![marked in the phenomena of human conception and gestation. The
importance of the Moon and its influence on the Earth were
recognized in every ancient religion, notably the Jewish, and have
been remarked [pg 203] by many observers of psychical and physical
phenomena. But, so far as Science knows, the Earth's action on the
Moon is confined to the physical attraction, which causes her to circle
in her orbit. And should an objector insist, that this fact alone is
sufficient evidence that the Moon is truly the Earth's satellite on other
planes of action, one may reply by asking whether a mother, who
walks round and round her child's cradle, keeping watch over the
infant, is the subordinate of her child or dependent upon it? Though
in one sense she is its satellite, yet she is certainly older and more
fully developed than the child she watches.
It is, then, the Moon that plays the largest and most important part,
as well in the formation of the Earth itself, as in the peopling thereof
with human beings. The Lunar Monads, or Pitris, the ancestors of
man, become in reality man himself. They are the Monads, who enter
on the cycle of evolution on Globe A, and who, passing round the
Chain of Globes, evolve the human form, as has just been shown. At
the beginning of the human stage of the Fourth Round on this Globe,
they “ooze out” their astral doubles, from the “ape-like” forms which
they had evolved in the Third Round. And it is this subtle, finer form,
which serves as the model round which Nature builds physical man.
These Monads, or Divine Sparks, are thus the Lunar Ancestors, the
Pitris themselves; for these Lunar Spirits have to become “men,” in
order that their Monads may reach a higher plane of activity and self-
consciousness, i.e., the plane of the Mânasa-Putras, those who
endow the “senseless” shells, created and informed by the Pitris, with
“mind,” in the latter part of the Third Root-Race.
In the same way, the Monads, or Egos, of the men of the Seventh
Round of our Earth, after our own Globes A, B, C, D, etc., parting
with their life-energy, will have informed, and thereby called to life,
other laya-centres, destined to live and act on a still higher plane of](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-7-320.jpg)
![being—in the same way will the Terrene Ancestors create those who
will become their superiors.
It now becomes plain, that there exists in Nature a triple evolutionary
scheme for the formation of the three periodical Upâdhis; or rather
three separate schemes of evolution, which in our system are
inextricably interwoven and interblended at every point. These are
the Monadic (or Spiritual), the Intellectual, and the Physical
Evolutions. These three are the finite aspects, or the reflections on
the field of Cosmic Illusion, of Âtmâ, the seventh, the One Reality.
[pg 204]
1. The Monadic, as the name implies, is concerned with the growth
and development into still higher phases of activity of the Monads, in
conjunction with:
2. The Intellectual, represented by the Mânasa-Dhyânis (the Solar
Devas, or the Agnishvatta Pitris), the “givers of intelligence and
consciousness” to man, and:
3. The Physical, represented by the Chhâyâs of the Lunar Pitris,
round which Nature has concreted the present physical body. This
body serves as the vehicle for the “growth,” to use a misleading
word, and the transformations—through Manas, and owing to the
accumulation of experiences—of the Finite into the Infinite, of the
Transient into the Eternal and Absolute.
Each of these three systems has its own laws, and is ruled and
guided by different sets of the highest Dhyânis or Logoi. Each is
represented in the constitution of Man, the Microcosm of the great
Macrocosm; and it is the union of these three streams in him, which
makes him the complex being he now is.
Nature, the physical evolutionary Power, could never evolve
Intelligence unaided; she can only create “senseless forms,” as will be
seen in our Anthropogenesis. The Lunar Monads cannot progress, for
they have not yet had sufficient touch with the forms created by](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-8-320.jpg)
![“Nature,” to allow of their accumulating experiences through its
means. It is the Mânasa-Dhyânis who fill up the gap, and they
represent the evolutionary power of Intelligence and Mind, the link
between Spirit and Matter—in this Round.
Also it must be borne in mind that the Monads which enter upon the
evolutionary cycle upon Globe A, in the first Round, are in very
different stages of development. Hence the matter becomes
somewhat complicated. Let us recapitulate.
The most developed, the Lunar Monads, reach the human germ-
stage in the First Round; become terrestrial, though very ethereal,
human beings towards the end of the Third Round, remaining on the
Globe through the “obscuration” period, as the seed for future
mankind in the Fourth Round, and thus become the pioneers of
Humanity at the beginning of this, the present Fourth Round. Others
reach the human stage only during later Rounds, i.e., in the second,
third or first half of the Fourth Round. And finally the most retarded
of all—i.e., those still occupying animal forms after the middle
turning-point of the Fourth Round—will not become men at all during
this Manvantara. [pg 205] They will reach to the verge of Humanity
only at the close of the Seventh Round, to be, in their turn, ushered
into a new Chain, after Pralaya, by older pioneers, the progenitors of
Humanity, or the Seed-Humanity (Shishta), viz., the men who will be
at the head of all at the end of these Rounds.
The student scarcely needs any further explanation on the part
played by the Fourth Globe and the Fourth Round in the scheme of
evolution.
From the preceding diagrams, which are applicable, mutatis
mutandis, to Rounds, Globes or Races, it will be seen that the fourth
member of a series occupies a unique position. Unlike the others, the
Fourth has no “sister” Globe on the same plane as itself, and it thus
forms the fulcrum of the “balance” represented by the whole Chain.
It is the sphere of final evolutionary adjustments, the world of the
Karmic scales, the Hall of Justice, where the balance is struck which](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-9-320.jpg)
![determines the future course of the Monad during the remainder of
its incarnations in the Cycle. And therefore is it that, after this central
turning-point has been passed in the Great Cycle—i.e., after the
middle point of the Fourth Race in the Fourth Round on our Globe—
no more Monads can enter the human kingdom. The door is closed
for this Cycle, and the balance struck. For were it otherwise—had
there been a new soul created for each of the countless milliards of
human beings that have passed away, and had there been no
reïncarnation—it would become difficult indeed to provide room for
the disembodied “spirits”; nor could the origin and cause of suffering
ever be accounted for. It is the ignorance of the Occult tenets, and
the enforcement of false conceptions under the guise of religious
education, which have created Materialism and Atheism as a protest
against the asserted divine order of things.
The only exceptions to the rule just stated are the “dumb races,”
whose Monads are already within the human stage, in virtue of the
fact that these “animals” are later than, and even half descended
from, man; their last descendants being the anthropoid and other
apes. These “human presentments” are in truth only the distorted
copies of the early humanity. But this will receive full attention in the
next volume.
As the Commentary, broadly rendered, says:
1. Every Form on earth, and every Speck [atom] in Space strives in
its efforts towards self-formation to follow the model placed for it in
the “Heavenly Man.”... Its (the atom's) involution and evolution, its
[pg 206]external and internal growth and development, have all one
and the same object—Man; Man, as the highest physical and ultimate
form on this Earth; the “Monad,” in its absolute totality and awakened
condition—as the culmination of the divine incarnations on Earth.
2. The Dhyânis [Pitris] are those who have evolved their Bhuta
[Doubles] from themselves, which Rûpa [Form] has become the
vehicle of Monads [Seventh and Sixth principles] that had completed
their cycle of transmigration in the three preceding Kalpas [Rounds].](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-10-320.jpg)
![Then, they [the Astral Doubles] became the men of the first Human
Race of the Round. But they were not complete, and were senseless.
This will be explained in the sequel. Meanwhile man—or rather his
Monad—has existed on Earth from the very beginning of this Round.
But, up to our own Fifth Race, the external shapes which covered
those divine Astral Doubles, have changed and consolidated with
every sub-race; the form and physical structure of the fauna
changing at the same time, as they had to be adapted to the ever-
changing conditions of life on this Globe, during the geological
periods of its formative cycle. And thus will they go on changing with
every Root-Race, and every chief sub-race, down to the last one of
the Seventh in this Round.
3. The inner, now concealed, man, was then [in the beginnings] the
external man. The progeny of the Dhyânis [Pitris], he was “the son
like unto his father.” Like the lotus, whose external shape assumes
gradually the form of the model within itself, so did the form of man
in the beginning evolve from within without. After the cycle in which
man began to procreate his species after the fashion of the present
animal kingdom, it became the reverse. The human fœtus follows
now in its transformations all the forms that the physical frame of
man assumed, throughout the three Kalpas [Rounds], during the
tentative efforts at plastic formation around the Monad, by senseless,
because imperfect, matter, in her blind wanderings. In the present
age, the physical embryo is a plant, a reptile, an animal, before it
finally becomes man, evolving within himself his own ethereal
counterpart, in his turn. In the beginning it was that counterpart
[astral man] which, being senseless, got entangled in the meshes of
matter.
But this “man” belongs to the Fourth Round. As shown, the Monad
had passed through, journeyed and been imprisoned in, every
transitional form, throughout every kingdom of nature, during the
three preceding Rounds. But the Monad which becomes human, is
not the Man. In this Round—with the exception of the highest](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-11-320.jpg)
![mammals after man, [pg 207] the anthropoids destined to die out in
this our race, when their Monads will be liberated and pass into the
astral human forms, or the highest elementals, of the Sixth and the
Seventh Races, and then into the lowest human forms in the Fifth
Round—no units of any of the kingdoms are animated any longer by
Monads destined to become human in their next stage, but only by
the lower elementals of their respective realms. These “elementals”
will become human Monads, in their turn, only at the next great
planetary Manvantara.
And in fact the last human Monad incarnated before the beginning of
the Fifth Root-Race. Nature never repeats herself; therefore the
anthropoids of our day have not existed at any time since the middle
of the Miocene period, when, like all cross breeds, they began to
show a tendency, more and more marked as time went on, to return
to the type of their first parent, the gigantic black and yellow Lemuro-
Atlantean. To search for the “missing link” is useless. To the Scientists
of the closing Sixth Root-Race, millions and millions of years hence,
our modern races, or rather their fossils, will appear as those of small
insignificant apes—an extinct species of the genus homo.
Such anthropoids form an exception because they were not intended
by Nature, but are the direct product and creation of “senseless”
man. The Hindûs attribute a divine origin to the apes and monkeys,
because the men of the Third Race were gods from another plane,
who had become “senseless” mortals. This subject had already been
touched upon in Isis Unveiled, twelve years ago, as plainly as was
then possible. The reader is there referred to the Brâhmans, if he
would know the reason of the regard they have for the monkeys.
He [the reader] would perhaps learn—were the Brâhman to
judge him worthy of an explanation—that the Hindû sees in the
ape but what Manu desired he should: the transformation of
species most directly connected with that of the human family—
a bastard branch engrafted on their own stock before the final
perfection of the latter. He might learn, further, that in the eyes](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-12-320.jpg)
![of the educated “heathen”the spiritual or inner man is one
thing, and his terrestrial physical casket another. That physical
nature, that great combination of correlations of physical forces,
ever creeping on towards perfection, has to avail herself of the
material at hand; she models and remodels as she proceeds,
and, finishing her crowning work in man, presents him alone as
a fit tabernacle for the overshadowing of the Divine Spirit.294
Moreover, a German scientific work is mentioned in a footnote on the
same page. It says that:
A Hanoverian Scientist has recently published a work entitled,
Ueber die [pg 208]Auflösung der Arten durch Natürliche
Zucht-wahl, in which he shows, with great ingenuity, that
Darwin was wholly mistaken in tracing man back to the ape. On
the contrary, he maintains that it is the ape which is evolved
from man. He shows that, in the beginning, mankind were,
morally and physically, the types and prototypes of our present
race and of our human dignity, by their beauty of form,
regularity of feature, cranial development, nobility of
sentiments, heroic impulses, and grandeur of ideal conceptions.
