441; De Mirville, op. cit., iii. 41. 831. Annales de Philosophie Chrétienne, xxxii. 442; see De Mirville, Pneumatologie, iii. 18. 832. Histoire de l'Astronomie Ancienne; see De Mirville, op. cit., ibid., p. 15. 833. De Mirville, ibid., p. 41. 834. Ibid., pp. 16, 17. 835. In the Vishnu Purâna, with careful reading, may be found many corroborations of the same (Book II, chaps, iii, iv, et seqq.). The reigns of Gods, lower Gods, and Men are all enumerated in the descriptions of the seven islands, seven seas, seven mountains, etc., ruled by Kings. Each King is invariably said to have seven sons, an allusion to the seven sub-races. One instance will do. The King of Kushā-Dvîpa had seven sons ... “after whom the seven portions or Varsha of the island were called.... There reside mankind, along with Daityas and Dânavas, as well as with spirits of heaven [Gandharvas, Yakshas, Kimpurushas, etc.] and Gods.” (Wilson's Trans., ii. 195.) There is but one exception in the case of King Priyavrata, the son of the first Manu, Svâyambhuva—who had ten sons. But of these, three—Medha, Agnibâhu, and Putra (ibid., ii. 101)—became ascetics, and refused their portions. Thus Priyavrata divided the Earth again into seven continents. 836. Égypte, pp. 450-455: De Mirville, ibid., pp. 41, 42. 837. As a general rule, now that the very nature of the inner man has become as blind as his physical nature, man on this Globe is as the Amphioxus is in the ocean. Seen by millions of various other fishes and creatures that surround it, the Amphioxus species—having neither brain nor any of the senses possessed by the other classes—sees them not. Who knows whether, on the Darwinian theory, these Branchiostoma are not the direct ancestors of our Materialists? 838. The Occultists have been accused of worshipping Gods or Devils! We deny this. Among the numberless hosts of Spirits—entities that have been or that will be men—there are some immeasurably superior to the human race, higher and holier than the highest saint on Earth, and wiser than any mortal without exception. And there are those again who are no better than we are, and some also who are far worse and inferior to the lowest savage. It is these last that command the readiest communication with our Earth, who perceive and sense us, as the clairvoyants perceive and sense them. The close proximity of our respective abodes and planes of perception are, unfortunately, in favour of such inter-communication, as they are ever ready to interfere with our affairs for weal or woe. If we are asked how it is that none but sensitive hysterical natures, neuro- and psycho-pathic persons, see—and occasionally talk with—“spirits,” we answer the question by several other queries. We ask: Do you know the nature of hallucination, and can you define its psychic process? How can you tell that all such visions are due merely to physical hallucinations? What makes you feel so sure that mental and nervous diseases, while drawing a veil over our normal senses (so-called), do not reveal at the same time vistas unknown to the healthy man, by throwing open doors usually closed against your scientific (?) perceptions; or that a psycho-spiritual faculty does not forthwith replace the loss, or the temporary atrophy, of a purely physical sense? It is disease or the exuberance of nervous fluid which produces mediumship and visions—hallucinations, as you call them. But what does Science know even of mediumship? Truly were the modern Charcots to pay attention to the delirium of their patients from a more psychic standpoint, Science—Physiology especially—might be more benefited than it is now, and truth have a wider field of fact in its knowledge. 839. i. 70; De Mirville, ibid., p. 26. 840. These were the early Âryans and the bulk of the Fourth Root-Race—the former pious and meditative (given to yoga-contemplation), the latter a fighting race of sorcerers, who were rapidly degenerating owing to their uncontrolled passions. 