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The Secret Doctrine

By Helena P. Blavatsky

Book II-Part I- The Fifth Race And Its Divine Instructors

§§ (47) The remnants of the first two races disappear for ever. Groups of the various Atlantean races saved from the Deluge along with the Forefathers of the Fifth. (48) The origins of our present Race, the Fifth. The first divine Dynasties. (49) The earliest glimmerings in History, now pinned to the allegorical chronology of the Bible, and "universal" History slavishly following it. -- The nature of the first instructors and civilizers of mankind.




(a) This verse (47) relates to the Fifth Race. History does not begin with it, but living and ever-recurring tradition does. History -- or what is called history -- does not go further back than the fantastic origins of our fifth sub-race, a "few thousands" of years. It is the sub-divisions of this first sub-race of the Fifth Root-Race which are referred to in the sentence, "Some yellow, some brown and black, and some red, remained." The "moon coloured" (i.e., the First and the Second Races) were gone for ever -- ay, without leaving any traces whatever; and that, so far back as the third "Deluge" of the Third Lemurian race, that "Great Dragon," whose tail sweeps whole nations out of existence in the twinkling of an eye. And this is the true meaning of the Verse in the COMMENTARY which says:

"The GREAT DRAGON has respect but for the 'SERPENTS' of WISDOM, the Serpents whose holes are now under the triangular stones," i.e., "the Pyramids, at the four corners of the world."

(b) This tells us clearly that which is mentioned more than once elsewhere in the Commentaries; namely, that the Adepts or "Wise" men of the three Races (the Third, Fourth and the Fifth) dwelt in subterranean habitats, generally under some kind of pyramidal structure, if not actually under a pyramid. For such "pyramids" existed in the four corners of the world and were never the monopoly of the land of the Pharaohs, though until found scattered all over the two Americas, under and over ground, beneath and amidst virgin forests, as in plain and vale, they were supposed to be the exclusive property of Egypt. If the true geometrically correct pyramids are no longer found in European regions, many of the supposed early neolithic caves, of the colossal triangular, pyramidal and conical menhirs in the Morbihan, and Brittany generally; many of the Danish tumuli and even of the "giant tombs" of Sardinia with their inseparable companions, the nuraghi, are so many more or less clumsy copies of the pyramids. Most of these are the works of the first settlers on the newly-born continent and isles of Europe, the -- "some yellow, some brown and black, and some red" -- races that remained after the submersion of the last Atlantean continents and islands (850,000 years ago), with the exception of Plato's Atlantean island, and before the arrival of the great Aryan races; while others were built by the earliest immigrants from the East. Those who can hardly accept the antiquity of the human race so far back as the 57,000 years assigned by Dr. Dowler to the skeleton found by him at New Orleans on the banks of the Mississippi, will, of course, reject these facts. But they may find themselves mistaken some day. It is the foolish self-glorification of the Arcadians who styled themselves [[proselenoi]] -- older than the moon -- and of the people of Attica, who claimed that they had existed before the sun appeared in heaven, that we may disparage, not their undeniable antiquity. Nor can we laugh at the universal belief that we had giant ancestors. The fact that the bones of the mammoth and mastodon, and, in one case, those of a gigantic salamander, have been mistaken for human bones, does not make away with the difficulty that, of all the mammalians, man is the only one whom science will not allow to have dwarfed down, like all other animal frames, from the giant homo diluvii to the creature between 5 and 6 feet that he is now.

But the "Serpents of Wisdom" have preserved their records well, and the history of the human evolution is traced in heaven as it is traced on underground walls. Humanity and the stars are bound together indissolubly, because of the intelligences that rule the latter.

Modern symbologists may scoff at this and call it "fancy," but "it is unquestionable that the Deluge has (ever) been associated in the legends of some Eastern peoples not only with the Pyramids, but also with the constellations," writes Mr. Staniland Wake ("The Great Pyramid"). The "Old Dragon" is identical with the "great Flood," says Mr. Proctor (in "Knowledge," Vol. I., p. 243): "We know that in the past the constellation of the Dragon was at the pole, or boss, of the celestial sphere. In stellar temples . . . the Dragon would be the uppermost or ruling constellation . . . it is singular how closely the constellations . . . correspond in sequence and in range of right ascension with the events recorded respecting the (Biblical) Flood."

The reasons for this singularity have been made clear in this work. But it shows only that there were several Deluges mixed up in the memories and traditions of the sub-races of the Fifth Race. The first great "Flood" was astronomical and cosmical, while several others were terrestrial. Yet, this did not prevent our very learned friend Mr. Gerald Massey -- an Initiate truly in the mysteries of the British Museum, still only a Self-initiate -- from declaring and insisting that the Atlantean submersion and Deluge were only the anthropomorphized fancies of ignorant people; and that Atlantis was no better than an astronomical allegory. Nevertheless, the great Zodiacal allegory is based upon historical events, and one can hardly interfere with the other; and it stands also to reason that every student of Occultism knows what that astronomical and zodiacal allegory means. Smith shows in the Nimrod Epic of the Assyrian tablets the real meaning of it. Its "twelve cantos" refer to the "annual course of the Sun through the twelve months of the year. Each tablet answers to a special month, and contains a distinct reference to the animal forms in the signs of the Zodiac"; the eleventh canto being "consecrated to Rimmon, the God of storms and of rain, and harmonizes with the eleventh sign of the Zodiac -- Aquarius, or the Waterman" (Nineteenth Century, 1882, p. 236). But even this is preceded in the old records by the pre-astronomical Cosmic FLOOD, which became allegorized and symbolized in the above Zodiacal or Noah's Flood. But this has nothing to do with Atlantis. The Pyramids are closely connected with the ideas of both the Great Dragon (the constellation), the "Dragons of Wisdom," or the great Initiates of the Third and Fourth Races, and the Floods of the Nile, regarded as a divine reminder of the great Atlantic Flood. The astronomical records of Universal History, however, are said to have had their beginnings with the Third Sub-race of the Fourth Root-race or the Atlanteans. When was it? Occult data show that even since the time of the regular establishment of the Zodiacal calculations in Egypt, the poles have been thrice inverted.

We will presently return once more to this statement. Such symbols as are represented by the Signs of the Zodiac -- a fact which offers a handle to materialists upon which to hang their one-sided theories and opinions -- have too profound a signification, and their bearing upon our Humanity is too important to suffer dismissal in a few words. Meanwhile, we have to consider the meaning of that other statement which mentions (verse 48) the first divine Kings, who are said to have "redescended," guided and instructed our Fifth Race after the last deluge!

We shall consider this last claim historically in the sections that follow, but must end with a few more details on the subject of "Serpents."

The rough commentaries on the Archaic Stanzas have to end here. Further elucidation requires proofs obtained from ancient, mediaeval, and modern works that have treated of these subjects. All such evidence has now to be gathered in, collated and brought together in better order, so as to compel the attention of the reader to this wealth of historical proofs. And as the manifold meaning of the weird symbol -- so often referred to and suggestive of the "tempter of man" in the orthodox light of the church -- can never be too strongly insisted upon, it seems more advisable to exhaust the subject by every available proof at this juncture, even at the risk of repetition. The Titans and Kabirs have been invariably made out by our theologians and some pious symbologists as indissolubly connected with the grotesque personage called devil, and every proof to the contrary has been hitherto as invariably rejected and ignored; therefore, the occultist must neglect nothing which may tend to defeat this conspiracy of slander. It is proposed to divide the subjects involved in these three last verses into several groups, and examine them in this final chapter as carefully and as fully as space permits. A few more details may thus be added to the general evidences of antiquity, on the most disputed tenets of Occultism and the Esoteric Doctrine -- the bulk of which will be found in Part II. on Symbology.