This is a purely Brâhmanic, Buddhistic and Kabalistic doctrine.
His book is copiously illustrated with diagrams, tables, etc. It
asserts that the gradual debasement and degradation of man,
morally and physically, can be readily traced throughout
ethnological transformations down to our time. And, as one
portion has already degenerated into apes, so the civilized man
of the present day will at last, under the action of the inevitable
law of necessity, be also succeeded by like descendants. If we
may judge of the future by the actual present, it certainly does
seem possible that so unspiritual and materialistic a race should
end as Simia rather than as Seraphs.](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-13-320.jpg)
![But though the apes descend from man, it is certainly not the fact
that the human Monad, which has once reached the level of
humanity, ever incarnates again in the form of an animal.
The cycle of “metempsychosis” for the human Monad is closed, for
we are in the Fourth Round and the Fifth Root-Race. The reader will
have to bear in mind—at any rate one who has made himself
acquainted with Esoteric Buddhism—that the Stanzas which follow in
this volume and the next speak of the evolution in our Fourth Round
only. The latter is the cycle of the turning-point, after which, matter,
having reached its lowest depths, begins to strive onward and to
become spiritualized, with every new race and with every fresh cycle.
Therefore the student must take care not to see contradiction where
there is none, for in Esoteric Buddhism Rounds are spoken of in
general, while here only the Fourth, or our present Round, is meant.
Then it was the work of formation; now it is that of reformation and
evolutionary perfection.
Finally, to close this digression anent various, but unavoidable,
misconceptions, we must refer to a statement in Esoteric Buddhism,
which has produced a very fatal impression upon the minds of many
Theosophists. One unfortunate sentence, from the work just referred
to, is constantly brought forward to prove the materialism of the
doctrine. The author, referring to the progress of organisms on the
Globes, says that:
The mineral kingdom will no more develop the vegetable ...
than the Earth was able to develop man from the ape, till it
received an impulse.295
[pg 209]
Whether this sentence renders the thought of the author literally, or
is simply, as we believe it is, a lapsus calami, may remain an open
question.](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-14-320.jpg)
![seem to lend countenance to this inference. Besides which, the
Occultists themselves are ready to concede partial correctness to the
Darwinian hypothesis, in later details, bye-laws of evolution, and after
the midway point of the Fourth Race. Of that which has taken place,
Physical Science can really know nothing, for such matters lie entirely
outside of its sphere of investigation. But what the Occultists have
never admitted, nor will they ever admit, is that man was an ape in
[pg 210]this or any other Round; or that he ever could be one,
however much he may have been “ape-like.” This is vouched for by
the very authority from whom the author of Esoteric Buddhism got
his information.
Thus to those who confront the Occultists with these lines from the
above-named volume:
It is enough to show that we may as reasonably—and that we
must, if we would talk about these matters at all—conceive a
life-impulse giving birth to mineral forms, as of the same sort of
impulse concerned to raise a race of apes into a race of
rudimentary men.
To those who bring this passage forward as showing “decided
Darwinism,” the Occultists answer by pointing to the explanation of
the Master, Mr. Sinnett's Teacher, which would contradict these lines,
were they written in the spirit attributed to them. A copy of this letter
was sent to the writer, together with others, two years ago (1886),
with additional marginal remarks, to quote from, in the Secret
Doctrine.
It begins by considering the difficulty experienced by the Western
student, in reconciling some facts, previously given, with the
evolution of man from the animal, i.e., from the mineral, vegetable
and animal kingdoms, and advises the student to hold to the doctrine
of analogy and correspondences. Then it touches upon the mystery
of the Devas, and even Gods, having to pass through states, which it](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-16-320.jpg)
![was agreed to refer to as “Immetallization, Inherbation, Inzoönization
and finally Incarnation,” and explains this by hinting at the necessity
of failures even in the ethereal races of Dhyân Chohans. Concerning
this it says:
“These ‘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....”
After which, a hint only is given about the mystery contained in the
allegory of the fallen Asuras, which will be expanded and explained in
Volume II. When Karma has reached them at the stage of human
evolution:
“They will have to drink it to the last drop in the bitter cup of
retribution. Then they become an active force and commingle with
the elementals, the progressed entities of the pure animal kingdom,
to develop little by little the full type of humanity.”
These Dhyân Chohans, as we see, do not pass through the three
kingdoms as do the lower Pitris; nor do they incarnate in man until
the Third Root Race. Thus, as the teaching stands:
“Round I. Man in the First Round and First Race on Globe D, our [pg
211]Earth, was an ethereal being (a Lunar Dhyâni, as man), non-
intelligent but super-spiritual; and correspondingly, on the law of
analogy, in the First Race of the Fourth Round. In each of the
subsequent races and sub-races, ... he grows more and more into an
encased or incarnate being, but still preponderatingly ethereal.... He
is sexless, and, like the animal and vegetable, he develops monstrous
bodies correspondential with his coarser surroundings.
“Round II. He [man] is still gigantic and ethereal, but growing firmer
and more condensed in body; a more physical man yet still less
intelligent than spiritual (1), for mind is a slower and more difficult
evolution than is the physical frame....](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-17-320.jpg)
![“Round III. He has now a perfectly concrete or compacted body, at
first the form of a giant-ape, and now more intelligent, or rather
cunning, than spiritual. For, on the downward arc, he has now
reached a point where his primordial spirituality is eclipsed and
overshadowed by nascent mentality (2). In the last half of the Third
Round, his gigantic stature decreases, and his body improves in
texture, and he becomes a more rational being, though still more an
ape than a Deva.... [All this is almost exactly repeated in the Third
Root-Race of the Fourth Round.]
“Round IV. Intellect has an enormous development in this Round. The
[hitherto] dumb races acquire our [present] human speech on this
Globe, on which, from the Fourth Race, language is perfected and
knowledge increases. At this half-way point of the Fourth Round [as
of the Fourth, or Atlantean, Root-Race], humanity passes the axial
point of the minor manvantaric cycle ... the world teeming with the
results of intellectual activity and spiritual decrease....”
This is from the authentic letter; what follows are the later remarks
and additional explanations traced by the same hand in the form of
footnotes.
“(1) ... The original letter contained general teaching—a ‘bird's-eye
view’—and particularized nothing.... To speak of ‘physical man,’while
limiting the statement to the early Rounds, would be drifting back to
the miraculous and instantaneous ‘coats of skin.’... The first ‘Nature,’
the first ‘body,’ the first ‘mind’ on the first plane of perception, on the
first Globe in the first Round, is what was meant. For Karma and
evolution have:
‘... centred in our make such strange extremes,
From different Natures296
marvellously mixed ...’
“(2) Restore: he has now reached the point [by analogy, and as the
[pg 212]Third Root Race in the Fourth Round], where his [the angel-](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-18-320.jpg)
![man's] primordial spirituality is eclipsed and overshadowed by
nascent human mentality, and you have the true version on your
thumb-nail....”
These are the words of the Teacher; text, words and sentences in
brackets, and explanatory footnotes. It stands to reason that there
must be an enormous difference in such terms as “objectivity” and
“subjectivity,” “materiality” and “spirituality,” when the same terms
are applied to different planes of being and perception. All this must
be taken in its relative sense. And therefore there is little to be
wondered at, if, left to his own speculations, an author who, however
eager to learn, was yet quite inexperienced in these abstruse
teachings, has fallen into an error. Nor was the difference between
the Rounds and the Races sufficiently defined in the letters received,
since nothing of the kind had been required before, as the ordinary
Eastern disciple would have found out the difference in a moment.
Moreover, to quote from a letter of the Master:
“The teachings were imparted under protest.... They were, so to say,
smuggled goods ... and when I remained face to face with only one
correspondent, the other, Mr. ... had so far tossed all the cards into
confusion, that little remained to be said without trespassing upon
law.”
Theosophists “whom it may concern” will understand what is meant.
The outcome of all this is, that nothing had ever been said in the
letters to warrant the assurance, that the Occult doctrine has ever
taught, or any Adept believed in, unless metaphorically, the
preposterous modern theory of the descent of man from a common
ancestor with the ape—an anthropoid of the actual animal kind. To
this day the world is more full of ape-like men than the woods are of
men-like apes. The ape is sacred in India because its origin is well
known to the Initiates, though concealed under a thick veil of
allegory. Hanumâna is the son of Pavana (Vâyu, “God of the wind”)
by Anjanâ, wife of a monster called Kesarî, though his genealogy
varies. The reader who bears this in mind, will find in Volume II,](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-19-320.jpg)
![passim, the whole explanation of this ingenious allegory. The “men”
of the Third Race (who separated) were “Gods,” by their spirituality
and purity, though senseless, and as yet destitute of mind, as men.
These “men” of the Third Race, the ancestors of the Atlanteans, were
just such ape-like, intellectually senseless, giants as were those
beings, who, during the Third Round, represented Humanity. Morally
irresponsible, it was these Third Race “men” who, through
promiscuous [pg 213] connection with animal species lower than
themselves, created that missing link which became ages later (in the
Tertiary period only), the remote ancestor of the real ape, as we find
it now in the pithecoid family.
And if this is found clashing with the statement which shows the
animal later than man, then the reader is asked to bear in mind that
the placental mammal only is meant. In those days, there were
animals of which Zoölogy does not even dream in our own; and the
modes of reproduction were not identical with the notions which
modern Physiology has upon the subject. It is not altogether
convenient to touch upon such questions in public, but there is no
contradiction or impossibility in this whatever.
Thus the earlier teachings, however unsatisfactory, vague and
fragmentary, did not teach the evolution of “man” from the “ape.” Nor
does the author of Esoteric Buddhism assert it anywhere in his work
in so many words; but, owing to his inclination towards Modern
Science, he uses language which might perhaps justify such an
inference. The man who preceded the Fourth, the Atlantean, Race,
however much he may have looked physically like a “gigantic
ape”—“the counterfeit of man who hath not the life of a man”—was
still a thinking and already a speaking man. The Lemuro-Atlantean
was a highly civilized Race, and if one accepts tradition, which is
better history than the speculative fiction which now passes under
that name, he was higher than we are with all our sciences and the
degraded civilization of the day: at any rate, the Lemuro-Atlantean of
the closing Third Race was so.](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-20-320.jpg)
![Stanza VI.—Continued.
5. At the Fourth
297
(a), the Sons are told to create their Images. One
Third refuses. Two
298
obey.
The Curse is pronounced (b); they will be born in the Fourth,299
suffer and
cause suffering. This is the First War (c).