841. The Northern and Southern Divisions of Lemuria-Atlantis. The Hyperborean and the Equatorial lands of the two Continents. 842. De Rougemont, Peuple Primitif, iii. 157; De Mirville, ibid., p. 29. This is Occult and refers to the property of iron which is attracted by some magnetic elements, and repelled by others. Such elements, by an Occult process, can be made as impervious to it as water to a blow. 843. Ibid., loc. cit. 844. The First Continent, or Island, if so preferred, “the cap of the North Pole,” has never perished; nor will it to the end of the Seven Races. 845. See De Rougemont, ibid. 846. Boulanger, Règne des Dieux, Introd.; see De Mirville, op. cit., ibid., pp. 32, 33. 847. The Secret Doctrine explains and expounds what Plato says, for it teaches that those “Inventors” were Gods and Demi-gods (Devas and Rishis) who had become—some deliberately, some compelled by Karma—incarnated in man. 848. The preceding paragraphs are condensed from Plato, Legg., l. iv—id., in Crit., et in Politic.; De Mirville, ibid., pp. 33, 34. 849. Argyle, Unity of Nature. 850. Book of the Dead, xcix. 33; and clvi. 4. The reader is referred to Stanza VII, Shloka 1 (i. 240), wherein this verse is explained in another of its meanings, and also to the Book of the Dead, cix. 4 and 5. This is a direct reference to the Esoteric division of man's “principles” symbolized by the divine wheat. The legend which inscribes the third Register of the papyrus (Book of the Dead, cx.) states: “This is the region of the Manes [disembodied men] seven cubits high—[to wit, those just translated and supposed to be still sevenfold with all their ‘principles,’ even the body being represented astrally in the Kâma Loka or Hades, before their separation]; and there is wheat three cubits high for Mummies in a state of perfection [i.e., those already separated, whose three higher principles are in Devachan] who are permitted to glean it.” This region (Devachan) is called “the land of the Re-birth of Gods,” and is shown to be inhabited by Shoo, Tefnoot, and Seb. The “region for the Manes seven cubits high”—for the yet imperfect Mummies—and the region for those “in a state of perfection” who “glean wheat three cubits high,” is as clear as possible. The Egyptians had the same Esoteric Philosophy which is now taught by the Cis-Himâlayan Adepts, and the latter, when, buried, have corn and wheat placed over them. 851. I. xiv. There are Egyptologists who have quite erroneously tried to identify Osiris with Menes. Bunsen assigns to Menes an antiquity of 5,867 years b.c., and is denounced for it by Christians. But “Isis-Osiris” reigned in Egypt before the Zodiac was painted on the ceiling of the temple of Dendera, and that is over 75,000 years ago! 852. In the text, “corked up” or “screwed up.” 853. Zohar, part i, col. 177; De Mirville, ibid., p. 88. 854. Genesis, vi. 4. 855. Prælectiones Theol., ch. ii; De Mirville, ibid., p. 84. 856. Réflexions Critiques sur l'Origine des Anciens Peuples. 857. Rabbi Parcha. 858. i. 6. 859. Book of Ruth and Schadash, fol. 63, col. 3, Amsterdam edition. 860. Zohar, part ii, col. 73; De Mirville, ibid., p. 86. 861. Ibid., p. 87. 862. More Nevochim, xxvi. 8. 863. Sagra Scrittura. 864. ii. pp. 14, 29. 865. Chap. viii; Laurence's Translation, pp. 7 and 8. 866. Job, i. 6. 867. The Chaldæan Book of Numbers. 868. Archæology, xxv. 220, London. 869. Die Phoinizier, 70. 870. See Sanchuniathon in Eusebius, Pr. Ev., 36; Genesis, xvi. 871. Society of Antiquaries of London, xxv. 220. 872. Cartas, 51; see Isis Unveiled, i. 553, et seqq. 873. He is thus named and included in the list of the Dânavas in Vâyu Purâna; the Commentator of Bhâgavata Purâna calls him a son of Danu, but the name means also “Spirit of Humanity.” 874. Kashyapa is called the son of Brahmâ, and is the “Self-born” to whom a great part of the work of creation is attributed. He is one of the seven Rishis; exoterically, the son of Marîchi, the son of Brahmâ; while the Atharva Veda says, “The Self-born Kashyapa sprang from Time,” and Esoterically Time and Space are forms of the One incognizable Deity. As an Âditya, Indra is son of Kashyapa, as also Vaivasvata Manu, our Progenitor. In the instance given in the text, he is Kashyapa-Âditya, the Sun and the Sun-god, from whom all the “Cosmic” Demons, Dragons (Nâgas), Serpent or Snake-gods, and Dânavas or Giants, are born. The meaning of the allegories given above is purely astronomical and cosmical, but will serve to prove the identity of all. 875. Vishnu Purâna, Wilson's Trans., ii. 72. 876. All such stories differ in the exoteric texts. In the Mahâbhârata, Kârttikeya, “the six-faced Mars,” is the son of Rudra or Shiva, Self-born without a mother from the seed of Shiva cast into the fire. But Kârttikeya is generally called Agnibhû, “Fire-born.” 877. Hiranyâksha is ruler or king of the fifth region of Pâtâla, a Snake-god. 878. The Elohim also feared the Knowledge of Good and Evil for Adam, and therefore are shown as expelling him from Eden or killing him spiritually. 879. The story told is, that Târaka (called also Kâlanâbha), owing to his extraordinary Yoga-powers, had obtained all the divine knowledge of Yoga-vidyâ and the Occult powers of the Gods, who conspired against him. Here we see the “obedient” Host of Archangels or minor Gods conspiring against the (future) Fallen Angels, whom Enoch accuses of the great crime of disclosing to the world all “the secret things done in heaven.” It is Michael, Gabriel, Raphael, Suryal and Uriel who denounced to the Lord God those of their Brethren who were said to have pried into the divine mysteries and taught them to men; by this means they themselves escaped a like punishment. Michael was commissioned to fight the Dragon, and so was Kârttikeya, and under the same circumstances. Both are “Leaders of the Celestial Host,” both Virgins, both “Leaders of Saints,” “Spear-holders” (Shakti-dharas), etc. Kârttikeya is the original of Michael and St. George, as surely as Indra is the prototype of Kârttikeya. 880. The “life and the light” of the material physical world, the delight of the senses—not of the soul. Apollo is preëminently the human God, the God of emotional, pomp-loving and theatrical Church ritualism, with lights and music. 881. See Revelation (xii) where we find Apollo's mother persecuted by the Python, the Red Dragon, who is also Porphyrion, the scarlet or red Titan. 882. Book of God, p. 88. 883. No “God”—whether called Bel or Jehovah—who curses his (supposed) own work, because he has made it imperfect, can be the One Infinite Absolute Wisdom. 884. In the Indian allegory of Târakâmaya, the War between the Gods and the Asuras headed by Soma (the Moon, the King of Plants), it is Vishvakarmâ, the artificer of the Gods, who, like Vulcan (Tubal-Cain), forges their weapons for them. 885. Chaldean Account of Genesis, p. 304. We have said elsewhere that the “woman with child” of Revelation was Aima, the Great Mother, or Binah, the third Sephira, “whose name is Jehovah”; and the “Dragon,” who seeks to devour her coming child (the Universe), is the Dragon of Absolute Wisdom—that Wisdom which, recognizing the non-separateness of the Universe and everything in it from the Absolute All, sees in it no better than the great Illusion, Mahâmâyâ, hence the cause of misery and suffering. 886. The “seven Karshvares of the Earth”—the seven Spheres of our Planetary Chain, the seven Worlds, also mentioned in the Rig Veda, are fully referred to elsewhere. There are six Râjamsi (Worlds) above Prithivî, the Earth, or “this” (Idâm), as opposed to that which is yonder (the six Globes on the three other planes). (See Rig Veda, i. 34; iii. 56; vii. 10411, and v. 60, 6.) 887. Darmesteter's Trans., “Sacred Books of the East,” vol. iv. p. 207. 888. Ibid., p. 217. 889. Ibid., p. 208. 890. Book of the Dead, xvii. 62; Anubis is Horus who melts “in him who is eyeless.” 891. See Lenoir's Du Dragon de Metz. 892. See also Egyptian Pantheon, pp. 20, 23. 893. Book of the Dead, xvii. 54 and 49. 894. These “Evil Spirits” can by no means be identified with Satan or the Great Dragon. They are the Elementals generated or begotten by ignorance—cosmic and human passions—or Chaos. 895. Assyrian Discoveries, p. 403. 896. See Numbers, xxi. 8, 9. God orders Moses to build a brazen Serpent (Saraph), to look upon which heals those bitten by the Fiery Serpents. The latter were the Seraphim, each one of which, as Isaiah shows (vi. 2), “had six wings”; they are the symbols of Jehovah, and of all the other Demiurgi who produce out of themselves six sons or likenesses—seven with their Creator. Thus, the Brazen Serpent is Jehovah, the chief of the “Fiery Serpents.” And yet, in II Kings (xviii. 4) it is shown that king Hezekiah, who, like as David his father, “did that which was right in the sight of the Lord”—“brake in pieces the brazen serpent that Moses had made ... and called it Nehushtan,” or piece of brass. 897. “And Satan stood up against Israel and provoked David to number Israel” (I Chronicles, xxi. 1). “The anger of the Lord [Jehovah] was kindled against Israel, and he moved David ... to say, Go, number Israel” (II Samuel, xxiv. 1). The two are then identical. 898. ii. 18, 22. 899. Dozens of the most erudite writers have sifted thoroughly the various meanings of the name J'hovah (with, and without the Masoretic points), and shown their multifarious bearings. The best of such works is the Source of Measures: the Hebrew Egyptian Mystery, by J. Ralston Skinner, so often already referred to. 900. In the above-mentioned work (p. 233), verse 26 of chapter iv of Genesis is correctly translated “then men began to call themselves Jehovah,” but less correctly explained, perhaps, as the last word ought to be written Jah (male) Hovah (female), to show that from that time the race of distinctly separate man and woman began. 901. See for explanation the excellent pages of Appendix vii of the same work. 902. Op. cit., p. 293. 903. Rabba Battra, 16a. 904. In Demonology, Satan is the leader of the opposition in Hell, the monarch of which was Beelzebub. He belongs to the fifth kind or class of Demons (of which there are nine according to mediæval Demonology), and he is at the head of witches and sorcerers. But see elsewhere the true meaning of Baphomet, the goat-headed Satan, one with Azazel, the scape-goat of Israel. Nature is the God Pan. 905. See Isis Unveiled, ii. 184. 906. See Codex Nazaræus, iii. 73. 907. He is also Vulcan or Vul-cain, the greatest God with the later Egyptians, and the greatest Kabir. The God of Time was Chiun in Egypt, or Saturn, or Seth, and Chiun is the same as Cain. (Source of Measures, p. 278.) 908. See Strabo, comparing them to the Cyclopes, xiv. p. 653 sqq. Callim., in Del., 31. Stat., Silv., iv. 6, 47, etc. 909. Mythologie de la Grèce Antique, p. 271. 910. Nothing could be more awkward and childish, we say, than this fruitless attempt to disconnect the genealogies of Cain and of Seth, or to conceal the identity of names under a different spelling. Thus, Cain has a Son Enoch, and Seth a Son Enoch (also Enos, Ch'anoch, Hanoch—one may do what one likes with unvowelled Hebrew names). In the Cainite line Enoch begets Irad, Irad Mehujael, the latter Methusael, and Methusael, Lamech. In the Sethite line, Enoch begets Cainan, and this one Mahalaleel (a variation on Mehujael), who gives birth to Jared (or Irad); Jared to Enoch (number 3), who produces Methuselah (from Methusael), and finally Lamech closes the list. (See Genesis, iv. v.) Now all these are symbols (kabalistically) of solar and lunar years, of astronomical periods and of physiological (phallic) functions, just as in any other Pagan symbolical creed. This has been proven by a number of writers. 911. See Analysis of Ancient Mythology, ii. 760. 912. vi. 9. 913. See New Encyclopædia, by Abraham Rees, F.R.S. 914. See Hebrews, v. 6; vii. 1, et seqq. 915. The Æolian name of Mars was Areus (Ἄρευς), and the Greek Ares (Ἄρης) is a name over the etymological significance of which, Philologists and Indianists, Greek and Sanskrit scholars, have vainly worked to this day. Very strangely, Max Müller connects both the names Mars and Ares with the Sanskrit root mar, whence he traces their derivation, and from which, he says, comes the name of the Maruts or Storm-gods. Welcker, however, offers a more correct etymology. (See Griech. Götterlehre, i. 415.) However it may be, etymologies of roots and words alone will never yield the Esoteric meaning fully, though they may help to useful guesses. 916. As the same author shows: “The very name Vulcain appears in the reading, for in the first words (Gen., iv. 5) is to be found V'elcain, or V'ulcain, agreeably to the deepened u sound of the letter vau. Out of its immediate context, it may be read as, ‘and the god Cain,’ or Vulcain. If, however, anything is wanting to confirm the Cain-Vulcain idea, Fuerst says: ‘קין Cain, the iron point of a lance, a smith (blacksmith), inventor of sharp iron tools and smith work’ ” (p. 278). 917. Op. cit., p. 186. 918. Append. de Cabiris ap. Orig. Gent., pp. 364, 376; and the latter statement on p. 357. See Faber's Cabiri, i. 8. 919. Some derive the word from Paras which produced Pars, Pers, Persia; but it may be equally derived from Pitaras or Pitris, the Hindû progenitors of the Fifth Race—the Fathers of Wisdom or the Sons of “Will and Yoga”—who were called Pitaras, as were the divine Pitris of the First Race. 920. See for these traditions the Collection of Persian Legends, in Russian, Georgian, Armenian, and Persian; Herbelot's narrative Légendes Persanes, “Bibliothèque Orientale,” p. 298, 387, etc., and Danville's Mémoires.
We give in a condensed narrative that which is scattered in hundreds of volumes in European and Asiatic languages, as well as in oral traditions. 921. Genesis, iv. 16, et seqq. 922. The main Continent perished in the Miocene times, as already stated. 923. From Bede downwards all the chronologists of the Church have differed among themselves, and contradicted each other. “The chronology of the Hebrew text has been grossly altered, especially in the interval next after the Deluge”—says Whiston (Old Test., p. 20). 924. ii. 170, 171. 925. Hence king Solomon, whose traces are nowhere to be found outside of the Bible. The description of his magnificent palace and city dovetail with those of the Persian tales, though they were unknown to all Pagan travellers, even to Herodotus. 926. Herbelot, op. cit., p. 829. 927. Orient. Trad., p. 454. See also Bailly's Lettres sur l'Atlantide. 928. See Orient. Collect., ii. 119. 929. Ibid. Remember that the Rabbins teach that there are to be seven successive renewals of the Globe; that each will last 7,000 years, the total duration being thus 49,000 years. (See Rabbi Parcha's Wheel; also Kenealy's Book of God, p. 176.) This refers to seven Rounds, seven Root-Races, and sub-races, the truly Occult figures, though sorely confused. 930. Tales of Derbent. 931. Mergain, or Morgana, the fairy sister of King Arthur, is thus shown of Oriental descent. 932. Where we find her, indeed, in Great Britain, in the romance of the Knights of the Round Table. Whence the identity of name and fairy-hood, if both heroines did not symbolize the same historical event which passed into a legend? 933. Herbelot, p. 593; Armenian Tales, p. 35. 