553. “Creation”—out of preëxistent eternal Substance, or Matter, of course, which Substance, according to our teachings, is Boundless, Ever-existing Space. 554. The Luciferians, a sect of the fourth century who are alleged to have taught that the soul was a carnal body transmitted to the child by its father, and the Lucianists, another and earlier sect of the third century a.d., who taught all this, and further, that the animal soul was not immortal, philosophized on the grounds of the real Kabalistic and Occult teachings. 555. This “Central Sun” of the Occultists even Science is obliged to accept astronomically, for it cannot deny the presence in sidereal space of a central body in the Milky Way, a point unseen and mysterious, the ever-hidden centre of attraction of our Sun and System. But this “Sun” is viewed differently by the Occultists of the East. While the Western and Jewish Kabalists—and even some pious modern Astronomers—claim that in this Sun the God-head is specially present, referring to it the volitional acts of God—the Eastern Initiates maintain that, as the Supra-divine Essence of the Unknown Absolute is equally in every domain and place, the “Central Sun” is simply the centre of Universal Life-Electricity; the reservoir within which that Divine Radiance, already differentiated at the beginning of every “creation,” is focussed. Though still in a Laya, or neutral condition, it is, nevertheless, the one attracting, as also the ever-emitting, Life-Centre. 556. Op. cit., pp. 287-289. 557. See Commentary to Stanza VII, Volume I. 558. The fourth and the fifth from below beginning with the Physical Body; the third and the fourth, if we reckon from Âtmâ. 559. New Aspects of Life. 560. Angelic, Spiritual Essences, immortal in their Being, because unconditioned in Eternity; but periodical and conditioned in their Manvantaric manifestations. 561. Op. cit., pp. 97, 98, 2nd ed., 1887. 562. The history of Prometheus, Karma, and human consciousness, is to be found in Part II, Section V. 563. By an Englishman whose erratic genius killed him. The son of a Protestant clergyman, he became a Mohammedan; then a rabid Atheist; after meeting with a Master, a Guru, he became a Mystic; then a Theosophist who doubted, despaired—threw up white for black magic, went insane and joined the Roman Church. Then again turning round, anathematized her, re-became an Atheist, and died cursing humanity, knowledge, and God, in whom he had ceased to believe. Furnished with all the Esoteric data to write his “War in Heaven,” he made a semi-political article out of it, mixing Malthus with Satan, and Darwin with the Astral Light. Peace be to his—Shell. He is a warning to the Chelâs who fail. His forgotten tomb may now be seen in the Mussulman burial ground of Joonaghur, Kathiawar, India. 564. The author talks of the active, fighting, damning Jehovah as though he were a synonym of Parabrahman! We have quoted from this article to show where it dissents from Theosophic teachings; otherwise it would be quoted some day against us, as everything published in the Theosophist generally is. 565. The Theosophist, vol. iii. p. 68. 566. Explaining the Kabalah, Dr. Henry Pratt says: “Spirit was to man [to the Jewish Rabbin, rather!] a bodiless, disembodied, or deprived, and degraded being, and hence was termed by the ideograph Nahash, ‘Deprived’; represented as appearing to and seducing the human race—man through the woman.... In the picture from this Nahash, this spirit was represented by a serpent, because from its destitution of bodily members, the serpent was looked upon as a deprived and depraved and degraded creature.” (New Aspects of Life, p. 235.) Symbol for symbol there are those who would prefer that of the serpent—the symbol of wisdom and eternity, deprived of limbs as it is—to the Jod (י)—the poetical ideograph of Jehovah in the Kabalah—the God of the male symbol of generation. 567. Zohar, iii. 61c. 568. Daksha, the “intelligent, the competent.” “This name generally carries with it the idea of creative power.” He is a son of Brahmâ and of Aditi, and agreeably to other versions, a self-born power, which, like Minerva, sprang from his father's body. He is the chief of the Prajâpatis, the Lords or Creators of Being. In Vishnu Purâna, Parâshara says of him: “In every Kalpa [or Manvantara] Daksha and the rest are born and are again destroyed.” And the Rig Veda says that “Daksha sprang from Aditi and Aditi from Daksha,” a reference to the eternal cyclic re-birth of the same divine Essence. 569. Bhâgavata Purâna, iv. 24, 4. 570. No one of these Orders is distinct from the Pitris or Progenitors. As says Manu (iii. 284): “The wise call our fathers Vasus; our paternal grandfathers, Rudras; our paternal great grandfathers, Âdityas; agreeably to a text of the Vedas.” “This is an everlasting Vedic text,” says another translation. 571. As now discovered by the late G. Smith in the Babylonian cylinder literature, it was the same in Chaldæan Theogony. Ishtar, “eldest of Heaven and of Earth.” Below him the Igigi or Angels of Heaven, and the Anûnaki, or Angels of Earth. Below these again various classes of Spirits and “Genii” called Sadu, Vadukku, Ekimu, Gallu—of which some were good, some evil. (See Smith's Babylonian Mythology, also Sayce's Hibbert Lectures, p. 141.) 572. Some superior, others inferior, to suit the Karma of the various reïncarnating Monads, which could not all be of the same degree of purity in their last births in other Worlds. This accounts for the difference of races, the inferiority of the savage and other human varieties. 573. “There are,” says Topinard in the English edition of his Anthropology, with a preface by Professor Broca, “three fundamental elements of colour in the human organism—namely, the red, the yellow, and the black, which, mixed in variable quantities with the white of the tissues, give rise to those numerous shades seen in the human family.” Here is Science again unintentionally supporting Occultism. 574. It must be remembered that the “last remnants” here spoken of, refer to those portions of the “Great Continent” which still remained, and not to any of the numerous islands which existed contemporaneously with the Continent. Plato's “island,” for instance, was one of such remnants; the others having sunk at various periods previously. An Occult “tradition” teaches that such submersions occur whenever there is an eclipse of the “Spiritual Sun.” 575. See the remarks on the Root and Seed Manus infra, and the Section on “The Primeval Manus of Humanity,” at the end of the Commentaries on this Stanza. 576. Mr. Gladstone's unfortunate attempt to reconcile the Genetic account with Science (see his “Dawn of Creation” and “Proem to Genesis,” in The Nineteenth Century, 1886), has brought upon him the Jovian thunderbolt hurled by Mr. Huxley. The dead-letter account warranted no such attempt; and his fourfold order, or division, of animated creation, has turned into the stone which, instead of killing the fly on the sleeping friend's brow, killed the man himself. Mr. Gladstone has killed Genesis for ever. But this does not prove that there is no Esotericism in the latter. The fact that the Jews and all the Christians, the modern as well as the early sects, have accepted the narrative literally for two thousand years, proves only their ignorance, and shows the great ingenuity and constructive ability of the Initiated Rabbis, who built the two accounts—the Elohistic and Jehovistic—Esoterically, and purposely confused the meaning by the vowelless glyphs or word-signs in the original text. The six days (Yom) of creation do mean six periods of evolution, and the seventh day is that of culmination, of perfection—not of rest. These refer to the seven Rounds and the seven Races with a distinct “creation” in each; though the use of the words Boker, “dawn” or “morning,” and Ereb, “evening twilight”—which have Esoterically the same meaning as Sandhyâ, “twilight,” in Sanskrit—have led to a charge of the most crass ignorance of the order of evolution. 577. Modern Science and Modern Thought, p. 337. 578. Dowson's Hindû Classical Dictionary, sub voce. 579. Op. cit., p. 335. 580. “Follow the law of analogy”—the Masters teach. Âtmâ-Buddhi is dual and Manas is triple, inasmuch as the former has two aspects, and the latter three, i.e., as a “principle” per se, which gravitates, in its higher aspect, to Âtmâ-Buddhi, and follows, in its lower nature, Kâma, the seat of terrestrial and animal desires and passions. Now compare the evolution of the Races, the First and the Second of which are of the nature of Âtmâ-Buddhi, of which they are the passive Spiritual progeny, while the Third Root-Race shows three distinct divisions or aspects physiologically and psychically—the earliest sinless, the middle portions awakening to intelligence, and the third and last decidedly animal, i.e., Manas succumbs to the temptations of Kâma. 581. Laing, op. cit., ibid. 582. The whole trouble is this: neither Physiologists nor Pathologists will recognize that the cell-germinating substance, the Cytoblastema, and the mother-lye from which crystals originate, are one and the same essence, save in differentiation for certain purposes. 583. Huxley, Proceedings of the Royal Institution, iii. 151. 584. Introduction to the Study of the Foraminifera, p. xi. 585. Transactions of the Geological Society of Glasgow, vol. iii. Very strangely, however, he has recently again changed his opinion. The Sun, he says, is only 15,000,000 years old. 586. Bastian, The Beginnings of Life, ii. 622. 587. Laing, Modern Science and Modern Thought, p. 171. 588. In Isis Unveiled, vol. i. p. 389, this is noticed and half explained. 589. Hence the philosophy in the allegory of the 7, 10, and finally 21, Prajâpatis, Rishis, Munis, etc., who all are made the “fathers” of various beings and things. The order of the seven classes, or orders of plants, animals, and even inanimate things, given at random in the Purânas, is found in several commentaries in the correct rotation. Thus, Prithu is the father of the Earth. He “milks” her, and makes her bear every kind of grain and vegetable, all enumerated and specified. Kashyapa is the “father” of all the reptiles, snakes, demons, etc. 590. See vol. i. pp. 151, et seqq., concerning the “Tree of Evolution”—the “Mundane Tree.” 591. Checked and modified, however, by the Law of Retardation, which imposes a restriction on the advance of all species when a higher type makes its appearance. 592. See Origin of Species, p. 145. 593. Bastian, Beginnings of Life, ii. pp. 622, 623. 594. Vol. ii. p. 278. 595. Op. cit., i. 9. 596. Ibid., ii. 283, 284. 597. See his Lettres sur l'Atlantide. 598. This is shown by Faber, again a pious Christian, who says that: “The Noëtic family also ... bore the appellations of Atlanteans and Titans; and the great patriarch himself was called, by way of eminence, Atlas and Titan.” (Ibid., ii. 285.) And if so, then, according to the Bible, Noah must have been the progeny of the Sons of God, the Fallen Angels, agreeably to the same authority, and of the “daughters of men who were fair.” (See Genesis, vi.) And why not, since his father Lamech slew a man, and was, with all his sons and daughters, who perished in the Deluge, as bad as the rest of mankind? 599. In that wonderful volume of Donnelly, Atlantis, the Antediluvian World, the author, speaking of the Âryan colonies from Atlantis, and of the arts and sciences—the legacy of our Fourth Race—bravely announces that “the roots of the institutions of to-day reach back to the Miocene age.” This is an enormous allowance for a modern scholar to make; but civilization dates still further back than the Miocene Atlanteans. Secondary-period man will be discovered, and with him his long forgotten civilization. 600. Nature is the Natural Body, the Shadow of the Progenitors. 601. Man is the “Heavenly Man,” as already stated. 602. Divine Pymander, i. 16. 603. The Pymander of our museums and libraries is an abridgment of one of the Books of Thoth, by a Platonist of Alexandria. In the Third Century it was remodelled after old Hebrew and Phœnician MSS. by a Jewish Kabalist, and called the Genesis of Enoch. But even its disfigured remnants show how closely its text agrees with the Archaic Doctrine, as is shown in the creation of the Seven Creators and Seven Primitive Men. As to Enoch, Thoth or Hermes, Orpheus and Cadmus, these are all generic names, branches and offshoots of the seven primordial Sages—incarnated Dhyân Chohans or Devas, in illusive, not mortal bodies—who taught Humanity all it knew, and whose earliest disciples assumed their Master's names. This custom passed from the Fourth to the Fifth Race. Hence the sameness of the traditions about Hermes—of whom Egyptologists count five—Enoch, etc.; they are all inventors of letters; none of them die; they still live, and are the first Initiators into, and Founders of, the Mysteries. It was only very lately that the Genesis of Enoch disappeared from among the Kabalists. Guillaume Postel saw it. It was most certainly in a great measure a transcript from the Books of Hermes, and far anterior to the Books of Moses, as Éliphas Lévi tells his readers. 604. Uranus is a modified Varuna, the “universal encompasser,” the “all-embracer,” and one of the oldest of the Vedic Deities—Space, the maker of Heaven and Earth, since both are manifested out of his (or its) seed. It is only later that Varuna became the chief of the Âdityas and a kind of Neptune riding on the “Leviathan”—Makara, now the most sacred and mysterious of the Signs of the Zodiac. Varuna, without whom “no creature can even wink,” was degraded like Uranus, and, like him, fell into generation; his functions—“the grandest cosmical functions,” as Muir calls them—having been degraded from Heaven to Earth by exoteric anthropomorphism. As the same Orientalist says: “The attributes and functions ascribed to Varuna [in the Vedas] impart to his character a moral elevation and sanctity far surpassing that attributed to any other Vedic Deity.” But to understand correctly the reason of his fall, like as that of Uranus, one has to see in every exoteric religion the imperfect and sinful work of man's fancy, and also to study the mysteries which Varuna is said to have imparted to Vasishtha. Only “his secrets and those of Mitra are not to be revealed to the foolish.” 605. Mythologie de la Grèce Antique, p. 7. 606. Cronus is not only Χρόνος, Time, but also, as Bréal showed, in his Hercule et Cacus (p. 57), comes from the root kar, “to make, to create.” Whether Bréal and Decharme, who quotes him, are as right in saying that in the Vedas, Krânan (sic) is a Creative God, we have our doubts. Bréal probably meant Karma, or rather Visvakarman, the Creative God, the “omnificent” and the “great architect of the world.” 607. See Stanzas III—X, et seqq., and also Berosus' account of primeval creation. 608. The Titanic struggle, in Theogony at least, is the fight for supremacy between the children of Uranus and Gæa (or Heaven and Earth in their abstract sense), the Titans, against the children of Cronus, whose chief is Zeus. It is the everlasting struggle going on to this day between the Spiritual Inner Man and the man of flesh, in one sense. 609. Just as the “Lord God,” or Jehovah, is Cain, esoterically, and the “tempting serpent” as well; the male portion of the androgynous Eve—before her “Fall,” the female portion of Adam Kadmon—the left side, or Binah, of the right side, Chokmah, in the first Sephirothal Triad. 610. Decharme, op. cit., p. 284. 611. In the Egyptian legend, called the “Two Brothers,” translated by M. Maspéro (the ex-director of the Boulaq Museum), the original of Pandora is given. Noom, the famous heavenly artist, creates a marvellous beauty, a girl whom he sends to Batoo, after which the happiness of the latter is destroyed. Batoo is man, and the girl Eve, of course. (See Revue Archéologique, March, 1878, and also Decharme, ibid., p. 285.) 612. Yima is not the “first man” in the Vendîdâd, but only in the theories of the Orientalists. 613. Bœotia was submerged and subsequently ancient Athens and Eleusis. 614. Opera et Dies, v. 108. 615. Nem., VI. i. 616. See Apollod., i. 7, 2; and Ovid, Metam., i. 260, et seqq. 617. Deutsche Mythol., i. 545, 3rd edit., and Hanusch Schlawische Myth., p. 235. See Decharme, ibid., p. 288, who gives “nine times,” and not seven. 618. Hesiod, Opera et Dies, 143-155. 619. See Æschylus, Septem contra Thebas. 620. Decharme, ibid., pp. 289, 290. 621. Races. 622. It was said. 623. In Sanskrit Dâkinî. 624. The name is used here in the sense, and as a synonym, of “sorcerers.” The Atlantean Races were many, and their evolution lasted for millions of years. All of them were not bad, but became so towards the end of their cycle, as we, the Fifth Race, are now fast becoming. 625. The “Gods of the Elements” are by no means the Elementals. The latter are at best used by them as vehicles and materials in which to clothe themselves. 626. Cain was the “sacrificer,” as shown at first in Chap. iv. of Genesis, of “the fruit of the ground,” of which he was the first tiller, while Abel “brought of the firstlings of his flock” to the Lord. Cain is the symbol of the first male, Abel of the first female humanity, Adam and Eve being the types of the Third Race. The “murdering” is blood-shedding, but not taking life. 627. Genesis, vi. 628. It is, perhaps, with an eye to this degradation of the highest and purest Spirits, who broke through the intermediate planes of lower consciousness, the “Seven Circles of Fire” of Pymander, that St. James is made to say “This wisdom (sophia) descendeth not from above, but is earthly, sensual, devilish”; now this Sophia is Manas, the “Human Soul,” the Spiritual Wisdom or Soul being Buddhi, which being so near the Absolute, is, per se, only latent consciousness, and is dependent upon Manas for manifestation beyond its own plane. 629. This is the “Undying Race,” as it is called in Esotericism, and exoterically the fruitless generation of the first progeny of Daksha, who curses Nârada, the divine Rishi, for having dissuaded the Haryashvas and the Shabalâshvas (the sons of Daksha) from procreating their species, by saying: “Be born in the womb; there shall not be a resting place for thee in all these regions.” After this, Nârada, the representative of that race of fruitless ascetics, is said, as soon as he dies in one body, to be reborn in another. 630. Âdi Parvan, p. 113. 631. Vishnu Purâna, Wilson's Trans., ii. 12. 632.