The full meaning of this Shloka can only be fully comprehended after
reading the additional detailed explanations, in the Anthropogenesis
and its Commentaries, in Volume II. Between this Shloka and Shloka
4, extend long ages; and there now gleams the dawn and [pg 214]
sunrise of another æon. The drama enacted on our planet is at the
beginning of its fourth act; but for a clearer comprehension of the
whole play the reader will have to turn back before he can proceed
onward. For this verse belongs to the general Cosmogony given in
the archaic volumes, whereas Volume II will give a detailed account
of the “creation,” or rather formation, of the first human beings,
followed by the second humanity, and then by the third; or, as they
are called, the First, Second, and the Third Root-Races. As the solid
Earth began by being a ball of liquid fire, of fiery dust and its
protoplasmic phantom, so did man.
(a) That which is meant by the qualification the “Fourth,” is explained
as the Fourth Round, only on the authority of the Commentaries. It
can equally mean Fourth Eternity as Fourth Round, or even our
Fourth Globe. For, as will repeatedly be shown, the latter is the fourth
sphere, on the fourth or lowest plane of material life. And it so
happens that we are in the Fourth Round, at the middle point of](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-22-320.jpg)
![which the perfect equilibrium between Spirit and Matter had to take
place.
It was, as we shall see, at this period—during the highest point of
civilization and knowledge, and also of human intellectuality, of the
Fourth, Atlantean Race—that, owing to the final crisis of the
physiologico-spiritual adjustment of the races, humanity branched off
into two diametrically opposite paths: the Right- and the Left-hand
Paths of Knowledge or Vidyâ. In the words of the Commentary:
Thus were the germs of the White and the Black Magic sown in those
days. The seeds lay latent for some time, to sprout only during the
early period of the Fifth [our Race].
Says the Commentary explaining the Shloka:
The Holy Youths [the Gods] refused to multiply and create species
after their likeness, after their kind. “They are not fit Forms [Rûpas]
for us. They have to grow.” They refuse to enter the Chhâyâs
[Shadows or Images] of their inferiors. Thus had selfish feeling
prevailed from the beginning, even among the Gods, and they fell
under the eye of the Karmic Lipikas.
They had to suffer for it in later births. How the punishment reached
the Gods will be seen in Volume II.
It is a universal tradition that, before the physiological “Fall,”
propagation of one's kind, whether human or animal, took place
through the Will of the Creators, or of their progeny. This was the [pg
215] Fall of Spirit into generation, not the Fall of mortal Man. It has
already been stated that, to become self-conscious, Spirit must pass
through every cycle of being, culminating in its highest point on earth
in Man. Spirit per se is an unconscious negative abstraction. Its purity
is inherent, not acquired by merit; hence, as already shown, to
become the highest Dhyân Chohan, it is necessary for each Ego to
attain to full self-consciousness as a human, i.e., conscious, being,
which is synthesized for us in Man. The Jewish Kabalists, arguing that](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-23-320.jpg)
![no Spirit can belong to the divine Hierarchy unless Ruach (Spirit) is
united to Nephesh (Living Soul), only repeat the Eastern Esoteric
teaching:
A Dhyâni has to be an Âtmâ-Buddhi; once the Buddhi-Manas breaks
loose from the immortal Âtmâ, of which it (Buddhi) is the vehicle,
Âtman passes into Non-Being, which is Absolute Being.
This means that the purely Nirvânic state is a passage of Spirit back
to the ideal abstraction of Be-ness, which has no relation to the plane
on which our Universe is accomplishing its cycle.
(b) “The Curse is pronounced” does not mean, in this instance, that
any Personal Being, God, or Superior Spirit, pronounced it, but simply
that the cause, which could but create bad results, had been
generated; and that the effects of this Karmic cause could lead the
Beings that counteracted the laws of Nature, and thus impeded her
legitimate progress, only to bad incarnations, hence to suffering.
(c) “There were many Wars,” all referring to struggles of adjustment,
spiritual, cosmical and astronomical, but chiefly to the mystery of the
evolution of man, as he is now. The Powers or pure Essences that
were “told to create,” relate to a mystery explained, as already said,
elsewhere. It is not only one of the most hidden secrets of Nature—
that of generation, over whose solution the Embryologists have vainly
put their heads together—but likewise a divine function which
involves that great religious, or rather dogmatic, mystery, the so-
called “Fall” of the Angels. Satan and his rebellious host, when the
meaning of the allegory is explained, will thus prove to have refused
to create physical man, only to become the direct Saviours and
Creators of divine Man. The symbolical teaching is more than mystical
and religious, it is purely scientific, as will be seen later on. For,
instead of remaining a mere blind functioning medium, impelled and
guided by fathomless Law, the “rebellious” Angel claimed and
enforced his right of independent judgment and will, his right of free-
agency [pg 216] and responsibility, since Man and Angel are alike
under Karmic Law.](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-24-320.jpg)
![The Kabalistic version of the same story is given in the Codex
Nazaræus, the scripture of the Nazarenes, the real mystic Christians
of John the Baptist, and the Initiates of Christos. Bahak Zivo, the
“Father of the Genii,” is ordered to construct creatures—to “create.”
But, as he is “ignorant of Orcus,” he fails to do so, and calls in Fetahil,
a still purer spirit, to his aid, who fails still worse. This is a repetition
of the failure of the “Fathers,” the Lords of Light, who fail one after
the other.302
We will now quote from our earlier volumes:303
Then steps on the stage of creation the Spirit304
(of the Earth
so-called, or the [pg 217]Soul, Psyche, which St. James calls
“devilish”), the lower portion of the Anima Mundi or Astral Light.
[See the close of this Shloka.] With the Nazarenes and the
Gnostics this Spirit was feminine. Thus the Spirit of the Earth,
perceiving that for Fetahil,305
the newest man (the latest), the
splendour was “changed,” and that for splendour existed
“decrease and damage,” she awakes Karabtanos,306
“who was
frantic and without sense and judgment,” and says to him:
“Arise, see, the Splendour (Light) of the Newest Man (Fetahil)
has failed (to produce or create men), the decrease of this
Splendour is visible. Rise up, come with thy Mother (the
Spiritus) and free thee from limits by which thou art held, and
those more ample than the whole world.” After which, follows
the union of the frantic and blind matter, guided by the
insinuations of the Spirit (not the Divine Breath but the
AstralSpirit, which by its double essence is already tainted with
matter); and the offer of the Mother being accepted, the
Spiritus conceives “Seven Figures,” and the Seven Stellars
(Planets), which represent also the seven capital sins, the
progeny of an Astral Soul, separated from its divine source
(spirit), and matter, the blind demon of concupiscence. Seeing
this, Fetahil extends his hand towards the abyss of matter, and
says: “Let the earth exist, just as the abode of the Powers has](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-26-320.jpg)
![existed.” Dipping his hand in the chaos, which he condenses, he
creates our planet.
Then the Codex proceeds to tell how Bahak Zivo was separated
from the Spiritus, and the Genii or Angels from the Rebels.307
Then (the greatest) Mano,308
who dwells with the greatest
Ferho, calls Kebar Zivo (known also by the name of Nebat Iavar
bar Iufin Ifafin), the Helm and Vine of the Food of Life309
—he
being the third Life, and commiserating the rebellious and
foolish Genii, on account of the magnitude of their ambition,
says: “Lord of the Genii310
(Æons), see what the Genii (the
Rebellious Angels) do, and about what they are consulting.311
They say: ‘Let us call forth the world, and let us call the
“Powers” into existence. The Genii are the Princes (Principes),
the Sons of Light, but Thou art the Messenger of Life’.”
And in order to counteract the influence of the seven “badly
disposed” principles the progeny of Spiritus, Kebar Zivo (or
Cabar Zio), the mighty Lord of Splendour, produces seven other
lives (the cardinal virtues), who shine in their own form and
light “from on high,”312
and thus reëstablish the balance
between good and evil, light and darkness.
Here one finds a repetition of the early allegorical dual systems, such
[pg 218] as the Zoroastrian, and detects a germ of the dogmatic and
dualistic religions of the future, a germ which has grown into such a
luxuriant tree in ecclesiastical Christianity. It is already the outline of
the two “Supremes”—God and Satan. But in the Stanzas no such idea
exists.
Most of the Western Christian Kabalists—preëminently Éliphas Lévi—
in their desire to reconcile the Occult Sciences with Church Dogmas,
did their best to make of the “Astral Light” only and preeminently the
Plerôma of the early Church Fathers, the abode of the Hosts of the
Fallen Angels, of the Archôns and Powers. But the Astral Light,
though only the lower aspect of the Absolute, is still dual. It is the](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-27-320.jpg)
![Anima Mundi, and ought never to be viewed otherwise, except for
Kabalistic purposes. The difference which exists between its “Light”
and its “Living Fire,” ought ever to be present in the mind of the Seer
and the Psychic. The higher aspect of this “Light,” without which only
creatures of matter can be produced, is this Living Fire, and its
Seventh Principle. It is stated in Isis Unveiled, in a complete
description of it:
The Astral Light or Anima Mundi is dual and bi-sexual. The
(ideal) male part of it is purely divine and spiritual, it is Wisdom,
it is Spirit or Purusha; while the female portion (the Spiritus of
the Nazarenes) is tainted, in one sense, with matter, is indeed
matter, and therefore is evil already. It is the life-principle of
every living creature, and furnishes the astral soul, the fluidic
perisprit, to men, animals, fowls of the air, and everything
living. Animals have only the latent germ of the highest
immortal soul in them. This latter will develop only after a series
of countless evolutions; the doctrine of which evolutions is
contained in the Kabalistic axiom: “A stone becomes a plant; a
plant, a beast; a beast, a man; a man, a spirit; and the spirit, a
god.313
”
The seven principles of the Eastern Initiates had not been explained
when Isis Unveiled was written, but only the three Kabalistic Faces of
the semi-exoteric Kabalah.314
But these contain the description of the
mystic natures of the first Group of Dhyân Chohans in the regimen
ignis, the region and “rule (or government) of fire,” divided into three
classes, synthesized by the first, which makes four or the “Tetraktys.”
