Chapter VII: Part I: Anthropogenesis (5)

That which propels towards, and forces evolution, _i.e._, compels the growth and development of Man towards perfection, is (_a_) the Monad, or that which acts in it unconsciously through a Force inherent in itself; and (_b_) the lower Astral Body or the _Personal_ Self. The former, whether imprisoned in a vegetable or an animal body, is endowed with, is indeed itself, that Force. Owing to its identity with the ALL‐FORCE, which, as said, is inherent in the Monad, it is all‐potent on the Arûpa, or formless plane. On our plane, its essence being too pure, it remains all‐potential, but individually becomes inactive. For instance, the rays of the Sun, which contribute to the growth of vegetation, do not select this or that plant to shine upon. Uproot the plant and transfer it to a piece of soil where the sunbeam cannot reach it, and the latter will not follow it. So with the Âtman: unless the Higher Self or Ego gravitates towards its Sun—the Monad—the Lower Ego, or _Personal_ Self, will have the upper hand in every case. For it is this Ego, with its fierce selfishness and animal desire to live a senseless life (Tanha), which is the “maker of the tabernacle,” as Buddha calls it in the _Dhammapada_.(250) Hence the expression, the Spirits of the Earth clothed the shadows and expanded them. To these “Spirits” belong temporarily the human Astral Selves; and it is they who give, or build, the physical tabernacle of man, for the Monad and its conscious principle, Manas, to dwell in. But the “Solar” Lhas, or Spirits, warm the Shadows. This is physically and literally true; metaphysically, or on the psychic and spiritual plane, it is equally true that the Âtman alone _warms_ the Inner Man; _i.e._, it enlightens it with the Ray of Divine Life and alone is able to impart to the Inner Man, or the Reïncarnating Ego, its immortality. Thus, we shall find, for the first three and a half Root‐Races, up to the middle or turning point, it is the Astral Shadows of the “Progenitors,” the Lunar Pitris, which are the formative powers in the Races, and which build and gradually force the evolution of the physical form towards perfection—this, at the cost of a proportionate loss of Spirituality. Then, from the turning point, it is the Higher Ego, or Incarnating Principle, the Nous or Mind, which reigns over the Animal Ego, and rules it whenever it is not carried down by the latter. In short, Spirituality is on its ascending arc, and the animal or physical impedes it from steadily progressing on the path of its evolution, only when the selfishness of the Personality has so strongly infected the real Inner Man with its lethal _virus_, that the upward attraction has lost all its power on the thinking reasonable man. In sober truth, vice and wickedness are an _abnormal, unnatural_ manifestation, at this period of our human evolution—at least they ought to be so. The fact that mankind was never more selfish and vicious than it is now—civilized nations having succeeded in making of the former an ethical characteristic, of the latter an art—is an additional proof of the exceptional nature of the phenomenon.

The entire scheme is in the _Chaldæan Book of Numbers_, and even in the _Zohar_, if one only understands the meaning of the apocalyptic hints. First comes Ain Suph, the “Concealed of the Concealed,” then the _Point_, Sephira and the later Sephiroth; then the Atzilatic World, a _World of Emanations_ that gives birth to three other Worlds—the first the Briatic World called the Throne, the abode of pure Spirits; the second, the _World of Formation_, or Jetziratic, the habitat of the Angels who sent forth the Third, or _World of Action_, the Asiatic World, which is the Earth or _our_ World; and yet it is said of this World—also called Kliphoth, containing the (six other) Spheres, נלגלים, and Matter—that it is the residence of the “Prince of Darkness.” This is as clearly stated as can be; for Metatron, the Angel of the second Briatic World, the first habitable World, means Messenger, Ἄγγελος, Angel, called the great Teacher; and under him are the Angels of the third World, or Jetziratic, whose ten and seven classes are the Sephiroth,(251) of whom it is said that:

They inhabit or vivify this world as essential [_entities_ and]
_intelligences_, and their _correlates_ and logical _contraries_
inhabit the third habitable world, called the Asiatic.

These “contraries” are called the “Shells,” קליפות, or Demons,(252) who inhabit the seven habitations called Sheba Hachaloth, which are simply the seven Zones of our Globe.(253) Their prince is called in the Kabalah Samaël, the Angel of Death, who is also the seducing Serpent Satan; but this Satan is also Lucifer, the bright Angel of Light, the Light‐ and Life‐bringer, the “Soul” alienated from the Holy Ones, the other Angels, and for a period, _anticipating the time_ when they would descend on Earth to incarnate in their turn.

The _Book of Wisdom_ teaches that:

All Souls [Monads] are preëxistent in the Worlds of
Emanations.(254)

And the _Zohar_ teaches that in the “Soul” is the _real man_, _i.e._, the Ego and the conscious _I am_, the Manas.

Says Josephus, repeating the belief of the Essenes,

[Souls] descend from the pure air to be _chained to bodies_.(255)

And Philo states that:

The air was full of [Souls], and that those which were nearest the
earth, descending to be tied to mortal bodies, return back to
bodies, being desirous to live in them.(256)

Because through, and in, the human form they will become _progressive_ Beings, whereas the nature of the Angel is purely _intransitive_; therefore Man has in him the potency of transcending the faculties of the Angels. Hence the Initiates in India say that it is the Brâhman, the Twice‐born, who rules the Gods or Devas; and Paul repeated it in his _Epistle to the Corinthians_:

Know ye not that we [the Initiates] shall judge angels?(257)

Finally, it is shown in every ancient Scripture and Cosmogony that man evolved primarily as a _luminous incorporeal form_, over which, like molten brass poured into the model of the sculptor, the physical frame of his body was built by, through and from, the lower forms and types of animal terrestrial life. Says the _Zohar_:

The Soul and the _Form_ when descending on Earth put on an earthly
garment.

His protoplastic body was not formed of that matter of which our mortal frames are fashioned.

When Adam dwelled in the garden of Eden, he was dressed in the
celestial garment, which is the garment of heavenly light ...
_light of that light which was used in the garden of Eden_.(258)
Man [the Heavenly Adam] was _created_ by the ten Sephiroth of the
Jetziratic World, and by their _common power_ the seven Angels of
a still lower World engendered the Earthly Adam. First Samaël
fell, and then _deceiving_ (?) man, caused his fall also.

