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531 Compare x, 8, where it speaks of all who have come before Jesus, being "thieves and robbers."

532 Verse 14.

533 Luke, x. 18.

534 It is not correct to refer to Christ—as some Theosophists do—as Buddhi, the sixth principle in man. The latter per se is a passive and latent principle, the Spiritual Vehicle of Âtmâ, inseparable from the manifested Universal Soul. It is only in union and in conjunction with Self-consciousness that Buddhi becomes the Higher Self and the Divine, discriminating Soul. Christos is the seventh principle, if anything.

535 xix. 7.

536 Ibid., verse 8.

537 xviii. 24.

538 To make it plainer, any one who reads the passage in Luke, will see that the remark follows the report of the seventy, who rejoice that "even the devils [the spirit of controversy and reasoning, or the opposing power, since Satan means simply 'adversary' or 'opponent'] are subject unto us through thy name." (Luke, x. 17.) Now, "thy name" means the name of Christos, or Logos, or the Spirit of true Divine Wisdom, as distinct from the spirit of intellectual or mere materialistic reasoning'—the Higher Self in short. And when Jesus remarks on this that he has "beheld Satan as lightning fall from heaven," it is a mere statement of his clairvoyant powers, notifying to them that he already knew it, and a reference to the incarnation of the Divine Ray—the Gods or Angels—which falls into generation. For not all men, by any means, benefit by that incarnation, and with some the power remains latent and dead during the whole life. Truly "no man knoweth who the Son is, but the Father; and who the Father is, but the Son," as added by Jesus then and there (verse 22)—the "Church of Christ" less than any one else. The Initiates alone understood the secret meaning of the terms "Father" and "Son," and knew that it referred to Spirit and Soul on the Earth. For the teachings of Christ were Occult teachings, which could only be explained at Initiation. They were never intended for the masses, for Jesus forbade the twelve to go to the Gentiles and the Samaritans (Matth., x. 5), and repeated to his disciples that the "mystery of the kingdom of God" was for them alone, not for the multitudes (Mark, iv. 11).

539 So, for instance, in the Purânas, Pulastya, a Prajâpati, or son of Brahmâ—the progenitor of the Râkshasas, and the grandfather of Râvana, the great king of Lanka in the Râmâyana—had, in a former birth, a son named Dattoli, "who is now known as the sage Agastya," says Vishnu Purâna (Wilson's Trans., i. 154), This name of Dattoli alone, has six more variants to it, or seven meanings. He is called respectively, Dattoli, Dattali, Dattotti, Dattotri, Dattobhri, Dambhobhi and Dambholi. These seven variants have each a secret sense, and refer in the Esoteric Commentaries to various ethnological classifications, and also to physiological and anthropological mysteries of the primitive races. For, surely, the Râkshasas are not Demons, but simply the primitive and ferocious Giants, the Atlanteans, who were scattered on the face of the Globe, as the Fifth Race is now. Vasishtha is a warrant of this, if his words addressed to Parâshara, who attempted a bit of Jadoo (sorcery), which he calls "sacrifice," for the destruction of the Râkshasas, mean anything. For he says: "Let no more of these unoffending 'Spirits of Darkness' be consumed." (See for details, Mahâbhârata, Âdi Parvan, s. 176; also Linga Purâna, Pûrvârdha, s. 64; Wilson, ibid., i. 8, 9.)

540 We have a passage from a Master's letter which has a direct bearing upon these incarnating Angels. Says the letter: "Now there are, and there must be, failures in the ethereal Races of the many Classes of Dhyân Chohans, or Devas [progressed entities of a previous Planetary Period], as well as among men. But still, as the failures are too far progressed and spiritualized to be thrown back forcibly from Dhyân-Chohanship into the vortex of a new primordial evolution through the lower Kingdoms, this then happens. Where a new Solar System has to be evolved, these Dhyân Chohans are borne in by influx 'aliead' of the Elementals [entities . . . to be developed into humanity at a future time] and remain as a latent or inactive spiritual force, in the Aura of a nascent World . . . until the stage of human evolution is reached. . . . Then they become an active force and commingle with the Elementals, to develop little by little the full type of humanity." That is to say, to develop in man, and endow him with his Self-conscious Mind, or Manas.

541 Appendix XV, pp. 369, et seqq.

542 When the Earth with its Planetary Chain and Man were to appear.

543 Our Earth and the physical plane of consciousness.

544 When the pure, celestial Beings or Dhyân Chohans, and the great Pitris of various classes were commissioned—the one to evolve their Images or Chhâyâs, and make of them physical man, the others to inform and thus endow him with divine intelligence and the comprehension of the Mysteries of Creation.

545 The "dynasties of kings" who all regard themselves as the "anointed," reigning by the "Grace of God," whereas in truth, they reign by the grace of Matter, the Great Illusion, the Deceiver.

546 Ibid., loc. cit., verse 10.

547 See the "Primeval Manus of Humanity."

548 The "Heavenly Man," please mark again the word, is the "Logos" or the "Son" Esoterically. Therefore, once that the title was applied to Christ, who was declared to be God and the very God himself, Christian Theology had no choice. In order to support its dogma of a personal Trinity it had to proclaim, as it still does, that the Christian Logos is the only true one, and that all the Logoi of other religions are false, and are only the masquerading Evil Principle, Satan. See whereto this has led Western Theology!

549 "For the Mind, a deity abounding in both sexes, being Light and Life, brought forth by its Word another Mind or Workman; which, being God of the Fire and the Spirit, fashioned and formed seven other Governors, which in their Circles contain the Phenomenal World, and whose disposition is called Fate or Destiny." (Sect. ix. c. i, ed. of 1579.)