If one studies the commentaries attentively, he will find the same
progression in the angelic natures, viz., from the passive down to the
active; the last of these Beings are as near to the Ahamkâra Element
—the region or plane wherein Egoship, or the feeling of I-am-ness, is
beginning to be defined—as the first are near to the undifferentiated
[pg 219] Essence. The former are Arûpa, incorporeal; the latter,
Rûpa, corporeal.](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-28-320.jpg)
![In Volume II of the same work,315
the philosophical systems of the
Gnostics and the primitive Jewish Christians, the Nazarenes and the
Ebionites, are fully considered. They show the views held in those
days, outside the circle of Mosaic Jews, about Jehovah. He was
identified by all the Gnostics with the evil, rather than with the good
principle. For them, he was Ilda-Baoth, the “Son of Darkness,” whose
mother, Sophia Achamôth, was the daughter of Sophia, the Divine
Wisdom—the female Holy Ghost of the early Christians—Âkâsha;
Sophia Achamôth personifying the Lower Astral Light or Ether. The
Astral Light stands in the same relation to Âkâsha and Anima Mundi,
as Satan stands to the Deity. They are one and the same thing seen
from two aspects, the spiritual and the psychic—the super-ethereal,
or connecting link between matter and pure spirit—and the
physical.316
Ilda-Baoth—a compound name, made up of Ilda ()ילד,
child, and Baoth; the latter from בהוצ an egg, and בהות, chaos,
emptiness, void, or desolation; or the Child born in the Egg of Chaos,
like Brahmâ—or Jehovah, is simply one of the Elohim, the Seven
Creative Spirits, and one of the lower Sephiroth. Ilda-Baoth produces
from himself seven other Gods, “Stellar Spirits,” or the Lunar
Ancestors,317
for they are all the same.318
They are all in his own
image, the “Spirits of the Face,” and the reflections one of the other,
who become darker and more material, as they successively recede
from their originator. They also inhabit seven regions disposed like a
stair, for its steps mount and descend the scale of spirit and matter.319
With Pagans and Christians, with Hindûs and Chaldeans, with Greek
as with Roman Catholics—the texts varying slightly in their
interpretations—they all were the Genii of the seven planets, and of
the seven planetary spheres of our septenary Chain, of which Earth is
the lowest. This connects the “Stellar” and “Lunar” Spirits with the
higher planetary Angels, and the Saptarshis, the Seven Rishis of the
Stars, [pg 220] of the Hindûs—as subordinate Angels, or Messengers,
to these Rishis, their emanations, on the descending scale. Such, in
the opinion of the philosophical Gnostics, were the God and the
Archangels now worshipped by the Christians! The “Fallen Angels”
and the legend of the “War in Heaven” are thus purely pagan in their
origin, and come from India, viá Persia and Chaldea. The only](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-29-320.jpg)
![reference to them in the Christian canon is found in Revelation xii, as
quoted a few pages back.
Thus “Satan,” once he ceases to be viewed in the superstitious,
dogmatic, unphilosophical spirit of the Churches, grows into the
grandiose image of one who makes of a terrestrial, a divine Man;
who gives him, throughout the long cycle of Mahâkalpa, the law of
the Spirit of Life, and makes him free from the Sin of Ignorance,
hence of Death.
6. The Older Wheels rotated downward and upward (a).... The Mother's
Spawn filled the whole.320
There were Battles fought between the Creators
and the Destroyers, and Battles fought for Space; the Seed appearing and
reäppearing continuously (b).321
(a) Here, having finished for the time being with our side-issues—
which, however they may break the flow of the narrative, are
necessary for the elucidation of the whole scheme—we must return
once more to Cosmogony. The phrase “Older Wheels” refers to the
Worlds, or Globes, of our Chain as they were during the previous
Rounds. The present Stanza, when explained esoterically, is found
embodied entirely in Kabalistic works. Therein will be found the very
history of the evolution of those countless Globes, which evolve after
a periodical Pralaya, rebuilt from old material into new forms. The
previous Globes disintegrate and reäppear, transformed and perfected
for a new phase of life. In the Kabalah, worlds are compared to
sparks which fly from under the hammer of the great Architect—Law,
the Law which rules all the smaller Creators.
The following comparative diagram shows the identity between the
two systems, the Kabalistic and the Eastern. The three upper are the
three higher planes of consciousness, revealed and explained in both
[pg 221] schools only to the Initiates; the lower represent the four
lower planes—the lowest being our plane, or the visible Universe.](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-30-320.jpg)
![These seven planes correspond to the seven states of consciousness
in man. It remains with him to attune the three higher states in
himself to the three higher planes in Kosmos. But before he can
attempt to attune, he must awaken the three “seats” to life and
activity. And how many are capable of bringing themselves to even a
superficial comprehension of Âtmâ Vidyâ (Spirit-Knowledge), or what
is called by the Sufis, Rohanee!322
[pg 222]
(b) “The Seed appearing and reäppearing continuously.” Here “Seed”
stands for the “World-Germ,” viewed by Science as material particles
in a highly attenuated condition, but in Occult Physics as “spiritual
particles,” i.e., supersensuous matter existing in a state of primeval](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-31-320.jpg)
![our Fohat himself, that Something “caused the Universe to move with
circular motion,” as Plato has it; or, as the Occult teaching expresses
it:
The Central Sun causes Fohat to collect primordial dust in the form of
balls, to impel them to move in converging lines and finally to
approach [pg 223]each other and aggregate.... Being scattered in
Space, without order or system, the World-Germs come into frequent
collision until their final aggregation, after which they become
Wanderers [Comets]. Then the battles and struggles begin. The older
[bodies] attract the younger, while others repel them. Many perish,
devoured by their stronger companions. Those that escape become
worlds.324
When carefully analyzed and reflected upon, this will be found as
scientific as Science can make it, even at our late period.
We have been assured, that there exist several modern works of
speculative fancy upon such struggles for life in sidereal heaven,
especially in the German language. We rejoice to hear it, for ours is
an Occult teaching lost in the darkness of archaic ages. We have
treated of it fully in Isis Unveiled,325
and the idea of Darwinian-like
evolution, of struggle for life and supremacy, and of the “survival of
the fittest,” among the Hosts above as of the Hosts below, runs
throughout both the volumes of our earlier work, written in 1876. But
the idea is not ours, it is that of antiquity. Even the Purânic writers
have ingeniously interwoven allegory with cosmic facts and human
events. Any symbologist may discern their astro-cosmical allusions,
even though he be unable to grasp the whole meaning. The great
“wars in heaven,” in the Purânas; the wars of the Titans, in Hesiod
and other classical writers; the “struggles” also between Osiris and
Typhon, in the Egyptian myth; and even those in the Scandinavian
legends; all refer to the same subject. Northern Mythology refers to it
as the battle of the Flames, the sons of Muspel who fought on the
field of Wigred. All these relate to Heaven and Earth, and have a
double, and often even a triple, meaning and esoteric application to](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-33-320.jpg)
![things above as to things below. They severally relate to
astronomical, theogonical and human struggles; to the adjustment of
orbs, and the supremacy among nations and tribes. The “struggle for
existence” and the “survival of the fittest” reigned supreme from the
moment that Kosmos manifested into being, and could hardly escape
the observant eye of the ancient Sages. Hence the incessant fights of
Indra, the God of the Firmament, with the Asuras—degraded from
high Gods into cosmic Demons—and with Vritra or Ahi; the battles
fought between stars and constellations, between moons and planets
—later on incarnated as kings and mortals. Hence also the War in
Heaven of Michael and his Host against the Dragon—Jupiter and
Lucifer Venus—when [pg 224] a third of the stars of the rebellious
Host was hurled down into Space, and “its place was found no more
in Heaven.” As we wrote long ago:
This is the basic and fundamental stone of the secret cycles. It
shows that the Brâhmans and Tanaïm ... speculated on the
creation and development of the world quite in a Darwinian
way, both anticipating him and his school in the natural
selection, gradual development and transformation of
species.326
There were old worlds that perished, conquered by the new, etc., etc.
The assertion that all the worlds (stars, planets, etc.)—as soon as a
nucleus of primordial substance, in the laya (undifferentiated) state,
is informed by the freed principles of a just deceased sidereal body—
become first comets, and then suns, to cool down to inhabitable
worlds, is a teaching as old as the Rishis.
Thus the Secret Books, as we see, distinctly teach an astronomy that
would not be rejected even by modern speculation, could the latter
thoroughly understand its teachings.
For archaic astronomy and the ancient physical and mathematical
sciences expressed views identical with those of Modern Science, and](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-34-320.jpg)
![many of far more momentous import. A “struggle for life” and a
“survival of the fittest,” in the worlds above and on our planet here
below, are distinctly taught. This teaching, however, although it
would not be entirely rejected by Science, is sure to be repudiated as
an integral whole. For it avers that there are only seven self-born
primordial “Gods,” emanated from the trinitarian One. In other words,
it means that all the worlds, or sidereal bodies—always on strict
analogy—are formed one from the other, after the primordial
manifestation at the beginning of the Great Age is accomplished.
The birth of the celestial bodies in space is compared to a multitude
of pilgrims at the Festival of the Fires. Seven ascetics appear on the
threshold of the temple with seven lighted sticks of incense. At the
light of these the first row of pilgrims light their incense sticks. After
which, every ascetic begins whirling his stick around his head in
space, and furnishes the rest with fire. Thus with the heavenly
bodies. A laya-centre is lighted and awakened into life by the fires of
another “pilgrim,” after which, the new “centre” rushes into space
and becomes a comet. It is only after losing its velocity, and hence its
fiery tail, that the Fiery Dragon settles down into quiet and steady
life, as a regular respectable citizen of the sidereal family. Therefore it
is said:
[pg 225]
Born in the unfathomable depths of Space, out of the homogeneous
Element called the World-Soul, every nucleus of cosmic matter,
suddenly launched into being, begins life under the most hostile
circumstances. Through a series of countless ages, it has to conquer
for itself a place in the infinitudes. It circles round and round,
between denser and already fixed bodies, moving by jerks, and
pulling towards some given point or centre that attracts it, and, like
as a ship drawn into a channel dotted with reefs and sunken rocks,
trying to avoid other bodies that draw and repel it in turn. Many
perish, their mass disintegrating through stronger masses, and, when
born within a system, chiefly within the insatiable stomachs of
various Suns. Those which move slower, and are propelled into an](https://image.slidesharecdn.com/3375721-250529021547-e4902d29/85/Advances-In-Time-Series-Analysis-And-Forecasting-Selected-Contributions-From-Itise-2016-Pomares-35-320.jpg)
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- 6. the Universe and the Deity which informs it are unthinkable apart from each other; so in the case of Âtmâ-Buddhi. The latter being the vehicle of the former, Buddhi stands in the same relation to Âtmâ, as Adam-Kadmon, the Kabalistic Logos, does to Ain Suph, or Mûlaprakriti to Parabrahman. And now a few words more on the Moon. What, it may be asked, are the “Lunar Monads,” just spoken of? The description of the seven Classes of Pitris will come later, but now some general explanations may be given. It must be plain to everyone that they are Monads, who, having ended their Life-Cycle on the Lunar Chain, which is inferior to the Terrestrial Chain, have incarnated on the latter. But there are some further details which may be added, though they border too closely on forbidden ground to be treated of fully. The last word of the mystery is divulged only to Adepts, but it may be stated that our satellite is only the gross body of its invisible principles. Seeing then that there are seven Earths, so there are seven Moons, the last alone being visible; the same for the Sun, whose visible body is called a Mâyâ, a reflection, just as man's body is. “The real Sun and the real Moon are as invisible as the real man,” says an Occult maxim. And it may be remarked, en passant, that those Ancients were not so foolish after all who first started the idea of “Seven Moons.” For though this conception is now taken solely as an astronomical measure of time, in a very materialized form, yet underlying the husk there can still be recognized the traces of a profoundly philosophical idea. In reality the Moon is the satellite of the Earth in one respect only, viz., that physically the Moon revolves round the Earth. But in every other respect, it is the Earth which is the satellite of the Moon, and not vice versâ. Startling as the statement may seem, it is not without confirmation from scientific knowledge. It is evidenced by the tides, by the cyclic changes in many forms of disease, which coincide with the lunar phases; it can be traced in the growth of plants, and is very