(_b_) The sentence, “they were the shadows of the Shadows of the Lords”—_i.e._, the Progenitors created man out of their own Astral Bodies—explains a universal belief. The Devas are credited in the East with having no “shadows” of their own. “The Devas cast no shadows,” and this is the sure sign of a _good holy Spirit_.

(_c_) Why had they “no Fire or Water of their own”?(259) Because that which Hydrogen is to the elements and gases on the objective plane, its Noumenon is in the world of mental or subjective phenomena; since its trinitarian latent nature is mirrored in its three active emanations from the three higher principles in man, namely, Spirit, Soul, and Mind, or Âtmâ, Buddhi, and Manas. It is the spiritual and also the material human basis. Rudimentary man, having been nursed by the “Air” or the “Wind,” becomes the perfect man later on; when, with the development of “Spiritual Fire,” the Noumenon of the “Three in One” within his Self, he acquires from his Inner Self, or Instructor, the Wisdom of Self‐Consciousness, which he does not possess in the beginning. Thus here again Divine Spirit is symbolized by the Sun or Fire; Divine Soul by Water and the Moon, both standing for the Father and Mother of Pneuma, the Human Soul, or Mind, symbolized by the Wind or Air, for Pneuma, means “Breath.”

Hence in the _Smaragdine Tablet_, disfigured by Christian hands:

The Superior agrees with the Inferior; and the Inferior with the
Superior; to effect that one truly wonderful work—[which is Man].

For the Secret Work of Chiram, or King Hiram in the Kabalah, “one in essence, but three in aspect,” is the Universal Agent or Lapis Philosophorum. The culmination of the Secret Work is Spiritual Perfect Man, at one end of the line; the union of the three Elements is the Occult Solvent in the “Soul of the World,” the Cosmic Soul or Astral Light, at the other; and, on the material plane, it is Hydrogen in its relation to the other gases. The TO ON, truly; the ONE “whom no person has seen except the Son”; this sentence applying both to the metaphysical and physical Kosmos, and to the spiritual and material Man. For how could the latter understand the TO ON, the “One Father,” if his Manas, the “Son,” does not become (_as_) “One with the Father,” and through this absorption receive enlightenment from the divine “Instructor,” or Guru—Âtmâ‐Buddhi?

As says the Commentary:

_If thou would’st understand the_ SECONDARY [“Creation,” so‐called], _O Lanoo, thou should’st first study its relation to the_ PRIMARY.(260)

The First Race had three Elements, but no _Living_ Fire. Why? Because:

“We say _four_ Elements, my Son, but ought to say three,” says Hermes Trismegistus. “In the Primary Circle,” or Creation that which is marked [Symbol: Like a large letter H, with dots above and below, and tildes above and below] reads “Root,” as in the Secondary likewise.

Thus in Alchemy or Western Hermeticism—a variant on Eastern Esotericism—we find:

Sulphur ... Flamma ... Spiritus Mercury ... Natura ... Aqua Salt ... Mater ... Sanguis

And these three are all quaternaries completed by their Root, Fire. The Spirit, beyond Manifested Nature, is the Fiery BREATH in its absolute Unity. In the Manifested Universe, it is the Central Spiritual Sun, the electric Fire of all Life. In our System it is the visible Sun, the Spirit of Nature, the terrestrial God. And in, on, and around the Earth, the fiery spirit thereof—Air, fluidic Fire; Water, liquid Fire; Earth, solid Fire. All is Fire—Ignis, in its ultimate constitution, or I, the root of which is 0 (nought) in our conceptions, the All in Nature and its Mind. “Pro‐Metor” is divine Fire. It is the Creator, the Destroyer, the Preserver. The primitive names of the Gods are all connected with fire, from Agni, the Âryan, to the Jewish God who is a “consuming fire.” In India, God is called in various dialects, Eashoor, Esur, Iswur, and Îshvara, in Sanskrit, the Lord, from Isha, but this is primarily the name of Shiva, the Destroyer; and the three chief Vedic Gods are Agni (Ignis), Vâyu, and Sûrya—Fire, Air, and the Sun, three Occult degrees of Fire. In the Hebrew, אזא (Aza) means to “illuminate,” and אשא (Asha) is “Fire.” In Occultism, to “kindle a fire” is synonymous to evoking one of the three great Fire‐powers, or to “call on God.” In Sanskrit the root Ush is fire or heat; and the Egyptian word Osiris is compounded, as shown by Schelling, of the two primitives Aish and Asr, or a “fire‐enchanter.” Aesar in the old Etruscan meant a God, being perhaps derived from Asura of the _Vedas_. Îshvara is an analogous term, as Dr. Kenealy thought, who quotes the _Bhagavad Gitâ_ to the effect that:

Îshvara resides in every mortal being and puts in motion, by his
supernatural powers, all things which mount on the wheel of time.

It is the Creator and the Destroyer, truly.

The primitive Fire was supposed to have an insatiable appetite for
devouring. Maximus of Tyre relates that the ancient Persians threw
into the fire combustible matter crying, _Devour, O Lord!_ In the
Irish language _easam_, or _asam_, means to _make_ or _create_.

[And] _Aesar_ was the name also of one of the ancient Irish gods;
the literal meaning of the word is “to kindle a fire.”(261)

The Christian Kabalists and Symbologists who disfigured _Pymander_—prominent among them the Bishop of Ayre, François de Tours, in the 16th century—divide the Elements in the following way:

_The four Elements formed from divine Substances and the Spirits of the Salts of Nature represented by_:

[Symbol: Root symbol] ... St. Matthew ... Angel‐Man ... Water (Jesus‐ Christ, Angel‐Man, Mikael) Α‐Ω ... St. Mark ... The Lion ... Fire Ε‐Υ ... St. Luke ... The Bull ... Earth Ι‐Ο ... St. John ... The Eagle ... Air(262) Η ... _The Quintessence_, Ἡ ΦΛΟΞ, _Flamma‐Virgo_ [Virgin Oil], _Flamma Durissima_, _Virgo_, _Lucis Æterna Mater_.