The name of the Dragon in Chaldea was not written phonetically, but was represented by two monograms, probably meaning, according to the Orientalists, "the scaly one." "This description," very pertinently remarks G. Smith, "of course might apply either to a fabulous dragon, a serpent, or a fish," and we may add: "It applies in one case to Makara, the tenth Zodiacal sign, meaning in Sanskrit a non-descript amphibious animal, generally called Crocodile, and really signifying something else. (Vide Part II., "The Mysteries of the Hebdomad.") This, then, is a virtual admission that the Assyriologists, at all events, know nothing certain as to the status of the "Dragon" in ancient Chaldea, whence the Hebrews got their symbolism, only to be afterwards robbed of it by the Christians, who made of the "Scaly one" a living entity and a maleficent power.

A specimen of Dragons, "winged and scaled," may be seen in the British Museum. Representing the events of the Fall according to the same authority, there are also two figures sitting on each side of a tree, and holding out their hands to the "apple," while at the back of the "Tree" is the Dragon-Serpent. Esoterically, the two figures are two "Chaldees" ready for initiation, the Serpent symbolising the "Initiator"; while the jealous gods, who curse the three, are the exoteric profane clergy. Not much of the literal "Biblical event" there, as any occultist can see.

"The Great Dragon has respect but for the Serpents of Wisdom," says the Stanza; thus proving the correctness of our explanation of the two figures and the "Serpent."

"The Serpents who redescended . . . . who taught and instructed" the Fifth Race. What sane man is capable of believing in our day that real serpents are hereby meant? Hence the rough guess, now become almost an axiom with the men of science, that those who wrote in antiquity upon various sacred Dragons and Serpents either were superstitious and credulous people, or were bent upon deceiving those more ignorant than themselves. Yet, from Homer downwards, the term implied something hidden from the profane.

"Terrible are the gods when they manifest themselves" -- those gods whom men call Dragons. And AElianus, treating in his "De Natura Animalium" of these Ophidean symbols, makes certain remarks which show that he understood well the nature of this most ancient of symbols. Thus he most pertinently explains with regard to the above Homeric verse -- "For the Dragon, while sacred and to be worshipped, has within himself something still more of the divine nature of which it is better (for others?) to remain in ignorance" (Book xi., ch. 17).

This "Dragon" having a septenary meaning, the highest and the lowest may be given. The former is identical with the "Self-born," the Logos (the Hindu Aja). He was the second person of the Trinity, the SON, with the Christian Gnostics called the Naasenians, or Serpent-Worshippers. His symbol was the constellation of the Dragon.* Its seven "stars" are the seven stars held in the hand of the "Alpha and Omega" in Revelation. In its most terrestrial meaning, the term "Dragon" was applied to the Wise men.

This portion of the religious symbolism of antiquity is very abstruse and mysterious, and may remain incomprehensible to the profane. In our modern day it so jars on the Christian ear that it can hardly escape, all civilization notwithstanding, being regarded as a direct denunciation of the most cherished Christian dogmas, the subject of which required, to do it justice, the pen and genius of Milton, whose poetical fiction has now taken root in the Church as a revealed dogma.

Did the allegory of the Dragon and his supposed conqueror in Heaven originate with St. John, and in his Revelation? Emphatically we answer -- No. His "Dragon" is Neptune, the symbol of Atlantean magic.

To demonstrate the negation the reader is asked to examine the symbolism of the Serpent or the Dragon under its several aspects.



Every astronomer -- besides Occultists and Astrologers -- knows that, figuratively, the astral light, the milky way, and also the path of the Sun to the tropics of Cancer and Capricorn, as well as the circles of the Sidereal or Tropical year, were always called "Serpents" in the allegorical and mystic phraseology of the adepts.

This, cosmically, as well as metaphorically. Poseidon is a "Dragon": "Chozzar, called by the profane Neptune" (Peratae Gnostics); the "Good and Perfect Serpent," the Messiah of the Naaseni, whose symbol in Heaven is Draco.

But one ought to discriminate between the characters of this symbol. For instance: Zoroastrian Esotericism is identical with that of the Secret Doctrine; and when, as an example, we read in the Vendidad complaints uttered against the "Serpent," whose bites have transformed the beautiful, eternal spring of Airyana-Vaego, changing it into winter, generating disease and death, at the same time as mental and psychic consumption, every occultist knows that the Serpent alluded to is the north pole, as also the pole of the heavens.* The latter produces the seasons according to the angle at which it penetrates the centre of the earth. The two axes were no more parallel; hence the eternal spring of Airyana Vaego by the good river Daitya had disappeared, and "the Aryan Magi had to emigrate to Sagdiani" -- say the exoteric accounts. But the esoteric teaching states that the pole had passed through the equator, and that the "land of bliss" of the Fourth Race, its inheritance from the Third, had now become the region of desolation and woe. This alone ought to be an incontrovertible proof of the great antiquity of the Zoroastrian Scriptures. The Neo-Aryans of the post-diluvian age could, of course, hardly recognise the mountains, on the summits of which their forefathers had met before the Flood, and conversed with the pure "Yazathas" (celestial Spirits of the Elements), whose life and food they had once shared. As shown by Eckstein (Revue Archeologique, 8th year, 1885), "the Vendidad seems to point out a great change in the atmosphere of central Asia; strong volcanic eruptions and the collapse of a whole range of mountains in the neighbourhood of the Kara-Korum chain."

The Egyptians, according to Eusebius, who for once (and for a wonder) wrote the truth, symbolised Kosmos by a large fiery circle, representing a serpent with a hawk's head lying across its diameter. "Here we have the pole of the earth within the plane of the ecliptic, attended with all the fiery consequences that must arise from such a state of the heavens: when the whole Zodiac in 25,000 (odd) years, must have reddened with the solar blaze, and each sign must have been vertical to the polar region." (See Mackey's "Sphinxiad.")

Meru -- the abode of the gods -- was placed, as before explained, in the North Pole, while Patala, the nether region, was supposed to lie in the South. As each symbol in esoteric philosophy has seven keys, geographically, Meru and Patala have one significance and represent localities; while astronomically, they have another, and mean "the two poles," which meanings ended by their being often rendered in exoteric sectarianism -- the "Mountain" and the "Pit," or Heaven and Hell. If we hold at present only to the astronomical and geographical significance, it may be found that the ancients knew the topography and nature of the Arctic and Antarctic regions better than any of our modern astronomers; they had reasons, and good ones for naming one the "Mountain" and the other the "Pit." As the author just quoted half explains, Helion and Acheron meant nearly the same: "Heli-on is the Sun in the highest" (Helios, Heli-on, the "most high"); "and Acheron is 32 deg. above the pole, and 32 below it, the allegorical river being thus supposed to touch the northern horizon in the latitude of 32 degrees. The vast concave, that is for ever hidden from our sight and which surrounded the southern pole, being therefore called the PIT, while observing, toward the Northern pole that a certain circuit in the heavens always appeared above the horizon -- they called it the Mountain. As Meru is the high abode of the Gods, these were said to ascend and descend periodically; by which (astronomically) the Zodiacal gods were meant, the passing of the original North Pole of the Earth to the South Pole of the heaven." "In that age," adds the author of that curious work, the "Sphinxiad" and of "Urania's Key to the Revelations" -- "at noon, the ecliptic would be parallel with the meridian, and part of the Zodiac would descend from the North Pole to the north horizon; crossing the eight coils of the Serpent (eight sidereal years, or over 200,000 solar years), which would seem like an imaginary ladder with eight staves reaching from the earth up to the pole, i.e., the throne of Jove. Up this ladder, then, the Gods, i.e., the signs of the Zodiac, ascended and descended. (Jacob's ladder and the angels) . . . . It is more than 400,000 years since the Zodiac formed the sides of this ladder." . . . .

This is an ingenious explanation, even if it is not altogether free from occult heresy. Yet it is nearer the truth than many of a more scientific and especially theological character. As just said, the Christian trinity was purely astronomical from its beginning, which made Rutilius say -- of those who euhemerized it -- "Judaea gens, radix stultorum."

But the profane, and especially the Christian fanatics, ever in search of scientific corroboration for their dead-letter texts, will persist in seeing in the celestial pole the true Serpent of Genesis, Satan, the Enemy of mankind, instead of what it is -- a cosmic metaphor. When the gods are said to forsake the earth, it does not only mean the gods, protectors and instructors, but also the minor gods -- the regents of the Zodiacal signs. Yet, the former, as actual and existing Entities which gave birth to, nursed, and instructed mankind in its early youth, appear in every Scripture, in that of the Zoroastrians as much as in the Hindu Gospels. Ormazd, or Ahura-Mazda, the "Lord of Wisdom," is the synthesis of the Amshaspends (or Amesha-Spenta -- "Immortal Benefactors"),* the "Word," however, or the Logos and its six highest aspects in Mazdyanism. These "Immortal Benefactors" are described in Zamyad yasht as the "Amesha-Spentas, the shining, having efficacious eyes, great, helpful . . . . imperishable and pure which are all seven of like mind, like speech, all seven doing alike . . . . which are the creators and destroyers of the creatures of Ahura-Mazda, their creators and overseers, their protectors and rulers . . . ."

These few lines alone indicate the dual and even the triple character of the Amshaspends, our Dhyan-Chohans or the "Serpents of Wisdom." They are identical with, and yet separate from Ormazd (Ahura-Mazda). They are also the Angels of the Stars of the Christians -- the Stary-azatas of the Zoroastrians -- or again the seven planets (including the sun) of every religion.** The epithet -- "the shining having efficacious eyes" -- proves it. This on the physical and sidereal planes. On the spiritual, they are the divine powers of Ahura-Mazda; but on the astral or psychic plane again, they are the "Builders," the "watchers," the Pitar (fathers), and the first Preceptors of mankind.

When mortals shall have become sufficiently spiritualised, there will be no more need of forcing them into a correct comprehension of ancient Wisdom. Men will know then, that there never yet was a great World-reformer, whose name has passed into our generation, who (a) was not a direct emanation of the LOGOS (under whatever name known to us), i.e., an essential incarnation of one of "the seven," of the "divine Spirit who is sevenfold"; and (b) who had not appeared before, during the past Cycles. They will recognise, then, the cause which produces in history and chronology certain riddles of the ages; the reason why, for instance, it is impossible for them to assign any reliable date to Zoroaster, who is found multiplied by twelve and fourteen in the Dabistan; why the Rishis and Manus are so mixed up in their numbers and individualities; why Krishna and Buddha speak of themselves as re-incarnations, i.e., Krishna is identified with the Rishi Narayana, and Gautama gives a series of his previous births; and why the former, especially, being "the very supreme Brahma," is yet called Amsamsavatara -- "a part of a part" only of the Supreme on Earth. Finally, why Osiris is a great God, and at the same time a "prince on Earth," who reappears in Thoth-Hermes, and why Jesus (in Hebrew, Joshua) of Nazareth is recognised, cabalistically, in Joshua, the Son of Nun, as well as in other personages. The esoteric doctrine explains it by saying that each of these (as many others) had first appeared on earth as one of the seven powers of the LOGOS, individualized as a God or "Angel" (messenger); then, mixed with matter, they had re-appeared in turn as great sages and instructors who "taught the Fifth Race," after having instructed the two preceding races, had ruled during the Divine Dynasties, and had finally sacrificed themselves, to be reborn under various circumstances for the good of mankind, and for its salvation at certain critical periods; until in their last incarnations they had become truly only "the parts of a part" on earth, though de facto the One Supreme in Nature.

This is the metaphysics of Theogony. And, as every "Power" among the SEVEN has (once individualized) in his charge one of the elements of creation, and rules over it,* hence the many meanings in every symbol, which, unless interpreted according to the esoteric methods, generally lead to an inextricable confusion.

Does the Western Kabalist -- generally an opponent of the Eastern Occultist -- require a proof? Let him open Eliphas Levi's Histoire de la Magic," p. 53, and carefully examine his "Grand Symbole Kabalistique" of the Zohar. He will find, on the engraving given, a white man standing erect and a black woman upside down, i.e., standing on her head, her legs passing under the extended arms of the male figure, and protruding behind his shoulders, while their hands join at an angle on each side. Eliphas Levi makes of it, God and Nature; or God, "light," mirrored inversely in "Nature and Matter," darkness. Kabalistically and symbolically he is right; but only so far as emblematical cosmogony goes. Nor has he invented the symbol any more than the Kabalists have: the two figures in white and black stone have existed in the temples of Egypt from time immemorial -- agreeably to tradition; and historically -- ever since the day of King Cambyses, who personally saw them. Therefore the symbol must have been in existence since nearly 2,500 years ago. This, at the very least, for that Persian sovereign, who was a son of Cyrus the Great, succeeded his father in the year 529 B.C. These figures were the two Kabiri personifying the opposite poles. Herodotus (Thalia, No. 77) tells posterity that when Cambyses entered the temple of the Kabirim, he went into an inextinguishable fit of laughter, on perceiving what he thought a man erect and a woman standing on the top of her head before him. These were the poles, however, whose symbol was intended to commemorate "the passing of the original North Pole of the Earth to the South Pole of the Heaven," as perceived by Mackey.* But they represented also the poles inverted, in consequence of the great inclination of the axis, bringing each time as a result the displacement of the Oceans, the submersion of the polar lands, and the consequent upheaval of new continents in the equatorial regions, and vice versa. These Kabirim were the "Deluge" gods.

This may help us to get at the key of the seemingly hopeless confusion among the numbers of names and titles given to one and the same gods, and classes of gods. Faber showed already, at the beginning of this century, the identity of the Corybantes, Curetes, Dioscuri, Anactes, Dii Magni, Idei Dactyli, Lares, Penates, Manes,** Titans, and Aletae with the KABIRI. And we have shown that the latter were the same as the Manus, the Rishis and our Dhyan Chohans, who incarnated in the Elect of the Third and Fourth Races. Thus, while in Theogony the Kabiri-Titans were seven great gods: cosmically and astronomically the Titans were called Atlantes, because, perhaps, as Faber says, they were connected

[[Footnote(s)]] -------------------------------------------------
* Who adds that the Egyptians had various ways of representing the angles of the Poles. Also in Perry's View of the Levant there is "a figure representing the South Pole of the Earth in the constellation of the Harp," in which the poles appear like two straight rods, surmounted with hawks' wings, but they were also often represented as serpents with heads of hawks, one at each end.

** Faber and Bishop Cumberland would make them all the later pagan personifications, as the former writer has it, of "the Noetic Ark, and no other than the Patriarch (Noah) and his family" (!) See his "Kabiri," Vol. I., 136; because, we are told, "after the Deluge in commemoration of the event, the pious Noachidae had established a religious festival, which was, later on, corrupted by their impious descendants; demons or hero-gods; and at length unblushing obscenity usurped the name and garb of religion" (Vol. I., p. 10.). Now this is indeed putting an extinguisher upon the human reasoning powers, not only of antiquity, but even of our present generations. Reverse the statement, and explain after the words "Noah and his family" that what is meant by that patriarch and family is simply the Jewish version of a Samothracian mystery, of Saturn, or Kronos-Sadic and his Sons, and then we may say Amen.(a) with At-al-as "the divine Sun," and (b) with tit "the deluge." But this, if true, is only the exoteric version. Esoterically, the meaning of their symbols depends on the appellation, or title, used. The seven mysterious, awe-inspiring great gods -- the Dioscuri,* the deities surrounded with the darkness of occult nature -- become the Idei (or Idaeic finger) with the adept-healer by metals. The true etymology of the name lares (now signifying "ghosts") must be sought in the Etruscan word "lars," "conductor," "leader." Sanchoniathon translates the word Aletae as fire worshippers, and Tabor believes it derived from Al-Orit, "the god of fire." Both are right, as in both cases it is a reference to the Sun (the highest God), toward whom the planetary gods "gravitate" (astronomically and allegorically) and whom they worship. As Lares, they are truly the Solar Deities, though Faber's etymology, who says that "lar" is a contraction of "El-Ar," the solar deity, is not very correct. They are the "lares," the conductors and leaders of men. As Aletae, they were the seven planets -- astronomically; and as Lares, the regents of the same, our protectors and rulers -- mystically. For purposes of exoteric or phallic worship, as also cosmically, they were the Kabiri, their attributes being recognised in these two capacities by the name of the temples to which they respectively belonged, and those of their priests. They all belonged, however, to the Septenary creative and informing groups of Dhyan Chohans. The Sabeans, who worshipped the "regents of the Seven planets" as the Hindus do their Rishis, held Seth and his son Hermes (Enoch or Enos) as the highest among the planetary gods. Seth and Enos were borrowed from the Sabeans and then disfigured by the Jews (exoterically); but the truth can still be traced about them even in Genesis.** Seth is the "progenitor" of those early men of the Third Race in whom the "Planetary" angels had incarnated -- a Dhyan Chohan himself, who belonged to the informing gods; and Enos (Hanoch or Enoch) or Hermes, was said to be his son -- because it was a generic name for all the early Seers ("Enoichion"). Thence the worship. The Arabic writer Soyuti says that the earliest records mention Seth, or Set, as the founder of Sabeanism; and therefore that the pyramids which embody the planetary system were regarded as the place of sepulchre of both Seth and Idris (Hermes or Enoch), (See Vyse, "Operations," Vol. II., p. 358); that thither Sabeans proceeded on pilgrimage, and chanted prayers seven times a day, turning to the North (the Mount Meru, Kaph, Olympus, etc., etc.) (See Palgrave, Vol. II., p. 264). Abd Allatif says curious things about the Sabeans and their books. So does Eddin Ahmed Ben Yahya, who wrote 200 years later. While the latter maintains "that each pyramid was consecrated to a star" (a star regent rather), Abd Allatif assures us "that he had read in Sabean books that one pyramid was the tomb of Agathodaemon and the other of Hermes" (Vyse, Vol. II., p. 342). "Agathodaemon was none other than Seth, and, according to some writers, Hermes was his son," adds Mr. Staniland Wake in "The Great Pyramid," p. 57.

Thus, while in Samothrace and the oldest Egyptian temples they were the great Cosmic Gods (the seven and the forty-nine Sacred Fires), in the Grecian fanes their rites became mostly phallic, therefore to the profane, obscene. In the latter case they were 3 and 4, or 7 -- the male and female principles -- (the crux ansata); this division showing why some classical writers held that they were only three, while others named four. And these were -- the Kabiri -- Axieros (in his female aspect, Demeter); Axio-Kersa (Persephone)*; Axiokersos (Pluto or Hades); and Kadmos or Kadmilos (Hermes -- not the ithyphallic Hermes mentioned by Herodotus (II. 51) but "he of the sacred legend," explained only during the Samothracian mysteries). This identification, due, according to the Scholiast Apollon (Rh. I. 217), to an indiscretion of Mnaseas, is none at all, as names alone do not reveal much. There were still others again who maintained, being as right in their way, that there were only two Kabiri. These were, esoterically, the two Dioscuri, Castor and Pollux, and exoterically, Jupiter and Bacchus. The two personified the terrestrial poles, geodesically; the terrestrial, and the pole of the heavens -- astronomically, as also the physical and the spiritual man. The story of Semele and Jupiter and the birth of Bacchus, the Bimater, with all the circumstances attending it, needs only to be read esoterically to understand the allegory. The parts played in the event by the fire, water, earth, etc., in the many versions, will show how "the father of the gods" and the "merry God of the wine" were also made to personify the two terrestrial Poles. The telluric, metalline, magnetic, electric and the fiery elements are all so many allusions and references to the cosmic and astronomic character of the diluvian tragedy. In astronomy, the poles are indeed the "heavenly measure" (vide note supra); and so are the Kabiri Dioscuri, as will be shown, and the Kabiri-Titans, to whom Diodorus ascribes the invention of fire* and the art of manufacturing iron. Moreover, Pausanias shows that the original Kabiric deity was Prometheus. (I. ix. p. 751.)

But the fact that, astronomically, the Titans-Kabirim were also the generators and regulators of the seasons, and cosmically the great Volcanic Energies, the gods presiding over all the metals and terrestrial works, does not prevent them from being, in their original divine characters, the beneficent Entities who, symbolized in Prometheus, brought light to the world, and endowed humanity with intellect and reason. They are pre-eminently in every theogony -- especially in the Hindu -- the sacred divine fires, 3, 7, or 49, according as the allegory demands it. Their very names prove it, as they are the Agni-putra (Sons of the Fire) in India, and the genii of the fire under numerous names in Greece and elsewhere. Welcker, Maury, and now Decharme, show the name Kabeiron meaning "the powerful through fire," from the Greek word [[kaio]] "to burn." The Semitic Kabirim, "the powerful, the mighty, and the great," answering to the Greek [[megaloi dunatoi]], are later epithets. They were universally worshipped, and their origin is lost in the night of time. Yet whether propitiated in Phrygia, Phoenicia, the Troad, Thrace, Egypt, Lemnos or Sicily, their cult was always connected with fire; their temples ever built in the most volcanic localities, and in exoteric worship they belonged to Chthonian divinities. Therefore Christianity has made of them infernal gods.

They are truly "the great, beneficent and powerful Gods," as Cassius Hermone calls them (See Macrob. Sat. I., iii., c. 4, p. 376). At Thebes, Kore and Demeter, the Kabirim, had a sanctuary (Pausan. IX. 22; 5), and at Memphis, the Kabiri had a temple so sacred, that none, excepting the priests, were suffered to enter their holy precincts (Herodotus I. ii., c. 37). But we must not lose sight, at the same time, of the fact that the title of Kabiri was a generic one; that the Kabiri (the mighty gods as well as mortals), were of both sexes, as also terrestrial, celestial and kosmic. That, while in their later capacity of the Rulers of sidereal and terrestrial powers, a purely geological phenomenon (as it is now regarded) was symbolized in the persons of those rulers, they were also, in the beginning of times, the rulers of mankind. When incarnated as Kings of the "divine Dynasties," they gave the first impulse to civilizations, and directed the mind with which they had endued men to the invention and perfection of all the arts and sciences. Thus the Kabiri are said to have appeared as the benefactors of men, and as such they lived for ages in the memory of nations. To them -- the Kabiri or Titans -- is ascribed the invention of letters (the Devanagari, or the alphabet and language of the gods), of laws and legislature; of architecture, as of the various modes of magic, so-called; and of the medical use of plants. Hermes, Orpheus, Cadmus, Asclepius, all those demi-gods and heroes, to whom is ascribed the revelation of sciences to men, and in whom Bryant, Faber, Bishop Cumberland, and so many other Christian writers -- too zealous for plain truth --would force posterity to see only pagan copies of one and sole prototype, named Noah -- are all generic names.

It is the Kabiri who are credited with having revealed, by producing corn or wheat, the great boon of agriculture. What Isis-Osiris, the once living Kabiria, has done in Egypt, that Ceres is said to have done in Sicily; they all belong to one class.

That the Serpents were ever the emblems of wisdom and prudence is again shown by the caduceus of Mercury, one with Thot, the god of wisdom, with Hermes, and so on. The two serpents, entwined around the rod, are phallic symbols of Jupiter and other gods who transformed themselves into snakes for purposes of seducing goddesses -- but only in the unclean fancies of profane symbologists. The serpent has ever been the symbol of the adept, and of his powers of immortality and divine knowledge. Mercury in his psychopompic character, conducting and guiding with the caduceus the souls of the dead to Hades and even raising the dead to life with it, is simply a very transparent allegory. It shows the dual power of the Secret Wisdom: the black and the white magic. It shows this personified Wisdom guiding the Soul after death, and its power to call to life that which is dead -- a very deep metaphor if one thinks over its meaning. Every people of antiquity reverenced this symbol, with the exception of Christians, who chose to forget the brazen Serpent of Moses, and even the implied acknowledgment of the great wisdom and prudence of the Serpent by Jesus himself, "Be ye wise as serpents and harmless as doves." The Chinese, one of the oldest nations of our Fifth Race, made of it the emblem of their Emperors, who are thus the degenerate successors of the "Serpents" or Initiates, who ruled the early races of the Fifth Humanity. The Emperor's throne is the "Dragon's Seat," and his dresses of State are embroidered with the likeness of the Dragon. The aphorisms in the oldest books of China, moreover, say plainly that the "Dragon" is a human, albeit divine, Being. Speaking of the "Yellow Dragon," the chief of the others, the Twan-ying-t'u, says: "His wisdom and virtue are unfathomable . . . he does not go in company and does not live in herds (he is an ascetic). He wanders in the wilds beyond the heavens. He goes and comes, fulfilling the decree (Karma); at the proper seasons if there is perfection he comes forth, if not he remains (invisible).". . . And Kon-fu-tyu is made to say by Lu-lan, "The Dragon feeds in the pure water of Wisdom and sports in the clear waters of Life."



Now Atlantis and the Phlegyan isle are not the only record that is left of the deluge. China has also her tradition and the story of an island or continent, which it calls Ma-li-ga-si-ma, and which Kaempfer and Faber spell "Maurigosima," for some mysterious phonetic reasons of their own. Kaempfer, in his "Japan" (Appendix, p. 13), gives the tradition: The island, owing to the iniquity of its giants, sinks to the bottom of the ocean, and Peiru-un, the king, the Chinese Noah, escapes alone with his family owing to a warning of the gods through two idols. It is that pious prince and his descendants who have peopled China. The Chinese traditions speak of the divine dynasties of Kings as much as those of any other nations.

At the same time there is not an old fragment but shows belief in a multiform and even multigeneric evolution -- spiritual, psychic, intellectual and physical -- of human beings, just as given in the present work. A few of these claims have now to be considered.

Our races -- they all show -- have sprung from divine races, by whatever name they are called. Whether we deal with the Indian Rishis or Pitris; with the Chinese Chim-nang and Tchan-gy -- their "divine man" and demi-gods; with the Akkadian Dingir and Mul-lil -- the creative god and the "Gods of the ghost-world"; with the Egyptian Isis-Osiris and Thot; with the Hebrew Elohim, or again with Manco Capac and his Peruvian progeny -- the story varies nowhere. Every nation has Amshaspends* (six exoterically), ten and seven Chaldean Anedots, ten and seven Sephiroth, etc., etc. One and all have been derived from the primitive Dhyan-Chohans of the Esoteric doctrine, or the "Builders" of the Stanzas (Book I.). From Manu, Thot-Hermes, Oannes-Dagon, and Edris-Enoch, down to Plato and Panadores, all tell us of seven divine Dynasties, of seven Lemurian, and seven Atlantean divisions of the Earth; of the seven primitive and dual gods who descend from their celestial abode* and reign on Earth, teaching mankind Astronomy, Architecture, and all the other sciences that have come down to us. These Beings appear first as "gods" and Creators; then they merge in nascent man, to finally emerge as "divine-Kings and Rulers." But this fact has been gradually forgotten. As Bosuage shows, the Egyptians themselves confessed that science flourished in their country only since Isis-Osiris, whom they continue to adore as gods, "though they had become Princes in human form." And he adds of Osiris-Isis (the divine androgyne: -- "It is said that this Prince (Isis-Osiris) built cities in Egypt, stopped the overflowing of the Nile; invented agriculture, the use of the vine, music, astronomy, and geometry."

When Abul-Feda says in his "Historia Anteislamitica" (Fleisher, p. 16) that the Sabean language was established by Seth and Edris (Enoch) -- he means by "Sabean language" astronomy. In the "Melelwa Nohil" (MS. 47 in Nic. Cat.) Hermes is called the disciple of Agathodaemon. And in another account (See Col. Vyse's 2nd Vol. of the "Pyramids of Ghizeh," p. 364, MS. 785, Uri's Cat.) Agathodaemon is mentioned as a "King of Egypt." Celepas Geraldinus gives curious traditions about Henoch. He calls him the "divine giant." In the "Book of the various names of the Nile," the same author (the historian Ahmed-Ben-Yusouf Eltiphas) tells us of the belief among the Semitic Arabs that Seth (become later the Egyptian Typhon, Set), had been one of the seven angels (or Patriarchs in the Bible): then he became a mortal and Adam's son, after which he communicated the gift of prophecy and astronomical science to Jared, who passed it to his son Henoch. But Henoch (Idris) "the author of thirty books, was Sabaean by origin" (i.e., belonging to the Saba, "a Host"); "having established the rites and ceremonies of primitive worship, he went to the East, where he constructed 140 cities, of which Edessa was the least important, then returned to Egypt where he became its King." Thus, he is identified with Hermes. But there were five Hermes -- or rather one, who appeared -- as some Manus and Rishis did -- in several different characters. In the Burham-i-Kati he is mentioned as "Hormig," a name of the planet Mercury or Budha; and Wednesday was sacred both to Hermes and Thot. The Hermes of Oriental tradition, worshipped at Phineata and said to have fled after the death of Argus into Egypt, civilized it under the name of Thoth. But under whichever of these characters, he is always credited with having transferred all the sciences from latent to active potency, i.e., with having been the first to teach magic to Egypt and to Greece, before the days of Magna Graecia, and when the Greeks were not even Hellenes.

Not only Herodotus -- the "father of History" -- tells us of the marvellous dynasties of gods that preceded the reign of mortals, followed by the dynasties of demi-gods, Heroes, and finally men, but the whole series of classics support him; Diodorus, Eratosthenes, Plato, Manetho, etc., etc., repeat the same, and never vary the order given.

"It is, indeed," as Creuzer shows: --

"From the spheres of the stars wherein dwell the gods of light that wisdom descends to the inferior spheres." "In the system of the ancient priests (Hierophants and Adepts) all things without exception, gods, the genii, manes (souls), the whole world, are conjointly developed in Space and duration. The pyramid may be considered as the symbol of this magnificent hierarchy of Spirits. . . . "*

There were more efforts made by the modern historians (French Academicians, like Renan, chiefly) to suppress truth by ignoring the ancient annals of divine Kings, than is strictly consistent with honesty. But M. Renan could never be more unwilling than was Eratosthenes 260 years B.C. to accept the unpalatable fact; and yet the latter found himself obliged to recognise its truth. For this, the great astronomer is treated with great contempt by his colleagues 2,000 years later. Manetho became with them "a superstitious priest born and bred in the atmosphere of other lying priests of Heliopolis" (Freret). "All those historians and priests," justly remarks the demonologist, de Mirville, "so veracious when repeating stories of human kings and men, suddenly become extremely suspicious no sooner do they go back to their gods." . . . But there is the synchronistic table of Abydos, which, thanks to the genius of Champollion, has now vindicated the good faith of the priests of Egypt (Manetho's above all), and that of Ptolemy. In the Turin papyrus, the most remarkable of all, in the words of the Egyptologist, de Rouge: --

". . . Champollion, struck with amazement, found that he had under his own eyes the whole truth. . . . It was the remains of a list of dynasties embracing the furthest mythoic times, or the REIGN OF THE GODS AND HEROES. . . . At the very outset of this curious papyrus we have to arrive at the conviction that so far back already as the period of Ramses, those mythic and heroical traditions were just as Manetho had transmitted them to us; we see figuring in them, as Kings of Egypt, the gods Seb, Osiris, Horus, Thoth-Hermes, and the goddess Ma, a long period of centuries being assigned to the reign of each of these." (Ann. de Philologie Chretienne, Vol. XXXII., p. 442).

The synchronistic tables of Manetho, besides the fact that they were disfigured by Eusebius for dishonest purposes, had never gone beyond Manetho. The chronology of the divine Kings and Dynasties, like that of the age of humanity, has ever been in the hands of the priests, and was kept secret from the profane multitudes.

Africa, as a continent, it is said, appeared before Europe did; nevertheless it appeared later than Lemuria and even the earliest Atlantis. That the whole region of what is now Egypt and the deserts was once upon a time covered with the sea, was known firstly through Herodotus, Strabo, Pliny, and all the Greeks; and, secondly, through geology. Abyssinia was once upon a time an island; and the Delta was the first country occupied by the pioneer emigrants who came with their gods from the North-east.

When was it? History is silent upon the subject. Fortunately we have the Dendera Zodiac, the planisphere on the ceiling of one of the oldest Egyptian temples, which records the fact. This Zodiac, with its mysterious three Virgos between the Lion and Libra, has found its OEdipus, who understood the riddle of these signs, and justified the truthfulness of those priests who told Herodotus that: -- (a) The poles of the Earth and the Ecliptic had formerly coincided; and (b) That even since their first Zodiacal records were commenced, the Poles have been three times within the plane of the Ecliptic, as the Initiates taught.

Bailly had not sufficient words at his command to express his surprise at the sameness of all such traditions about the divine races. "What are finally," he exclaims, "all those reigns of Indian Devas and Persian Peris? . . . . Or, those reigns and dynasties of the Chinese legends; those Tien-hoang or the Kings of Heaven, quite distinct from the Ti-hoang, the Kings on Earth, and the Gin-hoang the King's men, a distinction which is in perfect accord with that other one made by the Greeks and the Egyptians, in enumerating their dynasties of Gods, of demi-gods, and of mortals."*

"Now," says Panadoras, "it is before that time (Menes), that the reign of the seven gods who rule the world took place. It was during that period that those benefactors of humanity descended on Earth and taught men to calculate the course of the sun and moon by the twelve signs of the Ecliptic."

Nearly five hundred years before the actual era, Herodotus was shown by the priests of Egypt the statues of their human Kings and Pontiffs-piromis (the archi-prophets or Maha-Chohans of the temples), born one from the other (without the intervention of woman) who had reigned before Menes, their first human King. These statues, he says, were enormous colossi in wood, three hundred and forty-five in number, each of which had his name, his history and his annals. And they assured Herodotus* (unless the most truthful of historians, the "Father of History," is now accused of fibbing, just in this instance) that no historian could ever understand or write an account of these superhuman Kings, unless he had studied and learned the history of the three dynasties that preceded the human -- namely, the DYNASTIES OF THE GODS, that of demi-gods, and of the Heroes, or giants. These "three dynasties" are the three Races.**

Translated into the language of the Esoteric doctrine, these three dynasties would also be those of the Devas, of Kimpurushas, and of Danavas and Daityas -- otherwise gods, celestial spirits, and giants or Titans. "Happy are those who are born, even from the condition of gods, as men, in Bharata-Varsha!" exclaim the incarnated gods themselves, during the Third Root-Race. Bharata is India, but in this case it symbolized the chosen land in those days, and was considered the best of the divisions of Jambu-dwipa, as it was the land of active (spiritual) works par excellence; the land of initiation and of divine knowledge.

Can one fail to recognise in Creuzer great powers of intuition, when, being almost unacquainted with the Aryan Hindu philosophies, little known in his day, he wrote: --

"We modern Europeans feel surprised when hearing talk of the Spirits of the Sun, Moon, etc. But we repeat again, the natural good sense and the upright judgment of the ancient peoples, quite foreign to our entirely material ideas upon celestial mechanics and physical sciences . . . could not see in the stars and planets only that which we see: namely, simple masses of light, or opaque bodies moving in circuits in sidereal space, merely according to the laws of attraction or repulsion; but they saw in them living bodies, animated by spirits as they saw the same in every kingdom of nature. . . . This doctrine of spirits, so consistent and conformable to nature, from which it was derived, formed a grand and unique conception, wherein the physical, the moral, and the political aspects were all blended together . . . " ("Egypte," pp. 450 to 455.)
It is such a conception only that can lead man to form a correct conclusion about his origin and the genesis of everything in the universe -- of Heaven and Earth, between which he is a living link. Without such a psychological link, and the feeling of its presence, no science can ever progress, and the realm of knowledge must be limited to the analysis of physical matter only.

Occultists believe in "spirits," because they feel (and some see) themselves surrounded on every side by them.* Materialists do not. They live on this earth, just as, in the world of insects and even of fishes, some creatures live surrounded by myriads of their own genus, without seeing, or so much as sensing them.**

Plato is the first sage among the classics who speaks at length of the divine Dynasties, and locates them on a vast continent which he calls Atlantis. Bailly was not the first nor last to believe the same, and he had been preceded and anticipated in this theory by Father Kircher. This learned Jesuit writes in "OEdipus AEgyptiacus" (Vol. I., p. 70): --

"I confess, for a long time I had regarded all this (dynasties and the Atlantis) as pure fables (meras nugas) to the day when, better instructed in Oriental languages, I judged that all those legends must be, after all, only the development of a great truth. . . . ."

As de Rougemont shows, Theopompus, in his Meropis, made the priests of Phrygia and Asia Minor speak exactly as the priests of Sais did when they revealed to Solon the history and fate of Atlantis. According to Theopompus, it was a unique continent of an indefinite size, and containing two countries inhabited by two races -- a fighting, warrior race, and a pious, meditative race,* which Theopompus symbolizes by two cities.** The pious "city" was continually visited by the gods; the belligerent "city" was inhabited by various beings invulnerable to iron, liable to be mortally wounded only by stone and wood."*** De Rougemont treats this as a pure fiction of Theopompus ("Peuple Primitif," vol. iii. 157) and even sees a fraud (supercherie) in the assertion of the Saitic priests. This was denounced by the "Demonologists" as illogical. In the words of De Mirville: -- "A supercherie which was based on a belief, the product of faith of the whole antiquity; a supposition which yet gave its name to a whole mountain chain (the Atlas); which specified with the greatest precision a topographical region (by placing some of its lands at a small distance from Cadiz and the strait of Calpetus), which prophesied, 2,000 years before Columbus, the great trans-oceanic land situated beyond that Atlantis and which "is reached" it said -- "by the islands not of the blessed, but of the good spirits [[eudaimonia]] (our 'Iles Fortunees') -- such a supposition can never be an universal chimera." (A word on "Atlantis," p. 29.)