- 7. marked in the phenomena of human conception and gestation. The importance of the Moon and its influence on the Earth were recognized in every ancient religion, notably the Jewish, and have been remarked [pg 203] by many observers of psychical and physical phenomena. But, so far as Science knows, the Earth's action on the Moon is confined to the physical attraction, which causes her to circle in her orbit. And should an objector insist, that this fact alone is sufficient evidence that the Moon is truly the Earth's satellite on other planes of action, one may reply by asking whether a mother, who walks round and round her child's cradle, keeping watch over the infant, is the subordinate of her child or dependent upon it? Though in one sense she is its satellite, yet she is certainly older and more fully developed than the child she watches. It is, then, the Moon that plays the largest and most important part, as well in the formation of the Earth itself, as in the peopling thereof with human beings. The Lunar Monads, or Pitris, the ancestors of man, become in reality man himself. They are the Monads, who enter on the cycle of evolution on Globe A, and who, passing round the Chain of Globes, evolve the human form, as has just been shown. At the beginning of the human stage of the Fourth Round on this Globe, they “ooze out” their astral doubles, from the “ape-like” forms which they had evolved in the Third Round. And it is this subtle, finer form, which serves as the model round which Nature builds physical man. These Monads, or Divine Sparks, are thus the Lunar Ancestors, the Pitris themselves; for these Lunar Spirits have to become “men,” in order that their Monads may reach a higher plane of activity and self- consciousness, i.e., the plane of the Mânasa-Putras, those who endow the “senseless” shells, created and informed by the Pitris, with “mind,” in the latter part of the Third Root-Race. In the same way, the Monads, or Egos, of the men of the Seventh Round of our Earth, after our own Globes A, B, C, D, etc., parting with their life-energy, will have informed, and thereby called to life, other laya-centres, destined to live and act on a still higher plane of
- 8. being—in the same way will the Terrene Ancestors create those who will become their superiors. It now becomes plain, that there exists in Nature a triple evolutionary scheme for the formation of the three periodical Upâdhis; or rather three separate schemes of evolution, which in our system are inextricably interwoven and interblended at every point. These are the Monadic (or Spiritual), the Intellectual, and the Physical Evolutions. These three are the finite aspects, or the reflections on the field of Cosmic Illusion, of Âtmâ, the seventh, the One Reality. [pg 204] 1. The Monadic, as the name implies, is concerned with the growth and development into still higher phases of activity of the Monads, in conjunction with: 2. The Intellectual, represented by the Mânasa-Dhyânis (the Solar Devas, or the Agnishvatta Pitris), the “givers of intelligence and consciousness” to man, and: 3. The Physical, represented by the Chhâyâs of the Lunar Pitris, round which Nature has concreted the present physical body. This body serves as the vehicle for the “growth,” to use a misleading word, and the transformations—through Manas, and owing to the accumulation of experiences—of the Finite into the Infinite, of the Transient into the Eternal and Absolute. Each of these three systems has its own laws, and is ruled and guided by different sets of the highest Dhyânis or Logoi. Each is represented in the constitution of Man, the Microcosm of the great Macrocosm; and it is the union of these three streams in him, which makes him the complex being he now is. Nature, the physical evolutionary Power, could never evolve Intelligence unaided; she can only create “senseless forms,” as will be seen in our Anthropogenesis. The Lunar Monads cannot progress, for they have not yet had sufficient touch with the forms created by
- 9. “Nature,” to allow of their accumulating experiences through its means. It is the Mânasa-Dhyânis who fill up the gap, and they represent the evolutionary power of Intelligence and Mind, the link between Spirit and Matter—in this Round. Also it must be borne in mind that the Monads which enter upon the evolutionary cycle upon Globe A, in the first Round, are in very different stages of development. Hence the matter becomes somewhat complicated. Let us recapitulate. The most developed, the Lunar Monads, reach the human germ- stage in the First Round; become terrestrial, though very ethereal, human beings towards the end of the Third Round, remaining on the Globe through the “obscuration” period, as the seed for future mankind in the Fourth Round, and thus become the pioneers of Humanity at the beginning of this, the present Fourth Round. Others reach the human stage only during later Rounds, i.e., in the second, third or first half of the Fourth Round. And finally the most retarded of all—i.e., those still occupying animal forms after the middle turning-point of the Fourth Round—will not become men at all during this Manvantara. [pg 205] They will reach to the verge of Humanity only at the close of the Seventh Round, to be, in their turn, ushered into a new Chain, after Pralaya, by older pioneers, the progenitors of Humanity, or the Seed-Humanity (Shishta), viz., the men who will be at the head of all at the end of these Rounds. The student scarcely needs any further explanation on the part played by the Fourth Globe and the Fourth Round in the scheme of evolution. From the preceding diagrams, which are applicable, mutatis mutandis, to Rounds, Globes or Races, it will be seen that the fourth member of a series occupies a unique position. Unlike the others, the Fourth has no “sister” Globe on the same plane as itself, and it thus forms the fulcrum of the “balance” represented by the whole Chain. It is the sphere of final evolutionary adjustments, the world of the Karmic scales, the Hall of Justice, where the balance is struck which
- 10. determines the future course of the Monad during the remainder of its incarnations in the Cycle. And therefore is it that, after this central turning-point has been passed in the Great Cycle—i.e., after the middle point of the Fourth Race in the Fourth Round on our Globe— no more Monads can enter the human kingdom. The door is closed for this Cycle, and the balance struck. For were it otherwise—had there been a new soul created for each of the countless milliards of human beings that have passed away, and had there been no reïncarnation—it would become difficult indeed to provide room for the disembodied “spirits”; nor could the origin and cause of suffering ever be accounted for. It is the ignorance of the Occult tenets, and the enforcement of false conceptions under the guise of religious education, which have created Materialism and Atheism as a protest against the asserted divine order of things. The only exceptions to the rule just stated are the “dumb races,” whose Monads are already within the human stage, in virtue of the fact that these “animals” are later than, and even half descended from, man; their last descendants being the anthropoid and other apes. These “human presentments” are in truth only the distorted copies of the early humanity. But this will receive full attention in the next volume. As the Commentary, broadly rendered, says: 1. Every Form on earth, and every Speck [atom] in Space strives in its efforts towards self-formation to follow the model placed for it in the “Heavenly Man.”... Its (the atom's) involution and evolution, its [pg 206]external and internal growth and development, have all one and the same object—Man; Man, as the highest physical and ultimate form on this Earth; the “Monad,” in its absolute totality and awakened condition—as the culmination of the divine incarnations on Earth. 2. The Dhyânis [Pitris] are those who have evolved their Bhuta [Doubles] from themselves, which Rûpa [Form] has become the vehicle of Monads [Seventh and Sixth principles] that had completed their cycle of transmigration in the three preceding Kalpas [Rounds].
- 11. Then, they [the Astral Doubles] became the men of the first Human Race of the Round. But they were not complete, and were senseless. This will be explained in the sequel. Meanwhile man—or rather his Monad—has existed on Earth from the very beginning of this Round. But, up to our own Fifth Race, the external shapes which covered those divine Astral Doubles, have changed and consolidated with every sub-race; the form and physical structure of the fauna changing at the same time, as they had to be adapted to the ever- changing conditions of life on this Globe, during the geological periods of its formative cycle. And thus will they go on changing with every Root-Race, and every chief sub-race, down to the last one of the Seventh in this Round. 3. The inner, now concealed, man, was then [in the beginnings] the external man. The progeny of the Dhyânis [Pitris], he was “the son like unto his father.” Like the lotus, whose external shape assumes gradually the form of the model within itself, so did the form of man in the beginning evolve from within without. After the cycle in which man began to procreate his species after the fashion of the present animal kingdom, it became the reverse. The human fœtus follows now in its transformations all the forms that the physical frame of man assumed, throughout the three Kalpas [Rounds], during the tentative efforts at plastic formation around the Monad, by senseless, because imperfect, matter, in her blind wanderings. In the present age, the physical embryo is a plant, a reptile, an animal, before it finally becomes man, evolving within himself his own ethereal counterpart, in his turn. In the beginning it was that counterpart [astral man] which, being senseless, got entangled in the meshes of matter. But this “man” belongs to the Fourth Round. As shown, the Monad had passed through, journeyed and been imprisoned in, every transitional form, throughout every kingdom of nature, during the three preceding Rounds. But the Monad which becomes human, is not the Man. In this Round—with the exception of the highest
- 12. mammals after man, [pg 207] the anthropoids destined to die out in this our race, when their Monads will be liberated and pass into the astral human forms, or the highest elementals, of the Sixth and the Seventh Races, and then into the lowest human forms in the Fifth Round—no units of any of the kingdoms are animated any longer by Monads destined to become human in their next stage, but only by the lower elementals of their respective realms. These “elementals” will become human Monads, in their turn, only at the next great planetary Manvantara. And in fact the last human Monad incarnated before the beginning of the Fifth Root-Race. Nature never repeats herself; therefore the anthropoids of our day have not existed at any time since the middle of the Miocene period, when, like all cross breeds, they began to show a tendency, more and more marked as time went on, to return to the type of their first parent, the gigantic black and yellow Lemuro- Atlantean. To search for the “missing link” is useless. To the Scientists of the closing Sixth Root-Race, millions and millions of years hence, our modern races, or rather their fossils, will appear as those of small insignificant apes—an extinct species of the genus homo. Such anthropoids form an exception because they were not intended by Nature, but are the direct product and creation of “senseless” man. The Hindûs attribute a divine origin to the apes and monkeys, because the men of the Third Race were gods from another plane, who had become “senseless” mortals. This subject had already been touched upon in Isis Unveiled, twelve years ago, as plainly as was then possible. The reader is there referred to the Brâhmans, if he would know the reason of the regard they have for the monkeys. He [the reader] would perhaps learn—were the Brâhman to judge him worthy of an explanation—that the Hindû sees in the ape but what Manu desired he should: the transformation of species most directly connected with that of the human family— a bastard branch engrafted on their own stock before the final perfection of the latter. He might learn, further, that in the eyes
- 13. of the educated “heathen”the spiritual or inner man is one thing, and his terrestrial physical casket another. That physical nature, that great combination of correlations of physical forces, ever creeping on towards perfection, has to avail herself of the material at hand; she models and remodels as she proceeds, and, finishing her crowning work in man, presents him alone as a fit tabernacle for the overshadowing of the Divine Spirit.294 Moreover, a German scientific work is mentioned in a footnote on the same page. It says that: A Hanoverian Scientist has recently published a work entitled, Ueber die [pg 208]Auflösung der Arten durch Natürliche Zucht-wahl, in which he shows, with great ingenuity, that Darwin was wholly mistaken in tracing man back to the ape. On the contrary, he maintains that it is the ape which is evolved from man. He shows that, in the beginning, mankind were, morally and physically, the types and prototypes of our present race and of our human dignity, by their beauty of form, regularity of feature, cranial development, nobility of sentiments, heroic impulses, and grandeur of ideal conceptions. This is a purely Brâhmanic, Buddhistic and Kabalistic doctrine. His book is copiously illustrated with diagrams, tables, etc. It asserts that the gradual debasement and degradation of man, morally and physically, can be readily traced throughout ethnological transformations down to our time. And, as one portion has already degenerated into apes, so the civilized man of the present day will at last, under the action of the inevitable law of necessity, be also succeeded by like descendants. If we may judge of the future by the actual present, it certainly does seem possible that so unspiritual and materialistic a race should end as Simia rather than as Seraphs.
- 14. But though the apes descend from man, it is certainly not the fact that the human Monad, which has once reached the level of humanity, ever incarnates again in the form of an animal. The cycle of “metempsychosis” for the human Monad is closed, for we are in the Fourth Round and the Fifth Root-Race. The reader will have to bear in mind—at any rate one who has made himself acquainted with Esoteric Buddhism—that the Stanzas which follow in this volume and the next speak of the evolution in our Fourth Round only. The latter is the cycle of the turning-point, after which, matter, having reached its lowest depths, begins to strive onward and to become spiritualized, with every new race and with every fresh cycle. Therefore the student must take care not to see contradiction where there is none, for in Esoteric Buddhism Rounds are spoken of in general, while here only the Fourth, or our present Round, is meant. Then it was the work of formation; now it is that of reformation and evolutionary perfection. Finally, to close this digression anent various, but unavoidable, misconceptions, we must refer to a statement in Esoteric Buddhism, which has produced a very fatal impression upon the minds of many Theosophists. One unfortunate sentence, from the work just referred to, is constantly brought forward to prove the materialism of the doctrine. The author, referring to the progress of organisms on the Globes, says that: The mineral kingdom will no more develop the vegetable ... than the Earth was able to develop man from the ape, till it received an impulse.295 [pg 209] Whether this sentence renders the thought of the author literally, or is simply, as we believe it is, a lapsus calami, may remain an open question.
- 15. It is really with surprise that we have ascertained the fact, that Esoteric Buddhism was so little understood by some Theosophists, as to have led them into the belief that it thoroughly supported Darwinian evolution, and especially the theory of the descent of man from a pithecoid ancestor. As one member writes: “I suppose you realize that three-fourths of Theosophists and even outsiders imagine that, as far as the evolution of man is concerned, Darwinism and Theosophy kiss one another.” Nothing of the kind was ever realized, nor is there any great warrant for it, so far as we know, in Esoteric Buddhism. It has been repeatedly stated, that evolution as taught by Manu and Kapila was the groundwork of the modern teachings, but neither Occultism nor Theosophy has ever supported the wild theories of the present Darwinists—least of all the descent of man from an ape. Of this, more hereafter. But one has only to turn to p. 47 of the work named, to find the statement that: Man belongs to a kingdom distinctly separate from that of the animals. With such a plain and unequivocal statement before him, it is very strange that any careful student should have been so misled, unless he is prepared to charge the author with a gross contradiction. Every Round repeats the evolutionary work of the preceding Round, on a higher scale. With the exception of some higher anthropoids, as just mentioned, the Monadic inflow, or inner evolution, is at an end till the next Manvantara. It can never be too often repeated that the full-blown human Monads have to be first disposed of, before the new crop of candidates appears on this Globe at the beginning of the next Cycle. Thus there is a lull; and this is why, during the Fourth Round, man appears on Earth earlier than any animal creation, as will be described. But it is still urged that the author of Esoteric Buddhism has “preached Darwinism” all along. Certain passages would undoubtedly
- 16. seem to lend countenance to this inference. Besides which, the Occultists themselves are ready to concede partial correctness to the Darwinian hypothesis, in later details, bye-laws of evolution, and after the midway point of the Fourth Race. Of that which has taken place, Physical Science can really know nothing, for such matters lie entirely outside of its sphere of investigation. But what the Occultists have never admitted, nor will they ever admit, is that man was an ape in [pg 210]this or any other Round; or that he ever could be one, however much he may have been “ape-like.” This is vouched for by the very authority from whom the author of Esoteric Buddhism got his information. Thus to those who confront the Occultists with these lines from the above-named volume: It is enough to show that we may as reasonably—and that we must, if we would talk about these matters at all—conceive a life-impulse giving birth to mineral forms, as of the same sort of impulse concerned to raise a race of apes into a race of rudimentary men. To those who bring this passage forward as showing “decided Darwinism,” the Occultists answer by pointing to the explanation of the Master, Mr. Sinnett's Teacher, which would contradict these lines, were they written in the spirit attributed to them. A copy of this letter was sent to the writer, together with others, two years ago (1886), with additional marginal remarks, to quote from, in the Secret Doctrine. It begins by considering the difficulty experienced by the Western student, in reconciling some facts, previously given, with the evolution of man from the animal, i.e., from the mineral, vegetable and animal kingdoms, and advises the student to hold to the doctrine of analogy and correspondences. Then it touches upon the mystery of the Devas, and even Gods, having to pass through states, which it
- 17. was agreed to refer to as “Immetallization, Inherbation, Inzoönization and finally Incarnation,” and explains this by hinting at the necessity of failures even in the ethereal races of Dhyân Chohans. Concerning this it says: “These ‘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....” After which, a hint only is given about the mystery contained in the allegory of the fallen Asuras, which will be expanded and explained in Volume II. When Karma has reached them at the stage of human evolution: “They will have to drink it to the last drop in the bitter cup of retribution. Then they become an active force and commingle with the elementals, the progressed entities of the pure animal kingdom, to develop little by little the full type of humanity.” These Dhyân Chohans, as we see, do not pass through the three kingdoms as do the lower Pitris; nor do they incarnate in man until the Third Root Race. Thus, as the teaching stands: “Round I. Man in the First Round and First Race on Globe D, our [pg 211]Earth, was an ethereal being (a Lunar Dhyâni, as man), non- intelligent but super-spiritual; and correspondingly, on the law of analogy, in the First Race of the Fourth Round. In each of the subsequent races and sub-races, ... he grows more and more into an encased or incarnate being, but still preponderatingly ethereal.... He is sexless, and, like the animal and vegetable, he develops monstrous bodies correspondential with his coarser surroundings. “Round II. He [man] is still gigantic and ethereal, but growing firmer and more condensed in body; a more physical man yet still less intelligent than spiritual (1), for mind is a slower and more difficult evolution than is the physical frame....
- 18. “Round III. He has now a perfectly concrete or compacted body, at first the form of a giant-ape, and now more intelligent, or rather cunning, than spiritual. For, on the downward arc, he has now reached a point where his primordial spirituality is eclipsed and overshadowed by nascent mentality (2). In the last half of the Third Round, his gigantic stature decreases, and his body improves in texture, and he becomes a more rational being, though still more an ape than a Deva.... [All this is almost exactly repeated in the Third Root-Race of the Fourth Round.] “Round IV. Intellect has an enormous development in this Round. The [hitherto] dumb races acquire our [present] human speech on this Globe, on which, from the Fourth Race, language is perfected and knowledge increases. At this half-way point of the Fourth Round [as of the Fourth, or Atlantean, Root-Race], humanity passes the axial point of the minor manvantaric cycle ... the world teeming with the results of intellectual activity and spiritual decrease....” This is from the authentic letter; what follows are the later remarks and additional explanations traced by the same hand in the form of footnotes. “(1) ... The original letter contained general teaching—a ‘bird's-eye view’—and particularized nothing.... To speak of ‘physical man,’while limiting the statement to the early Rounds, would be drifting back to the miraculous and instantaneous ‘coats of skin.’... The first ‘Nature,’ the first ‘body,’ the first ‘mind’ on the first plane of perception, on the first Globe in the first Round, is what was meant. For Karma and evolution have: ‘... centred in our make such strange extremes, From different Natures296 marvellously mixed ...’ “(2) Restore: he has now reached the point [by analogy, and as the [pg 212]Third Root Race in the Fourth Round], where his [the angel-
- 19. man's] primordial spirituality is eclipsed and overshadowed by nascent human mentality, and you have the true version on your thumb-nail....” These are the words of the Teacher; text, words and sentences in brackets, and explanatory footnotes. It stands to reason that there must be an enormous difference in such terms as “objectivity” and “subjectivity,” “materiality” and “spirituality,” when the same terms are applied to different planes of being and perception. All this must be taken in its relative sense. And therefore there is little to be wondered at, if, left to his own speculations, an author who, however eager to learn, was yet quite inexperienced in these abstruse teachings, has fallen into an error. Nor was the difference between the Rounds and the Races sufficiently defined in the letters received, since nothing of the kind had been required before, as the ordinary Eastern disciple would have found out the difference in a moment. Moreover, to quote from a letter of the Master: “The teachings were imparted under protest.... They were, so to say, smuggled goods ... and when I remained face to face with only one correspondent, the other, Mr. ... had so far tossed all the cards into confusion, that little remained to be said without trespassing upon law.” Theosophists “whom it may concern” will understand what is meant. The outcome of all this is, that nothing had ever been said in the letters to warrant the assurance, that the Occult doctrine has ever taught, or any Adept believed in, unless metaphorically, the preposterous modern theory of the descent of man from a common ancestor with the ape—an anthropoid of the actual animal kind. To this day the world is more full of ape-like men than the woods are of men-like apes. The ape is sacred in India because its origin is well known to the Initiates, though concealed under a thick veil of allegory. Hanumâna is the son of Pavana (Vâyu, “God of the wind”) by Anjanâ, wife of a monster called Kesarî, though his genealogy varies. The reader who bears this in mind, will find in Volume II,
- 20. passim, the whole explanation of this ingenious allegory. The “men” of the Third Race (who separated) were “Gods,” by their spirituality and purity, though senseless, and as yet destitute of mind, as men. These “men” of the Third Race, the ancestors of the Atlanteans, were just such ape-like, intellectually senseless, giants as were those beings, who, during the Third Round, represented Humanity. Morally irresponsible, it was these Third Race “men” who, through promiscuous [pg 213] connection with animal species lower than themselves, created that missing link which became ages later (in the Tertiary period only), the remote ancestor of the real ape, as we find it now in the pithecoid family. And if this is found clashing with the statement which shows the animal later than man, then the reader is asked to bear in mind that the placental mammal only is meant. In those days, there were animals of which Zoölogy does not even dream in our own; and the modes of reproduction were not identical with the notions which modern Physiology has upon the subject. It is not altogether convenient to touch upon such questions in public, but there is no contradiction or impossibility in this whatever. Thus the earlier teachings, however unsatisfactory, vague and fragmentary, did not teach the evolution of “man” from the “ape.” Nor does the author of Esoteric Buddhism assert it anywhere in his work in so many words; but, owing to his inclination towards Modern Science, he uses language which might perhaps justify such an inference. The man who preceded the Fourth, the Atlantean, Race, however much he may have looked physically like a “gigantic ape”—“the counterfeit of man who hath not the life of a man”—was still a thinking and already a speaking man. The Lemuro-Atlantean was a highly civilized Race, and if one accepts tradition, which is better history than the speculative fiction which now passes under that name, he was higher than we are with all our sciences and the degraded civilization of the day: at any rate, the Lemuro-Atlantean of the closing Third Race was so.
- 21. And now we may return to the Stanzas.
- 22. Stanza VI.—Continued. 5. At the Fourth 297 (a), the Sons are told to create their Images. One Third refuses. Two 298 obey. The Curse is pronounced (b); they will be born in the Fourth,299 suffer and cause suffering. This is the First War (c). The full meaning of this Shloka can only be fully comprehended after reading the additional detailed explanations, in the Anthropogenesis and its Commentaries, in Volume II. Between this Shloka and Shloka 4, extend long ages; and there now gleams the dawn and [pg 214] sunrise of another æon. The drama enacted on our planet is at the beginning of its fourth act; but for a clearer comprehension of the whole play the reader will have to turn back before he can proceed onward. For this verse belongs to the general Cosmogony given in the archaic volumes, whereas Volume II will give a detailed account of the “creation,” or rather formation, of the first human beings, followed by the second humanity, and then by the third; or, as they are called, the First, Second, and the Third Root-Races. As the solid Earth began by being a ball of liquid fire, of fiery dust and its protoplasmic phantom, so did man. (a) That which is meant by the qualification the “Fourth,” is explained as the Fourth Round, only on the authority of the Commentaries. It can equally mean Fourth Eternity as Fourth Round, or even our Fourth Globe. For, as will repeatedly be shown, the latter is the fourth sphere, on the fourth or lowest plane of material life. And it so happens that we are in the Fourth Round, at the middle point of
- 23. which the perfect equilibrium between Spirit and Matter had to take place. It was, as we shall see, at this period—during the highest point of civilization and knowledge, and also of human intellectuality, of the Fourth, Atlantean Race—that, owing to the final crisis of the physiologico-spiritual adjustment of the races, humanity branched off into two diametrically opposite paths: the Right- and the Left-hand Paths of Knowledge or Vidyâ. In the words of the Commentary: Thus were the germs of the White and the Black Magic sown in those days. The seeds lay latent for some time, to sprout only during the early period of the Fifth [our Race]. Says the Commentary explaining the Shloka: The Holy Youths [the Gods] refused to multiply and create species after their likeness, after their kind. “They are not fit Forms [Rûpas] for us. They have to grow.” They refuse to enter the Chhâyâs [Shadows or Images] of their inferiors. Thus had selfish feeling prevailed from the beginning, even among the Gods, and they fell under the eye of the Karmic Lipikas. They had to suffer for it in later births. How the punishment reached the Gods will be seen in Volume II. It is a universal tradition that, before the physiological “Fall,” propagation of one's kind, whether human or animal, took place through the Will of the Creators, or of their progeny. This was the [pg 215] Fall of Spirit into generation, not the Fall of mortal Man. It has already been stated that, to become self-conscious, Spirit must pass through every cycle of being, culminating in its highest point on earth in Man. Spirit per se is an unconscious negative abstraction. Its purity is inherent, not acquired by merit; hence, as already shown, to become the highest Dhyân Chohan, it is necessary for each Ego to attain to full self-consciousness as a human, i.e., conscious, being, which is synthesized for us in Man. The Jewish Kabalists, arguing that
- 24. no Spirit can belong to the divine Hierarchy unless Ruach (Spirit) is united to Nephesh (Living Soul), only repeat the Eastern Esoteric teaching: A Dhyâni has to be an Âtmâ-Buddhi; once the Buddhi-Manas breaks loose from the immortal Âtmâ, of which it (Buddhi) is the vehicle, Âtman passes into Non-Being, which is Absolute Being. This means that the purely Nirvânic state is a passage of Spirit back to the ideal abstraction of Be-ness, which has no relation to the plane on which our Universe is accomplishing its cycle. (b) “The Curse is pronounced” does not mean, in this instance, that any Personal Being, God, or Superior Spirit, pronounced it, but simply that the cause, which could but create bad results, had been generated; and that the effects of this Karmic cause could lead the Beings that counteracted the laws of Nature, and thus impeded her legitimate progress, only to bad incarnations, hence to suffering. (c) “There were many Wars,” all referring to struggles of adjustment, spiritual, cosmical and astronomical, but chiefly to the mystery of the evolution of man, as he is now. The Powers or pure Essences that were “told to create,” relate to a mystery explained, as already said, elsewhere. It is not only one of the most hidden secrets of Nature— that of generation, over whose solution the Embryologists have vainly put their heads together—but likewise a divine function which involves that great religious, or rather dogmatic, mystery, the so- called “Fall” of the Angels. Satan and his rebellious host, when the meaning of the allegory is explained, will thus prove to have refused to create physical man, only to become the direct Saviours and Creators of divine Man. The symbolical teaching is more than mystical and religious, it is purely scientific, as will be seen later on. For, instead of remaining a mere blind functioning medium, impelled and guided by fathomless Law, the “rebellious” Angel claimed and enforced his right of independent judgment and will, his right of free- agency [pg 216] and responsibility, since Man and Angel are alike under Karmic Law.
- 25. Explaining Kabalistic views, the author of New Aspects of Life says of the Fallen Angels that: According to the symbolical teaching, Spirit, from being simply a functionary agent of God, became volitional in its developed and developing action; and, substituting its own will for the divine desire in its regard, so fell. Hence the kingdom and reign of spirits and spiritual action, which flow from and are the product of spirit-volition, are outside, and contrasted with, and in contradiction to, the kingdom of souls and divine action.300 So far, so good; but what does the author mean by saying: When man was created, he was human in constitution, with human affections, human hopes and aspirations. From this state he fell—into the brute and savage. This is diametrically opposite to our Eastern teaching, and even to the Kabalistic notion, so far as we understand it, and to the Bible itself. This looks like Corporealism and Substantialism colouring Positive Philosophy, though it is rather difficult to feel quite sure of the author's meaning. A fall, however, “from the natural into the supernatural and the animal”—supernatural meaning the purely spiritual in this case—implies what we suggest. The New Testament speaks of one of these “Wars,” as follows: And there was war in heaven: Michael and his angels fought against the Dragon; and the Dragon fought and his angels, and prevailed not; neither was their place found any more in Heaven. And the great Dragon was cast out, that old serpent, called the Devil and Satan, which deceiveth the whole world.301
- 26. The Kabalistic version of the same story is given in the Codex Nazaræus, the scripture of the Nazarenes, the real mystic Christians of John the Baptist, and the Initiates of Christos. Bahak Zivo, the “Father of the Genii,” is ordered to construct creatures—to “create.” But, as he is “ignorant of Orcus,” he fails to do so, and calls in Fetahil, a still purer spirit, to his aid, who fails still worse. This is a repetition of the failure of the “Fathers,” the Lords of Light, who fail one after the other.302 We will now quote from our earlier volumes:303 Then steps on the stage of creation the Spirit304 (of the Earth so-called, or the [pg 217]Soul, Psyche, which St. James calls “devilish”), the lower portion of the Anima Mundi or Astral Light. [See the close of this Shloka.] With the Nazarenes and the Gnostics this Spirit was feminine. Thus the Spirit of the Earth, perceiving that for Fetahil,305 the newest man (the latest), the splendour was “changed,” and that for splendour existed “decrease and damage,” she awakes Karabtanos,306 “who was frantic and without sense and judgment,” and says to him: “Arise, see, the Splendour (Light) of the Newest Man (Fetahil) has failed (to produce or create men), the decrease of this Splendour is visible. Rise up, come with thy Mother (the Spiritus) and free thee from limits by which thou art held, and those more ample than the whole world.” After which, follows the union of the frantic and blind matter, guided by the insinuations of the Spirit (not the Divine Breath but the AstralSpirit, which by its double essence is already tainted with matter); and the offer of the Mother being accepted, the Spiritus conceives “Seven Figures,” and the Seven Stellars (Planets), which represent also the seven capital sins, the progeny of an Astral Soul, separated from its divine source (spirit), and matter, the blind demon of concupiscence. Seeing this, Fetahil extends his hand towards the abyss of matter, and says: “Let the earth exist, just as the abode of the Powers has
- 27. existed.” Dipping his hand in the chaos, which he condenses, he creates our planet. Then the Codex proceeds to tell how Bahak Zivo was separated from the Spiritus, and the Genii or Angels from the Rebels.307 Then (the greatest) Mano,308 who dwells with the greatest Ferho, calls Kebar Zivo (known also by the name of Nebat Iavar bar Iufin Ifafin), the Helm and Vine of the Food of Life309 —he being the third Life, and commiserating the rebellious and foolish Genii, on account of the magnitude of their ambition, says: “Lord of the Genii310 (Æons), see what the Genii (the Rebellious Angels) do, and about what they are consulting.311 They say: ‘Let us call forth the world, and let us call the “Powers” into existence. The Genii are the Princes (Principes), the Sons of Light, but Thou art the Messenger of Life’.” And in order to counteract the influence of the seven “badly disposed” principles the progeny of Spiritus, Kebar Zivo (or Cabar Zio), the mighty Lord of Splendour, produces seven other lives (the cardinal virtues), who shine in their own form and light “from on high,”312 and thus reëstablish the balance between good and evil, light and darkness. Here one finds a repetition of the early allegorical dual systems, such [pg 218] as the Zoroastrian, and detects a germ of the dogmatic and dualistic religions of the future, a germ which has grown into such a luxuriant tree in ecclesiastical Christianity. It is already the outline of the two “Supremes”—God and Satan. But in the Stanzas no such idea exists. Most of the Western Christian Kabalists—preëminently Éliphas Lévi— in their desire to reconcile the Occult Sciences with Church Dogmas, did their best to make of the “Astral Light” only and preeminently the Plerôma of the early Church Fathers, the abode of the Hosts of the Fallen Angels, of the Archôns and Powers. But the Astral Light, though only the lower aspect of the Absolute, is still dual. It is the
- 28. Anima Mundi, and ought never to be viewed otherwise, except for Kabalistic purposes. The difference which exists between its “Light” and its “Living Fire,” ought ever to be present in the mind of the Seer and the Psychic. The higher aspect of this “Light,” without which only creatures of matter can be produced, is this Living Fire, and its Seventh Principle. It is stated in Isis Unveiled, in a complete description of it: The Astral Light or Anima Mundi is dual and bi-sexual. The (ideal) male part of it is purely divine and spiritual, it is Wisdom, it is Spirit or Purusha; while the female portion (the Spiritus of the Nazarenes) is tainted, in one sense, with matter, is indeed matter, and therefore is evil already. It is the life-principle of every living creature, and furnishes the astral soul, the fluidic perisprit, to men, animals, fowls of the air, and everything living. Animals have only the latent germ of the highest immortal soul in them. This latter will develop only after a series of countless evolutions; the doctrine of which evolutions is contained in the Kabalistic axiom: “A stone becomes a plant; a plant, a beast; a beast, a man; a man, a spirit; and the spirit, a god.313 ” The seven principles of the Eastern Initiates had not been explained when Isis Unveiled was written, but only the three Kabalistic Faces of the semi-exoteric Kabalah.314 But these contain the description of the mystic natures of the first Group of Dhyân Chohans in the regimen ignis, the region and “rule (or government) of fire,” divided into three classes, synthesized by the first, which makes four or the “Tetraktys.” If one studies the commentaries attentively, he will find the same progression in the angelic natures, viz., from the passive down to the active; the last of these Beings are as near to the Ahamkâra Element —the region or plane wherein Egoship, or the feeling of I-am-ness, is beginning to be defined—as the first are near to the undifferentiated [pg 219] Essence. The former are Arûpa, incorporeal; the latter, Rûpa, corporeal.
- 29. In Volume II of the same work,315 the philosophical systems of the Gnostics and the primitive Jewish Christians, the Nazarenes and the Ebionites, are fully considered. They show the views held in those days, outside the circle of Mosaic Jews, about Jehovah. He was identified by all the Gnostics with the evil, rather than with the good principle. For them, he was Ilda-Baoth, the “Son of Darkness,” whose mother, Sophia Achamôth, was the daughter of Sophia, the Divine Wisdom—the female Holy Ghost of the early Christians—Âkâsha; Sophia Achamôth personifying the Lower Astral Light or Ether. The Astral Light stands in the same relation to Âkâsha and Anima Mundi, as Satan stands to the Deity. They are one and the same thing seen from two aspects, the spiritual and the psychic—the super-ethereal, or connecting link between matter and pure spirit—and the physical.316 Ilda-Baoth—a compound name, made up of Ilda ()ילד, child, and Baoth; the latter from בהוצ an egg, and בהות, chaos, emptiness, void, or desolation; or the Child born in the Egg of Chaos, like Brahmâ—or Jehovah, is simply one of the Elohim, the Seven Creative Spirits, and one of the lower Sephiroth. Ilda-Baoth produces from himself seven other Gods, “Stellar Spirits,” or the Lunar Ancestors,317 for they are all the same.318 They are all in his own image, the “Spirits of the Face,” and the reflections one of the other, who become darker and more material, as they successively recede from their originator. They also inhabit seven regions disposed like a stair, for its steps mount and descend the scale of spirit and matter.319 With Pagans and Christians, with Hindûs and Chaldeans, with Greek as with Roman Catholics—the texts varying slightly in their interpretations—they all were the Genii of the seven planets, and of the seven planetary spheres of our septenary Chain, of which Earth is the lowest. This connects the “Stellar” and “Lunar” Spirits with the higher planetary Angels, and the Saptarshis, the Seven Rishis of the Stars, [pg 220] of the Hindûs—as subordinate Angels, or Messengers, to these Rishis, their emanations, on the descending scale. Such, in the opinion of the philosophical Gnostics, were the God and the Archangels now worshipped by the Christians! The “Fallen Angels” and the legend of the “War in Heaven” are thus purely pagan in their origin, and come from India, viá Persia and Chaldea. The only
- 30. reference to them in the Christian canon is found in Revelation xii, as quoted a few pages back. Thus “Satan,” once he ceases to be viewed in the superstitious, dogmatic, unphilosophical spirit of the Churches, grows into the grandiose image of one who makes of a terrestrial, a divine Man; who gives him, throughout the long cycle of Mahâkalpa, the law of the Spirit of Life, and makes him free from the Sin of Ignorance, hence of Death. 6. The Older Wheels rotated downward and upward (a).... The Mother's Spawn filled the whole.320 There were Battles fought between the Creators and the Destroyers, and Battles fought for Space; the Seed appearing and reäppearing continuously (b).321 (a) Here, having finished for the time being with our side-issues— which, however they may break the flow of the narrative, are necessary for the elucidation of the whole scheme—we must return once more to Cosmogony. The phrase “Older Wheels” refers to the Worlds, or Globes, of our Chain as they were during the previous Rounds. The present Stanza, when explained esoterically, is found embodied entirely in Kabalistic works. Therein will be found the very history of the evolution of those countless Globes, which evolve after a periodical Pralaya, rebuilt from old material into new forms. The previous Globes disintegrate and reäppear, transformed and perfected for a new phase of life. In the Kabalah, worlds are compared to sparks which fly from under the hammer of the great Architect—Law, the Law which rules all the smaller Creators. The following comparative diagram shows the identity between the two systems, the Kabalistic and the Eastern. The three upper are the three higher planes of consciousness, revealed and explained in both [pg 221] schools only to the Initiates; the lower represent the four lower planes—the lowest being our plane, or the visible Universe.
- 31. These seven planes correspond to the seven states of consciousness in man. It remains with him to attune the three higher states in himself to the three higher planes in Kosmos. But before he can attempt to attune, he must awaken the three “seats” to life and activity. And how many are capable of bringing themselves to even a superficial comprehension of Âtmâ Vidyâ (Spirit-Knowledge), or what is called by the Sufis, Rohanee!322 [pg 222] (b) “The Seed appearing and reäppearing continuously.” Here “Seed” stands for the “World-Germ,” viewed by Science as material particles in a highly attenuated condition, but in Occult Physics as “spiritual particles,” i.e., supersensuous matter existing in a state of primeval
- 32. differentiation. To see and appreciate the difference—the immense gulf that separates terrestrial matter from the finer grades of supersensuous matter—every Astronomer, every Chemist and Physicist ought to be a Psychometer, to say the least; he ought to be able to sense for himself that difference in which he now refuses to believe. Mrs. Elizabeth Denton, one of the most learned, and also one of the most materialistic and sceptical women of her age—the wife of Professor Denton, the well-known American Geologist, and the author of The Soul of Things—was, in spite of her scepticism, one of the most wonderful psychometers. This is what she describes in one of her experiments. A particle of a meteorite was placed on her forehead, in an envelope, and the lady, not being aware of what it contained, said: What a difference between that which we recognize as matter here and that which seems like matter there! In the one, the elements are so coarse and so angular, I wonder that we can endure it at all, much more that we can desire to continue our present relations to it; in the other, all the elements are so refined, they are so free from those great, rough angularities, which characterize the elements here, that I can but regard that as by so much the more than this the real existence.323 In Theogony, every Seed is an ethereal organism, from which evolves later on a celestial Being, a God. In the “Beginning,” that which is called in mystic phraseology “Cosmic Desire” evolves into Absolute Light. Now light without any shadow would be absolute light; in other words, absolute darkness, as Physical Science tries to prove. This “shadow” appears under the form of primordial matter, allegorized—if you will—in the shape of the Spirit of Creative Fire or Heat. If, rejecting the poetical form and allegory, Science chooses to see in this the primordial “fire-mist,” it is welcome to do so. Whether one way or the other, whether Fohat or the famous Force of Science, nameless and as difficult of definition as
- 33. our Fohat himself, that Something “caused the Universe to move with circular motion,” as Plato has it; or, as the Occult teaching expresses it: The Central Sun causes Fohat to collect primordial dust in the form of balls, to impel them to move in converging lines and finally to approach [pg 223]each other and aggregate.... Being scattered in Space, without order or system, the World-Germs come into frequent collision until their final aggregation, after which they become Wanderers [Comets]. Then the battles and struggles begin. The older [bodies] attract the younger, while others repel them. Many perish, devoured by their stronger companions. Those that escape become worlds.324 When carefully analyzed and reflected upon, this will be found as scientific as Science can make it, even at our late period. We have been assured, that there exist several modern works of speculative fancy upon such struggles for life in sidereal heaven, especially in the German language. We rejoice to hear it, for ours is an Occult teaching lost in the darkness of archaic ages. We have treated of it fully in Isis Unveiled,325 and the idea of Darwinian-like evolution, of struggle for life and supremacy, and of the “survival of the fittest,” among the Hosts above as of the Hosts below, runs throughout both the volumes of our earlier work, written in 1876. But the idea is not ours, it is that of antiquity. Even the Purânic writers have ingeniously interwoven allegory with cosmic facts and human events. Any symbologist may discern their astro-cosmical allusions, even though he be unable to grasp the whole meaning. The great “wars in heaven,” in the Purânas; the wars of the Titans, in Hesiod and other classical writers; the “struggles” also between Osiris and Typhon, in the Egyptian myth; and even those in the Scandinavian legends; all refer to the same subject. Northern Mythology refers to it as the battle of the Flames, the sons of Muspel who fought on the field of Wigred. All these relate to Heaven and Earth, and have a double, and often even a triple, meaning and esoteric application to
- 34. things above as to things below. They severally relate to astronomical, theogonical and human struggles; to the adjustment of orbs, and the supremacy among nations and tribes. The “struggle for existence” and the “survival of the fittest” reigned supreme from the moment that Kosmos manifested into being, and could hardly escape the observant eye of the ancient Sages. Hence the incessant fights of Indra, the God of the Firmament, with the Asuras—degraded from high Gods into cosmic Demons—and with Vritra or Ahi; the battles fought between stars and constellations, between moons and planets —later on incarnated as kings and mortals. Hence also the War in Heaven of Michael and his Host against the Dragon—Jupiter and Lucifer Venus—when [pg 224] a third of the stars of the rebellious Host was hurled down into Space, and “its place was found no more in Heaven.” As we wrote long ago: This is the basic and fundamental stone of the secret cycles. It shows that the Brâhmans and Tanaïm ... speculated on the creation and development of the world quite in a Darwinian way, both anticipating him and his school in the natural selection, gradual development and transformation of species.326 There were old worlds that perished, conquered by the new, etc., etc. The assertion that all the worlds (stars, planets, etc.)—as soon as a nucleus of primordial substance, in the laya (undifferentiated) state, is informed by the freed principles of a just deceased sidereal body— become first comets, and then suns, to cool down to inhabitable worlds, is a teaching as old as the Rishis. Thus the Secret Books, as we see, distinctly teach an astronomy that would not be rejected even by modern speculation, could the latter thoroughly understand its teachings. For archaic astronomy and the ancient physical and mathematical sciences expressed views identical with those of Modern Science, and
- 35. many of far more momentous import. A “struggle for life” and a “survival of the fittest,” in the worlds above and on our planet here below, are distinctly taught. This teaching, however, although it would not be entirely rejected by Science, is sure to be repudiated as an integral whole. For it avers that there are only seven self-born primordial “Gods,” emanated from the trinitarian One. In other words, it means that all the worlds, or sidereal bodies—always on strict analogy—are formed one from the other, after the primordial manifestation at the beginning of the Great Age is accomplished. The birth of the celestial bodies in space is compared to a multitude of pilgrims at the Festival of the Fires. Seven ascetics appear on the threshold of the temple with seven lighted sticks of incense. At the light of these the first row of pilgrims light their incense sticks. After which, every ascetic begins whirling his stick around his head in space, and furnishes the rest with fire. Thus with the heavenly bodies. A laya-centre is lighted and awakened into life by the fires of another “pilgrim,” after which, the new “centre” rushes into space and becomes a comet. It is only after losing its velocity, and hence its fiery tail, that the Fiery Dragon settles down into quiet and steady life, as a regular respectable citizen of the sidereal family. Therefore it is said: [pg 225] Born in the unfathomable depths of Space, out of the homogeneous Element called the World-Soul, every nucleus of cosmic matter, suddenly launched into being, begins life under the most hostile circumstances. Through a series of countless ages, it has to conquer for itself a place in the infinitudes. It circles round and round, between denser and already fixed bodies, moving by jerks, and pulling towards some given point or centre that attracts it, and, like as a ship drawn into a channel dotted with reefs and sunken rocks, trying to avoid other bodies that draw and repel it in turn. Many perish, their mass disintegrating through stronger masses, and, when born within a system, chiefly within the insatiable stomachs of various Suns. Those which move slower, and are propelled into an
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