The First Race of men were, then, simply the Images, the Astral Doubles, of their Fathers, who were the pioneers, or the most progressed Entities from a preceding though _lower_ Sphere, the shell of which is now our Moon. But even this shell is all‐potential, for, the Moon having generated the Earth, its _phantom_, attracted by magnetic affinity, sought to form its first inhabitants, the pre‐human monsters. To assure himself of this, the student has again to turn to the Chaldæan Fragments, and read what Berosus says. Berosus obtained his information, he tells us, from Ea, the male‐female Deity of Wisdom. While the Gods were generated in the androgynous bosom of this Wisdom (Svabhâvat, Mother‐Space), its reflections became on Earth the woman Omorôka, who is the Chaldæan Thavatth (or Thalatth), the Greek Thalassa, the Deep or the Sea, which Esoterically and even exoterically is the _Moon_. It was the Moon (Omorôka) who presided over the monstrous creation of nondescript beings which were slain by the Dhyânîs.(263)

Evolutionary law compelled the Lunar Fathers to pass, in their monadic condition, through all the forms of life and being on this Globe; but at the end of the Third Round, they were already human in their divine nature, and were thus called upon to become the creators of the forms destined to fashion the tabernacles of the less progressed Monads, whose turn it was to incarnate. These “Forms” are called “Sons of Yoga,” because Yoga—union with Brahmâ, exoterically—is the supreme condition of the passive infinite Deity, since it contains all the divine energies and is the essence of Brahmâ, who is said, as Brahmâ, to create everything through Yoga power. Brahmâ, Vishnu and Shiva are the most powerful energies of God, Brahma (Neuter), says a Paurânic text. Yoga here is the same as Dhyâna, which word is again synonymous with Yoga in the Tibetan text, where the “Sons of Yoga” are called “Sons of Dhyâna,” or of that abstract meditation through which the Dhyâni‐Buddhas create their celestial sons, the Dhyâni‐Bodhisattvas.

All the creatures in the world have each a superior above. This
superior, whose inner pleasure it is _to emanate into them_,
cannot impart efflux until they have adored [_i.e._, meditated as
during Yoga].(264)

19. THE SECOND RACE (WAS) THE PRODUCT BY BUDDING AND EXPANSION, THE A‐ SEXUAL(265) FROM THE SEXLESS.(266) THUS WAS, O LANOO, THE SECOND RACE PRODUCED.

What will be most contested by scientific authorities is this A‐sexual Race, the Second, the Fathers of the “Sweat‐born” so‐called, and perhaps still more the Third Race, the “Egg‐born” Androgynes. These two modes of procreation are the most difficult to comprehend, especially for the Western mind. It is evident that no explanation can be attempted for those who are not students of Occult Metaphysics. European language has no words to express things which Nature repeats no more at this stage of evolution, things which therefore can have no meaning for the Materialist. But there are analogies. It is not denied that in the beginning of physical evolution there must have been processes in Nature, spontaneous generation, for instance, now extinct, which are repeated in other forms. Thus we are told that microscopic research shows no permanence of any particular mode of reproducing life. For it shows that:

The same organism may run through various metamorphoses in the
course of its life‐cycle, during some of which it may be _sexual_,
and in others _a‐sexual_, _i.e._, it may reproduce itself
alternately by the coöperation of two beings of opposite sex, and
also by fissure or _budding_ from one being only, which is of no
sex.(267)

“Budding” is the very word used in the Stanza. How could these Chhâyâs reproduce themselves otherwise; viz., procreate the Second Race, since they were ethereal, a‐sexual, and even devoid, as yet, of the vehicle of desire, or Kâma Rûpa, which evolved only in the Third Race? They evolved the Second Race unconsciously, as do some plants. Or, perhaps, as the Amœba, only on a more ethereal, impressive, and larger scale. If, indeed, the cell‐theory applies equally to Botany and Zoology, and extends to Morphology, as well as to the Physiology of organisms, and if the microscopic cells are looked upon by Physical Science as independent living beings—just as Occultism regards the “Fiery Lives”—there is no difficulty in the conception of the primitive process of procreation.

Consider the first stages of the development of a germ‐cell. Its nucleus grows, changes, and forms a double cone or spindle, thus, [Symbol: Large X with horizontal lines across tops and bottoms] _within_ the cell. This spindle approaches the surface of the cell, and one half of it is _extruded_ in the form of what are called the “polar cells.” These polar cells _now_ die, and the embryo develops from the growth and segmentation of the remaining part of the nucleus which is _nourished_ by the substance of the cell. Then why could not beings have lived thus, and been created in _this_ way—at the very beginning of _human and mammalian evolution_?

This may, perhaps, serve as an analogy to give some idea of the process by which the Second Race was formed from the First.

The Astral Form clothing the Monad was surrounded, as it still is, by its egg‐shaped sphere of Aura, which here corresponds to the substance of the germ‐cell or Ovum. The Astral Form itself is the nucleus, now, as then, instinct with the Principle of Life.

When the season of reproduction arrives, the _Sub_‐astral “extrudes” a miniature of itself from the egg of surrounding Aura. This germ grows and feeds on the Aura till it becomes fully developed, when it gradually separates from its parent, carrying with it its own sphere of Aura; just as we see living cells reproducing their like by growth and subsequent division into two.

The analogy with the “polar cells” would seem to hold good, since their death would _now_ correspond to the change introduced by the separation of the sexes, when gestation _in utero_, _i.e._, within the cell, became the rule.

As the Commentary tells us:

_The early Second [Root] Race were the Fathers of the __“__Sweat‐
born__”__; the later Second [Root] Race were __“__Sweat‐born__”__
themselves._

This passage from the Commentary refers to the work of evolution from the beginning of a Race to its close. The “Sons of Yoga,” or the Primitive Astral Race, had seven stages of evolution _racially_, or collectively; as every individual Being in it had, and has now. It is not Shakespeare only who divided the ages of man into a series of seven, but Nature herself. Thus the first Sub‐races of the Second Race were born at first by the process described on the law of analogy; while the last began gradually, _pari passu_ with the evolution of the human body, to be formed otherwise. The process of reproduction had seven stages also in each Race, each covering æons of time. What Physiologist or Biologist can tell whether the present mode of generation, with all its phases of gestation, is older than half a million, or at most one million of years, since their cycle of observation began hardly half a century ago?