It is certain that, whether "chimera" or reality, the priests of the whole world had it from one and the same source: the universal tradition about the third great continent which perished some 850,000 years ago.* A continent inhabited by two distinct races; distinct physically and especially morally; both deeply versed in primeval wisdom and the secrets of nature; mutually antagonistic in their struggle, during the course and progress of their double evolution. Whence even the Chinese teachings upon the subject, if it is but a fiction? Have they not recorded the existence once upon a time of a holy island beyond the sun (Tcheou), and beyond which were situated the lands of the immortal men? (See de Rougemont, ibid.) Do they not still believe that the remnants of those immortal men -- who survived when the holy island had become black with sin and perished -- have found refuge in the great desert of Gobi, where they still reside invisible to all, and defended from approach by hosts of Spirits?

"If one has to lend ear to traditions," writes the very unbelieving Boulanger, ("Regne des Dieux," Introduction) . . . "the latter place before the reign of Kings, that of the Heroes and demi-gods; and still earlier and beyond they place the marvellous reign of the gods and all the fables of the golden age. . . . One feels surprised that annals so interesting should have been rejected by almost all our historians. And yet the ideas communicated by them were once universally admitted and revered by all the peoples; not a few revere them still, making them the basis of their daily life. Such considerations seem to necessitate a less hurried judgment. . . . The ancients, from whom we hold these traditions, which we accept no longer because we do not understand them now, must have had motives for believing in them furnished by their greater proximity to the first ages, and which the distance that separates us from them refuses to us . . . . Plato in his fourth book of Laws, says that, long before the construction of the first cities, Saturn had established on earth a certain form of government under which man was very happy. As it is the golden age he refers to, or to that reign of gods so celebrated in ancient fables . . . . let us see the ideas he had of that happy age, and what was the occasion he had to introduce this fable into a treatise on politics. According to Plato, in order to obtain clear and precise ideas on royalty, its origin and power, one has to turn back to the first principles of history and tradition. Great changes, he says, have occurred in days of old, in heaven and on earth, and the present state of things is one of the results (Karma). Our traditions tell us of many marvels, of changes that have taken place in the course of the Sun, of Saturn's reign, and of a thousand other matters that remained scattered about in human memory; but one never hears anything of the EVIL which has That evil, Plato seems to see in the sameness or consubstantiality of the natures of the rulers and the ruled, for he says that long before man built his cities, in the golden age, there was naught but happiness on earth, for there were no needs. Why? Because Saturn, knowing that man could not rule man, without injustice filling forthwith the universe through his whims and vanity, would not allow any mortal to obtain power over his fellow creatures. To do this the god used the same means we use ourselves with regard to our flocks. We do not place a bullock or a ram over our bullocks and rams, but give them a leader, a shepherd, i.e., a being of a species quite different from their own and of a superior nature. It is just what Saturn did. He loved mankind and placed to rule over it no mortal King or prince but -- "Spirits and genii [[daimones]] of a divine nature more excellent than that of man."

It was god, the Logos (the synthesis of the Host) who thus presiding over the genii, became the first shepherd and leader of men.* When the world had ceased to be so governed and the gods retired, "ferocious beasts devoured a portion of mankind." "Left to their own resources and industry, inventors then appeared among them successively and discovered fire, wheat, wine; and public gratitude deified them . . . ."("De Legibus" 1, iv.; in Crit. and in Politic).

And mankind was right, as fire by friction was the first mystery of nature, the first and chief property of matter that was revealed to man.

"Fruits and grain, unknown to Earth to that day, were brought by the 'Lords of Wisdom' for the benefit of those they ruled -- from other lokas (spheres). . . " say the Commentaries. Now: "The earliest inventions (?) of mankind are the most wonderful that the race has ever made. . . The first use of fire, and the discovery of the methods by which it can be kindled; the domestication of animals; and, above all, the processes by which the various cereals were first developed out of some wild grasses (?) -- these are all discoveries with which, in ingenuity and in importance, no subsequent discoveries may compare. They are all unknown to history -- all lost in the light of an EFFULGENT DAWN." ("Unity of Nature," Argyll.)

This will be doubted and denied in our proud generation. But if it is asserted that there are no grains and fruits unknown to earth, then we may remind the reader that wheat has never been found in the wild state: it is not a product of the earth. All the other cereals have been traced to their primogenital forms in various species of wild grasses, but wheat has hitherto defied the efforts of botanists to trace it to its origin. And let us bear in mind, in this connection, how sacred was that cereal with the Egyptian priests; wheat being placed even with their mummies, and found thousands of years later in their coffins. Remember: -- "The servants of Horus glean the wheat in the field of Aanroo. . . . wheat seven cubits high." ("Book of the Dead," chap. xcix., 33; and clvi., 4.)* The reader is referred to Stanza VII., Verse 3, Book I., wherein this verse is explained in another of its meanings, and also to the "Book of the Dead," chap. cix., v. 4 and 5.

"I am the Queen of these regions," says the Egyptian Isis; "I was the first to reveal to mortals the mysteries of wheat and corn. . . . I am she who rises in the constellation of the dog . . . (Dog-star) . . . . Rejoice, O Egypt! thou who wert my nurse." (Book I., chap. XIV.**

Sirius was called the dog-star. It was the star of Mercury or Budha, called the great instructor of mankind, before other Buddhas.

The book of the Chinese Y-King, attributes the discovery of agriculture to "the instruction given to men by celestial genii."

"Woe, woe to the men who know nought, observe nought, nor will they see. . . . They are all blind*** since they remain ignorant how much the world is full of various and invisible creatures which crowd even in the most sacred places" (Zohar, Part I., col. 177.)

The "Sons of God" have existed and do exist. From the Hindu Brahmaputras and Manasaputras (Sons of Brahma and Mind-born sons) down to the B'ne-aleim of the Jewish Bible, the faith of the centuries and universal tradition force reason to yield to such evidence. Of what value is independent criticism so called, or "internal evidence" (based usually on the respective hobbies of the critics), in the face of the universal testimony, which never varied throughout the historical cycles? Read esoterically the sixth chapter of Genesis, which repeats the statements of the Secret Doctrine, only changing slightly its form, and drawing a different conclusion which clashes even with the Zohar. "There were giants in the earth in those days; and also after that when 'the Sons of God' (b'ne-aleim) "came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown" (or giants).*

What does this sentence "and also after that" signify unless it means when explained: "There were giants in the earth BEFORE, i.e., before the sinless sons of the Third Race; and also after that when other sons of God, lower in nature, inaugurated sexual connection on earth (as Daksha did, when he saw that his Manasaputras would not people the earth)"? And then comes a long break in this chapter vi. of Genesis, between verses 4 and 5. For surely, it was not in or through the wickedness of the "mighty men" . . . . men of renown, among whom is placed Nimrod the "mighty hunter before the Lord," that "god saw that the wickedness of man was great," nor in the builders of Babel, for this was after the Deluge; but in the progeny of the giants who produced monstra quaedam de genere giganteo, monsters from whence sprang the lower races of men, now represented on earth by a few miserable dying-out tribes and the huge anthropoid apes.

And if we are taken to task by theologians, whether Protestant or Roman Catholic, we have only to refer them to their own literal texts. The above quoted verse was ever a dilemma, not alone for the men of science and Biblical scholars, but also for priests. For, as the Rev. Father Peronne puts it: -- "Either they (the B'ne-aleim) were good angels, and in such case how could they fall? Or they were bad (angels) and in this case could not be called b'ne-aleim, the "sons of God." (Praelectiones theol. ch. ii.) This Biblical riddle -- "the real sense of which no author has ever understood," as candidly confessed by Fourmont** -- can only be explained by the Occult doctrine, through the Zohar to the Western, and the Book of Dzyan to the Eastern. What the former says we have seen; what the Zohar tells us is this: B'ne-aleim was a name common to the Malachim (the good Messengers) and to the Ischin ("the lower angels") (Rabbi Parcha).

We may add for the benefit of the demonologists that their Satan, "the adversary," is included in Job among the sons of God or b'ne-aleim who visit their father." (Chapter i.) But of this later on.

Now the Zohar says that the Ischin, the beautiful B'ne-aleim, were not guilty, but mixed themselves with mortal men because they were sent on earth to do so. (Book of Ruth and Schadash; fol. 63, col. 3; Amsterdam edition). Elsewhere the same volume shows these b'ne-aleim belonging to the tenth sub-division of the "Thrones" (Zohar, part iii., col. 113. But see also 1st vol. 184). It also explains that the Ischin, "men-spirits," viri spirituales, now that men can see them no longer, help magicians to produce, through their science, homunculi which are not small men but "men smaller (in the sense of inferiority) than men." Both show themselves under the form that the Ischin had then, i.e., gaseous and ethereal. Their chief is Azazel.

But Azazel, whom the Church dogma will associate with Satan, is nothing of the kind. Azazel is a mystery, as explained elsewhere, and it is so expressed in Maimonides, "In More Nevochim" (chapter xxvi., p. 8). "There is an impenetrable mystery in the narrative concerning Azazel." And so there is, as Lanci, a librarian to the Vatican and one who ought to know, says -- we have quoted him before -- that "this venerable divine name (nome divino e venerabile) has become through the pen of Biblical scholars, a devil, a wilderness, a mountain, and a he-goat" (Sagra Scrittura). Therefore it seems foolish to derive the name as Spencer does, from Ajal (separated) and El (god), hence "one separated from God," the DEVIL. In the Zohar, Azazel is rather the Sacrificial victim than the "formal adversary of Jehovah," as Spencer would have it (II., pp. 14, 29).

The amount of malicious fancy and fiction bestowed on that "Host" by various fanatical writers is quite extraordinary. Azazel and his "host" are simply the Hebrew "Prometheus," and ought to be viewed from the same standpoint. The Zohar shows the Ischin chained on the mountain in the desert, allegorically; thus simply alluding to those "spirits" as being chained to the earth during the cycle of incarnation. Azazel (or Azaziel) is one of the chiefs of the "transgressing" angels in Enoch, who descending upon Ardis, the top of Mount Armon, bound themselves by swearing loyalty to each other. It is said that Azaziel taught men to make swords, knives, shields, to fabricate mirrors (?) to make one see what is behind him (viz., "magic mirrors"). Amazarak taught all the sorcerers and dividers of roots; Amers taught the solution of magic; Barkayal, astrology; Akibeel, the meaning of portents and signs; Tamial, astronomy; and Asaradel taught the motion of the moon. "These seven were the first instructors of the Fourth man" (i.e., of the Fourth Race). But why should allegory be always understood as meaning all that its dead-letter expresses? It is the symbolical representation of the great struggle between divine wisdom, nous, and its earthly reflection, Psuche, or between Spirit and Soul, in Heaven and on Earth. In Heaven --because the divine MONAD had voluntarily exiled itself therefrom, to descend, for incarnating purposes, to a lower plane and thus transform the animal of clay into an immortal god. For, as Eliphas Levi tells us, "the angels aspire to become men; for the perfect man, the man-god, is above even angels." On Earth -- because no sooner had Spirit descended than it was strangled in the coils of matter.

Strange to say, the Occult teaching reverses the characters; it is the anthropomorphous archangel with the Christians, and the man-like God with the Hindus, which represent matter in this case; and the Dragon, or Serpent, Spirit. Occult symbolism furnishes the key to the mystery; theological symbolics conceal it still more. For the former explains many a saying in the Bible and even in the New Testament which have hitherto remained incomprehensible; while the latter, owing to its dogma of Satan and his rebellion, has belittled the character and nature of its would-be infinite, absolutely perfect god, and created the greatest evil and curse on earth -- belief in a personal Devil. This mystery is opened with the key to its metaphysical symbolism now restored; while that of theological interpretation shows the gods and the archangels standing as symbols for the dead letter or dogmatic religions, and as arrayed against the pure truths of Spirit, naked and unadorned with fancy.

Many were the hints thrown out in this direction in "Isis Unveiled," and a still greater number of references to this mystery may be found scattered throughout these volumes. To make the point clear once for all: that which the clergy of every dogmatic religion -- pre-eminently the Christian -- points out as Satan, the enemy of God, is in reality, the highest divine Spirit -- (occult Wisdom on Earth) -- in its naturally antagonistic character to every worldly, evanescent illusion, dogmatic or ecclesiastical religions included. Thus, the Latin Church, intolerant, bigoted and cruel to all who do not choose to be its slaves; the Church which calls itself the bride of Christ, and the trustee at the same time of Peter, to whom the rebuke of the Master "get thee behind me Satan" was justly addressed; and again the Protestant Church which, while calling itself Christian, paradoxically replaces the New Dispensation by the old "Law of Moses" which Christ openly repudiated: both these Churches are fighting against divine Truth, when repudiating and slandering the Dragon of esoteric (because divine) Wisdom. Whenever anathematizing the Gnostic Solar Chnouphis -- the Agathodaemon -- Christos, or the theosophical Serpent of Eternity, or even the Serpent of Genesis -- they are moved by the same Spirit of dark fanaticism that moved the Pharisees to curse Jesus by saying to him "Say we not well thou hast a devil?"

Read the account about Indra (Vayu) in the Rig-Veda, the occult volume par excellence of Aryanism, and then compare it with the same in the Puranas -- the exoteric version thereof, and the purposely garbled account of the true Wisdom religion. In the Rig Veda Indra is the highest and greatest of the Gods, and his Soma-drinking is allegorical of his highly spiritual nature. In the Puranas Indra becomes a profligate, and a regular drunkard on the Soma juice, in the terrestrial way. He is the conqueror of all the "enemies of the gods" -- the Daityas, Nagas (Serpents), Asuras, all the Serpent-gods, and of Vritri, the Cosmic Serpent. Indra is the St. Michael of the Hindu Pantheon -- the chief of the militant Host. Turning to the Bible, we find Satan, one of the "Sons of God" (Job. i. 6), becoming in exoteric interpretation the Devil, and the Dragon in its infernal, evil sense. But in the Kabala ("Book of Numbers") Samael, who is Satan, is shown to be identical with St. Michael, the slayer of the Dragon. How is this? For it is said that Tselem (the image) reflects alike Michael and Samael who are one. Both proceed, it is taught, from Ruach (Spirit), Neschamah (Soul) and Nephesch (life). In the "Chaldean Book of Numbers" Samael is the concealed (occult) Wisdom, and Michael the higher terrestrial Wisdom, both emanating from the same source but diverging after their issue from the mundane soul, which on Earth is Mahat (intellectual understanding, or Manas (the seat of Intellect). They diverge, because one (Michael) is influenced by Neschamah, while the other (Samael) remains uninfluenced. This tenet was perverted by the dogmatic spirit of the Church; which, loathing independent Spirit, uninfluenced by the external form (hence by dogma), forthwith made of Samael-Satan (the most wise and spiritual spirit of all) -- the adversary of its anthropomorphic God and sensual physical man, the DEVIL!




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