934. To this day the aborigines of Caucasus speak of their mountains as Kap-kaz, using the consonant p instead of the usual v (Kav-kaz or Caucasus). But their bards say that it requires seven months for a swift horse to reach the “dry land” beyond Kaf, holding North without ever deviating from one's way. 935. Bailly thought he saw in this Horse a twelve-oared ship. The Secret Doctrine teaches that the early Third Race built boats and flotillas before it built houses. But the “Horse,” though a much later animal, has, nevertheless, a more occult primitive meaning. The crocodile and the hippopotamus were considered sacred and represented divine symbols, both with the ancient Egyptians and with the Mexicans. Poseidon is, in Homer, the God of the Horse, and assumes that form himself to please Ceres. Arion, their progeny, is one of the aspects of that “Horse,” which is a Cycle. 936. The severed parts must be Norway and other lands in the neighbourhood of the Arctic Circle. 937. Cosmas Indicopleustes in Collect. Novâ Patrum, t. ii. p. 188; also see Journ. des Savants, Suppl. 1707, p. 20. 938. The two Poles are called the “right” and “left ends” of our Globe—the Right being the North Pole—or the head and feet of the Earth. Every beneficent (astral and cosmic) action comes from the North; every lethal influence from the South Pole. They are much connected with and influence “right” and “left” hand magic. 939. The more one approaches the Poles the less rotation is felt; at the Poles proper, the diurnal revolution is quite neutralized. Hence the expression that the Sphere is “motionless.” 940. It is averred in Occultism that the land or island, which crowns the North Pole like a skull-cap, is the only one which prevails during the whole Manvantara of our Round. All the central continents and lands will emerge from the sea bottom many times in turn, but this land will never change. 941. Bear in mind that the Vedic and Avestaic name of Fohat is Apâm-Napât. In the Avesta he stands between the Fire-yazatas and the Water-yazatas. The literal meaning is “Son of the Waters,” but these “Waters” are not the liquid we know, but Æther—the Fiery Waters of Space. Fohat is the “Son of Æther” in its highest aspect, Âkâsha, the Mother-Father of the primitive Seven, and of Sound or the Logos. Fohat is the Light of the Logos. 942. This “Water” is the blood or fluid of Life which animates the Earth, compared here to a living body. 943. Occult teaching corroborates the popular tradition which asserts the existence of a Fountain of Life in the bowels of the Earth and in the North Pole. It is the blood of the Earth, the electro-magnetic current, which circulates through all the arteries, and which is said to be found stored in the “navel” of the Earth. 944. Occultism points to the Himâlayan Chain as that “belt,” and maintains that whether under the water or above, it encircles the Globe. The “navel” is described as situated towards the setting Sun or to the West of the Himavat in which lie the roots of Meru, which mountain is North of the Himâlaya. Meru is not “the fabulous mountain in the navel or centre of the earth,” but its roots and foundations are in that “navel,” while it is in the far North itself. This connects it with the “Central” Land “that never perishes”; the land in which “the day of the mortal lasts six months and his night another six months.” As the Vishnu Purâna has it: “For the North of Meru there is, therefore, always night during day in other regions; for Meru is North of all the Dvipas and Varshas” (islands and countries). (Book ii. chap. viii.) Meru is therefore neither on Atlas as Wilford suggests, nor, as Wilson tried to show, “absolutely in the centre of the globe,” only because “relatively with the inhabitants of the several portions, to all of whom the East is that quarter where the sun first appears.” 945. Even the Commentaries do not refrain from Oriental metaphor. The Globe is likened to the body of a woman, “Mother-Earth.” From her neck downward, means from the inland sea now beyond the impassable barrier of ice. The Earth, as Parâshara says, “is the mother and nurse, augmented with all creatures and their qualities, the comprehender of all the worlds.” 946.