Primeval human Hermaphrodites are a fact in Nature well known to the Ancients, and form one of Darwin’s greatest perplexities. Yet there is certainly no impossibility, but, on the contrary, a great probability that hermaphroditism existed in the evolution of the early Races; while on the grounds of analogy, and on that of the existence of one universal law in physical evolution, acting indifferently in the construction of plant, animal, and man, it must be so. The mistaken theories of Monogenesis, and the descent of man from the mammal, instead of the mammals from man, are fatal to the completeness of evolution as taught in modern schools on Darwinian lines, and they will have to be abandoned in view of the insuperable difficulties which they encounter. Occult tradition—if the terms Science and Knowledge are denied in this particular to Antiquity—can alone reconcile the inconsistencies and fill the gap. Says a Talmudic axiom:

If thou wilt know the invisible, open thine eyes wide on the
visible.

In the _Descent of Man_ occurs the following passage, which shows how near Darwin came to the acceptance of this ancient teaching.

It has long been known that in the vertebrate kingdom one sex
bears rudiments of various accessory parts, appertaining to the
reproductive system, which properly belong to the opposite sex....
Some remote progenitor of the whole vertebrate kingdom appears to
have been hermaphrodite or androgynous.(268) But here we encounter
a singular difficulty. _In the mammalian class the males possess
rudiments of a uterus with the adjacent passages in the vesiculæ
prostaticæ; they bear also rudiments of mammæ, and some male
marsupials have traces of a marsupial sac._ Other analogous facts
could be added. Are we, then, to suppose that some extremely
ancient mammal continued androgynous, after it had acquired the
chief distinctions of its class, and therefore after it had
diverged from the lower classes of the vertebrate kingdom? This
seems very improbable,(269) _for we have to look to fishes, the
lowest of all the classes, to find any still existent androgynous
forms_.(270)

Mr. Darwin is evidently strongly disinclined to adopt the hypothesis which the facts so forcibly suggest, viz., that of a primeval androgynous stem from which the Mammalia sprang. His explanation runs:

That various accessory organs, proper to each sex, are found in a
rudimentary condition in the opposite sex, may be explained by
such organs having been gradually acquired by the one sex, and
then transmitted in a more or less imperfect state to the
other.(271)

He instances the case of “spurs, plumes, and brilliant colours, acquired for battle or ornament by male birds” and only _partially_ inherited by their female descendants. In the problem to be dealt with, however, the need of a more satisfactory explanation is evident, the facts being of so much more prominent and important a character than the mere superficial details with which they are compared by Darwin. Why not candidly admit the argument in favour of the hermaphroditism which characterizes the old fauna? Occultism proposes a solution which embraces the facts in a most comprehensive and simple manner. These relics of a prior androgyne stock must be placed in the same category as the pineal gland, and other organs equally mysterious, which afford us silent testimony as to the reality of functions which have long since become atrophied in the course of animal and human progress, but which once played a signal part in the general economy of primeval life.

The Occult doctrine, in any case, can be advantageously compared with that of the most liberal men of Science, who have theorized upon the origin of the first man.

Long before Darwin, Naudin, who gave the name of Blastema to that which the Darwinists call Protoplasm, put forward a theory half Occult and half scientifico‐materialistic. He made Adam, the A‐sexual, spring suddenly from the _clay_, as it is called in the _Bible_, the Blastema of Science. As Naudin explains:

It is from this larval form of mankind, that the evolutive force
effected the completion of species. For the accomplishment of this
great phenomenon, Adam had to pass through a phase of immobility
and unconsciousness, very analogous to the nymphal state of
animals undergoing metamorphosis.(272)

For the eminent Botanist, Adam was not one man, however, but _mankind_, which remained

Concealed within a temporary organism, already distinct from all
others, and incapable of contracting an alliance with any of them.

He shows the differentiation of sexes accomplished by

A process of germination similar to that of medusæ and ascidians.

Mankind, thus constituted physiologically,

Would retain a sufficient evolutive force for the rapid production
of the various great human races.

De Quatrefages criticizes this position in _The Human Species_. It is _unscientific_, he says, or, properly speaking, Naudin’s ideas “do not form a scientific theory,” inasmuch as Primordial Blastema is connected in his theory with the “_first cause_,” which is credited with having made potentially in the Blastema all past, present, and future beings, and thus of having in reality _created_ these beings _en masse_; moreover, Naudin does not even consider the “_second causes_,” or their action in this evolution of the organic world. Science, which is only occupied with “second causes,” has thus

Nothing to say to the theory of M. Naudin.(273)

Nor will it have any more to say to the Occult teachings, which are to some extent approached by Naudin. For if we but see in his “Primordial Blastema” the Dhyân‐Chohanic Essence, the Chhâyâ or Double of the Pitris, which contains within itself the potentiality of all forms, we are quite in accord. But there are two real and vital differences between our teachings. M. Naudin declares that evolution has progressed by sudden leaps and bounds, instead of extending slowly over millions of years; and his Primordial Blastema is endowed only with blind instincts—a kind of _unconscious_ First Cause in the Manifested Kosmos—which is an absurdity. Whereas it is our Dhyân‐Chohanic Essence—the _Causality_ of the Primal Cause which creates _physical_ man—which is the living, active and potential Matter (pregnant _per se_ with that animal consciousness of a superior kind, such as is found in the ant and the beaver) which produces the long series of physiological differentiations. Apart from this, his “ancient and general process of _creation_” from Proto‐organisms is as Occult as any theory of Paracelsus or Khunrath could be.

Moreover, the Kabalistic works are full of the proof of this. The _Zohar_, for instance, says that every type in the visible has its prototype in the invisible Universe.

All that which is in the Lower (our) World is found in the Upper.
The Lower and the Upper act and reäct upon each other.(274)

20. THEIR FATHERS WERE THE SELF‐BORN. THE SELF‐BORN, THE CHHÂYÂ FROM THE BRILLIANT BODIES OF THE LORDS, THE FATHERS, THE SONS OF TWILIGHT.

The “Shadows,” or Chhâyâs, are called the Sons of the “Self‐born,” as the latter name is applied to all the Gods and Beings, born through the Will, whether of Deity or Adept. The Homunculi of Paracelsus would, perhaps, be also given this name, though the latter process is on a far more material plane. The name “Sons of Twilight” shows that the “Self‐born” Progenitors of our Doctrine are identical with the Pitris of the Brâhmanical System, as the title is a reference to their mode of birth; these Pitris being stated to have issued from Brahmâ’s “Body of Twilight,” as stated in the _Purânas_.

