledge, January, 1882. 656 THS SSCSST DOCTSINE § 11 THE ANCESTORS MANKIND IS OFFERED BY SCIENCE The question of questions for mankind — the problem which underlies all others, and is more deeply interesting than any other — is the ascertainment of the place which man occupies in Nature, and of his relations to the Universe of things. — HuxuSY. The world stands divided this day, and hesitates between divine progenitors — be they Adam or Eve or the lunar Pitris — and Bathyhius Haeckelii, the gelatinous hermit of the briny deep. Having explained the occult theory, it may now be compared with that of the modem Materialism. The reader is invited to choose between the two after having judged them on their respective merits. We may derive some consolation for the rejection of our divine ancestors, in finding that the Haeckelian speculations receive no better treatment at the hands of strictly exact Science than do our own. Haeckel's phylogenesis is no less laughed at by the foes of his fantastic evolution, by other and greater Scientists, than our primeval races will be. As du Bois-Reymond puts it, we may believe him easily when he says that " ancestral trees of our race sketched in the Schdpfungs- geschichte are of about as much value as are the pedigrees of the Homeric heroes in the eyes of the historical critic." This settled, everyone will see that one hypothesis is as good as another. And as we find that German naturalist (Haeckel) himself confessing that neither geology (in its history of the past) nor the ancestral history of organisms will ever " rise to the position of a real exact Science," *•" a large margin is thus left to Occult Science to make its annotations and lodge its protests. The world is left to choose between the teachings of Paracelsus, the " Father of Modem Chemistry," and those of Haeckel, the Father of the mythical Sosuro. We demand no more. Without presuming to take part in the quarrel of such very learned naturalists as du Bois-Reymond and Haeckel d propos of our blood relationship to " those ancestors (of ours) which have led up from the unicellular classes, Vermes, Acrania, Pisces, Amphibia, Reptilia to the Aves " — one may put in a few words, a question or two, for the information of our readers. Availing ourselves of the opportunity, 1385. Pedigree of Man, "The Proofs of Evolution," p. 273. AN UNV^RI^IED CHARCE ACAINST YHE ANCIENI^S 657 and bearing in mind Darwin's theories of natural selection, etc., we would ask Science — with regard to the origin of the human and animal species — which theory of evolution of the two herewith de- scribed is the more scientific, or the more unscientific, if so preferred. (1) Is it that of an Evolution which starts from the beginning with sexual propagation? (2) Or that teaching which shows the gradual development of organs; their solidification, and the procreation of each species, at first by simple easy separation from one into two or even several individuals. Then follows a fresh development — the first step to a species of separate distinct sexes — the hermaphrodite condition ; then again, a kind of Parthenogenesis, "virginal reproduction," when the egg-cells are formed within the body, issuing from it in atomic emana- tions and becoming matured outside of it ; until, finally, after a definite separation into sexes, the hiunan beings begin procreating through sexual connexion? Of these two, the former " theory," — rather, a " revealed fact " — is enunciated by all the exoteric Bibles (except the Puranas), pre- eminently by the Jewish Cosmogony. The last one, is that which is taught by the Occult philosophy, as explained all along. An answer is found to our question in a volume just published by Mr. S. Laing — the best lay exponent of Modem Science.^"' In chapter viii ^'"^ of his latest work, A Modem Zoroastrian, the author begins by twitting " all ancient religions and philosophies " for " assum- ing a male and female principle for their gods." At first sight, he says the distinction of sex appears as fundamental as that of plant and animal. . . . The Spirit of God brooding over Chaos and producing the world [he goes on to complain], is only a later edition, revised according to monotheistic ideas, of the far older Chaldaean legend which describes the creation of Kosmos out of Chaos by the co-operation of great gods, male and female. . . . Thus, in the orthodox Christian creed we are taught to repeat " begotten, not made," a phrase which is absolute nonsense, ... an instance of using words like counterfeit notes, which have no solid value of an idea behind them. For "begotten" is a very definite term which implies the conjunction of two opposite sexes to produce a new individual. However we may agree with the learned author as to the inadvis- ability of using wrong words, and the terrible anthropomorphic and phallic element in the old Scriptures — especially in the orthodox Christian Bible — nevertheless, there may be two extenuating circum- stances in the case. Firstly, all these "ancient philosophies" and " modem religions " are — as sufficiently shown in these two volumes — an exoteric veil thrown over the face of esoteric truth ; and — as 1386. Author of Modem Science and Modem Thought. 1387. Pages 102-3. 658 ^HE SECItET DOCTRINE the direct result of this — they are allegorical, *. ^., mythological in form ; but still they are immensely more philosophical in essence than any of the new scientific theories, so-called. Secondly, from the Orphic theogony down to Ezra's last remodeling of the Pentateuch, every old Scripture having in its origin borrowed its facts from the East, it has been subjected to constant alterations by friend and foe, until of the original version there remained but the name, a dead shell from which the Spirit had been gradually eliminated. This alone ought to show that no religious work now extant can be understood without the help of the Archaic wisdom, the primitive foundation on which they were all built. But to return to the direct answer expected from Science to our direct question. It is given by the same author, when, following his train of thought on the unscientific euhemerization of the powers of Nature in ancient creeds, he pronounces a condemnatory verdict upon them in the following terms : — Science, however, makes sad havoc with this impression of sexual generation being the original and only mode of reproduction,^^ and the microscope and dissecting knife of the naturalist introduce us to new and altogether unsuspected [?] worlds of life."^ So little "unsuspected," indeed, that the original o^sexual "modes of reproduction" must have been known — to the ancient Hindus, at any rate — Mr. Laing's assertion to the contrary, notwithstanding. In view of the statement in the Vishnu Purana, quoted by us elsewhere, that Daksha " established sexual intercourse as the means of multiplica- tion," only after a series of other " modes," which are all enumerated therein,^*** it becomes difficult to deny the fact. This assertion, more- over, is found, note well, in an exoteric work. Then Mr. S. Laing goes on to tell us that: — " By far the larger proportion of living forms, in number . . . have come into existence without the aid of sexual propagation." He then instances Haeckel's monera "multiplying by self-dizAsion" The next stage the author shows in the nucleated cell, which " does exactly the same thing." The following stage is that "in which the organism does not divide into two equal parts, but a small portion of it swells out . . . and finally parts company and starts on a separate existence which grows to the size of the parent by its inherent fac- ulty of manufacturing fresh protoplasm from surrounding inorganic materials." "•^ 1388. Vide Part I. of this Yolume, page 1390. In this, as shown in Part L, Mod- 183, Stanza VIIL ern Science was again anticipated, far beyond 1388a. A Modem Zoroasirian, p. 103. its own speculations in this direction, by 1389. Vol. II., p. 12, Wilson's TransL Archaic Science. VARIOUS MODES O^ REPRODUCTION 659 This is followed by a many-celled organism which is formed by " germ-buds reduced to spores, or single cells, which are emitted from the parent, . . ." when " we are at the threshold of that system of sexual propagation which has [now] become the rule in all the higher families of animals . . ." It is when an "organism, having advan- tages in the struggle for life, established itself permanently . . ." that " special organs developed to meet the altered conditions ..." when a " distinction would be firmly established of a female organ or ovary containing the egg or primitive cell from which the new being was to be developed," . . . "This is confirmed by a study of embryology, which shows that in the human and higher animal species the iHstinC" tion of sex is not developed until a considerable progress has been made in the growth of the embryo. ... In the great majority of plants, and in some lower families of animals . . . the male and female organs are developed within the same being ... a hermaphrodite." Moreover, in the "virginal reproduction, germ-cells, apparently simi- lar in all respects to egg-cells, develop themselves into new individuals without any fructifying element," etc., etc.^'*^ Of all which we are as perfectly well aware as of this — that the above was never applied by the very learned English popularizer of Huxleyo-Haeckelian theories to the genus homo. He limits this to specks of protoplasm, plants, bees, snails, and so on. But if he would be true to the theory of descent, he must be as true to ontogenesis, in which the fundamental biogenetic law, we are told, runs as follows : The development of the embryo (ontogeny) is a condensed and abbreviated repetition of the evolution of the race (phylogeny). This repetition is the more complete, the more the true original order of evolution (palingenesis) has been retained by continual heredity. On the other hand, this repetition is the less complete, the more by varying adaptations the later spurious development (caeno- genesis) has obtained."" This shows to us that every living creature and thing on earth, including man, evolved from one common primal form. Physical man must have passed through the same stages of the evolutionary process in the various modes of procreation as other animals have: he must have divided himself ; then, hermaphrodite, have given birth partheno- genetically (on the immaculate principle) to his young ones ; the next stage would be the oviparous — at first " without any fructifying element," then " with the help of the f ertilitary spore " ; and only after the final and definite evolution of both sexes, would he become a dis- tinct "male and female," when reproduction through sexual union would grow into universal law. So far, all this is scientifically proven. 1391. Pages 103-106. 1392. Anthrop., 3rd edition, p. 11. 66d *rHt S^CR^ tK>CTRIN^ There remains but one thing to be ascertained: the plain and com- prehensibly described processes of such an/^-sexual reproduction. This is done in the Occult books, a slight outline of which was at- tempted by the writer in Part I of this Volume. Either this, or — man is a distinct being. Occult philosophy may call him that, because of his distinctly dual nature. Science cannot do so, once that it rejects every interference save mechanical laws, and admits of no principle outside matter. The former — the archaic Science — allows the human physical frame to have passed through every form, from the lowest to the very highest, its present one, or from the simple to the complex — to use the accepted terms. But it claims that in this cycle (the fourth), the frame having already existed among the types and models of nature from the preceding Rounds — that it was quite ready for man from the beginning of this Round}^* The Monad had but to step into the astral body of the progenitors, in order that the work of physical consolidation should begin around the shadowy prototype.^'** What would Science say to this ? It would answer, of course, that as man appeared on earth as the latest of the mammalians, he had no need, no more than those mammals, to pass through the primitive stages of procreation as above described. His mode of procreation was already established on Earth when he appeared. In this case, we may reply: since to this day not the remotest sign of a link between man and the animal has yet been found, then (if the Occultist doctrine is to be repudiated) he must have sprung miraculously in nature, like a fully armed Minerva from Jupiter's brain. And in such case the Bible is right, along with other national " revelations." Hence the scientific scorn, so freely lavished by the author of A Modem Zoroas- trian upon ancient philosophies and exoteric creeds, becomes premature 1393. Theosophists will remember that, according to Occult teaching. Cyclic pra- layas so-called are but obscurations, during which periods Nature, t. #., everything visible and invisibU on a resting planet — remains in statu quo. Nature resta and slumbers, no work of destruction going on on the globe even if no active work is done. All forms, as well as their astral t3rpes, remain as they were at the last moment of its activity. The " night " of a planet has hardly any twilight preceding it It is caught like a huge mam- moth by an avalanche, and remains slum- bering and frozen till the next dawn of its new day — a very short one indeed in com- parison to the "Day of BrahmA." 1394. This will be pooh-poohed, because it will not be understood by our modem men of science; but every Occultist and theoso- phist will easily realize the process. There can be no objective form on Earth (nor in the Universe either), without its astral proto- type being first formed ki Space. From Phidias down to the humblest workman in the ceramic art — a sculptor has had to create first of all a model in his mind, then sketch it in one and two dimensional lines, and then only can he reproduce it in a three dimensional or objective figure. And if human mind is a living demonstration of sudi successive stages in the process of evolution — how can it be otherwise when NATinut's Mind and creative powers are concerned? WH^RU AR£ THE " MISSING UNKS " ? 661 and uncalled for. Nor would the sudden discovery of a "missing- link "-like fossil mend matters at all. For neither one such solitary specimen nor the scientific conclusions thereupon, could insure its being the long-sought-for relic, *. e., that of an undeveloped, still a once speaking man. Something more would be required as a final proof (vide infra. Note). Besides which, even Genesis takes up man, her Adam of dust, only where the Secret Doctrine leaves her " Sons of God and Wisdom " and picks up the physical man of the Third Race. Eve is not " begotten," but is extracted out of Adam on the manner of "Amoeba A," contracting in the middle and splitting into Amoeba B — by division.^*** Nor has human speech developed from the various animal sounds. Haeckel's theory that "speech arose gradually from a few simple, crude animal sounds . . ." as such " speech still remains amongst a few races of lower rank"^^** is altogether unsound, as argued by Professor Max Muller, among others. He contends that no plausible explanation has yet been given as to how the "roots" of language came into existence. A human brain is necessary for human speech. And figures relating to the size of the respective brains of man and ape show how deep is the gulf which separates the two. Vogt says that the brain of the largest ape, the gorilla, measures no more than 30.51 cubic inches ; while the average brains of the flat-headed Australian natives — the lowest now in the human races — amount to 99.35 cubic inches ! Figures are awkward witnesses and cannot lie. Therefore, as truly observed by Dr. P. PfaflF, whose premisses are as sound and correct as his biblical conclusions are silly: — "The brain of the apes most like man, does not amount to quite a third of the brain of the lowest races of men: it is not half the size of the brain of a new-born child." ^••^ From the foregoing it is thus very easy to perceive that in order to prove the Huxley-Haeckelian theories of the descent of man, it is not one, but a great number of "missing links" — a true ladder of pro- gressive evolutionary steps — that would have to be first found and then presented by Science to thinking and reasoning humanity, before it would abandon belief in gods and the immortal Soul for the worship of Quadrumanic ancestors. Mere myths are now greeted as " axiom- atic truths." Even Alfred Russel Wallace maintains with Haeckel that primitive man was a speechless ape-creature. To this Joly answers : — Man never was, in my opinion, this pithecanthropus alalus whose portrait Haeckel has drawn as if he had seen and known him, whose singular and com- pletely hypothetical genealogy he has even given, from the mere mass of living 1395. See p. 103, in The Modem Zoroastrian. 1396. Darwinian Theory in Pedigree of Man, p. 22, 1397. The Age and Origin of Man. 662 THE SECRET DOCTRINE protoplasm to the man endowed with speech and a civilization analogous to that of the Australians and Papuans.'"' Haeckel, among other things, often comes into direct conflict with the Science of languages. In the course of his attack on Evolution- ism/*** Professor Max Miiller stigmatized the Darwinian theory as " vulnerable at the beginning and at the end." The fact is, that only the partial truth of many of the secondary " laws " of Darwinism is beyond question — M. de Quatrefages evidently accepting " Natural Selection," the " struggle for existence " and transformation within species, as proven not once and for ever, but pro tern. But it may not be amiss, perhaps, to condense the linguistic case against the "Ape ancestor " theory : — Languages have their phases of growth, etc., like all else in nature. It is almost certain that the great linguistic families pass through three stages. (1) All words are roots and merely placed in juxtaposition (Radical languages). (2) One root defines the other, and becomes merely a determinative element ( Agglutinative ) . (3) The determinative element (the determinating meaning of which has longed lapsed) unites into a whole with the formative element (Inflected). The problem then is: Whence these roots? Max Miiller argues that the existence of these ready-made materials of speech is a proof that man cannot be the crown of a long organic series. This potentiality of forming roots is the great crux which materialists almost invariably avoid. Von Hartmann explains it as a manifestation of the " Unconscious," and admits its cogency versus mechanical Atheism. Hartmann is a fair representative of the Metaphysician and Idealist of the present age. The argument has never been met by the non-pantheistic Evolu- tionists. To say with Schmidt : " Forsooth are we to halt before the origin of language?" is an avowal of dogmatism and of speedy de- feat.^*«« We respect those men of science who, wise in their generation, say: " Prehistoric Past being utterly beyond our powers of direct observa- tion, we are too honest, too devoted to the truth — or what we regard as truth — to speculate upon the unknown, giving out our unproven theories along with facts absolutely established in modem Science." 1398. Man before Metals, p. 320, N. Joly. "Inter. Scient Series." 1399. 1873, "Mr. Darwin's Philosophy of Language." 1400. Cf. his Doctrine of Descent and Parwinitm, p. 304, PROOFS O^ OUR "noble descent 9f 663 The borderland of [metaphysical] knowledge is best left to time, which is the best test of truth.*"" This is a wise and an honest sentence in the mouth of a materialist. But when a Haeckel, after just sa)ring that " historical events of past time ..." having " occurred many millio'ixs of years ago,^^^ , . . are for ever removed from direct observation," and that neither geology nor phylogeny^*®* can or will " rise to the position of a real exact sci- ence," then insists on the development of all organisms — " from the lowest vertebrate to the highest, from Amphioxus to man " — we ask for a weightier proof than he can give. Mere " empirical sources of knowledge," so extolled by the author of Anthropogeny — when he has to be satisfied with the qualification for his own views — are not competent to settle problems lying beyond their domain ; nor is it the province of exact science to place any reliance on them.^*^* If " em- pirical"— and Haeckel declares so himself repeatedly — then they are no better, nor any more reliable, in the sight of exctct research, when extended into the remote past, than our Occult teachings of the East, both having to be placed on quite the same level. Nor are his phylo- genetic and palingenetic speculations treated in any better way by the real scientists, than are our cyclic repetitions of the evolution of the Great in the minor races, and the original order of evolutions. For the province of exact, real Science, materialistic though it be, is to care- fully avoid an3rthing like guess-work, speculation which cannot be veri- fied ; in short, all suppressio veri and all suggestio falsi. The business of the man of exact Science is to observe, each in his chosen depart- ment, the phenomena of nature ; to record, tabulate, compare and clas- sify the facts, down to the smallest minutiae which are presented to the observation of the senses with the help of all the exquisite mechanism that modern invention supplies, not by the aid of metaphysical flights 1401. A Modtm Zorotutrian, p. 136. 1402. It thus appears that in its anxiety to prove our noble descent from the catar- rhine "baboon," Haeckel's school has pushed the times of pre-historic man millions of years back. (See Pedigree of Man, p. 273.) Occultists, render thanks to science for such corroboration of our claims! 1403. This seems a poor compliment to pay Geology, which is not a speculative but as exact a science as astronomy — save, per- haps its too risky chronological speculations. It is mainly a "Descriptive" as opposed to an "Abstract" Science. 1404. Such newly-coined words as "peri- genesis of plasiids" " plastidule Souls" (1), and others less comely, invented by Haeckel, may be very learned and correct in so far as they may express very graphically the ideas in his own vivid fancy. As a fact, however, they remain for his less imagina- tive colleagues painfully caenogenetic — to use his own t rminology; i, e., for trve Sci- ence they are spurious speculations so long as they are derived from " empirical sour- ces." Therefore, when he seeks to prove that " the origin of man from other mami- mals, and most directly from the catarrhine ape, is a dedvcHve law that follows neces- sarily from the inductive law of the theory of descent " (Anthropogeny, p. 392) — his no less learned foes (dn Bois-Reymond — for one) have a right to see in this sentence a mere Jugglery of words; a " testimonium paupertatis of natural science " — as he him- self complains, calling them, in return, tg- noramu^es (see Pedigree of Man, Notes), 664 THE SECRET DOCTRINE of fancy. All that he has a legitimate right to do, is to correct by the assistance of physical instruments the defects or illusions of his own coarser vision, auditory powers, and other senses. He has no right to trespass on the groimds of metaphysics and psychology. His duty is to verify and to rectify all the facts that fall under his direct observation ; to profit by the experiences and mistakes of the Past in endeavoring to trace the working of a certain concatenation of cause and effects, which, but only by its constant and unvarying repetition, may be called A Law. This it is which a man of science is expected to do, if he would become a teacher of men and remain true to his original pro- gram of natural or physical sciences. Any sideway path from this royal road becomes speculation. Instead of keeping to this, what does many a so-called man of science do in these days? He rushes into the domains of pure metaphysics, while deriding it. He delights in rash conclusions and calls it " a deductive law from the inductive law " of a theory based upon and drawn out of the depths of his own consciousness : that consciousness being perverted by, and honeycombed with, one-sided materialism. He attempts to explain the "origin" of things, which are yet embosomed only in his own conceptions. He attacks spiritual beliefs and religious traditions millenniums old, and denounces everything, save his own hobbies, as superstition. He suggests theories of the Universe, a Cos- mogony developed by blind, mechanical forces of nature alone, far more miraculous and impossible than even one based upon the assumption of fiat lux out of nihil — and tries to astonish the world by such a wild theory ; which, being known to emanate from a scientific brain, is taken on blind faith as very scientific and the outcome of Science. Are those the opponents Occultism would dread? Most decidedly not. For such theories are no better treated by real (not empirical) Science than our own. Haeckel, hurt in his vanity by du Bois-Rey- mond, never tires of complaining publicly of the latter's onslaught on his fantastic theory of descent. Rhapsodizing on "the exceedingly rich storehouse of empirical evidence," he calls those " recognized phys- iologists " who oppose every speculation of his drawn from the said " storehouse " — ignorant men. "If many men," he declares — " and among them even some scientists of repute — hold that the whole of phylogeny is a castle in the air, and genealogical trees [from monkeys?] are empty plays of phantasy, they only in speaking thus demonstrate their ignorance of that wealth of empirical sources of knowledge to which reference has already been made." ^*^* We open Webster's Dictionary and read the definitions of the word ^' empirical " : " Depending upon experience or observation alone, with- 1405. Pedig^te of Man, p. 273, MR. HUXI,^Y APPLIES AN "EXTINGUISH^ 99 665 9ut due regard to modern science and theory/' This applies to the Occultists, Spiritualists, Mystics, etc., etc. Again, " an Empiric — One who confines himself to applying the results of his own observations " (only) (which is Haeckel's case) ; " one wanting Science ... an ignorant and unlicensed practitioner; a quack; a Chari,atan." No Occultist or " magician," has ever been treated to any worse epi- thets. Yet the Occultist remains on his own metaphysical grounds, and does not endeavor to rank his knowledge, the fruits of his personal observation and experience, among the exact sciences of modem learn- ing. He keeps within his legitimate sphere, where he is master. But what is one to think of a rank materialist, whose duty is clearly traced before him, who uses such an expression as this : — The origin of man from other mammals, and most directly from the catar- rhine ape, is a deductive law, that follows necessarily from the inductive law of the Theory of Descent."* A " theory " is simply a hypothesis, a speculation, and no law. To say otherwise is only one of the many liberties taken now-a-days by scientists. They enunciate an absurdity, and then hide it behind the shield of Science. Any deduction from theoretical speculation is no better than a speculation on a speculation. Now Sir W. Hamilton has already shown that the word theory is now used " in a very loose and improper sense " . . . " that it is convertible into hypothesis, and hypo- thesis is commonly used as another term for conjecture, whereas the terms ' theory ' and * theoretical ' are properly used in opposition to the term practice and practical/' But modern Science puts an extinguisher on the latter statement, and mocks at the idea. Materialistic philosophers and Idealists of ^ Europe and America may be agreed with the Evolutionists as to the physical origin of man — yet it will never become a general truth with the true metaphysician, and the latter defies the materialists to make good their arbitrary assumptions. That the ape-theory theme^*®^ of Vogt and Darwin, on which the Huxley-Haeckelians have composed 1406. Anthropog4ny, p. 392. 1407. The mental barrier between man and ape, characterized by Huxley as an ** enormous gap, a distance practically im- measurable *' 11 is, indeed, in itself conclus- ive. Certainly it constitutes a standing puz- zle to the materialist, who relies on the frail reed of " natural selection." The phys- iological differences between Man and the Apes are in reality — despite a curious com- munity of certain features — equally strik- ing. SajTS Dr. Schweinfurth, one of the most cautious and experienced of naturalists: *' In modem times there are no animals iq creation that have attracted more attention from the scientific student than the great quadrumana (the anthropoids), bearing such a striking resemblance to the human form as to have justified the epithet of anthropo- morphic being conferred on them. . . . But all investigation at present only leads human intelligence to a confession of its insuJSUci' ency; and nowhere is caution more to be advocated, nowhere is premature judgment more to be deprecated than in the attempt to bridge over the mysterious chasm which separates man and beaft." — Heart of AfricQ^ I, 520, i 666 THE SECRET DOCTRINE of late such extraordinary variations, is far less scientific —^ becatse clashing with the fundamental laws of that theme itself — ^than ours can ever be shown to be, is very easy of demonstration. Let the reader only turn to the excellent work on Human Species by the great French naturalist de Quatrefages, and our statement will at once be verified. Moreover, between the esoteric teaching concerning the origin of man and Darwin's speculations, no man, unless he is a rank material- ist, will hesitate. This is the description given by Mr. Darwin of " the earliest ancestors of man." They were without doubt once covered with hair; both sexes having beards; their ears were pointed and capable of movement; and their bodies were pro- vided with a tail, having the proper muscles. Their limbs and bodies were acted on by many muscles which now only occasionally reappear in man, but which are still normally present in the quadrumana. . . . The foot, judging from the condi- tion of the great toe in the fetus, was then prehensile, and our progenitors, no doubt, were arboreal in their habits, frequenting some warm forest-clad land, and the males were provided with canine teeth which served as formidable weapons. . . ."" Darwin connects him with the t3rpe of the tailed catarrhines, "and consequently removes him a stage backward in the scale of evolu- tion. The English naturalist is not satisfied to take his stand upon the ground of his own doctrines, and, like Haeckel, on this point places himself in direct variance with one of the fundamental laws which con- stitute the principal charm of Darwinism . . ." And then the learned French naturalist proceeds to show how this fundamental law is broken. He says, In fact, in the theory of Darwin, transmutations do not take place, either by chance or in every direction. They are ruled by certain laws which are due to the organization itself. If an organism is once modified in a given direction, it can undergo secondary or tertiary transmutations, but will still preserve the impress of the original. It is the law of permanent characterization, which alone permits Darwin to explain the filiation of groups, their characteristics, and their numerous relations. It is by virtue of this law that all the descendants of the first mollusc have been molluscs; all the descendants of the first verte- brate have been vertebrates. It is clear that this constitutes one of the founda- tions of the doctrine. It follows that two beings belonging to two distinct types can be referred to a common ancestor, . . . but the one cannot be the descendant of the other."* Now man and ape present a very striking contrast in respect to type. Their 1408. Descent of Man, ch. vi, quoted by the apes is not impugned by the bestial de Quatrefages, The Human Species, page strength of the teeth of the male orang or 106. A ridiculous instance of evolution- gorilla." Mr. Darwin, on the contrary, en- ist contradictions is afforded by Schmidt dows this fabulous being with teeth used as {Doctrine of Descent and Darwinism, on weapons 1 page 292). He says, "Man's kmship with 1409. Page 106. A WAI^K^ OR A CLIMBER 667 organs . . . correspond almost exactly term for term: but these organs are ar- ranged after a very different plan. In man they are so arranged that he is essentially a walker, while in apes they necessitate his being a climber, . . . There is here an anatomical and mechanical distinction. ... A glance at the page where Huxley has figured side by side a human skeleton and the skeletons of the most highly developed apes is a sufficiently convincing proof. The consequence of these facts, from the point of view of the logical appli- cation of the law of permanent characterizations, is that man cannot be descended from an ancestor who is already characterized as an ape, any more than a catarrhine tailless ape can be descended from a tailed catarrhine. A walking animal cannot be descended from a climbing one. . . . Vogt, in placing man among the primates, declares without hesitation that the lowest class of apes have passed the landmark (the common ancestor), from which the different t3rpes of this family have originated and diverged. This ancestor of the apes, occult science sees in the lowest human group during the Atlantean period, as shown before. De Quatrefages goes on, thus corroborating our Doctrine: We must, then, place the origin of man beyond the last apes, if we would adhere to one of the laws most emphatically necessary to the Darwinian theory. We then come to the prosimiae of Haeckel, the loris, indris, etc. But those animals also are climbers; we must go further, therefore, in search of our first direct ancestor. But the genealogy by Haeckel brings us from the latter to the marsupials. From man to the Kangaroo the distance is certainly great. Now neither living nor extinct fauna show the intermediate types which ought to serve as landmarks. This difficulty causes but slight embarrassment to Darwin.*** We know that he considers the want of information upon similar questions as a proof in his favor. Haeckel doubtless is as little embarrassed. He admits the existence of an absolutely theoretical pithecoid man. . . . Thus, since it has been proved that, according to Darwinism itself, the origin of man must be placed beyond the eighteenth stage, and since it becomes, in consequence, necessary to fill up the gap between marsupials and man, will Haeckel admit the existence of four unknown intermediate groups instead of one? Will he complete his genealogy in this manner? It is not for me to answer. But see Haeckel's famous genealogy, in The Pedigree of Man, called by him " Ancestral Series of Man." In the " Second Division " (Eighteenth Stage) he describes " Prosimiae, allied to the Loris (Sten- ops) and Makis (Lemur) as without marsupial bones and cloaca, but Tvith placenta," And now turn to de Quatrefages' The Human Spe- 1410. According even to a fellow-thinks, sumptive ancestors in the dawn of human- Professor Schmidt, Darwin has evolved "a ity." (Doctrine of Descent and Darwinism, certainly not flattering, and perhaps in many page 284.) points an incorrect, portrait of our pre- 1411, The Human Species, pp. 107-108, 668 THE SECRET DOCTRINE cies,^^^^ and see his proofs, based on the latest discoveries, to show that "the prosimiae of Haeckel have no decidua and a diffuse placenta." They cannot be the ancestors of the apes even, let alone man, accord- ing to a fundamental law of Darwin himself, as the great French Naturalist shows. But this does not dismay the " animal theorists " in the least, for self-contradiction and paradoxes are the very soul of modem Darwinism. Witness — Mr. Huxley. Having himself shown, with regard to fossil man and the " missing link," that " neither in quaternary ages nor at the present time does any intermediary being fill the gap which separates man from the Troglodyte " ; and that to " deny the existence of this gap would be as reprehensible as absurd," the great man of Science denies his own words in actu by supporting with all the weight of his scientific authority that most " absurd " of all theories — the descent of man from an ape! " This genealogy," says de Quatrefages, " is wrong throughout, and is founded on a material error." Indeed, Haeckel bases his descent of man on the 17th and 18th stages,^*^* the marsupialia and prosimiae — (genus Haeckelii?). Applying the latter term to the Lemuridae — hence making of them animals with a placenta — he commits a zoo- logical blunder. For after having himself divided mammals according to their anatomical differences into two groups : the indeciduata, which have no decidua (or special membrane uniting the placentae), and the deciduata, those who possess it : he includes the prosimiae in the latter group. Now we have shown elsewhere what other men of science had to say to this. As de Quatrefages says,**^* The anatomical investigations of . . . Milne Edwards and Grandidier upon these animals . . . place it beyond all doubt that the prosimiae of Haeckel have no decidua and a diffuse placenta. They are indeciduata. Far from any possibility of their being the ancestors of the apes, according to the principles laid down by Haeckel himself, they cannot be regarded even as the ancestors of the zono- placental mammals . . . and ought to be connected with the pachydermata, the edentata, and the cetacea. And yet Haeckel's inventions pass off with some as exact science! The above mistake, if indeed, one, is not even hinted at in Haeckel's Pedigree of Man, translated by Aveling. If the excuse may stand good that at the time the famous " genealogies " were made, " the em- bryogenesis of the prosimiae was not known," it is familiar now. We shall see whether the next edition of Aveling's translation will have this important error rectified, or if the 17th and 18th stages remain as they are to blind the profane, as one of the real intermediate links. But, as the French naturalist observes — " their [Darwin's and 1412. Pa^f 109. UO, 1413. See Aveling's Pedigreg of Man, p. 77, 1414. Page 110, A piYh^Coid Man wanY^d 66$ Haeckers] process is always the same, considering the unknown as a proof in favor of their theory." ^^^^ It comes to this. Grant to man an immortal Spirit and Soul ; endow the whole animate and inanimate creation with the monadic principle gradually evolving from the latent and passive into active and positive polarity — and Haeckel will not have a leg to stand upon, whatever his admirers may say. But there are important divergences even between Darwin and Haeckel. While the former makes us proceed from the tailed catar- rhine, Haeckel traces our hypothetical ancestor to the tailless ape, though, at the same time, he places him in a hypothetical " stage " immediately preceding this: " Menocerca with tails" (19th stage). Nevertheless, we have one thing in common with the Darwinian school : it is the law of gradual and extremely slow evolution, embra- cing many million years. The chief quarrel, it appears, is with regard to the nature of the primitive "Ancestor." We shall be told that the Dhyan Chohan, or the " progenitor " of Manu, is a hypothetical being unknown on the physical plane. We reply that it was believed in by the whole of antiquity, and by nine-tenths of the present humanity; whereas not only is the pithecoid man, or " ape-man," a purely hypo- thetical creature of HaeckeFs creation, unknown and untraceable on this earth, but further its genealogy — as invented by him — clashes with scientific facts and all the known data of modern discovery in Zoology. It is simply absurd, even as a fiction. As de Quatrefages demonstrates in a few words, Haeckel " admits the existence of an absolutely theoretical pithecoid man " — a hundred times more difficult to accept than any Deva ancestor. And it is not the only instance in which he proceeds in a similar manner in order to complete his genealogical table; and he admits very naively his inventions himself. Does he not confess the non-existence of his sozura (14th stage) — a creature entirely unknown to science — by confessing over his own signature, that — " The proof of its existence arises from the necessity of an intermediate type between the 13th and the 14th stages " ! If so, we might maintain with as much scientific right, that the proof of the existence of our three ethereal races, and the three-eyed men of the Third and Fourth Root-Races " arises also from the neces- sity of an intermediate type " between the animal and the gods. What reason would the Haeckelians have to protest in this special case ? Of course there is a ready answer : " Because we do not grant the presence of the monadic essence." The manifestation of the Logos as individual consciousness in the animal and human creation is not accepted by exact science, nor does it cover the whole ground, of course. 1415. Ibid, 670 THE SECfiET DOCTRINE But the failures of science and its arbitrary assumptions are far greater on the whole than^*^* any "extravagant" esoteric doctrine can ever furnish. Even thinkers of the school of von Hartmann have become tainted with the general epidemic. They accept the Darwinian Anthro- pology (more or less), though they also postulate the individual Ego as a manifestation of the Unconscious (the Western presentation of the Logos or Primeval Divine Thought). They say the evolution of the physical man is from the animal, but that mind in its various phases is altogether a thing apart from material facts, though organism (as an upddhi) is necessary for its manifestation. Pi^ASTiDULAR Souls, and Conscious Nerve-celi*s But one can never see the end of such wonders with Haeckel and his school, whom the Occultists and Theosophists have every right to consider as materialistic tramps trespassing on private metaphysical grounds. Not satisfied with the paternity of Bathybius (Haeckelii), " plastidule souls," ^*" and " atom-souls " are now invented by them, on the basis of purely blind mechanical forces of matter. We are informed that " the study of the evolution of soul-life shows that this has worked its way up from the lower stages of the simple cell-soul, through an astonishing series of gradual stages in evolution, up to the soul of man," ^*" "Astonishing" — truly, based as this wild speculation is on the Consciousness of the "nerve cells." For as he tells us, "Little as we are in a position, at the present time, to explain fully the nature of consciousnesss,^*^* yet the comparative and genetic observation of it clearly shows that it is only a higher and more complex function of the nerve cells." "^^ Mr. Herbert Spencer's song on Consciousness — is sung, it seems, and may henceforth be safely stored up in the lumber room of obsolete 1416. Of course the Esoteric system of Fourth Round Evolution is much more com- plex than the paragraph and quotations re- ferred to categorically assert It is prac- tically a reversal — both in embryological in- ference and succession in time of species — of the current Western conception. 1417. According to Haeckel, there are also cell-souls; " an inorganic molecular soul " without, and a " plastldular soul with (or possessing) memory." What are our esoteric teachings to this? The divine and human soul of the seven principles in man must, of course, pale and give way before such a stupendous revelation! 1418. Present Position of Svolution, p. 266. 1419. A valuable confession, this. Only it makes the attempt to trace the descent of Consciousness in man as well as of his physical body from Bathybius Haeckelii still more humorous and empirical, in the sense of Webster's second definition. 1420. Present Position of Svolution, note 22. HAECKEI^ CREATES SOUI^ 671 peculations. Where, however, do Haeckel's " complex functions " of is scientific " nerve-cells " land him ? Once more right into the Occult nd mystic teachings of the Kabala about the descent of souls as con- scious and unconscious atoms; among the P3rthagorean monad and the monads of Leibnitz — and the " gods, monads, and atoms " of our esoteric teaching ;^*^* into the dead letter of Occult teachings, left to the amateur Kabalists and professors of ceremonial magic. For this is what he says, while explaining his newly-coined terminology: — Plastidule-Souls : the plastidules or protoplasmic molecules, the smallest, homogeneous parts of the protoplasm are, on our plastid theory, to be regarded as the active factors of all life- functions. The plastidular soul differs from the inorganic molecular soul in that it possesses memory^^ This he develops in his mirific lecture on the " Perigenesis of the Plastidule, or the wave-motions of living particles." It is an improve- ment on Darwin's theory of " Pangenesis," and a further approach, a cautious move towards " magic." The former is a conjecture that certain of the actual and identical atoms which had belonged to ances- tral bodies " are thus transmitted through their descendants for gener- ation after generation, so that we are literally ' flesh of the flesh ' of the primeval creature who was developed into man in the later . . . period " — explains the author of the Modern Zoroastrian (in " Primitive Pol- arities," etc."2»). The latter (Occultism) teaches that— (a) the life- atoms of our (Prana) life-principle are never entirely lost when a man dies. That the atoms best impregnated with the life-principle (an independent, eternal, conscious factor) are partially transmitted from father to son by heredity, and partially are drawn once more to- gether and become the animating principle of the new body in every new incarnation of the Monads. Because (fc), as the individual Soul is ever the same, so are the atoms of the lower principles (body, its astral, or life double, etc.), drawn as they are by affinity and Karmic 1421. Those who take the opposite view and look upon the existence of the human soul, — ^"as a supernatural, a spiritual phen- omenon, conditioned by forces altogether dif- ferent from ordinary physical forces/' . . . "mock," he thinks, "in consequence, all explanation that is simply scientific." They have no right it seems, to assert that " psy- chology is, in part, or in whole, a spiritual science, not a physical one. . . ." The new discovery by Haeckel (one taught for thous- ands of years in all the Eastern religions, however), that the animals have souls, will, and sensation, hence soul-functions, leads him to make of psychology the science of the aoologists. The archaic teaching that the " Soul ** (the animal and human souls, or Kama and Manas) "has its developmental history" — is claimed by Haeckel as his own discovery and innovation on an " un- trodden [?] path"! He (Haeckel) will work out the comparative evolution of the soul in man and in other animals. . . . "The comparative morphology of the soul-organs, and the comparative physiology of the soul- functions, both founded on Evolution, thus become the psychological [really materialis- tic] problem of the scientific man." ("Oil- souls and Soul-cells," p. 137, Pedigrse of Man.) 1422. Pedigret of Man, Note, p. 296. 1423. Page 119. 672 *tut stcsjtr ix>CTRiNti law always to the same individuality in a series of various bodies, etc., etc.^*" To be just, and, to say the least, logical, our modem Haeckelians ought to pass a resolution that henceforth the " Perigenesis of the Plastidule," and like lectures, should be bound up with those on " Esoteric Buddhism," and " The Seven Principles in Man." Thus the public will have a chance, at any rate, of judging after comparison which of the two teachings is the most or the least absurd, even from the standpoint of materialistic and exact Science ! Now the Occultists, who trace every atom in the universe, whether an aggregate or single, to One Unity, or Universal Life; who do not recognize that anything in Nature can be inorganic; who know of no such thing as dead matter — the Occultists are consistent with their doctrine of Spirit and Soul when speaking of memory in every atom, of zvill and sensation. But what can a materialist mean by the qualifica- tion ? The law of biogenesis, in the sense applied to it by the Haeckel- ians — " is the result of the ignorance on the part of the man of science of occult physics." We know and speak of " life-atoms " — and of " sleeping-atoms " — because we regard these two forms of energy — the kinetic and the potential — as produced by one and the same force or the ONE i*iFE, and regard the latter as the source and mover of all. But what is it that furnished with energy, and especially with memory, the "plastidular souls" of Haeckel? The "wave motion of living particles " becomes comprehensible on the theory of a Spir- itual ONE LIFE, of a universal Vital principle independent of our matter, and manifesting as atomic energy only on our plane of con- sciousness. It is that which, individualized in the human cycle, is transmitted from father to son. Now Haeckel, modifying Darwin's theory, suggests "most plaus- ibly," as the author of the Modern Zoroastrian thinks, "that not the identical atoms, but their peculiar motions and mode of aggregation have been thus transmitted" (by heredity).*"** If Haeckel, or any other Scientist, knew more than any of them does of the nature of the atom, he would not have improved the occasion in this way. For he only states, in a more metaphysical language than Darwin, one and the same thing. The life-principle, or life energy, which is omnipresent, eternal, indestructible, is a force and a principle • 1424. (See " Transmigration of the Life each atom of which is of coarse a soul, a Atoms/' Pive Years of Theosophy, pp. 533- monad, a little universe endowed with con* 539). The collective aggregation of these sciousness, hence with memory {Vol. I, Pari atoms forms thus the Anima Mundi of our ///, "Gods, Monads, and Atoms")* Solar system, the soul of our little universe, 1424a. A Modem Zoroastrian, p. 119. THE MEANING O^ SOUL WITH HAECKEL 673 as noumenon, atcMns, as phenomenon. It is one and the same thing, and cannot be considered as separate except in materialism.^*** Further, Haeckel enunciates concerning the Atom Souls that which, at first sight, appears as occult as a Monad of Leibnitz. He tells us : — The recent contest as to the nature of atoms, which we must regard as in some form or other the ultimate factors in all physical and chemical processes, seems to be capable of the easiest settlement, by the conception that these very minute masses possess, as centers of force, a persistent soul, that every atom has sensation and the power of movement He does not say a word concerning the fact that this is Leibnitz's theory, and one pre-eminently occult. Nor does he understand the term " Soul " as we do ; for, with Haeckel it is simply, along with conscious- ness, the production of the gray matter of the brain, a thing which, as the " cell-soul, is as indissolubly bound up with the protoplasmic body as is the human soul with the brain and spinal cordf'^^^^ He rejects the conclusions of Kant, Herbert Spencer, of du Bois-Reymond and Tyndall. The latter expresses the opinion of all the great men of science, as of the greatest thinkers of this and the past ages, in saying that the passage from the physics of the brain to the corresponding facts of Con- sciousness is unthinkable. Were our minds and senses so . . . illuminated as to enable us to see and feel the very molecules of the brain; were we capable of following all their motions, all their groupings . . . electric discharges . . . we should be as far as ever from the solution of the problem . . . The chasm between the two classes of phenomena would still remain intellectually impassable. But the complex function of the nerve-cells of the great German EMPIRIC, or, in other words, his Consciousness, will not permit him to follow the conclusions of the greatest thinkers of our globe. He is greater than they. He asserts this, and protests against all. " No one has the right to hold that in the future we [Haeckel] shall not be able to pass beyond those limits of our knowledge that today seem impass- 1425w In " The Transmiirration of tlie motion — ^to another tet But because it mani- Life-Atoma," we aay, to explain better a festa itaelf in the next let as what is called position which is but too often misunder- Kinetic energy, it does not follow that the stood: — "It is omnipresent . . . though (on first set is deprived of it altogether; for it this plane of manifestation) often in a dor- is still in it, as potential energy or life mant state — as in stone. The definition latent," etc., etc. Now what can Haeckel which states that when this indestructible mtan by his "not identical atoms but their force is ^soonnected with one set of atoms peculiar motion and mode of aggregation," [mcUcuUs ought to have been said] it be- if it is not the same Kinetic energy we have comes immediately attracted by others, does been explaining? He must have read Para- not imply that it entirely abandons the first celsus and studied Five Years of Theosophy, set (because the atoms themselves would without properly digesting the teachings, be- then disappear), but only that it transfers ' fore evolving such theories. its vis viva, or life power — the energy of 1426. Ibid, 674 THE SECRET DOCTRINE able"; and he quotes from Darwin's introduction to the Descent of Man these words, which he modestly applies to his scientific opponents and himself : " It is always those who know little, and not those who know much, that positively affirm that this or that problem will never be solved by Science." The world may rest satisfied. That day is not far oflf when the " thrice great " Haeckel will have shown (to his own satisfaction) that the consciousness of Sir I. Newton was, physiologically speaking, but the reflex action (or minus consciousness) caused by the peri-genesis of the plastidules of our common ancestor and old friend, the Moneron Hoeckelii. The fact that the said " Bathybius " has been found out and exposed as a pretender simulating the organic substance it was not; and since, among the children of men. Lot's wife alone (and even this, only after her disagreeable metamorphosis into a salt pillar) could claim the pinch of salt it is, as her forefather — will not dismay him at alL He will go on asserting, as coolly as he has always done, that it was no more than the peculiar mode and motion of the ghost of the long-vanished atoms of our " Father Bathybius," which, trans- mitted across aeons of time into the cell-tissue of the gray matter of the brains of every great man, caused Sophocles and Aeschylus, as well as Shakespeare, to write their tragedies, Newton, his Principia, Humboldt, his Cosmos, etc., etc. It prompted Haeckel to invent Graeco-Latin names three inches long, pretending to mean a good deal, and meaning — nothing. Of course we are quite aware that the true, honest evolutionist agrees with us ; and that he is the first to say that not only is the geological record imperfect, but that there are enormous gaps in the series of hitherto discovered fossils, which can never be filled. He will tell us, moreover, that " no evolutionist assumes that man is descended from any existing ape or any extinct ape either," but that man and apes originated probably aeons back, in some common root stock. Still, as de Quatrefages points out, he will claim as an evidence corroborating his (the evolutionist's) claim, even this wealth of absent proofs, saying that " all living forms have not been preserved in the fossil series, the chances of preservation being few and far between," even primitive man "bur)dng or burning his dead" (A. Wilson). This is just what we ourselves claim. It is just as possible that future should have in store for us the discovery of the giant skeleton of an Atlantean, 30 ft. high, as the fossil of a pithecoid " missing link " : only the former is more probable. DRYOPITHECUS, THE MISSING LINK 675 § III THE FOSSIL RELICS OF MAN AND THE ANTHROPOID APE Geowgical Facts bearing on the Question of their Relationship The data derived from scientific research as to " primeval man " and the ape lend no countenance to theories deriving the former from the latter. " Where, then, must we look for primeval man ? " still queries Mr. Huxley, after having vainly searched for him in the very depths of the quaternary strata. " Was the oldest Homo sapiens Pliocene or Miocene, or yet more ancient? In still older strata do the fossilized bones of an ape more anthropoid, or a man more pithecoid than any yet known, await the researches of some unborn palaeontologist? Time will show. . . ." i«^ It will — undeniably — and thus vindicate the anthropology of the Occultists. Meanwhile, in his eagerness to vindicate Mr. Darwin's Descent of Man, Mr. Boyd Dawkins believes he has all but found the " missing link " — in theory. It was due to theologians more than to geologists that, till nearly 1860, man had been considered a relic no older than the Adamic orthodox 6000 years. As Karma would have it though, it was left to a French Abbe — TAbbe Bourgeois — to give this easy-going theory even a worse blow than had been given to it by the discoveries of Boucher de Perthes. Everyone knows that the Abbe discovered and brought to light good evidence that man already existed during the Miocene period; for flints of undeniably human making were excavated from Miocene strata. In the words of the author of Modern Science and Modem Thought: — They must either have been chipped by man, or, as Mr. Boyd Dawkins sup- . poses, by the Dryopithecus or some other anthropoid ape which had a dose of intelligence so much superior to the gorilla, or chimpanzee, as to be able to fabricate tools. But in this case the problem would be solved and the miss- ing link discovered, for such an ape might well have been the ancestor of Palaeolithic man.**"' Or — the descendant of Eocene Man, which is a variant offered to the theory. Meanwhile the Dryopithecus with such fine mental endow- ments is yet to be discovered. On the other hand. Neolithic and even Palaeolithic man having become an absolute certainty, — and, as the same author justly observes : " If 100,000,000 years have elapsed since 1427. Man's Place in Nature, p. 159. 1427a. Page 157. 676 THK SECSST DOCTRINK the earth became sufficiently solidified to support vegetable and animal life, the Tertiary period may have lasted for 5,000,000; or for 10,000,000 years, if the life-sustaining order of things has lasted, as Lyell supposes, for at least 200,000,000 years""*'* — why should not an- other theory be tried? Let us carry man, as a hypothesis, to the close of Mesozoic times — admitting argumenti causa that the (much more recent) higher apes then existed! This would allow ample time to man and the modem apes to have diverged from the mythical ''ape more anthropoid," and even for the latter to have degenerated into those that are found nUmickitig man in using ''branches of trees as clubs, and cracking cocoanuts with hammer and stones." ^^'^ Some savage tribes of hillmen in India build their abodes on trees, just as the gorillas build their dens. The question, which of the two, tiit beast or the man, has become the imitator of the other, is scarcely an open one, even granting Mr. Boyd Dawkins' theory. The fanciful char- acter of his hypothesis, is, however, generally admitted. It is argued that while in the Pliocene and Miocene periods there were true apes and baboons, and man was undeniably contemporaneous with the former of those times — though as we see orthodox anthropology still hesitates in the teeth of facts to place him in the era of the Dryo- pithecus, which latter "has been considered by some anatomists as in some respects superior to the chimpanzee or the gorilla'' — yet, in the Eocene there have been no other fossil pritnates unearthed and no pithecoid stocks found save a few extinct lemurian forms. And we find it also hinted that the Dryopithecus may have been the '' miss- ing link," though the brain of the creature no more warrants the theory than does the brain of the modem gorilla. (Vide also Gaudr/s speculations.) Now we would ask who among the Scientists is ready to prove that there was no man in existence in the early Tertiary period? What is it that prevented his presence? Hardly thirty years ago his existence any farther back than 6, or 7000 years was indignantly denied. Now he is refused admission into the Eocene age. Next century it may become a question whether man was not contemporary with the " flying Dragons " ; the pterodactyl, the plesiosaurus and iguanodon, etc, etc. Let us listen, however, to the echo of Science. Now wherever anthropoid apes lived, it is clear that, whether as a question 1427b. Op, cit., p. 161. who, tamed and living in hovaet, will mimic 1428. This the way primitive man muat men to the length of donning hata and ooata. have acted? We do not know of men, not Tlie writer had peraonally a cMmpanwe who, even of tayagea, in oar age, who are known without being taught, opened a oewqwper to have imitated tlic apes who live aide by and pretended to read in it It ia the de- aide with them in the foresta of America scending generation!, tiie children, who ml- and the itlandu We do know of large apes mic their parents — not the reverse. INSURMOUNTABLE DIWICUWIES (^ of anatomical structure, or of climate and surroundings, man, or some creature which was the ancestor of man, might have lived also. Anatomically speaking, apes and monkeys are as much special variations of the mammalian type as man, whom they resemble, bone for bone, and muscle for muscle, and the phys- ical animal man is simply an instance of the quadrumanous type specialized for erect posture and a larger brain.'^ ... If he could survive, as we know he did, the adverse conditions and extreme vicissitudes of the Glacial period, there is no reason why he might not have lived in the semi-tropical climate of the Miocene period* when a genial climate extended even to Greenland and Spitzbergen. . . .'^ While most of the men of Science, who are uncompromising in their belief in the descent of man from an '' extinct anthropoid mammal/' will not accept even the bare tenability of any other theory than an ancestor common to man and the Dryopithecus, it is refreshing to find in a work of real scientific value such a margin for compromise. Indeed, it is as wide as it can be made under the circumstances, i. e., without immediate danger of getting knocked off one's feet by the tidal wave of " science-adulation." Believing that the difficulty of account- ing " for the development of intellect and morality by evolution is not so great as that presented by the difference as to physical structure **'^ between man and the highest animal," the same author says: — But it is not so easy to see how this difference of physical structure arose, and how a being came into existence which had such a brain and hand, and such undeveloped capabilities for an almost unlimited progress. The difficulty is this: the difference in structure between the lowest existing race of man and the highest existing ape is too great to admit of the possibility of one being the direct descendant of the other. The negro in some respects makes a slight approximation towards the Simian type. His skull is narrower, his brain less capacious, his muzzle more projecting, his arm longer than those of the average European man. Still he is essentially a man, and separated by a wide gulf from 1429. It U asked, whether It would change one iota of the 8denti6c truth and fact con- tained in the above sentence if it were to read: "the ape ii simply an instance of the biped type specialized for going on all fours, generally, and a smaller brain." MsoUricaily speaking, this is the real truth, and not the reverse. 1430. Modern Science and Modem Thought, pp. 151-152. 1431. We cannot follow Mr. I<aing here. When avowed Darwinists like Huxley point to "the great gulf which intervenes between the lowest ape and the highest man in intel- lectual power," the "enormous gulf ... be- tween them," the "immeasurable and prac- tically infinite divergence of the Httmao from the Simian stirps" iMan's Place in Nature, pp. 102-3); when even the physical basis of mind -~ the brain ^- so vasHy ex- ceeds in size that of the highest existing apes; when men like Wallace are forced to invoke the agency of extra-terrestrial intel- ligences in order to explain the rise of such a creature as the Pithecanthropus alalus, or speechless savage of Haeckel, to the level of the large-brained and morai man of today — it is idle to dismiss Evolutionist puzzles so lightly. If the structural evidence is so unconvincing and, taken as a whole, so hos- tile to Darwinism, the difficulties as to the " how " of the Evolution of the human mind by natural selection are tenfold greater. 