Here it is evident that Mind, the Primeval Universal Divine Thought, is neither the Unknown Unmanifested One, since it abounds in both sexes—is male and female—nor yet the Christian "Father," as the latter is a male and not an androgyne. The fact is that the "Father," "Son," and "Man" are hopelessly mixed up in the translations of Pymander.

550 The allegory of the fire of Prometheus is another version of the rebellion of the proud Lucifer, who was hurled down to the "bottomless pit," or simply on to our Earth, to live as man. The Hindu Lucifer, the Mahâsura, is also said to have become envious of the Creator's resplendent Light, and, at the head of inferior Asuras (not Gods, but Spirits), to have rebelled against Brahmâ; for which Shiva hurled him down to Pâtâla. But, as philosophy goes hand in hand with allegorical fiction in Hindu myths, the "Devil" is made to repent, and is afforded the opportunity to progress: he is a sinful man esoierically, and can by Yoga, devotion, and adeptship, reach his status of "one with the deity," once more. Hercules, the Sun-God, descends to Hades (the Cave of Initiation) to deliver the victims from their tortures, etc. The Christian Church alone creates eternal torment for the Devil and the damned that she has invented.

551 Why, for instance, should Éliphas Lévi, the very fearless and outspoken Kabalist, have hesitated to divulge the mystery of the Fallen Angels so-called? That he knew the fact and the real meaning of the allegory, both in its religious and mystical, as well as in its physiological sense, is proved by his voluminous writings and frequent allusions and hints. Yet Éliphas, after having alluded to it a hundred times in his previous works, says in his later Histoire de la Magie (pp. 220, 221): "We protest with all our might against the sovereignty and the ubiquity of Satan. We pretend neither to deny nor affirm here the tradition on the Fall of the Angels. . . . But if so . . . then the prince of the Angelic Rebels can be at best the last and the most powerless among the condemned—now that he is separated from deity—which is the principle of every power." This is hazy and evasive enough; but see what Hargrave Jennings writes in his weird, staccato-like style:

"Both Saint Michael and Saint George are types. They are sainted personages, or dignified heroes, or powers apotheosized. They are each represented with their appropriate faculties and attributes. These are reproduced and stand multiplied—distinguished by different names in all the mythologies [including the Christian]. But the idea regarding each is a general one. This idea and representative notion is that of the all-powerful champion—child-like in his 'virgin innocence'—so powerful that this God-filled innocence (the Seraphim 'know most,' the Cherubim 'love most') can shatter the world (articulated—so to use the word—in the magic of Lucifer, but condemned), in opposition to the artful constructions, won out of the permission of the Supreme—artful constructions ('this side life')—of the magnificent apostate, the mighty rebel, but yet, at the same time, the 'Light-bringer,' the Lucifer—the 'Morning Star,' the 'Son of the Morning'—the very highest title 'out of heaven,' for in heaven it cannot be, but out of heaven it is everything. In an apparently incredible side of his character—for let the reader carefully remark that qualities are of no sex—this Archangel Saint Michael is the invincible, sexless, celestial 'Energy'—to dignify him by his grand characteristics—the invincible 'Virgin-Combatant,' clothed . . . and at the same time armed, in the denying mail of the Gnostic 'refusal to create.' This is another myth, a 'myth within myths,' . . . a stupendous 'mystery of mysteries,' because it is so impossible and contradictory. Unexplainable as the Apocalypse. Unrevealable as the 'Revelation.'" (Phallicism, pp. 212, 213.)

Nevertheless, this unexplainable and unrevealable mystery will now be explained and revealed by the doctrines of the East. Though, of course, as the very erudite, but still more puzzling author of Phallicism gives it, no uninitiated mortal would ever understand his real drift.

552 "Creation"—out of preexistent eternal Substance, or Matter, of course, which Substance, according to our teachings, is Boundless, Ever-existing Space.

553 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.

554 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.

555 Op. cit., pp. 287-289.

556 See Commentary to Stanza VII, Volume I.

557 The fourth and the fifth from below beginning with the Physical Body; the third and the fourth, if we reckon from Âtmâ.

558 New Aspects of Life.

559 Angelic, Spiritual Essences, immortal in their Being, because unconditioned in Eternity; but periodical and conditioned in their Manvantaric manifestations.

560 Op. cit., pp. 97, 98, 2nd ed., 1887.

561 The history of Prometheus, Karma, and human consciousness, is to be found in Fart II, Section V.

562 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.

563 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.

564 The Theosophist, vol. iii. p. 68.

565 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. . . . ln 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 ()—the poetical ideograph of Jehovah in the Kabalah—the God of the male symbol of generation.

566 Zohar, iii. 61 c.

567 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.

568 Bhâgavata Purâna, iv. 24, 4.

569 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, Adityas; agreeably to a text of the Vedas." "This is an everlasting Vedic text," says another translation.

570 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 Anunaki, 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.)

571 Some superior, others inferior, to suit the Karma of the various reincarnating 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.

572 "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.

573 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."

574 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.

575 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 Jeliovistic—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.

576 Modern Science and Modern Thought, p. 337.

577 Dowson's Hindu Classical Dictionary, sub voce.

578 Op. cit., p. 335.

579 "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.

580 Laing, op. cit., ibid.

581 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.

582 Huxley, Proceedings of the Royal Institution, iii. 151.

583 Introduction to the Study of the Foraminifera, p. xi.

584 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.

585 Bastian, The Beginnings of Life, ii. 622.

586 Laing, Modern Science and Modern Thought, p. 171.

587 In Isis Unveiled, vol. i. p. 389, this is noticed and half explained.

588 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 thing's. 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 Karth. 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.

589 See vol. i. pp. 151, et segq., concerning the "Tree of Evolution"—the "Mundane Tree."

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