21. WHEN THE RACE BECAME OLD, THE OLD WATERS MIXED WITH THE FRESHER WATERS (_A_). WHEN ITS DROPS BECAME TURBID, THEY VANISHED AND DISAPPEARED IN THE NEW STREAM, IN THE HOT STREAM OF LIFE. THE OUTER OF THE FIRST BECAME THE INNER OF THE SECOND (_B_). THE OLD WING BECAME THE NEW SHADOW, AND THE SHADOW OF THE WING (_C_).

(_a_) The old or Primitive Race merged in the Second Race, and became one with it.

(_b_) This is the mysterious process of the transformation and evolution of mankind. The material of the first Forms—shadowy, ethereal, and negative—was drawn or absorbed into, and thus became the complement of the Forms of the Second Race. The Commentary explains this by saying that, as the First Race was simply composed of the Astral Shadows of the Creative Progenitors, having of course neither astral nor physical bodies of its own—the Race _never died_. Its “Men” melted gradually away, becoming absorbed in the bodies of their own “Sweat‐born” progeny, more solid than their own. The old Form vanished and was absorbed by, disappeared in, the new Form, more human and physical. There was no death in those days of a period more blissful than the Golden Age; but the first, or parent, material was used for the formation of the new being, to form the Body and even the inner or _lower_ Principles or Bodies of the progeny.

(_c_) When the “Shadow” retires, _i.e._, when the Astral Body becomes covered with more solid flesh, man develops a Physical Body. The “Wing,” or the ethereal Form that produced its Shadow and Image, became the Shadow of the Astral Body and its own progeny. The expression is queer and original.

As there may be no occasion to refer to this mystery later, it is as well to point out at once the dual meaning contained in the Greek myth bearing upon this particular phase of evolution. It is found in the several variants of the allegory of Leda and her two sons Castor and Pollux, each of which variants has a special meaning. Thus in Book XI of the _Odyssey_, Leda is spoken of as the spouse of Tyndarus, who gave birth by her husband “to two sons of valiant heart”—Castor and Pollux. Jupiter endows them with a marvellous gift and privilege. They are semi‐immortal; they live and die, each in turn, and every alternate day (ἑτερήμεροι(275)). As the Tyndaridæ, the twin brothers are an astronomical symbol, and stand for Day and Night; their two wives, Phœbe and Hilaeira, the daughters of Apollo or the Sun, personifying the Dawn and the Twilight.(276) Again, in the allegory where Zeus is shown as the father of the two heroes—born from the Egg to which Leda gives birth—the myth is entirely theogonical. It relates to that group of cosmic allegories in which the world is described as born from an Egg. For Leda assumes in it the shape of a white swan, when uniting herself to the Divine Swan or Brahma‐Kalahamsa. Leda is the mythical Bird, then, to which, in the traditions of various peoples of the Âryan race, are attributed various ornithological forms of birds which all lay golden Eggs.(277) In the _Kalevala_, the Epic Poem of Finland, the beauteous daughter of the Ether, the “Water‐Mother,” creates the World in conjunction with a “Duck”—another form of the Swan or Goose, Kalahamsa—who lays six golden eggs, and the seventh, an “egg of iron,” in her lap. But the variant of the Leda allegory which has a direct reference to mystic man is found in Pindar(278) only, with a slighter reference to it in the Homeric Hymns.(279) Castor and Pollux are in it no longer the Dioscuri of Apollodorus(280); but become the highly significant symbol of the dual man, the Mortal and the Immortal. Not only this, but as will now be seen, they are also the symbol of the Third Race, and its transformation from the Animal‐man into a God‐man with only an animal body.

Pindar shows Leda uniting herself in the same night to her husband and also to the Father of the Gods—Zeus. Thus Castor is the son of the Mortal, Pollux the progeny of the Immortal. In the allegory made up for the occasion, it is said that in a riot of vengeance against the Apharides,(281) Pollux kills Lynceus—“of all mortals he whose sight is the most penetrating”—but Castor is wounded by Idas, “he who sees and knows.” Zeus puts an end to the fight by hurling his thunderbolt and killing the last two combatants. Pollux finds his brother dying.(282) In his despair he calls upon Zeus to slay him also. “Thou canst not die altogether,” answers the master of the Gods; “thou art of a divine race.” But he gives him the choice: Pollux will either remain immortal, living eternally in Olympus; or, if he would share his brother’s fate in all things, he must pass half his existence underground, and the other half in the golden heavenly abodes. This semi‐immortality, which is also to be shared by Castor, is accepted by Pollux.(283) _And thus the twin brothers live alternately, one during the day, and the other during the night._(284)

Is this a poetical fiction only? An allegory, one of those “solar myth” interpretations, higher than which no modern Orientalist seems able to soar? Indeed, it is much more. Here we have an allusion to the “Egg‐born” Third Race; the first half of which is mortal, _i.e._, unconscious in its Personality, and having nothing within itself to survive;(285) and the latter half of which becomes immortal in its Individuality, by reason of its Fifth Principle being called to life by the _Informing Gods_, and thus connecting the Monad with this Earth. This is Pollux; while Castor represents the _personal_, mortal man, an animal of not even a superior kind, when unlinked from the divine _Individuality_. “Twins” truly; yet divorced by death for ever, unless Pollux, moved by the voice of twinship, bestows on his less favoured mortal brother a share of his own divine nature, thus associating him with his own immortality.

Such is the Occult meaning of the metaphysical aspect of the allegory. The widely spread modern interpretation of it—so celebrated in antiquity, Plutarch tells us,(286) as symbolical of brotherly devotion—namely, that it was an image of the Sun and Moon borrowed from the spectacle of Nature, is weak and inadequate to explain the secret meaning. Besides the fact that the Moon, with the Greeks, was feminine in exoteric mythology, and could therefore hardly be regarded as Castor, and at the same time be identified with Diana, ancient Symbologists who held the Sun, the king of all sidereal orbs, as the visible image of the highest Deity, would not have personified it by Pollux, a demi‐god only.(287)

If from Greek mythology we pass to the Mosaic allegories and symbolism, we shall find a still more striking corroboration of the same tenet under another form. Unable to trace in them the “Egg‐born,” we shall still unmistakably find in the first four chapters of _Genesis_ the Androgynes and the first Three Races of the Secret Doctrine, hidden under most ingenious symbology.