678 YHB SECRer DOCTRINE the chimpanzee or the gorilla. Bven the idiot or critin, whose brain is no larger and intelligence no greater than that of the chimpanzee, is an arrested man, not an ape. If, therefore, the Darwinian theory holds good in the case of man and ape, we must go back to some common ancestor from whom both may have originated. . . . But to establish this as a fact and not a theory we require to find that an- cestral form, or, at any rate, some intermediate forms tending towards it . . . In other words . . . the missing link! Now it must be admitted that, hitherto, not only have no such missing links been discovered, but the oldest known human skulls and skeletons which date from the Glacial period, and are prob- ably at least 100,000 years old, show no very decided approximation towards any such pre-human type. One the contrary, one of the oldest types, that of the men of the sepulchral cave of Cro-Magnon,*^ is that of a fine race, tall in stature, large in brain, and on the whole superior to many of the existing races of man- kind. The reply of course is that the time is insufficient, and if man and the ape had a common ancestor, that as a highly developed anthropoid ape, certainly, and man, probably, already existed in the Miocene period, such ancestor must be sought still further back at a distance compared with which the whole Quaternary period sinks into insignificance. ... It may well make us hesitate before we admit that man ... is alone an exception. . . . This is more diffi- cult to believe, as the ape family which man [?] so closely resembles . . . con- tains numerous branches which graduate into one another, but the extremes of which differ more widely than man does from the highest of the ape series. If a special creation is required for man, must there not have been special crea- tions for the chimpanzee, the gorilla, the orang, and for at least 100 different species of ape and monkeys which are all built on the same lines ?*^ There was a " special creation " for man, and a " special creation " for the ape, his progeny; only on other lines than ever bargained for by Science. Albert Gaudry and others give some weighty reasons why man cannot be regarded as the crown of an ape-stock. When one finds that not only was the "primeval savage" (?) a reality in the Miocene times, but that, as de Mortillet shows, the flint relics he has left behind him were splintered by fire in that remote epoch ; when we learn that the Dryopithecus, alone of the anthropoids, appears in those strata, what is the natural inference? That the Darwinians are in a quandary. The very manlike Gibbon is still in the same low grade of development, as it was when it co-existed with Man at the close of the Glacial Period. It has not appreciably altered since the Pliocene times. Now there is little to choose between the Dryopithecus and the existing anthro- poids— gibbon, gorilla, etc. If, then, the Darwinian theory is all- sufficient, how are we to " explain " the evolution of this ape into Man during the first half of the Miocene? The time is far too short for 1432. A race which MM. de Quatrefagei sprang — offshoots of the Atlanteans, in short, and Hamj regard as a branch of the same 1433. Modern Science and Modem stock whence the Canary Island Guanches Thought, pp. 180-182. MATERIALISM IS PUZZLED 679 such a theoretical transformation. The extreme slowness with which variation in species supervenes renders the thing inconceivable — more especially on the Natural Selection hypothesis. The enormous mental and structural gulf between a savage acquainted with fire and the mode of kindling it, and a brutal anthropoid, is too much to bridge even in idea, during so contracted a period. Let the Evolutionists push back the process into the preceding Eocene, if they prefer to do so ; let them even trace both Man and Dryopithecus to a common ancestor; the unpleasant consideration has, nevertheless, to be faced that in Eocene strata the anthropoid fossils are as conspicuous by their absence, as is the fabulous pithecanthropus of Haeckel. Is an exit out of this cul de sac to be found by an appeal to the " unknown," and a reference with Darwin to the "imperfection of the geological record"? So be it ; but the same right of appeal must be accorded equally to the Occult- ists, instead of remaining the monopoly of puzzled materialism. Phys- ical man, we say, existed before the first bed of the Cretaceous rocks was deposited. In the early part of the Tertiary Age, the most bril- liant civilization the world has ever known flourished at a period when the Haeckelian man-ape is conceived to have roamed through the primeval forests, and Mr. Grant Allen's putative ancestor to have swung himself from bough to bough with his hairy mates, the degener- ated Liliths of the Third Race Adam. Yet there were no anthropoid apes in the brighter days of the civilization of the Fourth Race; but Karma is a mysterious law, and no respecter of persons. The mon- sters bred in sin and shame by the Atlantean giants, " blurred copies'' of their bestial sires, and hence of modem man (Huxley), now mislead and overwhelm with error the speculative Anthropologist of European Science. Where did the first men live? Some Darwinists say in Western Africa, some in Southern Asia, others, again, believe in an independent origin of human stocks in Asia and America from a Simian ancestry (Vogt). Haeckel, however, advances gaily to the charge. Starting from his " prosimiae " . . . " the ancestor common to all other catar- rhini, including man " — a " link " now, however, disposed of for good by recent anatomical discoveries ! — he endeavors to find a habitat for the primeval Pithecanthropus alalus. In all probability it [the transformation of animal into man] occurred in Southern Asia, in which region many evidences are forthcoming that here was the original home of the different species of men. Probably Southern Asia itself was not the earliest cradle of the human race, but Lemuria, a continent that lay to the south of Asia, and sank later on beneath the surface of the Indian Ocean. [Vide infra, "Scientific and geological proofs of the former existence of several submerged continents."] The period during which the evolution of 680 THE SSCRIST DOCTRINB the anthropoid apes into i^ike men took place was probably the last part of the tertiary period, the Pliocene Age, and perhaps the Miocene, its forerunner.^ Of the above speculations, the only one of any worth is that refer- ring to Lemuria, which was the cradle of mankind — of the physical sexual creature who materialized through long aeons out of the ethereal hermaphrodites. Only, if it is proved that Easter Island is an actual relic of Lemuria, we must believe that according to Haeckel the " dumb ape-men," just removed from a brutal mammalian monster, built the gigantic portrait statues, some of which are now in the British Museum. Critics are mistaken in terming Haeckelian doctrines " abominable, revolutionary, immoral" — though materialism is the legitimate out- come of the ape-ancestor myth — they are simply too absurd to demand disproof. B Western Evolutionism : The Comparative Anatomy ot Man and THE Anthropoid in No Way a Confirmation of Darwinism We are told that while every other heresy against modem science may be disregarded, this, our denial of the Darwinian theory as applied to Man, will be the one " unpardonable " sin. The Bvolutionists stand firm as a rock on the evidence of similarity of structure between the ape and the man. The anatomical evidence, it is urged, is quite over- powering in this case ; it is bone for bone, and muscle for muscle, even the brain conformation being very much the same. Well, what of that? All this was known before King Herod; and the writers of the Rdmayana, the poets who sang the prowess and valor of Hanuman, the monkey-God, " whose feats were great and Wisdom never rivalled," must have known as much about his anatomy and brain as does any Haeckel or Huxley in our modem day. Volumes upon volumes were written upon this similarity, in antiquity as in more modem times. Therefore, there is nothing new whatever given to the world or to philosophy, in such volumes as Mivart's Man and Apes, or Messrs. Fiske and Huxley's defense of Darwinism. But what are those crucial proofs of man's descent from a pithecoid ancestor? If the Darwinian theory is not the true one — we are told — if man and ape do not descend from a common ancestor, then we are called upon to explain the reason of: — (I.) The similarity of structure between the two; the fact that the higher animal world — man and beast — is physically of one type or pattern. 1434. Pedigrte of Mam, p. 73. HUXL^ CAI^LS mZ DARWINISTS TO ORDfiR 681 (II.) The presence of rudimentary organs in man, t. e., traces of former organs now atrophied by disuse. Some of these organs, it is asserted, could not have had any scope for employment, except for a semi-animal, semi*arboreal monster. Why, again, do we find in Man those " rudimentary " organs (as useless as its rudimentary wing is to the Apteryx of Australia), the vermiform appendix of the caecum, the ear muscles,**" the " rudimentary tail " (with which children are still sometimes bom), etc., etc? Such is the war cry; and the cackle of the smaller fry among the Darwinians is louder, if possible, than even that of the scientific Evo- lutionists themselves! Furthermore, the latter themselves — with their great leader Mr. Huxley, and such eminent zoologists as Mr. Romanes and others — while defending the Darwinian theory, are the first to confess the almost insuperable difficulties in the way of its final demonstration. And there are as great men of science as the above-named, who deny, most emphatically, the uncalled-for assumption, and loudly denounce the unwarrantable exaggerations on the question of this supposed simi- larity. It is sufficient to glance at the works of Broca, Gratiolet, of Owen, Pruner Bey, and finally, at the last great work of de Quatre- fages. Introduction i t£tude des Races Humaines, Questions GSnirales, to discover the fallacy of the Evolutionists. We may say more: the exaggerations concerning such similarity of structure between man and the anthropomorphous ape have become so glaring and absurd of late, that even Mr. Huxley found himself forced to protest against the too sanguine expectations. It was that great anatomist personally who called the " smaller fry " to order, by declaring in one of his articles that the differences in the structure of the human body and that of the highest anthropomorphous pithecoid, were not only far from being trifling and unimportant, but were, on the contrary, very great and suggestive : " each of the bones of the gorilla has its own specific impress on it that distinguishes it from a similar human bone." Among the existing creatures there is not one single intermediate form that could fill the gap between man and the ape. To ignore that gap, he added, " was as uncalled-for as it was absurd/' ^*'* Finally, the absurdity of such an unnatural descent of man is so palpable in the face of all the proofs and evidence of the skull of the 1435. Professor Owen believes that these muscles — the atoUens, retrahens and at- trahens aurem — were actively functioning in men of the Stone Age. This may or may not be the case. The question falls under the ordinary "occult" explanation, and involves no postulate of an "animal progenitor" to solve it 1436. Quoted in the Review of the Intro- duction d VAtude d«t Races Humaines, by de Quatrefages. We have not Mr. Huxley's work at hand to quote from. Or to cite another good authority: — "We find one of the most man-like apes (gibbon) » in the tertiary period, and this q>ecies is still in the same low grade, and side by side with it 682 THE SECRET DOCTRINE pithecoid as compared to that of man, that even de Quatrefages re- sorted unconsciously to our esoteric theory by saying that it is rather the apes that can claim descent from man than vice versa. As proven by Gratiolet, with regard to the cavities of the brain of the anthropoids, in which species that organ develops in an inverse ratio to what would be the case were the corresponding organs in man really the product of the development of the said organs in the apes — the size of the human skull and its brain, as well as the cavities, increase with the individual development of man. His intellect develops and increases with age, while his facial bones and jaws diminish and straighten, thus being more and more spiritualized: whereas with the ape it is the reverse. In its youth the anthropoid is far more intelligent and good-natured, while with age it becomes duller; and, as its skull recedes and seems to diminish as it grows, its facial bones and jaws develop, the brain being finally crushed, and thrown entirely back, to make with every day more room for the animal type. The organ of thought — the brain — recedes and diminishes, entirely conquered and replaced by that of the wild beast — the jaw apparatus. Thus, as wittily remarked in the French work, a gorilla would have a perfect right to address an Evolutionist, claiming its right of descent from himself. It would say to him, " We, anthropoid apes, form a retrogressive departure from the human type, and therefore our devel- opment and evolution are expressed by a transition from a human-like to an animal-like structure of organism; but in what way could you, men, descend from us — how can you form a continuation of our genus? For, to make this possible, your organization would have to differ still more than ours does from the human structure, it would have to approach still closer to that of the beast than ours does ; and in such a case justice demands that you should give up to us your place in nature. You are lower than we are, once that you insist on tracing your genealogy from our kind; for the structure of our organization and its development are such that we are unable to generate forms of a higher organization than our own." This is where the Occult Sciences agree entirely with de Quatrefages. Owing to the very type of his development man cannot descend from either an ape or an ancestor common to both, but shows his origin from a type far superior to himself. And this type is the " Heavenly at the end of the Ice-period, man ii found (Pfaff). When, according to Vogt, the av- in the same high grade aa today, the ape erage Aiiatralian brain = 99. 3S cub. inches; not having approximated more nearly to the that of the gorilla 30. SI cub. in., and that man, and modern man not having become of the chimpanzee only 25.45, the giant gap further removed from the ape than the first to be t)ridged by the advocate of " Natural *• (fossil) man. . . . these facts contradict a Selection becomes apparent theory of constant progressive development" THE DARWINISTS AND THEIR OPPONENTS 683 man " — the Dhyan Chohans, or the Pitris so-called, as shown in the first Part of this volume. On the other hand, the pithecoids, the orang-outang, the gorilla, and the chimpanzee can, and, as the Occult Sciences teach, do, descend from the animalized Fourth human Root- Race, being the product of man and an extinct species of mammal — whose remote ancestors were themselves the product of Lemurian bestiality — which lived in the Miocene age. The ancestry of this semi-human monster is explained in the Stanzas as originating in the sin of the " Mind-less " races of the middle Third Race period. When it is borne in mind that all forms which now people the earth, are so many variations on basic types originally thrown off by the Man of the Third and Fourth Round, such an evolutionist argu- ment as that insisting on the " unity of structural plan " characterizing all vertebrates, loses its edge. The basic types referred to were very few in number in comparison with the multitude of organisms to which they ultimately gave rise ; but a general unity of type has, nevertheless, been preserved throughout the ages. The economy of Nature does not sanction the co-existence of several utterly opposed " ground plans " of organic evolution on one planet. Once, however, that the general drift of the occult explanation is formulated, inference as to detail may well be left to the intuitive reader. Similarly with the important question of the " rudimentary " organs discovered by anatomists in the human organism. Doubtless this line of argument, when wielded by Darwin and Haeckel against their European adversaries, proved of great weight. Anthropologists, who ventured to dispute the derivation of man from an animal ancestry, were sorely puzzled how to deal with the presence of gill-clefts, with the "tail" problem, and so on. Here again Occultism comes to our assistance with the necessary data. The fact is that, as previously stated, the human type is the repertory of all potential organic forms, and the central point from which these latter radiate. In this postulate we find a true " Evolution " or '' un- folding"— a sense which cannot be said to belong to the mechanical theory of natural selection. Criticising Darwin's inference from " rud- iments," an able writer remarks :**" Why is it not just as probably a true h3rpothesis to suppose that Man was cre- ated with the rudimentary sketches in his organi£ation, and that they became use- ful appendages in the lower animals into which man degenerated, as to suppose that these parts existed in full development in the lower animals out of which man was generated? Read for " into which Man degenerated," " the protot3rpes which man shed in the course of his astral developments," and an aspect of 1437. Creation or Evolution f Geo. T. Curtis, p. 76. 684 YHE SJSCRET DOCTRINE the true esoteric solution is before us. But a wider generalization is now to be formulated. So far as our present Fourth Round terrestrial period is concerned, the mammalian fauna are alone to be regarded as traceable to proto- types shed by Man. The amphibia, birds, reptiles, fishes, etc., are the resultants of the Third Round, astral fossil forms stored up in the auric envelope of the Earth and projected into physical objectivity sub- sequent to the deposition of the first Laurentian rocks. " Evolution " has to deal with the progressive modifications, which palaeontology shows to have affected the lower animal and vegetable kingdoms in the course of geological time. It does not, and from the nature of things cannot, touch on the subject of the pre-physical types which served as the basis for future differentiation. Tabulate the general laws control- ling the development of physical organisms it certainly may, and to a certain extent it has acquitted itself ably of the task. To return to the immediate subject of discussion. The manmialia, whose first traces are discovered in the marsupials of the Triassic rocks of the Secondary Period, were evolved from purely astral pro- genitors contemporary with the Second Race. They are thus post- Human, and, consequently, it is easy to account for the general resem- blance between their embryonic stages and those of Man, who neces- sarily embraces in himself and epitomizes in his development the fea- tures of the group he originated. This explanation disposes of a por- tion of the Darwinist brief. But how to account for the presence of the gill-defts in the human foetus, which represent the stage through which the branchiae of the fish are devel- oped ; '^ for the pulsating vessel corresponding to the heart of the lower fishes, which constitutes the foetal heart; for the entire analogy presented by the seg- mentation of the human ovum, the formation of the blastoderm, and the ai^>ear- ance of the "gastrula" stage, with corresponding stages in lower vertebrate life and even among the sponges; for the various types of lower animal life which the form of the future child shadows forth in the cycle of its growth ? . . . How comes it to pass that stages in the life of fishes, whose ancestors swam [aeons before the epoch of the First Root-Race], in the seas of the Silurian period, as well as stages in that of the later amphibian, reptilian fauna, are mirrored in the "epitomized history" of human foetal development? This plausible objection is met by the reply that the Third Round terrestrial animal forms were just as much referable to types thrown 1438. "At tliii period," writes Darwin, are absolutely uselen to all but amphibia " the arteries run in arch-Hke branches, as and fishes, etc., their appearance is regular- if to carry the blood to branchiae which are ly noted in the fetal development of verte- not present in the higher vertebrata, though brates. Even children are occasionally bom the slits on the side of the neck still re- with an opening in the neck corresponding main, marking their former [?] position." to one of the clefts. It is noteworthy that, though gill-clefts REVERSION PROM TH£ WRONG END 685 off by Third Round man, as that .new importation into our planet's area — the mammalian stock — is to the Fourth Round Humanity of the Second Root-race. The process of human fetal growth epitomizes not only the general characteristics of the Fourth, but of the Third Round terrestrial life. The diapason of type is run through in brief. Occult- ists are thus at no loss to " account for " the birth of children with an actual caudal appendage, or for the fact that the tail in the human fetus is, at one period, double the length of the nascent legs. The potentiality of every organ useful to animal life is locked up in Man — the microcosm of the Macrocosm — and abnormal conditions may not unfrequently result in the strange phenomena which Darwinists regard as " reversion to ancestral features." ^*** Reversion, indeed, but scarcely in the sense contemplated by our present-day empiricists I Darwinism and the Antiquity op Man : The Anthropoids AND their Ancestry The public has been notified by more than one eminent modem geo- logist and man of science, that "all estimate of geological duration is not merely impossible, but necessarily imperfect; for we are ignorant of the causes, though they must have existed, which quickened or retarded the progress of the sedimentary deposits." ^**** And now another man of Science, as well known (Croll), calculating that the tertiary age be- gan either IS or 2yi millions of years ago — the former being a more correct calculation, according to Esoteric doctrine, than the latter — there seems in this case, at least, no very great disagreement. Exact Science, refusing to see in man " a special creation " (to a certain de- gree the Secret Sciences do the same), is at liberty to ignore the first three, or rather two-and-a-half Races — the Spiritual, the semi-OfStral, and the semi-human — of our teachings. But it can hardly do the same in the case of the Third at its closing period, the Fourth, and the Fifth Races, since it already divides mankind into Palaeolithic and 1439. Those who with Haeckel regard the appear in hia 22 stages through which the gill-clefts with tiieir attendant phenomena monera have passed in their ascent to Man. as illustratiTe of an actire function in our Haeckel does not postulate a vegetabU an- amphibian and piscine ancestors (Vide his cestor. The embryological argument is thus XII and XIII stages) » ought to explain a two-edged sword and here cuts its pos- why the "Vegetable with leaflets" (Le- sessor. f^vre) represented in fetal growth, does not 1440. Physiology, I«efiTre, p. 480. 686 THK S^R^ DOCTRINE Neolithic man.^**^ The geologists of. France place man in the mid- miocene age (Gabriel de Mortillet), and some even in the Secondary period, as de Quatrefages suggests; while the English savants do not generally accept such antiquity for their species. But they may know better some day. For " If we consider," says Sir Charles Lyell,"" — the absence or extreme scarcity of human bones and works of art in all strata, whether marine or fresh water, even in those formed in the immediate proximity of land inhabited by millions of human beings, we shall be prepared for the general dearth of human memorials in glacial formations, whether recent, pleistocene, or of more ancient date. If there were a few wanderers over lands covered with glaciers, or over seas infested with icebergs, and if a few of them left their bones or weapons in moraines or in marine drifts, the chances, after the lapse of thousands of years, of a geologist meeting with one of them must be infinitesimally small. The men of Science avoid pinning themselves down to any definite statement concerning the age of man, as indeed they hardly could, and thus leave enormous latitude to bolder speculations. Nevertheless, while the majority of the Anthropologists carry back the existence of man only into the period of the /^oj^glacial drift, or what is called the Quaternary period, those of them who, as Evolutionists, trace man to a common origin with that of the monkey, do not show great consist- ency in their speculations. The Darwinian hypothesis demands, in reality, a far greater antiquity for man, than is even dimly suspected by superficial thinkers. This is proven by the greatest authorities on the question — Mr. Huxley, for instance. Those, therefore, who ac- cept the Darwinian evolution, ipso facto hold very tenaciously to an antiquity of man so very great, indeed, that it falls Jiot so far short of the Occultist's estimate.^**' The modest thousands of years of the 1441. We confess to not being able to see any good reasons for Mr. E. Clodd's certain statement in KnowUdge, Speaking of the men of Neolithic times, "concerning whom Mr. Grant Allen has given ... a vivid and accurate sketch/' and who are " the direct ancestors of peoples of whom remnants yet lurk in out-of<tlie-way corners of Europe, where they have been sqneezed or stranded," he adds to this: "but the men of Palaeolithic times can be Identified* with no existing races; they were savages of a more degraded type than any extant; tall, yet barely erect, with short legs and twisted knees, with prognathous, that is, projecting ape-like jaws, and small brains. Whence they come we cannot tell, and their ' grave knoweth no man to this day.' " Besides the possibility ttkzt there may be men who know whence they came and how they perisheu — it is not true to say that the Palaeolidiic men, or their fossils, are all found with "small brains." The oldest skull of all those hitherto found, the "Ne- anderthal skull," is of average capacity, and Mr. Huxley was compelled to confess that it was no real approximation whatever to that of the "missing link." There are ab- original tribes in India whose brains are far smaller and nearer to that of the ape than any hitherto found among the skulls of Palaeolithic man. 1442. In Antiquity of Man, p. 24d. 1443. The actual time required for such a theoretical transformation is necessarily enor- mous. "If," says Professor Pfaff, " in the hundreds of thousands of years which you [the Evolutionists] accept between the rise of palaeolithic man and our own day, a gTea^ GRANT AI^LEN^S II.I.USIONS 687 Encyclopaedia Britannica and the 100,000 years, to which Anthropo- logy in general limits the age of Humanity, seem quite microscopical when compared with the figures implied in Mr. Huxley's bold specula- tions. The former, indeed, makes of the original race of men ape-like cave-dwellers. The great English biologist, in his desire to prove man's pithecoid origin, insists that the transformation of the primordial ape into a human being must have occurred fnillions of years back. For in criticising the excellent average cranial capacity of the Neanderthal skull, notwithstanding his assertion that it is overlaid with " pithecoid bony walls," coupled with Mr. Grant Allen's assurances**** that this skull "possesses large bosses on the forehead, strikingly [ ? ] suggestive of those which give the gorilla its peculiarly fierce appearance,"****^ still Mr. Huxley is forced to admit that, in the said skull, his theory is once more defeated by the " completely human proportions of the ac- companying limb-bones, together with the fair development of the Engis skull." In consequence of all this we are notified Uiat those skulls, clearly indicate that the first traces of the primordial stock whence man has proceeded, need no longer be sought by those who entertain any form of the doctrine of progressive development in the newest Tertiaries; but that they may be looked for in an epoch more distant from the age of the Husphas psimi- GENius than that is from f«.**** (Huxley) An untold antiquity for man is thus, then, the scientific sine qua non in the question of Darwinian Evolution, since the oldest Palaeolithic er distance of man from the brute ii not demonstrable, ithe most ancient man was Just as far removed from the brute as the now living man"), what reasonable ground can be advanced for believing that man has been developed from the brute, and has re- ceded further from it by infinitely small gradations." ... " The longer the interval of time placed between our times and the so-called palaeolithic men, the more ominous and destructive for the theory of the gradual development of man from the animal king- dom is tlie result stated" Huxley states (Man's Place in Nature, p. 159) that the most liberal estimates for the antiquity of Man must be still further extended. 1444. Fortnightly Review, 1882. 1445. The baselessness of this assertion, as well as that of ma.nj other exaggerations of the imaginative Mr. Grant Allen, was ably exposed by the eminent anatomist. Professor R. Owen, ki Longman's Magasine, No. 1. Must it be repeated, moreover, that the Cro- Magnon Palaeolithic type is superior to a very large number of existing races? 1446. It thus stands to reason that sci- ence would never dream of a ^r-tertiary man, and that de Quatrefages' secondary man makes every Academician and " P.R.S." faint with horror because, TO prssXsvs ths APS-THSORY, SCISNCS MUST KAKS KAN POST* SECONDARY. This is just what de Quatre- fages has twitted the Darwinists with, add- ing, that on the whole there were more sci- entific reasons to trace the ape from man than man from the anthropoid. With this exception science has not one single valid argument to offer against the antiquity of man. But in this case modern Evolution demands far more than the fifteen million years of CroU for the Tertiary period, for two very simple but good reasons: (a) No anthropoid ape has been found before the Miocene period: (2>) man's flint relics have been traced to the Pliocene and their pre- sence suspected, if not accepted by all, in the Miocene strata. Again, where is the "missing link" in such case? And how could even a Palaeolithic Savage, a " Man of Canstadt," evolve into thinking men from the brute Dryopithecus of the Miocene in so short a time. One sees now the reason 688 rnn SECRET DOCTRINE man shows as yet no appreciable differentiation from his modem de- scendant. It is only of late that modem Science began to widen with every year the abyss that now separates her from old Science, that of the Plinies and Hippocrateses, none of whom would have derided the archaic teachings with respect to the evolution of the human races and animal species, as the present day Scientist — geologist or anthropolo- gist — is sure to do. Holding, as we do, that the mammalian type was a post-human Fourth Round product, the following diagram — as the writer under- stands the teaching — may make the process clear: — Primeval Astral Man The unnatural union was invariably fertile, because the then mam- malian types were not remote enough from their Root-type***' — Primeval Astral Man — to develop the necessary barrier. Medical science records such cases of monsters, bred from human and animal parents, even in our own day. The possibility is, therefore, only one why Darwin rejected the theory that only 60,000,000 years had elapsed since (he Cam- brian period. " He judges from the small amount of organic dbanges since the . . . gla- cial epoch, and adds that the previous 140 million years can hardly be considered as sufficient for the development of the varied forms of life which certainly existed to- ward the close of the Cambrian period.** (Ch. Gould, Mythical Monsters, p. 84) 1447. Let OS remember in tiiit connexioa the esoteric teaching which tells ns of Man having had in the Third Round a cicantxc ATS-LXKX POSM on the astral plane. And similarly at the close of the Third Race ia this Round. Thus it aooounts for the kumam features of the apes* especially of die later anthropoids — apart from the fact that tlieK latter preserve by Herediiy a resemblance to their Atlanto-Lemurian sires. THE INCUBUS 0^ ETHNOLOGY 689 of degree, not of fact. Thus it is that Occultism solves one of the strangest problems presented to the consideration of" the anthropologist. The pendulum of thought oscillates between extremes. Having now finally emancipated herself from the shackles of theology, Science has embraced the opposite fallacy; and' in the attempt to interpret Nature on purely materialistic lines, she has built up that most extravagant theory of the ages — the derivation of man from a ferocious and brutal ape. So rooted has this doctrine, in one form or another, now become, that the most Herculean eiforts will be needed to bring about its final rejection. The Darwinian anthropology is the incubus of the ethno- logist, a sturdy child of modem Materialism, which has grown up and acquired increasing vigor, as the ineptitude of the theological legend of Man's "creation" became more and more apparent. It has thriven on account of the strange delusion that — as a scientist of repute puts it — " All hypotheses and theories with respect to the rise of man can be reduced to two [the Evolutionist and the Biblical exoteric account]. . . . There is no other hypothesis conceivable . . . " ! ! The anthropo- logy of the secret volumes is, however, the best possible answer to such a worthless contention. The anatomical resemblance between Man and the higher Ape, so frequently cited by Darwinists as pointing to some former ancestor common to both, presents an interesting problem, the proper solution of which is to be sought for in the esoteric explanation of the genesis of the pithecoid stocks. We have given it as far as was useful, by stating that the bestiality of the primeval mindless races resulted in the production of huge man-like monsters — the offspring of human and animal parents. As time rolled on, and the still semi-astral forms consolidated into the physical, the descendants of these creatures were modified by external conditions, until the breed, dwindling in size, cul- minated in the lower apes of the Miocene period. With these the later Atlanteans renewed the sin of the " Mindless " — this time with full responsibility. The resultants of their crime were the species of apes now known as Anthropoid. It may be useful to compare this very simple theory — and we are willing to offer it even as a hypothesis to the unbelievers — with the Darwinian scheme, so full of insurmountable obstacles, that no sooner is one of these overcome by a more or less ingenious hypothesis, than ten worse difficulties are forthwith discovered behind the one dis- posed of. 690 THE SECRET DOCTtaNE § IV DURATION OF THE GEOLOGICAL PERIODS, RACE CYCLES, AND THE ANTIQUITY OF MAN Millions of years have dropped into Lethe, leaving no more recol- lection in the memory of the profane than the few millenniums of the orthodox Western chronology as to the origin of Man and the history of the primeval races. All depends on the proofs found for the antiquity of the Human Race. If the still-debated man of the Pliocene or even the Miocene period was the Homo primigenius, then science may be right {argiih menti causa) in basing its present anthropology — as to the date and mode of origin of "Homo sapiens" — on the Darwinian theory."** But if the skeletons of man should, at any time, be discovered in the Eocene strata, but no fossil ape, thereby proving the existence of man prior to the anthropoid — then Darwinians will have to exercise their ingenuity in another direction. And it is said in well-informed quar- ters that the XXth century will be yet in its earliest teens, when such undeniable proof of Man's priority will be forthcoming. Even now evidence is brought forward that the dates for the founda- tions of cities, civilizations and various other historical events have been absurdly curtailed. This was done as a peace-offering to Biblical chronology. " No date," writes the well-known Palaeontologist, Ed. Lartet, " is to be found in Genesis, which assigns a time for the birth of primitive humanity " ; but chronologists have for fifteen centuries endeavored to force the Bible facts into agreement with their systems. Thus, no less than one hundred and forty different opinions have been formed about the single date of " Creation " ; " and between the ex- treme variations there is a discrepancy of 3194 years, in the reckoning of the period between the beginning of the world and the birth of Christ.^**' Within the last few years, archaeologists have had to throw back by nearly 3000 years also the beginnings of Babylonian civiliza- tion. On the foundation cylinder deposited by Nabonidus, the Babylo- nian king, conquered by Cyrus — are found the records of the for- 1448. It may here be remarked that tfaoae coid — appears in Eocene strata. The first pre- Darwinians, who with Mr. Grant Allen, sentment of an anthropoid ape is Miocene, place our " hairy arboreal " ancestors so 1449. Ed. I«artet, " Nouvelles Recfaert±es far back as the Bocent Agg, are landed in sur la G>existence de I'Homme et des Grands rather an awkward dilemma. No fossil an- Mammifires Fossils de la Demi&re P^riode thropoid ape — much less the fabulous com- Gfologique." Annalgs d»s Soc, Nai., tone mon ancestor assigned to Man and the Pkhe- XV, page 256. PROCESSOR SAYCE SK^CHES OUT CHRONOI/OGY 691 mer, in which he speaks of his discovery of the foundation stone that belonged to the original temple built by Naram-Sin, son of Sargon, of Akkadia, the conqueror of Babylonia^ who, says Nabonidus, lived 3200 years before his own time." We have shown in Isis that those who based history on the Jewish Chronology (a race which had none of its own and rejected the West- em till the Xllth century) would lose themselves, for the Jewish account could only be followed through Kabalistic computation, and with a key to it in the hand. . . . We had characterized the late George Smith's chronology of the Chaldaeans and Assyrians, made by him to fit in with that of Moses, as quite fantastic. And now, in this respect at least, later Assyriologists have corroborated our denial. For, whereas G. Smith makes Sargon I (the prototype of Moses in his legend) reign in the city of Akkad about 1600 b. c. — probably out of a latent respect for Moses, whom the Bible makes to flourish 1571 b. c. — we now learn from the first of the six Hibbert lectures delivered by Professor A. H. Sayce, of Oxford, in 1887, that: Old views of the early annals of Babylonia and its religions have been much modified by recent discovery. The first Semitic Empire, it is now agreed, was that of Sargon of Akkad, who established a great library, patronized literature, and extended his conquests across the sea into Cyprus. It is now known that he reigned as early as b. c 3750. . . . The Akkadian monuments found by the French at Tel-loh must be even older, reaching back to about b. c. 4000, in other words, to the fourth year of the World's creation agreeably with Bible chronology, and when Adam was in his swaddling clothes. Perchance, in a few years more, the 4000 years may be further ex- tended. The well-known Oxford lecturer remarked during his dis- quisitions upon " The Origin and Growth of Religion as illustrated by the Babylonian Religion " that : The difficulties of systematically tracing the origin and history of the Baby- lonian Religion were considerable. The sources of our knowledge of the sub- ject were almost wholly monumental, very little help being obtainable from classical or Oriental writers. Indeed, it was an undeniable fact that the Baby- lonian priesthood intentionally swaddled up the study of the religious texts in coils of almost insuperable difficulty. That they have confused the dates, and especially the order of events " intentionally," is undeniable, and for a very good reason : their writ- ings and records were all esoteric. The Babylonian priests did no more than the Priests of other ancient nations. Their records were meant only for the Initiates and their disciples, and it is only the latter who were furnished with the keys to the true meaning. But Professor Sayce's remarks are promising. For he explains the difficulty by say- ing that as — 692 TH^ S^CK^ DOCTRINE the Nineveh library contained mostly copies of older Babylonian texts, and the copyists pitched upon such tablets only as were of special interest to the Assyrian conquerors, belonging to a comparatively late epoch, this added much to the greatest of all our difficulties — namely, our being so often left in the dark as to the age of our documentary evidence, and the precise worth of our materials for history. Thus one has a right to infer that some still fresher discovery may lead to a new necessity for pushing the Babylonian dates so far beyond the year 4000 b. c, as to make them pre-Kosmic in the judgment of every Bible worshiper. How much more would palaeontology have learned had not millions of works been destroyed! We talk of the Alexandrian literary lore, which has been thrice destroyed, namely, by Julius Caesar b. c. 48, in A. D. 390, and lastly in the year 640, a. d., by the general of Kaliph Omar. What is this in comparison with the works and records de- stroyed in the primitive Atlantean Libraries, wherein records are said to have been traced on the tanned skins of gigantic antediluvian mon- sters ? Or again the destruction of the countless Chinese books by com- mand of the founder of the Imperial Ts'in dynasty, Ts'in Shi Hwang-ti, in 213 B. c? Surely the brick-clay tablets of the Imperial Babylonian Library, and the priceless treasures of the Chinese collections could never have contained such information as one of the aforesaid " Atlan- tean " skins would have furnished to the ignorant world. But even with the extremely meager data at hand, Science has been able to see the necessity of throwing back nearly every Babylonian date, and has done so quite generously. We learn from Professor Sayce that even the archaic statues at Tel-loh, in lower Babylonia, have suddenly been assigned a date contemporary with the fourth dynasty in Egypt. Unfortunately, dynasties and Pyramids have the fate of geological periods ; their dates are arbitrary, and depend on the respective whims of the men of science. Archaeologists know now, it is said, that the afore-mentioned statues are fashioned out of green diorite, that can only be got in the Peninsula of Sinai; and they accord in the style of art, and in the standard of measurement employed, with the similar diorite statues of the pyramid builders of the third and fourth Egyptian dynasties. . . . Moreover, the only possible period for a Babylonian occupation of the Sinaitic quarries must be placed shortly after the close of the epoch at which the pyramids were built; and thus only can we understand how the name of Sinai could have been derived from that of Sin, the primi- tive Babylonian moon-god. This is very logical, but what is the date fixed for these "dynasties"? Sanchoniathon's and Manetho's Synchronistic tables and their figures have been rejected, or whatever remained of these after holy Eusebius' NO AGREEMENT BETWEEN SCIENTISTS 693 handling of them ; and still we have to remain satisfied with the four or five thousand years b. c. so liberally allotted to Eg3rpt. At all events one point is gained. There is, at last, a city on the face of the earth which is allowed, at least, 6000 years, and it is Eridu. Geology has found it out. According to Professor Sayce again: — They are now also able to obtain time for the silting up of the head of the Persian Gulf, which demands a lapse of between 5000 and 6000 years since the period when Eridu, now twenty-five miles inland, was the seaport at the mouth of the Euphrates, and the seat of Babylonian commerce with Southern Arabia and India. More than all, the new chronology gives time for the long series of eclipses recorded in the great astronomical work called "The Observations of Bel"; and we are also enabled to understand the otherwise perplexing change in the position of the vernal equinox, which has occurred since our present zodi- acal signs were named by the earliest Babylonian astronomers. When the Ak- kadian calendar was arranged and the Akkadian months were named, the sun at the vernal equinox was not, as now, in Pisces, or even in Aries, but in Taurus. The rate of the precession of the equinoxes being known, we learn that at the vernal equinox the sun was in Taurus from about 4700 years b. c, and we thus obtain astronomical limits of date which cannot be impugned."" It may make our position plainer if we state at once that we use Sir C. Lyell's nomenclature for the ages and periods, and that when we talk of the Secondary and Tertiary age, of the Eocene, Miocene and Plio- cene periods — this is simply to make our facts more comprehensible. Since these ages and periods have not yet been allowed fixed and de- termined durations, 2j^ and 15 million years being assigned at different times to one and the same age (the Tertiary) — and since no two geo- logists and naturalists seem to agree on this point — Esoteric teachings may remain quite indifferent to whether man is shown to appear in the Secondary or the Tertiary age. If the latter age may be allowed even so much as IS million years' duration — well and good; for the Occult doctrine, jealously guarding its real and correct figures as far as concerns the First, Second, and two-thirds of the Third Root-Race — gives clear information upon one point only — the age of " Vaivas- vata Manu's humanity." ^***^ Another definite statement is this : It is during the so-called Eocene period that the continent to which the Fourth Race belonged, and on which it lived and perished, showed the first symptoms of sinking. And it was in the Miocene sl^q, that it was finally destroyed — save the little island mentioned by Plato. It is these points that have to be checked by the scientific data. 1450. From a Report of the Hibbert Lee- A. H. Sayce. (I/)ndoii, Williams and Nor- fures, 1887. " Lectures on the Origin and gate.) Growth of Religion, as Illustrated by the 1451. Vid0 Part I, Vol. 11, "Chronology Religion of the Ancient Babylonians." By of the Brahmans," 694 TH£ SECRET DOCTRINE Modern Scientific Speculations about the Ages of the Globe, Animal Evolution, and Man May we not be permitted to throw a glance at the works of Special- ists? The work on World-Life: A Comparative Geology, by Prof. A. Winchell, furnishes us with curious data. Here we find an oppon- ent of the Nebular theory, a reverend gentleman, smiting with all the force of the hammer of his odium theologicum on the rather contra- dictory hypothesis of the great stars of Science, in the matter of sider- eal and cosmical phenomena based on their respective relations to terrestrial durations. The "too imaginative physicists and natural- ists " do not fare very easily under this shower of their own specula- tive figures when placed side by side, and cut rather a sorry figure. Thus he shows: — Sir William Thomson, on the basis of the observed principles of cooling, concludes that no more than ten million years [elsewhere he makes it 100|000,000] can have elapsed since the temperature of the Earth was sufficiently reduced to sustain vegetable life.*^ Helmholtz calculates that twenty million years would suffice for the original nebula to condense to the present dimensions of the sun. Prof. S. Newcomb requires only ten millions to attain a temperature of 212^ Fahr."" Croll estimates seventy million years for the diffusion of the heat, etc**" Bischof calculates that 350 million years would be required for the earth to cool from a temperature of 2000° to 200*^ Centig^'ade. Read, basing his estimate on observed rates of denudation, demands 500 million years since sedimentation began in Europe."" Lyell ventured a rough guess of 240 million years; Darwin thought 300 million years demanded by the organic transformations which his theory contemplates, and Huxley is disposed to demand a 1000 millions [!!]. To this Professor Winchell observes that " some biologists . . . seem to close their eyes tight and leap at one bound into the abyss of millions of years, of which they have no more adequate estimate than of in- finity." ^^'^ Then he proceeds to give what he takes to be more cor- rect geological figures: a few will suffice. According to Sir W. Thomson "the whole incrusted age of the world is 80,000,000 years" ; and agreeably with Professor Houghton's 1452. Nat, Phihs, App. 0, Trans, Royal 1454. CUmaU and Time, p. 335. ^oc, Edxn. 1455. Read. Addrew. |#iyerpool Geology. |453. Popular Astronomy, p. 509. Society, 1876. 1456. World'Ufg, p. 180, MATERIALISTS AT LOGGERHEADS 695 calculations of a minimum limit for the time since the elevation of Europe and Asia, three hypothetical ages for three possible and dif- ferent modes of upheaval are given: varying from the modest figures of 640,730 years, through 4,170,000 years to the tremendous figures of 27,491,000 years!! This is enough, as one can see, to cover our claims for the four con- tinents and even the figures of the Brahmans. Further calculations, the details of which the reader may find in Professor Winchell's work,*"^ bring Houghton to an approximation of the sedimentary age of the globe — 11,700,000 years. These figures are found too small by the author, who forthwith extends them to 37,000,000 years. Again, according to CroU,^"* 2,500,000 years " represents the time since the beginning of the Tertiary age " in one work ; and according to another modification of his view, 15,000,000 only have elapsed since the beginning of the Eocene period;^"* which, being the first of the three Tertiary periods, leaves the student suspended between 2j4 and 15 millions. But if one has to hold to the former moderate figures, then the whole incrusted age of the world would be 131,600,000 years.^**® As the last glacial period extended from 240,000 to 80,000 years ago (Professor CroU's view), therefore, man must have appeared on earth from 100 to 120,000 years ago. But, as says Professor Winchell, with reference to the antiquity of the Mediterranean race, " it is generally believed to have made its appearance during the later decline of the continental glaciers." Yet, he adds, this " does not concern, however, the antiquity of the Black and Brown races, since there are numerous evidences of their existence in more southern regions, in times re- motely pre-glacial." ^^^ As a specimen of geological certainty and agreement, these figures also may be added. Three authorities — Messrs. T. Belt, ]?. G. s. ; J. Croll, P. R. s. ; and Robert Hunt, F. R. s., — in estimating the time that has elapsed since the Glacial epoch, give absolutely different figures, namely : — Mr. Belt 20,000 years Mr. J. CroU 240,000 Mr. R. Hunt 80,000 99 1457. World-Lift, pp. 367-S. tiona 672,788 years — were required for the 1458. Cliynate and Time. so-called coal formation. "The tertiary 1459. Quoted in Mr. Chas. Gould's Myth- strata, about 1000 feet in thickness, required ical Mottsters, p. 84. for their development about 350,000 years." 1460. According to Bischof, 1,004,177 See Porcg and Matter, Biichtter, J. F. Col- years — according^ to Qievandier's calcula- lingwood's edHion, 1461. Page 379, 696 I'HB SECRET DOCTRINE (But see "The Ice-Age Climate and Time/' Popular Science Re- view. Vol. xiv, p. 242.) No wonder if Mr. Pengelly confesses that " it is at present and per- haps always tvUI be impossible to reduce, even approximately, geo- logical time into years or even into millenniums*' (Vide supra, foot- note). A wise word of advice from the Occultists to the gentlemen geologists : they ought to imitate the cautious example of Masons. As chronology, they say, cannot measure the era of the creation, there- fore, their " Antient and Primitive Rite " uses 000,000,000 as the near- est approach to reality. The same uncertainty, contradictions and disagreement reign on all other subjects. The scientific authorities on the Descent of Man are again, for all practical purposes, a delusion and a snare. There are many anti- Darwinists in the British Association, and " Natural Selection " begins to lose ground. Though at one time the savior, which seemed to rescue the learned theorists from a final intellectual collapse into the abyss of fruitless hypothesis, it begins to be distrusted. Even Mr. Huxley is showing signs of truancy to " Selection," and thinks " nat- ural selection not the sole factor " : — We g^'eatly suspect that she [Nature] does make considerable jumps in the way of variation now and then, and that these saltations g^ve rise to some of the gaps which appear to exist in the series of known forms.^^ Again, in Fallacies of Darzvinism,^^** C. R. Bree, m. d., argues in this wise in considering the fatal gaps in Mr. Darwin's theory: — It must be again called to mind that the intermediate forms must have been vast in numbers. . . . Mr. St. George Mivart believes that change in evolution may occur more quickly than is generally believed; but Mr. Darwin sticks manfully to his belief, and again tells us " natura non facit saltum " — wherein the Occultists are at one with Mr. Darwin. Esoteric teaching fully corroborates the idea of nature's slowness and dignified progression. " Planetary impulses " are all periodical. Yet this Darwinian theory, correct as it is in minor particulars, agrees no more with Occultism than with Mr. Wallace, who, in his Contribu- tions to the Theory of Natural Selection, shows pretty conclusively that something more than " natural selection " was requisite to produce physical man. Let us, meanwhile, examine the scientific objections to this scientific theory, and see what they are. Mr. St. George Mivart is found arguing that — H62. Review of KSlliktr^i Criticisms. 1463. Page 160, MIVART'S BII.UONS O^ Y^ARS 697 ... it will be a moderate computation to allow 25,000,000 for the deposition of the strata down to and including the Upper Silurian. If, then, the evolu- tionary work done during this deposition only represents a hundredth part of the sum total, we shall require 2,500,000,000 for the complete development of the whole animal Kingdom to its present state. Even one quarter of this, however, would far exceed the time which physics and astronomy seem able to allow for the completion of this process. Finally, a difficulty exists as to the reason of the absence of rich fossiliferous deposits in the oldest strata — if life was then as abundant and varied, as on the Darwinian theory it must have been. Mr. Darwin himself admits "the case at present must remain inexplicable"; and this may be truly urged as a valid argument against the views entertained in his own work. . . . Thus, then, we find a wonderful (and on Darwinian principles all but inex- plicable) absence of minutely transitional forms. All the most marked groups . . . appear at once upon the scene. Even the horse, the animal whose pedigree has been probably best preserved, affords no conclusive evidence of specific origin by infinitesimal fortuitous variations; while some forms, as the laby- rinthodonts and trilobites, which seemed to exhibit gradual change, are shown by further investigation to do nothing of the sort. . . . All these difficulties are avoided if we admit that new forms of animal life of all degrees of com- plexity appear from time to time with comparative suddenness, being evolved according to laws in part depending on surrounding conditions, in part internal — similar to the way in which crystals (and perhaps from recent researches the lowest forms of life) build themselves up according to the internal laws of their component substance and in harmony and correspondence with all envir- oning influences and conditions.**" " The internal laws of their component substance." These are wise words, and the admission of the possibility a prudent one. But how can these internal laws be ever recognized, if Occult teaching is discard- ed ? As a friend writes, while drawing our attention to the above specu- lations : " In other words, the doctrine of Planetary Life-Impulses must be admitted. Otherwise, why are species now stereotyped, and why do even domesticated breeds of pigeons and many animals relapse into their ancestral types when left to themselves?" But the teaching about planetary life-impulses has to be clearly defined and as clearly under- stood if present confusion would not be made still more perplexing. AH these difficulties would vanish as the shadows of night disappear before the light of the rising Sun, if the following esoteric axioms were admitted: (a) the enormous antiquity (and the existence) of our planetary chain; (&) the actuality of the Seven Rounds; (c) the separation of human races (outside the purely anthropological divi- sion) into Seven distinct Root-Races, of which our present European Humanity is the fifth; (d) the antiquity of Man in this (Fourth) Round; and finally (e) that as these Races evolve from ethereality 1464. Gtntsif of SpecUs, p. 142, 696 THE SECKBT DOCTRINE to materiality, and from the latter back again into relative physical tenuity of texture, so every living (so-called) organic species of ani- mals, with vegetation included, changes with every new Root-Race. Were this admitted, if even only along with other, and surely, on maturer consideration, no less absurd, suppositions, if Occult theories have to be considered " absurd " at present, then every difficulty would be made away with. Surely, Science ought to try and be more logical than it now is, as it can hardly maintain the theory of man's descent from an anthropoidal ancestor, and deny in the same breath any reason- able antiquity to that man! Once Mr. Huxley talks of "the vast intellectual chasm between the man and ape," and "the present enormous gulf between the two,"^**' and if he admits the necessity of extending Scientific allowances for the age of man on earth for such slow and progressive development, then all those men of Science, who are of his way of thinking, at any rate, ought to come to some approximate figures, at least, and agree upon the probable duration of those Pliocene, Miocene, and Eocene periods of which so much is said, and about which nothing definite is known — if they dare not venture beyond. But no two scientists seem to agree. Every period seems to be a mystery in its duration, and a thorn in the side of the geologists; and, as just shown, they are unable to harmonize their conclusions even with regard to the comparatively recent geological formations. . Thus, no reliance can be placed on their figures when they do give any, for with them it is all either millions or simply thousands of years! That which is said may be strengthened by the confessions made by themselves and the synopsis of it, found in that " Circle of Sciences," the Encyclopaedia Britannica, which shows the mean accepted in the geological and anthropological riddles. In that work the cream of the most authoritative opinions is skimmed off ; nevertheless, we find in it the refusal to assign any definite chronological date, even to such, com- paratively speaking, late epochs as the Neolithic era, though, for a wonder, an age is established for the beginnings of certain geological periods ; at any rate, of some few, the duration of which could hardly be shortened any more, without an immediate conflict with facts. Thus, it is surmised in the great Encyclopaedia,^^^^ that " 100 million years have passed . . . since the solidification of our Earth, when the earliest form of life appeared upon it."^*" 1465. Man*t Plact in Naturg, p. 102, savants do not find it nearly "sufficient." note. Le Couturier claims for the same 350 million 1466. Vol. X, art "Geology," p. 227. years; Buffon was satisfied with 34 mil- 1467. "100,000,000 of years is probably lions — but there are those in the more amply sufficient for all the requirements of modem schools who will not be content Geology," says the text. Iq Prance, some under $00 million years, THE ADEPT-ASTRONOMER 699 But it seems quite as hopeless to try to convert the modem Geo- logists and Ethnologists as it is to make Darwinian Naturalists per- ceive their mistakes. About the Aryan Root-Race and its origins, Science knows as little as of the men from other planets. With the exception of Flammarion and a few mystics among astronomers, even the habitableness of other planets is mostly denied. Yet such great adept astronomers were the Scientists of the earliest races of the Aryan stock, that they seem to have known far more about the races of Mars and Venus than the modem Anthropologist knows of those of the early stages of the Earth. Let us leave modem Science aside for a moment and turn to ancient knowledge. As we are assured by Archaic Scientists that all such geological cataclysms — from the upheaval of oceans, deluges, and shifting of continents, down to the present year's cyclones, hurricanes, earthquakes, volcanic eruptions, tidal waves, and even the extraordin- ary weather and seeming shifting of seasons which perplexes all Euro- pean and American meteorologists — are due to, and depend on the moon and planets; aye, that even modest and neglected constella- tions have the greatest influence on the meteorological and cosmical changes, over, and within our earth, let us give one moment's attention to our sidereal despots and rulers of our globe and men. Modem Science denies Any such influence; archaic Science affirms it. We may see what both say with regard to this question. B On Chains of Pi^anets and their Plurai^ity Did the Ancients know of worlds besides their own? What are the data of the Occultists in affirming that every globe is a septenary chain of worlds — of which only one member is visible — and that these are, were, or will be, " man-bearing," just as every visible star or planet is ? What do they mean by " a moral and physical influence " of the sidereal worlds on our globes? Such are the questions often put to us, and they have to be considered from every aspect. To the first of the two queries the answer is: — We believe it because the first law in nature is uniformity in diversity, and the second — analogy. "As above, so below." That time is gone by for ever, when, although our pious ancestors believed that our earth was in the center of the universe, the church and her arrogant ser- vants could insist that we should regard as a blasphemy the supposi- tion that any other planet could be inhabited. Adspn and Eve, the 700 THE SECRET DOCTRINE Serpent, and the Original Sin followed by atonement through blood, have been too long in the way, and thus was universal truth sacrificed to the insane conceit of us little men. Now what are the proofs thereof? Except inferential evidence and logical reasoning, there are none for the profane. To the Occultists, who believe in the knowledge acquired by countless generations of Seers, and Initiates, the data offered in the Secret Books are all- sufficient. The general public needs other proofs, however. There are some Kabalists and even some Eastern Occultists, who, failing to find uniform evidence upon this point in all the mystic works of the nations, hesitate to accept the teaching. Even such "uniform evidence" will be forthcoming presently. Meanwhile, we may approach the sub- ject from its general aspect, and see whether belief in it is so very absurd, as some scientists along with other Nicodemuses would have it. Unconsciously, perhaps, in thinking of a plurality of inhabited " Worlds/' we imagine them to be like the globe we inhabit and peopled by beings more or less resembling ourselves. And in so doing we are only following a natural instinct. Indeed, so long as the inquiry is confined to the life-history of this globe we can speculate on this ques- tion with some profit, and ask ourselves what were the " Worlds " spoken of in all the ancient scriptures of Humanity, with some hope of at least asking an intelligible question. But how do we know (a) what kind of Beings inhabit the globes in general; and (&) whether those who rule planets superior to our own, do not exercise the same influence on our earth consciously , that we may exercise unconsciously — say on the small planets (planetoids or asteroids) in the long run, by our cutting the Earth to pieces, opening canals, and thereby entirely changing our climates. Of course, like Caesar's wife, the planetoids cannot be affected by our suspicion. They are too far, etc., etc. Be- lieving in esoteric astronomy, however, we are not so sure of that. But when, extending our speculations beyond our planetary chain, we try to cross the limits of the solar system, then indeed we act as do presumptuous fools. For — while accepting the old Hermetic , axiom : "As above, so below " — we may well believe that as Nature i on Earth displays the most careful economy, utilizing every vile and \ waste thing in her marvelous transformations, and withal never repeat- ing herself — we may justly conclude that there is no other globe in all her infinite systems so closely resembling this earth that the ordinary powers should be able to imagine and reproduce its semblance and containment }^^^ 1468. We are taught that the highest are in ignorance of what lies beyond the Dhyan Chohans, or Planetary Spirits (be- visible planetary systems, since their essence yond the cognizant of the law of analogy), cannot assimilate itself to that of worlds he« STATES 01? CONSCIOUSNESS 701 And indeed we find in the romances as in all the so-called scientific fictions and spiritistic revelations from moon, stars, and planets, merely fresh combinations or modifications of the men and things, the passions and forms of life with which we are familiar, when even on the other planets of our own system nature and life are entirely different from ours. Swedenborg was pre-eminent in inculcating such an erroneous belief. But even more. The ordinary man has no experience of any state of consciousness other than that to which the physical senses link him. Men dream; they sleep the profound sleep which is too deep for dreams to impress the physical brain; and in these states there must still be consciousness. How, then, while these mysteries remain un- explored, can we hope to speculate with profit on the nature of globes which, in the economy of nature, must needs belong to states of con- sciousness other arid quite different from any which man experiences here? And this is true to the letter. For even great adepts (those initiated of course), trained seers though they are, can claim thorough acquaint- ance with the nature and appearance of planets and their inhabitants belonging to our solar system only. They know that almost all the planetary worlds are inhabited, but can have access to — even in spirit — only those of our system ; and they are also aware how difficult it is, even for them, to put themselves into full rapport even with the planes of consciousness within our system, but differing from the states of consciousness possible on this globe ; i. e., on the three planes of the chain of spheres beyond our earth. Such knowledge and intercourse are possible to them because they have learned how to penetrate to planes of consciousness which are closed to the perceptions of ordinary men ; but were they to communicate their knowledge, the world would be no wiser, because it lacks that experience of other forms of percep- tion which alone could enable them to grasp what was told them. Still the fact remains that most of the planets, as the stars beyond our system, are inhabited, a fact which has been admitted by the men of science themselves. Laplace and Herschel believed it, though they wisely abstained from imprudent speculation ; and the same conclusion has been worked out and supported with an array of scientific consider- ations by C. Flammarion, the well-known French Astronomer. The arguments he brings forward are strictly scientific, and such as to appeal even to a materialistic mind, which would remain unmoved by such thoughts as those of Sir David Brewster, the famous physicist, who writes : — yond our solar system. When they reach a they have complete knowledge of all the higher stage of evolution these other uni- worlds within and beneath the limits of our verses will be open to them; meanwhile solar system. 702 THE SECRET DOCTRINE Those "barren spirits" or ''base souls/' as the poet calls them, who might be led to believe that the Earth is the only inhabited body in the universe, would have no difficulty in conceiving the earth also to have been destitute of inhabitants. What is more, if such minds were acquainted with the deductions of geology, they would admit that it was uninhabited for myriads of years; and here we come to the impossible conclusion that during these myriads of years there was not a single intelligent creature in the vast domains of the Universal King, and that before the protozoic formations there existed neither plant nor animal in all the infinity of space. [ I ] "^ Flammarion shows, in addition, that all the conditions of life — even as we know it — are present on some at least of the planets, and points to the fact that these conditions must be much more favorable on them than they are on our Earth. Thus scientific reasoning, as well as observed facts, concur with the statements of the seer and the innate voice in man's own heart ia declaring that life — intelligent, conscious life — must exist on other worlds than ours. But this is the limit beyond which the ordinary faculties of man cannot carry him. Many are the romances and tales, some purely fan- ciful, others bristling with scientific knowledge, which have attempted to imagine and describe life on other globes. But one and all, they give but some distorted copy of the drama of life around us. It is either, with Voltaire, the men of our own race under a microscope, or, with de Bergerac, a graceful play of fancy and satire ; but we always find that at bottom the new world is but the one we ourselves live in. So strong is this tendency that even great natural, though non-initiated seers, when tmtrained, fall a victim to it; witness Swedenborg, who goes so far as to dress the inhabitants of Mercury, whom he meets with in the spirit-world, in clothes such as are worn in Europe. Commenting on this tendency, Flammarion in his work Sur la Pluraliti des Mondes Habitis, says : — It seems as if in the eyes of those authors who have written on this sub- ject, the Earth were the type of the Universe, and the Man of Earth, the type of the inhabitants of the heavens. It is, on the contrary, much more probable, that, since the nature of other planets is essentially varied, and the surroundings and conditions of existence essentially different, while the forces which preside over the creation of beings and the substances which enter into their mutual constitution are essentially distinct, it would follow that our mode 1469. Since no tingle atom in the entire We do not know oursghes, then how can Kosmoa ia without life and conaciouaneaa, we» if we have never been trained to it how much more then ita mighty globea? — and initiated, fancy that we can penetrate though they remain aealed hooka to ua men the conaciouaneaa of the amallest of the ani- who can hardly enter even into the oonacioua- mala around ua? neaa of the forma of life neareat ua? WOiaDS MENTIONED IN THE BIBLE 703 of existence cannot be regarded as in any way applicable to other globes. Those who have written on this subject have allowed themselves to be dom- inated by terrestrial ideas, and fell therefore into error"" But Flammarion himself falls into the very error which he here condemns, for he tacitly takes the conditions of life on earth as the standard by which to determine the degree to which other planets are adapted for habitation by " other Humanities." Let us, however, leave these profitless and empty speculations, which, though they seem to fill our hearts with a glow of enthusiasm and to enlarge our mental and spiritual grasp, do but in reality cause a facti- tious stimulation, and blind us more and more to our ignorance not only of the world we inhabit, but even of the infinitude contained within ourselves. When, therefore, we find in the Bibles of Humanity " other worlds " spoken of, we may safely conclude that they not only refer to other states of our planetary chain and Earth, but also to other inhabited globes — stars and planets; withal, that the latter were never specu- lated upon. The whole of antiquity believed in the Universality of life. But no really initiated seer of any civilized nation has ever taught that life on other stars could be judged by the standard of terrestrial life. That which is generally meant by "earths" and worlds, relates (a) to the "rebirths" of our globe after each manvantara and a long period of "obscuration"; and (&) to the periodical and entire changes of the Earth's surface, when Continents disappear, to make room for Oceans, and Oceans and Seas are violently displaced and sent rolling to the poles, to cede their emplacements to new Continents. We may begin with the Bible — the youngest of the World-Scrip- tures. In Bcclesiastes, chap. i. we read these words of the King- Initiate : — " One generation passeth away and another generation com- eth, but the earth abideth for ever" and again, " The thing that hath been, it is that which shall be; and that which is done, is that which shall be done, and there is no new thing under the sun." Under these words it is not easy to see the reference to the successive cataclysms by which the Races of mankind are swept away, or, going further back, to the various transitions of the globe during the process of its forma- tion. But if we are told that this refers only to our world as we now see it, — then we shall refer the reader to the New Testament, where St. Paul speaks ^*^^ of the Son (the manifested Power) whom (God) hath appointed heir of all things, by whom also he made the worlds (plural).^*" This " Power " is Hokhmah (or Chochmah), the Wisdom 1470. Pluraliti dts Mondes, p. 439. Cosmogony. The unknown Liglit — with 1471. In Hebrews % which he is said to be oo-etemal and coeval 1472. This relates to the Logos of every — is reflected in the "First-Bom," the 704 mt SECR^ DOCTRINE and the Word. We shall probably be told that by this term " worlds," the stars, heavenly bodies, etc., were meant. But apart from the fact that " stars " were not known as " worlds " to the ignorant editors of the Epistles, if even they must have been known to Paul, who was an Initiate ("a Master-Builder"), we can quote on this point an eminent theologian, Cardinal Wiseman. In Vol. I.^*^* of his work treating of the indefinite period of the six days — or shall we say " too definite " period of the six days — of creation and the 6000 years, he confesses that we are in total darkness upon the meaning of that statement of St. Paul, unless we are permitted to suppose that allusion is made in it, 1. e,, the period which elapsed between the first and second verses of chapter i. of Genesis — to those primitive revolutions, *. e., the destruc- tions and the re-productions (of the world) indicated in chapter i. of Bcclesiastes; or, to accept, with so many others, and in its literal sense, the passage ^*^* that speaks of the creation of worlds — in plural. . . . It is very singular, he adds, that all the cosmogonies should agree to suggest the same idea, and preserve the tradition of a first series of revolutions, owing to which the world was destroyed and again renewed. Had the Cardinal studied the Zohar his doubts would have changed to certitude. Thus saith Idra Suta: ^*^' *' There were old worlds which perished as soon as they came into existence ; worlds with and without form called Scintillas — for they were like the sparks under the smith's hammer, flying in all directions. Some were the primordial worlds which could not continue long, because the * aged ' — his name be sanc- tified — had not as yet assumed his form,^*^* the workman was not yet the ' Heavenly man.' " "" Again in the Midrash, written long before the Kabala of Simeon Ben lochai, Rabbi Abahu explains: — "The Holy One, blessed be his name, has successively formed and destroyed sundry worlds before this one.^*^* . . . Now this refers both to the first races [the " Kings of Edom"] and to the worlds destroyed " ^^^^ " Destroyed " means here what we call " obscurations." This becomes evident when one reads further on the explanation given : — " Still when it is said that they [the worlds] perished, it is only meant thereby that they [their himianities] lacked the true form, till the human [our] Frotogonos; and the Detniourgot or the Uni- versal Mind directs hi« Divine Thought into the Chaos that under the fashioning of minor gods will be divided into the seven oceans — Sapta samudras. It is Purusha, Ahura Mazda, 0siri«, etc, and finally the gnostic Christos, who is in the Kabala, Hokhmah or Wisdom, the "Word." 1473. Page 309. 1474. Hebrews i, 1. 1475. In the Zohar, ill, 292, c. 1476. The form of Tikkun or the Froto- gonos, the " first-bom," i, e., the- universal form and idea, had not yet been mimored in Chaos, 1477. The "Heavenly man" is Adam Kadmon — the ssmthesis of the Sephiroth, as " Manu Sviyambhuva " is the synthesis of the Prajipatis. 1478. Bereshith Rabbah, Parsha DL 1479. This refers to the thrss Rounds that preceded our fourth Round. *t WHO ARE THE KINGS Ot EDOM? 70S form came into being, in which all things are comprised and which coiu- tains all forms. . . .^*®® — it does not mean death, but only denotes a sinking down from their status . . ." (that of worlds in activity).*"^ When, therefore, we read of the destruction of the worlds, this word has many meanings, which are very clear in several of the Commen- taries on the Zohar and Kabalistic treatises. As said elsewhere, it means not only the destruction of many worlds which have ended their life-career, but also that of the several continents which have dis- appeared, as also their decline and geographical change of place. The mysterious " Kings of Edom " are sometimes referred to as the Worlds " that had been destroyed ; but it is a " cloak." The Kings who reigned in Edom before there reigned a King in Israel, or the " Edomite Kings," could never symbolize the " prior worlds," but only the "attempts at men" on this globe: the "pre-Adamite races," of which the Zohar speaks, and which we explain as the First Root-Race. For, as, speaking of the six Earths (the six " limbs " of Microproso- pus) it is said that the Seventh (our Earth) came not into the compu- tation when the Six were created (the six spheres above our globe in the terrestrial chain), so the first seven Kings of Edom are left out of calculation in Genesis, By the law of analogy and permutation, in the Chaldaean Book of Numbers, as also in the Books of Knowledge and of Wisdom, the " seven primordial worlds " mean also the " seven primordial " races (sub-races of the First Root-Race of the Shadows) ; and, again, the Kings of Edom are the sons of " Esau the father of the Edomites " ; ^*®^ i. e., Esau represents in the Bible the race which stands between the Fourth and the Fifth, the Atlantean and the Aryan. " Two nations are in thy womb," saith the Lord to Rebekah ; and Esau was red and hairy. From verse 24 to 34, chapter xxv of Genesis contains the allegorical history of the birth of the Fifth Race. "And the Kings of ancient days died and their chiefs (crowns) were found no more," says Siphrah Dsenioutha (3). . . . "The Head of a nation that has not been formed at the beginning in the likeness of the White Head: its people is not from this Form," states the Zohar (iii). "... Before it [the White Head, the Fifth Race or Ancient of the Ancients] arranged itself in its [own, or present] Form ... all worlds have been destroyed; therefore it is written: And Bela, the Son of Beor, reigned in Edom."^*" Here the "worlds" stand for 1480. This aentence containt a dual aenae rinking down from their atatua" — ia plain; and a profound myatery in the occult ad- from active worlda they have fallen into a encea the aecret of which if, and token, temporary obacuration — they reat, and hence known — oonfera tremendoua powera on the are entirely changed. Adept to change his visible form. 1482. Genesis xxxvi. 43. 1481. Idra Suta, Zohar, iii. 136, c "A 1483. Genesis, xxxvi. 706 THS SECRM DOCTRINE races. "And he [such or another King of Edom] died, and another reigned in his stead." ^"* No Kabalist who has hitherto treated of the symbolism and allegory hidden under these " Kings of Edom " seems to have perceived more than one aspect of it. They are neither the " worlds ihBi were de- stroyed," nor the " Kings that died " — alone ; but both, and much more, to treat of which there is no space at present. Therefore, leaving the mystic parables of the Zohar, we will return to the hard facts of materialistic science ; first, however, citing a few from the long list of great thinkers who have believed in the plurality of inhabited worlds in general, and in worlds that preceded our own. These are, the great mathematicians Leibnitz and Bemouilli, Isaac Newton himself, as can be read in his Optics; Buffon, the naturalist; Condillac, the sceptic; Bailly, Lavater, Bemardin de St. Pierre, and, as a contrast to the two last named — suspected at least of mysticism — Diderot and most of the writers of the Encyclopaedia. Following these come Kant, the founder of modem philosophy ; the poet philosophers, Goethe, Krause, Schelling; and many astronomers, from Bode, Fergusson and Her- schel to Lalande and Laplace, with their many disciples in more recent years. A brilliant list of honored names indeed; but the facts of physical astronomy speak even more strongly in favor of the presence of life, even organized life, on other planets. Thus in four meteorites which fell respectively at Alais in France, the Cape of Good Hope, in Hun- gary, and again in France, there was found, on analysis, graphite, a form of carbon known to be invariably associated with organic life on this earth of ours. And that the presence of this carbon is not due to any action occurring within our atmosphere is ^shown by the fact that carbon has been found in the very center of a meteorite ; while in one which fell at Argueil, in the south of France, in 1857, there was found water and turf, the latter being always formed by the decomposition of vegetable substances. And further, examining the astronomical conditions of the other planets, it is easy to show that several are far better adapted for the development of life and intelligence — even under the conditions with which men are acquainted — than is our earth. For instance, on the planet Jupiter the seasons, instead of varying between wide limits as do ours, change by almost imperceptible degrees, and last twelve times as long as ours. Owing to the inclination of its axis the seasons on Jupiter are due almost entirely to the eccentricity of its orbit, and hence change slowly and regularly. We shall be told, that no life is possible 1484. Ibid. 31 tf* Mq. WHAT FI,AM MARION TEI/I/S US 707 on Jupiter, as it is in an incandescent state. But not all astronomers agree with this. For instance what we say, is said by M. Flammarion : and he ought to know. On the other hand Venus would be less adapted for human life such as exists on earth, since its seasons are more extreme and its changes of temperature more sudden ; though it is curious that the duration of the day is nearly the same on the four inner planets, Mercury, Venus, the Earth and Mars. On Mercury, the Sun's heat and light are seven times what they are on the Earth, and astronomy teaches that it is enveloped in a very dense atmosphere. And as we see that life appears more active on earth in proportion to the light and heat of the sun, it would seem more than probable that its intensity is far, far greater on Mercury than here. Venus, like Mercury, has a very dense atmosphere, as also has Mars ; and the snows which cover their poles, the clouds which hide their surface, the geographical configuration of their seas and continents, the variations of seasons and climates, are all closely analogous — at least to the eye of the physical astronomer. But such facts and the consider- ations to which tiiey give rise, have reference only to the possibility of the existence on these planets of human life as known on earth. That some forms of life such as we know are possible on these planets, has been long since abundantly demonstrated, and it seems perfectly useless to go into detailed questions of the physiology, etc., etc., of these hypo- thetical inhabitants, since after all the reader can arrive only at an imaginary extension of his familiar surroundings. It is better to rest content with the three conclusions which M. C. Flammarion, whom we have so largely quoted, formulates as rigorous and exact deductions from the known facts and laws of science. I. The various forces which were active in the beginning of evolution gave birth to a great variety of beings on the several worlds; both in the organic and inorganic kingdoms. II. The animated beings were constituted from the first according to forms and organisms in correlation with the physiological state of each inhabited globe. III. The humanities of other worlds differ from us, as much in their inner organization as in their external physical type. Finally the reader who may be disposed to question the validity of these conclusions as being opposed to the Bible, may be referred to an Appendix in M. Flammarion's work dealing in detail with this ques- tion ; since in a work like the present it seems unnecessary to point out the logical absurdity of those churchmen, who deny the plurality of worlds on such grounds. 706 THE SECRET DOCTRINE In this connexion we may well recall those days when the burning zeal of the Primitive Church opposed the doctrine of the earth's rotundity, on the ground that the nations at the Antipodes would be outside the pale of salvation ; and again how long it took for a nascent science to break down the idea of a solid firmament, in whose grooves the stars moved for the special edification of terrestrial humanity. The theory of the earth's rotation was met by a like opposition — even to the martyrdom of its discoverers — because, besides depriving our orb of its dignified central position in space, this theory produced an appalling confusion of ideas as to the Ascension — the terms " up " and " down " being proved to be merely relative, thus complicating not a little the question of the precise locality of heaven.^**' According to the best modem calculations, there are no less than 500,000,000 of stars of various magnitudes, within the range of the best telescopes. As to the distances between them, they are incal- culable. Is, then, our microscopical Earth — a " grain of sand on an infinite sea-shore " — the only center of intelligent life? Our own Sun, itself 1,300,000 times larger than our planet, sinks into insignificance beside that giant Sun — Sirius, — and the latter in its turn is dwarfed by other luminaries in infinite Space. The self-centered conception of Jehovah as the special guardian of a small and obscure semi-nomadic tribe, is tolerable beside that which confines sentient existence to our microscopical globe. The primary reasons were without doubt: (1) Astronomical ignorance on the part of the early Christians, coupled with an exaggerated appreciation of man's own importance — a crude form of selfishness; and (2) the dread that, if the hypothesis of millions of other inhabited globes was accepted, the crushing rejoinder would ensue — " Was there then a Revelation to each world ? " involv- ing the idea of the Son of God eternally " going the rounds " as it were. Happily it is now unnecessary to waste time and energy in proving the possibility of the existence of such worlds. All intelligent persons admit it. That which now remains to be demonstrated is, that if it is once proven that there are inhabited worlds besides our own with humanities entirely different from each other as from our own — as maintained in the Occult Sciences — then the evolution of the preced- ing races is half proved. For where is that physicist or geologist who 1485. In that learned and witty work, not ill-founded suspicion that even our age of God and his Book, by the redoubtable " Sa- scientific enlightenment may be as grossly ab- ladin " of Agnostic repute, the amusing cal- surd in its materialistic negations, as the culation that, if Christ had ascended with men of the middle ages were absurd and the rapidity of a cannon ball, he would not materialistic in their religious affirma- have reached even Sirius yet, reminds one tions. vividly of the past. It raises, perhaps, a SCIENCE AND OCCUWISM MAY YET AGREE 709 is prepared to maintain that the Earth has not changed scores of times, in the millions of years which have elapsed in the course of its exist- ence; and changing its "skin," as it is called in Occultism, that the Earth has not had each time her special humanities adapted to such atmospheric and climatic conditions as were entailed. And if so, why should not our preceding four and entirely different mankinds have existed and thrived before our Adamic (Fifth Root) Race? Before closing our debates, however, we have to examine the so- called organic evolution more closely. Let us search well and see whether it is quite impossible to make our Occult data and chronology agree up to a certain point with those of Science. Suppi^EMENTARY Remarks on Esoteric Geowxiicai, Chronoi^ogy It seems, however, possible to calculate the approximate duration of the geological periods from the combined data of Science and Occultism now before us. Geology is, of course, able to determine almost with certainty one thing — the thickness of the several deposits. Now, it also stands to reason that the time required for the deposition of any stratum on a sea-bottom must bear a strict proportion to the thickness of the mass thus formed. Doubtless the rate of erosion of land and the sorting out of matter on to ocean beds has varied from age to age, and cataclysmic changes of various kinds break the " uni- formity " of ordinary geological processes. Provided, however, we have some definite numerical basis on which to work, our task is rendered less difficult than it might at first sight appear to be. Making due allowance for variations in the rate of deposit, Professor Lefevre gives us the relative figures which sum up geological time. He does not attempt to calculate the lapse of years since the first bed of the Lauren- tian rocks was deposited, but postulating that time as = x, he presents us with the relative proportions in which the various periods* stand to it. Let us premise our estimate by stating that, roughly speaking, the Primordial rocks are 70,000 ft., the Primary 42,000 ft., the Secondary 15,000 ft, the Tertiary 5000 ft., and the Quaternary some 500 ft. in thickness : — Dividing into a hundred parts the time, whatever its actual length, that has passed since the dawn of life on this earth (lower Laurentian strata), we shall be led to attribute to the Primordial age more than half of the whole duration, say 53.5; to the Primary 32.2; to the Secondary 11.5; to the Tertiary 2.3; to the Quaternary 0.5 or one-half per cent.*** I486. Philosophy, p. 481. 710 THB SCCSET DOCTRINE Now, as it is certain, on occult data, that the time which has elapsed since the first sedimentary deposits = 320,000,000 years, we are able to infer that the: — Rough Appboximations fLaurentian 1 Cambrian \ lasted 171,200,000 yrs. Silurian J Primary Devonian Coal Permian. » 103,040.000 >l Secondary fTriassic. .. •{Jurassic. . . [Cretaceous f» 36,800,000 t9 Tertiary Quaternary fEocene. •{Miocene [Pliocene ■1 j 7,360,000 „ (probably in excess) „ 1,600,000 (probably in excess) f» Such estimates harmonize with the statements of Esoteric Ethnology in almost every particular. The Tertiary Atlantean part-cycle, from the " apex of glory " of that Race in the early Eocene to the great mid-Miocene cataclysm, would appear to have lasted some 3yi to four million years. If the duration of the Quaternary is not rather (as seems likely) overestimated, the sinking of Ruta and Daitya would be post-Tertiary. It is probable that the results here given allow some- what too long a period to both the Tertiary and Quaternary, as the Third Race goes wtjff far back into the Secondary Age. Nevertheless, the figures are most suggestive. But the argument from geological evidence being only in favor of 100,(X)0,000 years, let us compare our claims and teachings with those of exact science. Mr. Edward Clodd,***^ in reviewing M. de Mortillet's woric Materi- aux pour VHistoire de V Homme, which places man in the mid-Miocene period,^*** remarks that " it would be in defiance of all that the doctrine of evolution teaches, and moreover, win no support from believers in 1487. Knowledge, March 31, 1882. 1488. And who yet, in another work, La PrikUtorique Anfiquiti de V Homme, some twenty years ago, generously aUowed only 230,000 years to our mankind. Since we learn now that he places man "in the mid- Miocene period," we must say that the much- respected Professor of Prehistoric Anthropo- logy (in Paris) is somewhat contradictory and inconsistent, if not n^f in his views. S^CEDERS FROM DARWINISM 711 special creation and the fixity of species, to seek for so highly special- ized a mammalian as man at an early stage in the life-history of the globe." To this, one could answer: (a) the doctrine of evolution, as inaugurated by Darwin and developed by later evolutionists, is not only the reverse of infallible, but it is repudiated by several great men of science, e.g., de Quatrefages, in France, and Dr. Weismann, an €^;r-evolutionist in Germany, and many others, the ranks of the anti- Darwinists growing stronger with every year;**** and (b) truth to be worthy of its name, and remain truth and fact, hardly needs to beg for support from any class or sect. For were it to win support from believers in special creation, it would never gain the favor of the evolu- tionists, and vice versa. Truth must rest upon its own firm foundations of facts, and take its chances for recognition, when every prejudice m the way is disposed of. Though the question has been already fully considered in its main aspects, it is, nevertheless, advisable to combat every so-called "scientific" objection as we go along, when making what are regarded as heretical and " anti-scientific " statements. Let us briefly glance at the divergences between orthodox and esoteric science, on the question of the age of the globe and of man. With the two respective synchronistic tables before him, the reader will be enabled to see at a glance the importance of these divergences ; and to perceive, at the same time, that it is not impossible — nay, it is most likely — that further discoveries in geology and the finding of fossil remains of man will force science to confess that it is esoteric philosophy which is right after all, or, at any rate, nearer to the truth. PARALLELISM OF LIFE Scientific Hypotheses Esoteric Theory Science divides the period of the Leaving the classification of the globe's history, since the beginning of , geological periods to Western Science, life on earth (or the Azoic age), into esoteric philosophy divides only the five main divisions or periods, accord- life-periods on the globe. In the pre- ing to Haeckel."^ sent Manvantara the actual period is separated into seven Kalpas and seven great human races. Its first Kalpa, answering to the " Primordial Epoch," is the age of th< 1489. The toot and basic idea of the ger, the physiologists, besides other men of origin and transformation of species — the science as eminent as any, find insuperable heredity (of acquired faculties) seems to difiiculties and even impossibilities in the have found lately very serious opponents in doctrine. Germany. Du Bois-Reymond and Dr. Pflu- 1490. History of Creation, p. 20. i 712 THE SECKST DOCTRINE Divine r»T>Tiiirr\i>nTAT fl^urcntian System "^ Deva or PRIMORDIAL^ Cambrian „ " PRIMEVAL " "" V men, the "Creators" Epoch [^Silurian The Primordial Epoch is, science tells us, by no means devoid of vege- table and animal life. In the Lau- rentian deposits are found specimens of the Eosoon Canadense — a cham- bered shell. In the Silurian are dis- covered sea-weeds {algae), molluscs, Crustacea, and lower marine organ- isms, also the first trace of fishes. The primordial Epoch shows algae, mol- luscs, Crustacea, polyps, and marine organisms, etc, etc. Science teaches, therefore, that marine life was pre- sent from the very beginnings of time, leaving us, however, to speculate for ourselves as to how life appeared on earth. If it rejects the Biblical "Cre- ation" (as we do), why does it not give us another, approximately plaus- ible hypothesis? r Devonian PRIMARY^ Coal [^ Permian u 1491. The Mine names are retained at thoie given by science, to make the parallels clearer. Our terms are quite different. 1492. Let the student remember that the Doctrine teaches that there are seven de- J and Progemtors. The Esoteric Philosophy agrees with the statement made by sdeiu (see parallel column), demui however, in one particular. 300,000,000 years of vegetable (see "Brahmanical Chronology") pfj ceded the "Divine Men," or genitors. Also, no teaching d< that there were traces of life withit^ the Earth besides the Eosoon Cana^ dense in the Primordial Epoch. Only, whereas the said vegetation belonged to this Round, the zoological relics now found in the Laurentian, Cam- brian, and Silurian systems, so called, are the relics of the Third Round. At first astral like the rest, they consoli- dated and materialized Pari passu with the NSW vegetation. Divine Progenitors, SECONDARY GROUPS, and the 2^ races. " Fern-forests, Sigil- laria, Coniferae, fishes, first trace of reptiles." Thus saith modem science; the esoteric doctrine re- „ J peats that which was said above. These are all relics of the preceding Round.**^ Once, however, the prototypes are pro- jected out of the astral envelope of the earth, an inde- finite amount of mod- ^ification ensues. grees of Devas or " Progenitors,'* or ■even classes, from the most perfect to the lest exalted. 1493. It may be said that we are incon- sistent in not introducing into this table a PRIMARY. r\ THE TWO SCIENCES CONTRASTED 713 fTriassic SECONDARY'S Jurassic. I ^ Chalk or Cretaceous. This is the age of Reptiles, of the gigantic Megalosauri, Ichthyosauri, Plesiosauri, etc., etc. Science denies the presence of man in that period. If so, it has to explain how men came to know of these monsters and de- scribe them before the age of Cuvier? The old annals of China, India, Egypt, and even of Judaea are full of them, as demonstrated elsewhere. In this period also appear the first (marsu- pial) mammals"* — insectivorous, carnivorous, phytophagous; and (as Professor Owen thinks) a herbivor- ous hoofed mammal. Science does not admit the appear- ance of man before the close of the Tertiary period."" Why? Because Primary-Agt Man. The parallelism of Races ' and geological periods here adopted, is, so far as the origin of Jst and 2nd are con- cerned, purely tentative, no direct informa- tion being available. Having previously dis- cussed the question of a possible Race in the Carboniferous Age, it is needless to renew the debate. 1494. During the interim from one Round to another, the globe and everjrthing on it remains in statu quo. Remember, Vegetation began in its ethereal form before what is called the Primordial, running through the Primary, and condensing in it, and reaching its full phjrsical life in the Secondary. 1495. Geologists tell us that "in the sec- ondary epoch, the only mammals which have been (hitherto) discovered in Europe are the fossil remains of a small marsupial or pouch- bearer." (Knowledge, March 31, 1882, p. 464.) Surely the marsupial or didelphis (the only surviving animal of the family of those who were on the earth during the presence on it of androgyne man) cannot be the only an»- According to every calculation the Third Race had already made J its appearance, as dur- Secondary 1 ing the Triassic there were already a few mammals, and it must ^have separated. This, then, is the age of the Third Race, in which the origins of the early Fourth may be perhaps also discover- able. We are, however, here left entirely to conjecture, as no definite data are yet given out by the Initiates. The analogy is but a poor one, still it may be argued that, as the early Mammalia and pre-mammalia are shown in their evolution merging from one kind into a higher one, anatomi- cally, so are the human races in their procreative processes. A parallel might certainly be found between the Monotremata, the Didelphia (or Mar- supialia) and the placental Mammals, divided in their turn into three or- ders"" like the First, Second, and mal that was then on earth? Its presence speaks loudly for that of other (though un- known) mammals, besides the monotremes and marsupials, and thus shows the appella- tion of " mammalian age " given only to the Tertiary period to be misleading and erroneous; as it allows one to infer that there were no mammals, but reptiles, birds, amphibians, and fishes alone in the Meso- zoic times — the Secondary. 1496. These Placentalia of the third sub- class are divided, it appears, into Villipla- centalia (placenta composed of many sep- arate scattered tufts), the Zonoplacentalia (girdle-shaped placenta), and the discopla- centalia (or discoid). Haeckel sees fai the Marsupialia Didelphia, one of the connect- ing links genealogically between man and the Moneron!! 1497. Those who feel inclined to sneer at that doctrine of Esoteric Ethnology, which pre-supposes the existence of Man in the Secondary Age, will do well to note the fact that one of the most distinguished an- thropologists of the day, M. de Quatre- 714 THE SECRET DOCTRINE man has to be shown younger than the higher mammals. But Esoteric philo- sophy teaches us the reverse. And as science is quite unable to come to anything like an approximate conclu- sion as to the age of man, or even the geological periods, therefore, even ac- cepted only as a hypothesis, the oc- cult teaching is more logical and reasonable. No man is yet allowed to have lived during this period: — {Eocene. Miocene. Pliocene. Says Mr. E. Clodd, in Knowledge :— "Although the placental mammals and the order of Primates to which man is related, appear in Tertiary times and the climate, tropical in the Eocene age, warm in the Miocene and tem- perate in the Pliocene, was favorable to his presence, the proofs of his ex- istence in Burope before the close of the Tertiary epoch ... are not gener- ally accepted here." faget, teriously argucf in that direction. He writes: "There ia notliinff impoaaible in the auppoaition that he [Man] may liaTe ... ap- peared on the globe with the first represen- tatives of the type to which he belongs in virtue of his organism." (The Human Spe- cies, p. 153) This statement approximates most closely to our fundamental assertion that man preceded the other mammalia. Professor Lefivre admits that the " labors of Boucher de PertheSt Lartet, Christy, Bour- geois, Desnoyers, Broca, de Mortillet, Hamy, Gaudry, Capellini, and a hundred others, have overcome all doubts and clearly estab- lished the progressive development of the human organiam and industries from the Miocene epoch of the Tertiary age." (Phil- osophy, page 499, chapter on Organic Evolu- tion.) Why does he reject the possibility of Third Root-Races of men."* But this would require more space than can be now allotted to the subject. I The Third race has now almost utterly disappeared, carried away by the fearful geological cata- clysms of the Secondary age, leaving behind it but a few hy- brid races. The Fourth, bom millions of years before"^ the said cata- clysm took place, perishes during the Miocene period,"* when the Fifth (our Aryan race) had one million years of independent ex- istence."" How much older it is from its origin — who knows? As the "Historical" Period has begun, with the Indian Aryans, with their Vedas, for their mul- titudes,"" and far earlier in the Esoteric Records, it is useless ^to establish here any parallels. a Secondary- Age man? Simply becanse he is involved in the meshes of the Darwinian Anthropology 1 1 "The origin of man is bound up with that of the higher mammals;" he appeared "only with the last typea of his class "II Thia is not argument, but dog- matism. Theory can never excommunicate fact I Must evenrthing give place to the mere working-hypotheses of Western Evolu- tionists? Surely not 1498. This inclusion of the First Race in the Secondary is necessarily only a provis- ional working-hjrpothesis — the actual chron- ology of the First, Second, and Early Third Races being closely veiled by the Initiates. For all that can be said on the subject, the First Root-Race may have been Pre- Second- ary, as is, indeed, taught {Vide supra.) 1499. The above parallels stand good only THE SUFFICIENCY OF THE "aNIMALISTS " 715 Quaternary^ Geology has now divided the periods and placed man in the — Palaeolithic man. f If the Quaternary period is allowed Neolithic man, and < 1,500,000 years, then only does our Historical Period. [Fifth Race belong to it. Yet, mirabile dictu ! — while the non-cannibal Palaeolithic man, who must have certainly antedated cannibal Neolithic man by hundreds of thousands of years ^'*®* is shown to be a remarkable artist, neolithic man is made out almost an abject savage, his lake dwellings notwith- standing."®* For see what a learned geologist, Mr. Charles Gould, tells the reader in his Mythical Monsters:— ^^^^^ Palaeolithic men were unacquainted with pottery and the art of weaving, and if Professor CroU's earlier calculations are adopted, namely, of 15,000,000 years since the beginning of the Eocene period (see Charles Gould's Mythical Monsters, p. 84), not those in his Climate and Time, which al- low only 2^ million years', or at the utmost only three million years' duration to the Ter- tiary age. This, however, would make the whole duration of the incrusted age of the world only 131,600,000 years according to Professor Winchell, whereas in the Esoteric doctrine, sedimentetion began in this Round approximately over 320 million years ago. Yet his calculations do not dash much with ours with regard to the epochs of gla- cial periods in the Tertiary age, which is called in our Esoteric books the age of the "Pigmies." With regard to the 320 millions of years assigned to sedimentation, it must be noted that even a greater time elapsed during the preparation of this globe for the Fourth Round previous to stratifica- tion. 1500. Though we apply the term "truly human," only to the Fourth Atlantean Root- Race, yet the Third Race is almost human in its latest portion, since it is during ita fifth sub-race that mankind separated sexu- ally, and that the first man was bom ac- cording to the now normal process. This " first man " answers in the Bible iGenesis} to Enos or Henoch, son of Seth (ch. iv). 1501. Geology records the former exist- ence of a universal ocean, sheets of marine sediments uniformly present evenrwhere tes- tifying to it; but, it is not even the epoch referred to in the allegory of Vaivasvata Manu. The latter is a Deva-Man (or Manu) saving in an ark (the female principle) the germs of humanity, and also the seven Rishis — who stand here as the symbols for the seven human principles — of which allegory we have spoken elsewhere. The " Universal Deluge " is the watery abyss of the Primor- dial Principle of Berosus. (See Stansas from 2 to % \n Part I.) How, if Croll al- lowed fifteen million years to have elapsed since the Eocene period (which we state on the authority of a C^ologist, Mr. (!h. C^uld) only 60 millions are assigned by him "since the beginning of the (Cambrian period, in the Primordial Age " — passes comprehension. The Secondary strata are twice the thick- ness of the Tertiary, and (neology thus shows the Secondary age alone to be of twice the length of the Tertiary. Shall we then accept only 15 million years for both the Primary and the Primordial? No won- der Darwin rejected the calculation. 1502. See "Esoteric Buddhism," pp. 53- 55, Fourth Ed. 1503. We hope that we have furnished all the Scientific data for it elsewhere. 1504. It is conceded by Geology to be " beyond doubt that a considerable period must have supervened after the departure of Palaeolithic man and before the arrival of his Neolithic successor." (See James Cki- kie's Prehistoric Europe, and Chas. (Quid's Mythical Monsters, p. 98.) 1505. Resembling in a manner the pUe- villages of Northern Borneo. 1505a. Page 97. .A. 716 THE SECRET DOCTRINE apparently had no domesticated animals or system of cultivation; but the Neo- lithic lake-dwellers of Switzerland had looms, pottery, cereals, • . . sheep, horses, — [etc., etc] Yet, though Implements of horn, bone, and wood were in conmion use among both races . . . those of the older are frequently distinguished by their being sculptured zvith great ability, or ornamented with life-like engravings of the various ani- mals living at the period; whereas there appears to have been a marked ab- sence of any similar artistic ability "* on the part of Neolithic man. Let us give the reasons for it. (1) The oldest fossil man, the primitive cave-men of the old Palaeolithic period, and of the Pre-glacial period (of whatever length, and however far back), is always the same genus man, and there are no fossil remains proving for him " what the Hipparion and Anchi- therium have proved for the genus horse — that is, gradual progressive specialization from a simple ancestral type to more complex existing forms." "«' (2) As to the so-called Palaeolithic haches ". . . when placed side by side with the rudest forms of stone hatchets actually used by the Australian and other savages, it is difficult to detect any difference." ^^^^ This goes to prove that there have been savages at all times; and the inference would be that there might have been civilized people in those days as well, cultured nations contemporary with those rude savages. We see such a thing in Egypt 7,000 years ago. (3) An obstacle which is the direct consequence of the two prece- ding : Man, if no older than the Palaeolithic period, could not possibly have had the actual time to get transformed from the "missing link" 1506. " The most clever sculptor of mod- em times would probably not succeed very much better, if his graver were a splinter of flint, and stone and bone were the materials to be engraved"!! (Prof. Boyd Dawkins' Cave-Hunting, p. 344.) It is needless after such a concession to further insist on Hux- ley's, Schmidt's, Laitig's, and others' state- ments to the effect that Palaeolithic man can- not be considered to lead us back in any way to a pithecoid human race; thus demolish- ing the fantasies of many superficial evolu- tionists. The relic of artistic merit here re-appearing in the Chipped- Stone- Age men, is traceable to their Atlantean ancestry. Neolithic man was a fore-runner of the great Aryan invasion, and immigrated from quite another quarter — Asia, and in a measure Northern Africa. (The tribes peopling the latter towards the North- West, wei« certainly of an Atlantean origin — dating back hun- dreds of thousands of years before the Neo- lithic Period in Europe, — but they had so diverged from the parent tjrpe as to present no longer any marked characteristic peculiar to it.) As to the contrast between Neolithic and Palaeolithic Man, it is a remarkable fact that, as Carl Vogt remarks, the former was a cannibal, the much earlier man of the Mammoth era not. Human manners and customs do not seem to improve with time, then? Not in this instance at any rate. 1507. Modern Science and Modem Thought, p. 181. 1508. Ibid, p. 112. ONE 3ALVATI0N FOR SCIENCE 717 into what he is known to have been even during that remote geologi- cal time, i.e., even a finer specimen than many of the now existing races. The above lends itself naturally to the following syllogism: (1) The primitive man (known to Science) was, in some respects, even a finer man of his genus than he is now. (2) The earliest monkey known, the lemur, was less anthropoid than the modem pithecoid species. (3) Conclusion: even though a missing link were found, the balance of evidence would remain more in favor of the ape being a degenerated man made dumb by some fortuitous circumstances,^'*** than tending to show that man descends from a pithecoid ancestor. The theory cuts both ways. On the other hand, if the existence of Atlantis is accepted, and the statement is believed that in the Eocene Age "even in its very first part, the great cycle of the fourth race men, the Atlanteans had already reached its highest point ..." ^'^® then some of the present difficulties of science might be easily made to disappear. The rude workmanship of the Palaeolithic tools proves nothing against the idea that, side by side with their makers, there lived nations highly civilized. We are told that " only a very small portion of the earth's surface has been explored, and of this a very small portion consists of ancient land surfaces or fresh water formations, where alone we can expect to meet with traces of the higher forms of animal life, . . ." and that " even these have been so imperfectly explored, that where we now meet with thousands and tens of thousands of undoubted human remains lying almost under our feet, it is only within the last thirty years that their existence has even been suspected." **^^ It is very sugges- tive also that along with the rude haches of the lowest savage, ex- plorers meet with specimens of workmanship of such artistic merit as could hardly be found, or expected, in a modem peasant belonging to any European country — unless in exceptional cases. The "por- trait " of the " Reindeer feeding," from the Thayngin grotto in Swit- zerland, and those of the man running, with two horse's heads sketched close to him — a work of the Reindeer period, i.e., at leotst 50,000 years ago — are pronounced by Mr. Laing not only exceedingly well done, but, especially the reindeer feeding, as one that "would do credit to any mod- em animal painter" — by no means exaggerated praise, as anyone may see {Vide infra). Now, since side by side with the modem Esqui- maux, who also have a tendency, like their Palaeolithic ancestors of 1509. On the data furniahed by modem speciea, which would start a new modified science, physiology, and natural selection, race, and thus produce in the course of and without resorting to any miraculous crea- geological time the regular anthropoid ape. tion, two negro human specimens o£ the low- 1510. Bsottric Buddhism, p. 64. est intelligence — say idiots bom dumb—- 1511. Modem Science and Modem might by breeding produce a dumb Pastrana Thought, p. 98. 718 THE S^CS^ DOCTRINE the Reindeer period^ the rude and savage human species, to be con- stantly drawing with the point of their knives sketches of animals, scenes of the chase, etc., we have our greatest painters of Europe, why could not the same have happened in those days? Compared with the specimens of Egyptian drawing and sketching — " 7000 years ago" — the ^'earliest portraits" of men, horses' heads, and reindeer, made 50,000 years ago, are certainly superior. Nevertheless, the Eg3^tians of those periods are known to have been a highly civilized nation, whereas the Palaeolithic men are called savages of the lower type. This is a small matter seemingly, yet extremely suggestive as showing that every new geological discovery is made to fit in with current theories, instead of the reverse. Yes; Mr. Huxley is right in saying, " Time will show." It will, and must vindicate Occultism, Meanwhile, the most uncompromising materialists are driven by necessity into the most occult-like admissions. Strange to say, it is the most materialistic — those of the German school — who, with regard to physical development, come the nearest to the teachings of the Occultists. Thus, Professor Baumgartner, who believes that "the germs for the higher animals could only be the eggs of the lower animals " ; who thinks that " besides the advance of the vegetable and animal world in development, there occurred in that period the formation of new original germs" which formed the basis of new metamorphoses, etc. — thinks also that "the first men who proceeded from the germs of animals beneath them, lived first in a larva state." Just so, in a larva state, we say, too ; only from no " animal " germ, and that " larva " was the soulless astral form of the pre-physical Races. And we believe, as the German professor does, with several other men of Science in Europe now, that the human races " have not descended from one pair, but appeared immediately in numerous races." ^^^* Therefore, when we read Force and Matter, and find that Emperor of Materialists, Btichner, repeating after Manu and Hermes, that "the plant passes imperceptibly into the animal, and the animal into man," ^*^' we need only add " and man into a spirit," to complete the Kabalistic axiom. The more so, since on page 82 of the same work we read the following admission : "... Produced in the way of spontaneous generation ... it is by the aid of intense natural forces and endless periods of time (that) there has progressively arisen that rich and infinitely modified organic world by which we are at present surrounded. . . ." And,^'^* " Spontaneous generation played, no doubt, a more important part in the primeval epoch than at pre- 1512. Anfange mu giner Physiologischen SehopfungsgeschiekU der PfianMtn *nd Tkierwelt, 1885. 1513. Page 85. 1514. Pa^e 84. BCTWEEN TWO VOIDS 719 sent; nor can it be denied that in this way beings of a higher organiza- tion were produced than now/' "^"^ for this is the claim of Occultism. The whole difference lies in this: Modem Science places her mate- rialistic theory of primordial germs on earth, and the last germ of life on this globe, of man, and everything else, between two voids. Whence the first germ, if both spontaneous generation and the interference of external forces, are absolutely rejected now? Germs of organic life, we are told, by Sir W. Thomson, came to our earth in some meteor f This helps in no way and only shifts the difficulty from this earth to the supposed meteor. These are our agreements and disagreements with Science. About the endless periods we are, of course, at one even with materialistic speculation; for we believe in Evolution, though on different lines. Professor Huxley very wisely says: "If any form of progressive development is correct, we must extend by long epochs the most liberal estimate that has yet been made of the antiquity of man." But when we are told that this man is a product of the natural forces inherent in matter, force, according to modem views, being but a quality of matter, a " mode of motion," etc. ; and when we find Sir W. Thomson re- peating in 1885 what was asserted by Biichner and his school thirty years ago, we fear all our reverence for real Science is vanishing into thin air ! One can hardly help thinking that materialism is, in certain cases, a disease. For when men of Science, in the face of the magnetic phenomena and the attraction of iron particles through insulating sub- stances, like glass, maintain that the said attraction is due to "molecular motion," or to the "rotation of the molecules of the magnet," then, whether the teaching comes from a "credulous" Theosophist innocent of any notion of physics, or from an eminent man of Science, it is equally ridiculous. The individual who asserts such a theory in the teeth of fact, is only one more proof that "When people have not a niche in their minds in which to shoot facts, so much the worse for the facts." At present the dispute between the spontaneous generationists and their opponents is at rest, having ended in the provisional victory of the latter. But even they are forced to admit, as Buchner did, and Messrs. Tyndall and Huxley still do — that spontaneous generation must have occurred once, under " special thermal conditions." Vir- chow refuses even to argue the question; it must have taken place sometime in the history of our planet : and there's an end of it. This seems to look more natural than Sir W. Thomson's hypothesis just quoted, that the germs of organic life fell on our earth in some meteor ; 1515. Force and Matter, by Dr. Louis Buchner, translated and edited by J. Frederick Collingwood, t. s. s., f. G. s., 1864. 720 run SECUT DOCTRINIS or that other scientific hypothesis coupled to the recently adopted belief that there exists no " Vital principle " whatever, but only vital pheno- mena, which can all be traced to the molecular forces of the original protoplasm. But this does not help Science to solve the still greater problem — the origin and the descent of Man, for here is a still worse plaint and lamentation. While we can trace the skeletons of Eocene mammals through several direc- tions of specialization in succeeding Tertiary times, man presents the pheno- menon of an unspecialised skeleton which cannot fairly be connected with any of these lines."* REiNDEea SNGRAVCD ON Antusr BY Palaeouthic Man. (After Geikie) The secret could be soon told, not only from the esoteric but even from the standpoint of every religion the world over, without mention- ing the Occultists. The " specialized skeleton " is sought for in the wrong place, where it can never be found. It is expected to be discov- ered in the physical remains of man, in some pithecoid " missing link/' with a skull larger than that of the ape's, and with a cranial capacity smaller than in man, instead of looking for that specialization in the super-physical essence of his inner astral constitution, which can hardly be excavated from any geological strata! Such a tenacious, hopeful clinging to a self-degrading theory is the most wonderful feature of the day. Meanwhile this is a specimen of an engraving made by a Pakteolithic " savage " : Palaeolithic meaning the " earlier Stone-age " man, one supposed to have been as savage and brutal as the brutes he lived with. Origin of the World, p. 39, by Sir W. Dawaon, LL. d., ». «. 8. THE PALAEOUTHIC I.ANDSESR 721 Leaving the modem South Sea Islander, or even any Asiatic race, aside, we defy any grown-up schoolboy, or even a European youth, one who has never studied drawing, to execute such an engraving or even a pencil sketch. Here we have the true artistic raccourci, and cor- rect lights and shadows without any plane model before the artist, who copied direct from nature, thus exhibiting a knowledge of anatomy and proportion. The artist who engraved this reindeer belonged, we are asked to believe, to the primitive " semi-animal " savages (contempor- aneous with the mammoth and the woolly rhinoceros), whom some over-zealous Evolutionists once sought to picture to us as distinct ap- proximations to the type of their hypothetical " pithecoid man " ! This engraved antler proves as eloquently as any fact can that the evolution of the races has ever proceeded in a series of rises and falls, that man, perhaps, is as old as incrustated Earth, and — if we can call his Divine ancestor " Man " — far older still. Even de Mortillet himself seems to experience a vague distrust of the conclusions of modem archaeologists, when he writes : — " The pre-historic is a new science, far, very far, from having said its last word." ^^" According to Lyell, one of the highest authorities on the subject, and the " Father " of Geology : — The expectation of always meeting with a lower type of human skull, the older the formation in which it occurs, is based on the theory of progressive development, and it may prove to be sound; nevertheless we must remember that as yet we have no distinct geological evidence that the appearance of what are called the inferior races of mankind has always preceded in chronological order that of the higher races."" Nor has such evidence been found to this day. Science is thus offer- ing for sale the skin of a bear, which has hitherto never been seen by mortal eye! This concession of Lyell's reads most suggestively with the subjoined utterance of Professor Max Miiller, whose attack on the Darwinian Anthropology from the standpoint of language has, by the way, never been satisfactorily answered : — What do we know of savage tribes beyond the last chapter of their history f (Cf, this with the esoteric view of the Australians, Bushmen, as well as of Palaeolithic European man, the Atlantean offshots retaining a relic of a lost culture, which throve when the parent Root-Race was in its prime.) Do we ever get an insight into their antecedents? . . . How have they come to be what they are? . . . Their language proves, indeed, that these so- called heathens, with their complicated systems of mythology, their artificial cus- toms, their unintelligible whims and savageries, are not the creatures of today or yesterday. Unless we admit a special creation for these savages, they must 1517. Prehist, Aniiq. of Man, 1883. 1518. Antiq. of Man, p. 25. 722 THE SEOmr DOCTRINE be as old as the Hindus, the Greeks and Romans [far older]. . . . They may have passed through ever so many vicissitudes, and what we consider as primi- Hvej may be, for aU we know, a selapsb into savagbry or a corruption of something that was more rational and intelligible in former stages.*^ " The primeval savage is a familiar term in modem literature/' re- marks Professor Rawlinson, " but there is no evidence that the prim- eval savage ever existed. Rather M the evidence looks the other way." "*• In his Origin of Nations, ^''^'^ he rightly adds : " The myth- ical traditions of almost all nations place at the beginning of human his- tory a time of happiness and perfection, a * golden age ' which has no features of savagery or barbarism, but many of civilization and refine- ment." How is the modem evolutionist to meet this consensus of evidence ? We repeat the question asked in '^ Isis Unveiled": "Does the find- ing of the remains in the cave of Devon prove that there were no con- temporary races then who were highly civilized? When the present population of the earth have disappeared, and some archaeologist belonging to the 'coming race' of the distant future shall excavate the domestic implements of one of our Indian or Andaman Island tribes, will he be justified in concluding that mankind in the nineteenth century was 'just emerging from the Stone Age'?" Another strange inconsistency in scientific knowledge is that Neo- lithic man is shown as being far more of a primitive savage than the Palaeolithic one. Either Lubbock's Pre-historic Man, or Evans' An- cient Stone Implements must be at fault, or — both. For this is what we learn from these works and others : — (1) As we pass from Neolithic to Palaeolithic Man, the stone im- plements become, from gracefully shaped and polished instruments, rude lumbering makeshifts. Pottery, etc., disappear as we descend the scale. And yet the latter could engrave such a reindeer I (2) Palaeolithic man lived in caves which he shared with hyaenas and lions also,"** whereas Neolithic man dwelt in lake-villages and buildings. Every one who has followed even superficially the geological discov- eries of our day, knows that a gradual improvement in workmanship is found, from the clumsy chipping and rude chopping of the early Palaeolithic haches, to the relatively graceful stone celts of that part 1519. India: What Can It Teach Us, thrice Herculean force «nd magic invnlner- 1883. Max Muller, p. 110. ability, or elae the lion was as weak as a 1520. Antiq. of Man HUtoriealty Con- '•"'' ** *^«* ^^"^^ ^*>' ***„V^IL,*^ same dwelling. We may as well be asked to **^^*^' believe next that it is that Hon or hyaen* 1521. Pages 10-11. which has engraved the deer on the antler, 1522. In such a case Palaeolithic man as be told that this bit of workmanship must have been endowed fai his day with done by a savage of such a kind. ENTRAPPED BY THE REINDEER 723 of the Neolithic period immediately preceding the use of metals. But this is in Europe, a few portions only of which were barely rising from the waters in the days of the highest Atlantean civilizations. There were rude savages and highly civilized people then, as there are now. If 50,000 years hence, pigmy Bushmen are exhumed from some African cavern together with far earlier pigmy elephants, such as were found in the cave deposits of Malta by Milne Edwards, will that be a reason to maintain that in our age all men and all elephants were pigmies? Or if the weapons of the Veddahs of Ceylon are found, will our descendants be justified in setting us all down as Palaeolithic savages? All the articles which geologists now excavate in Europe can certainly never date earlier than from the close of the Eocene age, since the lands of Europe were not even above water before that period. Nor can what we have said be in the least invalidated by theo- rists telling us that these quaint sketches of animals and men by Palae- olithic man, were executed only toward the close of the Reindeer period — for this explanation would be a very lame one indeed, in view of the geologist's ignorance of even the approximate duration of periods. The Esoteric Doctrine teaches distinctly the dogma of the risings and falls of civilization ; and now we learn that : It is a remarkable fact that cannibalism seems to have become more frequent as man advanced in civilization, and that while its traces are frequent in neo- lithic times they . . . altogether disappear in the age of the mammoth and the reindeer."" Another evidence of the cyclic law and the truth of our teachings. Esoteric history teaches that idols and their worship died out with the Fourth Race, tmtil the survivors of the hybrid races of the latter (Chinamen, African negroes, etc.) gradually brought the worship back. The Vedas countenance no idols ; all the modem Hindu writings do. In the early Egyptian tombs, and in the remains of the pre-historic cities excavated by Dr. Schliemann, images of owl- and ox-headed goddesses, and other symbolical figures, or idols, are found in abundance. But when we as- cend into Neolithic times, such idols are no longer found. . . . The only ones which may be said with some certainty to have been idols are one or two discovered by M. de Braye in some artificial caves of the Neolithic period . . . which appear to be intended for female figures of life size. . . ."~ And these may have been simply statues. Anyhow, all this is one among the many proofs of the cyclic rise and fall of civilization and religion. The fact that no traces of human relics or skeletons are so far found beyond post-Tertiary or " Quaternary " times — though Abbe Bourgeois' flints may serve as a warning "** — seems to point to 1523. Modem Science and Modem 1525. More than twenty q>ecimen8 of fos- Thought, p. 164. sil monkeys have been found in one locality 1524. Ibid,, p. 199. alone, in Miocene strata (Pikermi, near 724 THB SECRET DOCTRINE the truth of another esoteric statement, which runs thus : " Seek for the remains of thy forefathers in the high places. The vales have grown into mountains and the mountains have crumbled to the bottom of the seas." . . . Fourth Race mankind, thinned after the last cata- clysm by two-thirds of its population, instead of settling on the new continents and islands that reappeared while their predecessors formed the floors of new Oceans — deserted that which is now Europe and parts of Asia and Africa for the summits Of gigantic mountains, the seas that surrounded some of the latter having since " retreated " and made room for the table lands of Central Asia. The most interesting example of this progressive march is perhaps afforded by the celebrated Kent's Cavern at Torquay. In that strange recess, excavated by water out of the Devonian limestone, we find a most curious record preserved for us in the geological memoirs of the earth. Under the blocks of limestone, which heaped the floor of the cavern, were discovered, embedded in a deposit of black earth, many implements of the Neolithic period of fairly excellent worktnanship, with a few fragments of pottery — possibly traceable to the era of the Roman colonization. There is no trace of Palaeolithic man here. No flints or traces of the extinct animals of the Quaternary period. When, however, we penetrate still deeper through the dense layer of stalagmite beneath the mold into the red earth, which, of course, itself once formed the pavement of the retreat, things assume a very dif- ferent aspect. Not one implement fit to bear comparison with the finely-chipped weapons found in the overlying stratum is to be seen; only a host of the rude and lumbering little hatchets (with which the monstrous giants of the animal world were subdued and killed by little man, we have to think?) and scrapers of the Palaeolithic age, mixed up confusedly with the bones of species now either extinct or emigrated, driven away by change of climate. It is the artificer of these ugly little hatchets, you see, who sculptured the reindeer over the brook, on the antler as shown above. In all cases we meet with the same evidence that, from historic to Neolithic and from Neolithic to Palaeolithic man, things slope downwards on an inclined plane from the rudiments of civilization to the most abject barbarism — in Europe again. We are made also to face the "mammoth age" — the extreme or earliest division of the Palaeolithic age — in which the great rude- ness of implements reaches its maximum, and the brutal (?) appearance of contemporary skulls, such as the Neanderthal, point to a very low type of Humanity. But they may sometimes point also to something be- sides ; to a race of men quite distinct .from our (Fifth Race) Humanity. Athens). If man was not then, the period is and if no monkey is found earlier, what too short for him to have been transformed follows? — stretch it as jou may. And if he was. STRANGE CONFESSIONS OF SCIENCE 725 As said by an anthropologist in Modern Thought (art. " The Gen- esis of Man ") : The theory, scientifically based or not, of Peyr^re may be considered to be equivalent to that which divided man in two species. Broca, Virey, and a number of the French anthropologists have recognized that the lower race of man, comprising the Australian, Tasmanian, and Negro race, excluding the Kaffirs and the Northern Africans, should be placed apart. The fact that in this species, or rather sub-species, the third lower molars are usually larger than the second, and the squamosal and frontal bones are generally united by suture, places the Homo Afer on the level of being as good a distinct species as many of the kinds of finches. I shall abstain on the present occasion from mentioning the facts of hybridity, whereon the late Professor Broca has so exhaustively commented. The history, in the past ages of the world, of this race is peculiar. It has never originated a system of architecture or a religion of its own. (Dr. C. Carter Blake) It is peculiar, indeed, as we have shown in the case of the Tas- manians. However it may be, fossil man in Europe can neither prove nor disprove the antiquity of man on this Earth nor the age of his earliest civilizations. It is time the Occultists should disregard any attempts to laugh at them, scorning the heavy guns of the satire of the men of science as much as the pop-guns of the profane, since it is impossible, so far, to obtain either proof or disproof, while their theories can stand the test better than the hypotheses of the Scientists at any rate. As to the proof for the antiquity which they claim for man, they have, moreover, Darwin himself and Lyell. The latter confesses that they (the natur- alists) " have already obtained evidence of the existence of man at so remote a period that there has been time for many conspicuous mammalia, once his contemporaries, to die out, and this even before the era of the earliest historical records." ^^^^ This is a statement made by one of England's great authorities upon the question. The two sen- tences that follow are as suggestive, and may well be remembered by the students of Occultism, for with all others he says: In spite of the long lapse of prehistoric ages during which he [Man] must have flourished on Earth, there is no proof of any perceptible change in his bodily structure. If, therefore, he ever diverged from some unreasoning brute ancestor, we must suppose him to have existed at a far more distant epoch, possibly on some continents or islands now submerged beneath the Ocean. Thus lost continents are officially suspected. That worlds (also Races) are periodically destroyed by fire (volcanoes and earthquakes) and water, in turn, and renewed, is a doctrine as old as man. Manu, Hermes, the Chaldees, all antiquity believed in this. Twice already has the face of the globe been changed by fire, and twice by water, 1526. Antiquity of Man, p. 530. 726 THE SBCRET DOCTRINE since man appeared on it. As land needs rest and renovation, new forces, and a change for its soil, so does water. Thence arises a periodical redistribution of land and water, change of climates, etc., all brought on by geological revolution, and ending in a final change in the axis. Astronomers may pooh-pooh the idea of a periodical change in the behavior of the globe's axis, and smile at the conversation given in the Book of Enoch between Noah and his " grandfather " Enoch ; the allegory is, nevertheless, a geological and an astronomical fact : there is a secular change in the inclination of the earth's axis, and its appointed time is recorded in one of the great Secret Cycles. As in many other questions. Science is gradually moving toward our way of thinking. Dr. Henry Woodward, F. r. s., F. g. s., writes"" : — If it be necessary to call in extramundane causes to explain the great in- crease of ice at this glacial period, I would prefer the theory propounded by Dr. Robert Hooke in 1688; since, by Sir Richard Phillips and others; and lastly by Mr. Thomas Belt, c B., F. g. s. ; namely, a slight increase in the pre- sent obliquity of the ecliptic, a proposal in perfect accord with other known astronomical facts, and the introduction of which is essential to our cosmical condition as a unit in the great solar system. The following, quoted from a Lecture by W. Pengelly, ^. R. s., F. G. s., delivered in March, 1885, on "The extinct Lake of Bovey Tracey" shows the hesitation, in the face of every evidence in favor of Atlantis, to accept the fact. It is a quotation in the body of the Lecture : — Evergreen Figs, Laurels, Palms, and Ferns having gigantic rhizomes have their existing congeners in a sub-tropical climate, such, it cannot be doubted, as prevailed in Devonshire in Miocene times, and are thus calculated to suggest caution when the present climate of any district is regarded as normal. When, moreover, Miocene plants are found in Disco Island, on the west coast of Greenland, lying between 69** 20' and 70** SCK N. lat; when we learn that among them were two species found also at Bovey (Sequoia Couttsiae, Quercus Lyetli) ; when, to quote Professor Heer, we find that " the * splendid evergreen* (Magnolia Ingle fieldi) 'ripened its fruits so far north as on the parallel of 70^ ' " (Phil. Trans., cHx. 457, 1869) ; when also the number, variety, and luxuriance of the Greenland Miocene plants are found to have been such that, had land continued so far, some of them would in all probability have flourished at the Pole itself, the problem of changes of climate is brought prominently into view, but only to be dismissed apparently with the feeling that the time for its solution has not yet arrived. It seems to be admitted on all hands that the Miocene plants of Europe have their nearest and most numerous existing analogues in North America, and hence arises the question: How was the migration from one area to the other effected? Was there, as some have believed, an Atlantis? — a continent, or 1527. Popular Science Review (New Series) in Vol. I, p. 115, Art: "Evidences of the Age of Ice." « «<-*0<<i*^T^ •r«-^T«' " NO MISSING LINK " ANYWHERE 727 an archipelago of large islands, occupying the area of the North Atlantic. There is perhaps nothing unphilosophical in this hypothesis; for since, as geologists state, " the' Alps have acquired 4000, and even in some places more than 10,000 feet of their present altitude since the commencement of the Eocene period" (Lyeirs Principles, 11th ed., p. 256, 1872), a Post-Miocene [?] de- pression might have carried the hypothetical Atlantis into almost abysmal depths. But an Atlantis is apparently unnecessary and uncalled for. Accord- ing to Professor Oliver, "A close and very peculiar analogy subsists between the Flora of Tertiary Central Europe and the recent Floras of the American States and of the Japanese region; an analogy much closer and more intimate than is to be traced between the Tertiary and Recent Floras of Europe. We find the Tertiary element of the Old World to be intensified towards its ex- treme eastern margin. . . . This accession of the Tertiary element is rather gradual and not abruptly assumed in the Japan islands only. Although it there attains a maximum, we may trace it from the Mediterranean, Levant, Caucasus, and Persia . . . then along the Himalaya and through China. . . . We learn also that during the Tertiary epoch, counterparts of Central Euro- pean Miocene genera certainly grew in North- West America. . . . We note further that the present Atlantic Islands' Flora affords no substantial evidence of a former direct communication with the mainland of the New World. . . . The consideration of these facts leads me to the opinion that botanical evid- ence does not favor the hypothesis of an Atlantis. On the other hand, it strongly favors the view that at some period of the Tertiary epoch North- Eastern Asia was united to North- Western America, perhaps by the line where the Aleutian chain of islands now extends." See, however, " Scientific and Geological Proofs of the Reality of Several Submerged Continents." But nothing short of a pithecoid man, will ever satisfy the luckless searchers after the thrice hypothetical " missing link." Yet, if beneath the vast floors of the Atlantic, from the Teneriffe Pic to Gibraltar, the ancient emplacement of the lost Atlantis, all the submarine strata were to be broken up miles deep, no such skull as would satisfy the Darwin- ists would be found. As Dr. C. R. Bree remarks,*'** no missing links between man and ape having been discovered in various gravels and formations above the tertiaries, if they had gone down with the con- tinents now covered with the sea, they might still be found " in those beds of contemporary geological strata which have not gone down to the bottom of the sea." Yet they are as fatally absent from the latter as from the former. Were not preconceptions to fasten vampire-like on man's mind, the author of Antiquity of Man would have found a clue to the difficulty in that same work of his, by going ten pages back (530) and reading over a quotation of his own from Professor G. Rolleston's work. This physiologist, he says, suggests that as there 1528. Nat. Hist, Rtv., II, 164, 1862, 1529. PallaeUs of Darwinism, 728 THE SECRET DOCTRINE is considerable plasticity in the human frame, not only in youth and during growth, but even in the adult, we ought not always to take for granted, as some advocates of the development theory seem to do, that each advance in physical power depends on an improvement in bodily structure, for why may not the soul, or the higher intellectual and moral faculties play the first instead of the second part in a progressive scheme. This hypothesis is made in relation to Evolution not being entirely due to "natural selection"; but it applies as well to our case in hand. For we, too, claim that it is the " Soul," or the inner man, that de- scends on Earth first, the psychic astrcU, the mold on which physical man is gradually built — his Spirit, intellectual and moral faculties awakening later on as that physical stature grows and develops. " Thus incorporeal Spirits to smaller forms reduced their shapes immense," . . . and became the men of the Third and Fourth Races. Still later, ages after, appeared the men of our Fifth Race, reduced from the still gigantic (in our modern sense) stature of their primeval ancestors, to about half of that size at present. Man is certainly no special creation, and he is the product of Nature's gradual perfective work, like any other living unit on this Earth. But this is only with regard to the human tabernacle. That which lives and thinks in man and survives that frame, the masterpiece of evolution — is the " Eternal Pilgrim," the Protean differentiation in space and time of the One Absolute " unknowable." In his Antiquity of Man, Sir C. Lyell quotes — perhaps in rather a mocking spirit — what Hallam says in his Introduction to the Litera- ture of Europe ^■*" :— If man was made in the image of God, he was also made in the image of an ape. The framework of the body of him who has weighed the stars and made the lightning his slave, approaches to that of a speechless brute who wanders in the forest of Sumatra. Thus standing on the frontier land be- tween animal and angelic natures, what wonder that he should partake of both ? An Occultist would have put it otherwise. He would say that man was indeed made in the image of a type projected by his progenitor, the creating Angel-Force, or Dhyan Chohan; while the wanderer of the forest of Sumatra was made in the image of man, since the frame- work of the ape, we say again, is the revival, the resuscitation by abnor^ mal means of the actual form of the Third-Round, and of the Fourth- Round Man as well, later on. Nothing is lost in nature, not an atom: this latter is at least certain on scientific data. Analogy would appear to demand that form should be equally endowed with permanency. 1530. Vol. IV, p. 162. PALA^UTHIC MAN, A CAI^IGRAPH I 729 And yet what do we find : — It is significant [says Sir W. Dawson, F. r. s.], that Professor Huxley in his lectures in New York, while resting his case as to the lower animals, mainly on the supposed genealogy of the horse, which has often been shown to amount to no certain evidence, avoided altogether the discussion of the origin of men from the apes, now obviously complicated with so many difficulties that both Wallace and Mivart are staggered by them. Professor Thomas in his recent lectures (Nature, 1876), admits that there is no lower man known than the Australian, and that there is no known link of connection with the monkeys; and that Haeckel has to admit that the penultimate link in his phylogeny, the ape-like man, is absolutely unknown (History of Creation). . . . The so- called " tallies " found with the bones of Palaeocosmic men in European caves, and illustrated in the admirable works of Christy and Lartet, show that the rudiments even of writings were already in possession of the oldest race of men known to archaeology or geology."" Again in Dr. C. R. Bree's Fallacies of Darwinism,^^*^ we read : — Mr. Darwin justly says that the difference physically and, more especially, mentally, between the lowest form of man and the highest anthropomorphous ape, is enormous. Therefore, the time — which in Darwinian evolution must be almost inconceivably slow — must have been enormous also during man's development from the monkey.**" The chance, therefore, of some of these variations being found in the different gravels or fresh-water formations above the tertiaries, must be very great. And yet not one single variation, not one single specimen of a being between a monkey and a man has ever been found. Neither in the gravel, nor the drift-clay, nor the fresh- water beds, nor in the tertiaries below them has there ever been discovered the remains of any mem- ber of the missing families between the monkey and the man, as assumed to have existed by Mr. Darwin. Have they gone down with the depression of the earth's surface and are they now covered with the sea? If so, it is beyond all probability that they should not also be found in those beds of contem- porary geological strata which have not gone down to the bottom of the sea; still more improbable that some portions should not be dredged from the ocean bed like the remains of the mammoth and the rhinoceros which are also' found in fresh-water beds and gravels and drift! . . . the celebrated Neanderthal skull, about which so much has been said, belongs confessedly to this remote epoch [bronze and stone ages], and yet presents, although it may have been the skull of an idiot, immense differences from the highest known anthropomorphous ape. Our globe being convulsed each time that it reaivakens for a new period of activity, like a field which has to be plowed and furrowed 1531. See Wilson's Prehistoric Man, op, 1533. And how much more "enormous" ciL, vol. II, p. 54. Origin of the World, if we reverse the subjects and say during p. 393. the monkey's development from the Third 1532. Page 160. Race Man. 730 THE SECRET DOCTRINE before fresh seed for its new crop is thrown into it — it does seem quite hopeless that fossils belonging to its previous Rounds should be found in the beds of either its oldest or its latest geological strata. Every new Manvantara brings along with it the renovation of forms, types and species; every type of the preceding organic forms — vegetable, animal and human — changes and is perfected in the next, even to the mineral, which has received in this Round its final opacity and hardness; its softer portions having formed the present vegetation ; the astral relics of previous vegetation and fauna having been utilized in the formation of the lower animals, and determining the structure of the primeval Root-T3rpes of the highest mammalia. And, finally, the form of the gigantic Ape-Man of the former Round has been reproduced in this one by human bestiality and transfigured into the parent form in the modem Anthropoid. This doctrine, even imperfectly delineated as it is under our inefH- cient pen, is assuredly more logical, more consistent with facts, and far more probable than many " scientific " theories ; that, for instance, of the first organic germ descending on a meteor to our Earth — like Ain Soph on his Vehicle, Adam Kadmon. Only, the latter descent is alle- gorical, as every one knows, and the Kabalists have never offered this figure of speech for acceptance in its dead-letter garb. But the germ on the meteor theory, as coming from such high scientific quarters, is an eligible candidate for axiomatic truth and law, a theory people are in honor bound to accept, if they would be on a right level with modem Science. What the next theory necessitated by the materialistic premisses will be — no one can tell. Meanwhile, the present theories, as any one can see, clash together far more discordantly among them- selves than even those of the Occultists outside the sacred precincts of learning. For what is there, next in order, now that exact Science has made even of the Life-principle an empty word, a meaningless term; and now insists that life is an effect due to the molecular action of the primordial protoplasm! The new doctrine of the Darwinists may be defined and summarized in a few words, in which Mr. Herbert Spencer has defined " special creation " : — ... It is worthless. Worthless, by its derivation ; worthless, in its intrinsic in- coherence ; worthless, as absolutely without evidence ; worthless, as not suppl3ring an intellectual need ; worthless, as not satisf)ring a moral want. We must, there- fore, consider it as counting for nothing in opposition to any other hypothesis respecting the origin of organic beings}^ 1534. PrineipUs of Biology » Vol. I, p. 345. STitL GREATER DIFFICULTIES 731 §V ORGANIC EVOLUTION AND CREATIVE CENTERS It is argued that the Universal Evolution, otherwise, the gradual development of species in all the kingdoms of nature, works by uniform laws. This is admitted, and the law enforced far more strictly in Esoteric than in modern Science. But we are told also, that it is equally a law that " development works from the less to the more perfect, and from the simpler to the more complicated, by incessant changes, small in themselves, but constantly accumulating in the re- quired direction." It is from the infinitesimally small that the com- paratively gigantic species are produced. Esoteric Science agrees with it, but adds that this law applies only to what is known to it as the Primary Creation — the evolution of worlds from primordial atoms, and the pre-primordiai Atom, at the first differ- entiation of the former; and that during the period of cyclic evolution in space and time, this law is limited and works only in the lower king- doms. It did so work during the first geological periods, from simple to complex, on the rough material surviving from the relics of the Third Round, which relics are projected into objectivity when terres- trial activity recommences. No more than Science, does esoteric philosophy admit design or " special creation." It rejects every claim to the " miraculous," and accepts nothing outside the uniform and immutable laws of Nature. But it teaches a cycKc law, a double stream of force (or spirit) and of matter, which, starting from the neutral center of Being, develops in its cyclic progress and incessant transformations. The primitive germ from which all vertebrate life has developed throughout the ages, being distinct from, the primitive germ from which the vegetable and the animal life have evolved, there are side laws whose work is determined by the conditions in which the materials to be worked upon are found by them, and of which Science — physiology and anthropology especially — seems to be little aware. Its votaries speak of that " primitive germ," and maintain that it is shown beyond any doubt that the "design" and the "designer," if there be any, in the case of man, with the wonderful structure of his limbs, and his hand especially, " must be placed very much farther back, and [the design] is, in fact, involved in the primi- tive germ," from which not only all vertebrate life, but, "probably all life, animal and vegetable, have been slowly developed."^*** 1535. Modem Science and Modem Thonghf, p. 94. / / 732 THE SECRET DOCTRINE This is as true of the "primitive germ" as it is false that that " germ " is only " very much farther back " than man is ; for it is at an immeasurable and inconceivable distance (in time, though not in space) from the origin even of our Solar system. As the Hindii philo- sophy very justly teaches, the "Aniydmsam Aniyasam/' can be known only through false notions. It is the " many " that proceed from the ONE — the living spiritual germs or centers of forces — each in a sep- tenary form, which first generate, and then give the primary impulse to the law of evolution and gradual slow development. Limiting the teaching strictly to this, our earth, it may be shown that, as the ethereal forms of the first Men are first projected on seven zones by seven Dhyan-Chohanic centers of Force, so there are centers of creative power for every root or parent species of the host of forms of vegetable and animal life. This is, again, no " special creation," nor is there any " Design," except in the general " ground-plan " worked out by the universal law. But there are certainly " designers," though these /are neither omnipotent nor omniscient in the absolute sense of the term. They are simply Builders, or Masons, working under the impulse given them by the ever-to-be-unknown (on our plane) Master Mason — the One Life and Law. Belonging to this sphere, they have no hand in, or possibility of working on any other, during the present Manvantara, at any rate. That they work in cycles and on a strictly geometrical and mathematical scale of progression, is what the extinct animal species amply demonstrate; that they act by design in the details of minor lives (of side animal issues, etc.) is what natural history has sufficient evidence for. In the creation of new species, departing sometimes very widely from the Parent stock, as in the great variety of the genus Felis — like the lynx, the tiger, the cat, etc. — it is the " designers " who direct the new evolution by adding to, or depriving the species of certain appendages, either needed or becoming useless in the new en- vironments. Thus, when we say that Nature provides for every animal and plant, whether large or small, we speak correctly. For, it is those terrestrial spirits of Nature, who form the aggregated Nature ; which, if it fails occasionally in its design, is neither to be considered blind, nor to be taxed with the failure; since, belonging to a differentiated sum of qualities and attributes, it is in virtue of that alone conditioned and imperfect. Were there no such thing as evolutionary cycles, an eternal spiral progress into matter with a proportionate obscuration of spirit — though the two are one — followed by an inverse ascent into spirit and the defeat of matter — active and passive by turn — how explain the dis- coveries of zoology and geology? How is it that, on the dictum of authoritative science, one can trace the animal life from the mollusc up THE " TO BE OR NOT TO BE " OP SCIENCE 733 to the great Sea Dragon, from the smallest land-worm up again to the gigantic animals of the Tertiary Period ; and that the latter were once crossed is shown by the fact of all those species decreasing, dwindling down and being dwarfed. If the seeming process of development working from the less to the more perfect, and from the simpler to the more complex, were a universal law indeed, instead of being a very imperfect generalization of a mere secondary nature in the great Cosmic process, and if there were no such cycles as those claimed, then the Mesozoic fauna and flora ought to change places with the latest Neo- lithic. It is the Plesiosauri and the Ichthyosauri that we ought to find developing from the present sea and river reptiles, instead of giving place to their dwarfed modem analogies. It is, again, our old friend, the good-tempered elephant, that would be the fossil antediluvian an- cestor, and the mammoth of the Pliocene age who would be in the menagerie; the megalonyx and the gigantic megatherium would be found instead of the lazy sloth in the forests of South America, in which the colossal ferns of the carboniferous periods would take the place of moss and present trees — dwarfs, even the giants of California, in comparison with the Titan-trees of past geological periods. Surely the organisms of the megasthenian world of the Tertiary and the Meso- zoic Ages must have been more complex and perfect than those of the microsthenian plants and animals of the present age? The Dryo- pithecus, for instance, is found more perfect anatomically, more fit for a greater development of brain power, than the modern gorilla or gibbon? How is this, then? Are we to believe that the constitution of all those colossal land and sea-dragons, of the gigantic flying rep- tiles, was not far more developed and complex than the anatomy of the lizards, turtles, crocodiles, and even of the whales — in short, all those animals we are acquainted with? Let us admit, however, for argument's sake, that all those cycles, races, septenary forms of evolution and the tutti quanti of esoteric teaching, are no better than a delusion and a snare. Let us agree with Science and say that man, instead of being an imprisoned " Spirit," and his vehicle, the shell or body, a gradually perfected and now complete mechanism for material and terrestrial uses, as claimed by the Occultists — is simply a more developed animal, whose primal form emerged from one and the same primitive germ on this earth, as the flying dragon and the gnat, the whale and the amoeba, the crocodile and the frog, etc., etc. In this case, he must have passed through the identical developments and through the same process of growth as all the other mammals? If man is an animal, and nothing more, a highly intellectual ex-brute, he should be privileged, at least, and allowed to have been a gigantic mammal of his kind, a meg- 734 THE SECRET DOCTRINE anthropos in his day. It is just this, that esoteric science shows as having taken place in the first three rounds, and in this, as in most other things, it is more logical and consistent than modem science. It classifies the human body with the brute creation, and maintains it in the path of animal evolution, from first to last, while science leaves man a parentless orphan bom of sires unknown, an " unspecialized skeleton " truly 1 And this mistake is due to a stubborn rejection of the doctrine of cycles. The Origin and Evoi^ution ot the Mammai^ia: Science and the Esoteric Phylogeny Having dealt almost exclusively with the question of the origin of Man in the foregoing criticism of Western Evolutionism, it may not be amiss to define the position of the Occultists with regard to the differentiation of species. The pre-human fauna and flora have been already generally dealt with in the Commentary on the Stanzas, and the truth of much of modern biological speculation admitted, e, g., the derivation of birds from reptiles, the partial truth of " natural selec- tion," and the transformation theory generally. It now remains to clear up the mystery of the origin of those first mammalian fauna which M. de Quatrefages so brilliantly endeavors to prove as contem- porary with the Homo primigenius of the Secondary Age. The somewhat complicated problem relating to the "Origin of Species," — more especially of the varied groups of fossil or existing mammalian fauna — will be rendered less obscure by the aid of a diagram. It will then be apparent to what extent the " Factors of Organic Evolution," relied upon by Western biologists,^'" are to be 1536. The Darwinian theory has been lo strained, that even Huxley was forced at one time to deprecate its occasional degeneration into " fanaticism." Oscar Schmidt presents a good instance of a thinker who uncon- sciously exaggerates the worth of a hypoth- esis. He admits (The Doctrine of Descent and Darwinism, p. 158), that " natural selec- tion " " is in some cases . . . inadequate, ... in others . . . not requisite, as the solu- tion of the formation of species is found in other natural conditiona." He also asserts the "intermediate grades are . . . wanting, which would entitle us to infer with certainty the direct transition from unplaoental to placental mammals'* (p. 271) ; that "we are referred entirely to conjecture and inference for the origin of the mammals" (p. 268) ; and the repeated failures of the framera of " hypothetical pedigrees" mote especially of Haeckel. Nevertheless he asserts on p. 194, that " what we have gained by the Doctrine of Descent based on the theory of selection is the KNOWLXDOS of the connexion of organ- isms as ' consanguineous beings.' " Know^ ledge in the face of the above-cited conces- sions* is, then, the synonym for conjecture and theory only? CONJECTURES ARE NOT FACTS 735 considered as adequate to meet the facts. The line of demarcation between ethero-spiritual, astral and physical evolution must be drawn. Perhaps, if Darwinians deigned to consider the possibility of the sec- ond process, they would no longer have to lament the fact that " we are referred to conjecture and inference for the origin of the Mam- mals" !!!»" At present the admitted chasm between the systems of reproduction of the oviparous vertebrates and mammalia, constitutes a hopeless crux to those thinkers who, with the Evolutionists, seek to link all existing organic forms in a continuous line of descent. Let us take — exempli gratia — the case of the ungulate mammals. " In no other division," it is said, " do we possess such abundant fossil material." So much progress has been made in this direction, that in some instances the intermediate links between the modem and Eocene ungulates have been unearthed; a notable example being that of the complete proof of the derivation of the present one-toed horse from the three-toed Anchitherium of the old Tertiary. This standard of com- parison between Western Biology and the Eastern doctrine could not, therefore, be improved upon. The pedigree here utilized, as embody- ing the views of scientists in general, is that of Schmidt based on the exhaustive researches of Rutimeyer. Its approximate accuracy — from the standpoint of evolutionism — leaves little to be desired: — UNGULATE MAMMALS (TERTIARY) I MACRAUCHENIIDAE (RECENT) ANOPLOTHERIIDAE PALAEOTHERl IDAE (EOCENE) 1537. Tht Doctrine of Descent and Darwinism, p. 268, by ProfeBsor O. Schmidt 736 THE SECRET DOCTRINE The midway point of evolution. Science conies to a standstill. " The root to which these two families lead back is unknown " (Schmidt). The "Root" according to occultism. Anopwtheriidae. Palaeotheriidae. II One of the Seven primeval physico-astral and bisexual root- types of the Mammalian Kingdom (animal). These were con- temporaries of the early Lemurian races — the "unknown roots" of Science. No. I represents the realm explored by Western Evolutionists, the area in which climatic influences, " natural selection," and all the other physical causes of organic differentiation are present. Biology and palaeontology find their province here in investigating the many physi- cal agencies which contribute so largely, as shown by Darwin, Spencer and others, to the segregation of species. But even in this domain the sub-conscious workings of the Dhyan Chohanic wisdom are at the root of all the " ceaseless striving towards perfection," though its in- influence is vastly modified by those purely material causes which de Quatrefages terms the " milieux " and Spencer the " Environment." The " midway point of evolution " is that stage where the antral prototypes definitely begin to pass into the physical, and thus become subject to the differentiating agencies now operative around us. Physi- cal causation supervenes immediately on the assumption of " coats of skin " — i, e., the physiological equipment in general. The forms of Men and mammalia previous to the separation of sexes ^*" are woven out of astral matter, and possess a structure utterly unlike that of the physical organisms, which eat, drink, digest, etc., etc., etc. The known physiological contrivances in organisms were almost entirely evolved subsequently to the incipient physicalization of the 7 Root-Types out of the astral — during the " midway halt " between the two planes of existence. Hardly had the " ground-plan " of evolution been limned out in these ancestral types, than the influence of the accessory ter- restrial laws, familiar to us, supervened, resulting in the whole crop of mammalian species. Aeons of slow differentiation were, however, required to effect this end. No. II represents the domain of the purely astral prototypes previous 1538. Bear in mind, please, that though man's cast-off tissues, still, as a far lover the animals — mammalians included — have being, the mammalian animal became pla- all been evolved after and partially from cental and separated far earlier iSian man. ft 99 *tHt UNITY O^ tYP^ 737 to their descent into (gross) matter. Astral matter, it must be noted, is fourth state matter, having, like our gross matter, its own " protyle." There are several " protyles " in Nature, corresponding to the various planes of matter. The two sub-physical elemental kingdoms, the plane of mind (manas, the fifth state matter), as also that of Buddhi (sixth state matter), are each and all evolved from one of the six " protyles which constitute the basis of the Object-Universe. The three " states, so-called of our terrestrial matter, known as the " solid," " liquid," and " gaseous," are only, in strict accuracy, suB-states. As to the former reality of the descent into the physical, which culminated in physio- logical man and animal, we have a palpable testimony in the fact of the so-called spiritualistic "materializations." In all these instances a complete temporary mergence of the astral into the physical takes place. The evolution of physiological Man out of the astral races of early Lemurian age — the Jurassic age of Geology — is exactly paralleled by the " materialization " of " spirits " (?) in the seance-room. In the case of Professor Crookes' " Katie King," the presence of a physiological mechanism — heart, lungs, etc. — was indubitably demonstrated ! I This, in a way, is the Archibtype of Goethe. Listen to his words: " Thus much we should have gained ... all the nine perfect organic beings . . . [are] formed according to an archetype which merely fluctuates more or less in its very persistent parts and, moreover, day by day, completes and transforms itself by means of reproduction." This is a seemingly imperfect foreshadowing of the occult fact of the differentiation of species from the primal astral root-types. Whatever the whole posse comitatus of " natural selection," etc., etc., may effect, the fundamental unity of structural plan remains practically unaffected by all subsequent modifications. The "Unity of Type" common, in a sense, to all the animal and human kingdoms, is not, as Spencer and others appear to hold, a proof of the consanguinity of all organic forms, but a witness to the essential unity of the " ground-plan " Nature has followed in fashioning her creatures. To sum up the case, we may again avail ourselves of a tabulation of the actual factors concerned in the differentiation of species. The stages of the process itself need no further comment here, being the basic principles underlying organic development, than to enter on the domain of the biological specialist. 738 THE SECHET DOCTRINE Factors concerned in the Origin of Species, Animal and Vegetable Basic Astral Prototypes pass into the Physical 1. Variation transmitted by heredity. 2. Natural Selection. 3. Sexual Selection. 4. Physiological Selection. 5. Isolation. 6. Correlation of Growth. 7. Adaptation to Environment. (Intelligent as opposed to mechanical causation.) The Dhyan Chohanic Impulse constituting Lamarck's "in- herent and necessary" law' of development It lies be- hind all minor agencies. 8PSCII8 B The European, Palaeolithic Races. Distributed Whence, and How Is Science against those who maintain that down to the Quaternary period the distribution of the human races was widely different from what it is now? Is Science against those who, further, maintain that the fossil men found in Europe — although having almost reached a plane of sameness and unity from the fundamental physiological and anthropological aspects which continues till this day — still ' differ, sometimes greatly, from the type of the now existing populations. The late Littre confesses it in an article published by him on the Memoir called AntiquitSs Celtiques et Antidiluviennes by Boucher de Perthes (1849).^*'* He says in it (a) that in these periods when the Mam- moths, exhumed with the hatchets in Picardy, lived in the latter region, there must have been an eternal spring reigning over all the terrestrial globe;"*® nature was the contrary of what it is now — thus leaving an enormous margin for the antiquity of those "periods" and then 1539. In the Revut dts Dnuf Mondts (March 1, 1859). 1540. Scientists now admit that Europe enjoyed in the Miocene times a warm, in the Pliocene or later Tertiary, a temperate climate. Littr^'s contention as to the balmy spring of the Quaiemary — to which deposits M. de Perthes' discoveries of flint implements are traceable (since when the Somme has worn down its valley many scores of feet) — must be accepted with much reservation. The Somme-valley relics are post-glacial, and possibly point to the immigration of savages during one of the more temperate periods intervening between minor ages of Ice. A^ICA IN EUROPE 739 adds: (b) "Spring, professor of the Faculty of Medicine at Liege, found in a grotto near Namur in the mountain of Chauvaux, numerous human bones ' of a race quite distinct from ours.' " Skulls exhumed in Austria offered a great analogy with those of African negro races, according to Littre, while others, discovered on the shores of the Danube and the Rhine, resembled the skulls of the Caribs and those of the ancient inhabitants of Peru and Chili. Still, the Deluge, whether Biblical or Atlantean, was denied. But further geological discoveries having made Gaudry write conclusively : " Our forefathers were positively contemporaneous with the rhinoceros ticho- rhinus, the hippopotamus major** \ and add that the soil called diluvial in geology " was formed partially at least after man's apparition on earth " — Littre pronounced himself finally. He then showed the necessity, before "the resurrection of so many old witnesses," of rehandling all the origins, all the durations, and added that there was AN AGE hitherto unknown to study " either at the dawn of the actual epoch, or, as I believe, at the beginning of the epoch which preceded it." The types of the skulls foimd in Europe are of two kinds, as is well known : the orthognathous and the prognathous, or the Caucasian and the negro types; such as are now found only in the African and the lower savage tribes. Professor Heer — who argues that the facts of Botany necessitate the hypothesis of an Atlantis — has shown that the plants of the Neolithic lake-villagers are mainly of African origin. How did the latter come to be in Europe if there was no former point of union between Africa and Europe ? How many thousand years ago did the seventeen men live whose skeletons were exhumed in the Department of the Haute Garonne, in a squatting posture near the remains of a coal fire, with some amulets and broken crockery around them, and in company with the bear spelaeus, the Blephas primigenius, the aurochs (regarded by Cuvier as a distinct species), the Megaceros hibernicus — all antediluvian mammals? Certainly at a most distant epoch, but not one which carries us farther back than the Quaternary. A much greater antiquity for Man has yet to be proved. Dr. James Hunt, the late President of the Anthropological Society, makes it 9,000,000 years. This man of science, at any rate, makes some ap- proach to our esoteric computation, if we leave the first two semi- human, ethereal races, and the early Third Race out of the computation. The question, however, arises — who were these Palaeolithic men of the European quaternary epoch ? Were they aboriginal, or the outcome of some immigration dating back into the unknown past? The latter is the only tenable hypothesis, as all scientists agree in eliminating Europe from the category of possible " cradles of mankind." Whence, then, radiated the various successive streams of "primitive" men? 740 THti S^CR^ DOCTftlN^ The earliest Palaeolithic men in Europe — about whose origin Eth- nology is silent, and whose very characteristics are but imperfectly known, though expatiated on as " ape-like " by imaginative writers such as Mr. Grant Allen — were of pure Atlantean and "Africo"- Atlantean stocks.**** (It must be borne in mind that by this time the Atlantis continent itself was a dream of the past) Europe in the quaternary epoch was very different from the Europe of today, being then only in process of formation. It was united to N. Africa — or rather what is now N. Africa — by a neck of land running across the present Straits of Gibraltar — N. Africa thus constituting a species of extension of Spain, while a broad sea washed the great basin of the Sahara. Of the great Atlantis, the main bulk of which sank in the Miocene, there remained only Ruta and Daitya and a stray island or so. The Atlantean connexions of the forefathers"" of the Palaeolithic cave-men are evidenced by the upturning of fossil skulls (in Europe) reverting closely to the IVest Indian Carib and ancient Peruvian type — a mystery indeed to all those who refuse to sanction the " hypo- thesis" of a former Atlantic continent to bridge the ocean (Cf. " Scientific and geological proofs of the reality of several submerged continents"). What are we also to make of the fact that while de Quatrefages points to that "magnificent race," the taix Cro-Magnon cave-men and the Guanches of the Canary Islands as representatives of one type — Virchow also allies the Basques with the latter in a similar way? Professor Retzius independently proves the relationship of the aboriginal American dolichocephalous tribes and these same Guanches. The several links in the chain of evidence are securely joined together. Legions of similar facts could be adduced. As to the African tribes — themselves diverging offshoots of Atlanteans modified by climate and conditions — they crossed into Europe over the peninsula which made the Mediterranean an inland sea. Fine races were many of these European cave-men; the Cro-Magnon, for instance. But, as was to be expected, progress is almost non-existent through the whole of the vast period allotted by Science to the Chipped Stone-Age.***' The 1541. "Whence thcj (the old cart-mtn) came, we eannct till" (Grant Allen). " Tht palaeolithic hunters of the Somme Valley did not originate in that inhospitable climate, but moved into Europe from some more genial region — (Dr. Soutfaall, Bpoch of the Mammoth, p. 315). 1542. The pure Atlantean atocks — of which the tall quaternary cave-men were, In part, the direct descendanta — immigrated in- to Europe long prior to the Glacial Period; in fact as far bade aa the Pliocene and Miocene times in the Tertiary. The worked Miocene flints of Thenay, and the traces of Pliocene man discovered by Professor Capet- lini in Italy, are witnesses to the fact. These colonists were portions of the once glorious race, whose cycle from the Eocene down- wards had been running down the scale. 1543. The artistic skill displayed by the old cave-men renders the hypothesis which regards them aa approximations to the "pithecanthropus alalus*' — that very mythical Haeckelian monster — an absurdity requiring no Huxley or Schmidt to expose it. We see A TARDY ADMISSION 741 cyclic impulse downwards weighs heavily on the stocks thus transplant- ed— the incubus of the Atlantean Karma is upon them. Finally, Palaeolithic man makes room for his successor — and disappears almost entirely from the scene. Professor Lefevre asks in this connexion: — Has the Polished succeeded the Chipped Stone-Age by an imperceptible transition, or was it due to an invasion of brachycephalous Celts? But whether, again, the deterioration produced in the populations of La Vezere was the result of violent crossings, or of a general retreat northwards in the wake of the reindeer, is of little moment to us. He continues: — Meantime the bed of the ocean has been upheaved, Europe is now fully formed, her flora and fauna fixed. With the taming of the dog begins the pastoral life. We enter on those polished stone and bronze periods, which succeed each other at irregular intervals, which even overlap one another in the midst of ethnical fusions and migrations. . . . The primitive European populations are interrupted in their special evolution and, without perishing, become absorbed in other races, engulfed ... by successive waves of migra- tion overflowing from Africa, possibly from a lost Atlantis [?? far too late by aeons of years] and from prolific Asia ... all forerunners of the great Aryan Invasion [Fifth Race]. in their skill in engraving a gleam of modem European as a renaissanct of At- Atlantean culture atavisticaUy re-appearing. lantean civilization. (Atlantis, pages 237 to It will be remembered that Donnelly regards 264) 742 THE SECRET DOCTRINE § VI GIANTS, CIVILIZATIONS, AND SUBMERGED CONTINENTS TRACED IN HISTORY When statements such as are comprised in the above heading are brought forward, the writer is, of course, expected to furnish historical instead of legendary evidence in support of such claims. Is this pos- sible? Yes; for evidence of this nature is plentiful, and has simply to be collected and brought together to become overwhelming in the eyes of the unprejudiced. Once the sagacious student gets hold of the guiding thread he may find it out for himself. We give facts and show land-marks : let the wayfarer follow them. IVhat is given here is amply sufficient for this century. In a letter to Voltaire, Bailly finds it quite natural that the sympath- ies of the '* grand old invalid of Femey " should be attracted to the " representatives of knowledge and wisdom, the Brahmans of India." He then adds a curious statement. " But," he says, " your Brahmans are very young in comparison with their ancient instructors."*"*** Bailly, who knew nought of the esoteric teachings, nor of Lemuria, believed, nevertheless, unreservedly in the lost Atlantis, and also in several pre-historic and civilized nations which had disappeared with- out leaving any undeniable trace. He had studied the ancient classics and traditions extensively, and he saw that the arts and sciences known to those we now call the " ancients," were " not the achieve- ments of any of the now or even then existing nations, nor of any of the historical peoples of Asia." And that, notwithstanding the learning of the Hindus, their undeniable priority in the antiquity of their race had to be referred to a people or a race still more ancient and more learned than were even the Brahmans themselves.*"**' Voltaire, the greatest sceptic of his day, the materialist par excel- lence, shared Bailly's belief. He thought it quite likely "that long before the empires of China and India, there had been nations cultured, learned, and powerful, which a deluge of barbarians overpowered and thus replunged into their primitive state of ignorance and sofuagery, or what they call the state of pure nature," *■*• 1544. Lettrts aur rAilantidt. 1545. Histoire de VAttronomU AncUnnt, Fifth Race. With regard to the Fourth, It p. 25, et seq. was a bona fide deluge of water which swept 1546. Letires sur VAttantide, p. 15. it awaj. Neither Voltaire nor Bailly, how- This conjecture is but a half-guess. There ever, knew anything of the Secret Doctrine were such " deluges of barbarians " in the of the Eatt A MYSTERIOUS NATION 743 That which with Voltaire was the shrewd conjecture of a great in- tellect, was with Bailly " a question of historical facts/' For " I make great case of ancient traditions preserved through a long series of gen- erations," he wrote."*^ It tvas possible, he thought, that a foreign nation should, after instructing another nation, so disappear that it should leave no traces behind. When asked how it could have hap- pened that this ancient, or rather archaic, nation should not have left at least some recollection in the human mind, he answered that Time was a pitiless devourer of facts and events. But, the history of the Past was never entirely lost, for the Sages of old Eg3rpt had preserved it, and " it is so preserved to this day elsewhere." " You do not know which was the best and most handsome generation of men which has ever lived on this earth," said the priests of Sais to Solon, according to Rato. " Only a weak seed of it, of which you (Greeks) are the descendants,"" is all that remains." "Their books," they added, "preserved the records of a great nation, which emerging from the Atlantic sea had invaded Europe and Asia. The Greeks were but the dwarfed and weak remnant of that once glorious nation. . . ."i*** What was this nation? The secret doctrine teaches that it was the latest, seventh sub-race of the Atlanteans, already swallowed up in one of the early sub-races of the Aryan stock, one that had been gradually spreading over the continent and islands of Europe, as soon as they had begun to emerge from the seas. Descending from the high plateaux of Asia, where the two Races had sought refuge in the days of the agony of Atlantis, it had been slowly settling and colonizing the freshly emerged lands. The emigrant sub-race had rapidly increased and mul- tiplied on that virgin soil; had divided into many families, which in their turn divided into nations. Egypt and Greece, the Phoenicians, and the Northern stocks, had thus proceeded from that one sub-race. Thousands of years later, other races — the remnants of the Atlanteans — " yellow and red, brown and black," began to invade the new con- tinent. There were wars in which the newcomers were defeated ; and they fled, some to Africa, others to remote countries. Some of these lands became in course of time — owing to new geological convulsions — islands. Being thus forcibly separated from the continents, the result was that the undeveloped tribes and families of the Atlantean stock fell gradually into a still more abject and savage condition. 1547. Ibid. told, as all know, by Plato In his Timaios 1548. For a full discussion of the rela- and Kritias. Plato, when a child, had it tions between the old Greeks and Romans, from his grandsire Kritias, aged ninety, who and the Atlantean colonists, cf. Five Years in his youth had been told of it by Solon, of Theosophy. his father Dropides' friend — Solon, one of 1549. Timaios, 23-24. Tlie story about the Grecian Seven Sages. No more reliably Atlantis and all the traditloni tliereon were source could be found, we believe, 744 THE SECRET DOCTRINE Did not the Spaniards in the Cibola expeditions meet with white savage chiefs; and has not the presence of African negro types in Europe in the pre-historic ages been now ascertained? It is this presence of a type associated with that of the negro, and also with that of the Mongolian, which is the stumbling-block of anthropology. The individual who lived at an incalculably distant period at La Naulette, in Belgium (znde Dr. Carter Blake's paper "On the Naulette Jaw"),^"*® is an example. Says this Anthropologist, The caves on the banks of the Lesse, in South-Eastern Belgium, afford evidence of what is, perhaps, the lowest man, as shown by the Naulette jaw. Such man, however, had amulets of stone, perforated for the purpose of ornament; these are made of a psammite now found in the basin of the Gironde. Thus Belgian man was extremely ancient. That man who was ante- cedent to the great flood of waters — which covered the highlands of Belgium with a deposit of lehm or upland gravel 30 meters above the level of the present rivers — must have combined the characters of the Turanian and the negro. The Canstadt, or La Naulette, man, may have been black, and had nothing to do with the Aryan t3rpe whose remains are contemporary with those of the cave bear at Engis. The denizens of the Aquitaine bone-caves belong to a far later period of history, and may not be as ancient as the former. If the statement is objected to on the ground that Science does not deny the presence of man on earth from an enormous antiquity, though that antiquity cannot be determined, since that presence is conditioned by the duration of geological periods, the age of which is not ascer- tained; if it is argued that the Scientists object most decidedly to the claim that man preceded the animals, for instance ; or that civilization dates from the earliest Eocene period, or, again, that there have ever existed giants, three-eyed and four-armed and four-legged men, andro- gynes, etc., then the objectors are asked in their turn, " How do you know? What proof have you besides your personal hypotheses, each of which may be upset any day by new discoveries ? " And these future discoveries are sure to prove that, whatever this earlier type of man known to Anthropologists was in complexion, he was in no respect apish. The Canstadt man, the Engis man alike possessed essentially human attributes.**"^ People have looked for the missing link at the wrong end of the chain ; and the Neander valley man has long since been dismissed to the "limbo of all hasty blunders."*"" Disraeli divided man into the associates of the apes and the angels. Reasons are 1550. Anihrop, Review, Sept 1867. 15^1. Vide de Qu^trefages and Hamy, CrAnes dee Races Humaines, 1552. Ibid, REMARKABLE " COINCIDENCES " 745 given in the text in favor of an "angelic theory," — as Christians would say — at least as applicable to some of the races of men. At all events, if man exists only since the Miocene period, even then, humanity as a whole could not be composed of the abject savages of the Palaeolithic age, as they are now represented by the Scientists. All they say is mere arbitrary speculative guess-work, invented by them to answer to and fit in with their own fanciful theories. We speak of events hundreds of thousands years old, nay, even millions — if man dates from the geological periods"" — not of any of those events which happened during the few thousand yearS of the pre-historic margin allowed by timid and ever-cautious history. Yet there are men of science who are almost of our way of thinking. From the brave confession of the Abbe Brasseur de Bourbourg, who says that : — " Traditions, whose traces recur in Mexico, in Central America, in Peru, and in Bolivia, suggest the idea that man existed in these different countries at the time of the gigantic upheaval of the Andes, and that he has retained the memory of it" — down to the latest palaeontologists and anthropologists, the majority of scientific men is in favor of just such an antiquity. Apropos of Peru, has any satisfactory attempt been made to determine the ethnological affinities and characteristics of the race which reared those Cyclopean erections, the ruins of which display the relics of a great civilization? At Cuelap, for instance, such are found, consisting " of a wall of wrought stones, 3600 feet long, 560 broad, and ISO feet high, constituting a solid mass with a level summit. On this mass was another, 600 feet long, 500 broad, and 150 feet high, making an aggregate height of 300 feet. In it were rooms and cells." (C/., the mass of evidence collected by Don- nelly to prove the Peruvian colony an offshoot of the Atlanteans.) A most suggestive fact is the startling resemblance between the archi- tecture of these colossal buildings and thcet of the archaic European nations. Mr. Fergusson regards the analogies between the ruins of " Inca " civilization and the Cyclopean remains of the Pelasgians in Italy and Greece as a coincidence " the most remarkable in the history of architecture." " It is difficult to resist the conclusion that there may be some relation between them." The " relation " is simply explained by the derivation of the stocks, who devised these erections, from a common center in an Atlantic continent. The acceptance of the latter 1553. Haeckel's " Man-ape " of the Mio- acceptance on faith of various animals tin- eene period is the dream of a monomaniac, known to Science or Nature — like the which de Quatrefages (see hia Human Spe- Sozura, for instance, that amphihian which cies, pp. 105-113) has cleverlj disposed of. has never existed anywhere outeide Haeckel's It is not clear why the world shotdd accept imagination), rather than the traditions of the lucubrations of a psycho-phobic material- antiquity, lot, (to accept whose theory necessitates th« 746 THE SECRET DOCTRINE can alone assist us to approach a solution of this and similar problems in almost every branch of modern science. Dr. Lartet, treating upon the subject, settles the question by declar- ing that : — " The truth, so long contested, of the co-existence of man with the great extinct species (Elephas primtgenius. Rhinoceros ticho- rhinus. Hyaena spelaea, Ursm spelaeus, etc, etc), appears to me to be henceforth unassailable and definitely conquered by science." ^"* It is shown elsewhere that such is also de Quatref ages' opinion. " Man has in all probability seen Miocene times ^''* and consequently the entire Pliocene epoch," he says, and there are reasons for believing that " his traces will be found further back still, . . ." he adds."*^* Egypt is far older than Europe as now traced on the map. Atlanto- Aryan tribes began to settle on it, when the British Islands ^'^'^ and France were not even in existence. It is well known that " the tongue of the Aegyptian Sea," or the Delta of lower Egypt, became firm land very gradually, and followed the highlands of Abyssinia; unlike the latter, which arose suddenly, comparatively speaking, it was very slow- ly formed, through long ages, from successive layers of sea slime and mud, deposited annually by the soil brought down by a large river, the present Nile. Yet even the Delta as a firm and fertile land, has been inhabited for more than 100,000 years. Later tribes, with still more Aryan blood in them than their predecessors, arrived from the East, and conquered it from a people whose very name is lost to posterity, except in Secret works. It is this natural barrier of slime, which sucked in slowly and surely every boat that approached these inhospit- able shores, that was, till within a few thousand of years B. C, the best safeguard of the later Egyptians, who had managed to reach it through Arabia, Abyssinia, and Nubia, led on by Manu Vina in the day of Visvamitra.*''* So evident does the antiquity of man become with every day that even the Church is preparing an honorable surrender and retreat. The learned Abbe Fabre, professor at the Sorbonne, has categorically declared that pre-historic palaeontology and archaeology may, without any harm to the Scriptures, discover in the tertiary beds ... the traces of pre-adamite man as much as they like. 1554. Cavernes d€ PSrigord, p. 35. 1555. The ingenious author of Atlantis, the Ante-diluvian World, in discussing the origin of various Grecian and Roman insti- tutions, expresses his conviction that " the roots of the institutions of today reach back to the Miocene Age" Ay, and farther yet, as already stated. 1556. The Human Species,, p. 152. 1557. As we know them, however. For not only does Geology prove that the British islands have been four times submerged and re-elevated, but that the straits between them and Kurope were dry land at a remote for- mer epoch. 