Елена Петровна Блаватская
«Тайная Доктрина. Том 2: Антропогенезис»
Традиции каждой страны и народа указывают на этот факт. Доннелли цитирует «Historia Antigua de la Nueva España» отца Дурана 1885 года, в которой уроженец Чолулы, столетний старец, объясняет строительство великой пирамиды Чолулы следующим образом: «В начале, до того как был создан свет солнца, эта земля [Чолула] была в неясности и тьме... но сразу после того, как свет солнца взошел на Востоке, появились гигантские люди... которые построили упомянутую пирамиду, причем её строители были рассеяны после этого по всем частям земли».
«Значительная часть центральноамериканской истории занята деяниями древней расы Гигантов, называемых Кинанес», — говорит автор «Атлантиды» (стр. 204).
633. Histoire de la Terre, p. 154. 634. There are critics who, finding no evidence for the existence of Tertullian save in the writings of Eusebius, “the veracious,” are inclined to doubt it. 635. Heroica, p. 35. 636. Hist. Nat., VII. xvi. 637. See for the above De Mirville, Pneumatologie Des Esprits, iii. 46-48. 638. Élévations, p. 56. 639. And that, notwithstanding the formal prohibition at the great Church Council of Elyrus in a.d. 303, when it was declared that “the form of God, which is immaterial and invisible, shall not be limited by figure or shape.” In 692, the Council of Constantinople similarly prohibited the faithful “to paint or represent Jesus as a lamb,” as also “to bow the knee in praying, as it is the act of idolatry.” But the Council of Nicæa (787) brought this idolatry back, while that of Rome (883) excommunicated John, the Patriarch of Constantinople, for showing himself an enemy of image worship. 640.
Бытие, V. Рассматривая китайского Дракона и литературу Китая, г-н Чарльз Гулд в своей книге «Мифические монстры» (стр. 212) пишет: «Её мифологии, истории, религии, популярные рассказы и пословицы — все изобилуют ссылками на таинственное существо, которое имеет физическую природу и духовные атрибуты. Одаренный принятой формой, которую он обладает сверхъестественной силой сбрасывать для принятия других, он имеет власть влиять на погоду, вызывая засухи или оплодотворяющие дожди по желанию, поднимать бури и усмирять их. Можно было бы составить тома из разрозненных легенд, которые повсюду изобилуют в связи с этим предметом».
Это «таинственное существо» есть мифический Дракон, т. е. символ исторического и реального Адепта, Учителя и Профессора Оккультных Наук древности. Уже было сказано в другом месте, что великих «Магов» Четвертой и Пятой Рас обычно называли «Змеями» и «Драконами» по их Прародителям. Все они принадлежали к Иерархии так называемых «Огненных Драконов Мудрости», Дхьян-Чоханов, соответствующих Агнишватта-Питри, Марутам и Рудрам в целом, как потомству Рудры, их отца, который отождествляется с Богом Огня. Больше сказано в тексте. Теперь Климент, посвященный неоплатоник, конечно, знал происхождение слова «Дракон» и почему посвященных Адептов так называли, как он знал тайну Агатодемона, Христа, семигласного Змея гностиков. Он знал, что догмат его новой веры требовал трансформации всех соперников Иеговы — Ангелов, предположительно восстававших против этого «Элохима», как Титан Прометей восстал против Зевса, узурпатора царства его отца — и что «Дракон» был мистическим наименованием «Сынов Мудрости»; из этого знания пришло его определение, столь же жестокое, сколь и произвольное: «змеи и гиганты означают демонов», т. е. не «Духов», а Дьяволов, на церковном языке.
641. Part IV, Ch. xxvii, p. 291. 642. “What would you say to our affirmation that the Chinese—I now speak of the inland, the true Chinamen, not of the hybrid mixture between the Fourth and Fifth Races now occupying the throne—the aborigines who belong in their unallied nationality wholly to the highest and last branch of the Fourth Race, reached their highest civilization when the Fifth had hardly appeared in Asia.” (Esoteric Buddhism, p. 67.) And this handful of the inland Chinese are all of a very high stature. Could the most ancient MSS. in the Lolo language (that of the aborigines of China) be got at and correctly translated, many a priceless piece of evidence would be found. But they are as rare as their language is unintelligible. So far, one or two European Archæologists only have been able to procure such priceless works. 643. Quoted in De Mirville, op. cit., iii. 53. Remember the same statement in the Book of Enoch, as also the ladder seen by Jacob in his dream. The “two worlds” mean, of course, the two planes of Consciousness and Being. A seer can commune with Beings of a higher plane than the Earth, without quitting his arm-chair. 644. See the Commentary on the Four Races—and on the “Sons of Will and Yoga,” the immaculate progeny of the Androgynous Third Race. 645. In the Kabalah the pronunciation of the four-lettered ineffable Name is “a most secret arcanum”—“a secret of secrets.” 646. The Chaldean Account of Genesis, p. 81. 647. Ibid., p. 84, lines 12, 14 and 15. 648. Returning once more to this most important subject in Archaic Cosmogony, even in the Norse legends, in the Sacred Scrolls of the Goddess Saga, we find Loki, the brother by blood of Odin—just as Typhon, Ahriman, and others are respectively brothers of Osiris and Ormazd—becoming evil only later, when he had mingled too long with humanity. Like all other Fire or Light Gods—Fire burning and destroying as well as warming and giving life—he ended by being regarded in the destructive sense of “Fire.” The name Loki, we learn from Asgard and the Gods (p. 250), has been derived from the old word liuhan, to enlighten. It has, therefore, the same origin as the Latin lux, light. Hence Loki is identical with Lucifer or Light-bringer. This title, being given to the Prince of Darkness, is very suggestive and is in itself a vindication against theological slander. But Loki is still more closely related to Prometheus, for he is shown chained to a sharp rock, while Lucifer, also identified with Satan, was chained down in Hell; a circumstance, however, which prevented neither of them from acting with all freedom on Earth, if we accept the theological paradox in its fulness. Loki is a beneficent, generous and powerful God in the beginnings of time, and the principle of good, and not of evil, in early Scandinavian Theogony. 649. The Greek mythos alluded to a few pages back, namely the mutilation of Uranus by his son Cronus, is an allusion to this “theft” of the divine creative Fire by the Son of the Earth and Heavens. If Uranus, the personification of the Celestial Powers, has to cease creating (he is made impotent by Cronus (Chronos), the God in Time), so, in the Egyptian Cosmogony, it is Thot, the God of Wisdom, who regulates this fight between Horus and Set, the latter being served by the former as Uranus is by Cronus. (See Book of the Dead, xvii, line 26.) In the Babylonian account it is the God Zu, who strips the “Father of the Gods” of “umsimi”—the ideal creative organ, not the “crown” (!) as G. Smith thought (op. cit., pp. 115, 116). For, in the fragment K. 3454 (British Museum), it is said very clearly, that Zu having stripped the “venerable of heaven” of his desire, he carried away the “umsimi of the gods,” and burnt thereby “the tereti [the power] of all the gods,” thus “governing the whole of the seed of all the angels.” As the umsimi was “on the seat” of Bel, it could hardly be the “crown.” A fourth version is in the Bible. Ham is the Chaldæan Zu, and both are cursed for the same allegorically described crime. 650. Quoted by Christian Ginsburg from the Kabalah. 651. Schlagintweit, Buddhism in Tibet, p. 248. These are the Beings whose legendary existence has served as a ground-work upon which to build the Rabbinical Lilith, and what the believers in the Bible would term the Antediluvian women, and the Kabalists the Pre-Adamite races. They are no fiction—this is certain, however fantastic the exuberance of later growth. 652. Op. cit., pp. 101, 102. 653. For suggestiveness, we would recommend a short article by Visconde de Figanière, F.T.S., in The Theosophist, entitled “Esoteric Studies.” Its author expounds therein quite an Occult theory, though to the world a new idea—“the progress of the Monad concurring with the retrogression of Form, i.e., with decrease of the vis formativa.” (Vol. viii. p. 666.) He says, “Who knows what shape vehicled the Ego in remote rings [Rounds, or Races?]?... May not man's type ... have been that of the Simiadæ in its variety? Might not the Monkey-kingdom of Râmâyana fame rest on some far-off tradition relating to a period when that was the common lot, or rather aspect, of man?” And the author winds up a very clever, though too short, exposition of his theory by saying that which every true Occultist will endorse: “With physico-ethereal man there must be involution of sex. As physico-astral man depended on entities of the sub-human class (evolved from animal prototypes) for rebirth, so will physico-ethereal man find among the graceful, shapely orders issuing from the air-plane, one or more which will be developed for his successive embodiments when procreated forms are given—a process which will include all mankind only very gradually. The [Pre-?] Adamic and Post-Adamic races were giants; their ethereal counterparts may possibly be liliputians—beauteous, luminous, diaphanous—but will assuredly be giants in mind” (p. 671). 654. It may be objected that this is a contradiction. That, as the first Root-Race appeared 300,000,000 years after the vegetation had evolved, the Seed of vegetable life could not be in the First Race. We say it could; for up to man's appearance in this Round, the vegetation was of quite another kind to what it is now, and quite ethereal; this, for the simple reason that no grass or plants could have been physical, before there were animal or other organisms to breathe out the carbonic acid which vegetation has to imbibe for its development, its nutrition and growth. They are interdependent in their physical and achieved forms. 655. Zohar, i. 21a. 656. Ibid., iii. 48a. 657. Ibid., ii. 76a. 658. Op. cit., p. 666. 659. It is stated in the Zohar that the “primordial worlds” (sparks) could not continue because man was not as yet. “The human form contains everything; and as it did not as yet exist, the worlds were destroyed.” 660. “The Sacred Books of the East,” vol. iv; The Vendîdâd, J. Darmesteter; Fargard ii. vv. 27 (70) and 28 (74). 661. This is the meaning when the allegory and symbol are opened and read by means of the human key, or the key to Terrestrial Anthroposophy. This interpretation of the “Ark” symbolism does not in the least interfere with its astronomical, or even theogonic keys; nor with any of the other six meanings. Nor does it seem less scientific than the modern theories about the origin of man. As said, it has seven keys to it, like the rest. 662. Ibid., v. 30 (87). 663. Ibid., v. 31 (93). 664. Ibid., v. 40 (131). 665. See also Bund., xv. 666. Ibid., 42 (137). 667. Bund., xix and xxiv. 668. S. L. MacGregor Mathers, Kabbalah Unveiled, p. 104. 669. Zohar, ii. 8b. 670. Zohar, iii. 278a; Myer's Qabbalah, p. 217. 671. Darwinian Evolutionists who are so wont to refer to the evidence of reversion to type—the full meaning of which, in the case of human monsters, is embraced in the Esoteric solution of the embryological problem—as proof of their arguments, would do well to enquire into those instances of modern giants who are often 8, 9, and even 11 feet high. Such reversions are imperfect, yet undeniable reproductions of the original towering man of primeval times. 672. See Mythical Monsters, by Ch. Gould, from whose interesting and scientific volume a few passages are quoted further on. See also, in A. P. Sinnett's Occult World, the description of a cavern in the Himâlayas filled with relics of giant human and animal bones. 673. I.e., the Third Eye was at the back of the head. The statement that the latest hermaphrodite humanity was “four-armed,” unriddles probably the mystery of all the representations and idols of the exoteric Gods of India. On the Acropolis of Argos, there was a ξόανον, a rudely carved wooden statue, attributed to Dædalus, representing a three-eyed colossus, which was consecrated to Zeus Triôpês, the “Three-eyed.” The head of the “god” has two eyes in its face and one above on the top of the forehead. It is considered the most archaic of all the ancient statues. (Schol. Vatic, ad Eurip. Troad., 14.) 674. The inner vision could henceforth be acquired only through training and initiation, save in the cases of “natural and born magicians”—sensitives and mediums, as they are called now. 675. This expression “petrified” instead of “ossified” is curious. The “back eye,” which is of course the Pineal Gland, so-called, the small pea-like mass of grey nervous matter attached to the back of the third ventricle of the brain, is said to almost invariably contain mineral concretions and sand, and “nothing more.” 676. “Deeply placed within the head, covered by thick skin and muscles, true eyes, that cannot see, are found in certain animals,” says Hæckel. “Among the Vertebrata there are blind moles and field-mice, blind snakes and lizards.... They shun the daylight, dwelling ... under the ground.... [They] were not originally blind, but have evolved from ancestors that lived in the light and had well-developed eyes. The atrophied eye beneath the opaque skin may be found in these blind beings in every stage of reversion.” (Hæckel, Pedigree of Man, “Sense Organs.” p. 343: Aveling's Trans.) And if two eyes could become so atrophied in lower animals, why not one eye—the Pineal Gland—in man, who is but a higher animal in his physical aspect? 677. Op. cit., ii. 830, 831, ninth edition; “The Thalamencephalon or Inter-brain.” 678. The “nervous ether” of Dr. B. W. Richardson, F.R.S.; the nerve-aura of Occultism. The “animal spirits” (?) are equivalent to the currents of nerve-auric compound circulation. 679. Let us remember that the First Race is shown, in Occult Science, as spiritual within and ethereal without; the Second, psycho-spiritual mentally, and ethereo-physical bodily; the Third, still bereft of intellect in its beginning, is astro-physical in its body, and lives an inner life, in which the psycho-spiritual element is in no way as yet interfered with by the hardly nascent physiological senses. Its two front eyes look before them without seeing either past or future. But the Third Eye “embraces Eternity.” 680. But in a very different manner to that pictured by Hæckel as an “evolution by Natural Selection in the struggle for existence” (Pedigree of Man, “Sense Organs,” p. 335; Aveling's Trans.). The mere “thermal sensibility of the skin,” to hypothetical light-waves, is absurdly incompetent to account for the beautiful combination of adaptations existing in the eye. We have shown that “natural selection” is a pure myth when credited with the origination of variations, as the “survival of the fittest” can only take place after useful variations have sprung up, together with improved organisms. Whence came the “useful variations,” which developed the eye? Only from “blind forces ... without aim, without design”? The argument is puerile. The true solution of the mystery is to be found in the impersonal Divine Wisdom, in its Ideation—reflected through Matter. 681. Palæontology has ascertained that in the animals of the Mesozoic age—the Saurians especially, such as the antediluvian Labyrinthodon, whose fossil skull exhibits a perforation otherwise inexplicable—the third, or odd eye must have been much developed. Several Naturalists, among others E. Korscheldt, feel convinced that whereas, notwithstanding the opaque skin covering it, such an eye in the reptiles of the present period can only distinguish light from darkness (as the human eyes do when bound with a handkerchief, or even tightly closed), in the now extinct animals that eye functioned and was a real organ of vision. 682. Gould's Mythical Monsters, p. 27. 683. Karma is a word of many meanings, and has a special term for almost every one of its aspects. As a synonym of sin, it means the performance of some action for the attainment of an object of worldly, hence selfish, desire, which cannot fail to be hurtful to somebody else. Karma is action, the cause; and Karma again is the “Law of Ethical Causation”; the effect of an act produced egotistically, in face of the great Law of Harmony which depends on altruism. 684. Objectors to the doctrine of Karma should recall the fact that it is absolutely out of the question to attempt a reply to the Pessimists on other data. A firm grasp of the principles of Karmic Law knocks away the whole basis of the imposing fabric reared by the disciples of Schopenhauer and Von Hartmann. 685. The doctrine and theology of the Calvinists. “The purpose of God from eternity respecting all events”—which becomes fatalism and kills free will, or any attempt of exerting it for good. “It is the preässignment or allotment of men to everlasting happiness or misery.” (Catechism.) A noble and encouraging doctrine this! 686. In order to make Karma more comprehensible to the Western mind, which is better acquainted with the Greek than with Âryan philosophy, some Theosophists have made an attempt to translate it by Nemesis. Had Nemesis been known to the Profane in antiquity, as it was understood by the Initiate, this translation of the term would be unobjectionable. As it is, Nemesis has been too much anthropomorphized by Greek fancy to permit our using it without an elaborate explanation. With the early Greeks, “from Homer to Herodotus, she was no goddess, but a moral feeling rather,” says Decharme; the barrier to evil and immorality. He who transgresses it, commits a sacrilege in the eyes of the Gods, and is pursued by Nemesis. But, with time, that “feeling” was deified, and its personification became an ever-fatal and punishing Goddess. Therefore, if we would connect Karma with Nemesis, we must do so in her triple character as Nemesis, Adrasteia and Themis. For, while the last is the Goddess of Universal Order and Harmony, who, like Nemesis, is commissioned to repress every excess, and keep man within the limits of Nature and righteousness under severe penalty, Adrasteia, the “inevitable,” represents Nemesis as the immutable effect of causes created by man himself. Nemesis, as the daughter of Dikê, is the equitable Goddess reserving her wrath for those alone who are maddened with pride, egoïsm, and impiety. (See Mesomed., Hymn. Nemes., v. 2, from Brunck, Analecta II. p. 292; quoted in Mythologie de la Grèce Antique, p. 304.) In short, while Nemesis is a mythological, exoteric Goddess, or Power, personified and anthropomorphized in its various aspects, Karma is a highly philosophical truth, a most divine and noble expression of the primitive intuition of man concerning Deity. It is a doctrine which explains the origin of Evil, and ennobles our conceptions of what divine immutable Justice ought to be, instead of degrading the unknown and unknowable Deity by making it the whimsical, cruel tyrant, which we call “Providence.” 687. Pralaya—a word already explained—is not a term that applies only to every “Night of Brahmâ,” or the World's Dissolution following every Manvantara, equal to 71 Mahâyugas. It applies also to each “Obscuration” as well, and even to every Cataclysm that puts an end, by Fire or by Water in turn, to each Root-Race. Pralaya is a general term like the word “Manu” the generic name for the Shishtas, who, under the appellation of “Kings,” are said in the Purânas to be preserved “with the seed of all things, in an ark, from the waters of that inundation [or the fires of a general volcanic conflagration, the commencement of which we already see for our Fifth Race in the terrible earthquakes and eruptions of these late years, and especially in the present year (1888)], which, in the season of a Pralaya overspreads the world [the Earth].” (Vishnu Purâna, Wilson's Trans., I. lxxxi.) Time is only a form of Vishnu—truly, as Parâshara says in the Vishnu Purâna. In the Hindû Yugas and Kalpas, we have the regular descending series 4, 3, 2, with ciphers, multiplied, as occasion requires, for Esoteric purposes, but not, as Wilson and other Orientalists thought, for “sectarian embellishments.” A Kalpa may be an Age, or Day of Brahmâ, or a sidereal Kalpa, astronomical and earthly. These calculations are found in all the Purânas, but some differ—as for instance, the “Year of the seven Rishis,” 3,030 mortal years, and the “Year of Dhruva,” 9,090, in the Linga Purâna, which are again Esoteric, and do represent actual (and secret) chronology. As said in the Brahma Vaivarta: “Chronologers compute a Kalpa by the life of Brahmâ. Minor Kalpas, as Samvarta and the rest, are numerous.” “Minor Kalpas” denote here every period of Destruction, as was well understood by Wilson himself, who explains the latter as “those in which the Samvarta wind or other destructive agents operate.” (Ibid., p. 54.) 688. An intuition and a presentiment of the Shishtas may be found in Mr. Sinnett's Esoteric Buddhism. See the “Annotations”—the “Noah's Ark Theory,” pp. 146, 147, fifth edition. 689. The fact that Manu himself is made to declare that he was created by Virâj, and that he then produced the ten Prajápatis, who again produced seven Manus, who in their turn gave birth to seven other Manus (Manu, i. 33-36) relates to other still earlier mysteries, and is at the same time a “blind” with regard to the doctrine of the Septenary Chain, and the simultaneous evolution of seven Humanities, or Men. However, the present work is written on the records of Cis-Himâlayan Secret Teachings, and Brâhmanical Esoteric Philosophy may now differ in form as does the Kabalah. But they were identical in hoary antiquity. 690. There is another Esoteric reason besides this for it. A Vaivasvata is the seventh Manu, because this our Round, although the Fourth, is in the preseptenary Manvantara, and the Round itself is in its seventh stage of materiality or physicality. The close of its middle racial point occurred during the Fourth Root-Race, when Man and all Nature reached their lowest state of gross Matter. From that time, i.e., from the end of the three and a half Races, Humanity and Nature entered on the ascending arc of their Racial Cycle. 691. The interval that precedes each Yuga is called a Sandhyâ, composed of as many hundreds of years as there are thousands in the Yuga; and that which follows the latter is named Sandhyâmsha, and is of similar duration, as we are told in Vishnu Purâna. “The interval between the Sandhyâ and the Sandhyâmsha is the Yuga denominated Krita, Tretâ, etc. The [four] Krita, Tretâ, Dvâpara, and Kali constitute a great age, or aggregate of four ages: a thousand such aggregates are a Day of Brahmâ; and fourteen Manus reign within that term.” (Op. cit., ibid., p. 49.) Now had we to accept this literally then there would be only one Manu for every 4,320,000,000 years. As we are taught that it took 300 million years for the two lower kingdoms to evolve, and that our Humanity is just 18 and some odd millions old—where were the other Manus spoken of, unless the allegory means what the Esoteric Doctrine teaches as to the 14 being each multiplied by 49. 692. The words “Creation,” “Dissolution,” etc., do not correctly render the right meaning of either Manvantara or Pralaya. The Vishnu Purâna enumerates several: “The dissolution of all things is of four kinds,” Parâshara is made to say: Naimittika (Occasional), when Brahmâ slumbers (his Night, when, “at the end of this Day occurs a re-coalescence of the Universe, called Brahmâ's contingent re-coalescence,” because Brahmâ is this Universe itself); Prâkritika (Elemental), when the return of this Universe to its original nature is partial and physical; Âtyantika (Absolute), identification of the Embodied with the incorporeal Supreme Spirit—Mahâtmic state, whether temporary or until the following Mahâ Kalpa: also Absolute Obscuration—as of a whole Planetary Chain, etc.; and Nitya (Perpetual), Mahâ Pralaya for the Universe, Death—for man. Nitya is the extinction of life, like the “extinction of a lamp,” also “in sleep at night.” Nitya Sarga is “constant or perpetual creation,” as Nitya Pralaya is “constant or perpetual destruction of all that is born.” “That which ensues after a minor dissolution is called ephemeral creation.” (Vishnu Purâna, Wilson's Trans., i. 113, 114.) The subject is so difficult that we are obliged to repeat our statements. 693. But see the superb definitions of Parabrahman and the Logos in T. Subba Row's Lectures on the Bhagavad Gîtâ in the early numbers of The Theosophist of 1887. 694. See preceding foot-note. 695. See Manu, i. 32, 33. Vaishvânara is, in another sense, the living magnetic fire that pervades the manifested Solar System. It is the most objective (though to us the reverse) and ever present aspect of the One Life, for it is the Vital Principle. (See Theosophist, July, 1883, p. 249.) It is also a name of Agni. 696. Op. cit., pp. 134, 135. 697. This—in the period of Secondary Creation, so called. Of the Primary, when Earth is in possession of the three Elemental Kingdoms, we cannot speak for several reasons, one of which is, that, no one but a great seer, or one naturally intuitional, will be able to realize that which can never be expressed in any existing terms. 698. Hippocrates said that number seven “by its occult virtues tended to the accomplishment of all things, to be the dispenser of life and fountain of all its changes.” The life of man he divided into seven ages, as did Shakespeare, for “as the moon changes her phases every seven days, this number influences all sublunary beings,” and even the Earth, as we know. The teeth of a child appear in the seventh month, and he sheds them at seven years; at twice seven puberty begins, at three times seven his mental and vital powers are developed, at four times seven he is in his full strength, at five times seven his passions are most developed, etc. Thus also for the Earth; it is now in its middle age, yet very little wiser for it. The Tetragrammaton, the four-lettered sacred name of the Deity, can be resolved on Earth only by becoming septenary through the manifest Triangle proceeding from the concealed Tetraktys. Therefore, the number seven has to be adopted on this plane. As written in the Kabalah (“The Greater Holy Assembly,” v. 1161): “For assuredly there is no stability in those six, save (what they derive) from the seventh. For all things depend from the seventh.” (S. L. MacGregor Mathers' Kabbalah, p. 255.) 699. Compare Stanzas III. et seqq. 700. St. Augustin says of Jesus: “He is a fish that lives in the midst of waters.” Christians called themselves “Little Fishes”—Pisciculi—in their sacred Mysteries. “So many fishes bred in the water, and saved by one great fish,” says Tertullian of the Christians and Christ and the Church. 701. Esoteric Buddhism, p. 55. 702. This event—viz., the destruction of the famous island of Ruta and the smaller island Daitya—which occurred 850,000 years ago in the later Pliocene times, must not be confounded with the submersion of the main Continent of Atlantis during the Miocene period. Geologists cannot bring the Miocene so near as 850,000 years, whatever they may do; it is, in reality, several million years ago that the main Atlantis perished. 703. See The Athenæum, Aug. 25th, 1860. 704. Mr. Huxley divides these races into the quintuple group of Australoids, Negroids, Mongoloids, Xanthochroics and Melanochroics—all issuing from imaginary Anthropoids. And yet, while protesting against those who say “that the structural differences between man and apes are small and insignificant,” and adding that “every bone of the gorilla bears a mark by which it can be distinguished from a corresponding human bone, and that in the present state of creation, at least, no intermediary being fills the gap which separates the man from the troglodyte”—the great Anatomist goes on speaking of the simian characteristics in man! (See de Quatrefages, The Human Species, P. 113.) 705. Op. cit., Isaac Myer, p. 422. 706. Zohar, i. 119b, col. 475; ibid., p. 412. 707. The Lemurians. 708. Lava. 709. Marble. 710. Of the subterranean fires. 711. This is the reason, perhaps, why even Easter Island, with its wondrous gigantic statues—a speaking witness to a submerged continent with a civilized mankind on it—is hardly mentioned anywhere in modern Encyclopædias. Its mention is carefully avoided except in some books of travels. Modern Science has an undeniable predilection for forcing hypotheses, built on personal hobbies, upon the cultured public, as well-established evidence: for offering it guesses instead of knowledge, and calling them “scientific conclusions.” Its specialists will evolve a thousand and one contradictory speculations rather than confess an awkward self-evident fact—preëminent among such specialists being Hæckel and his English admirers and co-thinkers. Yet “they are authorities”—we are sternly reminded. What of that? The Pope of Rome is also an authority and an infallible one—for his followers; whereas the remarkable fallibility of scientific speculations is being proven periodically with every change of the moon. 712.
Наши лучшие современные романисты, хотя они и не теософы и не спиритуалисты, тем не менее начинают видеть весьма психологические и наводящие на оккультные мысли сны; свидетель тому г-н Роберт Льюис Стивенсон и его «Странная история доктора Джекила и мистера Хайда», лучше которой нет более грандиозного психологического эссе на оккультные темы. Был ли у восходящего романиста г-на Райдера Хаггарда также пророческий, или, скорее, ретроспективный ясновидящий сон перед тем, как он написал «Она»? Его имперский Кор, великий город мертвых, выжившие обитатели которого отплыли на север после того, как чума убила почти целый народ, кажется, в своих общих очертаниях выходит из нетленных страниц старых архаических записей. Айеша предполагает, «что те люди, которые отплыли на север, могли быть отцами первых египтян»; и затем, кажется, пытается сделать синопсис определенных писем Учителя, процитированных в «Эзотерическом буддизме», ибо она говорит: «Раз за разом народы, да, и богатые и сильные народы, сведущие в искусствах, были, и уходили, и были забыты, так что никакой памяти о них не остается. Это [народ Кора] лишь один из нескольких; ибо время пожирает дела человека, если только он не роет в пещерах, как люди Кора, и тогда, возможно, море поглощает их, или землетрясение сотрясает их... И все же не были эти люди полностью уничтожены, как я думаю. Некоторые немногие остались в других городах, ибо городов их было много. Но варвары... пришли на них и взяли их женщин в жены, и раса Амахаггер, которая есть сейчас, — это бастардное отродье могучих сынов Кора, и смотри, оно обитает в гробницах с костями своих отцов» (стр. 180, 181).
Здесь ловкий романист, кажется, повторяет историю всех ныне деградировавших и павших рас человечества. Геологи и антропологи поставили бы во главе человечества — как потомков Homo Primigenius — обезьяночеловека, о котором «ископаемых останков нам пока не известно», хотя они «вероятно, были сродни горилле и орангутану наших дней» (Геккель). В ответ на чье «вероятно» оккультисты указывают на другую и большую вероятность — а именно ту, что дана в нашем тексте.
713. Robert Brown, The Countries of the World, vol. iv. p. 43. 714. See Stanza II. This would account for the variation and great difference between the intellectual capacities of races, nations, and individual men. While incarnating into, and in other cases only informing, the human vehicles evolved by the first brainless (“manas-less”) Race, the incarnating Powers and Principles had to take into account, and make their choice between, the past Karmas of the Monads, between which and their bodies they had to become the connecting link. Moreover, as correctly stated in Esoteric Buddhism (p. 30), “the fifth principle, or human (intellectual) soul, in the majority of mankind is not even yet fully developed.” 715.
Сказано воплощенным Логосом, Кришной, в «Бхагавад-Гите»: «Семь великих Риши, четыре предшествующих Ману, причастные моей природе, были рождены от моего ума: от них произошел [эманировал или был рожден] род человеческий и мир» (X. 6).
Здесь под семью Великими Риши подразумеваются семь великих Рупа-Иерархий или Классов Дхьян-Чоханов. Давайте помнить, что семь Риши, Саптариши, являются Регентами семи звезд Большой Медведицы и, следовательно, той же природы, что и Ангелы Планет, или семь Великих Планетарных Духов. Все они были перерождены как люди на Земле в различных Кальпах и Расах. Более того, «четыре предшествующих Ману» — это четыре Класса изначально Арупа-Богов — Кумары, Рудры, Асуры и т. д., о которых также говорится, что они воплотились. Они не Праджапати, как первые, но их информирующие «принципы» — некоторые из которых воплотились в людях, в то время как другие сделали других людей просто проводниками своих «отражений». Как истинно говорит Кришна — те же слова позже повторяются другим проводником Логоса — «Я одинаков для всех существ... те, кто поклоняются мне [шестому принципу или божественной Интеллектуальной Душе, Буддхи, ставшей сознательной через свое соединение с высшими способностями Манаса], находятся во мне, и я в них» (Там же, X. 29). Логос, будучи не «личностью», а Вселенским Принципом, представлен всеми божественными Силами, рожденными от его Ума — чистыми Пламенами, или, как их называют в Оккультизме, «Интеллектуальными Дыханиями» — теми Ангелами, о которых говорится, что они сделали себя независимыми, т. е. перешли из пассивного и спокойного в активное состояние Самосознания. Когда это признано, истинное значение Кришны становится понятным. Но посмотрите отличную лекцию г-на Субба Роу о «Бхагавад-Гите» («Теософ», апрель 1887 г., стр. 444).