The Divine Hermaphrodite.

An impenetrable veil of secrecy was thrown over the Occult and Religious Mysteries, after the submersion of the last remnant of the Atlantean Race, some 12,000 years ago, lest they should be shared by the unworthy, and so desecrated. Of these Sciences several have now become exoteric—such as Astronomy, for instance, in its purely mathematical and physical aspects. But their dogmas and tenets, being all symbolized and left to the sole guardianship of parable and allegory, have been forgotten, and hence the meaning has become perverted. Nevertheless, one finds the Hermaphrodite in the scriptures and traditions of almost every nation; and why such unanimous agreement if the statement is only a fiction?

Under cover of this secrecy the Fifth Race were led to the establishment, or rather the reëstablishment of the Religious Mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. Behold the imperishable witness to the evolution of the Human Races from the Divine, and especially from the Androgynous Race—the Egyptian Sphinx, that riddle of the Ages! Divine Wisdom incarnating on Earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated on Earth only under the shade of the Tree of the Knowledge of Good and Evil—a secret first known only to the Elohim, the Self‐Initiated, “Higher Gods.”(288)

In the _Book of Enoch_ we have Adam,(289) the first Divine Androgyne, separating into man and woman, and becoming Jah‐Heva in one form, or Race, and Cain and Abel(290)—male and female—in its other form or Race—the double‐sexed Jehovah,(291) an echo of its Âryan prototype, Brahmâ‐Vâch. After which come the Third and Fourth Root‐Races of mankind(292)—that is to say, Races of men and women, or individuals of opposite sexes, no longer sexless Semi‐spirits and Androgynes, as were the two Races which precede them. This fact is hinted at in every Anthropogony. It is found in fable and allegory, in myth and revealed Scriptures, in legend and tradition. For, of all the great Mysteries, inherited by Initiates from hoary antiquity, this is _one of the greatest_. It accounts for the bi‐ sexual element found in every Creative Deity, in Brahmâ‐Virâj‐Vâch, as in Adam‐Jehovah‐Eve, also in Cain‐Jehovah‐Abel. For “The Book of the Generations of Adam” does not even mention Cain and Abel, but says only:

Male and female created he them; ... and called their name
Adam.(293)

Then it proceeds to say:

And Adam ... begat a son in _his own likeness_, after his image;
and called his name Seth.(294)

After which he begets other sons and daughters, thus proving that Cain and Abel are his own allegorical permutations. Adam stands for the primitive _Human_ Race, especially in its cosmo‐sidereal sense. Not so, however, in its theo‐anthropological meaning. The compound name of Jehovah, or Jah‐ Hovah, meaning _male life_ and _female life_—first androgynous, then separated into sexes—is used in this sense in _Genesis_ from Chapter V onwards. As the author of the _Source of Measures_ says:

The two words of which _Jehovah_ is composed make up the original
idea of male‐female, as the birth originator.(295)

For the Hebrew letter _Jod_ was the _membrum virile_ and _Hovah_ was Eve, the mother of all living, or the procreatrix, Earth and Nature. The author believes, therefore, that:

It is seen that the _perfect one_ [the perfect female circle or
Yoni, 20612, numerically], as _originator of measures_, takes also
the form of _birth_ origin, as _hermaphrodite one_; hence the
phallic form and use.

Precisely; only “the phallic form and use” came long ages later; and the first and original meaning of Enos, the son of Seth, was the first Race born in the present usual way from man and woman—for Seth is no man, but a _race_. Before him humanity was hermaphrodite. While Seth is the first result (physiologically) after the “Fall,” he is also the first _man_; hence his son Enos is referred to as the “Son of _Man_.” Seth represents the _later_ Third Race.

To screen the real mystery name of Ain Suph—the Boundless and Endless No‐ Thing—the Kabalists have brought forward the compound attribute‐ appellation of one of the personal Creative Elohim, whose name was Yah or Jah—the letters _i_ or _j_ or _y_ being interchangeable—or Jah‐Hovah, _i.e._, _male_ and _female_;(296) Jah‐Eve a hermaphrodite, or the _first form of humanity_, the original Adam of Earth, not even Adam Kadmon, whose “Mind‐born Son” is the earthly Jah‐Hovah, mystically. And knowing this, the crafty Rabbin‐Kabalist has made of it a name so _secret_, that he could not divulge it later on without exposing the whole scheme; and thus he was obliged to make it _sacred_.

How close is the identity between Brahmâ‐Prajâpati and Jehovah‐Sephiroth, between Brahmâ‐Virâj and Jehovah‐Adam, the _Bible_ and the _Purânas_ compared alone can show. Analyzed, and read in the same light, they afford cogent evidence that they are two copies of the same original—made at two periods far distant from each other. Compare once more in relation to this subject _Genesis_ iv. 1 and 26 and _Manu_ i. 32 and they will both yield their meaning. In Manu, Brahmâ, who, like Jehovah or Adam in _Genesis_, is both man and God, and divides his body into male and female, stands, in his Esoteric meaning, for the symbolical personification of creative and _generative_ power, both divine and human. The _Zohar_ affords still more convincing proof of identity, while some Rabbins repeat word for word certain original Paurânic expressions; _e.g._, the “creation” of the world is generally considered in the Brâhmanical books to be the Lîlâ, the delight or sport, the amusement of the Supreme Creator.

Vishnu, being thus discrete and indiscrete substance, spirit, and
time, sports like a playful boy, as you shall learn by listening
to his frolics.(297)

Now compare this with what is said in the Book, _Nobeleth ’Hokhmah_:

The Qabbalists say, that the entering into existence of the worlds
happened through delight, in that Ain Suph [? !] rejoiced in
Itself, and flashed and beamed from Itself to Itself ... which are
all called delight.(298)

Thus it is not a “curious idea of the Qabbalists,” as the author just quoted remarks, but a purely Paurânic, Âryan idea. Only, why make of Ain Suph a Creator?