1558. See in " Isis Unveiled," vol I. p. 627, what KuUuka Bhatta says. THE SEVEN SABBATHS 747 Since it disregards all creations anterior to the last deluge but one [that which produced the diluvium, according to the Abbe], Bible revelation leaves us free to admit the existence of man in the grey diluvium, in Pliocene, and even Eocene strata. On the other hand, however, geologists are not all agreed in regarding the men who inhabited the globe in these primitive ages as our ancestors?^ The day when the Church will find that its only salvation lies in the occult interpretation of the Bible, may not be so far off as some imagine. Already many an abbe and ecclesiastic has become an ardent Kabalist, and as many appear publicly in the arena, breaking a lance with Theosophists and Occultists in support of the metaphysical interpreta- tion of the Bible. But they commence, unfortunately for them, from the wrong end. They are advised, before they begin to speculate upon the metaphysical in their Scriptures, to study and master that which relates to the purely physical — e,g,, its geological and ethnological hints. For such allusions to the Septenary constitution of the Earth and Man, to the seven Rounds and Races, abound in the New as in the Old Testaments, and are as visible as the sun in the heavens to him who reads both symbolically. What do the laws in chapter xxiii. v. IS, of Leviticus apply to? What is the philosophy of reason for all such hebdomadic offerings and s)mibolical calculations as: "ye shall count . . . from the morrow after the Sabbath . . . that ye brought the sheaf of the wave offering; seven Sabbaths shall be completed" (15), " And ye shall offer with the bread seven lambs without blemish '* ( 18) , etc., etc. We shall be contradicted, no doutt, when we say that all these " wave *' and " peace " offerings were in commemoration of the Seven " Sabbaths " of the mysteries, which Sabbaths are seven pralayas, between seven manvantaras, or what we call Rounds — for " Sabbath " is an elastic word, meaning a period of Rest of whatever nature, as explained elsewhere."*® And if this is not sufficiently con- clusive, then we may turn to the verse which follows (16), and which adds, " even unto the morrow after the seventh Sabbath shall ye number fifty days " ( forty-nine, 7x7, stages of activity, and forty- nine stages of rest, on the seven globes of the chain, and then comes the rest of Sabbath, the fiftieth) ; after which " ye shall offer a neiv meat offering unto the Lord," i. e., ye shall make an offering of your flesh or " coats of skin," and, divesting yourselves of your bodies. 1559. Let Origines de la Terre et d* VHomme, p. 454. To this. Professor N. Joly, of Toulouse, who quotes the AbM in his Man before Metals, expresses the hope that M. Fabre will permit him " to differ from him on this last point/' p. 186. So do the Oceultitts; for though they daim a vast dif- ference in the physiology and outward appear- ance of the five races so far evolved, still they maintain that the present human species has descended from one and the same primi- tive stock, evolved from the " divine men *' — our common ancestors and progenitors. 1560. Part 11, Sectiohi on the Septenary. 748 THE SECRET DOCTRINE ye shall remain pure spirits. This law of oflFering, degraded and materialized with ages, was an institution that dated from the earliest Atlanteans ; it came to the Hebrews zna the " Chaldees," who were the " wise men " of a caste, not of a nation, a community of great adepts come from their " Serpent-holes," and who had settled in Babylonia ages before. And if this interpretation from Leviticus (full of the disfigured laws of Manu) is found too far-fetched, then turn to Revela- tion. Whatever interpretation profane fnystics may give to the famous Chapter xvii, with its riddle of the woman in purple and scarlet; whether Protestants nod at the Roman Catholics, when reading " Mystery, Babyix)n the Great, the Mother of Harlots and Abominations of the Earth," or Roman Catholics glare at the Protestants, the Occultists pronounce, in their impartiality, that these words have applied from the first to all and every exoteric Churchianity, that which was the " ceremonial magic " of old, with its terrible eflFects, and is now the harmless (because distorted) farce of ritualistic wor- ship. The " mystery " of the woman and of the beast, are the symbols of soul-killing Churchianity and of Superstition. " The beast that was, and is not, and yet is." "And here is the Mind which hath wisdom. The seven heads are seven mountains [seven continents and seven races] on which the woman sitteth," the symbol of all the exoteric, barbarous, idolatrous faiths which have covered that symbol " with the blood of the saints and the blood of the martyrs " who protested and do protest. "And there are seven Kings [seven races] ; five are fallen [our fifth race included], and one is [the fifth continues], and the other [the sixth and the seventh races] is not yet come. . . . And when he [the race " King"] cometh, he must continue a short space" (v. 10). There are many such Apocalyptic allusions, but the student has to find them out for himself. These five Kings were mentioned before. If the Bible combines with archaeology and geology to show that human civilization has passed through three more or less distinct stages, in Europe at least ; and if man, both in America and Europe, as much as in Asia, dates from geological epochs — why should not the state- ments of the Secret Doctrine be taken into consideration? Is it more philosophical or logical and scientific too, to disbelieve, with Mr. Albert Gaudry, in Miocene man, while believing that the famous Thenay flints"" "were carved by the Dryopithectis monkey"; or, with the Occultist, that the anthropomorphous monkey came ages after man? For if it is once conceded, and even scientifically demonstrated, that " there was not in the middle of the Miocene epoch a single species of 1561. "The flints of Thenay bear ttn- hands." G. de Mortillet, Promnwtts mi mistakable trace of the work of hqman MusSe de St. Germain, p. 76, *tHt APE tATER THAN MAN 749 mammal identical with species now extant " ; ^"'^ and that man was then just as he is now ; only taller, and more athletic than we are/*** — then where is the difficulty? That they could hardly be the descendants of monkeys, which are themselves not traced before the Miocene epoch,^^'* is, on the other hand, testified to by several eminent naturalists. Thus, in the savage of quaternary ages who had to fight against the mam- moth with stone weapons, we find all those craniological characters generally considered as the sign of great intellectual development"" Unless man emerged spontaneously, endowed with all his intellect and wisdom, from his brainless catarrhine ancestor, he could not have acquired such brain within the limits of the Miocene period, if we are to believe the learned Abbe Bourgeois. (Vide infra, footnote 1564.) As to the matter of giants, though the tallest man hitherto found in Europe among fossils is the " Mentone man" (6ft. 8in.), others may yet be excavated. Nilsson, quoted by Lubbock, states that " in a tomb of the neolithic age ... a skeleton of extraordinary size was found in 1807," and that it was attributed to a king of Scotland, Albus McGaldus. And if in our own day we occasionally find men and women from 7ft. to even 9ft. and lift, high, thisv only proves — on the law of atavism, or the reappearance of ancestral features of character — that there was a time when 9ft. and 10ft. was the average height of human- ity, even in our latest Indo-European race. ' But as the subject was sufficiently treated elsewhere, we may pass on to the Lemurians and the Atlanteans, and see what the old Greeks knew of these early races and what the moderns know now. The great nation mentioned by the Egyptian priests, from which descended the forefathers of the Greeks of the age of Troy, and which, as averred, had been destroyed by the Atlantic race, was then, as we see, assuredly no race of Palaeolithic savages. Nevertheless, already in the days of Plato, with the exception of priests and Initiates, no one seems to have preserved any distinct recollection of the preceding races. The earliest Egyptians had been separated from the latest Atlanteans 1562. Albert Gaudry, Les Bnehe^ngments du Monde Animai dans les Temps Giolo- giques, p. 240. 1563. Speaking of the reindeer hunters of "PMgprdt Joly says of them that "they were of great height, athletic, with a strongly built skeleton ..." etc {Man before Metals, p. 353.) 1564. "On the shores of the lake of €€ Beauce/' says the Abb^ Bourgeois, " man lived in the midst of a fauna which complete- ly disappeared (Aceratherium, Tapir, Masto- don). With the fiuviatile sands of OrlSanais came the anthropomorphous monkey (plio- pithecus antiquus); therefore, later than man." (See Comptes Rendus of the " Pre- historic Congress" of 1867 at Paris.) 1565. De Quatrefages, The Human Spe- cies, p. 312. 750 THE SECfiET DOCTRINE for ages upon ages; they were themselves descended from an alien race, and had settled in ^gypt some 400,000 years before,^*'* but their Initiates had preserved all the records. Even so late as the time of Herodotus, they had still in their possession the statues of 341 kings who had reigned over their little Atlanto-Aryan Sub-race.^*'^ If one allows only twenty years as an average figure for the reign of each King, the duration of the Egyptian Empire has to be pushed back, from the day of Herodotus, about 17,000 years. Bunsen allowed the great Pyramid an antiquity of 20,000 years. More modem archaeologists will not give it more than 5000, or at the utmost 6000 years ; and generously concede to Thebes with its hundred gates, 7000 years from the date of its foundation. And yet there are records which show Egyptian priests — Initiates — journeying in a North- Westerly direction, by land, via what became later the Straits of Gibraltar; turning North and traveling through the future Phoe- nician settlements of Southern Gaul; then still further North, until reaching Camac (Morbihan) they turned to the West again and ar- rived, stUl traveling by land, on the North- Western promontory of the New Continent.^*'* What was the object of their long journey? And how far back must we place the date of such visits? The archaic records show the Ini- tiates of the Second Sub-race of the Aryan family moving from one land to the other for the purpose of supervising the building of menhirs and dolmens, of colossal Zodiacs in stone, and places of sepulcher to serve as receptacles for the ashes of generations to come. When was it? The fact of their crossing from France to Great Britain by land may give an idea of the date when such a journey could have been performed on terra firma. It was when — the level of the Baltic and of the North Sea was 400 feet higher than it is 1566. " In making aoundings in the slimy soil of the Nile Valley, two baked brides were discovered, one at the depth of 20, the other of 24 yards. If we estimate the thickness of the annual deposit formed by the river at 8 inches per century [more careful calcula* tions have shown no more than from three to five per century], we must assign to the first of these bricks an age of 12,000 years and to the second 14,000 years. By means of analogous calculations, Burmeister supposes 72,000 years to have elapsed since the first appearance of man on the soil of Egypt, and Draper attributes to the European man, who witnessed the last glacial epoch, an antiquity of more than 250,000 years." {Man befort Metals, p. 183) Egyptian Zodiacs show more than 75,000 years of observation! {See further,) Note well also that Burmeister speaks only of the Delta population. 1567. Vide about the latter. Esoteric Bud' dhism, p. 66, Fifth Edition. 1568. Or on what are now the British Islands, which were not yet detached from the main continent in those days. "The ancient inhabitant of Picardy could pass into Great Britain without crossing the Chan* neL The British Isles were united to Gaul by an isthmus which has since been sub- merged." (Man before Metals, p. 184.) DARWINIANS RKJlSCT THE TRUTH 751 now; [when] the valley of the Somme was not hollowed to the depth it has now attained; [when] Sicily was joined to Africa, Barbary to Spain.. [When] Carthage, the Pyramids of Egypt, the palaces of Uxmal and Palenque were not yet in existence, and the bold navigators of Tyre and Sidon, who at a later date were to undertake their perilous voyages along the coasts of Africa, were yet unborn. What we know with certainty is that European man was contemporaneous with the extinct species of the quaternary epoch . . . that he witnessed the upheaval of the Alps"* and the extension of the glaciers, in a word, that he lived for thousands of years before the dawn of the remotest historical traditions. It is even possible that man was the contemporary of extinct mammalia of species yet more ancient ... of the Bliphas meridionalis of the sands of St. Prest . . . and the Elephas antiquus, assumed to be prior to the Elephas primi- genius, since their bones are found in company with carved flints in several English caves, associated with those of the Rhinoceros haemitechus and even of the Machairodus latidens, which is of still earlier date. M. E. Lartet is of opinion that there is nothing really impossible in the existence of man as early as the Tertiary period.*"* If " there is nothing impossible " scientifically in the idea, and it may be admitted that man lived already as early as the Tertiary period, then it is just as well to remind the reader that Mr. CroU places the beginning of that period 2,500,000 years back;^"^^ but there was a time when he assigned to it 15,000,000 years. And if all this may be said of European man, how great is the antiquity of the Lemuro-Atlantean and of the Atlanto-Aryan man? Every educated person who follows the progress of Science, knows how all vestiges of man during the Tertiary period are received. The calum- nies that were poured on Desnoyers in 1863, when he made known to the Institute of France that he had made a discovery " in the undis- turbed pliocene sands of St. Prest near Chartres, proving the co- existence of man and the Elephas meridionalis " — were equal to the occasion. The later discovery (in 1867) by the Abbe Bourgeois, that man lived in the Miocene epoch, and the reception it was given at the 1569. He witnessed and remembered it too, as "the final disappearance of the largest continent of Atlantis was an event coin- cident with the elevation of the Alps," a master writes (see Bsoteric Buddhism, p. 70). Pari passu, as one portion of the dry land of our hemisphere disappeared, some land of the new continent emerged from the seas. It is on this colossal cataclysm, which lasted during a period of 150,000 years, that traditions of all the " Deluges " are built, the Jews building their version on an event which took place later in " Poseidonis."' 1570. "The Antiquity of the Human Race," in Man before Metals, by M. Joly, Professor at the Science Faculty of Toulouse, page 184. 1571. See Croll's Climate and Time. 752 TH^ SECRET DOCTRINE Pre-historic Congress held at Brussels in 1872, proves that the average man of Science will never see but that which he wants to see}^''^ The modem archaeologist, though speculating ad infinitum upon the dolmens and their builders, knows, in fact, nothing of them or their origin. Yet, these weird, and often colossal monuments of unhewn stones — which consist generally of four or seven gigantic blocks placed together — are strewn over Asia, Europe, America, and Africa, in groups or rows. Stones of enormous size are found placed horizontally and variously upon two, three, four, and as in Poitou, upon six and , seven blocks. People name them " devil's altars," druidic stones, and gfiant tombs. The stones of Camac in the Morbihan, Brittany — nearly a mile in length and numbering 11,000 ranged in eleven rows — are twin-sisters of those at Stonehenge. The Conical menhir of Loc- mariaquer in Morbihan, measures twenty yards in length and nearly two yards across. The Menhir of Champ Dolent (near St. Malo) rises thirty feet above the ground, and is fifteen feet in depth below. Such dolmens and prehistoric monuments are met with in almost every latitude. They are found in the Mediterranean basin; in Denmark (among the local tumuli from twenty-seven to thirty-five feet in height) ; in Shetland, and in Sweden, where they are called gang- grift en (or tombs with corridors) ; in Germany, where they are known as the giant tombs (Hiinengraben) ; in Spain (see the dolmen of Anti- guera near Malaga), and Africa; in Palestine and Algeria; in Sardinia (see the Nuraghi and Sepoltune dei giganti, or tombs of giants) ; in Malabar, in India, where they are called the tombs of the Daityas (giants) and of the Rakshasas, the men-demons of Lankd; in Russia and Siberia, where they are known as the Koorgan; in Peru and Bolivia, where they are termed the chulpas or burial places, etc., etc., etc. There is no country from which they are absent. Who built them? Why are they all connected with Serpents and Dragons, with Alligators and Crocodiles? Because remains of "palaeolithic man" were, it is thought, found in some of them, and because in the funeral mounds of America bodies of later races were discovered with the usual para- phernalia of bone necklaces, weapons, stone and copper urns, etc., hence they are declared ancient tombs. But surely the two famous mounds — one in the Mississippi valley and the other in Ohio — known respectively as "the Alligator Mound" and "the Great Serpent Mound," were never meant for tombs*''^* {vide infra). Yet one is told authori- 1572. The scientific "jury" disagreed, as Steenttrup, Virchow and Desor refused to usual; while de Quatrefages, de Mortillet, do so. Still the majority, if we except Worsaae, Engelhardt, Waldematt Schmidt, some English Scientista* are for Bourgeois. Capellini, Hamy, and Cartailhac, saw upon 1573. We take the following description the flints the traces of human handiwork, from a scientific work. " The first of these STII^I^ MORE ASTOUNDING CONTRADICTIONS 753 tatively that the Mounds, and the Mound or Dolmen Builders, are all " Pelasgic " in Europe, antecedent to the Incas, in America, yet of " not extremely distant times." They are built by " no race of Dolmen Builders," which never existed (opinion of de Mortillet, Bastian, and Westropp) save in the earlier archaeological fancy. Finally Virchow's opinion of the giant tombs of Germany is now accepted as an axiom : — " The tombs alone are gigantic, and not the bones they contain " — says that German biologist; and archaeology has but to bow and submit to the decision.^*^* That no gigantic skeletons have been hitherto found in the " tombs " is yet no reason to say there never were the remains of giants in them. Cremation was universal till a comparatively recent period: — some 80 or 100,000 years ago. The real giants, moreover, were nearly all drowned with Atlantis. Nevertheless, the classics, as shown elsewhere^ often speak of giant skeletons still excavated in their day. Besides this, human fossils may be counted on the fingers as yet. No skeleton ever yet found is older than between 50, or 60,000 years, ^"^ and man's size ' was reduced from IS to 10 or 12 feet, ever since the third sub-race of * the Aryan stock, which sub-race — bom and developed in Europe and | Asia Minor under new climates and conditions — had become Euro- pean. Since then, as said, it has steadily been decreasing. It is truer therefore to say, that the tombs alone are archaic, and not necessarily the bodies of men occasionally found in them ; and that those tombs, since they are gigantic, must have contained giants,^*^' or rather the ashes of generations of giants. Nor were all such cyclopean structures intended for sepulchers. It is with the so-called Druidical remains, such as Camac in Brittany and Stonehenge in Great Britain, that the traveling Initiates above alluded animals [the alligator] designed with con- siderable skill, is no less than 250 ft. long. . . . The interior is formed of a heap of stones* over which the form has been molded in fine stiff clay. The great serpent is re- presented with open mouth, in the act of swallowing an egg of which the diameter is 100 ft in the thickest part; the body of the animal is wound in graceful curves and the tail is rolled into a spiral. The entire length of the animal is 1100 ft. This work ia unique . . . and there is nothing on the old continent which ofiiers any analogy to k." Except its symbolism, however, of the Serpent— > the cycle of Time — swallowing Kosmos, the egg. 1574. It might be better, perhaps, for VACT had we more Spgcialists in Science and fewer "authorities" on universal ques- tions. One never heard that Humboldt gave authoritative and final decisions in the mat- ter of polypi, or the nature of an excrescence. 1575. 57,000 years is the date assigned by Dr. Dowler to the remains of the human skeleton, found buried beneath four ancient forests at New Orleans on the banks of the Mississippi river. 1576. Murray says of the Mediterranean barbarians that they marveled at the prowess of the AtlanUans. " Their physical strength was sxtraordinary (witness indeed their cy- clopean buildings), the earth shaking some- times under their tread. Whatever they did, was done speedily. . . . They wtrs wiss, and communicated their wisdom to men " (Mythology, p. 4). 754 TH9 SECRET DOCTRINE to had to do. And these gigantic monuments are all s)rmbolic records of the World's history. They are not Druidical, but universal. Nor did the Druids build them, for they were only the heirs to the cyclopean lore left to them by generations of mighty builders and — " magicians/' both good and bad. It will always be a subject of regret that history, rejecting a priori the actual existence of giants, has preserved us so little of the records of antiquity concerning them. Yet in nearly every mythology^ — which after all is ancient history — the giants play an important part In the old Norse mythology, the giants Skrymir and his brethren, against whom the sons of the gods fought, were potent factors in the histories of deities and men. The modem exegesis, that makes these giants to be the brethren of the dwarfs, and reduces the combats of the gods to the history of the development of the Aryan race, will only receive credence amongst the believers in the Aryan theory, as expounded by Max Miiller. Granting that the Turanian races were typified by the dwarfs (Dwergar), and that a dark, round-headed, and dwarfish race was driven northward by the fair-faced Scandinavians, or Aesir, the gods being like unto men, there still exists neither in history nor any other scientific work any anthropological proof whatever of the exist- ence in time or space of a race of giants. Yet that such exist, relatively and de facto side by side with dwarfs, Schweinfurth can testify. The Nyam-Nyam of Africa are regular dwarfs, while their next neighbors (several tribes of comparatively fair-complexioned Africans) are giants when confronted with the Nyam-Nyams, and very tall even among Europeans, for their women are all above 6j4 feet high.^'^^ In Cornwall and in ancient Britain the traditions of these giants are, on the other hand, excessively common; they are said to live even down to the time of King Arthur. All this shows that giants lived to a later date among the Celtic than among the Teutonic peoples. If we turn to the New World, we have traditions of a race of giants at Tarija on the eastern slopes of the Andes and in Ecuador, who combated gods and men. These old beliefs, which term certain locali- ties " Los campos de los gigantes " — " the fields of giants," are always concomitant with the existence of pliocene mammalia and the occur- rence of pliocene raised beaches. "All the giants are not under Mount Ossa," and it would be poor anthropology indeed that would restrict the traditions of giants to Greek and Bible mythologies. Slavonian countries, Russia especially, teem with legends about the bogaterey (mighty giants) of old; and their folklore, most of which has served for the foundation of national histories, their oldest songs, and their 1577. Vidt Schweinfurth** latest workt. RACES OF GIANTS 755 most archaic traditions^ speak of the giants of old. Thus we may safely reject the modern theory that would make of the Titans mere S)nmbols standing for cosmic forces. They were real living men, whether twenty or only twelve feet high. Even the Homeric heroes, who, of course, belonged to a far more recent period in the history of the races, appear to have wielded weapons of a size and weight beyond the strength of the strongest men of modern times. "Not twice ten men the mighty bulk could raise. Such men as live in these degenerate days." If the fossil footprints from Carson, Nevada, U. S. A., are human, they indicate gigantic men. Of their genuineness there can remain no doubt. It is to be deplored that the modem and scientific evidence for gigantic men should rest on footprints alone. Over and over again, the skeletons of hypothetical giants have been identified with those of elephants and mastodons. But all such blunders before the days of geology, and even the traveler's tales of Sir John Mandeville, who says that he saw giants 56 feet high, in India, only show that belief in the existence of giants has never, at any time, died out of the thoughts of men. That which is known and accepted is, that several races of gigantic men have existed and left distinct traces. In the journal of the Anthro- pological Institute^'^^* such a race is shown as having existed at Pal- myra and possibly in Midian, exhibiting cranial forms quite diflferent from those of the Jews. It is not improbable that another such race existed in Samaria, and that the mysterious people who built the stone circles in Galilee, hewed neolithic flints in the Jordan valley and pre- served an ancient Semitic language quite distinct from the square He- brew character — was of a very large stature. The English transla- tions of the Bible can never be relied upon, even in their modem revised forms. They tell us of the Nephilim, translating the word by " giants," and further adding that they were " hairy " men, probably the large and powerful prototypes of the later satyrs so eloquently de- scribed by the patristic fancy; some of the Church Fathers assuring their admirers and followers that they had themselves seen these " Satyrs " — some alive, others pickled and preserved. The word " giants " being once adopted as a synon)nm of Nephilim, the commen- tators have since identified them with the sons of Anak. The filibusters who seized on the Promised Land, found a pre-existing population far exceeding their own in stature, and called it a race of giants. But the races of really gigantic men had disappeared ages before the birth of Moses. This tall people existed in Canaan, and even in Bashan, and 1578. Vol. 1871, art. by Dr. C Carter Blake. 756 ^HS S^RET DOCTRINE may have had representatives in the Nabatheans of Midian. They were of far greater stature than the undersized Jews. Four thousand years ago their cranial conformation and large stature separated them from the children of Heber. Forty thousand years ago their ances- tors may have been of still more gigantic size, and four hundred thousand years earlier they must have been in proportion to men in our days as the Brobdingnagians were to the Lilliputians. The Atlanteans of the middle period were called the Great Dragons, and the first sym- bol of their tribal deities, when the "gods" and the Divine D3aiasties had forsaken them, was that of a giant Serpent. The mystery veiling the origin and the religion of the Druids, is as great as that of their supposed fanes is to the modem Symbologist, but not to the initiated Occultists. Their priests were the descendants of the last Atlanteans, and what is known of them is sufficient to allow the inference that they were eastern priests akin to the Chaldaeans and Indians, though little more. It may be inferred that they symbolized their deity as the Hindus do their Vishnu, as the Egyptians did their Mystery God, and as the builders of the Ohio Great-Serpent mound worshiped theirs — namely under the form of the " mighty Serpent," the emblem of the eternal deity Time (the Hindu Kala). Pliny called them the " Magi of the Gauls and Britons." But they were more than that. The author of Indian Antiquities finds much affinity between the Druids and the Brahmans of India. Dr. Borlase points to a close analogy between them and the Magi of Persia ;^''^* others will see an identity between them and the Orphic priesthood of Thrace: simply because they were connected, in their esoteric teachings, with the uni- versal Wisdom Religion, and thus presented affinities with the exo- teric worship of all. Like the Hindtis, the Greeks and Romans (we speak of the Ini- tiates), the Chaldees and the Egyptians, the Druids believed in the doctrine of a succession of worlds, as also in that of seven "creations" (of new continents) and transformations of the face of the earth, and in a seven-fold night and day for each earth or globe {see "Esoteric Buddhism"). Wherever the Serpent with the egg is found, there this tenet was surely present. Their Dracontia are a proof of it. This belief was so universal that, if we seek for it in the esotericism of various religions, we shall discover it in all. We shall find it among the Aryan Hindus and Mazdeans, the Greeks, the Latins, and even among the old Jews and early Christians, whose modem stocks hardly 1579. But the Magi of Persia were never of opinion that the said land was Media. Persians — not even Chaldaeans. They came This may be so, but from what part of from a far-off land, the Orientalists being Media? To this we receive no answer. PAGANISM AND CHRISTIANITY AGRlBK 757 comprehend now that which they read in their Scriptures. See what Seneca says:^"® The world being melted and having re-entered the bosom of Jupiter, this god continues for some time to remain absorbed in himself and concealed, wholly immersed in contemplation. After which a new world springs from him. . . . An innocent race of men and animals are produced anew. . . . [etc.] Then again when speaking of periodical mundane dissolution in- volving universal death, he (Seneca) says that — when the laws of nature shall be buried in ruin, and the last day of the world shall come, the southern pole shall crush, as it falls, all the regions of Africa, and the North pole shall overwhelm all the countries beneath its axis. The affrighted sun shall he deprived of its light; the palace of heaven falling to decay shall produce at once both life and death, and some kind of dissolution shall equally seize upon all deities, who thus shall return into their original chaos.'^ One might imagine oneself reading the Puranic account by Parasara of the great Pralaya. It is nearly the same thing, idea for idea. Has Christianity nothing of the kind ? It has, we say. Let the reader open any English Bible and read chapter iii of the Second Epistle of Peter, from verse 3 till the 14th, and he will find there the same ideas. . . . There shall come in the last days scoffers . . . saying, "where is the promise of his coming? . . . Since the fathers fell asleep all things continue as they were from the beginning of creation." For, they are ignorant . . . that by the word of God the heavens were of old, and the earth standing out of the water, and in the water: whereby the world that then was, being overflowed with water, perished. But the heavens and the earth that are now, are reserved unto the fire . . . wherein the heavens . . . shall be dissolved, and the elements shall melt with fervent heat ... we nevertheless look for new heavens and new earth, [etc., etc]. If the interpreters chose to see in this a reference to creation, the deluge, and the promised coming of Christ, when they will live in a new Jerusalem in heaven, this is no fault of " Peter." What the writer of the Epistles meant was the destruction of this Fifth Race of ours by subterranean fires and inundations, and the appearance of new con- tinents for the Sixth Root-Race. For the writers of these Epistles were all learned in symbology if not in the sciences. It was mentioned elsewhere that the belief in the septenary consti- tution of our " chain " was the oldest tenet of the early Iranians, who got it from the first Zarathustra. It is time to prove it to those Parsis who have lost the key to the meaning of their Scriptures. In the Avesta the earth is considered septempartite and tripartite at one and the same time. This is regarded by Dr. Geiger, as an incongruity, for the following reasons, which he calls discrepancies : the Avesta speaks 1580. BpistU 9, and QuMst Nat. Ill, c. ult. 1581. Quoted fai Book of God, p. 160. 758 ^H9 SECRET DOCTRINE of the three-thirds of the earth because the Rig-Veda mentions " three earths/' ..." Three strata or layers, one lying above the other, are said to be meant by this." ^*" But he is quite mistaken, as are all ex- oteric profane translators. The Avesta has not borrowed the idea from the Rig-Veda, but simply repeats the esoteric teaching. The " three strata or layers " do not refer to our globe alone, but to three layers of the globes of our terrestrial chain — two by two, on each plane, one on the descending, the other on the ascending arc. Thus, with reference to the six spheres or globes above our earth, the sev- enth and the fourth, it is septempartite, while with regard to the planes over our plane — it is tripartite. This meaning is carried out and cor- roborated by the text in the Avesta and Vendiddd, and even by the speculations — a most laborious and unsatisfactory guess-work — of the translators and commentators. It thus follows that the division of the " earth," or rather the earth's chain, into seven Karshvares is not in contradiction with the three " zones," if this word is read " planes." As Geiger remarks, this septenary division is very old — the oldest of all — since the Gathas already speak of the "septempartite earth." ^"* For, " according to the Parsi Scriptures, the seven Karshvars are to be considered as completely disconnected parts of the earth/' which they surely are. For, " between them there flows the Ocean, so that it is impossible, as stated in several passages, to pass from one Karshvar to another."^"* The "Ocean" is space, of course, for the latter was called " Waters of Space " before it was known as Ether. Moreover, the word Karshvar is consistently rendered by Dvipa, and especially Qaniratha, by Jambudvipa (" Neriosengh, the translator of the Yas- na.")i«»» But this fact is not taken into account by the Orientalists, and therefore we find even such a learned Zoroastrian and Parsi by birth as the translator of Dr. Geiger's work passing unnoticed and without a word of comment sundry remarks of the former on the "incongruities" of this kind abounding in the Mazdean Scriptures. One of such "incongruities" and "coincidences" concerns the similarity of the Zoroastrian with the Indian tenet with regard to the seven Dvtpas (islands, or continents, rather) as met with in the Purdnas, namely : " The Dvipas form concentric rings, which, separated by the ocean, surround Jambu Dvipa, which is situated in the center," ^"* and, " according to the Iranian view, the Karshvar Qaniratha is likewise situated in the center of the rest . . . each of them (the other six Karshvars) is a peculiar individual space, and so they group them- 1582. CwUiMafion of tht Batltm Iranians 1585. Footnote by Dirib Dastur Petbo- in Ancient Times, page 129. tan Sanj&na, b. a., the translator of Dr. 1583. BUmi Hapt&iti, Yasna, xxxit, 3. Wilhelm Gdgvr't work on the OvaiMoHon 1584. Cf., e.g.. Vol. I, 4, of the Pahlavi of the Eastern Iranians. Translation; Bdh. xxi, 2-3. 1586. Vol. I, page 130. THK MAZDEAN VIEW OF THE SEVEN EARTHS 759 selves round (above) Qaniratha." ^^•^ Now Qaniratha is not, as be- lieved by Geiger and his translator, "the country inhabited by the Iranian tribes," and the other names do not mean " the adjacent terri- tories of foreign nations in the North, South, West, and East," ^^^ but our globe or Earth. For that which is meant by the sentence which follows the last quoted, namely, that " two, VourubareSti and Vouru- zareiti lie in the North; two, Vidadhafshu and Fradadhafshu, in the South; Savahe and Arzahe in the East and West," is simply the very graphic and accurate description of the "chain" of our planet, the Earth, represented in the book of Dzyan (11) thus: (North) U (North) (West) Arzahi (South) Fradadhafshu W Savahe (East) Vidadhafshu (South) Qaniratha. The Mazdean names given above have only to be replaced by those used in the Secret Doctrine to become an orthodox tenet. The "Earth" (our World), therefore, is "tripartite," because the chain of the worlds is situated on three different planes above our globe; and it is septempartite because of the seven globes or spheres which com- pose the chain. Hence the further meaning given in Vendtddd XIX, 39, showing that " Qaniratha alone is combined with imat, ' this ' (earth), while all other Karshvares are combined with the word ' avat' ' that ' or those — upper earths." Nothing could be plainer. The same may be said of the modem comprehension of all other ancient beliefs. The Druids understood the meaning of the Sun in Taurus, therefore, when, while all the fires were extinguished on the 1st of November, their sacred and inextinguishable fires alone remained to illumine the horizon, like those of the Magi and the modern Zoroastrians. And like the early Fifth Race and later Chaldees, the Greeks, and again like the Christians, who do the same to this day, without suspecting the real meaning, they greeted the Morning Star — the beautiful Venus-Lucifer.**** 1587. Ibid., page 131. 1588. Page 132. 1589. Dr. Kenealy quotes, in his Book of God, Vallancey, who sajrs " I had not been a week landed in Ireland from Gibral- tar, where I had studied Hebrew and Chal- daic under Jews of various countries, . . . when I heard a peasant girl say to a boor standing by her, " Pgach an Maddin Nag" (Behold the morning star), pointing to the planet Venus, the Maddina Nag of the Chaldeans." (pp. 162-163) 760 ^HE SECRET DOCTRINE Strabo speaks of an island near to Britannia, " 'where Ceres and Perse- phone were worshiped with the same rites as in Samothrace/ ***® and this island was Sacred lema/' ^"•^ where a perpetual fire was lit The Druids believed in the rebirth of man^ not as Lucian explains : " that the same spirit shall animate a new body, not here, but in a different world/' but in a series of re-incarnations in this same world; for as Diodorus says, they declared that the souls of men, after determinate periods, would pass into other bodies.^*** These tenets came to the Fifth Race Aryans from their predecessors of the Fourth Race, the Atlanteans. They had piously preserved the teachings, which told them how their parent Root-Race, becoming with every generation more arrogant, owing to the acquisition of super- human powers, had been gradually gliding toward its end. Those re- cords reminded them of the giant intellect of the preceding races as well as of their giant size. One finds the repetition of those records in every age of history, in almost every old fragment which has de- scended to us from antiquity. Aelian preserved an extract from Theophrastos written during the days of Alexander the Great. It is a dialog between Midas, the Phry- gian, and Silenus. The former is told of a continent that had existed in times of old, so immense, that Asia, Europe and Africa seemed like poor islands compared with it. // was the last to produce animals and plants of gigantic magnitudes. There, said Silenus, men grew to double the size of the tallest man in his (the narrator's) time, and they lived to twice as old an age. They had wealthy cities with temples, and one of such (cities) held more than a million of inhabitants in it, gold and silver being found there in great abundance. . . . Grote's suggestion that Atlantis was but a myth arisen from a mirage — clouds on a dazzling sky taking the appearance of islands on a golden sea — is too disingenuous to be even noticed. Some Statements about the Sacred Islands and Continents IN THE Classics, Explained Esoterically All that which precedes was known to Plato, and to many others. But as no Initiate had the right to divulge and declare all he knew, posterity got only hints. Aiming more to instruct as a moralist than as a geographer and ethnologist or historian, the Greek philosopher 1590. Ub. iy, p. 198, Caaaub. Cf, %bid„ world, the totality of mankind, bad one p. 200. religion, and when they were of "one lip.*' 1591. Quoted by Kenealy, op, eii., page "All the religions of the Earth were at 162. first One and emanated from on* center," 1592. There was a time when the whole says Faber very truly. \ WHO, OR WHAT WII^I, BK DENIED NEXT? 761 merged the history of Atlantis, which covered several million years, into one event which he located on one comparatively small island 3000 stadia long by 2000 wide; (or about 350 miles by 200, which is about the size of Ireland), whereas the priests spoke of Atlantis as a con- tinent vast as " all Asia and Libya " put together. But, however al- tered in its general aspect, Plato's narrative bears the impress of truth upon it.^"*' It was not he who invented it, at any rate, since Homer, who preceded him by many centuries, also speaks of the Atlantes (who are our Atlanteans) and of their island in his Odyssey. Therefore the tradition was older than the bard of Ulysses. The Atlantes and the Atlantides of mythology are based upon the Atlantes and the Atlan- tides of history. Both Sanchoniathon and Diodorus have preserved the histories of those heroes and heroines, however much these ac- counts may have become mixed up with the mythical element. In our own day we witness the stupendous fact that such compara- tively recent personages as Shakespeare and William Tell are all but denied, an attempt being made to show one to be a nom de plume, and the other a person who never existed. What wonder then, that the two powerful races — the Lemurians and the Atlanteans — have been merged into and identified, in time, with a few half mythical peoples, who all bore the some patron3rmic? Herodotus speaks of the Atlantes — a people of Western Africa which gave its name to Mount Atlas; who were vegetarians, and " whose sleep was never disturbed by dreams " ; and who, moreover, " daily cursed the sun at his rising and at his setting because his ex- cessive heat scorched and tormented them."^**"* These statements are based upon moral and psychic facts and not on physiological disturbance. The story of Atlas {vide supra) gives the key to it. If the Atlanteans never had their sleep disturbed by dreams, it is because that particular tradition is concerned with the earliest Atlanteans, whose physical frame and brain were not yet sufficiently consolidated, in the physiological sense, to permit the nervous centers to act during sleep. With regard to that other statement — namely, 1593. Plato's veracity has been 80 nn- warrantably impeached by even such friendly critics as Professor Jowett, wlien the "story of Atlantis" is discussed, that it seems well to cite the testimony of a specialist on the subject. It is sufficient to place mere literary cavilers in a very ridiculous position : — " If our knowledge of Atlantis was more thorough, it would no doubt appear that in erery instance wherein the people of Europe accord with the people of America, they were both in accord with the people of Atlantis. ... It will be seen that in every case where Plato gives us information in this respect as to Atlantis, we find this agreement to exist. It existed in architecture, sculpture, navi- gation, engraving, writing, an established priesthood, the mode of worship, agriculture, and the construction of roads and canals; and it is reasonable to suppose that the same correspondence extended down to all the minor details." (Donnelly, Atlantis, p. 194.) 1593a. Herodotus, iv, 184. 762 THE SECR^ DOCTRINE that they daily " cursed the Sun " — this again has nothing to do with the heat, but with the moral degeneration that grew with the race. It is explained in our Commentaries. "They (the sixth sub-race of the Atlanteans) used magic incantations even against the Sun" — failing in which, they cursed it. The sorcerers of Thessaly were credited with the power of calling down the moon, as Greek history assures us. The Atlanteans of the later period were renowned for their magic powers and wickedness, their ambition and defiance of the gods. Thence the same traditions taking form in the Bible about the antediluvian giants and the Tower of Babel, found also in the " Book of Enoch." Diodorus records another fact or two: the Atlanteans boasted of possessing the land in which all the gods had received their birth; as also of having had Uranus for their first King, he being also the first to teach them astronomy. Very little more than this has come down to us from Antiquity. The myth of Atlas is an allegory easily understood. Atlas is the old continents of Lemuria and Atlantis, combined and personified in one symbol. The poets attribute to Atlas, as to Proteus, a superior wisdom and a universal knowledge, and especially a thorough acquaintance with the depths of the ocean: because both continents bore races in- structed by divine masters, and because both were transferred to the bottom of the seas, where they now slumber until their next reappear- ance above the waters. Atlas is the son of an ocean n3rmph, and his daughter is Calypso — " the watery deep " :"•* Atlantis has been sub- merged beneath the waters of the ocean, and its progeny is now sleep- ing its eternal sleep on the ocean floors. The Odyssey makes of him the guardian and the " sustainer " of the huge pillars that separate the heavens from the earth."*" He is their " supporter." And as both Lemuria, destroyed by submarine fires, and Atlantis, submerged by the waves, perished in the ocean deeps,^"*' Atlas is said to have been compelled to leave the surface of the earth, and join his brother lapetos in the depths of Tartaros. Sir Theodore Martin is right in interpreting this allegory as meaning, Atlas "standing on the solid floor of the inferior hemisphere of the universe and thus carrying at the same time the disc of the earth and the celestial vault — the solid envelope of the superior hemisphere . . ."*"^ For Atlas is 1594. See Hesiod's Theogony, 507-509, speaks of the earth "standing out of thg and Odyssey, J, 51. water, and in the water, which earth, being o^'^^fto^ffed, perished, but is now reserved 1595. X, 52-53. ^^^^ ^^^«. ^g^ ^^^ ^^ ^^^^ ^^ Alchem- 1596. Christians ought not to object to ystical Philosophers, p. 4, London, 1815). this doctrine of the periodical destruction of 1597. Mhnoires dg VAcadSmig des Inscrip- continenu by fire and water; for St Peter tions, p. 176. THE HEIRLOOM OF ATLANTIS 763 Atlantis which supports the new continents and their horizons on its " shoulders." Decharme, in his Mythologie de la Grice Antique, expresses a doubt as to the correctness of Pierron's translation of the Homeric word ^a by sustinet, as it is not possible to see " how Atlas can support or bear at once several pillars situated in various localities." If Atlas were an individual it would be an awkward translation. But, as. he personifies a continent in the west said to support heaven and earth at once^^*® — «. ^.^,the feet of the giant tread the earth while his shoulders support the celestial vault, an allusion to the gigantic peaks of the Lemurian and Atlantean continents — the epithet " sup- porter" becomes very correct. The term "conservator" for the Greek word lx«*> which Decharme, following Sir Theodore Martin, understands as meaning 4^i>Aa<7<7et and cTrt/icActrat, does not render the same sense. The conception was certainly due to the gigantic mountain chain running along the terrestrial border (or disc). These mountain peaks plunged their roots into the very bottom of the seas, while they raised their heads heavenward, their summits being lost in the clouds. The ancient continents had more mountains than valleys on them. Atlas, and the Teneriife Peak, now two of the dwarfed relics of the two lost continents, were thrice as lofty during the day of Lemuria and twice as high in that of Atlantis. Thus, the Libyans called Mount Atlas " the pillar of Heaven," according to Herodotus,^'^** and Pindar qualified the later Aetna as " the celestial pillar." ^•^^ Atlas was an inaccessible island peak in the days of Lemuria, when the African continent had not yet been raised. It is the sole Western relic which survives, independent, of the continent on which the Third Race was bom, developed and fell,^*^^ for Australia is now part of the Eastern continent. Proud Atlas, according to esoteric tradition, having sunk one third of its size into the waters, its two parts remained as an heir- loom of Atlantis. This again was known to the priests of Egypt and to Plato himself, the solemn oath of secrecy, which extended even to the mysteries of Neo-Platonism, alone preventing the whole truth from being told.^*®^ 1598. Aeschylus, Prometheus Vinctus, 351, 429, etc. 1599. IV, 184. 1600. Pyth. I, 20; Decharme, 315. 1601. This does not mean that Atlas is the locality where it fell, for this took place in Northern and Central Asia; bat that Atlas formed part of the continent. 1602. Had not Diocletian burned the eso- teric works of the Egyptians in 296, toge- ther with their books on alchemy — " irepl yvft€las dpy^fxw Kal XP^^^^ " > Caesar 700,000 rolls at Alexandria, and Leo Isaurus 300,000 at Constantinople (yiiith cent.) and the Mohammedans all they could lay their sacrilegious hands on — the world might know today more of Atlantis than it does. For Alchemy had its birthplace in Atlantis during the Fourth Race, and had only its renaissance in Egypt. 764 THS SECRET DOCTRINE So secret was the knowledge of the last islands of Atlantis, indeed, — on account of the superhuman powers possessed by its inhabitants, the last direct descendants of the gods or divine Kings, as it was thought — that to divulge its whereabouts and existence was punished by death. Theopompos says as much in his ever suspected Meropis when he speaks of the Phoenicians as being the only navigators in the seas which wash the western coast of Africa; and who did it with such mystery that very often they sunk their own vessels to make the too inquisitive foreigners lose all trace of them. There are those Orientalists and historians — and they form the ma- jority— who, while feeling quite unmoved at the rather crude lan- guage of the Bible, and some of the events narrated in it, show great disgust at the immorality in the pantheons of India and Greece.^'®' We may be told that before them Euripides, Pindar, and even Plato, express the same; that they too felt irritated with the tales invented — " those miserable stories of the poets," as Euripides expresses it But there may have been another reason for this, perhaps. To those who knew that there was more than one key to theogonic symbolism, it was a mistake to have expressed it in a language so crude and mis- leading. For if the educated and learned philosopher could discern the kernel of wisdom under the coarse rind of the fruit, and knew that the latter concealed the greatest laws and truths of psychic and physi- cal nature, as well as the origin of all things — not so with the un- initiated profane. For him the dead letter was religion; the inter- pretation— sacrilege. And this dead letter could neither edify nor make him more perfect, seeing that such an example was given him by his gods. But to the philosopher — especially the Initiate — Hesiod's 1603. Professor Max MuIIer's Lectures — On the Philosophy of Mythology — are be- fore us. We read hi« citations of Hera- kleitos (460 B.C.), declaring that Homer de- served " to be ejected from public assem- blies and flogged ** ; and of Xenophanes " holding Homer and Hesiod responsible for the popular superstitions of Greece. ..." and for ascribing " to the gods whatever is disgraceful and scandalous among men . . . unlawful acts, such as theft, adultery, and fraud." Finally the Oxford Professor quotes from Professor Jowett's translation of Plato, where the latter tells Adcimantos {Repub- lic) that " the young man (in the State) should not be told that in committing the worst of crimes, he is far from doing any- thing outrageous, and that he may chastise his father (as Zeus did with Kronos) . . . in any manner that he likes, and in this will only be following the example of the first and greatest of the gods. ... In my opinion, these stories are not fit to be re- peated." To this Dr. Max Miiller observes that " the Greek religion was clearly a na- tional and traditional religion, and, as such, it shared both the advantages and disadvan- tages of this form of religious belief"; while the Christian religion is "a histor- ical and, to a great extent, an individual religion, and it i)ossesses the advantage of an authorixsd codex and of a settled system of faith " (p. 349). So much the worse if it is ** historical," for surely Lot's incident with his daughters would only gain, were it "allegorical." 1604. Hercules Purens, 1346, Dindorfs Edition. THE GOD-BEARING I<AND 765 theogony is as historical as any history can be. Plato accepts it as such, and gives out as much of its truth as his pledges permitted him. The fact that the Atlantes claimed Uranus for their first king, and that Plato commences his story of Atlantis by the division of the great continent by Neptune, the grandson of Uranus, shows that there were continents and kings before Atlantis. For Neptime, to whose lot that continent fell, finds on a small island only one human couple made of clay (*. e., the first physical human man, whose origin began with the last sub-races of the Third Root-Race). It is their daughter Clito that the god marries, and it is his eldest son Atlas who receives for his part the mountain and the continent which was called by his name. Now all the gods of Olympus, as well as those of the Hindu Pan- theon and the Rishis, were the septiform personifications (1) of the noumena of the intelligent Powers of nature; (2) of Cosmic Forces; (3) of celestial bodies; (4) of gods or Dhyan Chohans; (5) of psychic and spiritual powers; (6) of divine kings on earth (or the incarnations of the gods) ; and (7) of terrestrial heroes or men. The knowledge how to discern among these seven forms the one that is meant, belonged at all times to the Initiates, whose earliest predecessors had created this symbolical and allegorical system. Thus while Uranus (or the host representing this celestial group) reigned and ruled over the Second Race and their (then) Continent; Kronos or Saturn governed the Lemurians; and Jupiter, Neptune ^•®* and others fought in the allegory for Atlantis, which was the whole earth in the day of the Fourth Race. Poseidonis, or the (last) island of Atlantis, " the third step of Idaspati " (or Vishnu) in the mystic language of the secret books — lasted till about 12,000 years ago."** The Atlantes of Diodorus were right in claiming that it was their country, the region surrounding Mount Atlas, where "the gods were born " — i,e,, " incarnated." But it was after their fourth incarnation that they became, for the first time, human Kings and rulers. Diodorus speaks of Uranus as the first king of Atlantis, confusing, either consciously or otherwise, the continents; but, as shown, Plato indirectly corrects the statement. The first astronomical teacher of men was Uranus, because he is one of the seven Dhyan Chohans of that second period or Race. Thus also in the second Manvantara (that of Svarochisha), among the seven sons of the Manu, the presid- 1605. Neptune or Poseidon is the Hindfi 1606. Bailly's assertion that the 9000 Idaspati, identical with Narayana (the mov* years mentioned by the Egyptian priests do er on the waters) or Vishnu, and like this not represent " solar years " is groundless. Hindu god he is shown crossing the whole Bailly knew nothing of geology and its cal- horizon in three steps. Idaspati means also culations; otherwise he would have spoken " the master of the waters." differently. 766 THE SECBET DOCTRINE ing gods or Rishis of that race, we find Jyotis,^^^ the teacher of astronomy (Jyotisha), one of the names of Brahma. And thus also the Chinese revere Tien (or the sky, Ouranos), and name him as their first teacher of astronomy. Uranus gave birth to the Titans of the Third Race, and it is they who (personified by Satum-Kronos) mutilated him. For as it is the Titans who fell into generation, when " creation by will was superseded by physical procreation," they needed Uranus no more. And here a short digression must be permitted and pardoned. In consequence of the last scholarly production of Mr. Gladstone in the Nineteenth Century, " The Greater Gods of Oljonpos," the ideas of the general public about Greek Mythology have been still further perverted and biased. Homer is credited with an inner thought, which is re- garded by Mr. Gladstone as " the true key to the Homeric conception," whereas this " key " was merely a blind, Poseidon " is indeed essen- tially of the earth earthy . . . strong and self-asserting, sensual and intensely jealous and vindictive," — but this is because he s)mibolizes the Spirit of the Fourth Root-Race, the ruler of the Seas, that race which lives above the surface of the seas,***' which is composed of the giants, the children of Eur3rmedon, the race which is the father of Polyphemos, the Titan and one-eyed Cyclops. Though Zeus reigns over the Fourth Race, it is Poseidon who rules, and who is the true key to the triad of the Kronid Brothers and to our human races. Poseidon and Nereus are one: the former the ruler or spirit of Atlantis before the beginning of its submersion, the latter, after. Neptune is the titanic strength of the living race; Nereus, its spirit reincarnated in the subsequent Fifth or Aryan Race: and this is what the great Greek scholar of England has not yet discovered, or even dimly perceived. And yet he makes many observations upon the " artfulness " of Homer, who never names Nereus, at whose designation we arrive . . . only through the patronymic of the Nereids ! Thus the tendency of even the most erudite Hellenists is to confine their speculations to the exoteric images of mytholc^ and to lose sight of their inner meaning: and it is remarkably illustrated in the case of the Right Hon. W. E. Gladstone, as we have shown. While almost the most conspicuous figure of our age as a statesman, he is at the same time one of the most cultured scholars England has given birth to. Grecian literature has been the loving study of his life, and he has found time amid the bustle of public affairs to enrich contemporary literature with contributions to Greek scholarship which will make his name famous through coming generations. At the same time, as his 1607. See Matsya PurAna, which places him among the seven Prajapatis of the period. 1608. AlfiPTi, IWad, xxxv, 79. THE POWER OF NAMES 767 sincere admirer, the present writer cannot but feel a deep regret that posterity, while acknowledging his profound erudition and splendid culture, will yet, in the greater light which must then shine upon the whole question of symbolism and mythology, judge that he has failed to grasp the spirit of the religious system which he has often criticised from the dogmatic Christian standpoint. In that future day it will be perceived that the esoteric key to the mysteries of the Christian as well as of the Grecian theogonies and Sciences, is the Secret Doctrine of the pre-historic nations, which, along with others, he has denied. It is that Doctrine alone which can trace the kinship of all human religious speculations or even so-called Revelations, and it is this teaching which infuses the Spirit of life into the lay figures on the Mounts of Meru, Olympus, Walhalla, or Sinai. If Mr. Gladstone were a younger man, his admirers might hope that his scholastic studies would be crowned by the discovery of this underlying truth. As it is, he but wastes the golden hours of his declining years in futile disputations with that giant free-thinker Col. IngersoU, each fighting with the weapons of exoteric temper, drawn from the arsenals of ignorant Literalism. These two great controversialists are equally blind to the true esoteric meaning of the texts which they hurl at each other's head like iron bullets, while the world alone suffers by such controversies: since the one helps to strengthen the ranks of materialism, and the other those of blind Sectarianism and of the dead letter. And now we may return once more to our immediate subject. Many a time Atlantis is spoken of under another name, one unknown to our commentators. The power of names is great, and was known since the first men were instructed by the divine masters. And as Solon had studied it, he translated the "Atlantean" names into names devised by himself. In connexion with the continent of Atlantis, it is desirable to bear in mind that the accounts which have come down to us from the old Greek writers contain a confusion of statements, some referring to the Great Continent and others to the last small island of Poseidonis. It has become customary to take them all as referring to the latter only, but that this is incorrect is evident from the incompati- bility of the various statements as to the size, etc., of "Atlantis." Thus, in the Timaios and Kritias, Plato says, that the plain surround- ing the city was itself surrounded by mountain chains. . . . And the plain was smooth and level, and of an oblong shape, lying north and south, three thousand stadia in one direction and two thousand in the other. . . . They surrounded the plain by an enormous canal or dike, 101 feet deep, 606 feet broad, and 1250 miles in length. Now in other places the entire size of the island of Poseidonis is given as about the same as that assigned here to the " plain around the 768 tun SECRET DOCTEINE city " alone. Obviously, one set of statements refers to the great con- tinent, and the other to its last remnant — Plato's island. And, again, the standing army of Atlantis is given as upwards of a million men; its navy as 1200 ships and 240,000 men. Such state- ments are quite inapplicable to a small island state, of about the size of Ireland I The Greek allegories give to Atlas, or Atlantis, seven daughters (seven sub-races), whose respective names are Maia, Electra, Taygeta, Asterope, Merope, Alcyone, and Celaeno. This ethnologically, as they are credited with having married gods and with having become the mothers of famous heroes, the founders of many nations and cities. Astronomically, the Atlantides have become the seven Pleiades (?). In occult science the two are connected with the destinies of nations, those destinies being shaped by the past events of their early lives according to Karmic law. Three great nations claimed in antiquity a direct descent from the kingdom of Saturn or Lemuria (confused already several thousands of years before our era with Atlantis) : and these were the Egyptians, the Phoenicians {THde Sanchoniathon), and the old Greeks (THde Diodorus, after Plato). But the oldest civilized county of Asia — India — can be shown to claim the same descent likewise. Sub-races guided by Karmic law or destiny repeat unconsciously the first steps of their respective mother-races. As the comparatively fair Brahmans have come — when invading India with its dark-colored Dravidians — from the North, so the Aryan Fifth Race must claim its origin from northern regions. The occult sciences show that the founders (the respective groups of the seven Prajapatis) of the Root Races have all been connected with the Pole Star. In the Commentary we find; — "He who understands the age of Dhruva^^^ who measures 9090 mortal years, will understand the times of the pralayas, the final destiny of nations, O Lanoo." Moreover there must have been a good reason why an Asiatic nation should locate its great progenitors and saints in the Ursa Major, a northern constellation. It is 70,000 years, however, since the poW OF THE EARTH POINTED TO THE FURTHER END OF URSA MINOR'S TAII, ; and many more thousand years since the seven Rishis could have been identified with the constellation of Ursa Major. The Aryan race was born and developed in the far north, though after the sinking of the continent of Atlantis its tribes emigrated fur- ther south into Asia. Hence Prometheus is son of Asia, and Deukalion, his son, the Greek Noah — he who created men out of the stones of 1609. The equivaknt of thte nmme U given in the originaL THE SONS OP COEI.US AND TERRA 769 mother earth — is called a northern Scyth, by Lucian, and Prometheus is made the brother of Atlas and is tied down to Mount Caucasus amid the Snows."^® Greece had her Hyperborean as well as her Southern Apollo. Thus nearly all the gods of Egypt, Greece, and Phoenicia, as well as those of other Pantheons, are of a northern origin and originated in Lemuria, towards the close of the Third Race, after its full physical and physio- logical evolution had been completed."^^ All the " fables " of Greece were built on historical facts, if that history had only passed unadulter- ated by myths to posterity. The " one-eyed " Cyclopes, the giants fabled as the sons of Coelus and Terra — three in number, according to Hesiod — were the last three sub-races of the Lemurians, the " one- eye" referring to the Wisdom eye ; ^"^* for the two front eyes were fully developed as physical organs only in the beginning of the Fourth Race. The allegory of Ulysses, whose companions were devoured while the king of Ithaca was saved by putting out with a fire-brand the eye of Pol)^hemos, is based upon the psycho-physiological atrophy of the " third " eye. Ulysses belongs to the cycle of the heroes of the Fourth Race, and, though a " sage " in the sight of the latter, must have been a profligate in the opinion of the pastoral Cyclopes.^"^" His adventure with the latter — a savage gigantic race, the antithesis of cultured civilization in the Odyssey — is an allegorical record of the gradual passage from the Cyclopean civilization of stone and colossal buildings to the more sensual and physical culture of the Atlanteans, which finally caused the last of the Third Race to lose their all-penetrating spiritiuil 1610. Deukalion is said to have brought the worship of Adonis and Osiris into Phoe- nicia. Now the worship is that of the Sun, lost and found again in its astronomical significance. It is only at the Pole where the Sun dies out for such a length of time as six months, for in latitude 68** it re- mains dead only for forty days, as in the festival of Osiris. The two worships were born in the north of Lemuria, or on that continent of which Asia was a kind of bro- ken prolongation, and which stretched up to the Polar regions. This is well shown by de Gobelin's AlUgories d' Orient, p. 246, and by Bailly; though neither Hercules nor Osiris are solar mytlis, save in one of their seven aspects. 1611. The Hyperboreans, now regarded as mythical, were described {Herod., IV, 33-35; Pausanias, I, 31, 2; V, 7, 8; ad X, 5, 7, 8) as the beloved priests and serv- ants of the gods, and of Apollo chiefly. 1612. The Cyclopes are not the only " one-eyed " representatives in tradition. The Arimaspi were a Scythian people, and were also credited with but one eye. (GSo- graphie ancienne, Vol. II, p. 321.) It is they whom Apollo destroyed with his shafts. iSee supraJ) 1613. Ulysses was wrecked on the isle of Aeaea, where Circe changed all his com- panions into pigs for their voluptuousness; and after that he was thrown into Ogygia, the island of Calypso, where for some seven years he lived with the nymph an illicit connexion (Odyssey and elsewhere). Now Calypso was a daughter of Atlas (Odyssey, bk. VII, 245), and all the traditional ancient versions, when speaking of the Isle of Ogygia, say that it was very distant from Greece, and right in the middle of the ocean: thus identifying it with Atlantis. 77A THE SECJlET iX)CTRINE eye. That other allegory, which makes Apollo kill the Cyclops to avenge the death of his son Asklepios, does not refer to the three races represented by the three sons of Heaven and Earth, but to the H)rper- borean Arimaspian Cyclopes, the last of the race endowed with the " Wisdom-eye." The former have left relics of their buildings every- where, in the south as much as in the north ; the latter, were confined to the north solely. Thus Apollo — pre-eminently the god of the Seers, whose duty it is to punish desecration — killed them — his shafts re- presenting human passions, fiery and lethal — and hid his shaft behind a mountain in the Hyperborean regions.^*^* Cosmically and astronomi- cally this Hyperborean god is the Sun personified, which during the course of the sidereal year (25,868 years) changes the climates on the earth's surface, making of tropical, frigid regions, and vice versa. Psychically and spiritually his significance is far more important. As Mr. Gladstone pertinently remarks in his " Greater Gods of 01)mipos," "the qualities of Apollo (jointly with Athene) are impossible to be accounted for without repairing to sources, which lie beyond the limit of the traditions most commonly explored for the elucidation of the Greek mythology." "" The history of Latona (Leto), Apollo's mother, is most pregnant in various meanings. Astronomically, Latona is the polar region and the night, giving birth to the Sun, Apollo, Phoebus, etc. She is bom in the Hyperborean countries wherein all the inhabitants were priests of her son, celebrating his resurrection and descent to their country every nineteen years at the renewal of the lunar cycle.**^* Latona is the Hyperborean Continent, and its race — geologically.***^ 1614. c. IS. Hygin., Astron, PoiHque, Book U, 1615. Nineteenth Century, July, 1887. 1616. D5od. Sic, II. 307. 1617. To make a difference between Le- muria and Atlantis, the ancient writers re- ferred to the latter as the northern or Hy- perborean Atlantis, and to the former as the southern. Thus Apollodoros says {Myth- ology. Book II) : " The golden apples car- ried away by Hercules are not, as some think, in Libya; they are in the Hyper- borean Atlantis." The Greeks naturalized all the ^ds they borrowed and made Hel- lenes of them, and the modems helped them. Thus also the mythologists have tried to make of Eridan the river Po, in Italy. In the myth of Phaethon it is said that at his death his sisters dropped hot tears which fell into Eridan and were changed into am- ber I Now amber is found only in the northern seas, in the Baltic. Phaethon. meet- ing with his death while carrying heat to the frozen stars of the boreal regions, awak- ening at the Pole the Dragon made rigid by cold, and being hurled down into the Eridan, is an allegory referring directly to the changes of climate in those distant times when, from a frigid zone, the polar lands had become a country with a moderate and warm climate. The usurper of the functions of the sun, Phaethon, being hurled into the Eridan by Jupiter's thunderbolt, is an allu- sion to the second change that took place in thosj regions when, once more, the land where " the magnolia blossomed " became the desolate forbidding land of the farthest north and eternal ices. This allegory covers Uien the events of two pralayas; and if well un- derstood ought to be a demonstration of the enormous antiquity of the humcn races. THE CHILDREN OF NIOBE 771 When the astronomical meaning cedes its place to the spiritual and divine — Apollo and Athene transforming themselves into the form of birds, the symbol and glyph of the higher divinities and angels — then the bright god assumes divine creative powers. Apollo becomes the personification of Seership, when he sends the astral double of Aeneas to the battlefield,^*^® and has the gift of appearing to his Seers with- out being visible to other persons present ^•^^ — a gift, however, shared by every high Adept. The King of the Hyperboreans was, therefore, the son of Boreas, the north-wind, and the High Priest of Apollo. The quarrel of Latona with Niobe (the Atlantean race) — the mother of seven sons and seven daughters personifying the seven sub-races of the Fourth Race and their seven branches (see Apollodoros for this number) — allegorizes the history of the two continents. The wrath of " the sons of god," or of " Will and Yoga," at seeing the steady degradation of the Atlanteans was great ;^**® and the destruction of the " children of Niobe " by the children of Latona — Apollo and Diana, the deities of light, wisdom and purity, or the Sun and Moon astronomically, whose influence causes changes in the earth's axis, deluges and other cosmic cataclysms — is thus very clear.^'*^ The fable about the never-ceasing tears of 1618. Iliad, v, 431-453. 1619. IKad, xvix. 322-336. 1620. See "The Sons of God and the Sacred Island." 1621. So occult and mystic is one of the aspects of Latona that she is made to re- appear even in Revelation (xii) as the wo- man clothed with the Sun (Apollo) and the Moon (Diana) under her feet, who being with child " cries, travailing in birth, pained to be delivered." A great red Dragon, etc., stands before the woman ready to devour the child. She brings forth the man-child who was to rule all nations with a rod of iron, and who was caught unto the throne of (^d (the Sun). The woman fled to the wilderness still pursued by the Dragon, who flees again, and casts out of his mouth wa- ter as a flood, when the earth helped the woman and swallowed the flood; and the Dragon went to make war with the remnant of her seed who keep the commandment of (jod, etc. (.See xH. 1, 17.) Anyone, who reads the allegory of I^atona pursued by the revenge of jealous Juno, will recognize the identity of the two versions. Juno sends Python, the Dragon, to persecute and de- troy Latona and devour her babe. The lat- i« « ter is Apollo, the Sun, for "the man-child, who was to rule all nations with a rod of iron " of Revelation, is surely not the meek Son of God," Jesus, but tbe physical Sun, who rules all nations"; the Dragon being the North Pole, gradually chasing the early Lemurians from the lands which became more and more Hjrperborean and unfit to be inhabited by those who were fast developing into phjrsical men, for they now had to deal with the climatic variations. The Dragon will not allow Latona " to bring forth " — (the Sun to appear). " She is driven from heaven, and finds no place where she can bring forth," until Neptune (the ocean), moved with pity, makes immovable the float- ing isle of Delos (the nymph Asteria, hith- erto hiding from Jupiter under the waves of the ocean) on which Latona finds refuge and where the bright god Al^XtOf is bom, the god, who no sooner appears than he kills Pjrthon, the cold and frost of the Arctic region, in whose deadly coils all life becomes extinct. In other words, Latona-Lemuria is transformed into Niobe-Atlantis, over which her son Apollo, or the Sun, reigns — with an iron rod, truly, since Herodotus makes the Atlantes curse his too great heat This allegory is reproduced in its other mystic meaning (another of the seven keys) in th: 772 THE SECRET DOCTRINE Niobe, whose grief causes Zeus to change her into a fountain — Atlan- tis covered with water — is no less graphic as a symbol, Niobe, let it be remembered, is the daughter of one of the Pleiades (or Atlantides) the grand-daughter of Atlas therefore,^"'* because she represents the last generations of the doomed continent. A true remark, that of Bailly, which says that Atlantis had an enor- mous influence on antiquity. "If these names," he adds, " are mere allegories, then all that those fables contain of truth comes from Atlantis; if the fable is a real tradition — however altered — then the whole of the ancient history is still in it." ^^^^ So much so, that all ancient writings — prose and poetry — are full of the reminiscences of the Lemuro-Atlanteans, the first physical races, though the Third and the Fourth in number. Hesiod records the tra- dition about the men of the age of Bronze, whom Jupiter had made out of ashwood and who had hearts harder than diamond. Clad in bronze from head to foot they passed their lives in fighting. Monstrous in size, endowed with a terrible strength, invincible arms and hands de- scended from their shoulders, says the poet.^*** Such were the giants of the first physical races. The Iranians have a reference to the later Atlanteans in Yasna ix. 15. Tradition maintains that the " Sons of God," or the great Initiates of the Sacred Island, took advantage of the Deluge, to rid the earth of all the Sorcerers among the Atlanteans. The said verse addresses Zoroaster as one of the " Sons of God." — It says : " Thou, O Zarathustra, didst make all demons [*. e,, Sorcer- ers], who before roamed the world in human forms, conceal themselves in the earth " (*. e,, helped them to get submerged). The Lemurians, as also the early Atlanteans, were divided into two distinct classes — the " Sons of Night " or Darkness, and the " Sons of the Sun," or Light. The old books tell us of terrible battles between the two, when the former, leaving their land of Darkness, from whence the Sun departed for long months, descended from their inhospitable regions and " tried to wrench the lord of light " from their better fav- ored brothers of the equatorial regions. We may be told that the an- cients knew nothing of the long night of six months' duration in the Polar regions. Even Herodotus, more learned than the rest, only men- chaptei /U8t cited of the Apocalypse. Latona seven chords to his lyre — the seven rays became a powerful goddess indeed, and saw of the sun and the seven forces of nature, her son receive worship (solar worship) in But this only in the astronomical meaning, almost every fane of antiquity. In his oc- whereas the above is purely geologicaL cult aspect Apollo is patron of Number 7. 1622. See Metamorphoses of Ovid, Book He is bom on the seventh of the month, VI. and the swans of Myorica swim seven times 1623. Lettres sur I'AtlanHde, p. 137. around Delos singing that event; he is given 1624. Hesiod, Opera et Dies, 144 et seq. THE CYCLES Olf TIME 773 tions a people who slept for six months in the year and remained awake the other half. Yet the Greeks knew well that there was a country in the north where the year was divided into a day and night of six months' duration each, for Pliny says so in his Fourth Book, ch. 12. They speak of the Cimmerians and the H3rperboreans, and draw a distinction between the two. The former inhabited the Pains Maeotis (between 45° and 50° latitude). Plutarch explains that they were but a small portion of a great nation driven away by the Sc3rthians, which nation stopped near Tanais, having crossed Asia. " These warlike mul- titudes lived formerly on the ocean shores, in dense forests, and under a tenebrous sky. There the pole is almost touching the head, there long nights and days divide the year" "** As to the Hyperboreans, these peoples, as expressed by Solinus Polyhistor,^"** " sow in the morning, reap at noon, gather their fruits in the evening, and store them during the night in their caves." Even the writers of the Zohar knew of the fact (as shown in iii, fol. 10a), as it is written: In the Book of Hammannunah, the Old, we learn . . . there are some countries of the earth which are lightened, whilst others are in darkness; these have the day, when for the former it is night; and there are countries in which it is constantly day, or in which at least the night continues only some instants."" The island of Delos, the Asteria of the Greek mythology, was never in Greece, a country which, in its day, was not yet in existence, not even in its molecular form. Several writers have shown that it represented a country or an island, far larger than the small dots of land which became Greece. Both Pliny and Diodorus Siculus place it in the Northern seas. One calls it Basileia or " royal " ; ^•^^ the other, Pliny, names it Osericta,^^^^ a word, according to Rudbeck,*"*® having had " a significance in the northern languages, equivalent to the Island of the divine Kings or god-Kings," or again the " royal island of the gods," because the gods were born there, i. e., the divine dynasties of the kings of Atlantis proceeded from that place. Let geographers and geologists seek for it among that group of islands discovered by Nordenskiold on his Vega voyage in the arctic regions.^"'^ The secret books inform us that the climate has changed in those regions more than once since the first men inhabited those now almost inaccessible latitudes. They with fossrls of horses, sheep, oxen, etc, among gigantic bones of elephants, mam- moths, rhinoceroses," etc If there was no man on earth at that period " how came horses and sheep to be found in company with the huge antediluvians? " asks a master in a letter. CEsottrie Buddhism/' 67.) Th^ J 631. These islands were "found strewn reply is given abpve |n the text, 1625. Life of Caius Marius, ch. 11. 1626. Chap. 16. 1627. Isaac Myer's Qabbalah, p. 139 1628. Diod., II, 225. 1629. Book xxxvii, c 2. 1630. Vol. I, p. 462-464. 774 THE SECRET DOCTRINE were a paradise before they became hell ; the dark Hades of the Greeks and the cold realm of Shades where the Scandinavian Hel, the goddess- Queen of the country of the dead, " holds sway deep down in Helheim and Niflheim." Yet, it was the birth-place of Apollo, who was the brightest of gods, in heaven — astronomically — as he was the most en- lightened of the divine kings who ruled over the early nations, in his human meaning. The latter fact is borne out in the //iad/*'* zHde " The Greater gods" — wherein Apollo is said to have. appeared four times in his own form (as the god of the four races) and six times in human form, *. e., as connected with the divine Dynasties of the earlier un- separated Lemurians. It is those early mysterious peoples, their countries (which have now become uninhabitable), as well as the name given to man both dead and alive, which have furnished an opportunity to the ignorant Church fathers for inventing a hell, which they have transformed into a burning instead of a freezing locality.^'*' It is, of course, evident that it is neither the Hyperboreans, nor the Cimmerians, the Arimaspi, nor even the Scyths — known to and communicating with the Greeks — who were our Atlanteans. But they were all the descendants of their last sub-races. The Pelasgians were certainly one of the root-races of future Greece, and were a remnant of a sub-race of Atlantis. Plato hints as much in speaking of the latter, whose name it is averred came from pelagos, the great sea. Noah's Deluge is astronomical and allegorical, but it is not m3rthical, for the story is based upon the same archaic tradition of men — or rather of nations — which were saved during the cataclysms, in canoes, arks, and ships. No one would presume to say that the Chaldaean Xisu- thrus, the Hindu Vaivasvata, the Chinese Peirun — the " beloved of the gods," who rescued him from the flood in a canoe — or the Swedish Bergelmer, for whom the gods did the same in the north, are all iden- tical as a personage. But their legends have all sprung from the cata- strophe which involved both the continent and the island of Atlantis. The allegory about the antediluvian giants and their achievements in Sorcery is no myth. Biblical events are revealed indeed. But it is neither by the voice of God amid thunder and lightning on Mount 1632. IV, 23^-62. 1633. A good proof that all the gods, and religious beliefs, and myths have come from the north, which was also the cradle of phys- ical man, lies in several suggestive words which have originated and remain to this day among the northern tribes in their prim- eval significance; but although there was a time when all the nations were "of one lip," these words have received a different pieaning with the Greeks ai^d I^atins, One such word is Mann, Man, a living being, and Manes, dead men. The I«aplanders call their corpses to this day manes, (.Voyage de Rinard en Laponie, I, 184). Mannus is the ancestor of the German race; the Hindu Manu, the thinking being, from man; the Egyptian Menes; and Minos, the King of Crete, judge of the infernal regions after his death — all pro<^ed from the same root or word, WHO WERE THE NEPHILIM? 775 Sinai, nor by a divine finger tracing the record on tablets of stone, but simply through tradition via pagan sources. It was not surely the Pentateuch that Diodorus was repeating when he wrote upon the Titans — the giants born of Heaven and Earth, or, rather, born of the Sons of God who took to themselves for wives the daughters of men who were fair. Nor was Pherecydes quoting from Genesis when giving details on those giants which are not to be found in the Jewish Scrip- tures. He says that the Hyperboreans were of the race of the Titans, which race descended from the earliest giants, and that it was that Hyperborean region which was the birth-place of the first giants. The Commentaries on the sacred books explain that the said region was the far north, the polar lands now, the pre-Lemurian earliest continent, embracing once upon a time the present Greenland, Spitzbergen, Swe- den, Norway, etc. But who were the Nephilim of Genesis vi. 4? There were Palaeo- lithic and Neolithic men in Palestine ages before the events recorded in the book of the Beginnings. The theological tradition identifies these Nephilim with hairy men or Satyrs, the latter being m3rthical in the Fifth Race and the former historical in both the Fourth and Fifth Races. We have stated elsewhere what the prototypes of these Satyrs were, and have spoken of the bestiality of the early and later Atlantean race. What is the meaning of Poseidon's amours under such a variety of animal forms? He became a dolphin to win Amphitrite; a horse, to seduce Ceres ; a ram, to deceive Theophane, etc., etc. Poseidon is not only the personation of the Spirit and Race of Atlantis, but also of the vices of these giants. Gesenius and others devote an enormous space to the meaning of the word Nephilim and explain very little. But Esoteric records show these hairy creatures to be the last de- scendants of those Lemuro-Atlantean races, which begot children on female animals, of species now long extinct; thus producing dumb men, " monsters," as the Stanzas have it. Now mythology, built upon Hesiod's Theogony, which is but a poet- ized record of actual traditions, or oral history, speaks of three giants, called Briareus, Kottos, and Gyges, living in a dark country where they are imprisoned by Kronos for their rebellion against him. All the three are endowed by myih with a hundred arms and fifty heads, the latter standing for races, the former for sub-races and tribes. Bearing in mind that in mythology every personage almost is a god or demi-god, and also a king or simple mortal in his second aspect ;*"* and that both 1634. Thus, for itistance, Gyges is a hun- version. The same is found in the Indian dred-armed and fifty^headed monster, a demi- Pantheon, where Rishis and the Sons qI god in one case, and a Lydian, the successor Brahma are reborn a9 mortals, pf Kandaules, Idng of the countryi in anotSier 776 THE SECRET DOCTRINE Stand as S3mibols for lands, islands, powers of nature, elements, nations, races and sub-races, the esoteric Commentary will become compre- hensible. It says that the three giants are three polar lands which have changed form several times, at each new cataclysm, or disappear- ance of one continent to make room for another. The whole globe is convulsed periodically ; and has been so convulsed, since the appear- ance of the First Race, four times. Yet, though the whole face of the earth was transformed thereby each time, the conformation of the arctic and antarctic poles has but little altered. The polar lands unite and break off from each other into islands and peninsulas, yet remain ever the same. Therefore northern Asia is called the " eternal or per- petual land," and the Antarctic the " ever living " and " the concealed " ; while the Mediterranean, Atlantic, Pacific and other regions disappear and reappear in turn, into and above the great waters. From the first appearance of the great continent of Lemuria, the three polar giants had been imprisoned in their circle by Kronos. Their gaol is surrounded by a wall of bronze, and the exit is through gates fabricated by Poseidon (or Neptune, hence by the seas), which they cannot cross ; and it is in that damp region, where eternal dark- ness reigns, that the three brothers languish. The Iliad ^•'^ makes of it the Tartaros. When the gods and Titans rebelled in their turn against Zeus — the deity of the Fourth Race — the father of the gods bethought himself of the imprisoned giants in order to conquer the gods and Titans, and to precipitate the latter into Hades ; or, in clearer words, to have Lemuria hurled amid thunder and lightning to the bottom of the seas, so as to make room for Atlantis, which was to be submerged and perish in its turn.*'** The geological upheaval and deluge of Thessaly was a repetition on a small scale of the great cataclysm; and, remaining impressed on the memory of the Greeks, was merged by them into, and confused with, the general fate of Atlantis. So, also the war between the Rakshasas of Lanka and the Bharatans, the melee of the Atlanteans and Aryans in their supreme struggle, or the conflict between the Devs and Izeds (or Peris), became, ages later, the struggle of Titans, separated into two inimical camps, and still later the war between the angels of God and the angels of Satan. Historical facts became theological dogmas. Ambitious scholiasts, men of a small sub-race bom but yesterday, and one of the latest issues of the Aryan stock, took upon themselves to overturn the religious thought of the 1635. viii, 13. 1636. The continents perish in turn by tinents have to perish owing to the fonner fire and water: either through earthquakes cataclysmal process. The incessant earth- and volcanic eruptions, or by sinking and quakes of this and the past years ma^ be 4 the great dnplacement of waters, Ouf coq- warning. MYTHOLOGY BUILT ON HISTORY m world, and succeeded. For nearly two thousand years they impressed thinking Humanity with the belief in the existence of Satan. But as it is now the conviction of more than one Greek scholar — as it was that of Bailly and Voltaire — that Hesiod's theogony was based upon historical facts/*^^ it becomes easier for the occult teachings to find their way into the minds of thoughtful men, and therefore are these passages from mythology brought forward in our discussion upon modem learning in this Addendum, Such symbolisms as are found in all the exoteric creeds, are so many landmarks of prehistoric truths. The sunny, happy land, the primitive cradle of the earliest human races, has become several times since then hyperborean and Saturnine ;^*"' thus showing the Golden Age and reign of Saturn from multiform aspects. It was many-sided in its character indeed — climatically, ethnologically and morally. For, the Third, Lemurian Race must be physiologically divided into the early androgynous and the later bi-sexual race ; and the climate of its dwelling places and continents into that of an eternal spring and eter- nal winter, into life and death, purity and impurity. The Cycle of legends is ever being transformed on its journey by popular fancy. Yet it may be cleansed from the dross it has picked up on its way through many nations and through the countless minds which have added their own exuberant additions to the original facts. Leaving for a while the Greek interpretations we may seek for some more corroborations of the latter in the scientific and geological proofs. 1637. See Decharme's Mythol, de la Grkee Antique. 1638. Denis, the geographer, tells tis that the great sea North of Asia was called gla- cial, or Saturnine (v. 35). Orpheus (v. 1077) and Pliny (Book iv, c. 16) corroborate the statement by showing that it is its giant in- habitants who gave it the name. And the Secret Doctrine explains both assertions by telling us that all the continents were formed from North to South; and that as the sud- den change of climate dwarfed the race that had been bom on it, arresting its growth, so. several degrees southward, various conditions had always produced the tallest men in every new humanity, or race. We see it to this day. The tallest men now found are those in Northern countries, while the smallest are Southern Asiatics, Hindus, Chinamen, Jap- anese, etc. Compare the tall Sikhs and Pan- jabis, the Afghans, Norwegians, Russians, Northern Germans, Scotchmen, and the Eng- lish, with the inhabitants of central India and the average European on the continent Thus also the giants of Atlantis, and hence the Titans of Hesiod, are all Northerners. 778 THB S^CRBT DOCTRINS § VII SCIENTIFIC AND GEOLOGICAL PROOFS OF THE EXISTENCE OF SEVERAL SUBMERGED CONTINENTS It may not be amiss — for the benefit of those who resolve the tradition of a lost Miocene Atlantis into an " antiquated myth," to append a few scientific admissions on this point. Science, it is true, is largely indifferent to such questions. But there are Scientists ready to admit that, in any case, a cautious agnosticism as to geological problems concerning the remote past is far more philosophical than a priori denial, or even hasty generalizations on insufficient data. Meanwhile two very interesting instances, that have been lately met with, may be pointed out as "confirming" certain passages in the letter of a Master, published in "Esoteric Buddhism." The eminence of the authorities will not be questioned : — Extract from page 61 of "Esoteric Buddhism." No. 1. "The sinking of the Atlantis (the group of continents and islands) began during the Eocene period . . . and it culminated in the Miocene, first in the final disappearance of the largest, an event coincident with the elevation of the Alps, and second in the sinking of the last of the fair islands mentioned by Plato." 1639. Having already given several In- stances of the vagaries of Science, it is de- lightful to find such agreement in this par- ticular case. Read in connexion with the scientific admission (cited elsewhere) of the geologists' ignorance of even the approximate duration of periods, the following passage is highly instructive : " We arc not yet able to assign an approximate date for the most re- cent epoch at which our Northern Heml- Extract from a Lecture by W. Pcn- gelly, F. s. s., F. G. s. No. 1. "Was there, as some have believed, an Atlantis — a continent or Archi- pelago of large islands occupying the area of the North Atlantic? There is, perhaps, nothing unphilosophical in the hypothesis. For since, as geologists state, ' The Alps have ac- quired 4000 and even in some places more than 10,000 feet of their present altitude since the commencement of the Eocene epoch* (Lyell's Principles, 2nd Ed. p. 256) — a post-Miocene depression might have carried the hypothetical A tlantis into almost abysmal depths." ^^ sphere was covered with glaciers. According to Mr. Wallace, this epoch may have occurred seventy thousand years ago, while others would assign to it an antiquity of at least two hundred thousand years, and there are yet others who urge strong arguments on be- half of the opinion that a million of years is barely enough to have produced the changes which have taken place since that event." (Fiske, Cosmic Philosophy, Vol. II. p. 304,) GEOI.OGY CORROBORATES OCCUWISM 779 No. 2. "Lemuria cannot any more be con- founded with the Atlantis continent than Europe with America. Both sank and were drowned with all their 'gods' ; yet, between the two catastrophes a short period of about some 700,000 years elapsed; Lemuria flourishing and ending her career just about that trifling lapse of time before the early Eocene Age, since its Race was the Third. Behold the relics of that once great race in some of the flat-headed aborigines of your Australia." No. Z "It would be premature to say, be- cause no evidence has yet been ad- duced, that men may not have existed in the Eocene Age, especially as it can be shown that a race of men, the low- est we know of, co-exists with that remnant of the Eocene flora which still survives on the continent and islands of Australia.""^ Haeckel, who fully accepts the reality of a former Lemuria, also regards the Australians as direct descendants of the Lemurians. " Persistent forms (of both his Lemurian stems) are in all probability still surviving . . . Papuans and Hottentots . . . Australians . . . one division of the Malays.'* With regard to a former civilization, of which a portion of thesi degraded Australians are the last surviving oflFshoot, the opinion of Gerland is strongly suggestive. Commenting upon the religion and mythology of the tribes, he writes. The statement that the Australian civilization [?] indicates a higher grade, is nowhere more clearly proved than here, where everything resounds like the expiring voices of a previous and richer age. The idea that the Australians have no religion or mythology is thoroughly false. But this religion is cer- tainly quite deteriorated.^*^ As to his other statement, namely, that the Australians are a ** divis- ion of the Malays " (Tnde his ethnological theories in the Pedigree of Man), Haeckel is in error, if he classes the Australians with the rest. The Malays and Papuans are a mixed stock, resulting from the inter- marriages of the low Atlantean sub-races with the Seventh sub-race of the Third Root-Race. Like the Hottentots, they are of indirect Lemuro-Atlantean descent. It is a most suggestive fact — to those concrete thinkers who demand a physical proof of Karma — that the lowest races of men are now rapidly dying out ; a phenomenon largely due to an extraordinary sterility setting in among the women, from the time that they were first approached by the Europeans. A process of Prof. I>f&vrep again, gives us as his estimate 100,000 years. Clearly, then, if modem Sci- ence is unable to estimate the date of so comparatively recent an era as the Glacial Epoch, it can hardly impeach the Esoteric Chronology of Race-FeHods and Geological Ag?s. 1640. "Esoteric Enddhism," p. 55. 1641. Extract from an article in Popular Science Review, Vol. V, p. 18, by Professor Seemann, ph. d., v. l. 8., p. a. 8. 1642. Cited in Schmidt's Doctrine Descent Qnd Darj/ffinism, pp. 301-2. of 780 THS SECRBT DOCTRINE decimation is taking place all over the globe, among those races, whose " time is up " — among just those stocks, be it remarked, which eso- teric philosophy regards as the senile representatives of lost archaic nations. It is inaccurate to maintain that the extinction of a lower race is invariably due to cruelties or abuses perpetrated by colonists. Change of diet, drunkenness, etc., etc., have done much; but those who rely on such data as offering an all-sufficient explanation of the crux, cannot meet the phalanx of facts now so closely arrayed. " No- thing," says even the materialist Lefevre, "can save those that have run their course. ... It would be necessary to extend their destined cycle, . . . The peoples that have been most spared . . . Hawaiians or Maoris, have been no less decimated than the tribes massacred or tainted by European intrusion" ^^^^ True ; but is not the phenomenon here confirmed of the operation of Cyclic Law difficult to account for on materialist lines ? Whence the " destined cycle " and the order here testified to? Why does this (Karmic) sterility attack and root out certain races at their "appointed hour" ? The answer that it is due to a " mental disproportion " be- tween the colonizing and aboriginal races is obviously evasive, since it does not explain the sudden " checks to fertility " which so frequently supervene. The dying out of the Hawaiians, for instance, is one of the most mysterious problems of the day. Ethnology will sooner or later have to recognize with Occultists that the true solution has to be sought for in a comprehension of the workings of Karma. As Lefevre remarks, "the time is drawing near when there will remain nothing but three great human types" (before the Sixth Root-Race dawns), the white (Aryan, Fifth Root-Race), the yellow, and the African negro — with their crossings (Atlanto-European divisions). Redskins, Eskimos, Pa- puans, Australians, Polynesians, etc., etc. — all are dying out. Those who realize that every Root-Race runs through a gamut of seven sub- races with seven branchlets, etc., will understand the "why." The tide-wave of incarnating Egos has rolled past them to harvest exper- ience in more developed and less senile stocks; and their extinction is hence a Karmic necessity. Some extraordinary and unexplained sta- tistics as to Race extinction are given in de Quatref ages' Human Species}^*^ No solution, except on the occult lines, is able to account for these. But we have digressed from our direct subject. Let us hear now what Professor Huxley has to say on the subject of former Atlantic and Pacific Continents. He writes in Nature:^^^^ There is nothing, so far as I am aware, in the biological or geological evidence at present accessible, to render untenable the hypothesis that an area of the 1643. Philosophy, p. 508. 1644. Page 428. #1 stq, 1645. Not. 4th. 1880, TRADITION AS TRUE AS HISTORY 781 mid'Atlantic or Pacific sea-bed as big as Europe, should have been uplifted as high as Mont Blanc, and have subsided again, any time since the Palaeozoic epoch if there were any grounds for entertaining it. That is to say, then, that there is nothing which can militate against positive evidence to the fact; nothing, therefore, against the geological postulates of the Esoteric Philosophy. Dr. Seemann assures us in the Popular Science Review,^^^^ article "Australia and Europe formerly one Continent," "*^ that :— The facts which botanists have accumulated for reconstructing these lost maps of the globe are rather comprehensive; and they have not been backward in demonstrating the former existence of large tracts of solid land in parts now occupied by the great oceans. The many striking points of contact between the present flora of the United States and Eastern Asia, induced them to assume that, during the present order of things, there existed a continental connexion between South-Eastem Asia and Western America. The singular correspondence of the present flora of the Southern United States with that of the lignite flora of Eu- rope induces them to believe that, in the Miocene period, Europe and America were connected by a land passage, of which Iceland, Madeira, and the other At- lantic islands are remnants; that, in fact, the story of an Atlantis, which an Egyptian priest told to Solon, is not purely fictitious, but rests on a solid historical basis. . . . Europe of the Eocene period received the plants which spread over moun- tains and plains, valleys and river-banks (from Asia generally), neither exclu- sively from the South nor from the East. The West also furnished additions, and if at that period these were rather meagre, they show, at all events, that the bridge was already building, which at a late period, was to facilitate commun- ication between the two continents in such a remarkable manner. At that time some plants of the Western Continent began to reach Europe by means of the island of Atlantis, then probably just [?] rising above the ocean. And in another number of the same review,^®*® Mr. Duppa Crotch, M. A., P. L. s, in an article entitled " The Norwegian Lemming and its Migrations," alludes to the same subject. Is it probable that land could have existed where now the broad Atlantic rolls ? All tradition says so: old Egyptian records speak of Atlantis, as Strabo and others have told us. The Sahara itself is the sand of an ancient sea, and the shells which are found upon its surface prove that no longer ago than the Mio- 1646. Vol. V, p. 18, but projected round South Africa into the 1647. Undoubtedly a fact and a confirm- North Atlantic Its Atlantic portion subae- ation of die esoteric conception of the Le- quently became the geological basis of the muria which originally not only embraced future home of the Fourth Race Atlanteans. great areas in the Indian and Pacific oceans, 1648. Vol. I, p. 143. 782 mt SECKET DOCTRINE cene period, a sea rolled over what is now desert. The voyage of the Challenger has proved the existence of three long ridges^*** in the Atlantic Ocean^ one extending for more than three thousand miles, and lateral spurs may, by connect- ing these ridges, account for the marvelous similarity of the fauna of the Atlantic islands.*^ . . . The submerged continent of Lbmuria, in what is now the Indian Ocean, is considered to afford an explanation of many difficulties in the distri- bution of organic life, and, I think, the existence of a MiooSNfi Atiantis will be found to have a strong elucidative bearing on subjects of greater interest [Truly so!] than the migration of the lemming. At all events, if it can be shown that land existed in former ages where the North Atlantic now rolls, not only is a motive found for these apparently suicidal migrations, but also a strong collat- eral proof that what we call instincts are but the blind and sometimes even preju- dicial inheritance of previously acquired experiences. (At certain periods, we learn, multitudes of these animals swim to sea and perish. Coming, as they do, from all parts of Norway, the powerful instinct which survives throughout ages as an inheritance from their progenitors impels them to seek a continent, once existing but now submerged beneadi the ocean, and to court a watery grave.) In an article containing a criticism of Mr. A. R. Wallace's Island Life — a work devoted largely to the question of the distribution of animals, etc. — Mr. Starkie Gardiner writes:"" By a process of reasoning supported by a large array of facts of different kinds, he arrives at the conclusion that the distribution of life upon the land as we now see it, has been accomplished without the aid of important changes in the relative positions of continents and seas. Yet if we accept his views, we must believe that Asia and Africa, Madagascar and Africa, New Zealand and Australia, Eu- rope and America, have been united at some period not remote geologically, and that seas to the depth of 1000 fathoms have been bridged over; but we must treat as utterly gratuitous and entirely opposed to all the evidences at our com- mand [ ! ! ], the supposition that temperate Europe and temperate America, Australia and South America, have ever been connected except by way of the 1649. C/. the published reports of the Challenger expedition; also IXonnelly's At- lantis, p. 468 and pp. 46-56, chap. "The Testimony of the Sea." 1650. E)ven the cautious Lefivre speaks of the existence of Tertiary men on "upheaved lands, islands and continents then flourishing, but since submerged beneath the waters." and elsewhere introduces a " possible Atlan< tis " to explain ethnological facts. Cf. his Philosophy, Eng. Ed., pp. 478 and 504. Mr. Donnelly remarks with rare intuition that " modem civilization is Atlantean . . . die ' inventive ' faculty of the present age is tak- ing up the delegated work jof Creation where Atlantis left it thousands of years ago " iAt- lantis, p. 177). He also refers the origin of culture to the Miocene times. It as, however, to be sought for in the teachings given to the Third Race-mttk by their Divine Rulers — at a vastly earlier period. 1651. An equally "curious" simMarity is traced between some of the West Indian and West African fauna. 1652. " Subsidence and Elevation," Geo- logical Magasine, June, 1881. ATLANTIS, NECESSARY TO iSTHNOtOGY 783 Arctic or Antarctic circles and that lands now separated by seas of more than 1000 fathoms depth have ever been united. Mr. Wallace, it must be admitted, has succeeded in explaining the chief features of existing life-distribution, without bridging the Atlantic or Pacific, except towards the Poles, yet I cannot help thinking that some of the facts might perhaps be more easily explained by admit- ting the former existence of the connexion between the coast of Chile and Poly- nesia*^ and Great Britain and Florida, shadowed by the submarine banks which stretch between them. Nothing is urged that renders the more direct connexion impossible, and no physical reason is advanced why the floor of the ocean shottld not be upheaved from any depth. The route by which (according to the anti- Atlantean and I<emurian hypotheses of Wallace) the floras of South America and Australia are supposed to have mingled, is beset by almost insurmountable obstacles, and the apparently sudden arrival of a number of sub-tropical Ameri- can plants in our Eocene flora, necessitates a connexion more to the south than the present 1000 fathom line . . . forces are unceasingly acting, and there is no reason why an elevating force once set in ciction in the center of an aceank should cease to act until a continent is formed. They have acted and lifted out from the sea, in comparatively recent geological times, the loftiest mountains on earth. Mr. Wallace himself admits repeatedly that sea-beds have been elevated 1000 fathoms and islands have risen up from the depths of 3000 fathoms; and to suppose that the upheaving forces are limited in power, is, it seems to me, " utterly gratuitous and entirely opposed to all the evidences at our command." The "Father" of English Geology — Sir Charles Lyell — was a Uniformitarian in his views of continental formation. On page 492 of his Antiquity of Man we find him saying: — Professor Unger (Die versunkene Insel Atlantis) and Heer (Flora Tertiaria Helvetiae) have admitted on botanical grounds the former existence of an At- lantic Continent during some part of the Tertiary Period, as affording the only plausible explanation that can be imagined of the analogy between the Miocene flora of central Europe, and the existing flora of Eastern America. Professor Oliver, on the other hand, after showing how many of the American types found fossil in Europe are common to Japan, inclines to the theory, first advanced by Dr. Asa Gray, that the migration of species, to which the community of types in the Eastern States of North America, and the Miocene flora of Europe is due, took place when there was an overland communication from America to central Asia between the fiftieth and sixtieth parallels of latitude, or south of Behring Straits following the direction of the Aleutian islands. By this course they may have made their way, at any epoch, Miocene, Pliocene, or Pleistocene, antece- dently to the Glacial Epoch, to Amoorland, on the East coast of North Asia. The unnecessary difficulties and complications here incurred in order 1653. The Pacific portion of the giant Lemurian Continent christened by Dr. Carter Blake, the anthropologist, " Padficus." 784 THE SECRET DOCTRINE to avoid the hypothesis of an Atlantic Continent, are really too appar- ent to escape notice. // the botanical ezHdences stood alone, scepticism would be half legitimate; but in this case all branches of science con- verge to one point. Science has made blunders, and has exposed itself to greater errors than the admission of our two now invisible contin- ents, would lay it open to. It has denied even the undeniable, from the days of the mathematician Laplace down to our own, and that only a few years ago.^**^* We have Professor Huxley's authority for say- ing that there is no a priori improbability whatever against possible evidences supporting the belief.^*"* But now that the positive Evii> ENCE is brought forward, will that eminent scientist admit the corollary? Touching on the problem in another place,^*** Sir Charles Lyell tells us: Respecting the cosmogony of the Egyptian priests, we gather much information from writers of the Grecian sects, who borrowed almost all their tenets from Egypt, and amongst others that of the former successive destruction and renova- tion of the world. [Continental, not cosmic, catastrophes.] We learn from Plutarch that this was the theme of one of the hymns of Orpheus, so celebrated in the fabulous ages of Greece. It was brought by him from the banks of the Nile; and we even find in his verses, as in the Indian systems, a definite period assigned for the duration of every successive World. The returns of great catastrophes were determined by the present period of the Magnus Annus, or great year — a cycle composed of the revolutions of the sun, moon, and planets, and terminating when these return together to the sig^ whence they were supposed at some remote epoch to set out. We learn particularly from the Timaeus of Plato that the Egyptians believed the world to be subject to occasional conflagrations and deluges. The sect of the Stoics adopted most fully the system of catastrophes destined at intervals to destroy the world. These, they taught, were of two kinds — the cataclysm, or destruction by water, and the Ecpyrosis, or destruction by fire [submarine volcanoes]. From the Egyptians they derived the doctrine of the gradual debasement of man from a state of innocence [nas- cent simplicity of the first sub- races of each Root-Race]. Towards the termina- tion of each era the gods could no longer bear with the wickedness of man, and a shock of the elements, or a deluge, overwhelmed them; [vide degeneracy into 1654. When Howard read, before the making Pictet feel very small. Globular^ Royal Society of London, a paper on the shaped lightning or thunderbolts have been first serious researches that were made on admitted by Science only since Arago de* the aerolites, the Geneva naturalist Pictet. monstrated their existence. Says de Rochat who was present, communicated, on his return (Forces non-dSfiniet, p. 4) : ** Every one re- to Paris, the facts reported to the French members Dr. Bouilland's misadventure at Academy of Sciences. But he was forthwith the Academy of Medicine when he had de- interrupted by Laplaoe, the great astronomer. clared Edison's phonograph ' a trick of vr»- # t* who cried: *' Stop I we have had enough of triloquismi such fables, and know all about them." thus 1655. Vide supra. 1656. Principles of Geology, pp. 12-13. ASTRA^A PALLS ON HER HEAD 785 magical practices and gross animality of the Atlanteans] after which calamity, Astraea again descended on the earth to renew the golden age. [Dawn of a new Root-Race.] Astraea, the goddess of justice, is the last of the deities to forsake the earth, when the gods are said to abandon it and be taken up into heaven by Jupiter again. But, no sooner does Zeus carry away from earth Ganymedes (the object of lust, personified) than the father of the gods throws down Astraea back on the earth again, on which she falls upon her head. Astraea is Virgo, the constellation of the Zodiac. Astro- nomically it has a very plain significance, and one which gives the Key to the occult meaning. But it is inseparable from Leo, the sign that precedes it, and from the Pleiades and their sisters, the Hyades, of which Aldebaran is the brilliant leader. All of these are connected with the periodical renovations of the earth, with regard to its contin- ents— even Ganymedes, who in astronomy is Aquarius. It was al- ready shown that while the South Pole is the pit (or the infernal regions figuratively and cosmologically), the North Pole is geograph- ically the first continent; while astronomically and metaphorically the celestial pole, with its pole star in heaven, is Meru, or the seat of Brahma, the throne of Jupiter, etc. For in the age when the gods for- sook the earth and were said to ascend into heaven, the ecliptic had become parallel with the meridian, and part of the Zodiac appeared to descend from the north pole to the north horizon. Aldebaran was in conjunction then with the Sun, as it was 40,000 years ago, at the great festival in commemoration of that Magnus Annus, of which Plutarch was speaking. Since that year (40,000 years ago), there has been a retrograde motion of the equator, and about 31,000 years ago Aldebaran was in conjunction with the vernal equinoctial point. The point assigned to Taurus, even in Christian mysticism, is too well known to need repetition. The famous Orphic hymn on the great periodical cataclysm divulges the whole esotericism of the event. Pluto (in the pit) carries off Eurydice, bitten by the (polar) serpent. Then Leo, the lion, is vanquished. Now, when the Lion is in the pit, or be- low the south pole, then Virgo, as the next sign, follows him, and when her head, down to the waist, is below the South horizon — she is inverted. On the other hand, the Hyades are the rain or Deluge con- stellations; and Aldebaran (he who follows, or succeeds the daughters of Atlas, or the Pleiades) looks down from the eye of Taurus. It is from this point of the ecliptic that the calculations of the new cycle were commenced. The student has to remember also, that when Gany- medes (Aquarius) is raised to heaven (or above the horizon of the North Pole) Virgo or Astraea, who is V^us-Lucifer, descends head downwards below the horizon of the South Pole, or the pit; which 786 THE SECRET DOCTRINE pit, or the pole, is also the Great Dragon, or the Flood. Let the student exercise his intuition by placing these facts together; no more can be said. Lyell comments : The connexion between the doctrine of successive catastrophes and repeated deteriorations in the moral character of the human race, is more intimate and natural than might at first be imagined. For, in a rude state of society, all great calamities are regarded by the people as judgments of God on the widcedness of maa ... In like manner in the account given to Solon by the Egyptian priests of the submersion of the island of Atlantis under the waters of the ocean, after repeated shocks of an earthquake, we find that the event happened when Jupiter had seen the moral depravity of the inh<ibitants. True ; but was it not owing to the fact that all esoteric truths were given out to the public by the Initiates of the temples under the guise of allegories f "Jupiter" is merely the personification of that immutable Cyclic Law, which arrests the downward tendency of each Root-Race, after attaining the zenith of its glory.***^ Unless we hold with Prof. John Fiske's singularly dogmatic opinion *•*• that every myth is an explanation by the uncivilized mind, of some natural phenonenon; not an allegory, not an esoteric symbol, for the ingenuity is wasted [If] which strives to detect in myths the remnants of a refined primeval science — but an explana- tion. Primitive men had no profound science to perpetuate by means of allegory [How does Mr. Fiske know?], nor were they such sorry pedants as to talk in riddles when plain language would serve their purpose. We venture to say the language of the Initiated few was far more " plain/' and their science-philosophy far more comprehensive and sat- isf3dng alike to the physical and spiritual wants of man, than even the terminology and system respectively elaborated by Mr. Fiske's Master — Herbert Spencer. What, however, is Sir Charles Lyell's "explan- 1657. The Cyclic I<aw of Raoe-Svolution is most unwelcome to sdentistt. It is tnffi- dent to mention the fact of " primeval civ- ilization" to excite the frenzy of Darwinians; it being obvious that the further culture and science is pushed back, the more precarious becomes the basis of the ape-ancestor theory. But as Jacolliot says: — " Whatever there may be in these traditions [submerged continents, etc.], and whatever may have been the place where a civilization more ancient than that of Rome, of Greece, of Egypt, and of India, was developed, it is certain that this eivilisation did sxist, and it is highly important for Sd- enoe to recover its traces, however feeble and fugitive they be." (Histoirt des Visrges: Us P tuples et Us Continents Disparus, p. 15.) Donnelly has proved the fact from the dear- est premisses, but the Evolutionists will not listen. A Miocene dvilization upsets the "universal stone-age" theory, and that of a continuous ascent of man from animalism 1 And yet Egypt, at least, runs counter to ctir- rent hypotheses. There is no stone-age vis- ible there, but a more glorious culture is apparent, the further back we are enabled to carry our retroq)ect (.Verb, sap.) 1658. Myths and Myth-Makers, p. 21. INGENIOUS EXPLANATIONS 787 ation" of the "m)rth"? Certainly, he in no way countenances the idea of its " astronomical " origin, as asserted by some writers. The two interpreters are entirely at variance with one another. Lyell's solution is as follows. A cUsbeliever in cataclysmal changes, from the absence (?) of any reliable historical data on the point, as well as from a strong bias to the Uniformitarian conceptions of geo- logic changes,^®*^* he attempts to trace the Atlantis " tradition " to the following sources: — (1) Barbarous tribes cpnnect catastrophes with an avenging God, who is assumed in this way to ptmish immoral races. (2) Hence the commencement of a new race is logically a virtuous one. (3) The primary source of the geologic basis of the tradition was Asia — a continent subject to violent earthquakes. Exaggerated ac- counts would thus be handed down the ages. (4) Egypt, being herself free from earthquakes, nevertheless based her not inconsiderable geologic knowledge on these cataclysmal tra- ditions. An ingenious " explanation," as all such are. But proving a nega- tive is proverbially a difficult task. Students of esoteric science, who know what the resources of the Egyptian priesthood really were, need no such labored hypothesis. Moreover, while an imaginative theorist is always able to furnish a reasonable solution of problems which, in one branch of science, seem to necessitate the hypothesis of periodical cataclysmic changes on the surface of our planet, the impartial critic, who is not a specialist, will recognize the immense difficulty of ex- plaining away the cumulative evidences, — namely, the archaeological, 1659. Violent minor cataclyims and colos- ■al earthquakes are recorded in the annals of most nations — if not of all. Elevation and Sttbskdence of continents is always in pro- gress. The whole coast of South America has been raised up 10 to IS feet and settled down again in an hour. Huxley has shown that the British islands have been four times depressed beneath the ocean and subsequently raised again and peopled. The Alps, Hima- layas and Cordilleras were all tiie result of depositions drifted on to sea-bottoms and up- heaved by Titanic forces to their present elevation. The Sahara was the basin of a Miocene sea. Within the last five or six thousand years the shores of Sweden, Den- mark and Norway have risen from 200 to 600 feet; in Scotland there are raised beaches with outlying stacks and skerries turmount- ing the shore now eroded by the hungry wave. The North of Europe is still rising from the sea and South America presents the pheno- menon of raised beaches of over 1000 miles in length, now at a height varying from 100 to 1300 feet above the sea-leveL On the other hand, the coast of Greenland is sinking fast, so much so that the Greenlander will not build by the shore. All these phenomena are certain. Why may not a gradual change have given place to a violent cataclysm in remote epochs f — such cataclysms occurring on a minor scale even now {e.g., the case of Sunda island with 80,000 Malays). 7BS THU SECSET DOCTRINE ethnological, geological, traditional, botanical, and even biological — in favor of former continents now submerged. When each science is fighting for its own hand, the cumulative force of the evidence in its collectivity is almost invariably lost sight of. In the Theosophist,^*^ we wrote : " We have as evidences the most ancient traditions of various and wide-separated peoples — legends in India, in ancient Greece, Madagascar, Sumatra, Java, and all the prin- cipal isles of Polynesia, as well as the legends of both Americas. Among savages ; and in the traditions of the richest literature of the world — the Sanskrit literature of India — there is an agreement in saying, that, ages ago, there existed in the Pacific Ocean, a large Con- tinent, which by a geological cataclysm was engulfed by the sea,^^^^ [Lemuria]. And it is our firm belief . . . that most, if not all, of the islands from the Malayan archipelago to Polynesia, are fragments of that once immense submerged Continent. Both Malacca and Polynesia, which lie at the two extremities of the ocean, and which, since the memory of man, never had, and never could have any intercourse with, or even a knowledge of each other, have yet a tradition common to all the islands and islets, that their respective countries extended far, far into the Sea : that there were in the world but two immense continents, one inhabited by yellow, the other by dark men; and that the Ocean, by command of the gods, and to punish them for their incessant quar- reling, swallowed them up. Notwithstanding the geographical proof that New Zealand, the Sandwich and Easter Islands, are at a distance from each other of between 800 and 1000 leagues, and that, according to every testimony, neither these nor any other intermediate islands, for instance, the Marquesas, Society, Fiji, Tahitian, Samoan, and other islands, could, since they became islands, ignorant as their people were of the compass, have communicated with each other before the arrival of Europeans ; yet they one and all maintain that their respective coun- tries extended far toward the West, on the Asian side. Moreover, with very small differences, they all speak dialects evidently of the same lan- guage ; and understand each other with little difficulty ; have the same religious beliefs and superstitions ; and pretty much the same customs. And as few of the Polynesian islands were discovered earlier than a century ago, the Pacific Ocean itself being unknown to Europe till the days of Columbus, and as these islanders have never ceased repeating the san\e old traditions since the Europeans first set foot on their shores, it seems to us a logical inference that our theory is nearer to the truth 1660. August, 1880, p. 279. 1661. For the opinions of JacolUot, after cataclysm in the Pacific Ocean, see his Hi*- long travels through the Polynesian Islands toire des Vierges: PgupUs ti Continents Dis- and his proofs of a former great geological porus, p. 308. HAECKEL FOR ONCE IS RIGHT 789 than any other. Chance would have to change its name and mean- ing, were all this due but to chance alone.'* "A great series of animal-geographical facts," declares Professor Schmidt, writing in defense of the hypothesis of a former Lemuria, is explicable only on the theory of the former existence of a Southern Continent of which Australia is a remnant. . . . [the distribution of species] points to the vanished land of the South where perhaps the home of the progenitors of the Maki of Madagascar may also be looked for."" Mr. A. R. Wallace, in his Malay Archipelago, arrives at the follow- ing conclusion after a review of the mass of evidence at hand : — The inference that we must draw from, these facts is undoubtedly that the whole of the islands eastwards beyond Java and Borneo do essentially form part of a former Australian or Pacific Continent, . . . This continent must have been broken up . . . before the extreme south-eastern portion of Asia was raised above the waters of the ocean; for a great part of the land of Borneo and Java is known to be geologically of quite recent formation.""' According to Haeckel : — " Southern Asia itself was not the earliest cradle of the htmian race, but Lemuria, a continent that lay to the South of Asia, and sank later on beneath the surface of the Indian^ Ocean." ^®'* In one sense Haeckel is right as to Lemuria — the "cradle of the Human race." That continent was the home of the first physical Human Stock — the later Third-Race Men. Previous to that epoch the Races were far less consolidated and physiologically quite different. (Haeckel makes Lemuria extend from Sunda Island to Africa and Madagascar and eastwards to Upper India.) Professor Rutimeyer, the eminent Palaeontologist, asks: — Need the conjecture that the almost exclusively graminivorous and insectivor- ous marsupials, sloths, armadillos, ant-eaters and ostriches, once possessed an actual point of union in a Southern Continent of which the present flora of Terra del Fuego and Australia must be the remains — need this conjecture raise diffi- culties at a moment when from their fossil remains, Heer restores to sight the ancient forests of Smith's Sound and Spitzbergen ? '^ Having now dealt generally with the broad scientific attitude on the two questions, it will, perhaps, conduce to an agreeable brevity, if we sum up the more striking isolated facts in favor of that fundamental contention of Esoteric Ethnologists — the reality of Atlantis. Lemuria 1662. Doctrine of Dgscent and DarwinUm, 1663. Pgdigrgg of Man, Eng. Trans., page p. 236. (C/. also his lengthy arguments on 73. the subject, pp. 231-7.) 1664. Cited in Schmidt's Doctring of Dg- 1662a. Tenth ed.» 1890, p. 12. scgnf and Darwinism, p. 237. 790 THIS SECSST DOCTRINE is SO widely accepted, that further pursuit of the subject is unnecessary. With regard, however, to the former, it is found that: — (1) The Miocene flora of Europe have their most numerous and striking analogs in the flora of the United States. In the forests of Virginia and Florida are found the magnolias, tulip-trees, evergreen oaks, plane trees, etc., etc., etc., which correspond to European Tertiary flora term for term. How was the migration effected, if we ex- clude the theory of an Atlantic Continent bridging the ocean between America and Europe? The proposed "explanation" to the effect that the transition was by way of Asia and the Aleutian islands is a mere uncalled-for theory, obviously upset by the fact that a large number of these flora only appear east of the Rocky Mountains. This also nega- tives the idea of a trans-Pacific migration. They are now superseded by European continents and islands to the North. (2) Skulls exhumed on the banks of the Danube and Rhine bear a striking similarity to those of the Carihs and Old Peruvians (Littre). Monuments have been exhumed in Central America, which bear repre- sentations of undoubted negro heads and faces. How are such facts to be accounted for except on the Atlantean hypothesis ? What is now N. W. Africa was once connected with Atlantis by a network of is- lands, few of which now remain. (3) According to Farrar,**** the "isolated language" of the Basques has no affinities with the other languages^®*" of Europe, but with " the aboriginal languages of the vast opposite continent [America] and those alone" Professor Broca is also of the same opinion. Palaeolithic European man of the Miocene and Pliocene times was a pure Atlantean, as we have previously stated. The Basques are, of course, of a much later date than this, but their affinities, as here shown, go far to prove the original extraction of their remote ancestors. The "mysterious" affinity between their tongue and that of the Dra- vidian races of India will be understood by those who have followed our outline of continental formations and shiftings. (4) Stones have been found in the Canary Islands bearing sculptured symbols similar to those found on the shore of Lake Superior. Ber- thoUet was induced by such evidence to postulate the unity of race of the early men of Canary Islands and America.^**^ 1665. PamilUs of Speech, 1666. For further facta m to the isolation of the Basques in Europe and their ethnolo- gical relations, cf, Joly, Man before MetaU, p. 316. B. Davis is disposed to concede, from an examination of the skulls of the Guanches of the Canary Islands and modem Basques, that both belong to a race proper to those an- cient islands, of which the Canaries are the remains ft This is a step in advance indeed. De Quatrefages and Hamy also both assign the Cro-Magnon men of South France and the Guanches to one type — a proposition which involves a certain corollary which both these writers may not care to faUier. 1667. Cf, Benjamin, the Atlantic Islands, p. 130. FINAL AND IRREFUTABLE EVIDENCE 791 The Guanches of the Canary Islands were lineal descendants of the Atlanteans. This fact will account for the great stature evidenced by their old skeletons, as well as by those of their European congeners the Cro-Magnon Palaeolithic men. (5) Any experienced mariner has but to navigate the fathomless ocean along the Canary Islands to ask himself the question when or how that group of volcanic and rocky little islands has been formed, surrounded on every side by that vast watery space. Such frequent questions led finally to the expedition of the famous Leopold von Buch, which took place in the first quarter of the present century. Some geo- logists maintained that the volcanic islands had been raised right from the bottom of the ocean, the depth of which in the immediate vicinity of the island varies from 6,000 to 18,000 feet. Others were inclined to see in these groups, including Madeira, the Azores, and the Cape Verde Islands — the remnants of a gigantic but submerged con- tinent which had once united Africa with America. The latter men of science supported their hypothesis by a mass of evidence in its favor, drawn from ancient "m)rths." Hoary "superstitions," such as the fairy-like Atlantis of Plato, the Garden of Hesperides, Atlas supporting the world on his shoulders, all of them mythoi connected with the peak of TeneriflFe, did not go far with sceptical Science. The identity of animal and vegetable species — showing either a previous connexion between America and the remaining groups of the islands — (the hypo- thesis of their having been drifted from the New to the Old World by the waves was too absurd to stand long) — found more serious consider- ation. But it is only quite lately, and after Donnelly's book had been published several years, that the theory has greater chances than ever of becoming an accepted fact. Fossils found on the Eastern Coast of South America have now been proved to belong to the Jurassic former turns, and are nearly identical with the Jurassic fossils of Western Europe and Northern Africa. The geological structure of both coasts is also almost identical; the resemblance between the smaller marine animals dwelling in the more shallow waters of South America, the Western African, and the South European coasts, is also very great. All such facts are bound to bring naturalists to the conclusion that there has been, in distant pre-historic ages, a continent which extended from the coast of Venezuela, across the Atlantic Ocean, to the Canarese Is- lands and North Africa, and from Newfoundland nearly to the coast of France. (6) The great resemblance between the Jurassic fossils of South America, North Africa, and Western Europe is a striking enough fact in itself, and admits of no explanation, unless the ocean is bridged with an Atlantis. But why, also, is there so marked a similarity between the 792 THS SSCBIST DOCTKINS fauna (animal life) of the — now — isolated Atlantic islands? Why did the specimens of Brazilian fauna dredged up by Sir C. Wyville Thompson resemble those of Western Europe? Why does a resem- blance exist between many of the West African and West Indian ani- mal groups ? Again : When the animals and plants of the Old and New World are compared, one cannot but he struck with their identity; all, nearly all belong to the same genera, while many, even of the species, are common to both continents . . . indicating that they radiated from a common center [Atlantis]."" The horse, according to Science, originated in America. At least, a large proportion of the once "missing links" connecting it with in- ferior forms have been exhumed from American strata. How did the horse penetrate into Europe and Asia, if no land communication bridged the oceanic interspaces? Or if it is asserted that the horse originated in the New World, how did such forms as the hipparion, etc., get into America in the first instance on the migration hypothesis? Again " Buffon had . . . remarked in the repetition of the African in the American fauna, how, for example, the llama is a juvenescent and feeble copy of the camels and how the puma of the New repre- sented the lion of the Old World." "•• (7) The following quotation runs with No. (2), but its significance is such and the writer cited so authoritative, that it deserves a place to itself: — With regard to the primitive dolichocephali of America, I entertain a hypothesis still more bold, namely, that they are nearly related to the Guanches of the Canary Islands, and to the Atlantic populations of Africa, the Moors, Tuaricks, Copts, which Latham comprises under the name of Egyptian-Atlantidae. We find one and the same form of skull in the Canary Islands, in front of the African coast, and in the Carib islands, on the opposite coast which faces Africa. The color of the skin on both sides of the Atlantic is represented in these popu- lations as being of a reddish-brown.^^ If, then, Basques and Cro-Magnon Cave-Men are of the same race as the Canarese Guanches, it follows that the former are also allied to the aborigines of America. This is the conclusion which the independent investigations of Retzius, Virchow, and de Quatrefages necessitate. The Atlantean affinities of these three types become patent. (8) The sea-soundings undertaken by H. M. S. Challenger and the Dolphin, have established the fact that a huge elevation some 3000 mUes in length, projecting upwards from the abysmal depths of the 1668. Westminster RevUw, Jan., 1872. 1669. Schmidt, Doctrine of Descent and Darwinism, p. 223. 1670. Profeaaor Retzius, Smithsonian Report, 1859, p. 266. RECENT SUGGESTIVE DISCOVERIES 793 Atlantic, extends from a point near the British Islands southwards, curving round near Cape Verde, and running in a south-easterly direction along the West African Coast. This elevation averages some 9000 feet in height, and rises above the waves at the Azores, Ascen- sion, and other places. In the ocean depths around the neighborhood of the former the ribs of a former massive piece of land have been dis- covered {vide investigations of United States Ship Dolphin and oth- ers). "The inequalities, the mountains and valleys of its surface could never have been produced in accordance with any known laws for the deposition of sediment, nor by submarine elevation; but, on the contrary, must have been carved by agencies acting above the water-level." ^'^^ It is most probable that necks of land formerly ex- isted knitting Atlantis to South America, somewhere above the mouth of the Amazon; to Africa near Cape Verde, while a similar point of juncture with Spain is not unlikely, as contended for by Donnelly. {Vide his chart,"^* though he deals with only a fragment of the real continent.) Whether the latter existed or not, is of no consequence, as the fact that (what is now) N. W. Africa was — before the eleva- tion of the Sahara and the rupture of the Gibraltar connexion — an extension of Spain. Consequently no difficulty can be raised as to how the migration of the European fauna (etc.) took place. Enough has now been said from the purely scientific standpoint, and it is needless, in view of the manner in which the subject has now been developed on the lines of esoteric knowledge, to swell the mass of testimony further. In conclusion, the words of one of the most intui- tive writers of the day may be cited as admirably illustrative of the opinions of the occultist, who awaits in patience the dawn of the coming day: — We are but beginning to understand the past; one hundred years ago the world knew nothing of Pompeii or Herculaneum; nothing of the lingual tie that binds together the Indo-European nations; nothing of the significance of the vast volume of inscriptions upon the tombs and temples of Egypt ; nothing of the meaning of the arrow-headed inscriptions of Babylon; nothing of the marvelous civilizations revealed in the remains of Yucatan, Mexico, and Peru. We are on the threshold. Scientific investigation is advancing with giant strides. Who shall say that one hundred years from now, the great museums of the world may not be adorned with gems, statues, arms, and implements from Atlantis, while the libraries of the world shall contain translations of its inscriptions, throwing new light upon all the past history of the human race, and all the great problems which now perplex the thinkers of today.*^ And now to conclude. 1671. Scientific American, July 28, 1877. 1672. AtlanHs, p. 47 (Eng. Ed., 1884). 1673. Donnellr, Atlantis: the Antediluvian World, p. 480. 794 THE SECRET DOCTRINE We have concerned ourself with the ancient records of the nations, with the doctrine of chronological and psychic cycles, of which these records are the tangible proof ; and with many other subjects, which may, at first sight, seem out of place in this volume. But they were necessary in truth. In dealing with the secret annals and traditions of so many nations, whose very origins have never been ascertained on more secure grounds than inferential suppositions, in giving out the beliefs and philosophy of more than prehistoric races, it is not quite as easy to deal with the subject matter as it would be if only the philosophy of one special race, and its evolution, were con- cerned. The Secret Doctrine is the common property of the countless millions of men born under various climates, in times with which His- tory refuses to deal, and to which esoteric teachings assign dates in- compatible with the theories of Geology and Anthropology. The birth and evolution of the Sacred Science of the Past are lost in the very night of Time ; and that, even, which is historic — ». e., that which is found scattered hither and thither throughout ancient classical liter- ature— is, in almost every case, attributed by modem criticism to lack of observation in the ancient writers, or to superstition bom out of the ignorance of antiquity. It is, therefore, impossible to treat this subject as one would the ordinary evolution of an art or science in some well-known historical nation. It is only by bringing before the reader an abundance of proofs all tending to show that in every age, under every condition of civilization and knowledge, the educated class- es of every nation made themselves the more or less faithful echoes of one identical system and its fundamental traditions — that he can be made to see that so many streams of the same water must have had a common source from which they started. What was this source? If coming events are said to cast their shadows before, past events cannot fail to leave their impress behind them. It is, then, by those shadows of the hoary Past and their fantastic silhouettes on the external screen of every religion and philosophy, that we can, by checking them as we go along, and comparing them, trace out finally the body that produced them. There must be truth and fact in that which every people of antiquity accepted and made the foundation of its religions and its faith. Moreover, as Haliburton said, " Hear one side, and you will be in the dark; hear both sides, and all will be clear." The public has hitherto had access to, and heard but one side — or rather the two one- sided views of two diametrically opposed classes of men, whose prima facie propositions or respective premisses differ widely, but whose final conclusions are the same — Science and Theology. And now our readers have an opportunity to hear the other — the defendants' — justification and learn the nature of our arguments. 0U> MASONIC SYMBOLISM 795 Were the public to be left to its old opinions : namely, on one side, that Occultism, Magic, the legends of old, etc., were all the outcome of ignorance and superstition; and on the other, that everything out- side the orthodox groove was the work of the devil, what would be the result? In other words, had no theosophical and mystic literature obtained a hearing for the few last years, the present work would have had a poor chance of impartial consideration. It would have been proclaimed — and by many will still be so proclaimed — a fairy tale woven out of abstruse problems, poised in, and based on the air; built of soap bubbles, bursting at the slightest touch of serious reflec- tion, with no foundation, as it would be alleged, to stand upon. Even " the ancient superstitious and credulous classics " have no word of reference to it in clear and unmistakable terms, and the symbols them- selves fail to yield a hint at the existence of such a system. Such would be the verdict of all. But when it becomes undeniably proven that the claim of the modem Asiatic nations to a Secret Science and an esoteric history of the world, is based on fact; that, though hith- erto unknown to the masses and a veiled mystery even to the learned (because they never had the key to a right understanding of the abund- ant hints thrown out by the ancient classics), it is still no fairy tale, but an actuality — then the present work will become but the pioneer of many more such books. The statement that hitherto even the keys discovered by some great scholars have proved too rusty for use, and that they were but the silent witnesses that there do exist mysteries behind the veil which are unreachable without a new key — is borne out by too many proofs to be easily dismissed. An instance may be given as an illustration out of the history of Freemasonry. In his Maqonnerie Occulte, rightly or wrongly, Ragon, an illus- trious and learned Belgian Mason, reproaches the English Masons with having materialized and dishonored Masonry, once based upon the Ancient Mysteries, by adopting, owing to a mistaken notion of the origin of the craft, the name of Free Masonry and Pree Masons, The mistake is due, he says, to those who connect Masonry with the build- ing of Solomon's Temple, deriving its origin from it. He derides the idea, and says: The Franc-Magon (which is not magon-libre, or free masonry) knew well when adopting the title, that it was no question of building a wall, but that of being initiated into the ancient Mysteries veiled under the name of Francmaqon- nerie (Freemasonry) ; that his work was only to be the continuation or the renovation of the ancient mysteries, and. Jhat he was to become a mason after the manner of Apollo or Amphion. And do not we know that the ancient initiated poets, when speaking of the foundation of a city, meant thereby the establishment of a doctrine f Thus Neptune, the god of reasoning, and Apollo, 795 ^HE SECRET DOCTRINE the god of the hidden things, presented themselves as masons before Laomedon, Priam's father, to help him to build the city of Troy — that is to say, to establish the Trojan rthgion.^^^ Such veiled sentences with double meaning abound in ancient classi- cal writers. Therefore, had an attempt been made to show that, e. g., Laomedon was the founder of a branch of archaic mysteries in which the earth-bound material soul (the fourth principle), was personified in Menelaus' faithless wife (the fair Helen), if Ragon had not come to corroborate what we asserted, we might be told that no classical author speaks of it, and that Homer shows Laomedon building a city, not an esoteric worship or Mysteries ! And who are those left now, save a few Initiates, who understand the language and correct meaning of such symbolical terms? But after having pointed to many a misconceived symbol bearing on our thesis, there still remains more than one difficulty to be over- come. Most important among several such obstacles is that of chrono- logy. But this could hardly be helped. Wedged in between theological chronology and that of the geologists, backed by all the materialistic Anthropologists who assign dates to man and nature which fit in with their own theories alone — what could the writer do except what is being done ? Namely, since theology places the Deluge 2448 b. c, and the World's Creation only 5890 years ago ; and since the accurate researches by the methods of exact Science, have led the geologists and physicists to assign to the incrusted age of our Globe between 10 million and 1000 million of years^*'* (a trifling difference, verily!) : and the Anthropologists to vary their divergence of opinion as to the appearance of man — between 25,000 and 500,000 of years — what can one who studies the Occult doctrine do, l^ut come out and bravely present the esoteric calculations before the world? But to do this, corroboration by even a few " historical " proofs was necessary, though all know the real value of the so-called "histor- ical evidence." For, whether man had appeared on earth 18,000 or 18,000,000 years ago, can make no difference to profane History, since it begins hardly a couple of thousand years before our era, and since, even then, it grapples hopelessly with the clash and din of contradic- tory and mutually-destroying opinions around it. Nevertheless, in view of the respect the average reader has been brought up in for exact science, even that short Past would remain meaningless, unless the esoteric teachings were corroborated and supported on the spot — 1674. Magonnerie Orthodox*, pp. 43-44. 1675. Vide Sir W. Thomson and Mr. Huxley. THE PROIXX; TO ESOTERIC TRUTH i 797 whenever possible — by references to historical names of a so-called historical period. This is the only guide that can be given to the be- ginner before he is permitted to start among the (to him) unfamiliar windings of that dark labyrinth called the pre-historic ages. This necessity has been complied with. It is only hoped that the desire to do S0| which has led the writer to be constantly bringing ancient and modem evidence as a corroboration of the Archaic and quite unhis- toric Past, will not bring on her the accusation of having sorely jum- bled up without order or method the various and widely-separated periods of history and tradition. But literary form and method had to be sacrificed to the greater clearness of the general exposition. To accomplish the proposed task, the writer had to resort to the rather unusual means of dividing each volume or Book into three Parts; the first of which only is the consecutive, though very frag- mentary, history of the Cosmogony and the Evolution of Man on this globe. But these two volumes had to serve as a Prolog, and prepare the reader's mind for those which shall now follow. In treat- ing of Cosmogony and then of the Anthropogenesis of mankind, it was necessary to show that no religion, since the very earliest, has ever been entirely based on fiction, as none was the object of special revela- tion ; and that it is dogma alone which has ever been killing primeval truth. Finally, that no human-born doctrine, no creed, however sanctified by custom and antiquity, can compare in sacredness with the religion of Nature. The Key of Wisdom that unlocks the massive gates leading to the arcana of the innermost sanctuaries can be found hidden in her bosom only : and that bosom is in the countries pointed to by the great seer of the past century, Emanuel Swedenborg. There lies the heart of nature, that shrine whence issued the early races of primeval Humanity, and which is the cradle of physical man. Thus far have proceeded the rough outlines of the beliefs and tenets of the archaic, earliest Races contained in their hitherto secret Scrip- tural records. But our explanations are by no means complete, nor do they pretend to give out the full text, or to have been read by the help of more than three or four keys out of the sevenfold bunch of esoteric interpretation, and even this has only been partially accomplished. The work is too gigantic for any one person to undertake, far more to accomplish. Our main concern was simply to prepare the soil. This, we trust we have done. These two volumes only constitute the work of a pioneer who has forced his way into the well-nigh impene- trable jungle of the virgin forests of the Land of the Occult. A com- mencement has been made to fell and uproot the deadly upas trees of superstition, prejudice, and conceited ignorance, so that these two volumes should form for the student a fitting prelude for Volumes 798 THS sBcaoeft doctrins III and IV. Until the rubbish of the ages is cleared away from the minds of the Theosophists to whom these volumes are dedicated, it is impossible that the more practical teaching contained in the Third Volume should be understood. Consequently, it entirely depends upon the reception with which Volumes I and II will meet at the hands of Theosophists and Mystics, whether these last two volimies will ever be published, though they are almost completed. Satyat Nasti paro Dharmah, THERE IS NO RELIGION HIGHER THAN TRUTH. End of Vol. II. INDEX INDEX Aanru, i 220, 674, ii 374 Abacus, i 361 Abba, Rabbi, ii 625, 628 Abd Allatif, ii 362 Abel, ii 125 Abenephius, i 362 Abjayoni, i 372 Abraham, i 578 Abram, ii 11^ 130 Abrasax, i 350, ii 214 Abraxas, ii 474, 541, 565 Absolute, i 16, 55, 135, 247 Abul-Feda, ii 210, 366 Abydos, i 385, ii 464 Achad, ii 508 Achamoth, ii 43 Achar, ii 508 Achath, i 129 Acheron, ii 357 Achilles, ii 637 Achod, i 129 Achyuta, i 19, ii 47 Acosta, i 209, ii 141 Acunha, Tristan d', ii 333 Ad-ah, ii 203 Adam, ii 1, 4, 42, 124, 193, 216, 220, 394, 410, 457, 467 Adam, receives apple, i 129; and Eve, i 137, ii 193; creation of, ii Ij created by Elohim, ii 95; driven from Para- dise, ii 216; Races be- fore, ii 394; cursed by Jehovah, ii 410; body of, kept above ground, ii 467 Adam-Adami, i 355, ii 42, 452 Adam-Galatea, ii 150 Adam-Jehovah, ii 43, 128 Adam Kadmon, i 99, 137, 215, 246, 337, 427, 443, ii Zl, 46, 127, 129, 234, 537 Adam Kadmoa = Tetra- grammaton = Logos, i 99; Sephira its female counterpart, i 215; of dust, i 247; Sephiroth, i 427; Archetypal man, i 443; the likeness of God, ii 46; separates himself, ii 128; the Heavenly man, ii 234 Adam, Patriarch, i 642 Adam Rishoon, ii 397 Adams, ii 441 Addenda, i 477, ii 643 Adelaide, ii 196 Adepts, ii 94, 211 Adi, i xix, 129 Adi Bhuta, i 136 Adi Buddha, i 571 Adi-Buddhi, i 572, 635 Adi-Budh, ii 48 Adi-Budha, i xix, 54 Adikrit, i 372 Adi-Nidana, i 31, 96 Adi-Sakti, i 10 Adi- Sana t, i 98 Adi-Varsha, ii 201 Aditi, i 4. 99^ lOh 137, 142, 332, 355, 356, 430, 434, 448, 527, 623, ii 42, 43, 65, 107, 210, 247, 527 Aditi, in That, i 4; the Cosmical, i 53; eight sons born from, i 99; Father-Mother of the Son, i 142; Vach, a form of, i 137; the Father and Mother, i 355 ; allegorized from Akasa, i 527; Primor- dial Light, ii 107 ; Uni- versal Wisdom, ii 210; called the Mother, ii 527 Aditi- Gaia, ii 65 Aditi Vach. i 355, ii 107 Aditi- Vach- Sophia, i 430, 434 ii 43 Adityas, i 71, 92, 99, 100, 101, ii 65, 90, 182 Adonai, i 449, ii 129, 465, 509, 538 Adonis, i 353, ii 769 Adrasteia, ii 305 Advaita, i 636 Advaitis, i 6, 54, 522, 636, ii 598 Adyta, i xxxvii Aeolus, i 466 Aeons, i 350, 351, 416, 442 Aerobes, i 249 Aeschylus, ii 271, 411, 413, 414, 419 Aesculapius, ii 26, 106, 209 iEsir, ii 27, 754 Aether, i 76, 87, 141, 332, 343, 365, 460, 487, 527 Africa, ii 200, 263, 327, 368 African Races, ii 168 Agassiz, ii 133, 170, 607, 611, 646 Agathodaimon, i 410, 442, 472, ii 28, 280, 362, 366, 378 Ages of Man, ii 198 Agneyastra, ii 629 Agni, i 90, 341, 449, ii 85, 311, 500, 521, 526, 605 Agni, element of the Tri- murti, i 90; refulgent deity, i 341 ; seven- rayed, i 449; forty- nine, ii 85; names for, ii 311, an Asura god, ii 500; produced by at- trition, ii 526; human race fashioned from, ii 605 Agni Abhimanin, ii 247, 521 Agnihotri, i 87, ii 499 Agnishvattas, i 86, ii 11, 88, 411 Agra-Sandhani, i 105 Agrippa, i 611 Ahamkara, i 66, 256, 260, 335, 453, 536, ii 616, 639 A-hamsa, i 20 Ah-hi, i 27, 38, 53, 202 Ahriman, ii 93, 283, 420, 479 e\ seq., 516 et sea. Ahu, i 113 Ahura-Mazda, i 110, ii 92, 97, 233, 358, 480, 488, 609 Ain-Soph, i 113, 350, 354, 423, 429, ii 39, 128, 386, 536, 540 Ain-Soph, synonym for Parabrahm, i 113, 423; nameless, i 350, ii 730; sends forth the Logos, i 356; formulates itself as a geometrical figure, i 429; geometrizes in 11 INDEX creation, ii 39; nothing, ii 128; Zohar on, ii 536; the nameless De- ity, ii 540 Aion, i 349 Air, i 121, 141 Airy, Sir G., i 584 Aitareya Brdhmana, i 74, 101, ii 500 Aitareya Upanishad, i 7 Ajitas, ii 90 Akasa, i 10, 13, 76, 97, 110, 137, 140, 197, 205, 231, 296, 326, 331, 332, 343, 452, 460, 487, 488, 515, 527, 561, 601, 635, ii 42, 511 Akasa, radiation of Mu- laprakriti, i 10; a form of matter, i 13; prim- ordial ether, i 76; lin- ing of, i 97; synthesis of forces in nature, i 137; cosmic dust, i 140; and Astral Light, i 197; a Soul concealed inM^ 231 ; and Ether, i 296, 534; the Primor- dial Substance, i 326; pervades all things, i 343; = Chaos or Va- cuity, i 452; not known to modem physics, i 487 ; a Being not of our plane, i 489; Universal Force, i 515 ; septenary, i 527; an inter-etheric force, i 561 ; our prim- eval matter, i 601; ob- jectively eternal, i 635 Akbar, i xxiv, 68 Akkad, i 319, ii 42, 61 Alaya, i 27, 47, 48 Albertus Magnus, i 582 Alchemy, ii /63 Alcyone, ii 768 Aldebaran, ii 785 Aldrovandi, ii 207 Aletae, ii 141 Alexander, ii 417 Alexander Polyhistor, ii 53,65 Alexandria, ii 763 Alexandrians, i 364, 409 Algae, i 177 Algeria, ii 752 Alhim, i 91 Alkamenes, i 387 Allahabad, ii 221 Allen, Grant, ii 288, 679, 687, 740 Aim, Almeh, ii 463 Alpha Polaris, i 435 Amanasa, ii 191 Ambrose, St., i 123 Ambhamsi, i 459 Amdo, i 108 Amenophes, i 399 Amenti, i 134, 365, 385, 674, ii 481 America, ii 8, 327 Amesha-Spentas, ii 358, 384, 517 Amita Buddha, i 106 Amitabha, i 106, 356 Ammianus Marcellinus, ii 429 Amen, i 365 et sea., ii 135 Amen Ra, i 367, o93 Amoeba, ii 116 Ampere, i 512 Amphioxus, ii 370 Amphitrite, ii 775 Amrita, i 67, 348 Amsimsavatara, ii 359 Amshaspends, i 113, ii 6, 92, 358, 365, 488, 516 Ana, ii 463 Anaerobes, i 249 Anagamin, i 206 Anagraniyas, i 357 Anakim, ii 340 Analogy, ii 153 Anaxagoras, i 50, 117, 332, 568, 595, 623 Anaximenes, i 77 Andrews, Dr., ii 136 Androgyne goat, i 253 Androgyne men, ii 197 Androgynes ii 165, 216 Anemos, i 342 Angels, i 127, 276, 416, ii 80, 222 Ani, i 78 Anima Mundi, i 47, 97, 196 Aniyamsam Aniyasam, i 542, ii 732 Ankh, ii 30, 546 et seq, Anson, W. S. W., i 424 Antediluvians, ii 410 Anthropogenesis, ii 13 Anthropology, i 323, ii 649, 721 Anthropos, i 449 Antichrist, i 612 Antipodes, ii 407 Antiquity of Man, ii 688 Anu, i 357, 542, ii 62 Anubis, i 410, li 28, 385 Anugita, i 87, 94, 101, 571, ii 637 Anugraha, i 448 Anuki, i 367, ii 31 Anupadaka, i 11, 47, 52, 571 Apam Napat, ii 400 Apana, i 94, 95, ii 567 Apap, ii 213, 588 Ape, ii 184 Apes and monkeys, I 185 Apis, i 135 Apocrypha, ii 529 Apollo, i 167. 366, ii 7, 44, 122, 38i, 765i, 774 Apollo, bom from teda's %gg, i 366; the Sun, ii 7; Karneios, ii 44; daughters of, ii 122; bom on a sidereal is- land, ii 383; Hyperbor- ean Apollo, ii 769 ; the birthplace of, ii 774 ApoUodoros, ii 53, 770, Apollo Python, ii 208 Apollonios Rhodios, ii 342 ApoUonios of Tyana, ii Apollyon, ii 229 Apophis, ii 588 Apple, ii 97 Apsaras, ii 174 Apteryx, ii 681 Apuleius, ii 491 Aquarius, i 651, ii 785 Arachnidae, ii 257 Arani, ii 526 Ararat, ii 145 Arcadians, ii 352 Archaeopteryx, ii 183 Archaic Stanzas, i 1. ii i Archaic Teachings, ii 251 Archangel, i 638 Archebiosis, i 455. ii 164 Archimedes, i 117 Architect, i 279, 613 Arcturus, i 647 Ares, i 284, ii 392 Argha. ii 142, 462 Arghyanath, ii 416 ^^^^ya-Varsha, ii 416, Argos, ii 122, 294 Arhan. i 206 Arhat, i xxviii, 6, 48 95 157, ii 18, 339 ' " Ariadne, ii 67 INDEX 111 Arimaspi, ii 416, 769 Arion, ii 399 Arista rchos, i 117 Aristobulus, i 648 Aristophanes, i 359, ii 133 Aristotle, i 117, 123, 279, 337, 361, 461, 481, 493, ii 153, 159 Aristotle, teaches sphe- ricity of earth, i 117; incorporeal principles, i 123; on Chaos, i 337; on Neo- Pythagoreans, i 361 ; on Elements, i 461; badly digested by Bacon, i 481 ; Rulers, i 493; against revolu- tion of earth, ii 153 Arjuna, ii 214, 628 Arjuna Misra, i 94, ii 638 Ark, i 319, 444, ii 313 Arka, ii 463 Arkites, ii 142 Arnaud, i 262 Amobius, i 353, ii 143, 342 Arrian, ii 418 Artemis, i 228, 387 Arthur, ii 393, 754 Arupa, i 30, 89, 98, 118, 122, 197, 200, 436 Arvaksrotas, i 456, ii 163 Aryabhata, i 117 Aryan, i 645, ii 68, 147, 378, 754, 768 Aryanists, ii 425 Aryan Races, ii 429 Aryans, i 286. 388, 534, ii 196, 225, 470, 536, 603, 631 Aryas, ii 85, 526 Aryasangha, i 49, 158 Asat, ii 449 As-burj, ii 403 Asha, ii 114 Ascidians, ii 119 Asklepiades, ii 342 Asklepios, i 285, 353, 566, ii 211, 259, 770 Ases, ii 97 Asgard, i 424, 427, ii 97 Ashburj, ii 407 Ash tree, ii 97, 181, 519 Asia, ii 401 Asiatic nations, ii 795 Ask, ii 97 Ashmogh, ii 205 ASoka, ii 220 Assessors, i 104 Assier, Paul d', i 620 Assyria, i 390, 650, ii 202 Assyrian, ii 428 Astaphai, i 577 Astarte, i 468 Asterope, ii 768 Astral, i 424, 639, ii 74 Astraea, ii 785 Astrology, i 105, ii 623 Astronomers, Antediluv- ian, ii 47 Astronomy, i 163 et seq., 588 et sea., 658 et sea., ii 357 Asura, i 92, 126, 202, 348, 419, ii 59, 86, 90, 163, 174, 227, 230, 248, 318, 323, 390, 405, 487, 500 Asuras, names of, i 92; four Maharajahs, i 126 ; Cosmic Demons, i 202; Demons, i 348, ii 405; penances of, i 419; spiritual Beings, ii 59; high celestial Beings, ii 90; first Beings creat- ed, ii 163; sanctity, chastity of, ii 174; en- emies of gods, ii 230; flames, ii 248; incarn- ation of, ii 318; hu- man, ii 323; conflict with gods, ii 390; war ^.->pf, ii 500 I Asura-maya, ii 47, 49, 67, ^. 326, 436 Asvamedha, ii 570 Asvamedha Parvan, i 94 Asvattha, i 406, 523, 536, 549, ii 97 Atah, i 78 Atala, ii 147. 322, 403, 405, 408 Atavism, i 261 Athanor, i 81 Atheism, i 7, 279 Athena, ii 519, 771 Athenaeus, ii 31 Atlantean giants, ii 424 Atlantean Race, ii 603 Atlanteans, modem San- skrit not spoken by, i 23; Gibborim of sub- merged race, i 415; days of sinful, i 609; continent of Atlantis, ii 8; Asura-maya the Atlantean Rishi, ii 49; Atlantis, deluge in, ii 141, 144; original type of, ii 201 ; Sons of God, ii 224; fall of angels. ii 229; prolongation of Africa, ii 263; belong to Fourth Race, ii 266; finer physical men, ii 271 ; chose wives, ii 286; history, ii 313 et seq.; land of sin, ii 322 ; submergence of, ii 330; record of deluge, ii 365; Telchines an Atlantean form, ii 391 ; the Atlantean giants, ii 394; abode of wick- ed, ii 402 ; exists no longer, ii 408; civiliza- tion of, ii 429; heir- loom from, ii 431 ; last of population, ii 433; mixed with Aryan ele- ment, ii 444; fate of the Atlanteans, ii 493; great deluge carries away Atlantis, ii 533; their prowess, ii 753; Druids descendants of, ii 756; transmit to 5th Race, ii 760 Atlantis, i 23, 415, 609, ii 8, 49, 141, 201, 224, 229, 249, 263. 266, 271, 286, 302, 313 et seq., 322, 330, 365. 371, 394, 402 et seq., 408, 429, 431, 433, 444, 493, 533, 756, 760 Atlanto-Aryan, ii 750, 760 Atlas, ii 277, 404, 493, 761 Atma, illO, 120, 130, 157, 158, 220, 226. 291, 334, 570, ii 57, 241, 403, 579, 580, 593, 632 Atma, not Parabrahm, i 130; classification of, i 157; itsUpadhis, il58; after the death of man, i 220 ; spirit, i 226 ; sev- enth principle, i 571 ; three-one principle, ii 57 ; not the human Ego, ii 79 ; region of, ii 403 ; seventh element, ii 579 ; pure Spirit, ii 632 Atma Buddhi, i 178, 213, 216, 220, 227, 334, ii 254 Atma-Buddhi-Manas, i 18, 218, 220, 570, ii 57 Atmamatrasu, i 334 Atman, i 110, 471, ii 36, 79, 109, 241 IV INDEX Atma-Vidya, i 169, 199 Atom, i 120, 143, 148, 177, 221 Atom, mineral, i 120; life and adventures of an, i 143; of Leibnitz, i 179: atomic forms, i 218; spirits of atoms, i 221 ; atomic forces, i 483; soul atom, i 568 Atoms, i 205, 218, 249, 483. 568 Atri, ii 78 Attica, ii 352 Attock, ii 418 Atyantika, i 371, ii 309 Audhumla, i 367 Audubon, ii 440 Augurs, ii 518 Augustine, St., i 123, ii 313, 476, 535, 589 Augustinus Riccius, i 664 Aum, ii 408 Aura, ii 117 Aurora Borealis, i 205 Australians, ii 162, 196, 197, 721 Avabodha^ ii 528 Avalokitesvara, i xx, 72, 108, 110, 130, 213, 428, 471, ii ^1 Avalokitesvara, manifes- tation of, i XX ; two in Esotericism, i 72; the first Buddha, i 108; manifested Is vara, i 110; named by the Buddhists, i 130; the I/Ogos, i 136; mind- born sons of the first Lord, i 213; of the Hindus, i 428; Kwan Shi Yin is, i 471 ; the Logos, ii 637 Avastha, i 66 Avatar, ii 483 Avatars, ii 423 Aveling, ii 651 Avidya, i 7 Avogadro, i 512, 622 Avyakta, i 522 Avyaktanugrahena, i 521 Avyaya, i 370. 582 Aycsha, ii 319 Ayin, i 350 Azazcl, i 4n, ii 376, 389, 409 Azhi-Dahaka, ii 390 Aztecs, ii 445 B Baal, ii 471, 540 Babbage, i 104, 124 Babylonia, ii 139, 202 Babylonians, i 390, ii 203, 226 Bacchic frenzy, ii 461 Bacchus, i 347, ii 416, 471 Bacon, i 481, ii 439, 443 Bacon, Roger, i 553, 581 Bacteria, i 249, 260 Badaoni i xxiv Baer, von der, ii 649 Bahak-Zivo. i 194, ii 150 Bailly, i 658 et seq.. ii 265 et seq., 332, 368, 371, 394, 399, 621, 742, 765, 777 Bain, i 121, 124, 326, 528, ii 156 Baissac, ii 245, 509 Balaam, ii 409 Bal-ilu, i 100 Bala Rama, ii 613 Ball, Sir R. S., ii 64 Balzac, i 66 Bamian, ii 336 et seq, Bandha, i 132 Barthelemy St. Hilaire, ii 204 Baphomet, i 253 Barahiel, i 618 Barhishad Pitris, ii 77, 88 Barnabas, ii 481 Bami, i 614 Barth, ii 346, 450 Bartholdi, ii 338 Basilideans, i 349, 473 Basnage, ii 366 Basques, ii 790, 792 Bastian, ii 260 Bath-Kol, i 137, 431, ii 106 Bathybius, ii 190, 674 Batu, ii 270 Baudry, ii 524 Baumgartner, ii 718 Beale, i 540 Bede, ii 395 Beglor, i xxi Behemoth, ii 486 Being:, i 14, 352 Bel, i 357, 435, ii 23, 139, 284, 379, 503, 540 Bel, the Creator, i 357; Jupiter, i 435; a pre- siding God, ii 23; a Babylonian God, ii 139; umsimi of, ii 283; and the Dragon, ii 379; the struggle of, ii 503; the Sun, ii 540 Beelzebub, ii 389 Benares, Maharajah of, i xlii Ben fey, ii 92 Ben-Iochai, Rabbi Sime- on, ii 504 Beni Shamash, ii 506 Benjamin, ii 790 Bentley, i 369, 494, 667, ii 63, 76, 253, 431, 499, 550 Bereshith Rabbah, ii 53 Bergerac, de, ii 702 Berkeley, i 3, 96 Bernard, Claude, i 249 Bernard, St., i 401 Berosus, i xxvi, 345, 649 655, ii 65, 115, 143, 394, 454, 477, 504 Belt, T., ii 695 BerthoUet, ii 790 Bes, i 385 Bethel, ii 473 Be-with-us, i 130 Bhagavad Gita, i 10, 68, 130, 136, 138, 428, 535, 620, ii 25, 48, 139. 140 Bhagavat, i 345, ii 48 Bhdgavata Purdna, i 371, ii 418 Bharata, ii 321, 408 Bharata-varsha, ii 182, 321, 405, 501 Bhashya, i 271 Bhashyacharya, i 132 Bhaskara Acharya, ii 321 Bhrantidarsanatah, i 19 Bhrigu, ii 76 Bhumi, i 237, 250, 605 Bhuta, i 446, 452, ii 17 Bhutadi, i 372, 373, 452 Bhutasarga, i 446, 452 Bhuts, i 295 Bhuvarloka, i 371 Bible, i 128, 355, 465, 576 Bible, French, ii 53^ Binah, i 6, 98, 230, 239, 392, 39^, 438, ii 84, 134, 269, 595 Binah, the third Sephir- oth, i 6; in the Mystic Triangle, i 98; identi- fication with Jehovah, i 230; a female prin- ciple, i 239; the upper mediating Mother, i INDEX 392; is the Chaldaean Tiamat, i 394 ; the fem- inine name, i 438; is Intelligent Nature, ii 84; is Intelligence, ii 134; is female part of Adam-Kadmon, ii 269 Bird's nest, ii 292 BiscLof, ii 159, 695 Bjerregaard, i 632 Black magic, i 254 Blake, Carter, ii 725, 744, 755 783 Blanchard, ii 151, 159, 160 Boar Avatar, i 368, ii 53, 252 Bodhisattva, i 42, 52, 571, 572, ii 34, 178 Boehme, i 494, ii 630 Boeotia, ii 270 Boethius, i 361 Bogolubof, i 249 Bopaveda, ii 590 Bordj, i 341 Boreas, i 466, 467, 469 Borlase, Dr., ii 756 Borsippa, ii 456 Boscovich, i 507 Bossuet, i 331, ii 279, 485 Boucher de Perthes, ii 675, 714 Bouilland, Dr., ii 784 Boulanger, ii 372 Bourbourg, Brasseur de, ii 96, 160, 213, 379 et seq., 745 Bourdin, i 587 Bourgeois, ii 675, 723, 751. 752 Bourges, ii 654 Brachmans, ii 573 Brachycephalic, ii 168 Brahm, i 359, 379 Brahma, i 80, 256, 420, 445, ii 465 Brahma, Infinite Space, i 8; in every atom of Universe, i 17; the In- finite, i 80; (Para) Brahma, i 420; Black Swan, i 78, 357, ii 465 Brahma, i 8, 17, 41, 80, 206, 245, 257, 286, 333, 344, 345, 359, 365, 376, 379, 381, 427, 446, 623, ii 43, 53, 59, 60, 82, 89, 115, 176, 233, 237, 578 Brahma, Egg of, i 257; Vishnu and Siva, i 286 ; first Unit only, i 333; Theos, i 344; architect of the Universe, i 345; born from Egg, i 366; Brahmanda Purdna. i 367; night of, i 3/6; born of water, i 379; the Second Logos, i 381 ; emanation of Time, i 427; Age of, i 446; sons of, i 457; dual form of, i 623; identical with Mars, ii 43, 124; in the shape of a boar, ii 53; four bodies of, ii 58; gods issuing from thigh, ii 59; is Viraja, ii 89; Yoga union with, ii 115; generative Light of Logos, ii 233; Asu- ras rebel against, ii 237; fifth head, ii 578 Brahma Kalanamsa, i 78, ii 122 Brahma Prajapati, i 80, 436, ii 471, 625 Brahma- Purusha, i 349 Brahma-Rudra, i 458 Brahma- Vach, i 81, ii 125 Brahma-Viraj, i 81, 355, ii 43 Brahma-Vishnu, i 538 Brahmachari Bawa, ii 427 Brahmacharya, ii 458 Brahman, i 406 Brahmanas, i 165 Brahmanaspati, i 120, ii 498 Brahmanda Purana, i 367, 436 Brahmandika, i 442 Brahmanism, ii 637 Brahmaputra, i 413, ii 374 Brahmarandra, i 132 Brahmans, chronology of, ii 66; duties of ii 77; exclusiveness of the, ii 471 ; septenary accord- ing to, ii 592 Branchiostoma, ii 370 Braye, de, ii 723 Breal, ii 269 Breath, i 2, 12, 14, 55, 95 Bree, C. R.. ii 727 Brewster, Sir D., i 580, ii 701 Briareus, ii 70 Brihaspati, i 120, ii 23, 45. 499 Brimstone, ii 513 Brinham Rocks, ii 347 Brittany, ii 342 Broca, ii 249, 681, 725 Bronze, ii 520 Brown, Robt, Jr., ii 218, 317 Bruce, ii 531 Brucker, i 451 Brunck, ii 305 Bryant, i 359, 360, 444, ii 364, 391, 597 Bubastis, i 387 Buch, Leopold von, ii 791 Biichner, L., i 519, 639, 640, ii 154, 651, 695, 718 Buckle, H. T., i 298, 515 Buckwell, i 510 Buddha, i 270, 419, ii 110, 215, 234, 359, 419, 586* Buddhas, i 574, ii 224, 339, 415 Buddhas of Confession, ii423 Buddha-Dakini, ii 285 Buddha-Lha, ii 423 Buddhi, i 101, 120, 157, 177, 453, 567, 572, ii 57 79, 81, 231, 241, 247, 593 632 Buddhi, Manas the upa- dhi of, i 101 ; formless divine soul, i 120, 567; spiritual soul, i 157, ii 632; Cosmic Monad, i 177; Root of Intelli- gence, i 572; in the Tnmurti, ii 57 ; not the Ego, ii 79 ; soul in con- nexion with, ii 81 ; a part of Higher Self, li 230; cemented to Atma, ii 241 ; in a dia- gram, ii 593 Buddhism, i xvii, ii 637 Buddhist, ii 220, 339 Buddhist works, ii 224 Budh, i 472 Budha, i xviii, 228, ii 45 Buffon, i 596, ii 646, 698, 792 Builder, i 277, ii 358 Bulaq, i xxix Bunsen. i xxvii, 115, 435. 528, li 32, 82, 413 Burmeister, ii 154 Burnell, i 334 Burnes, ii 337 Burnouf, i 380 Bushmen, ii 287, 721 VI INDEX Buthon (Bythos), i 214, 349, ii 574 Butler, ii 200 Butlerof, i 251, 517, 518, 519, 520, 581, ii 651 Caduceus, i 388, 550 Caecum, ii 681 Caesar, ii 763 Cagliostro, ii 156 Cain, i 4lS ii 127, 269, 391 Cain-Abel, i 412 Cainites, ii 146, 209, 391 Calypso, ii 769 Cambry, ii 342, 344, 347 Cambyses, ii 360 Canary Island Guanches, ii 678, 740 Capellini, ii 714, 740. 752 Capricornus, i 219, 233 Carlyle, i 211, 212, 303 Carnac, ii 380, 752, 753 Camac, Rivett, ii 34o Caraelly, i 584 Carpenter, Dr., ii 257 Carson, ii 755 Cartailhac, ii 752 Cassel, i 113 Cassini, i 660, 661, 667 Cassius Hemina, ii 363 Castor, i 366, ii 121 et seq. Catarrhini, ii 193, 328, 667 Cathedral organ, ii 348 Catherine de Medicis, ii 70 Catholics, Roman, i 481 Cauchy, i 482, 486, 489 Causality, i 139 Cause, i 46, 569 Cause, First, i 327, 342 Cell- Souls, ii 670 Causes, ii 74 Celsus, i 445 Centrifugal and centri- petal forces, i 282 Chakra, i 52, 114, 215 Chakshus, ii 22 Chains of planets, ii 699 Chaitanya, i 6 Chaldaea, ii 202, 386 Chaldaeans, i 267, 575, ii 62 Chambers, J. D., ii 2 Champollion, i 436, 473, ii 210 Chananea, i xliii Chandalas, ii 200 Chandravansas, i 388 Chantong, ii 179 Chaos, i 73, 109. 336, 342, 433, 434, 452, 599, 600 Charcot, ii 156, 371 Charles, i 84 Charton, ii 343 Chateaubriand, de, i 403 Chatterji, M. k., i 570 Chatur, i 71 Chaubard, i 506 Chebel, ii 125 Chemi, i 367 Chemis, i 367 Chemistry, i 586, 620 et seq. Chenresi, ii 173, 178 Cheops, i 362 Cherchen, i xxxiii Cherub, i 363, 466 Cherubim, i 127, 364 Cherubs, ii 115 Chhayas, i 181, ii 17, 120, 174, 233 Chiim, i 130 Child, Lydia M., i 358 Chimpanzee, ii 263 Chinese, i 307, ii 215, 280 Chinese works, ii 301 Chit, i 6 Chitra-Gupta, i 105 Chitrasikhandinas^ i 453 Chnoubis, i 473, ii 210 Chnouphis, ii 210 Chochmah, i 98, 239, 355, 438, ii 84, 134, 2b9 Chohans, ii 16, 34, 233 Christian Fathers, i xxxix Cholula, ii 276 Christ, i 612, ii 231, 708 Christianity, i 468, 611 Christians, i 121, ii 215, 377 Christos, i 132, 198, 459, ii 378 Christos Sophia, i 473 Christy, ii 714 Chronology, ii 66 et seq. Chronos, i 417, 452 Chthonia, ii 130 Chuang, ii 219 Chyuta, ii 47 Cicero, ii 212 Cidastes. ii 218 Cifron, i 360 Circe, ii 769 Circle, i 98, 99, 359 Cipher, i 360 Clausius, i 513, 587 Clavigero, ii 35 Clemens Alexandrinus, i 125, 387, 462, ii 361 Climacteric, i 656 Clodd, Edw., i 3, ii 686, 710 Cobras, ii 209 Cold mist, i 82, 600 Colebrooke, i 47, 334 Coleridge, i 275, 645, 653 Collingwood, J. F., ii 154, 719 Colossal stones, ii 341 Comets, i 203, 599 Confucius, i xxxvii, 440, 441 Con^reve, ii 304 Conjunctions, i 656 Consciousness, i 38, 47, 56 Constantine, i xliv, 469 Continents, submerged, ii 324 Cook, Capt., ii 331 Cooke, J. P., i 512, 580 Cope, Prof., ii 205 Copernicus, ii 28 Coptic, i 115 Coptic MSS., i 132 Coronado, ii 35 Cory, i 70, 340, 348, 462, ii 190 Cosmic glyphs, ii 356 Cosmic gods, i 463 Cosmocratores, i 124, 331, ii 23, 97 Cosmos, i 82, ii 29 Coulomb's law, i 501 Councils, ii 279 Cow, i 390, 434 Cox, i 304 Crawford, ii 169 Creation of man, ii 86 Creuzer, i 461, 4iS3, 652, ii 285, 367, 369 Crocodile, i 219, 233, 403 Croll, ii 9, 141, 144, 314, 685, 715 Cromagnon skulls, ii 740 et seq. Crookes, i 140, 283, 460, 514, 526, 543 et seq., 550, 553, 562. 580 et seq., 586, 597, 620 et seq., ii 105, 211 Cross, i 321, ii 216, 217 Crotch, Duppa, ii 781 Cruden, i 127 Crux ansata, i 321, 366 INDEX vu Csoma di K6r6s, i 49 Cudworth, ii 159, 264 Cumberland, BishoD, ii 264, 360, 393 Cunningham, i xxviii Curds, i 205, 206, 543 Curse, i 192, ii 411 Curtis, G. T., ii 683 Cusa, ii 158 Cushing, F. H., ii 629 Cutha tablet, ii 55 Cuvier, i 491, ii 205, 739 Cuzco, i 209 Cycles, i 642, ii 379 Cyclopean ruins, ii 341 Cyclopes, ii 70, 289, 337, 345 Cynocephalus, i 388 Cyrus, i 652, ii 360 Cytoblastema, ii 256 Czolbe, ii 154 Dabar, i 350 Dabarim, i 432 Daemon est deus inver- sus, i 70, 411 Dagon, i 345, 394, ii 54, 366 Dagon, Chaldaean legend of, i 345 ; a fish, i 394 ; Oannes or, ii 54, 366 Daitya, island of, ii 314 Daityas, i 92, 419, 422, ii 224, 225, 227, 319, 336, 381 Daityas, defeat deities, i 419; demons, i 422; Atlanteans, ii 224; the monarch of, ii 225; brought into disrepute, ii 22/; live on Black Land, ii 319: in India, ii 336; giant, a demi- god, ii 381 Daiviprakriti, i 136, 216, 293, 430, 602, ii 38 Dakini, ii 271 Daksha, i 142, 366, 430, 436, 623, ii 177, 178, 182, 183, 192, 247, 275 Daksha, his daughter Vi- nata, i 366; his daugh- ter Vach, i 430; a form of Brahma, i 623 ; father of first human progenitors, ii 177 ; syn- thesis of races, ii 178; the creator of physical man, ii 182; typifies early Third Race, ii 183; reincarnated cre- ator of man, ii 192 ; the intelligent, ii 247; first progeny of, ii 275 Daksha's daughters, i 521 Damaskios, i /O, 235, 343, 425 Damavend, ii 397 Dan, ii 211 Dana, Prof., ii 324 Danavas, i 92, ii 192, 336, 381 Dangma, i 27, 45 et seq. Dankmoe, i 228 Danville, ii 394 Da rem, i 466 Darkness, i 70, 356, 443 Darmesteter, i 336, ii 97, 291, 292 Darsanas, i 47 Darwin, i 155, 185, 186, 585, 600, ii 9, 64, 118, 187, 195, 245, 256, 287 Darwinism, i 186, ii 56 Daumling, i 165 Davids, Rhys, i 108, 471, 539 Davis, Barnard, ii 790 Davy, Sir H., i 480 Dawkins, Boyd, ii 675 Dayanand Sarasvati, i XXX, XXXV, ii 68, 214 De Bouchepom, ii 330 Decharme, ii 122, 123, 269, 363 De Gebelin, i 642 Deity, i 2, 35, 645 Delambre, i 499 De la Vega, ii 338, 345 Delgarme, i 310 Delhi, ii 221 Deluge, i 649, ii 313, 350, 351 Deluges, ii 139 Demaimieux, i 310 De Maistre, i 604 De Mirville, i 400, 418, 503, 506, 651, ii 207, 342. 347, 367 369, 371 Demiourgos, i ^79, 413, ii 75,243 Demiourgos, a collective creator, i 279; creator of heaven and earth, i 413; descent of, ii 75; of Nazarenes, ii 243 Demokritos. i 2, 343, 518, 579, 611, ii 285 De Mousseaux, i 671 Demrush, ii 398 Denon, ii 332 Denton, i 201 Desbosses, i 631 Descartes, i 117, 206, 623, 629 Desnoyers, ii 751 Deukalion, ii 270, 309, 335, 769 Deus, i 347 Deus inversus, i 70 Deus Lunus, i 396 Deus Mundus, i 463 Deva, i 206, ii 292 Deva eye, ii 292, 295 Devachan, i 39, 173, 221, 244, 365, ii 57, 374 Devachan, the false bliss of, i 39, 221; abode of bliss, i 365; and the higher element of Ma- nas, ii 57; the higher principles in, ii 374 Devajnanams, ii 90 Devaloka, i 131, 605 Devamatri, i 53, 356, 527 Deva-Rishi, ii 48 Devas, i 276, 295, ii 90, 95, 233, 307, 373 Devas, angels, ii 292 et seq.; a kind of spirit- ual being, ii 90; their symbolism in Greece, ii 95; or Dhyan Cho- hans, ii 233; gods and demi-gods, ii 373 Deva-Sarga, i 454 Devasena, ii 199 Devayana, i 132 Devidurga, i 91 Devil, i 70, 73, 442, ii 228, 376 Devils, i 235 Devourers, i 259 Devs, ii 394 Dhaivata, i 534 Dhammapada, ii 110 Dhruva, i 435 Dhyana, i 571. ii 116 Dhyani Bodhisattva, i 109, ii 116 Dhyani Buddhas, i 42, 113, 572, ii 116 Dhyani Chohans, i 10, 16, 22, 38, 42, 51, 114, 119, 146, 183, 188, 221, 226, 265, 278, 294, 375, 427, vin INDEX 442. 452, 458, 478, 573, 601, 604, 630, 635, 638, 652. ii 60, 102, 108. 120, 233, 267, 275, 281, 303, 307, 318, 361, 366, 683 Dhyani Chohans, prim- ordial men, i 10 ; trans- mit thought, i 16; have divine powers, i 22; spiritual beings, i 38; creative spirits, i 42; the highest, i 51; the invisible deity and the, i 114; hosts of angelic beings, i 119; guiding intelligences, i 146 ; ethereal races of, i 188; have to become angels, i 221 ; relations with humanity, i 226; monad is an individual Dhyan Chohan, i 265; high planetary spirits, i 278, 635; Elohim, i 295; Builders, i 375; creative powers, i 427, ii 60; solar and lunar Pitris, i 442 ; aggregate of intelligence, i 452; seven divisions of, i 458 ; human, i 478 ; con- sciousness i 573; intel- ligences, i 601 ; cosmic, i 604, 630; or archan- gels, i 638; of supra- mundane spheres, i 652; four orders or classes of, ii 102; are Devas, ii 108; essence, ii 120; pure celestial beings, ii 233; Sons of Wisdom, ii 267; incar- nate, ii 275; lower, ii 281 ; gods themselves, ii 303 ; help of, ii 307 ; hierarchies of, ii 318; informing groups of, ii 361 ; primitive, ii 366 ; heavenly man, ii 683 Dhyanipasa, i 90 Dhyanis i 181, 183, 184, 571, ii 16, 80, 210. 228 Diana, i 386. 395, ii 123 Didymium, i 141 Dinosaurians. ii 218 Diodorus Siculus. i 366, ii 143, 344, 363. 775 Diotrenes Laertius, i 434, 650 Dionysos, i 360 Diorite, ii 692 Dioscuri, ii 363 Dirghatamas, ii 97 Disc, i 1, 4 Djin, i 295 Dolichocephalic, ii 168 Donnelly, ii 221, 333 Dorjesempa, i 52, 571 Douay version, i 128 Dove, i 354 Dowler, ii 352 Drach, Chev., i 467 Draco, i 411 Dracontia, ii 756 Dragon, i 127, ii 96, 206, 210, 218, 351, 353, 354, 365, 379, 386, 397 Dragon, the old Devil, ii 98; Chinese, ii 206; and Serpents ii 210; Great, ii 351 ; the con- tellation, ii 353; fab- ulous, ii 354; Yellow, ii 365; Sons of the, ii 379 et seq.; the fiery serpent, ii 387 Dragon Logos, i 409 Dragons, ii 202 Draper, i 104, 357 Druid Circles, i 209 Drushim, i 438 Dryden, i 644 Dryopithecus, ii 675 et seq. Du Bois-Reymond, i 485, 518, ii 650 Dugpaship, ii 221 Dujardin Beaumetz, ii 153 Dulaure, i 652 Duncan, P. M., i 102 Dunlap, i 195, 353, ii 212 Dupuis, i 653, ii Z2 Duran, ii 276 Dvapara Yuga, ii 147 Dvija, i 209, ii 70 Dvipa, i 257, ii 155, 264, 320, 350 Dvipas. described in Pu- ranas, ii 264; seven, ii 320; seven great is- lands, ii 350 Dyaus, i 101, 347. 376 Dzyan, i xx, xxiii, 606, 674, ii 46, 220, 241, 375 Dzyu, i 108 E Delphicum, ii 580 Ea, ii 61, 139, 226 Eagle, i 127, 441 Earth, i 132, 141, 155, 159, 180, 250, 253, 257, ii 33, 66 Earth, Devaloka worlds,! 131 ; personification of, i 141; moon as a sat- ellite of, i 155. 180; visible representative of the globes, i 159; three earths, i 250; forms of nature, i 257 ; progeny of moon, ii 33; formation of, ii 66 Earth's rotundity, ii 708 East, i 123, ii 535 Easter Island, i 321, ii 223, 317, 331, 336 Ebionites, i 197 Echath, i 130 Echod, i 7Z, 113, 130 Eckstein, ii 357 Eddas, i 344, ii 27, 386 Eddin Ahmed ben Yah- V3. 11 36^ Eden, i W, 244, ii 42, 410, 494 Eden, abode of gods, i 127; tree of good and evil, i 247; true and perfect serpent, ii 410 Eaens. ii 202 Edison, ii 784 Edkins, Jos., i xxviii, 72, 126 Edom, ii 2, 55 Edris, ii 366, 529 Edwards, Milne, ii 723 Effects, ii 74 Egg, i 65. 359, 366. 367, 368, ii 181 Egg, mundane, i 65; as a universal symbol, i 359; evolves Chemi, i 367; Buddha's refusal to eat, i 369; of Great Serpent, ii 181 Ego, 1 243. ii 109 Egos, i 181, ii 291 Egypt, ii 557 Egyptians, i 134, 229, ii 357, 435, 536 Egyptian temples, i 125 Eka, i 73, 113, 129 EkaJloka S&stra.i 61 Ekphantos, i 11/ INDEX IX El, ii 509 Eleazar, Rabbi, ii 134, 200, 315, 532 Electra, ii 768 Electricity, i 81, 111, 139 El-El, i 463 Elements, i 218, 460, 462, 546 et sea., ii 114 Elephant, ii 219 Elephanta, ii 221 Eleusis, ii 270 Elijah, i 466, ii 531 Elivagar, i 367 Ellora, ii 221 Eloah, ii 509 Elohim, i 73, 90, 112, 113, 114, 197, 225, 355, 421, 442 447, 493, 548, 619, ii 37, 38, 44, 61, 95, 134, 220, 243, 280, 474 Elohim, as Jehovah, i 73 ; number for, i 90; in- ner divine entity, i 113; meaning of, i 114; in systems of Gnostics, i 197; man a child of, i 225 ; tribal gods, i 421 ; assuming god-name, i 442; let there be a fir- mament, i 447; sacri- fice to, i 493; septen- ary, i 548; minor lo- goi, ii 37; Jehovah, ii 38; create man, ii 44; inferior, ii 61 ; lower divine beings, ii 95; brought forth man, ii 134; impart secrets, ii 220; know good and evil, ii 243 ; symbols of, ii 474 Elohistic, ii 473 Eloi, i 577 Elion, ii 380 Emepht. i 367 Emerson, i 48 Empedokles, i 497 Enfield, ii 594 Ennoia, ii 244 Enoch, i 207, 609, ii 145, 229, 230. 366, 454, 482, 529, 532, 533 Enoch, sage and hiero- phant. i 207; Uriel to him, i 609; visions of, ii 229 ; Archbishop Laurence on, ii 230; generic name, ii 267; traditions of, ii 366; Son of Man, ii 533 Enoch, Book' of , ii 145, 482, 529, 532 Enoichion, ii 529 Enos, ii 125, 469 Enosh, ii 129 En- Soph, i 109, 214, 357, 429 Entities, i 106, 133, 145, 215, 233, 493 Entity, i 1-^, 143, 154 Eocene, ii 9, 690 Ephialtes, ii 70 Epicurus, i 518, 568, 629, ii 285 Epigenes, ii 620 Epiphanius, ii 569 Erard-Mollien, i 657 Eratosthenes, ii 367 Erdmann, i 630 Erebos, i 110 Eridu, ii 203, 226, 693 Eros, i 109 Eros-Phanes, i 365 Esoteric, i 306 Esoteric Buddhism, i xvii, 152, 156 Esoteric Tenets, ii 449 Essence, Absolute, i 273 Essenes, ii 111 Ether, i 12, 13, 325, 342, 462, 482, 486, 524, 587 Ether, grossest form of Akasa, i 13; undula- tory, i 325; subdivis- ions, i 342: all things have come from, i 462; universal, i 482; pro- duced sound, i 587 Ethiops, ii 417 Euclid, ii 522, 552 Eugenius Philalethes, i 260 Eugibinus, ii 134 Euler, i 491 Euripides, ii 123 Europe, ii 368 Eusebios, ii 342 Eusebius, i xxvi, ii 53, 278, 357, 368, 692 Eustathius, ii 463 Evans, J., ii 722 Eve. i 129, 355, ii 43, 95, 130, 193, 220, 270, 410, 467 Evil Spirit, ii 475 Evolution, i 187, 219, ii 131, 191, 544, 649, 683, 719 Evolution, cyclic, i 634 Evolution, Law of, ii 256 Evolution of a cathedral organ, ii 348 Evolutionists, ii 187 Ewald, ii 454 Exodus, ii 426 Eye, Third, ii 288 et seq. Ezekiel's wheel, i 363, ii 128 Ezra, i 655, ii 4, 143, 461 Faber, i 360, ii 142, 144, 264, 344 360, 364, 365 Fabre, ii 746 Fafnir, i 404 Fa-Hwa-King, i 470 Falconnet, ii 342 Fall, ii 62 Fall of Man, ii 228 Fallen Angel, ii 475 Faraday, i 507, 510 Fravashi, ii 480 Faye, i 165, 496, 500, 505, 541, 588, 599 Fergusson, ii 220, 226 Feridan, ii 398 Ferouer, i 235, ii 478, 480 Ferrel, ii 64 Ferrier, i 125 Fetahil, i 195 Fetus, ii 131 Fichte, i 50, 51, 79, 281 Figaniere, ii 289 Figuier, ii 136 Filioque dogma, ii 635 Filippi, ii 646 Fire, i 6, 85, 121, 141, 203, 25Z 599 Fire Mist, i 83, 140 Fire Philosophers, i 81 Fire Worshipers, i 121 First Cause, i 327, 342 Pishes, Palaeozoic, ii 170 Fiske, ii 680, 786 Flagae, i 222 Flame, i 81, 121, 215, 599. ii 234 Flammarion, ii 135, 699. 707 Florence, ii 221 Flower, W. H., ii 169 Fludd, i 70 Fohat, i 16, 30, 76, 82, 85, 109, 122, 137, 138, 143, 145. 147, 204, 216, 328, 493, 557, 590, 635, 673, ii 65, 400, 586 INDEX Fohat, animating princi- ple, i 16; hardens the atoms, i 30; hisses as he glides, i 76; giy^s an impulse, i 82; im- presses mind on mat- ter, i 85; an abstract philosophical idea, i 109; takes five strides, i 122; son of the son, i 137; seven conditions of, i 138; in Occult science, i 142; scatter- ing products, i 143; produces seven laya centers, i 147; has many abodes, i 204; seven sons, i 216; cos- mic energy, i 328; en- ergizing and guiding intelligence, i 493; po- tential breath of, i 635 ; the key of occultism, i 673 ; in manifestation, ii 65; Vedic names of, ii 400; and the Svas- tika, ii 586 Foh-tchou, ii 215 Foix, de, ii 96 Fo-Kien, i 271 Foraminifera, ii 257 Force, i 147, 482, 502v 509, 517, 529, 587 Force, the coming, i 554 Forces, i 440, 464 Fossil relics of man, ii 675 Foster, Sir M.. ii 131 Foucault, i 502 Fourth Race, ii 227 Fourth Race men, ii 198 Franck, i 195, 350 FranccEur, i 529 Frangois de Tours, ii 114 Frankenstein, ii 349, 427, 506 Fresnel i 482, 486 Frog, i 355 Frog-symbol, i 385 Fiirst, ii 541 Fylfot, ii 546 Q Gabalis, Count de, i 606 Gabriel, i 379, ii 472, 538 Gaea, i 109 Galen, ii 132 Galilean Adept, ii 231 Galileo, i 117, 568, 623, ii 534 Gamma, ii 583, 590 Gandharvas, i 92, 126, 523, 524, ii 90 Ganga, i 385 Gangadvara, ii 571 Ganymedes, ii 785 Garden of Wisdom, ii 204 Gardiner, Starkie, ii 782 Garga, ii 49 Garuda, i 366, 421, ii 254, 565, 570 Gases, i 82 Gaudry, Albert, ii 646, 678, 714, 739, 749 Gauramukha, ii 323 Gautama, i xxi, 47, 108, 161, 368, 379, ii 339, 423, 637 Gebers, i 114 Gebirol, Ibn, i 347, 376, ii 461 Geborira, i 114 Gehenna, i 463 Geiger, Dr., ii 358, 757 Geikie, ii 720 Gelukpas, i 108 Gemara Sanhedrim, ii 473 Genesis, i 70, 73, ii 1, 60, 81, 213, Z7^, 453 Genesis of man, ii 797 Genii, i 288 Gentil, M. le, i 663 Geoff roy St. Hilaire, ii 206, 646, 651 Geological chronology, ii 710 Geological periods, ii 688 Geometrical forms, i 97 George, St., ii 238, 397 Gharma-ja, ii 124 Giamshid, ii 398 Giants, ii 277 et sea,, 341, 752, 777 Gibborim, i 415, ii 70, 279, 340 Gibraltar, ii 8 Gilgoolem, i 568 Gimil, ii 100 Ginnunga-gap, i 367, 427 Ginsburg, ii 284 Giraldus Cambrensis, ii 345 Gladstone, W. E., ii 383, 766, 770 Globigerina, ii 257 Gnostic works, ii 530 Gnostics, i xliv, 410, 448, 473, 577, 636, ii 96, 214, 243, 389, 538, 580, 604 Gnostics, doctrines of, i xliv; C. W. King's book, i 410 ; their Heb- domad, i 448; sacred serpent, i 472; Chris- tos Sophia, i 473; Co- dex Nasaraeus, ii 96; adore the serpent, ii 214; Ilda Baoth, ii 243 ; founded by Initiates, ii 389; Egyptian, ii 538: "five words" of, ii 580; Pistis Sophia, ii 604 Goat, i 357 Goat of Mendes, i 253 Gobi, ii 331 God, i 147, 295, 347, 576, 636, ii60 God, name of, ii 602 Goddesses, i 396 Godefroy, i 506 Gods, i 288, 396, 495, 548, 610 Gods of Darkness, ii 483 Goethe, i 83 Gogard, ii 97 Golden Age, ii 421, 520 Goldstiicker, ii 524 Gordon-Cumming, ii 440 Gorilla, ii 263 Gorresio, i 415 Gosse, ii 440 Gould, Ch., ii 8, 54. 280, 293, 302, 311, 429, 441, 695, 715 Gratiolet, ii 681 Gravitation, i 490 Gravity, i 529 Greely, i xxiii Greenland, ii 11 Gregorie, ii 467 Grihasta, i 210, ii 499 Grote, ii 760 Grove, Sir W., i 102, 465, 469, 483, 486, 491, 496, 508, 509 Guanches, ii 740 Guardian angels, i 222 Guatemala, ii 50 Gubematis, i 304 Guebre, ii 363 Guhya, i 90 Guinness, H. G., ii 622 Gulguleh, ii 338 Gull, Dr., i 540 Gultweig, ii 520 INDEX XI Gupta- Vidya, i xxxix, 200 Guru, ii 215 Gurudeva, i 120 Gyan, ii 394 Gyges, ii 775 H Ha Idra Zuta Qadisha, i 240 Hades, ii 138, 234 Haeckel, Ernst, i 306, 542, ii 87, 154, 158, 164, 185, 187, 193, 196, 258, 261, 295, 296, 316, 327 et seq., 348, 490, 645, 648, 650, 673, 674, 679, 683, 685, 779, 789 Hagar, ii 76 Haliburton, ii 794 Hall, Fitzedward, i xix, 46, 419, 453, 545, ii 155 Ham, ii 146, 344, 391 Hamilton, Sir William, ii 158 Hamlet, ii 306 Hamy, ii 678, 714, 790 Hanneberg Dr., ii 532 Hanokh, ii 532 Hansa (Hamsa), i 79, 80, 549 Hansa-vahana, i 80 Hanuman, i 190, ii 163, 680 Haoma, ii 97 Hare, i 520 Hari, i 286, 370, 372, 421, ii 76 Harivan^a, i 457, ii 75, 89,572 Harikesa, i 515 Haris, ii 90 Hartmann, E. von, i 1, 50, 281, 282, ii 156, 649 Hartmann, Franz, i 532 Hatha Yoga, ii 639 Hathor, i 91, 400 Hatteria, ii 296 Haug, M., ii 155 Hawaiians, ii 780 Hayoh Bishah, ii 262 Hea, ii 282 Heat, i 84, 103 Heaven, War in, i 418, ii 380 Hebdomad, i 448, ii 590 Hebe, ii 130 Hebrew style, i 115 Heer, Prof., ii 726, 739, 783 Hegel, i 51, 52, 257, 640, ii 449 Hekate, i 387, 396 Hekt, i 385 Hel, ii 99, 774 Hela, i 463 Helenos, ii 342 Heliocentric system, i 117 Heli-on, ii 357, 509 Heliopolis, i 311, 395 Helios, ii 357, 383, 540 Helium, i 218, 584 Hell, ii 234, 237, 774 Hellenbach, ii 627, 654 Helmholtz, i 111, 508, 580, 671, ii 64, 154 Heptachord, i 167 Heptad, ii 602 Herakleides, i 1 17 Herakleitos, i 77, ii 764 Herakles, ii 130 Heraklios, ii 342 Herbelot, ii 394, 398 Herbert, ii 653 Herculaneum, ii 236, 793 Hercules, ii 44 Hercules, Pillars of, ii 223 Hermaphrodites, i 396, ii 2, 118, 124, 130 Hermeias, i 343 Hermes, i 207, 279, 281, 436, 473, 480, 625, 664, ii 48, 99, 109, 137, 210, 211, 234, 267, 270, 380, 383, 529, 538, 541, 556, 725 Hermes, initiator of ma- gic, i 473, ii 211 ; gen- eric name of Thoth, ii 210; mysteries of, ii 234; or Thot, ii 267; god of wisdom, ii 380; conceals his books, ii 530; Chief of the Sev- en, ii 538; the Logos, ii 541 Hermes Trismegistos, i 287, 671, ii 113, 379 Hermes Trismegistos, a sage, i 207; his wis- dom, i 279; transla- tion by Mrs. Kings- ford, i 281, 671; a wide step to Huxley, i 625 ; astronomical ob- servations, i 664; the Smaragdine Tablets, ii 99, 109, 113; Pyman- der, ii 270; way to Bi- ble, ii 383; tablets at Hebron, ii 556 Hermetic Fragments, i 287 Hermon, Mount, ii 409 Herod, li 504 Herodotus, i 362, ii 332, 334, 345, 360, 367, 369, 395, 419, 429, 431, 534 Heroes, ii 336 Herschel, Sir John, i 541 Herschel, Sir W., i 99, 499, 530, 576, 595, 597 Hesiod, i 336, 425, 466, ii 63, 181, 268. 270, 413, 450, 525, 530 Hesperides, i 129 Hesperornis, ii 183 Heterogenesis, ii 177 Hexagon, i 224 Hezekiah, i 364 Hierophants, i 363 Higgins, G., ii 105 Hiketas, i 117 Hilaeira, ii 122 Hilkiah, i 649 Hillwell, ii 347 Himalayas, ii 145, 401 Hinayana, i 39 Hindu philosophy, i 162 Hindu style, i 115 Hindus, i 390 Hipparchos, i 409, 658 Hippokrates, i 223, ii 132, 259, 312 Hippolytos, ii 563, 569 Hippopotami, ii 219 Hiram Abif, i 314 Hiranya, i 360 Hiranyagharba, i 18, 6S, 89, 286, 406, 426, ii 470 Hiranyagharba, manifes- tation of spirit, i 18; luminous egg, i 66; the golden womb, i 89; glory to, i 286; is Brahma in its highest manifestation, i 406; golden tgf^, i 426; ra- diant ^gfr^ ii 470 Hiranyakasipu, i 420 Hiranyapura, ii 383 Him, G. A., i 482, 487, Hivim, ii 380 Hoa, i 78 Hokhmah, ii 85 1 XII Hodson, ii 342 Holmboe, ii 424 Holy Ghost, i 81, 353 Holy of Holies, ii 457, 459, 470, 472 Homer, i 426, 648, ii 11, 383,440 Homogeneous One, i 411 Homunculus, ii 120 Home, Rev., ii 473 Horse, white, i 87 Horus, i 59, 72, 366, 379, ii 385 Houghton, ii 11 Hovelacque, ii 169 Hue, Abbe, ii 502 Huggins, i 598 Hugo, Victor, ii 440 Human races, ii 161 Humboldt, i 178, 205, 322, 497 Hume, it 156 Hunt, E. B., i 486 Hunt, Jas.. ii 169, 739 Hunt, Robt.. i 530, 538, 580, ii 695 Hunt, Dr. T. S., i 495 Hushenk, ii 396, 399 Huxley, Prof., i 477, 501, 539, 542, 625, 634, 637. 640. 670, ii 11, 72, 152. 155, 169, 252, 256, 259, 262, 315, 522, 646. 651, 675, 679, 687, 698, 780, 784, 787, 796 Hyde-Jekyll, i 416 Hydrogen, i 121, ii 105, 112 Hyginus, ii 493 Hylo-Idealistic, i 297 Hylozoism, ii 158 Hyperborean, ii 7, 769 Hyperboreans, ii 11, 775 Hypnotism, ii 156, 641 I lamblichos, i 235, 409, 473, 650, ii 210 lao, i 227, ii 465, 536, 541 lapetos, ii 143 Ibis, i 362 Iguanodon, ii 151, 154 Ikshvaku. i 378, ii 524 Ilda-Baoth, i 197, 449, 577. ii 215. 243, 389 Ilda-Baoth, son of dark- ness, i 197; an astral god, i 449; Jehovah, i INDEX 577; Jehovah an eman- ation of, ii 389 Ilus, i 140 Immaculate conception, i 58 Inachos, ii 519 Incas, ii 141 India, i 311, ii 178 Indra, i 128, 202, 376, ii 174, 176, 500 Indra, East, i 128; god of firmament, i 202; primitive man, i 376; sends Apsarases, ii 174; belonged to Asuras, ii 500 Indriya, i 446 Indus, ii 417 Infusoria, i 146, 177 Ingersoll, ii 767 Initiates, i 516 Inman, i 405, ii 38 Inquisition, ii 238 Intelligences, i 106 lo, ii 415. 417 Iran, ii 393, 439 Iranians, ii 772 Irenaeus, i 194, 448, 449 Irish peasant girl, ii 759 Isaiah, i 70, ii 212, 480 Isanagi and Isanami, i 217, 241 Iscariotes, ii 389 Isidoros ii 342 Isis. i 91, 136, 137, 362, 366, 387, 400, 434, ii 26, 30, 43, 418 Isis, queen of heaven, i 91 ; China and Egypt, i 136; the daughter of Osiris, i 137; Ibis sa- cred to, i 362; holding a lotus, i 366; cat sa- cred to, i 387; the in- fernal Isis, i 400; is mystic Nature, i 434; goddess of life, ii 30; identical with Aditi, ii 43; and the moon, ii 418 Isis Latona, ii 130 Isis Unveiled i xlvi, 113, 235. 641, ii 575, 630 Isis Unveiled, called a plagiarism, i xlvi ; geo- metrical figures, ii 575; Eirv'ptological souls, ii 630 Ister, ii 43 Isvara, i 110, 130. 137, 434 ii 76 Ichchhasakti, i 293 Jabal, ii 390 Jablonski, ii 463 Jacob, ii 211 Jacob's dream, ii 281 Jacob's ladder, ii 358 Jacolliot, i 377, ii 442, 786, 788 Jagad Yoni, i 46, 582, ii 108 Jagan-natha, ii 130 Jah, i 355 Jah-Heva, ii 125 Jah-Hova, i 113, ii 125, 388,468 Jaina Cross, ii 98 Jambu, ii 404 Jambu-dvipa, ii 403 James, Sir H., ii 314 Jana-loka, i 116 Janardana, i 370 Janneus, ii 504 Japanese, i 307 Japanese artists, ii 441 Jared, ii 597 Jatayu, ii 570 Jaumes, Prof., i 506 Java-Aleim, ii 220 Jayas, ii 90, 182, 585 Jehoshua, ii 539 Jehovah, i 73, 130, 197, 230, 327, 39$, 4\i 417. m^21. 492, 548, 576, W^ ii 38, 62, 76. 88, 96. 216, 245, 269. 