716. Op. cit., p. 152. 717. It was the northern parts of the Toyâmbudhi, or sea of fresh water, in Shveta-dvîpa, which the seven Kumâras—Sanaka, Sananda, Sanâtana, Sanatkumâra, Jâta, Vodhu, and Panchashikha—visited agreeably with exoteric tradition. (See the Uttara Khanda of the Padma Purâna, Asiatick Researches, vol. xi. pp. 99, 100.) 718. Vishnu Purâna, Wilson's Trans., ii. 109. 719. See Bibliotheca Indica, Trans. of the Golâdhyâya of the Siddhânta-shiromani, iii. 21-44. 720. Ibid., pp. 106, 107. 721. P. 321. 722. Wilson, ibid., p. 137. 723. In a lecture, Professor Pengelly, F.R.S., quotes Professor Oliver to the effect “that the present Atlantic islands' flora affords no substantial evidence of a former direct communication with the mainland of the New World,” but adds himself that, at the same time, “at some period of the Tertiary epoch, N.-E. Asia was united to N.-W. America, perhaps by the line where the Aleutian chain of islands now extends.” Thus Occult Science alone can reconcile the contradictions and hesitations of Modern Science. But again, surely the argument for the existence of Atlantis does not rest on Botany alone. 724. Vishnu Purâna, Wilson, v. 381, 382. 725. As shown in the “Preliminary Notes” to this Volume, it stands to reason that neither the name of Lemuria nor even of Atlantis are the real archaic names of the lost Continents. They have been adopted by us simply for the sake of clearness. Atlantis was the name given to those portions of the submerged Fourth Race Continent which were “beyond the Pillars of Hercules,” and which happened to keep above water after the general Cataclysm. The last remnant of these—Plato's Atlantis, or “Poseidonis,” which is another substitute, or rather a translation of the real name—was the last of the Continent above water some 11,000 years ago. Most of the correct names of the countries and islands of both Continents are given in the Purânas; but to mention them specially, as found in other more ancient works, such as the Sûrya Siddhânta, would necessitate too lengthy explanations. If, in earlier writings, the two seem to have been too faintly distinguished, this must be due to careless reading and want of reflection. If ages hence, Europeans are referred to as Âryans, and a reader confuses them with the Hindûs and the latter with the Fourth Race, because some of them lived in ancient Lankâ—the blame will not fall on the writer. 726. See Part III, Section VI, of this Volume. 727. See Professor J. D. Dana's article, American Journal of Science, III. v. 442, 443; Winchell's World-Life, p. 352. 728. Speaking on periodical elevation and subsidence of the equatorial and polar regions, and ensuing changes of climate, Dr. Winchell, Professor of Geology in the University of Michigan, says: “As the movements here contemplated are cyclical, the same conditions would recur again and again; and accordingly the same fauna might return again and again to the same region, with intervals of occupation by another fauna. Progressive sedimentation would preserve the records of such faunal alterations; and there would be presented the phenomena of ‘colonies,’ ‘reäpparitions,’ and other faunal dislocations in the vertical and horizontal distributions of fossil remains. These phenomena are well known to the student of geology.” (Op. cit., p. 281.) 729. See American Naturalist, xviii. 15-26. 730. Five Years of Theosophy, pp. 339, 340. 731. Pedigree of Man, Aveling's Trans., pp. 80, 81. 732. Ibid., p. 82. 733. Op. cit., p. 81. 734. Esoteric Buddhism, p. 65. 735. “Half-grown babes” in comparison with their giant brethren on other Zones. So would we now, should a like calamity overtake us. 736. This relates to Lemuria. 737. There are other cycles, of course, cycles within cycles—and it is just this which creates such a difficulty in the calculations of racial events. The circuit of the ecliptic is completed in 25,868 years, and, with regard to our Earth, it is calculated that the equinoctial point falls back 50.1" annually. But there is another cycle within this one. It is said that: “As the apsis goes forward to meet it at the rate of 11.24”, annually, this would complete a revolution in one hundred and fifteen thousand three hundred and two years (115,302). The approximation of the equinox and the apsis is the sum of these motions, 61.34", and hence the equinox returns to the same position in relation to the apsis in 21,128 years. (See the article on “Astronomy” in the Encyclopædia Britannica.) We mentioned this cycle in Isis Unveiled (vol. i), in relation to other cycles. Each has a marked influence on its contemporary race. 738. The Atlanteans. 739. Twenty-seven feet. 740. The Lemurians. 741. Race. 742. Compare the following Section, entitled “Cyclopean Ruins and Colossal Stones as Witnesses to Giants.” 743. See Denon's Voyage en Egypte, vol. ii. 744. See Esoteric Buddhism, p. 65. 745. Cf. the chart adapted from the Challenger and Dolphin soundings in Donnelly's Atlantis: the Antediluvian World, p. 47. 746. Esoteric Buddhism, p. 58. 747. History of English Literature, p. 23. 748. Quoted in Atlantis, p. 132. 749. Numbers, xiii. 33. 750. Deut., iii. 11. 751. Robert Brown, The Countries of the World, p. 43. 752. Mentioned on pp. 44, et seqq. 753. Ibid., pp. 43, 44, et seqq., and pp. 310, 311. 754. De la Vega, IX. ix, quoted in De Mirville's Pneumatologie, iii. 55. 755. The first and second, in common with Bartholdi's statue, have an entrance at the foot, leading by a winding staircase cut in the rock up into the heads. The eminent French Archæologist and Anthropologist, the Marquis de Nadeylac, in his work, justly remarks that there never was in ancient or in modern times a sculptured human figure more colossal than the first of the two. 756. Essays, xxvi. 757. I Corinth., x. 4. 758. Pneumatologie, iii. p. 283. 759. Saturn is Chronos—“Time.” His swallowing Jupiter-lapis may turn out one day a prophecy. “Peter (cephas, lapis), is the stone on which the Church of Rome is built”—we are assured. But Cronus (Chronos) is as sure to “swallow” it one day, as he has swallowed Jupiter-lapis and still greater characters. 760. Ibid., p. 284. 761. M. Falconnet, op. cit., t. vi, Mém., p. 513; quoted by De Mirville, op. cit., ibid., p. 285. 762. The same, of course, as the “small voice” heard by Elijah after the earthquake at the mouth of the cave. (I Kings, xix. 12.) 763. The rocking, or “logan,” stones bear various names; such as the clacha-brath of the Celt, the “destiny or judgment-stone”; the divining-stone, or “stone of the ordeal,” and the oracle-stone; the moving or animated stone of the Phœnicians; the rumbling stone of the Irish. Brittany has its “pierres branlantes” at Huelgoat. They are found in the Old and the New Worlds; in the British Islands, France, Spain, Italy, Russia, Germany, etc., as also in North America. (See Hodson's Letters from North America, vol. ii. p. 440.) Pliny speaks of several in Asia (Hist. Nat., i. 96); and Apollonius Rhodius expatiates on the rocking stones, and says that they are “stones placed on the apex of a tumulus, and so sensitive as to be movable by the mind” (Ackerman's Arth. Index, p. 34), referring no doubt to the ancient priests who moved such stones by will-power from a distance. 764. See Dictionnaire des Religions, l'Abbé Bertrand, Arts., “Heræscus” and “Bétyles”; De Mirville, ibid., p. 287, who has “Heraiclus”; but see Bunsen's Egypt, i. 95. 765. See among others, History of Paganism in Caledonia, by Dr. Th. A. Wise, F.R.A.S., etc. 766. Sépulture des Tartares, arch. vii. p. 2227. 767. Voyageurs Anciens et Modernes, i. 230. 768. Op. cit., ibid., p. 290. If Ham was a Titan or Giant then were Shem and Japhet also Titans. They are either all Arkite Titans, as Faber shows—or myths. 769. Diodorus Siculus asserts that in the days of Isis, some men were still of a vast stature, and were denominated by the Hellenes Giants. “Οἱ δὲν Αἰγύπτῳ μυθογοῦσι κατὰ τὴν Ἰσιδὸς ἡλικίαν γεγονέναι τίνας πολυσωμάτους.” 770. Antiquités Celtiques, p. 88. 771. Cambry, ibid., 90. 772. Op. cit., p. 473. “It is difficult,” writes Creuzer, “not to suspect in the structures of Tiryns and Mycenæ planetary forces supposed to be moved by celestial powers, analogous to the famous Dactyli.” (Pelasges et Cyclopes.) To this day Science is in ignorance on the subject of the Cyclopes. They are supposed to have built all the so-called “Cyclopean” works whose erection would have necessitated several regiments of Giants, and yet they were only seventy-seven in all, or about one hundred, as Creuzer thinks. They are called Builders, and Occultism calls them the Initiators, who by initiating some Pelasgians, thus laid the foundation stone of true Masonry. Herodotus associates the Cyclops with Perseus “the son of an Assyrian demon” (I. vi.). Raoul Rochette found that Palæmonius, the Cyclops, to whom a sanctuary was raised, was the “Tyrian Hercules.” In any case, he was the Builder of the sacred columns of Gadir, covered with mysterious characters—of which Apollonius of Tyana was the only one in his age who possessed the key—and with figures which may still be found on the walls of Ellora, the gigantic ruins of the temple of Vishvakarman, “the builder and artificer of the Gods.” 773. Hist. Nat., t. xxxvi. p. 592; De Mirville, op. cit., ibid., p. 289. 774. Dieu et les Dieux, p. 567. 775. De Mirville, op. cit., ibid., p. 291. Messrs. Richardson and Barth are said to have been amazed at finding in the Desert of Sahara the same trilithic and raised stones which they had seen in Asia, Circassia, Etruria, and in all the North of Europe. Mr. Rivett-Carnac, B.C.S., of Allahabad, the distinguished Archæologist, shows the same amazement on finding the description, given by Sir J. Simpson, of the cuplike markings on stones and rocks in England, Scotland, and other Western countries; “offering an extraordinary resemblance” to “the marks on the trap boulders which encircle the barrows near Nagpur”—the City of Snakes. The eminent scholar saw in this “another and very extraordinary addition to the mass of evidence ... that a branch of the nomadic tribes, who swept at an early date over Europe, penetrated into India also.” We say Lemuria, Atlantis and her Giants, and the earliest races of the Fifth Root-Race had all a hand in these betyli, lithoi, and “magic” stones in general. The cup-marks noticed by Sir J. Simpson, and the “holes scooped out on the face” of rocks and monuments found by Mr. Rivett-Carnac “of different sizes varying from six inches to an inch and a-half in diameter, and in depth from one to one and a-half inch ... generally arranged in perpendicular lines presenting many permutations in the number and size and arrangement of the cups”—are simply written records of the oldest races. Whosoever examines with attention the drawings made of such marks in Archæological Notes on Ancient Sculpturing on Rocks in Kumaon, India, etc., will find therein the most primitive style of marking or recording. Something of the sort was adopted by the American inventors of the Morse code of telegraphic writing, which reminds us of the Ogham writing, a combination of long and short strokes, as Mr. Rivett-Carnac describes it, “cut on sandstone.” Sweden, Norway, and Scandinavia are full of such written records, for the Runic characters follow the cup-marks and long and short strokes. In Johannes Magnus' Infolio one may see the representation of the demi-god, the giant Starchaterus (Starkad, the pupil of Hroszharsgrani, the Magician), holding under each arm a huge stone covered with Runic characters. This Starkad, according to Scandinavian legend, went to Ireland and performed marvellous deeds in the North and South, East and West. (See Asgard and the Gods, pp. 218-221.) 776. Hist. Nat., XXXVII. liv. 777. Ibid., II. xxxviii. 778. Charton, Magasin Pittoresque (1853), p. 32. Quoted by De Mirville, op. cit., ibid., p. 293. 779. T. A. Wise, History of Paganism in Caledonia, p. 36. 780. Op. cit., ibid., p. 288. 781. Essays on Physiology, p. 144. 782. Principles of Biology, Appendix, p. 482. 783. We shall treat of the Divine Instructors in Stanza XII. 784. Men. 785. Of the primitive Divine Stock. 786. Race. 787. Race. 788. The Great Pyramid. 789. Knowledge, i. p. 243; quoted by Staniland Wake, op. cit., pp. 81, 82. 790. Nineteenth Century, 1882, p. 236; quoted by Staniland Wake, ibid., p. 82. 791. Op. cit., XI. xvii. 792. As shown by H. Lizeray in his Trinité Chrétienne Devoilée, the Dragon, being placed between the immutable Father (the Pole, a fixed point) and mutable Matter, transmits to the latter the influences he receives from the former, whence his name—the Verbum. 793. Symbolized by the Egyptians under the form of a serpent with a hawk's head. 794. Revue Archéologique, 1885. 795. Mackey's Sphinxiad: or, The Mythological Astronomy of the Ancients Demonstrated by Restoring to their Fables and Symbols their Original Meanings, p. 42. 796. Ibid., p. 47. 797. Also translated as “Blissful Immortals” by Dr. W. Geiger; but the first is more correct. 798. These “seven” became the eight, the Ogdoad, of the later materialized religions, the seventh, or the highest “principle,” being no longer the pervading Spirit, the Synthesis, but becoming an anthropomorphic number, or additional unit. 799. These elements are: the cosmic, the terrene, the mineral, the vegetable, the animal, the aqueous, and finally the human—in their physical, spiritual, and psychic aspects. 800. P. 53. 801. Thalia, lxxvii. 802. Who adds that “the Egyptians had various ways of representing the angle of the poles. In Perry's View of the Levant there is a figure representing the south pole of the Earth in the constellation of the Harp, in which the poles appear like two straight rods surmounted with hawks' wings, to distinguish the north from the south. But the symbols of the poles ... are, sometimes, in the form of serpents, with the heads of hawks to distinguish the north from the south end.” (Op. cit., p. 41.) 803. Faber and Bishop Cumberland would make these all the later pagan personifications of “the Noëtic Ark, and ... no other than the patriarch [Noah] and his family”(!), as the former writer puts it in his Cabiri (i. 136); because, we are told, that most probably after the Deluge in commemoration of the event, the pious Noachidæ established a religious festival, which was, later on, corrupted by their impious descendants, who made of “Noah and his family” demons or hero-gods; “and at length unblushing obscenity usurped the name and garb of religion” (ibid., i. p. 10). Now this is indeed putting an extinguisher upon the human reasoning powers, not only of antiquity, but even of our present generations. Reverse the statement, and after the words “Noah and his family” explain that what was meant is simply the Jewish version of a Samothracian mystery, of Saturn, or Cronus-Cydyk and his Sons, and then we may say Amen. 804. Who were later on, with the Greeks, limited to Castor and Pollux only. But in the days of Lemuria, the Dioscuri, the “Egg-born,” were the Seven Dhyân Chohans (Agnishvâtta-Kumâra) who incarnated in the Seven Elect of the Third Race. 805. Op. cit., i. 133. 806. Clement of Alexandria recognized the astronomical significance of Chapters xxv et seqq. of Exodus. He says that, according to the Mosaic doctrine, the seven Planets help in the generation of terrestrial things. The two Cherubs standing on the two sides of the sacred Tetragrammaton represent Ursa Major and Ursa Minor. 807. Vyse, Operations, etc., ii. 258. 808. Palgrave, ii. 264. 809. Vyse, ibid., ii. 342. 810. P. 57. 811. The speculation of Mackey, the self-made adept of Norwich, in his Mythological Astronomy, is a curious idea—yet one perhaps not so very far from the truth. He says that the Kabiri named Axieros and Axiokersa (a) derived their names from kab or cab, a “measure,” and from urim, the “heavens”—the Kabirim being thus “a measure of the heavens”; and (b) that their distinctive names, implying the principle of generation, referred to the sexes. For “the word sex was formerly understood by ax; which ... has, in our time, settled into sex. [And he refers to Encyclopædia Londiniensis, at the word ‘aspiration.’] Now if we give the aspirated sound to Axieros, it would become Sax or Sexieros; and the other pole would be Sexiokersa. The two poles would thus become the generators of the other powers of nature—they would be the Parents of the other powers; therefore, the most powerful Gods.” (Op. cit., p. 39.) 812. ii. 51. 813. i. 9-17. 814. Decharme, Mythologie de la Grèce Antique, p. 270. 815. The word guebra comes from Kabiri (Gabiri), and means the Persian ancient fire-worshippers, or Parsîs. Kabiri became Gabiri and then remained as an appellation of the Zoroastrians in Persia. (See Hyde's De Religione Persarum, c. 29.) 816. I. ix. 751. 817. See Macrob., Sat., I. iii. c. 4, p. 376. 818. Pausan., ix. 22; 5. 819. Herodotus, iii. 37. 820. Quoted in Gould's Mythical Monsters, p. 399. 821. Appendix, p. 13; quoted by Faber, Cabiri, ii. pp. 289-291. 822. The Amshaspands are six—if Ormazd, their chief and Logos, is excluded. But in the Secret Doctrine he is the seventh and highest, just as Phtah is the seventh Kabir among the Kabiri. 823. In the Purânas it is identified with Vishnu's or Brahma's Shveta-dvîpa of Mount Meru. 824. Ed. Fleisher, p. 16. 825. MS., 47 in Nic. Cat. 826. MS., 785, Uri's Cat.; quoted by Col. Vyse, Operations at the Pyramids of Gizeh, ii. 364; see Staniland Wake, The Great Pyramid, p. 94. 827. De Mirville, Pneumatologie, iii. 29. 828. Staniland Wake, ibid., p. 96. 829. Ibid., p. 97. 830. Égypte, iv.