The “Divine Hermaphrodite” is, then, Brahmâ‐Vâch‐Virâj; and that of the Semites, or rather of the Jews, is Jehovah‐Cain‐Abel. Only the “Heathen” were, and are, more sincere and frank than were the later Israëlites and Rabbis, who undeniably knew the real meaning of their exoteric deity. The Jews regard the name given to them—the Yah‐oudi—as an insult. Yet they have, or would have if they only wished it, as undeniable a right to call themselves the ancient Yah‐oudi, “Jah‐hovians,” as the Brâhmans have to call themselves Brâhmans _after their national deity_. For Jah‐hovah is the generic name of that Group or Hierarchy of Creative Planetary Angels, under whose Star their nation has evolved. He is one of the Planetary Elohim of the Regent Group of Saturn. Verse 26 of Chapter iv of _Genesis_, when read correctly, would alone give them such a right, for it calls the new Race of men—sprung from Seth and Enos—_Jehovah_, something quite different from the translation adopted in the _Bible_, which ought to read:

To him also, was born a son, Enos; then began men to call
themselves Jah, or Yah‐hovah,

to wit, _men and women_, the “Lords of Creation.” One has but to read the above‐mentioned verse in the original Hebrew text and by the light of the Kabalah, to find that, instead of the words as they now stand translated, the correct translation should be:

Then began men to _call themselves_ Jehovah;

and not:

Then began men to call upon the name of the Lord

the latter being a mistranslation, whether deliberate or not. Again the well‐known passage:

I have gotten a man from the Lord,

should read:

I have gotten a man, even Jehovah.(299)

Luther translated the passage one way, the Roman Catholics quite differently. Bishop Wordsworth renders it:

Cain—_I have gotten—Kain_, from _Kâ’nithi, I have gotten_.

Luther:

I have gotten a man—even the Lord [Jehovah].

And the author of _The Source of Measures_:

I have _measured a man_, even _Jehovah_.

The last is the correct rendering for—(_a_) a famous Rabbin, a Kabalist, explained the passage to the writer in precisely this way, and (_b_) this rendering is identical with that in the Secret Doctrine of the East with regard to Brahmâ.

In _Isis Unveiled_,(300) it was explained by the writer that:

Cain ... is the son of the “Lord” not of Adam.

The “Lord” is Adam Kadmon, the “Father” of Yod‐Heva, “Adam‐Eve,” or Jehovah, the son of sinful thought, not the progeny of flesh and blood. Seth, on the other hand, is the _leader and the progenitor of the Races of the Earth_; for he is the son of Adam, exoterically, but Esoterically he is the progeny of Cain and Abel, since Abel or Hebel is a female, the counterpart and female half of the male Cain, and Adam is the collective name for man and woman:

Male and female (_zachar va nakobeh_) created he them ... and
called _their_ name Adam.

The verses in _Genesis_ from Chapters i to v, are purposely mixed up for Kabalistic reasons. After the “Man” of _Genesis_ i. 26, and Enos, the Son of Man, of iv. 26; after Adam, the first Androgyne; after Adam Kadmon—the sexless (the first) Logos—Adam and Eve once separated, come finally Jehovah‐Eve and Cain‐Jehovah. These represent distinct Root‐Races, for millions of years elapsed between them.

Hence the Âryan and the Semitic Theo‐anthropographies are two leaves on the same stem; their respective personifications and symbolic personages standing in relation to each other in the following way:

I. The “Unknowable” referred to in various ways in Rig Vedic verse, such as “_Nought_ was,” called, later on, Parabrahman—the אין, Ain, No‐thing, or Ain Suph of the Kabalists—and again, the “Spirit” (of God) that moves upon the face of the Waters, in _Genesis_. All these are _identical_. Moreover, in _Genesis_ i, verse 2 is placed as verse 1 in the _secret_ Kabalistic texts, where it is followed by the Elohim “creating the Heaven and the Earth.” This deliberate shifting of the order of the verses was necessary for _monotheistic_ and Kabalistic purposes. Jeremiah’s curse against those Elohim (Gods) who _have not created_ the Heavens and the Earth,(301) shows that there were other Elohim who had.

II. The Heavenly Manu‐Svâyambhuva, who sprang from Svayambhû‐Nârâyana, the “Self‐existent,” the Adam Kadmon of the Kabalists, and the Androgyne “Man,” of _Genesis_ i, are also identical.

III. Manu‐Svâyambhuva is Brahmâ, or the Logos; and he is Adam Kadmon, who in _Genesis_, iv. 5, separates himself into two halves, male and female, thus becoming Jah‐Hovah or Jehovah‐Eve; as Manu‐Svâyambhuva, or Brahmâ, separates himself to become “Brahmâ‐Virâj and Vâch‐Virâj,” male and female. All the rest of the texts and versions are “blinds.”

IV. Vâch is the daughter of Brahmâ and is named Shata‐Rûpâ, “the hundred‐ formed,” and Sâvitrî, Generatrix, the Mother of the Gods and of all living. She is identical with Eve, “the Mother [of all the Lords or Gods or] of all living.” Besides this there are many other Occult meanings.

What is written on the subject in _Isis Unveiled_, although scattered about and very cautiously expressed at the time, is correct.

Explaining Esoterically Ezekiel’s Wheel, it is said of Jodhevah or Jehovah:

When the Ternary is taken in the beginning of the Tetragram, it
expresses the Divine Creation _spiritually_, _i.e._, without any
carnal sin: taken at its opposite end it expresses the latter; it
is feminine. The name of Eve is composed of three letters, that of
the primitive or heavenly Adam, is written with one letter, Jod or
Yod; therefore it must not be read Jehovah but Ieva, or Eve. The
Adam of the first chapter is the spiritual, therefore pure
androgyne, Adam Kadmon. When woman issues from the left rib of the
second Adam (of dust), the pure Virgo is separated, and falling
into “generation,” or the downward cycle, becomes Scorpio, emblem
of sin and matter. While the ascending cycle points to the purely
Spiritual Races, or the ten Prediluvian Patriarchs, the Prajâpatis
and Sephiroth, led on by the creative Deity itself, who is Adam
Kadmon or Yodcheva, [spiritually,] the lower one [Jehovah] is that
of the Terrestrial Races, led on by Enoch or Libra, the seventh;
who, because he is half‐divine, half‐terrestrial, is said to have
been taken by God alive. Enoch, or Hermes, or Libra, are one.(302)

This is only one of the several meanings. No need to remind the scholar that Scorpio is the astrological sign of the organs of reproduction. Like the Indian Rishis, the Patriarchs are all convertible in their numbers, as well as interchangeable. According to the subject to which they relate they become ten, twelve, seven or five, and even _fourteen_, and they have the same Esoteric meaning as the Manus or Rishis.