397, 415, 458, 465, 467, 472, 509 et seq., 537, 538, 539 Jehovah, the Serpent or astral light, i 73; not the One Supreme Es- sence, i 130; one of the Elohim, i 197; identi- fied with Binah, i 230; not the " Unknown God," i 327; tempts the King of Israel, i 414; identical with Sa- tan, i 417; the tempter, i 422, ii 216; a tribal god, i 492; a national god. i 576: Ilda-Baoth, i 577; is Elohim, ii 38; double-sexed, ii 62 ; gifts of, ii 76; a lower INDEX Xlll angel, ii 96; kingdom of I ii 245; is Cain, ii 269; the lunar spirits, ii 397; a phallic deity, ii 460; only reads Ad- onai with Masoretic points, ii 465 ; " form " of, ii 467; substitute for Deity, ii 472 ; a per- sonating spirit, ii 509 et seq.; his portion is his people, ii 538; gen- ius of the Moon, ii 539 Jehovah-Cain, ii 3i88 Jehovah-Elohim, i 114 Jehovistic, ii 473 Jennings, Hargrave, i 358, 472, ii 467 Jesus, i 132, 264, 574, 653, 657, ii 111, 313, 508 et seq., 566, 580, 708 Jesus and Mary, i 72 Jethro, ii 465 Jevons, i 104, 124, 430 Jews, i 128, 230, ii 508 Jiva, i 224, 246, 522, 526, 570, 603, ii 46, 185 Jiva, complete in man, i 224; the monad, i 246; pervaded by Para- brahm, i 522; is quies- cent alone, i 526; a truly indivisible thing, i 5/0; an impassable chasm, ii 185 Tivanmukta, i 371 Jivas, i 216, 629, ii 18, 81 Jivatma, i 140, 226, ii 33 Jivatmas, i 132 Jnana, ii 282 Jfianasakti, i 292 Job, i 70, 422, 647, ii 206 Jod, ii 129, 518 Jod he vau he, i 60 John, St., i 70 John the Baptist, ii 442, 566 Joly, ii 101, 747, 750, 751 Jones, Sir W., i xxxi, 57. 379, 623, ii 48, 442 Joseph, i 649 Josephus, i 125, 462, ii 200, 409, 530 Joshua, i 264, ii 535, 539 Jotun, i 402 Jowett, ii 761, 764 Judah, i 649, li 130 Jude, ii 229. 482 Jukes, Prof., ii 219 Julian, ii 28 Julien, Stanislas, i xxv Juno, i 129, 228 Jupiter, i 129, 164, 378, 463, 464, 575, ii 23, 137, 197, 269, 483, 523 Jupiter, receives tree with golden fruit, i 129; the planet, i 164; names of, i 463; the fourfold, i 464; the exoteric pla- net, i 575, ii 23; the mass of, ii 137; fables about, ii 197; the Ti- tan, ii 269; is hurled down by Kronos, ii 483; desires to quench man, ii 523 Jupiter Fulgur, i 467 Jupiter Mundus, i 463 Jupiter Pluvius, i 467, 554 Justin Martyr, i 194, ii 489 Jyotis, ii 766 Jyotsna, ii 528 K Kabala, i 114, 115, 215, 230, 276, 350, 444, ii 37, 39, 54, 85, 216, 229, 238 et seq., 246, 284, 458, 437, 538, 544 Kabala, circle of Elo- him, i 114; Hebrew method of speech, i 115; words of Gene- sis, i 215; Sephiroth, i 230; the Chaldaean, i 350; the creation of man, i 444 ; doctrine of light, ii 37 ; Sepher Je- zirah, ii 39; primitive, ii 85; tree of life, ii 216; fallen angels, ii 229; modem Kabalists, ii 238 et seq.; Pratt on the Kabala, ii 246; first taught by God, ii 284; of Gnostics, ii 458 ; of Simeon ben lo- chai, ii 487; glory of Jehovah, ii 538; Ka- balistic books^ ii 544 Kabalism, ii 75 Kabalists, i 413, 610, 636 Kabiri, ii 264. 274, 360, 362 et seq., 390, 393 Kabirim, ii 141 Kadeshim, ii 460 Kadmos, ii 267 Kadush, i 463 Kaempfer, ii 365 Kafaristan, ii 396 Kailasa, ii 500 Kakodaimon, i 344, 410, 412 Kala, i 62, 452, 583 Kalahansa, i 20, 77, 80, 362, ii 465 Kali, i 443, ii 548 Kali Karaka, ii 43 Kali Yuga, i 377. 470, 645. 66? I'i 51, 435, 549, 614 Kalki-Avatara, i 87, 268 Kalpa, i 36, 183, ii 46, 65, 249, 294, 307, 320. 325 Kalpa, preceding Kalpas, I 183; the 19th, i 378; cycles, ii 49; the 29th, ii 249; or age, ii 320; close of, ii 325 Kalpas, i 116, 431, 673, ii 49, 320, 616, 617 Kalpas, aeons of life, i 116; Daksha and, i 430; Kalpic masks, i 673; later Kalpas. ii 616; differences of, ii 617 Kama-loka, i 122, 244, 463 Kama-rupa, i 122, 153, 157, 527, ii 105, 111 241. 593, 633 Kamschatka. ii 402 Kanada, i 495, 518 Kandaules, ii 775 Kandu, ii 171, 174, 175 Kanjur, i xxvii Kant i 103, 133, 150, 589, 597 et seq., 601, 614. 623. ii 522. 645 Kanya, i 92. 292 Kapila, i 186, 585, ii 42, 259. 483, 522, 571 Kapilaksha. i 563 Kapilavastu, i 271 Karabtanos, i 195 Karakorum. i xxiv, ii 357 Karana, i 41, 46 Karma, i 104. 127, 132, 171, 175, 189, 221. 276 415, 634 et seq., 637 et sen 642 et seq., 646, ii 168, 191. 192, 228, 234, 244. 249, 262! 302) 304! XIV INDEX 318, 350, 411, 420, 446, 477, 492, 780 Karma, and doctrine of rebirth, i 171 ; compen- sation, i 173; and evol- ution, i 189, 634 et seq.; all beings subject to, i 221 ; immutable law, i 276; evil and, i 415; the Greek Nemesis, i 641 et seq. ; not inscru- table, i 643 ; adjusts hu- man laughter, i 646; racial Karma, i 646; Australians and, ii 168 ; the "Fall," ii 192; jus- tice of God, ii 234; of reincarnating Monads, ii 249 ; apes and, ii 262 ; connected with third eye, ii 302; and Eter- nal Justice, ii 304; men favored by, ii 318; At- lantis and, ii 411; and origin of evil, ii 420; Past, Present and Fu- ture, ii 446; evil an agent of, ii 477; Ezek- iel as a witness to, ii 492; sterility, ii 780 Karnak, ii 70, 380, 430 Karshipta, ii 292 Kasi-Khanda, ii 182 Kasyapa, i xxviii, ii 132, 181, 253 Kebar-Zivo, i 195 Kedara, i 415 Keely, J. W, i xxxv, 148, 253, 555 et seq. Kenealy, Dr.. i 209, 364, ii 48, 114, 397, 418, 565, 619, 759 Kennedy, Vans, i xxxii, ii 226, 310 Kepler, i 103, 493, 497, 589, 590, 622, 653, 655, ii 486 Kepti, i 408 Kesari, i 190 Kether, i 239, 433, 438, ii 595 Kether, the brow of Ma- croprosopus, i 239; the Heavenly Man, i 433; first of the Sephiroth, i 438 ; the Crown, ii 595 Khado, ii 271 Khamism, i 115 Khandakala, i 62 Khanoom, ii 394 Khem, i 220 Kheperu, ii 552 Khnum, i 365, 385, 472, ii 26 Khonsu, ii 464 Khunrath, i 611 Kin-kwang-ming'king, i 470 King Arthur, ii 393 King, C. W., i 361. 410, 449, ii 243, 570, 605 Kingsford, Mrs., i 281, 672, ii 233 Kioto, i 174 Kircher, i 365, 435, ii 207, 371 Kirchoff, i 528 Kirjath Sepher, ii 529 Kiu-ti, i xliii Klaproth, ii 203 Klee, Fdk., ii 534 Kneph, i 344, 353, 364, ii 26 Knight, Payne, i 405 Knuph, i 472 Koh-i-baba, ii 338 Kon-ton, i 214, 241 Kor, ii 317 Koros, i 353 Kosas. i 157 Kosmokratores, i 124, 331, ii 23, 97 Kosmos, i 2, 65, 67, 148, 199. 252, 274, 342, 348, 392, 453, 477, 480, ii 87, 188, 357 Kosmos, chaos to the sense, i 2; emerging from space, i 65; oper- ations of Fohat, i 147; higher planes in, i 199 ; dimensions of space, i 251; laws, i 274; con- tainment of space, i 342; periodically called into activity, i 348; li- mitation in space and time, i 392; Buddhi in, i 453; formation of, i 477 et seq., ii 188; a huge fiery circle, ii 357 Kuyunjik, ii 5 Kratu, ii 78 Kratudvishas, ii 501 Kratylos, i 2, 353 Krauncha, ii 404. 405 Krishna, ii 140. 230, 318, 323, 359. 407, 420, 638 Krishna, the Logos, ii 69, 230; four Manus, ii 140; reborn in every cycle, ii 323; represen- tation of sun, ii 407; the redeeming Host, ii 420; in Bhagavad G%ta, ii 638 Krita, ii 308, 483 Krittikas, ii 435. 551 Kriyasakti, i 207, 211, 293, ii 59, 140, 172, 173, 181, 228, 652 Kriyasakti, Sons of Will and Yoga, i 207, 211, ii 172 ; mysterious pow - er of thought, i 293; mysterious Yoga pow- er, ii 59; creation of women by will, ii 140; power of holy sages, ii 181 ; creation of semi- divine man, ii 228 Kroenig, i 513 Kronos, ii 143, 268, 269, 341, 415, 483 Kronos-Sadic, ii 360 Kshatriya, i xxi, 378 Kshetrajna, i 284, ii 638 Kuen-lun, i xxiv Kuhn, ii 413, 526 Kulluka, i 334 Kumara, i 89, 236, 372, 457, 458, ii 88, 89, 95. 106, 165, 173, 192, 235, 243, 246, 248, 318, 576, 579. 584 Kumaras, are called the " Four," i 89 ; the " Se- ven," i 236; Dhyan Chohans, i 372; the " Ninth Creation," i 457; mind born sons and yogins, i 458 ; solar angels, ii 88; incarn- ated in Third Race, ii 89, 248 ; the creators of thinking man, ii 95; Kabiri, ii 106; incarn- ating gods, ii 165; sons of Brahma, ii 172; Ru- dra as a, ii 192; incar- nate, ii ^5; the virgin youths, ii 243; virgin angels, ii 246; artipa gods, ii 318; connected with Makara, ii 576; anagrammatical signi- fication, ii 579; refuse to create progeny, fi 584 Kumuda-pati, ii 44 INDEX XV Kundalini-sakti, i 293 Kuni-to ko tachi-no mi- koto, i 241 Kurdn, ii 529 Kurios, i 353 Kusa, ii 404 Kuvera, i 128 Kwan-shai-yin, i 71, 72, 136, 431, 470, 471, 473 Kwan-Yin, i 32, 137, 288, 431, 470, 471, 473 Kwan-yin-t'ien, i 32, 136, 137 Kwoh P'oh, ii 54 Kyriel, ii 22 Labyrinthodon, ii 299 Lacaille, i 661 Lachelier, i 630 Laertius, ii 159 Lahgash, i 354 Laing, Samuel, i 504, ii 71, 155, 172, 255, 510, 657, 671, 716 Lajard, i 125 Lakshmi, i 380, ii 76 Lamarck, i 585, ii 646 Lambert, Franz, ii 633 Lamech, ii 265 Lane, Homer, i 85 Lange, i 518 Language, ii 199 Unka, ii 70. 163, 236, 276, 332, 408, 435 Lankester, Prof., ii 295 Unoo, i 11, 71, 120, 205, ii 18, 295 Lao-tse, i xxv, 174 Laplace, i 103, 151, 165, 498, 500, 502. 505, 576, 588, 591, 592, 595 et sea., 652 La Pluche, i 613 Lares, ii 361 Lartet, ii 278, 690, 714, 751 Lassen, i xxviii Latona, i 366, ii 419, 771, 772 Laura, ii 207 Laurence. Archbishop, ii 230, 482 Laurentian, ii 151, 254, 710, 712 Lavoisier, i 468 Uya. i 88, 138, 140, 145, 147. 204, 258, 557, 568, ii 240 Laya. seven centers, i 13o; ilus, resting in, i 140; a condition, i 143; Fohat produces laya centers, i 147; state, i 258 ; occultist regard- ing, i 557; a neutral condition, ii 240 Layard, ii 5 Laycock, ii 622 Lebanon, ii 494 Le Clerc, i 354 Le Couturier, i 492, 494, 500, 502, 604 Leda, i 358, 366, ii 121, 197 Lefevre. ii 66, 169, 187, 709, 714, 741, 779 Legge, i xxxvii Legends, ii 311 Leibnitz, i 103, 107, 179, 310, 489, 491, 613, 622, 623, 626 et seq., 62S et seq., ii 186 Lemming, ii 781 Lemnos, ii 3, 391 Lemuria, ii 7, 141, 193, 195, 201, 323 et seq., 327 et seq., 333 et seq., 368, 371, 402, 405, 433, 762, 768, 770, 779, 783, 789 Lemuria, proposed name of Third-Race Conti- nent, ii 7; destroyed by volcanic action, ii 141 ; cradle of primitive physical man, ii 193, 789; its half-animal races or tribes, ii 195; gigantic Lemurians. ii 201 ; name of, ii 323 et seq.; Africa later than, ii 368; northern and southern divisions, ii 371 ; Scandinavia part of, ii 402; relics of, ii 405 ; at highest point of civilization, ii 433 et seq.; combined with Atlantis, ii 762; the kingdom of Saturn, ii 768; Lemurian surviv- als, ii 779; giant con- tinent, ii 783 Lemurians, ii 263, 274, 286, 301, 331, 351 Lemuro-Atlanteans, ii 184 191, 195, 221, 250, 316 et seq., Af26 Lenoir, ii 386 Lenormant, ii 432 Leo, i 213, ii 407, 433 Leo Isaurus, ii 763 Leon, Moses de, ii 28 Leslie, i 515 Leto, ii 770 Leukippos, i 2, 117, 343, 518, 579 Leverrier, ii 441 Levi, filiphas, i xlvi, 196, 243, 253 et seq., 259, ii 74, 238, 268, 359, 377, 409, 506, 511, 545, 554, 555. 589 Leviathan, ii 206, 268 Levites, ii 211, 212 Lewes, i 125, 528 Lewins, Dr., i 484 Lewis i 650 Lha, I 238, ii 15, 22, 63, 110 Lhamayin, ii 16, 6i3 Lha-ssa, ii 63 Liafail, ii 342 Libraries, archaic, ii 692 Life, i 2, 529 Light, i 40, 74, 81, 481, 483, ii 33 Lila, ii 53, 126 Lilith, ii 262, 285, 679 Linga Purdna, i 458, ii 250 Linga sarira, i 153, ii 241, 593 Lingam-Yoni, ii 465, 472 Linnaeus, ii 287 Lipika, i 103, 105, 107, 118, 127 et seq., 192, 294 Lipika, the Second Sev- en, i 31 ; produced by the Three, i 103; spir- its of the Universe, i 127 ^/ seq. ; Karmic Li- pikas, i 192 Lizeray, ii 355 Littre, ii 790 Lolos. ii 280 Lodge, i 488 Lodur, ii 97 Logan stones, ii 342 Logoi, i 72. 74. 246, 411 Logos, i 16, 80, 110, 130, 137, 138, 214, 246, 279, 349, 350, 473, 571, ii 25, 38, 230, 234, 247, 310, 318, 418, 541, 579, 599, 703 Logos, first cause, i 16; XVI INDEX one ray, i 80 ; the De- miourgos, i 110; or Is- vara, i 130; Brahma, i 137; light of the, i 138, ii 70; Plato's, i 214; "the Heavenly Man," i 246, ii 599; the col- lective "creator" of the universe, i 279 ; the cre- ative Deity, i 349; the Second God, i 350; of Gnostics, i 350 ; the Su- preme Buddha, i 571; mirror reflecting uni- versal mind, ii 25, 38; Wisdom, ii 230; Satan is, ii 234; great un- seen, ii 310; synthesis of, ii 373, a bull with the Egyptians, ii 418; the interpreter, ii 541 ; unknown light, ii 703 Loka-Chakshus, i 100 Loka-Palas, i 128 Lokas, i 204, ii 44, 47 Loki i 402, ii 283 Lord, ii 60 Lotus, i 57, 380, ii 15, 44, 179, 578 Lotus symbol, i 379 Lubbock, ii 169, 314, 439, 722, 749 Lucae, ii 646 Lucian, ii 285, 603 Lucianists, ii 239 Lucifer, ii 45, 237, 238, 511 Lucina. i 401 Lucretius, i 568, 579, 594, ii 521 Ludolf, ii 531 Lundy, Dr.. ii 482, 561 Lung-shu, i 61 Lunus, ii 464 Lutaud, ii 151 Luther, ii 127 Luxor, ii 430 Lydda, ii 504 Lydus, ii 542 Lyell. Sir C, ii 2oO, 676, 693. 721. 728, 778, 783 Lynkeus, ii 122 M Ma, ii 576, 578 McClatchie, i 471 Mackenzie, Kenneth, 305. 568, ii 556 Mackey, ii 357, 362, 408, 431. 433. 436 Macrocosm, i 128, ii 573 Macroprosopus, i 60 Madagascar, ii 177 Madhavi, i 384 Madhya. i 138 Madhyama. i 138, 534 Madhyamikas, i 44, 48 Madler, i 501 ii 551 Magas, ii 323 Magendie, ii 131 Magi, i 654, ii 6, 323, 756 Magian literature, i xxvi Magnes, i 344 Magnus limbus, i 283 Maha, i 461. ii 282 Mahabharata, i 23, 90, 369, 397, ii 43, 47, 139, 214. 390. 591 Maha Buddhi, i 257, 334, 451 Maha Chohan, ii 220, 369 Mahadeva, ii 591 Maha Guru, i 208 Maha-Kalpa^ i 36, 40, 53, 368, ii 56^ Mahamanvantara, i 359, ii 602 Mahamaya, i 292, ii 88, 100, 446 Maha-Pralaya, i 134, 140, 151, 172. 215, 369, Z7Z, 552 Maharajahs, i 122, 123, 126, 294, 11 427 Mahat, i 62. 221, 257, 330, 350, 360, 385, 450. 454, 574, 602, ii 79. 81, 88, 103, 163, 478. 513, Mahat, universal intelli- gence, i 62; its num- ber is five, i 221 ; and matter, i 257; in the Puranas, i 330; and Brahma, i 350; intel- lect, i 360; the first manifested intellect, i 385 ; the divine mind, i 450: the first creation, i 454; plane of, i 574; mind, i 602; element of, absent in Barhish- ad Pitris^ ii 79; reflec- tion of, ii 81 ; universal mind^ ii 88, 163; sons of, li 103; emanates Logos, ii 478; pure di- vine principle, ii 513 Mahatmas, i 46, ii 173, 423 Mahattattva, i 446 Mahaturuvat, i 357 Maha-Vidya, i 169 Mahayana, i 39, 158, ii 34 Mahayogin, ii 549 Mahayuga, i 63, ii 69, 246 Mahomet, ii 203 Maia, i xxxii Maier, i 601 Maimonides, i 394, ii 134, 205. 376. 455 Maistre, de, i 502 Maitland, Dr., ii 441 Maitreya, i 286, 377, 384, 456, 470 Makara, i 219, 221. 233, 376. 384. ii 93, 268, 576, 579 Makara-ketu, ii 579 Malachim, i 442 Malcolm, i 649 Malebranche, i 631 Malkuth, i 239. ii 595 Malthus, i 229, ii 245 Maluk, li 514 Mammals, ii 180 Man, i 160, 174, 241. ii 66, 185, 191, 370 Man. evolution of, ii 257 Man, existence of, ii 148 Manas, i 153. 220, 242, 243, 334, 570, ii 57, 80, 88, 191, 241, 247, 254, 2»3, 318, 378, 414, 576, 593 Manas, the human soul, i 153; fifth principle, i 220, ii 88; and Neph- esh, i 242; is dual, i 334; the higher, i 570; the agent of transmis- sion, ii 57: and Kama, ii /9; primeval man lacked, ii 80; the en- dowment of, ii 191 ; the middle principle, ii 241; union with Bud- dhi. ii 247; is triple, ii 254; the Serpent of Knowledge, ii 283; of tffe'Rishis, ii 318; the seat of Intellect, ii 378 ; in the myth of Pro- metheus, ii 414; human soul, ii 596 Manasa, ii 19, 89 Manasa Dhyanis, i 181 IND^ xvu Manasaputras, i 543, ii 48, 167 Manas-Buddhi ii 638 Mandakini, i 385 Mandala, i 385 Mandrake, ii 27 Mdndukya Upanishad, i 83 Manes, ii 143 Manetho, ii 692 Mangala, ii 124 Manomaya-kosa, i 157 Manasarovara, i 357 Mantras, i 436 Mantrika-sakti, i 293 Manu, i 186^ ii 67, 185, 259, 366, 573, 718, 725 Manu, i 9, 248, 376, 385, 449, ii 311 Manu, the Manvantara, i 63; thinking entities, i 174; the undying Ego, i 248; the Kmgs, his sons, i 376; created by Viraj, ii 311 Manus, i 63, 174, 371, 453, ii 34, 88, 102, 307, 359, 365 et seq., 774 Manus, fourteen in every day of Brahma, i 63; thinking entities, i 174 ; the Svarlokans seek re- fuge with, i 371 ; hier- archy of, 1 453 ; beyond Great Range, ii 34; or minds, ii 88; generic names, ii 307; mixed up in numbers, ii 359; seven and ten, ii 365 et seq,, thinking beings, ii 774 Manushya, ii 103 Manushi Buddhas, i 52, 109, 571 Manu Svayambhuva, i 452, ii 1^ Manvantara, i 1, 3, 11, 12, 17, 36, 63, 88, 103, 119, 143, 182, 237, 250, 281, 328, 369, 370, 373, 390, 398, 454, 505. 523, 527, S48. 582, ii 24, 57, 74, 80, 88, 94, 186, 249, 308, 310, 320, 328. 400, 611, 614, 618, 652, 730 Manvantara, or Manu. i 1 ; new Manvantaras, i 3 ; dawn of period, ill; day of Brahma, i 12; phenomenal world of. i 17; seven eternities, i 35; cycles of being, i 63 ; primordial seven during, i 88; Manvan- taric life, i 103; pro- tectors of, i 119, ii 611 ; millions of worlds pro- duced in, i 143; hu- manity of, i 182; the "Flames* in, i 237; period of activity, i 281 ; Manvantaric im- pulse, i 323 ; in the Pu- ranas, i 369; and Pra- layas, i 370; night fol- lows day, i 373; Man- vantaric gods, i 390 pregenetic day, i 398 distinct Kalpas, i 454 rotatory motion dur- ing, i 505; ether un- changeable during the Manvantaric periods, i 527* primal matter of, i 5^ ; commencement of, ii 24; new Manvan- taras, ii 57; series of, ii 80; ascending scale, ii 88; past Manvanta- ras ii 94; Manvantaric cycle, ii 180; the great Manvantara, ii 249; a Manvantaric period, ii 308; Vaivasvata Man- vantara, ii 310; mean- ings ot, ii 320; long hence, ii 328; our pre- sent round, ii 400; the Phoenix, ii 618; suc- cessive renovations, ii 730 Mara, ii 579 Marcellus, ii 408 Marco Polo, ii 441 Marcosians, i 350, 448 Marichi, ii 78, 132 Mariette Bey, i 75, 311 Mariolatry, i 388 Marisha, ii 175 Marius, ii 277 Markos, i 352, 410, 449 Mars, i 163 et seq., 435, 575, ii 43, 124, 136, 143, 392 Mars, relation to Earth, i 163 et seq.; with an- cient Syrians, i 435; Seven Sons of Light, i 575; identical with Je- hovah, ii 43; the Hin- du Mangala. ii 124; physical conditions on, ii 136; Egyptian Ar- tes, ii 143 Marsupial types, ii 7 Martianus Capella, i 650 Martinists, ii 409 Marttanda, i 99, 100, 527, 529,625 Marttanda^ our Sun, i 99 ; Bal-ilu is not satisfied, i 100; son of Akaia, i 527 ; watches and threa- tens, i 529; evolution from bosom of Aditi, i 625 Maruts, ii 613, 615 Mary, i 384, 410 Mary, Virgin, i 91, 379, 396, 458 Masonry, ii 795 Maspero, i 91, 311, 353, 386, 436, 675, ii 270, 432 Massey, C. C, i 133 Massey, Gerald, i 219, 220, 305, 387,^ 402, 405, 408. 650, ii 355, 546, 553, 5^, 630, 631 Massorah, i 463, ii 464 Mastodon, ii 219 Masudi, ii 453 Materialism, i 124, 518 Mathematical evidence, i xlvii Mathers, S. L., i 78, 242, 352, 619 ii S43, 625 Mati, ii 414 Matripadma, i 57 Matsya, i 369 Matsya-Avatara, ii 139 Matsya Purana, i 378, ii 89 Matter, i 83, 124, 138, 145, 179, 189, 258, 280, 329, 481, 518, 587 Matter, Fohat builds in, i 83; mind and, i 124; vanishing point of, i 138 ; laya centers, i 145 ; spirit and, i 179. 258, 277, 481 ; physical man, i 189; is eternal, i 280; 545; aggregate of ob- jects of perception, i 329; the atoms, i 518; pure and simple, i 587 Maury, ii 363, 481, 497 Maxwell, Clerk, i 111, 143, 486, 513, 552, 607 XVUl INDEX May, month of, i J96 Maya, i 11, 28, 39, 40, 44, 45, 54^ 58, 120, 2Z1, 238, 255, 384, 430, 525. 574, 633, 638, ii 50, 108 Maya, illusion of ignor- ance, i 11; the lap of, i 28; enters all finite things, i 39; delusions produced by, i 40 ; the outcome of Nidana and, i 44 ; no Maya has influence in essence, i 45; has to die, i 54; a manifestation, i 120 ; the waves of, i 237; seven worlds of, i 238 ; Prakriti, or illusion, i 255; objective exist- ence is, i 430; senses victims of, i 525 ; dark- ness of eternal, i 574; both matter and spirit are, i 633; illusive ap- pearance, i 638; as illusion, ii 108 Mayamoha, i 419, 422 Mayas of Yucatan, i 267, 390, ii 34, 36, 50, 229, 506 Mayasabha, ii 426 Mazdeans, i 113, ii 92, 290, 516 Mazdeism, ii 607 Medea, i 253 Medhatithi, i 333 Mediterranean, ii 752 Medusa, ii 119, 177 Megalosaurus, ii 151 Megatherium, ii 218 Melha, ii 34, 63 Melia, ii 519 Melchizedec, ii 392 Memphis, ii 363 Men (Amen), i 366 Mendeleeff, i 553, 586 Mendes, i 253 Menes, ii 374 Menelaus, ii 276, 796 Meunier, S., ii 159 Mentone, ii 749 Mercabah, i 214, 354 Mercury, i 155, 163 et seq., 362, 389, 435, 575, ii 27, 48, 136, 374, 529, 541 et seq. Mercury, has no satellite, i 155; does not belong to our chain, i 163 et seq.; ibis, sacred to the God, i 362; the appointed messenger, i 389 ; ruled by " arch- angels," i 435; Budha^ ii 27; Hermes and, ii 48; physical conditions on, li 136; Sirius, the star of, ii 374; the Greek, ii 529; son of Coelus and Lux, ii 541 Mercury Trismegistos, ii 545 Mergain, ii 398 Merodach, ii 210, 384, 503 Merope, ii 768 Merian, ii 440 Mertz, i 626, 629 Meru, i 127, 204, ii 6, 357, 401, 403, 404, 493, 785 Meru, abode of Gods, i 127, ii 357; guarded by serpent, i 129; the roots of, ii 401 ; coun- tries north and south of, ii 403; the Svar- loka, ii 404; mountain of gods, ii 493; the celestial pole, ii 785 Meshia, ii 134 Meshiane, ii 134 Mesmer, ii_156 Mesozoic, ii 676 Messengers, i 123 Messiah, i 385, ii 23 Metaphysics, i 96, 484 Metatron, ii 216, 479 Metis, i 384 Metcalfe, Samuel, i 496, 524, 5i8, 583, Methusaleh, ii 195 Meteorites, ii 706 Mexican, ii 213 Mexicans^ i 267 Mexico, li 793 Miao-tse, ii 280, 337, 339 Michael, St., i 418, 437, 459, ii 62, 63. 238. 378, 478 et seq., 508 et seq., 538 Michael, his army, i 418; the hidden Jewish God, i 437; "who is as God," i 459; like unto Jehovah, ii 62; a Bud- dhist, ii 63; and St. George, ii 238; the higher terrestrial Wis- dom, ii 378; the Fer- ouer of Christ, ii 478; equivalent to Jehovah, ii 508 et seq.; watches over the Jews, ii 538 Michelet, i 676 Mico, i 364 Microcosm, i 128, ii 573 Microprosopus, i 60, 215, 241; ii 625, 626 Midas, ii 760 Midian, i 385 Midrashim, ii 535 Milk, Sea of, i 67 Mill, John Stuart, i 588 Milne- Edwards, ii 723 Milton, i 252, 481, 622, ii 62, 356, 482, 484 Mimir, i 402 Mimra, i 384 Mina, i 376, ii 579 Mind, i 38 Minerva, i 384, ii 396 Ming-ti, i xxviii Miocene period, i 184, ii 11, 395, 676, 710, 727, 786 Miriam, i 384 Mirville, de, i 465, 467, ii 209, 278, 415. 476, 479 Misorte, ii 338 Milra, Arjuna, i 95 Mitford, G., ii 514 Mithra, ii 28 Mithras, i 340, 384 Mivart, St. George, ii 696 Mizpeth, ii 409 Mlechchhas, i xxxv. 270. ii 405 Mochos, i 365, 461 Moksha, i 38, 132 Moleschott, i 124, 297, ii 244 Moloch, i 463, ii 304 Monad, i 64, 179, 246, 384, 426, ii 42, 80, 110, 185 Monad, the Pythagorean, i 64; Muktas or Jivat- mas, i 132; esoteric Philosophy on, i 171 ; ierarchv of Monads, i 173; Atma-Buddhi, i 179; higher principles, i 233; Monads, mys- tery of, i 384 ; Monad, a point, i 426; genesis of Gods, i 548; Gods, Monads and Atoms, i 610; the universal, ii 80; and its conscious IND£X XIX principle, ii 110; is destined to animate fu- ture races, ii 150; and Jivas, ii 185; Monads, incarnated, ii 303 Monads, i 132, 171, 173, 174, 216, 233, 548, 610, ii 56, 80, 150, 303 Monera, ii 185 Moneron, ii 189, 653 Moneron Haeckelii, ii 151, 674 Mongolia, ii 586 Mongols, ii 425 Monism, i 124 Monkey kingdom, ii 289 Montesquieu, i 676 Montfaucon, ii 542 Moon, i 155, 156, 159, 172, 179, 180, 227, 305, 386, 396, ii 75, llS, 139, 463, 464 Moon, as earth's satellite, i 155; a cold residual quantity, i 156; trans- fers its energy, i 159; Itmar chain, i 172; lunar monads, i 179; revolves round earth, i 180 ; the moon-god, i 227 ; intimately relat- ed with earth, i 305; Deus Lunus, i 386; an occult mystery, i 396; Lords of the Moon, ii 75; sheU of, ii 115; "The Mother," ii 139; the Crescent, ii 463; name of, ii 464 Moon-god, ii 63 Moon-worship, i 388 Moore, Mrs. Bloomfield, i 556, 561 Morbihan, ii 752 Morgana, ii 398 Mor Isaac, i 435 Morning Star, ii 238 Mortillet, de, ii 678, 686, 714 Mosasaurus. ii 205 Moses, i 80, 313, 314, 374. 422, ii 3, 63, 115, 124, 208, 212, 38/, 426, 428, 465. 477^ 538, 557, 560, 566 Moses Chorenensis, ii 597 Moses de Leon, i 214, ii 28, 461 Moses* Tabernacle, i 347 Mot, i 451 Motion, i 69, 141, 282, 509, ii 80, 552 Mousseaux, des, ii 346, 414 Mouth, ii 464 Movers, i 348, 365, 366, 461, ii 3cA) M'rira, ii 406 Muir, i 422, ii 548, 561 Mukhya, i 446, 454 Mukta, i 7 Muktas, i 132 Mukti, i XX Mulaprakriti, i 10, 15, 19, 35, 46, 61, 69, 130, 136, 147, 176, 256. 273, 337, 346, 349, 426, 522, 629, ii 24, 65, 597 Mulaprakrit', and Para- brahm, i 10; pre-cos- mic Root- Substance, i. 15 ; Prakriti evolved from, i 19; the soul, i 35; Vedantin idea of, i 46; noumenon, i 61 ; on the highest plane, i 69 ; the veil of Parabrahm, i 130; the root of nature, i 136; the essence of matter, i 147; primordial ho- mogeneous matter, i 176; the root of all, i 256, 522; one with Parabrahm, i 273; the veil concealing Abso- lute, i 346, 426; known to ISvara, i 349; an invisible Presence, i 629 Miiller, Max i xxiv, xxv, xxxviii, xlvi, 47, 69, 94, 304, 360. 36:^, 3^8, 472, ii 42, 75, 97, 194 199, 225, 253, 425, 442, 450, 566, 721 Miinchhausen, ii 441 Munis, ii 259 Murray, ii 753 Muslin, ii 226 Muspel, i 202 Mut, i 91, ii 464 Myer, Isaac, i 347, 374, 619, ii 116, 457, 478 Mylitta, ii 4^ Mystery Language, i 308 Mystics, ii 244 Myth, I 425 Myths, ii 517 N Naasenian Gnostics, ii 355 Nabathean Agriculture, i 417, ii 452 Nabhastala, i 371 Nabhi, ii 321 Nadaillac, de, ii 339 Nagj^ i 408, ii 181, 208, Naga-dvipa, ii 501 Nagal, ii 213 Nagarjuna, i 49 Nagas, i 126, 348, 404 ii 26, 132, 211, 213, 214, 501 Nagas, allegorical de- scriptions, i 126; de- mons, i 348; human, not reptile, i 404; ot Buddhism, ii 26; a Race of men, ii 132; Buddhist wise men, ii 211; Nagals and Na- gas, ii 213; in Ameri- ca, ii 214; Serpents or Seraphs, ii 501 Nageli, ii 649 Nagpur, ii 501 Naguals, ii 182, 213 Nahbkun, i 472 Nahash, ii 246 247 Nahuatls, ii 35 Naimittika^ i 370 Nannak, ii 139 Nanda, ii 550 Nandi, ii 406 Narada, ii 48, 49, 275, 323, 502, 566, 584 Naradiya Purdna, ii 82 Naras, ii 65 Narayana, i 64, 231, 333, 458, 626, ii 495 Nargals, ii 182, 213 Naros, ii 619 Nasmyth, i 530, 591 Naudin, ii 119, 181 Nautch girls, ii 460 Nautchni, ii 463 Nazarenes, i xxxvi, 195, ii 96 Neanderthal skull, ii 687 Nebo, ii 211, 455 Nebu, ii 47/ Nebuchadnezzar, ii 453 Nebulae, i 598 Nebular theory, i 101, 587 et seq. Negros, ii 790 XK IND^ Nehhashim, ii 409 Neibban, i 58 Neilos, 1 390 Neith, i 393, 399 Nemesis, i 641 et seq,, ii 305, 421 Neodymium, i 141 Neo-Platonists, i xliv, 409 Nephesh, i 225, 242 et seq., ii 315, 457 Nephesh chaiah, i 226 Nephilim, ii 229, 279, 775 Neptune, i 101, 102. 149, 444, ii 406, 408, 795 Nereus, ii 766 Nergas, ii 2 Neshamah, i 242 et seq., ii 457 Neumann, ii 424 Ncwcomb, i 543, ii 149 Newman, Prof., ii 416 Newton, Sir I., i 103, 484, 490 et seq., 496, 498, 503, 544, 594, 601, 607, 652, ii 4B5, 674 Nidana, i 38, 39, 44, 93, 509 Nidana, cause of misery, i 38; cause of being, i 39; eternal Nidana, i 93 Nifl-heim, ii 245, 774 Nights, i 103, 155 Nilakantha, i 94, ii 89 Nilalohita, ii 192 Nilsson, ii 749 Nimi, ii 524 Nimrod, ii 453 Nimrods, ii 272 Nimrod Epic, ii 353 Nineveh, ii 692 Nippang, i 38 Nirguna, ii 95 Nirmanakaya, i 233, ii 201, 255 Nirmanakayas, ii 94, 636, 652 Nirupadhi i 582 Nirvana, i xx, 38, 140, 173, 245, 371, 635, ii 246, 281 Nirvani, ii 80 Nitrogen, i 626 Nitya, i 371, ii 69 Nitya Sarga, ii 310 Niza, ii 35 Noah, i 360, 444, ii 4, 138, 145. 265, 270, 306, 309, 335, 353. 360, 390, 399, 453. 532 Noah, ark of, i 360; in Kabala, i 444 ; the Bib- lical Deluge, ii 4; Xi- suthrus, ii 139, 397; floating on waters, ii 145; formerly inhabit- ed Atlantis, ii 265; Deukalion constructs ark, ii 27 ; deluges, ii 306 ; Hindu embodi- ment of, ii 309; head- figures of deluge, ii 335; Kabirim, "Del- uge-Gods," ii 360; a Kabir, ii 390; posterity of, ii 453; computation of seasons, ii 532 Nod, ii 286 Nominalists, i 274 Nonnus, ii 144 Nut, i 228 Nordenskiold, ii 773 Norse Legends, ii 97 Norse Mythology, i 427 Norway, ii 399 Norwegians, ii 424 Nott and Gliddon, ii 611 Noumena, ii 517 Noumenal Causes, i 109, 145 Novalis, i 212 Nux, i 110 Numa, ii 552, 620 Numbers, ii 35 Numerals, i 89 Nuraghi, ii 352 Nyam-Nyam, ii 445, 754 Oannes. i 263, ii 54, 226, 366 Ob, i 76 Obelisks, i 125 Occultism, i xxxviii et seq., 150, 245, 424, ii 180 Occultism^ and Gupta Vidya, i xxxix et seq., answer to Kabalists, i 245; m3^h is oral tradition, i 425 Occultists, i 147, 150, 178, 479, ii 157, 187, 228, 240 Occultists, assert the in- destructibility of sub- stance, i 147, ii 180; calculate age of hu- manity, i 150; distin- guish sUges of evolu- tion, i 178; and sci- ence, i 479 Ocean^ i 345 Oceania, ii 223 Od, i 76 Odin, i XXX, 402, 427, ii 97, 100, 423 Odyssey, ii 605 Oeaohoo, i 29, 68, 71, 72, 93 Oedipus, i 161, ii 540 Oersted, i 484. 589 Ogdoad, i 448, ii 358 Ogygia ii 769 Oi-Ha-Hou, i 93 Okeanos ii 143, 413 Olaus Magnus, ii 346 Olcott, H. S., i xix. 111, 635. ii 149 Oliphant, Laurence, i 479 Oliver, Rev, G., i 113. 613 Oliver, Prof., ii 322, 727, 783 Olympus, ii 404 Om, 1 432 Omoie, i 214, 218 Omoroka, ii 115 Onokoro, i 218 Ophanim, i 92 Ophiomorphos, ii 389 Ophis, i 459, ii 214 Ophis-Christos, i 413 Ophites, i 127, 403, 472 Orai, i 577, ii 538 Orang, ii 263 Organ, Mrs. M. S., i 566 Origen, i 387, 445, 448, ii 536, 538 Orion, ii 70. 277 Ormazd, i 128, 429, ii 358 Ormazd-Ahriman i 412 Ormazd, Tree oi, ii 517 Orpheus, i 207. 362, 426. ii 142, 267. 529, 777 Orphic hymns, i 461 Osiris, i 59, 72, 134, 228, • 312, 348, 362, 365, 366, 379, 387, 409. 429, 463, ii 130, 385 et seq., 419 Osiris, a male Deity, i 59; is interchangeable with Isis, i 72; his address to the Sun. i 134; God manifest, i 228; says he is Turn, INDEX XXI i 312; brother to Hor- us, i 348; Ibis^ symbol of i 362; Osiris-Sun, i o65, 387; born from an tgg, i 366; croco- dile is sacred to, i 409; aspect of Logos, i 429; Spirits of the Earth, i 4a3 ; represents Aether, ii 130; his murderer, ii 385 et sea.; mysteries of, ii 419 Osiris-Horus, ii 588 Osiris-Lunus, i 228 Osiris-Ptah, i 231 Osiris-Typhon, i 412 Ossa, Mount, ii 754 Ostervald, ii 537 Onech, ii 617 Oulom, i 354 Ouranos, ii 65 Ourches, d', ii 476 Ovid, i 388, ii 122 Ovum, i 222 Owen, Prof. R., ii 334, 646, 649, 681 Oxus, ii 200 Oxygen, i 121, 144, 249, 263 Osymandias, i 321 Ozone, i 144 Pachacamac, ii 317 Padma, i 57, 380, 454, ii 53 Padmapani, ii 178 Padma Purdna, ii 89 Palaeolithic men, i 208. ii 686. 718 Palaeolithic hatchets, ii 439 Palaeozoic rocks, ii 251 Palenque, i 390, ii 35, 430, 557 Pali, i xvii Pan, i 358, ii 510, 579 Panjab, ii 411 Panodoros, ii 366 Panchama, i 534 Paiichasikha, i 457 Pandora, ii 270, 412 Panini, ii 225, 253, 439, 522 Pantheism, i 349 Pantheists, ii 475 Pantheons, i 349 Papuans, ii 168, 522 Para, i 138 Parabrahm, i 6, 7, 10, 15, 46,55,69, 113, 130, 138, 226, 256, 273, 330, 337, 346, 354, 357, 390, 423, 449, 522, 629, ii 24, 36, 108, 189, 245, 310, 553 Parabrahm, Secondless Realitjr. i 6; supreme All, i 7; equivalent to Miilaprakriti, i 10; the Absolute, i 15 ; the root of all, i 46; the im- conditioned reality, i 69; the Unknowable, i 113; Logos of, i 136; the para form of Vach, i 138; the one Life, i 226 ; substance-princi- ple, i 273; unspeakable mystery, i 330; one in essence with Miilapra- kriti, i 337; forms a veil for Itself, i 346; smaller than smallest atom, i 357; Vedantic notion of i 390; Ain- Soph^ i 4i3; name an- swenng to, i 449; per- vades every Jiva, i 522; universal indivis- ible substance, i 629; its manifestation, ii 24; the One Ever-Change- less, ii 36; the All- Cause, ii 108 ; the Uni- versal Soul, ii 189; Je- hovah not a synonym for, ii 245; definitions of, ii 310; the Great Extreme, ii 553 Paracelsus, i xlvi, 51, 222, 297, 345, 514, 532, 538, 584, 611, ii 120, 349 Paramapada, i liz Paramapadatmavat, i 420 Paramartha, i 27, 47, 48, 53 Paramarthika. i 356 Paranirvana, i 42, 53, 135 Paranishpanna, i 27, 28. 42, 53 Parasakti, i 292 Paralara, i 286, 415, 456, ii 163, 309, 322 Paratantra. i 48 Paravey, de. ii 206 Parcha, Rabbi, ii 375, 397 Parikalpita. i 48 Parker, John, i 313, 315 Parkhurst, ii 129, 459 Parsis, i 121, 388, 479, ii 398, 607, :^58 Parthenogenesis, ii 177 Pasa, ii 548 Pasht, ii 552 Pashut, i 374 Pass-not, Ring, i 130 Pasteur, i 249 Pasyanti, i 138 Patala, ii 49, 98, 237, 357, 407, 446 Patala, nether or infer- nal regions, ii 49, 357; Siva hurled Mahasura into, ii 237; the An- tipodes, ii 407, 446 Patanjali, i 158 Paul, St., ii 481, 513 Pauhne Epistles, ii 81 Pausanias, i 469, ii 5, 122, 144. 27^. 363, 419, 51^ Pavaka, i 521, ii 57. 247 Pavamana, i 521, ii 57. 247 Pavana. i 190 Pegues, ii 279 Pelican, i 19 Pember. G. H., ii 229 Pengelly, i 567, ii 72, 322, 696, 7i6, 778 Pentacle, i 91 Pentagon, i 219 Peripatetics, i 177 Peris, ii 394, 398 Perisprit, i 196 Permeability, i 251 Peronne ii 375 Persepolis, ii 398 Persia, ii 394 Persian tr.ditions, ii 393 Personal God, i 3 Peru, ii 793 Peruvians, i 267 Pesh-hun, ii 48 Pessimists, ii 475 Peter, ii 466 Peter the Hermit, i 357 Petrarch, ii 207 Petrie, Flinders, i 314, 315, ii 344 Petronius, i 358 Pfaff, ii 87, 193, 522, 682 Pfliiger, ii 711 Pfoundes, Caot, i 241 Phaethon, ii 535, 770 Phallic, i 364, ii 548 Phallic deity, i 355 xxil INDEX Phallic worship, i 264, 471 Phallicism, ii 44, 544 Phallus, i 391, ii 104, 467 Phanes, i 452, 583 Pharaoh, i 319, 422, ii 174, 4i6, 428, 465, 494, 547 Pharaoh Thothmes, i 400 Pherecydes, ii 552, 775 Philalethes, i 514 Philebos, i 426 Philo Byblius, ii 129, 342 Philo Judacus, i 72, 350, 649, ii 111, 200, 471, 477, 490 Philac, i 364 Philostratos, i 404, ii 278 Philo-Theo-Sophia, i 533 Phlegyac, ii 144 Phobos, i 165 Phoebe, i 386, ii 122 Phoenicians, ii 3, 430 Phoenix, ii 617 Phoibos Apollo, ii 383 Phorminx, ii 529 Phoroneus, ii 519 Phosphorus, ii 244, 513 Photios, ii 342 Piazzi Smyth, ii 466 Picardy, ii 750 Pickering, ii 331 Pierius, ii 552 Pierret, Paul, i.l34 Pigeon superstition, i 81 Pikermi, ii 723 Pilatus, Mons, ii 207 Pindar, i 401, ii 122, 123 Pippala, ii 97, 98 Pisachas, i 571 Pisces, i 263 Pistis Sophia, i 410, 449, ii 556, 569. 604 Pilar, ii 92. 605 Pitar-Devatas, ii 94 Pithecoids. ii 683 Pitri-Pati^ii 44 Pitris, i 87. 160, 174, 179, 181, 222, 224, 247, 264, 457, ii 34, 57, 80, 89, 137, 142. 233, 247, 325, 393. 394, 683 Pitris, form First Root- Race, i 160; the lunar Gods, i 174; seven classes of, i 179; the Agnishvatta, i 181 ; the ancestors, i 222; Elo- him of life, i 224; the lower Dhyan Chohans, i 247; the lower Praja- patis, i 457; the term not used in original stanzas, ii 34; fire of the, ii 57; the higher Pitris, ii 80; various classes of the. ii 89; Elohim, ii li7; the Seven Sons of God, ii 142; the great, ii 233; the flames, ii 247; re- gents of the moon, ii 325; corporeal and in- corporeal Pitris, ii 393 ; progenitors of Fifth Race, ii 394; the heav- enly man, ii 683 Placentalia, ii 713 Plaksha, ii 404 Planets, i 163 Plato, i xxxvi, 2. SO, 123, 161, 162, 338, 340, 343, 348, 365, 425, 426, 460, 46L 465^ 491, 493, ii 8, 9, 96, 97, 133. 141, 153, 159, 217, 263 et sea., 314, 322, 324, 367, 370, 372 et seq., 395, 402, 405, 412, 429, 522. 545, 555, 589, 599, 761. 767 Platyrrhini, ii 193 Plenum, i 148 Pleroma, i 406, 417, 449, ii 79, 506 Plesiosaurus, ii 205 Ple^'ades, i 501, 647, ii 407, 549 et seq„ 785 Pliocene, ii 314, 710, 714 Plongeon, Aug. le, i 267, ii 34 Pliny, i 154. 655, ii 5, 278, 342, 345. 346. 552, 620, 773, 777 Plutarch, i 125. 348, 614, ii 122. 278. 599, 620 Pluto, i 463, ii 26. 408 Pneuma, i 96, 342 Pococke, i 339 Poison of reptiles, i 262 Pollux, i 366, ii 121 et seq. Polynesians, ii 223, 332 Pompeii, ii 236, 793 Popol Vuh, i 345, ii 35, 55, 96, 97, 222 Porphyry, i 360, 361, 425 Poseidon, ii 356. 399, 578, 765, 775 Poseidonis, ii 265, 314 Poseidon-Neptune, i 464 Postd, ii 268 Prabhavapyaya, i 46, ii 107, 108 Prachetasas, ii 177 Pradhana, i 49, 62, 176, 255, 284, 445, 452, 545 Pradhana, is Alaya, i 49; tmdifferentiated sub- stance, i 62; primeval matter, i 255, 256; pri- mordial substance, i 284; crude matter, i 445 ; chaos, i 452 ; mat- ter is eternal, i 545 Prajiia, i 139 ii 29 Prahlada, i 420 Prajapati, i 81, 94, 137, 349, 355, 375, 426, 432. 571, ii 34, 140, 142, 150, 163. 176, 232, 247, 259, 284. 308, 318, 365 et seq., 768 Prajapati, Brahma, i 81 ; the higher self, i 94; associated witn Kwan- Yin-Tien, i 137 ; Rishis, i349; Sephiroth, i 355 ; Dhyan Chohans, i 375; Prajapati-Vach, i 432; Rishi, i 571; Bhrigu, one of, ii 30; inform- ing intelligences, ii 34; Lords of Being, ii 163 ; Son of Brahma, ii 232 ; Flames, ii 247; fath- ers of various beings, ii 259; personnel of Brahmanas and Pura- nas, ii 284; ten Praja- patii, ii 306; seven and ten Prajapatis, ii 365 et seq; seven Praja- patis, ii 768 Prakriti, i 5L81, 83, 178, 247, 248, 255, 283, 284, 452, 542, 552. 582. 602. ii 42, 6^, 527. 598, 635 Prakriti, and Purusha, i 51, 284, 552, ii 42, 598; matter, i 81, 83, ii 598; Spirit mounts on. i 247; relation to Akasa, i 255; development of matter, i 259; Aditi- Prakriti, i 283; male spirit of, i 452; both evolved and unevolved. i 542; first form of. i 582 ; of Puranas, i 602 ; nature, ii 65; infmite INDEX xxm and subtle essence, ii 527 ; the treble- faced prism, ii 635 Prakritika, ii 309 Pralaya^ i 1, 12, 18, 21, 41, 88, 130^ 147, 161, 166, 172, 25S, 257, 281, 370, 373, 552, 570, 582, 649, ii 307, 404, 504, 598 Pralaya, dawn of differ- entiation, i 1; changes atj i 12; great and minor, i 18; re-awak- ening of Universe, i 21; night of Brahma, i 41; during Pralaya, i 88; seven Laya cen- ters, i 147; different kinds of, i 172, 370; hour of. i 255; pas- sivity oi being, i 281; the death of Kosmos, i 373; partial and uni- versal, 1 552; interme- diate period, i 570; conflagration of the world, i 649 ; general term, ii 307; continent- al changes, ii 404; cosmic ideation ceases during, ii 598 Pralina, i 372 Pramantha, ii 413, 524 Pramlocha, ii 171, 175 Prana, i 9^, 153, 157. 224, 526, ii 567, S^3, 632 Pranava, i 432 Pranayama, i 95, 96 Pranidhana, ii 88 Prasanga Madhyamika, i 43 Praseodymium, i 141 Pratisanchara, i 372 Pratisarga, ii 106 Pratt, Henry, i 9, 226, 615, ii 246 Pratyahara, i 96, 257 Priapus, ii 543 Prithivi, i 237, ii 616 Primordial Substance, i 325 Prithu, i 398 Priyavrata, ii 320, 326, 369 Prjevalsky, i xxxiv Proctor, i 314, 324, 650, ii 352, 432 Proklos, i 409, 426, 650, ii 408, 552, 599 Prometheus, i (143, ii 100, 244, 269, 376, 411, 413 et seq., 420, 422, 519, 523 Propator, i 214, 349 Proserpine, ii 408 Protagoras ii 412 Protesilaus, ii 278 Protista, ii 153, 594 Protogonos, i 343, ii 25, 490 Proto-ilus, i 283 Protoplasm, ii 151 Prototype, i 638 Protyle, i 130, 283, 328, 582, 598, ii 105 Proteus, i 326, ii 762 Psyche, i 194, ii 377 Psychometry, i 201 Ptah, i 353, 365, 367 Pterodactyl, ii 151, 218 Ptolemy, i 658, 664, ii 150, 200 Ptolemy Philadelphus, ii 200 Ptomaine, i 262 Pueblos, ii 181 Pulastya, i 456, ii 78, 181 Pulaha, ii 78 Pums, i 373 Pundarikaksha, ii 108 Puranas. i 66, 165, 168, 255, 272, 306, 307, 335, 350, 369, 381, 442. 523, ii 23, 35, 58, 67, 75, 81, 115. 181. 232, 320. 378, 403, 406, 498, 527, 528, 571, 58Sl 615, 621, 757 Puranic, i 106 Puranic astronomy, ii 253 Pururavas, i 523 Purusha, i 51, 81, 83, 247, 335, 452, 542, 552, 582, ii 42, 225 Purusha, spirit and mat- ter, i 51; spirit, i 81, 83; mounts on shoul- ders of Prakriti. i 247, ii 42; aspect of Brah- ma, i 542, 552; is dis- tinct from Parabrahm, i 582; unrighteous but valiant monarch, ii 225 Purushasukta, ii 606 Purvaja, ii 107 Pushkara-Mahdtmya, ii 275 Pushkara. ii 321, 403, 404. 407 P'uto. i 72 Pygmalion, ii 150 Pymander, i 63, 74, 230, ii 2, 53, 96, 103. 107, 115, 213, 231, 236, 267, 270, 488. 491 Pyramids, i 115. 126, 264. 314, 317, 32i, 424, ii 430, 466, 594, 750 Pyrrha, ii 270 Pythagoras, i xxxvi, 64, 117. 361, 425, 432, 440, 449, 492, 495, 611 et seq., 649, ii 31, 35, 217, 463, 522, 573, 592, 599 Pythagorean Dekad, ii 573 Pythagorean 'I'rianglc, ii 592 p3rthagoreans, i 343, ii 602 Python, ii 383 Qabalah, i 78 Qahbalah, i 376, ii 116, 126, 315, 478^ 538 Qaniratha, ii 759 Quadrumana, ii 255, 258 Quain, R., ii 297 Quaternary, i 436, ii 593, 603, 710, 715 Quatrefages, de, i 487, 540, ii 56, 87, 119, 155, 157, 288, 315, 426, 444, 645, 650, 674, 681, 686, 711, 740, 746, 749, 780, 790 Quatremere, ii 453 Quiches, i 267, ii 36, 229, 506 Quinames. ii 276 Quintus Curtius, ii 620 Qu-tamy, ii 453 Ra, i 231, 364 Rabbins, ii 397 Race, Fifth, ii 316, 780 Race, Fourth, ii 227 316 Races of Man, ii 227, 249, 443, 780 Races, Seven, ii 634 Ragon, i 100, 363, ii 574 et seq., 581. 591, 795 Ragunath Rao, Devan Badhadur, i 37g XXIV INDEX Raivata Manu, ii 89, 309 Raja Yoga, i 95, 157, 158 Rajas, i 348 Rajasas, ii 89, 90 Rakshasas, i 415, 571, ii 163, 165, 323, 336 Rakshasas, tempters and devourers of man, i 415; created by Sva- bhava, i 571 ; evil spir- its, ii 163; preservers, ii 165 Ramdyana, ii 163, 570, 613 Rameses, ii 368 Rameses II, ii 559 Ram's horns, ii 213 Rao, T. Subba, i 15, 110, 157, 269, 292. 349, 428, 574, 620, ii 318, 576, 580 Raphael, i 622 Rasit, ii 313 Raven, i 443 Rawlinson, i xxxii, ii 5, 26, 130. 722 Ray, i 80 Reade, T. M., ii 10 Realism, i 3 Red Sea, ii 426 Rees. ii 392 Reindeer, ii 717, 720 Remusat, i 472 Renan, i xlvi, ii 204, 334, 367, 452 Renouf, le Page, i 303, 398, 402, 675 Rephaim, ii 279 Resurrection, i 386 Retzius, ii 740 Rcuchlin. ii 600 Revmond, du Bois, i 485, 518, ii 650 Reynaud, i 503 Reynolds, Emerson, i 550, 585 Rhea, ii 143, 269 Rhipaios, ii 7 Richardson, Dr. B. W., i 498, 524, 531, 537, 580, 603, 634, li 298 Richardson and Barth, ii 346 Richet, i 640, ii 156 Rig-Veda, i xxvii, 112, 138, 195, 270, ii 59, 92, 378, 450, 548, 605, 608, 758 Riksha, i 227, 453, ii 631 Rishabha, i 534. ii 408 llishi Kapila, i 207 Rishi Prajapati, i 10 Rishis, i 92, 114, 198, 349, 355, 371, 521, ii 34, 76, 176, 248, 259, 284, 318, 365 et seq., 373, 423, 502. 550 Rishis^ have synonyms in S. D., i 92; seven pri- mitive, i 114; emana- tions or angels, i 198; in their Avatars, i 349; the Builders, i 355; the waters reach region of, i 371 ; the husbands of Daksha's daughters, i 521; and the Satanic myth, ii 378 ; the progenitors of all living and breath- ing, ii 605 Roc, ii 617 Rochas, A, de, i 646 Rochette, Raoul, i 400, ii 345, 546 Roger Bacon, i 611 Rolleston, Prof.^ ii 727 Romaka-pura, ii 67 Roman Catholics, i 235, 382, 441. 576 Romanes, G. J., ii 426, 647, 681 Root-Races, ii 300, 429, 435 Rosary, ii 38 Roscelini, i 3 Rose Cross, i 19 Rosenroth, i 215^ 391 Rosetta Stone, ii 464 Rosicrucians, i 19, 70, 80, 121. ii 237 Rosicrucians. on Light, i 70; the pelican, i 80; their definition of fire, i 121 ; war in Heaven, ii 237 Rossi, de. ii 586 Rossmassler, i 640 Rotae i 117 Rotation of. Earth, i 117 Roth, ii 60S Rouge. M. de. i 134. 398 Rougemont, F. de, ii 278, 371 Rounders. Fifth, i 162 Rounds, i 231, ii 300 Ruach. i 225, 242 et sea., ii 633 Ruach Hayan, i 466 Rudbeck. ii 402 Rudra-Kumaras, ii 255 Rudra (Rudras). i 71, 370. 457, 458. ii 182, 192, 246, 318, 548 Rudra (Rudras). Vedic Deities, i 71; Janarda- na, i 370; Brahma- Rudra, i 458; their septenary character,' i 458; their classes, ii 182; as a Kumara, ii 192; divine rebels, ii 246; the arupa gods, ii 318 Rupa, i 31, 89, 122, 183, 218, 453. ii 15. 18. 65, 632 Rupa, arupa universe, i 31; with bodies, i 89; ruoa worlds formed, i 122; vehicle of mon- ads, i 183: the atomic forms, i 218; rupas constructed by earth, ii 17; Kama filled from, ii 18; destruction of, ii 65; the body or ele- ment of form, ii 632 Ruppell, ii 531 Russian people, i 81 Ruta, ii 222, 314 Rutilius, ii 358 Riitimeyer, ii 789 Sabao, i 577 Sabazians, ii 419 Sabbatical year, ii 395 Sabda Brahmam. i 428 Sabaeans, ii 366, 455 et seq. Sabaeanism, i 402 Sabha, ii 426 Sacr'. i 5. ii 467 Sacred Fire, ii 80 Sacred Science, ii 438 Sacy. ii 533 Sadducees. ii 472 Sadhyas, ii 90 Sadik. ii 392 Safekh, i 228 Sagara, ii 572 Saharaksha. i 521 Sahagun. ii 35 St. Clair Deville. i 544 St. Germain, i 611. ii 156 St. Hilaire, ii 206, 651 St. John, i 657, ii 356. 506,566 INDEX XXV St. Marc^ de, ii 491 St. Martm, de, ii 511 St. Michael, i 611 St. Paul, i 632 St. Vincent ii 196 St. Yves aAlveydre, ii 549 Sais, i 399, ii 371, 396 Saitic Epoch, i 367 Saiva Purana, i 458 Saka. i 73 Saka, ii 404 Sakra, i 376 Sakridagamin, i 206 Sakti, i 292, 390, 473, ii 579 Sakti, various powers, i 292 ; symbolized by goddesses, i 390; the Logos and its, i 473; white side of, ii 579 ^akyamuni, i 108, ii 423 Salmali, ii 404 Salverte, ii 205 Samadhi, i xx, 570, ii 339 Samael, i 417, ii 235, 378, 385, 420 Sambhuti, ii 89 Samothrace, ii 391, 760 Samothracian Mystery, ii 4, 360, 362 Samvarta, ii 307 Samvriti, i 48 Sanaka, i 89, 457, ii 140 Sananda, i 89, 457 Sanandana, i 457, ii 78, 140, 173, 579 Sanatana, i 89, 457 Sanat-kumara, i 89, 457, ii 140 Sanat-sujata, i 457 Sancha-dvipa, ii 407 Sanchoniathon, ii 129, 141, 142, 342, 380, 490, 692, 761, 768 Sanctum Sanctorum, ii 459, 470 Sandhya, i 431, ii 58, 239, 308 Sandhyamsa, ii 308 Sandwich Islands, ii 223 Sanjana, D. D. P., ii 758 Sanjna, ii 101 Sankara, i 18, 286 Sankaracharva, i xliv, 6, 86, 162, 271, 570, 573, ii 637 Sankha-dvipa, ii 405. 406 Sankhasura, ii 405 Sankhya, i 247, 448, ii 253 Sankhya-karikd, i 256 Sanskrit, ii 222 Sanskrit language, i 269 Sanskritists, ii 225, 450 Saphar, i 92 Sapta, i 29, 71 Saptaoarna, i xxi, 34, 200, 231, ii 574, 590 Sapta-rishis, i 198, 407, ii 631 Saptarshi, i 436, 437 Sapta Samudra, i 348 Saptasurya^ ii 239 Saqqarah, i 367 Sarah, ii 77 Sarai, i 422, ii 76 Sarama, ii 2S Saraph, ii 212 Sarasvati, i 95, 353, ii 76, 199 Sarcode, ii 153 Sargon, i 319, ii 428 ^arira, i 522 Sarisnpa, ii 52, 185 SarveSa, i 373 Sarpa, ii 182, 501 Sarpa-rajiii, i 74, ii 47 Sarvaga, i 451, 583 Sarva-mandala. i 373 Sarvatma, i 90 Sarvavasu, i 515 Sat, i 119, 556, ii 58, 310, 449 Satan i 193, 198, 411 418, 442, 612, ii 31, 60 209, 229, 234, 235. 243 387 et seq., 420, 476 506, 507 Satan, fall of angels, 193; a divine man, 198 ; the Serpent, i 410 , and the rebellious an- gels, i 418; roaring to devour, i 442; is Ven- us-Lucifer, ii 31 ; with fallen angels, ii 60 ; the clerical, ii 209; Son of God, ii 229; subjective divinity, ii 234; glory of Satan, ii 235; the Serpent of Genesis, ii 243; dethroned on the great day, ii 420; and evil, ii 476: the Old Dragon, ii 506; a Sun- God, ii 507 Satanic, i 325, ii 228, 378, 478 Satapatha Brdhmana, i 67, 431, 436, 447 Satarupa, i 94, 431 Satellites, i 593 Sati, i 367 Satta, i 373 Sattva, i 68. 348 Saturn, i 418, 575. 578, ii 23, 63, 235, 341, 360, 373, 455, 768 Saturn, and Seven Sons of Light, i 575 ; Father of the Pharisees, i 578 ; the planet of God, ii 23; the planet, ii 63; and the seven planets, ii 360; withheld power, ii 373 Satum-Kronos, ii 766 Satya, i 69 Satya Yuga. i 67, 377, ii 520 Satyas, ii 90 Sayce, i 320, ii 203, 226, 691, 693 Scandinavians, i 297, 404. ii 346 Schelling i 52, 510 Scherer, Christofer, ii 207 Schindler, ii 212 Schlegel, i 658 Schliemann, Dr., ii 101. 236, 440, 723 Schmidt, J. F. J., i 596 Schmidt. Oscar, li 8, 166, ^ 172, 184, 646, 716, 779 Schwartze, ii 566 Schopenhauer, i 96. ii 156, 304 Schott, i xxxvii Schwegler, i 51 Science, Modem, i 479 Sclater, P. L.. ii 7, 171 Scorpio, ii 129 Scriptures, ii 410 Srotapanna, i 206 Seb, i 358, 359 Sebakh. i 219 Sebti, i 408 Seech i, i 541 Secret Doctrine, i 355. ii 441 Seemann, ii 288, 333, 779, 781 Seiffarth, ii 464, 502 Sekhem, i 220 Seldenus, i 394 Seleukos. i 117 Self, i 129 Self-redeemed. H 420 XXVI INDEX Semele, i 400 Semite, i 383. ii 200, 470, 543 Seneca, i 649 Senses, i 87 Sentient life, ii 22 Senzar, i xliii, ii 439 Sepher, i 92 Sepher Jesirah, i xliii, 92, 130, 299, 337, 447, ii 39 234 537 Sephira, i' 355, 357, 431 Sephiroth, i 90, 128, 215, 241, 356, 361, 375, 579, 619, ii 1, 36, 97, 234, 293, 388 Sephiroth Elohim, i 130 Sepp, Dr., i 654, ii 619 Septenary, ii 607 Septenary element, ii 605 Serapeum, i 385 Seraphim, i 92, 126, ii 63, Seraphs, ii 501 Serapis, ii 396, 501 Serpent, encircling Tau, i 253; brazen serpent, i 364. 472; tree of life, i 405; exemplar of Wisdom, i 442; ser- pents, i 549 ; Edens and Dragons, ii 202; ser- pent of Moses, ii 208; fallen from on high, ii 230; of Genesis, ii 234; identity of ser- pent and dragon, ii 356; meaning of drag- on ii 504; serpent of Eden, ii 528 Serpent poison, i 262 Serpents, i 253, 364, 403, 442, 472, 549, ii 202, 208, 230, 234, 356, 504, 528 Sesha. i 73, ii 49 Sesostris, i xxix Set, ii 380, 385 Seth, ii 82, 213, 361, 380, 391 Set-Typhon. ii 213 Sevekh, i 408 Seven, number, i 638, ii 618, 747 Seven angels, i 335 Seven governors, i 331, 480, ii 97 Seven keys, i 325 Sex, ii 184 Shaddai, ii 509 Shadga, i 534 Shaitan, i 295 Shakespeare, ii 27, 117, 761 Shakya Thiib-pa, ii 423 ^mbhala, ii 319, 400 Shaw, i 317 Shekinah^ i 109, 355, 430, 618. 6i9, ii 215, 293, 527 Shelley, Mrs., ii 349 Shell, ii 111, 115, 303 Shetland, ii 752 Shiloh, ii 460 Shinto, i 241 Shu, i 360. 364, ii 546, Shuckford. ii 264 Shu-king, i xliii Siamese, i 366 Sibac, ii 181 Sibree. i 52 Siddha, ii 401 Siddhas, i 372, ii 636 Siddhis, i 97 Sidereal gl3rphs^ ii 356 Sidereal year, li 330 Si-dzang, i 271 Siemens, Dr. C. W., i 102 Sien Tchan^ i 137, 138 Sige, ii 573. 574 Sigurd i 404 Silenos, ii 760 Silik Muludag, ii 477 Siloam, ii 558 Simeon, ii 211 Simeon Ben lochai, ii 487 Simeon Rabbi, i 356, 450, ii 626 Simorgh, ii 399 617 Simplicius, i 65o Simpson, Sir J. Y., ii 346, 547 Sinai, ii 76, 692 Sinhalese, ii 286, 407 ^isumara, ii 549, 612 Sinnett, A. P., i xvii, ii 293, 308, 434, 436 Siphra Dzeniuta, i xliii, 239, 375, 376. li 504 Sipur, i 92 Sirius, ii 374 <5ishta, ii 150, 531 Siva, i 286. 455. 538. ii 115, 237, 515, 548, 578, 591, 613 Siva, Eye of, ii 302 Siva Rudra, ii 615 Sivatherium, ii 218 Skanda, i 457 Skanda Purdna, ii 182 Skinner, Ralston, i 91. 308, 313, 316 Skrymir, ii 754 Skulls, 11 523 Skulls of Stone Period, ii 168 Slack. H. J., i 600 Slaughter, Rev. W. B., i 97 Smith, George, i xxvi, 319, 357, ii 2, 61, 104, 145, 248, 282, 353. 383, 691 Smyth. Piazzi, i 115, 314. 316 Socrates, i 611, ii 522 Sod, ii 626 Sods, i 463 Soyuti, ii 361 Solids, i 142. 434 Solomon, ii 156, 553 Solon, ii 217, 266, 767 Solus, ii 575 Soma, i 228. 238, 386, 395, 397, ii 139, 466 Soma, father of Budha, i 228; fish, sin and, i 238; King, i 386; male i 395; the moon, ii 139: the Hindu Deus Lunus, ii 466 Sons of God, ii 220 Sopatros, i 469 Sophia, 1 72, 353. 434 Sophia Achamoth. i 132, 197, ii 215, 244 Sophia Achamoth, lost in waves of Chaos, i 132; daughter of So- phia, i 197; origin of spiritual principle in early man. ii 215; mo- ther of Hda-Baoth, ii 243 Sophocles, ii 674 Sorcerers, ii 272, 427 Soshiosh. i 87 Soul, ii 74. 298 Sound, i 555 Source of Measures, ii 37, 560, 597, 600 Space, i 2, 4, 9, 11, 55, 277 Sparsa, i 372 Speech, i 93, 95 Spencer, Herbert, i 12, 14, 54. 79, 96, 125, 281, 496, 528. 600, 615, 622, INDEX XXVll 675, ii 156, 348, 451, 490, 786 Spermatozoon, i 222 Speusippos. ii 555 Sphere, i 359 Sphericity of earth, i 117 Sphinx, ii 403, 618 Sphinxiad, ii 408 Spiller, i 493^ 508 Spinoza, i 629 Spirit, i 83, 176, 232, 235, 326 Spirits, i 133, 174, ii 370 Spiritualists, i 233, ii 86, 229 Spiritus. i 248 Spontaneous generation, ii ISO Srinivas Rao, ii 69 Sri, ii 76 Sringa-giri, i 272 gruti, i 269 Stallo, i 482, 483, 485 et sea,, 508, 510, 546, Stanley, ii 600 Star, Ely, i 79 Stars, i 572 Statues, ii 692 {see Ba- mian) Stauridium, ii 177 Stauros, ii 587 Sterling, J. H. Hutchin- son, i 634, 637 Stewart, Balfour, ii 651 Stewart, D., ii 442 Sthula-sarira. i 153, 157, 222. 260, 598, ii 242 Sthula-iarira, physical body, i 153, 157, 222; the human body, i 260, ii 242 Stql>aeus, ii 137 Stockwell, ii 141, 144 Stoicheia, i 461 Stonehenge, ii 70, 343 Stone monuments, ii 752 Strabo, ii 5, 781 Strides, i 122 Subjectivity, i 189 Sub-races, ii 330 Substance, i 121, 326. 329 Suchi. i 521, ii 57, 247 Suddasattva. i 132, 522 Sudyumna, ii 148 Sufis, i 288 Suidas, i 286, 362, 655, ii 342, 619 Sukra, ii 31 Sukshma Sarira, i 132, 138 Sulimans, ii 396 Sun, i 99, 100, 227, 479, 524, ii 66, 361, 558. 575, 588 Sun, central, ii 240 Sun, temperaturej i 484 Sunday Schools, i 228 Sung-ming-shu, ii 215 Sura, ii 237 Surarani. ii 527 Suras, i 92, 419, ii 86 Surya. i 90. 100, 112, 289, 376, ii 605 Surya, primordial Vedic, i 90; a prototype, i 100; the sun, i 289; ii 605 Surya-mandala, i 132 Surya Siddhanta, ii 326, 401 Suryavansas, i 388. 397 Sushumna, i 132, 515, 523 Sutratman, i 222, 236, 610 Svabhava, i 571 Svabhavat, i 28 et seq,, 52, 60, 83, 84, 98, 671, ii 115 Svabhavat, in darkness, i 2S et seq.; concrete aspect of Mulaprakriti, i 60, 61 ; the one sub- stance, i 83; universal plastic root, i 98; mo- ther-space, ii 115 Svabhavikas, i 3, 4 Svaha, ii 247 Svapada, ii 52 Svaraj, i 515 Svarga, ii 203 Svar-loka, i 371, ii 404 Svasamvedana. i 54 Svastika, i5, 90, 411, 657, ii 29, 98, 413, 546, 557, 586, 588 Svastika, Thor's Ham- mer, i 5; the mystic, i 90; and the serpent of eternity, i 411; the Jaina cross, i 657; a double sign, ii 29 ; most philosophically scienti- fic symbol, ii 98 ; an in- strument for kindling sacred fire, ii 413; Fyl- fot, ii 546; and Egyp- tian Tau, ii 557; and ancient cross, ii 586 Svayambhu, i 52 Svayambhuva, i 375, 398, ii 148, 307, 310 et seq. Svayambhuva, the four- teenth Manu, i 375; union with his daugh- ter, ii 148; Manu, the son of, ii307; the self - born, ii 310 et seq. Sveta-dvipa, ii 319. 327, 402 Symbols of Deity, i 461 tjyene, i 209 Swan, i 357 SwanWick, A., ii 411, 419 Sweat-bom, ii 117, 131, 176 Sweden, ii 402 Swedenborg, i 118, 623, ii 33 Syncellus, i xxvii Taaroa. ii 194 Tabernacle, i 125 Tad, i 77 Tahmurath, ii 397 Taine, ii 334 Tairyagyonya, i 446, 455 Tait, i 501, ii 10 Tall men, ii 777 Talmud, i xHii, 350. 417, 438. 439. ii 471 Talmudists, i 320 Tamas, i 348 Tanaim, i 202 ii 469 Tanais. ii 77i Tanha, ii 109 Tanjur, i xxvii Tanmatras, i 452, 454, 572, ii 639 Tanmatras, the rudimen- tal principles, i 452, 454; types or rudi- ments, i 572 Tantrikas, i 156 Tara, ii 45, 138, 498 Taradaitya, ii 403, 404, 407 Taraka, ii 382, 550, 619 Taraka, ii 497 Taraka Raja, i 157 Tarakamaya, ii 384 Tarija, ii 754 Tarim, i xxv Taramaya, i 419 Tasmania, ii 195 Tathagata, ii 339 Tatios, i 287 Tau. ii 30, 36 Tasmanians, ii 725 xxvm IKDSX Tauris, i J95 Taurus, i 656, 657, ii 407, 551 Taygeta, ii 768 Taylor, Thomas, i 425, ii 599 Teakwood, ii 226 Telang, K. T., i 69, 86, 419, li 496 Telchines, ii 391 Tell, William, ii 761 Tel-loh, ii 692 Temple Bishop, ii 645 Teneriffe, ii 408 Teraphim, i 394 Tertullian, i 331, ii 278, 313, 476 Tethys, ii 65 Tetrad, i 351, ii 599 Tetragrammaton, i 72, 99, 344, 616, ii 25, 312, 463, 625, 626 et seq, Tetragrammaton, Jeho- vah, i 72; the Kabal- istic Logos, i 99 ; in the Sephiroth, i 344; sym- bofogy of, i 616; the heavenly man, ii 25; sacred name of deity, ii 312 ; composed of ten dots, ii 463; the He- brew JHVH. ii 625 Tetraktys, i 89, 99, 134, ii 24, 26, 312, 463, 598, 626 Teutobodus, ii 277 Thackeray, ii 424 Thalamencephalon, ii 297 Thalassa, ii 65, 115 Thalcs, i 77, 345 Thalatth. ii 61, 65 That, i 77, 89 Thebes, ii 363 Themis, ii 305 Theodolinde, ii 587 Theodoret, ii 465 Theodosius, i 312 Theon, ii 600 Theopompos, ii 371 Theos, i 342 Theos ek petras, i 340 Theosophists, ii 229, 245, 798 Thcosophy and Darwin- ism, i 186 Thetis, i 467 Thessaly, i 156 Thevetata, ii 222 Third Race, ii 30 Thomas Aquinas, i 582 Thomson, Sir W., i 117, 366. 478. 482. 488, 492, 501, 505, 513, 579, ii 64, 154, 158, 258, 719, 796 Thor's Hammer, ii 99 Thoth, i 362, 577, ii 267, 380, 529 Thought, i 61 Thraetaona. ii 390 Tia-Huanaco, ii 317 Tiamat, i 357, ii 61, 104, 503 Tiaou, i 227 Tibet, i 72, ii 178, 586 Tibetan, ii 408 T'ien, i 356. 366. ii 766 Tikkun. ii 25 Timaios, ii 132, 767 Timaios, the Locrian, ii 463 Time, i 36, 44 Teiresias, li 381 Tirukkanda Panchanga, ii 67 Tiryaksrotas. i 455 Titan, ii 142, 265, 413, 418, 519 Titanosaurus, ii 218 Titans, i 417, ii 9, 63, 236, 274, 288, 336 Titans-Kabirim, ii 363 Tohu-bohu, ii 477 Tooke, ii 343 Topinard, ii 249 Torricelli, i 623 Torquemada, ii 70 Tortoise, i 441 Toyambudhi, ii 402 Tree, i 405, li 215. 588 Tree. Holy, ii 97 Tree of Life, ii 97 Treta, ii 308, 520 Tretagni, i 523 Triad, i 123, 668 Triangle, i 131 Triassic mammalia, ii 684 Trilochana, ii 502 TridaSa, i 29, 71 Trimorphos, i 387 Trimurti, i 355, 381 Trinity, i 58, 384, 387, 668 Trismegistos, i 286, 287 Trisula. ii 548 Trisupama, i 210, ii 590 Tritheim. ii 512 Triton, ii 578 Troy, ii 236. 437 Tsien-tchan. i Z2 Tsi-tsai, i 356 Tubal-Cain. ii 390 Tum. i 673. ii 580 Tura-maya, ii 50 Turanians, ii 425 Tushitas, ii 90 Tvashtri, ii 101 Twilight, i 144 Tycho Brahe, i 493, 590, ii 486 TyndalL i 249, 324, 483, 507, SB4, 633, 637, 669, ii 150, 719 Tyndareus, ii 121 Typhoeus, i 466 Typhon, i 388, 399, ii 380, 385 420, 549, 579 Tzaphon, i 466 Tzclem, ii 503 Tzyphon, ii 216 U Uhlemann, ii 464 Ulug Beg, i 659 Uma Kanya, i 92 Upadhi. i 35, 153, 158, 280, 29L 326, 515, ii 90, 105, is;^ Upadhi, a vehicle, i 35; material basis, i 153; three aspects of, i 157 ; aphysical basis, i 158, 280 ; the germ becomes, i 291; Akala. the upa- dhi of Divine Thought, i 326; of ether, i 515; hydrogen the, of air and water, ii 105 Upadvipas. ii 404 Upanishads, i 94, 138, 165, 269, 270, 43^, 522, ii 26, 484, 563, 566 Ur, ii 139 Uraeus, i 227 Uranides, i 418 Uranus, i 99, 149, 575, ii 268, 269 Uranus, Hindus knew of. the seventh planet, i 99; receives ^ times less light than earth, i 575; a modified Var- una, ii 268; children of Gaia, ii 269 Ordhvasrotas i 446, ii 162 Uriel, i 609, ii 483 U^anas-Sukra, ii 31 INDEX XXIX Uterus, rudiments of in male, ii 118 Uttara Mimansa, i 46 Uxmal, ii 430 Vach, i 9, 89, 137. 353, 430, 431, ii 107, 128, 147, 199, 418 Vach, the female, i 9; one of the halves of Brahma, i 89 ; the Hin- du, i 137; or Sarasvati, i 353; Aditi-Vach, i 355, 431; daughter of Brahma, ii 128; Brah- ma and Vach, ii 147 ; as Devasena, ii 199; the melodious cow, ii 418 Vachaspatya, i 378 Vach-lata-rupa, ii 148 Vahan, i 80, 153, 214, 265, 527. ii 241, 564 Vaidhatra, i 89 Vaidyuta, i 521 Vaikhari, i 434 Vaikhari Vach, i 138 Vaikunthas, ii 90 Vaikunthaloka. i 522 Vairajas, ii 90 Vaisvanara, ii 496 Vaivasvata Manu, i 68, 457, ii 4, 69, 139, 211, 250, 306, 308, 335, 425 Vaivasvata Manu, his "deluge," i 68; the post-diluvian period, ii 69; and Vishnu, ii l59; the Great Rishi, ii211; a generic name, ii 306; the seventh Manu, ii 308; head figure of "Deluge," ii 335; a great ancient Adept, ii 425 Vajradhara, i 52^ 571 Vajrasattva, i 571 Valentinus, i 310, 349, 410, 446. 568, ii 566 Valentinians, ii 569 Vallabacharyas, i 335 Vallancey, i 642, ii 264, 759 Vamadeva Modelyar, i 376 Van Helmont, i 514, 611 Vara, ii 291 et seq. Varaha, i 368. ii 53 Varaha Kalpa, i 368 Vamas, i 419 Varshas, ii 264, 403 Varuna, i 128, 220, ii 65, 268, 500, 577, 006 Varuna, the West, i 128; the crocodile his veh- icle, i 220; Varima Ouranos, ii 65, 268; an Asura, ii 500; the ocean god. ii 577 : lord of natural phenomena, ii 606 Vasishtha, i 415, ii 78 Vastubhuta, ii 612 Vasudeva, i 286 Vasus, i 71 Vayu, i 90, 190, 463, Vdyu Purana, i 50, 454, 458, 521, ii 89. 90, 524, 572. 613 Veda, i 89, 330, 385, ii 191, 384, 400, 450, 483 Vedanta, i 269, ii 484 Veddntasdra, i 7 Vedantin, ii 158 Vedantins, i 226, 330 Vedas, i 165, 271, 415, 523, ii 209, 335, 483, 526, 723 Veda-Vyasa, ii 483 Veddahs, ii 287, 421, 723 Vendidad, ii 60, 270, 290, 476, m, 609 Ventricles, ii 297 Ventus, i 342 Venus, i 155, 164, 165, 380, 435^ 575, ii is, 31, 33, 43, 65, 418, 501, 707 Venus Aphrodite, i 458 Venus-Lucifer, i 305 Verbum, i 93, 137, ii 515 Vertebrata, ii 184 Vibhavasu, i 372 Vibriones, i 249 Vibhutayah, i 8 Vidya, i 168, 192, 241, ii 438 Vidya, four Vidyas, i 168; paths of know- ledge, i 192; the eso- teric Vidya, i 241 ; the sacred science, ii 438 Vidyadharas, i 539 Vijnanamaya-kosa, i 157, 570 Villalpandus, i 649 Villiers, i 262 Vinata, i 366 Vimana-vidya, ii 426 Viraj, i 9, 59, 89, ii 43, 89, 308, 606 Viraj and Vach, i 9 That is Viraj, i 89 Brahma- Viraj, ii 43 Viraj is Brahma, ii 89 creates man, ii 308; Viraj a-loka, ii 89 Virchow, ii 440, 752 Virgil, i 331, ii 28, 417, 594 602 Virgin Mary, i 91, ii 38 Virgin-Mother, i 460 Virgo, ii 433 et seq., 785 Virgo- Scorpio, i 413, ii 502 Visha, i 348 Vishnu, i 8, 18, 112, 215, 286, 290, 345, 348, 366, 370, 381, 419, 420, ii 38, 115, 146. 215, 307, 403, 407, 408, 483, 560, 591. 608 Vishnu, etymolo^ of, i 8; first Avatar of, i 18; connected with Surya and Fohat, i 112; symbol of, i 215; praise to, i 286 ; energy or reflection of, i 290; mover of waves, i 345 ; the ideal Cause, i 349; Garuda his vehicle, i 366; the Avyaya, i 370; the First Logos, i 381 ; prayers to Vishnu, i 419; universal Soul, i 420; striding with three steps, ii 38; energy of God, ii 115; the many- formed Brahma, ii 146; Fish Avatar of, ii 307 ; the incarnated Sun, ii 407; Avatars of Vish- nu, ii 408; the ever- lasting king, ii 483; Wittoba, a form of, ii 560; the sign of Vish- nu, ii 591 ; Agni-Vish- nu-Surya, ii 608 Vishnu Purdna, i 36, 205, 255, 284, 373, 376, 416, 423, 445, 446, 452, 521, ii 58, 162, 174, 27^, 320, 495, 548, 616, 624 ViSishtadvaita, i 59, 132, 233. 451. 52i Vi^vakarma, i 268, 470, ii 101. 559. 605, 607 XXX INDKX Visvatryarchas, i 515 Vitatha, ii 572 Vitruvius Pollio, i 208, 209 Vivien, ii 175 Viwan, ii 427 Vivanghat, ii 609 Vogt, C. i 539. 637, ii 193, 646, 682, 716 Volcano, li 408 Volger, ii 154 Volney, i 658, ii 436 Voltaire, ii 89, 702, W Voluspa, i 367 Von Hartmann, i 615, ii 304 Vormius, ii 346 Vortical movement, i 117 Vossius. i 123, ii 28, 480 Votan, ii 35, 379 et seq. Vril, i 563 Vritra, i 202, ii 384 Vritra-han. ii 382, 384 Vulcan, ii 390, 392 Vyakta, i 10 Vyavaharika, i 356 Vyse, ii 366 W Wagner, Prof., i 251 Wake, C. Staniland. i 314, 317. ii 32. 82. 352. 432 Wallace, A. R., i 107, 339. 520, 585, ii 7, 193, 646, 651. 778 789 War in Heaven, ii 386, 492 Ward, Robert, i 484 Wassilief, i 43 Water, i 64. 141, 257. 384 Water of Life, i 81 Waterston, i 511 Watson, ii 344 Watts, i 154 Web, i 83 Weber, A., i 47, '365, 436, 461, 647. ii 49, 165. 320 Weissmann. i 223, ii 711 Welcker, ii 363 West Hoadley, ii 343 Westminster, ii 342 Wheels, i 127, 144, 206, 440 Whewell, i 607, ii 149 Whirling soul, i 568 Whiston. ii 395 White Devil, ii 147, 403 Whitechapel murderer, ii 507 Wigred, i 202 Wilder, A., ii 25, 133, 135 Wilford, i xxxi, 370, 654, ii 147. 320, 402, 403, 405, 406, 409 Wilkinson, J. Gardner, ii 432 Wilkinson, W. F^ i 490 Will-power, i 29o Williams. W. Mattieu, i 102, 585, ii 136 Williams, Sir Monier, i 47, 380, ii 570 Wilson, Prof., i 36, 255, 360, 370, 419, 446, 451, 452, 522, ii 89. 183, 225, 307. 565 Wilson, Dr. A., ii 152, 674, 729 Winchell, A., i 102, 155, 494, 498, 500, 505, 528, 543, 544, 592, 607, 638, ii 9. 324, 694, 695 Wisdom of the Ages, i 272 Wiseman, Cardinal, i 607. ii 704 Wittoba, ii 560 Wolf, C, i 500, 590. 596, 597, 602, ii 605 Wolf of Darkness, ii 386 Woodward, ii 726 Wordsworth. Bishop, ii 127 Wuliang-sheu, i 356 Wundt, i 513 X Xenokrates, ii 555 Xenophanes, ii 535 Xenophon, i 652 Xerxes, i 467 Xisuthrus. ii 4, 139. 309, 335, 397. 774 Xisuthrus, the Chaldaean deluge, ii 4, 139, 309; same as Vaivasvata, ii 335 ; Noah, ii 397 ; the Chaldaean, ii 774 Yacna, i 437, ii 772 Yajiia Vidya. i 168 Yakshas, ii 90, 165, 182 Yama. i 128, 463 Yamabushi, i 67, 173 Yana, i 39 Yang-Yin. ii 554 Yard, ii 597 Yehudah, Rabbi, ii 315 Yezod, i 240 Yggdrasil, i 344, 427, ii 97, 520 Yi-King, i 440, 441 Yima, li 270, 609 Yliaster, i 283 Ymir. i 367, 427, ii 97 Yod, i 347 Yoga, i 47, 95, ii 19, 32, 89 109, 117, 165, 281, 296, 3^ Yoga, lower form of, i 47; regulation of the breath in, i 95; sons of Will and. ii 19, 281 ; 394; a Yoga rite, ii 32; the eye of. ii 89, 296; the sons of, ii 109, 117; Sons of Passive, ii 165 Yogacharyas, i 44, 48, 49 Yogins, i 458 Yogis (Yogins), i 516. ii 94,243,246,411,516 Yogis, Sushumna ray and, i 516; of past Manvantaras, ii 94; pi- ety of, ii 243; celes- tial Yogis, ii 246; con- quer the heavens, ii 516 Yong-Grub, i 42 Yoni. i 264 Young, i 276. 541, 578 Yttrium, i 141 Yu, i 271 Yucatan, ii 793 Yudhishthira, i 369 Yugas, i 378, ii 58, 322 Yurbo-Adonai. i 463 Zalmat Qaqadi, ii 5 Zarathustra, i 464, ii 6. 292, 385, 480. 610 Zarpanitu, ii 210 Zend Avesta, i xxxviii. 307, ii 35, 60, 270, 476, 757 Zeno, i 76, ii 159 Zeruan Akarana. i 113. ii 488 Zeus, i 425, ii 122, 244, INDEX XXXI 412, 414 et seq., 519 574 Zeus, reverences Night, i 425; the father of gods, ii 122; his curse against Prometheus, ii 244; desires to quench human race, ii 412; the demigod delivered to Zeus, ii 414 et seq.; commands Prometheus and Athena» ii 519; Pater Zeus, ii 574 Zeus-Zen, ii 130 Zipi)orah, i 385, ii 465 Zodiac, i xxxviii, 376, 647 et seq., ii 2o, 332, 357, 431 et seq., 438 Zodiac, alterations in, i 376; its antiquity, i 647; signs of, ii 23; knowledge of, ii 332; positions of, ii 357 ; the Dendera, ii 432 et seq.; antiquity in Egypt, ii 438 Zodiacal Signs, ii 580 Zohac, ii 398 Zohar, i 19, 115, 214, 230, 241, 346, 349, 355, 356, ii 28, 53, 54, 84, 112, 205, 215, 216, 247, 290, 376, 409, 448, 479, 535, 536, 553. 603, 625 Zohar, shows the sym- bolic circle, i 19; con- trasted with the Hindu esotericism, i 115; ar- ranged by Moses de Leon, i 214; contains ancient doctrine, i 230; as to the earth, i 241; on the Logos, i 346; En- Soph, i 349; ema- nations, i 356; on the planets, ii 28; speaks of primordial worlds, ii 53 ; cosmogonical tablets, ii 54; First be- came Second Race, ii 84: light of that light, ii 112; flying camel of, ii 205; Metatron unit- ed to Shekinah, ii 215, the Tree, ii 216; right interpretation of, ii 247; the Soul, ii 290; Azaz-El, the sacrificial victim, ii Z76\ explan- ation on magic, ii409; narratives are cloak of doctrine, ii 447; God and Satan, ii 479; and book of Enoch, ii 535; masterpiece of West- ern occult science, ii 536; glossary of Solo- mon, the Kabalistic Preacher, ii 553; the Septenary, ii 603; Te- tragrammaton, ii 625 ZoUner, i 251, 520 Zones, ii 264 Zoroaster, ii 6, 356, 442 Zoroastrianism. i 196, ii 93 Zoroastrians, i 235, 577 Zuni Indians, ii 628 " There is no Religion Higher than Truth.** Hntbers^al Protl)eri)oob attlr t!ri)eos(opi)tcal i^ottetp Established for the benefit of the people of the earth and all creatures OBJECTS This BROTHERHOOD is part of a great and universal movement which has been active in all ages. 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The secret doctrine : the synthesis of science, religion, and philosophy

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