Moreover, Jehovah, as may be shown, has a variety of etymologies, but only those are _true_ which are found in the Kabalah. יהוה (Ieve) is the _Old Testament_ term, and was pronounced Ya‐va. Inman suggests that it is contracted from the two words יהו יה, Yaho‐Iah, Jaho‐Jah, or Jaho is Jah. Punctuated it is יְהוֶֹה, which is, however, a Rabbinical caprice to associate it with the name Adoni, or אֲדנָי, which has the same points. It is curious, and indeed hardly conceivable, that the Jews anciently read the name יהוה Adoni, when they had so many names of which Jeho, and Jah, and Iah, constituted a part. But so it was; and Philo Byblus, who gives us the so‐called fragment of Sanchuniathon, spelt it in Greek letters Ιευω, Javo or Jevo. Theodoret says that the Samaritans pronounced it Yahva, and the Jews Yaho. Prof. Gibbs, however, suggests its punctuation thus: יֵהִוֶה (Ye‐hou‐vih); and he cut the Gordian knot of its true Occult meaning. For in this last form, as a Hebrew verb, it means “he will—be.”(303) It was also derived from the Chaldaic verb הֲוָא, or הִוָה, eue (eve), or eua (eva), “to be.” And so it was, since from Enosh, the “Son of Man,” only, were the truly human Races to begin and “to be,” as males and females. This statement receives further corroboration, inasmuch as Parkhurst makes the verb הוה to mean, (1) “to fall down” (_i.e._ into generation or Matter); and (2) “to be, to continue”—as a _race_. The aspirate of the word eua (Eva), “to be,” being הוה, Heve (Eve), which is the feminine of יהוה, and the same as Hebe, the Grecian Goddess of youth and the Olympian bride of Heracles, makes the name Jehovah appear still more clearly in its primitive double‐sexed form.

Finding in Sanskrit such syllables as Jah and Yah, _e.g._, Jâh‐navî, “Ganges,” and Jagan‐nâtha, “Lord of the World,” it becomes clear why Mr. Rawlinson is so very confident in his works of an Âryan or Vedic influence on the early mythology of Babylon. Nor is it to be much wondered at that the alleged ten tribes of Israel disappeared during the captivity period, without leaving a trace behind them, when we are informed that the Jews had _de facto_ but two tribes—those of Judah and of Levi. The Levites, moreover, were not a tribe at all, but a priestly caste. The descendants have only followed their progenitors, the various patriarchs, into thin, sidereal air. There were _Brahms_ and _A‐brahms_, in days of old, truly, and before the first Jew had been born. Every nation held its first God and Gods to be androgynous; nor could it be otherwise, since they regarded their distant primeval progenitors, their dual‐sexed ancestors, as divine Beings and Gods, just as do the Chinese to this day. And they were divine in one sense, as also was their first human progeny, the “mind‐born” primitive humanity, which was most assuredly bi‐sexual, as all the more ancient symbols and traditions show.

Under the emblematical devices and peculiar phraseology of the
priesthood of old, lie latent hints of sciences as yet
undiscovered during the present cycle. Well acquainted as may be a
scholar with the hieratic writing and hieroglyphical system of the
Egyptians, he must first of all learn to sift their records. He
has to assure himself, compasses and rule in hand, that the
picture‐writing he is examining fits, to a line, _certain fixed
geometrical figures_ which are the hidden keys to such records,
before he ventures on an interpretation.

But there are myths which speak for themselves. In this class we
may include the double‐sexed first creators of every Cosmogony.
The Greek Zeus‐Zên (Æther), and Chthonia (the Chaotic Earth) and
Metis (Water), his wives; Osiris and Isis‐Latona—the former God
also representing Æther, the first emanation of the Supreme Deity,
Amun, the primeval source of Light; the Goddess Earth and Water
again; Mithras, the rock‐born God, the symbol of the male Mundane
Fire, or the personified Primordial Light, and Mithra, the Fire‐
Goddess, at once his mother and his wife; the pure element of Fire
(the active, or male principle) regarded as light and heat, in
conjunction with Earth and Water, or Matter (the female or passive
element of cosmical generation).(304)

All these are records of the primeval divine Hermaphrodite.

Stanza VI. The Evolution Of The “Sweat‐Born.”

22. The evolution of the three Races continued. 23. The Second
Race creates the Third and perishes.

22. THEN THE SECOND EVOLVED THE EGG‐BORN, THE THIRD.(305) THE SWEAT GREW, ITS DROPS GREW, AND THE DROPS BECAME HARD AND ROUND. THE SUN WARMED IT; THE MOON COOLED AND SHAPED IT; THE WIND FED IT UNTIL ITS RIPENESS. THE WHITE SWAN FROM THE STARRY VAULT(306) OVERSHADOWED THE BIG DROP. THE EGG OF THE FUTURE RACE, THE MAN‐SWAN(307) OF THE LATER THIRD (_A_). FIRST MALE‐FEMALE, THEN MAN AND WOMAN (_B_).

(_a_) The text of the Stanza clearly implies that the human embryo was nourished _ab extra_ by Cosmic Forces, and that the “Father‐Mother” furnished apparently the germ that ripened; in all probability a “sweat‐ born egg,” to be hatched out, in some mysterious way, disconnected from the “double” parent. It is comparatively easy to conceive of an oviparous humanity, since even now man is, in one sense, “egg‐born.” Magendie, moreover, in his _Precis Élémentaire de Physiologie_, citing

A case where the umbilical cord was ruptured and perfectly
cicatrized,

yet the infant was born alive, pertinently asks:

How was the circulation carried on in this organ?

On the next page he says:

Nothing is at present known respecting the use of digestion in the
fœtus.

And respecting its nutrition, he propounds this query:

What, then, can we say of the nutrition of the fœtus?
Physiological works contain only _vague conjectures_ on this
point.

“Ah, but,” the sceptic may urge, “Magendie’s book belongs to the last generation, and Science has since made such strides that his stigma of ignorance can no longer be fixed upon the profession.” Indeed; then let us turn to a very great authority upon Physiology, viz., Sir Michael Foster, and, to the disadvantage of Modern Science, we shall find him saying: