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Exploring the Variety of Random
Documents with Different Content
immortal portion of our bodies, developing by means of a process of
successive assimilations. Darwin's theory, viewing the embryological
cell as the essence or extract from all other cells, is set aside; it is
incapable of accounting for hereditary transmission. There are but
two ways of explaining the mystery of heredity: either the substance
of the germinal cell is endowed with the faculty of crossing the whole
cycle of transformations that lead to the construction of a separate
organism, and then to the reproduction of identical germinal cells; or,
these germinal cells do not have their genesis at all in the body of the
individual, but proceed directly from the ancestral germinal cell
passed from father to son through long generations. It is the latter
hypothesis that Weissmann has adopted and worked upon, and it is
to this cell that he traces the immortal portion of man. So far, so
good; and when this almost correct theory is accepted, how will
Biologists explain the first appearance of this everlasting cell? Unless
man “grew” like the immortal “Topsy,” and was not born at all, but fell
from the clouds, how was that embryological cell generated in him?

Complete the Physical Plasm, mentioned above, the “Germinal Cell”

of man with all its material potentialities, with the “Spiritual Plasm,”
so to say, or the fluid that contains the five lower principles of the
Six-principled Dhyâni—and you have the secret, if you are spiritual
enough to understand it.

Now to the promised simile.

When the seed of the animal man is cast into the soil of the animal
woman, that seed cannot germinate unless it has been fructified by
the five virtues [the fluid of, or the emanation from, the principles] of
the Six-fold Heavenly Man. Wherefore the Microcosm is represented
as a Pentagon, within the Hexagon Star, the Macrocosm.354

The functions of Jiva on this Earth are of a five-fold character. In the

mineral atom, it is connected with the lowest principles of the Spirits
of the Earth (the Six-fold Dhyânis); in the vegetable particle, with
their [pg 245]second—the Prâna (Life); in the animal, with all these
plus the third and the fourth; in man, the germ must receive the
fruitage of all the five. Otherwise he will be born no higher than an
animal.355

Thus in man alone the Jîva is complete. As to his seventh principle, it

is but one of the Beams of the Universal Sun, for each rational
creature receives the temporary loan only of that which has to return
to its source. As to his physical body, it is shaped by the lowest
terrestrial Lives, through physical, chemical and physiological
evolution; “the Blessed Ones have nought to do with the purgations
of matter,” says the Kabalah in the Chaldean Book of Numbers.

It comes to this: Mankind, in its first prototypal, shadowy form, is the

offspring of the Elohim of Life, or Pitris; in its qualitative and physical
aspect, it is the direct progeny of the “Ancestors,” the lowest Dhyânis,
or Spirits of the Earth; for its moral, psychic and spiritual nature, it is
indebted to a Group of divine Beings, the name and characteristics of
which will be given in Volume II. Collectively, men are the handiwork
of Hosts of various Spirits; distributively, the tabernacles of those
Hosts; and occasionally and individually, the vehicles of some of
them. In our present all-material Fifth Race, the earthly Spirit of the
Fourth is still strong in us; but we are approaching the time when the
pendulum of evolution will direct its swing decidedly upwards,
bringing Humanity back on a parallel line with the primitive Third
Root-Race in spirituality. During its childhood, mankind was wholly
composed of that Angelic Host, who were the indwelling Spirits that
animated the monstrous and gigantic tabernacles of clay of the
Fourth Race, built by and composed of countless myriads of Lives, as
our bodies are also now. This sentence will be explained later on in
the present Commentary. Science, dimly perceiving the truth, may
find bacteria and other infinitesimals in the human body, and see in
them only occasional and abnormal visitors, to which diseases are
attributed. Occultism—which discerns a Life in every atom and
molecule, whether in a mineral or human body, in air, fire or water—
affirms that our whole body is built of such Lives; the smallest
bacterium under the microscope being to them in comparative size
like an elephant to the tiniest infusoria.
The “tabernacles” mentioned above have improved in texture and
symmetry of form, growing and developing with the Globe that bears
them; but the physical improvement has taken place at the expense
of [pg 246] the spiritual Inner Man and of Nature. The three middle
principles, in earth and man, became with every Race more material;
the Soul stepping back to make room for the Physical Intellect; the
essence of the Elements becoming the material and composite
elements now known.

Man is not, nor could he ever be, the complete product of the “Lord
God”; but he is the child of the Elohim, so arbitrarily changed into the
singular number and masculine gender. The first Dhyânis,
commissioned to “create” man in their image, could only throw off
their Shadows, as a delicate model for the Nature Spirits of matter to
work upon. Man is, beyond any doubt, formed physically out of the
dust of the Earth, but his creators and fashioners were many. Nor can
it be said that the “Lord God breathed into his nostrils the Breath of
Life,” unless that God is identified with the “One Life,” omnipresent
though invisible, and unless the same operation is attributed to “God”
on behalf of every “Living Soul,” which is the Vital Soul (Nephesh),
and not the Divine Spirit (Ruach) which ensures to man alone a
divine degree of immortality, that no animal, as such, could ever
attain in this cycle of incarnation. It is owing to the inadequate
distinctions made by the Jews, and now by our Western
metaphysicians, who are unable to understand, and hence to accept,
more than a triune man—Spirit, Soul, Body—that the “Breath of Life”
has been confused with the immortal “Spirit.” This applies also
directly to the Protestant theologians, who in translating a certain
verse in the Fourth Gospel356 have entirely perverted its meaning.
This mistranslation runs, “the wind bloweth where it listeth,” instead
of “the spirit goeth where it willeth,” as in the original, and also in the
translation of the Greek Eastern Church.

The learned and very philosophical author of New Aspects of Life

would impress upon his reader that the Nephesh Chiah (Living Soul),
according to the Hebrews:
 Proceeded from, or was produced by, the infusion of the Spirit
or Breath of Life into the quickening body of man, and was to
supersede and take the place of that Spirit in the thus
constituted Self, so that the Spirit passed into, was lost sight of,
and disappeared in the Living Soul.

The human body, he thinks, ought to be viewed as a matrix in which,

and from which, the Soul, which he seems to place higher than the
Spirit, is developed. Considered functionally and from the standpoint
[pg 247] of activity, the Soul stands undeniably higher, in this finite
and conditioned world of Mâyâ. The Soul, he says, “is ultimately
produced from the animated body of man.” Thus the author identifies
“Spirit” (Âtmâ) with the “Breath of Life” simply. The Eastern Occultists
will demur to this statement, for it is based on the erroneous
conception that Prâna and Âtmâ, or Jîvâtmâ, are one and the same
thing. The author supports the argument, by showing that with the
ancient Hebrews, Greeks, and even Latins, Ruach, Pneuma and
Spiritus meant Wind—with the Jews undeniably, and with the Greeks
and Romans very probably; the Greek word Anemos (Wind) and the
Latin Animus (Soul) having a suspicious relation.

This is very far fetched. But a legitimate battle-field for deciding this
question is hardly to be found, since Dr. Pratt seems to be a practical,
matter-of-fact metaphysician, a kind of Kabalist-Positivist, whereas
the Eastern metaphysicians, especially the Vedântins, are all Idealists.
The Occultists also are of the extreme Esoteric Vedântin school, and
though they call the One Life (Parabrahman) the Great Breath and
the Whirlwind, they disconnect the seventh principle entirely from
matter, and deny that it has any relation to, or connection with it.

Thus the philosophy of man's psychic, spiritual and mental relations

with his physical functions is in almost inextricable confusion. Neither
the old Âryan nor the Egyptian psychology is now properly
understood; nor can they be assimilated, without accepting the
Esoteric septenary, or, at any rate, the Vedântic quinquepartite
division of the human inner principles. Failing which, it will be for ever
impossible to understand the metaphysical and purely psychic, and
even physiological, relations between the Dhyân Chohans, or Angels,
on the one plane, and Humanity on the other. No Eastern (Âryan)
Esoteric works are so far published, but we possess the Egyptian
papyri, which speak clearly of the seven principles, or the “Seven
Souls of Man.” The Book of the Dead gives a complete list of the
“transformations” that every Defunct undergoes, while divesting
himself, one by one, of all these principles—materialized for the sake
of clearness into ethereal entities or bodies. We must, moreover,
remind those who try to show that the Ancient Egyptians did not
teach Reïncarnation, that the “Soul” (the Ego or Self) of the Defunct
is said to be living in Eternity: it is immortal, “coëval with, and
disappearing with, the Solar Boat,” that is, for the Cycle of Necessity.
This “Soul” emerges from the Tiaou, the Realm of the Cause of Life,
and joins the living on Earth [pg 248] by day, to return to Tiaou
every night. This expresses the periodical existences of the Ego.357

The Shadow, the Astral Form, is annihilated, “devoured by the

Uræus,”358 the Manes will be annihilated; the two Twins (the Fourth
and Fifth Principles) will be scattered; but the Soul-Bird, “the Divine
Swallow, and the Uræus of Flame” (Manas and Âtmâ-Buddhi) will live
in the eternity, for they are their mother's husbands.

Another suggestive analogy between the Âryan, or Brâhmanical, and

the Egyptian Esotericism. The former call the Pitris the “Lunar
Ancestors” of men, and the Egyptians make of the Moon-God, Taht-
Esmun, the first human ancestor.

This Moon-God “expressed the Seven nature-powers that were

prior to himself, and were summed up in him as his seven souls,
of which he was the manifestor as the Eighth One. [Hence the
eighth sphere.]... The seven rays of the Chaldean ... Heptakis or
Iao, on the Gnostic stones, indicate the same septenary of
souls.... The first form of the mystical Seven was seen to be
figured in heaven, by the seven large stars of the Great Bear,
 the constellation assigned by the Egyptians to the Mother of
Time, and of the seven Elemental Powers.”359

As well known to every Hindû, this same constellation represents in

India the Seven Rishis, and is called Riksha, and Chitrashikandinas.

Like alone produces like. The Earth gives Man his body, the Gods
(Dhyânis) give him his five inner principles, the psychic Shadow, of
which these Gods are often the animating principle. Spirit (Âtman) is
one, and indiscrete. It is not in the Tiaou.

For what is the Tiaou? The frequent allusion to it in the Book of the
Dead contains a mystery. Tiaou is the path of the Night-Sun, the
inferior hemisphere, or the infernal region of the Egyptians, placed by
them on the concealed side of the Moon. The human being, in their
Esotericism, came out from the Moon—a triple mystery, astronomical,
physiological and psychical, at once; he crossed the whole cycle of
existence, and then returned to his birth-place, before issuing from it
again. Thus the Defunct is shown arriving in the West, receiving his
judgment before Osiris, resurrecting as the God Horus, and circling
round the sidereal heavens, which is an allegorical assimilation to Ra,
the Sun; then having crossed the Noot, the Celestial Abyss, returning
once more to Tiaou; an assimilation to Osiris, who, as the God of life
[pg 249] and reproduction, inhabits the Moon. Plutarch360 shows the
Egyptians celebrating a festival called “The Ingress of Osiris into the
Moon.” In the Ritual,361 life is promised after death; and the
renovation of life is placed under the patronage of Osiris-Lunus,
because the Moon was the symbol of life-renewals or reïncarnations,
owing to its growth, waning, dying, and reäppearance every month.
In the Dankmoe,362 it is said: “O Osiris-Lunus, that renews to thee thy
renewal.” And Sabekh says to Seti I:363 “Thou renewest thyself as the
God Lunus, when a babe.” It is still better explained in a Louvre
papyrus:364 “Couplings and conceptions abound when he [Osiris-
Lunus] is seen in heaven on that day.” Says Osiris: “O sole radiant
beam of the Moon! I issue from the circulating multitudes [of
stars].... Open me the Tiaou, for Osiris N. I will issue by day to do
what I have to do amongst the living”365—i.e., to produce
conceptions.

Osiris was “God manifest in generation,” because the ancients knew,

far better than the moderns, the real occult influences of the lunar
body upon the mysteries of conception. In the oldest systems we find
the Moon always male. Thus Soma, with the Hindûs, is a kind of
sidereal Don Juan, a “King,” and the father, albeit illegitimate, of
Budha—Wisdom. This relates to Occult Knowledge, a wisdom
gathered through a thorough acquaintance with lunar mysteries,
including those of sexual generation. And later, when the Moon
became connected with the female Goddesses, with Diana, Isis,
Artemis, Juno, etc., this connection was also due to a thorough
knowledge of physiology and female nature, physical as much as
psychic.

If, instead of being taught in Sunday Schools useless lessons from the
Bible, the armies of the ragged and poor were taught Astrology—so
far, at any rate, as the occult properties of the Moon and its hidden
influences on generation are concerned—then, there would be little
need to fear increase of the population, or to resort to the
questionable literature of the Malthusians for its arrest. For it is the
Moon and her conjunctions that regulate conceptions, and every
Astrologer in India knows it. During the previous Races, and at least
at the beginning of the present one, those who indulged in marital
relations during certain lunar phases that made those relations
sterile, were regarded as sorcerers [pg 250] and sinners. But now
even these sins of old, which arose from the abuse of Occult
knowledge, would appear preferable to the crimes of to-day, which
are perpetrated because of the complete ignorance of such Occult
influences.

But, primarily, the Sun and Moon were the only visible and, by their
effects, so to say, tangible, psychic and physiological deities—the
Father and the Son—while Space or Air in general, or that expanse of
heaven called Noot by the Egyptians, was the concealed Spirit or
Breath of the two. The Father and Son were interchangeable in their
functions, and worked together harmoniously in their effects upon
terrestrial nature and humanity; hence they were regarded as one,
though two as personified Entities. They were both males, and both
had their distinct though collaborative work in the causative
generation of humanity. So much from the astronomical and cosmic
standpoints, viewed and expressed in symbolical language, which
became in our last races theological and dogmatic. But behind this
veil of cosmic and astrological symbols, there were the occult
mysteries of anthropography and the primeval genesis of man. And in
this, no knowledge of symbols, or even the key to the post-diluvian
symbolical language of the Jews, will or can help, save only with
reference to that which has been laid down in national scriptures for
exoteric uses; the sum of which, however cleverly veiled, was but the
smallest portion of the real primitive history of each people, and
often, moreover, as in the Hebrew Scriptures, related merely to the
terrestrial human, and not to the divine life of that nation. That
psychic and spiritual element belonged to the Mysteries and Initiation.
There were things never recorded in scrolls, but which, as in Central
Asia, were engraved on rocks and in subterranean crypts.

Nevertheless, there was a time when the whole world was “of one lip
and of one knowledge,” and man knew more of his origin than he
does now; and thus knew that the Sun and Moon, however large a
part they may play in the constitution, growth and development of
the human body, were not the direct causative agents of his
appearance on Earth; for these agents, in truth, are the living and
intelligent Powers which the Occultists call Dhyân Chohans.

As to this, a very learned admirer of the Jewish Esotericism tells us

that:

The Kabalah says expressly that Elohim is a “general

abstraction”; what we call in mathematics “a constant
coëfficient,” or a “general function,” entering into all [pg
 251]construction, not particular; that is, by the general ratio 1
to 31415, the [Astro-Dhyânic and] Elohistic figures.

To this the Eastern Occultist replies: Quite so; they are an abstraction
to our physical senses. To our spiritual perceptions, however, and to
our inner spiritual eye, the Elohim, or Dhyânis, are no more an
abstraction than our soul and spirit are to us. Reject the one and you
reject the other, since that which is the surviving Entity in us, is partly
the direct emanation from, and partly those celestial Entities
themselves. One thing is certain; the Jews were perfectly acquainted
with sorcery and various maleficent forces: but, with the exception of
some of their great prophets and seers like Daniel and Ezekiel—
Enoch belonging to a far distant race, as a generic character, and not
to any nation but to all—they knew little of, nor would they deal with,
the real divine Occultism; their national character being averse to
anything which had no direct bearing upon their own ethnical, tribal
and individual benefits—witness their own prophets, and the curses
thundered by them against the “stiff-necked race.” But even the
Kabalah plainly shows the direct relation between the Sephiroth, or
Elohim, and men.

Therefore, when it is proved to us that the Kabalistic identification of

Jehovah with Binah, a female Sephira, has still another, a sub-occult,
meaning in it, then and then only will Occultists be ready to pass the
palm of perfection to the Kabalist. Until then, it is asserted that, as
Jehovah, in the abstract sense of a “one living God,” is a single
number, a metaphysical figment, and a reality only when put in his
proper place as an emanation and a Sephira—we have a right to
maintain that the Zohar, as witnessed by the Book of Numbers, at
any rate, gave out originally, before the Christian Kabalists had
disfigured it, and still gives out, the same doctrine that we do; that is,
it makes Man emanate, not from one Celestial Man, but from a
Septenary Group of Celestial Men, or Angels, just as in Pymander, the
Thought Divine.
3. When the One becomes Two, the Three-fold appears (a). The Three are366
One; and it is our Thread, O Lanoo, the Heart of the Man-Plant, called
Saptaparna (b).

(a) “When the One becomes Two, the Three-fold appears”: to wit,
when the One Eternal drops its reflection into the region of
Manifestation, [pg 252] that reflection, the Ray, differentiates the
Water of Space; or, in the words of the Book of the Dead: “Chaos
ceases, through the effulgence of the Ray of Primordial Light
dissipating total darkness, by the help of the great magic power of
the Word of the [Central] Sun.” Chaos becomes male-female, and
Water, incubated by Light, and the Three-fold Being issues as its
“First-born.” “Ra [or Osiris-Ptah] creates his own Limbs [like Brahmâ],
by creating the Gods destined to personify his phases,” during the
Cycle.367 The Egyptian Ra, issuing from the Deep, is the Divine
Universal Soul in its manifested aspect, and so is Nârâyana, the
Purusha, “concealed in Âkâsha, and present in Ether.”

This is the metaphysical explanation, and refers to the very beginning

of Evolution, or, as we would rather say, of Theogony. The meaning
of the Stanza, when explained from another standpoint in its
reference to the mystery of man and his origin, is still more difficult
to comprehend. In order to form a clear conception of what is meant
by the One becoming Two, and then being transformed into the
Three-fold, the student has to make himself thoroughly acquainted
with what we call Rounds. If he refers to Esoteric Buddhism—the first
attempt to sketch out an approximate outline of archaic cosmogony—
he will find that by a Round is meant the serial evolution of nascent
material Nature, of the seven Globes of our Chain,368 with their
mineral, vegetable and animal kingdoms; man being included in the
latter and standing at the head of it, during the whole period of a
Life-Cycle, which latter would be called by the Brâhmans a “Day of
Brahmâ.” It is, in short, one revolution of the “Wheel” (our Planetary
Chain), which is composed of seven Globes, or seven separate
“Wheels,” in another sense this time. When evolution has run [pg
253] downward into matter from Globe A to Globe G, it is one Round.
In the middle of the fourth revolution, which is our present Round,
“Evolution has reached its acme of physical development, crowned its
work with the perfect physical man, and, from this point, begins its
work spirit-ward.” All this needs little repetition, as it is well explained
in Esoteric Buddhism. That which was hardly touched upon, however,
and of which the little that was said has misled many, is the origin of
man, and it is upon this that a little more light may now be thrown,
just enough to make the Stanza more comprehensible, as the process
will be fully explained only in its legitimate place, in Volume II.

Now every Round, on the descending scale, is but a repetition in a

more concrete form of the Round which preceded it, just as every
Globe, down to our Fourth Sphere the actual Earth, is a grosser and
more material copy of the more shadowy Sphere which precedes it,
each in order, on the three higher planes.369 On its way upwards, on
the ascending arc, Evolution spiritualizes and etherealizes, so to
speak, the general nature of all, bringing it on to a level with the
plane on which the twin Globe on the opposite arc is placed; the
result being, that when the seventh Globe is reached, in whatever
Round, the nature of everything that is evolving returns to the
condition it was in at its starting point—plus, every time, a new and
superior degree in the states of consciousness. Thus it becomes clear
that the “origin of man,” so-called, in this our present Round, or Life-
Cycle, on this Planet, must occupy the same place in the same order
—save details based on local conditions and time—as in the
preceding Round. Again, it must be explained and remembered that,
as the work of each Round is said to be apportioned to a different
Group of so-called Creators, or Architects, so is that of every Globe;
that is, it is under the supervision and guidance of special Builders
and Watchers—the various Dhyân Chohans.

“Creators” is an incorrect word to use, as no other religion, not even

the sect of the Visishthadvaitîs in India, one which
anthropomorphizes even Parabrahman, believes in creation ex nihilo,
as Christians and Jews do, but only in evolution out of preëxisting
materials.
The Group of the Hierarchy which is commissioned to “create” men is
a special Group, then; yet it evolved shadowy man in this Cycle, just
as a higher and still more spiritual Group evolved him in the Third [pg
254] Round. But as it is the Sixth, on the downward scale of
Spirituality—the last and Seventh being the Terrestrial Spirits
(Elementals), which gradually form, build and condense his physical
body—this Sixth Group evolves no more than the future man's
shadowy form, a filmy, hardly visible, transparent copy of themselves.
It becomes the task of the Fifth Hierarchy—the mysterious Beings
that preside over the constellation Capricornus, Makara, or
“Crocodile,” in India and in Egypt—to inform the empty and ethereal
animal form, and make of it the Rational Man. This is one of those
subjects upon which very little may be said to the general public. It is
a Mystery truly, but only to him who is prepared to reject the
existence of intellectual and conscious Spiritual Beings in the
Universe, and to limit full Consciousness to man alone, and that only
as a “function of the brain.” Many are those among the Spiritual
Entities, who have incarnated bodily in man, since his first
appearance, and who, for all that, still exist as independently as they
did before, in the infinitudes of Space.

To put it more clearly, such an invisible Entity may be bodily present

on earth without, however, abandoning its status and functions in the
supersensuous regions. If this needs explanation, we can do no
better than remind the reader of like cases in so-called “Spiritualism”;
though such cases are very rare, at least as regards the nature of the
Entity incarnating, or taking temporary possession of a medium. For
the so-called “spirits” that may occasionally possess themselves of
the bodies of mediums are not the Monads, or Higher Principles, of
disembodied Personalities. Such “spirits” can only be either
Elementaries, or—Nirmânakâyas. Just as certain persons, whether by
virtue of a peculiar organization, or through the power of acquired
mystic knowledge, can be seen in their “double” in one place, while
their body is many miles away; so the same thing can occur in the
case of superior Beings.
Man, philosophically considered, is, in his outward form, simply an
animal, hardly more perfect than his pithecoid-like ancestor of the
Third Round. He is a living Body, not a living Being, since the
realization of existence, the “Ego Sum,” necessitates self-
consciousness, and an animal can only have direct consciousness, or
instinct. This was so well understood by the ancients, that even the
Kabalists made of soul and body two Lives, independent of each
other. In the New Aspects of Life, the author states the Kabalistic
teaching:

They held that, functionally, Spirit and Matter, of corresponding

opacity and [pg 255]density, tended to coalesce; and that the
resultant created Spirits, in the disembodied state, were
constituted on a scale in which the differing opacities and
transparencies of elemental or uncreated Spirit were
reproduced. And that these Spirits, in the disembodied state,
attracted, appropriated, digested and assimilated elemental
Spirit and elemental Matter whose condition was conformed to
their own.... They therefore taught that there was a wide
difference in the conditions of created Spirits; and that, in the
intimate association between the Spirit-world and the world of
Matter, the more opaque Spirits, in the disembodied state, were
drawn towards the more dense parts of the material world, and
therefore tended towards the centre of the Earth, where they
found the conditions most suited to their state; while the more
transparent Spirits passed into the surrounding aura of the
planet, the most rarefied finding their home in its satellite.370

This relates exclusively to our Elemental Spirits, and has naught to do

with either the Planetary, Sidereal, Cosmic or Inter-Etheric Intelligent
Forces, or “Angels” as they are termed by the Roman Church. The
Jewish Kabalists, especially the practical Occultists who dealt with
Ceremonial Magic, busied themselves solely with the Spirits of the
Planets and the “Elementals” so-called. Therefore the above covers
only a portion of the Esoteric teaching.
The Soul, whose body-vehicle is the astral, ethereo-substantial
envelope, could die and man be still living on earth. That is to say,
the Soul could free itself from and quit the tabernacle for various
reasons, such as insanity, spiritual and physical depravity, etc. The
possibility of the “Soul”—that is, the eternal Spiritual Ego—dwelling in
the unseen worlds, while its body goes on living on Earth, is a
preeminently Occult doctrine, especially in Chinese and Buddhist
philosophy. Many are the soulless men among us, for the occurrence
is found to take place in wicked materialists as well as in persons
“who advance in holiness and never turn back.”

Therefore, that which living men (Initiates) can do, the Dhyânis, who
have no physical body to hamper them, can do still better. This was
the belief of the antediluvians, and it is fast becoming that of modern
intellectual society in “Spiritualism,” as well as in the Greek and
Roman Churches, which teach the ubiquity of their Angels. The
Zoroastrians regarded their Amshaspends as dual entities (Ferouers),
applying this duality—in Esoteric philosophy, at any rate—to all the
spiritual and invisible denizens of the numberless worlds in space,
which are visible to our eye. In a note of Damascius (sixth century)
on the Chaldean Oracles, we have ample evidence of the universality
of [pg 256] this doctrine, for he says: “In these Oracles, the seven
Cosmocratores of the World [‘the World-Pillars’], mentioned likewise
by St. Paul, are double; one set being commissioned to rule the
superior worlds, the spiritual and the sidereal, and the other to guide
and watch over the worlds of matter.” Such is also the opinion of
Jamblichus, who makes an evident distinction between the
Archangels and the Archontes.371

The above may be applied, of course, to the distinction made

between the degrees or orders of Spiritual Beings, and it is in this
sense that the Roman Catholic Church tries to interpret and teach the
difference; for while the Archangels are in her teaching divine and
holy, she denounces their “Doubles” as Devils. But the word Ferouer
is not to be understood in this sense, for it means simply the reverse
or the opposite side of some attribute or quality. Thus when the
Occultist says that the “Demon is the inverse of God”—evil, the
reverse of the medal—he does not mean two separate actualities, but
two aspects or facets of the same Unity. But the best man living, side
by side with an Archangel—as described in Theology—would appear
a fiend. Hence a certain reason in depreciating a lower “Double,”
immersed far deeper in matter than its original. But still there is as
little cause to regard them as Devils, and this is precisely what the
Roman Catholics maintain against all reason and logic.

This identity between the Spirit and its material “Double”—in man it
is the reverse—explains still better the confusion, already alluded to
in this work, in the names and individualities, as well as in the
numbers, of the Rishis and Prajâpatis; especially of those of the Satya
Yuga and the Mahâbhâratan Period. It also throws additional light on
what the Secret Doctrine teaches with regard to the Root- and the
Seed-Manus. Not only these Progenitors of our mankind, but every
human being, we are taught, has his prototype in the Spiritual
Spheres, which prototype is the highest essence of his Seventh
Principle. Thus the seven Manus become fourteen, the Root-Manu
being the Prime Cause, and the Seed-Manu its Effect; and from the
Satya Yuga (the first stage) to the Heroic Period, these Manus or
Rishis become twenty-one in number.

(b) The concluding sentence of this shloka shows how archaic is the
belief and the doctrine that man is seven-fold in his constitution. The
“Thread” of Being, which animates man, and passes through all his
[pg 257] Personalities, or Rebirths on this Earth—an allusion to
Sûtrâtmâ—the Thread on which moreover all his “Spirits” are strung,
is spun from the essence of the Three-fold, the Four-fold and the
Five-fold which contain all the preceding. Panchâshikha, agreeably to
Padma Purâna,372 is one of the seven Kumâras who go to Shveta
Dvîpa to worship Vishnu. We shall see, further on, what connection
there is between the “celibate” and chaste Sons of Brahmâ, who
refuse “to multiply,” and terrestrial mortals. Meanwhile, it is evident
that the “Man-Plant, Saptaparna,” thus refers to the seven principles,
and that man is compared to this seven-leaved plant, which is so
sacred among Buddhists. The Egyptian allegory, in the Book of the
Dead, that relates to the “reward of the Soul,” is as suggestive of our
septenary doctrine as it is poetical. The Deceased is allotted a piece
of land in the field of Aanroo, wherein the Manes, the deified shades
of the dead, glean, as the harvest they have sown by their actions in
life, the corn seven cubits high, which grows in a territory divided into
seven and fourteen portions. This corn is the food on which they will
live and prosper, or that will kill them, in Amenti, the realm of which
the Aanroo-field is a domain. For, as said in the hymn,373 the
Deceased is either destroyed therein, or becomes pure spirit for the
Eternity, in consequence of the “seven times seventy-seven lives”
passed, or to be passed, on Earth. The idea of the corn reaped as the
“fruit of our actions” is very graphic.

4. It is the Root that never dies, the Three-tongued Flame of the Four
Wicks (a)... The Wicks are the Sparks, that draw from the Three-tongued
Flame,374 shot out by the Seven, their Flame; the Beams and Sparks of One
Moon, reflected in the Running Waves of all the Rivers of the Earth375 (b).

(a) The “Three-tongued Flame that never dies” is the immortal

spiritual Triad, the Âtmâ, Buddhi and Manas, or rather the fruitage of
the last, assimilated by the first two after every terrestrial life. The
“Four Wicks,” that go out and are extinguished, are the Quaternary,
the four lower principles, including the body.

“I am the Three-wicked Flame and my Wicks are immortal,” says the

Defunct. “I enter into the domain of Sekhem [the God whose [pg
258] hand sows the seed of action produced by the disembodied
soul], and I enter the region of the Flames who have destroyed their
adversaries [i.e., got rid of the sin-creating Four Wicks].”376

“The Three-tongued Flame of the Four Wicks” corresponds to the

four Unities and the three Binaries of the Sephirothal tree.

(b) Just as milliards of bright sparks dance on the waters of an

ocean, above which one and the same moon is shining, so our
evanescent Personalities—the illusive envelopes of the immortal
Monad-Ego—twinkle and dance on the waves of Mâyâ. They appear
and, as the thousands of sparks produced by the moon-beams, last
only so long as the Queen of the Night radiates her lustre on the
“Running Waves” of Life, the period of a Manvantara; and then they
disappear, the “Beams”—symbols of our eternal Spiritual Egos—alone
surviving, remerged in, and being, as they were before, one with the
Mother-Source.

5. The Spark hangs from the Flame by the finest Thread

Fohat. It of
journeys through the Seven Worlds of Mâyâ (a). It stops in the first,
377
378
and is a Metal and a Stone; it passes into the Second, and behold—a
Plant; the Plant whirls through Seven Forms and becomes a Sacred
Animal379 (b).

From the combined attributes of these, Manu,380 the Thinker, is formed.

Who forms him? The Seven Lives, and the One Life (c). Who completes him?
381
The Five-fold Lha. And who perfects the last Body? Fish, Sin and Soma
(d).

(a) The phrase, “through the Seven Worlds of Mâyâ,” refers here to
the seven Globes of the Planetary Chain and the seven Rounds, or
the forty-nine stations of active existence that are before the “Spark,”
or Monad, at the beginning of every Great Life-Cycle, or Manvantara.
The “Thread of Fohat” is the Thread of Life before referred to.

This relates to the greatest problem of philosophy—the physical and

substantial nature of Life, the independent nature of which is denied
[pg 259] by Modern Science, because that Science is unable to
comprehend it. The reïncarnationists and believers in Karma alone
dimly perceive, that the whole secret of Life is in the unbroken series
of its manifestations, whether in, or apart from, the physical body.
Because even if:

Life, like a dome of many-coloured glass,

Stains the white radiance of Eternity—
yet it is itself part and parcel of that Eternity; for Life alone can
understand Life.

What is that “Spark” which “hangs from the Flame”? It is Jîva, the
Monad in conjunction with Manas, or rather its aroma—that which
remains from each Personality, when worthy, and hangs from Âtmâ-
Buddhi, the Flame, by the Thread of Life. In whatever way it is
interpreted, and into whatever number of principles the human being
is divided, it may be easily shown that this doctrine is supported by
all the ancient religions, from the Vedic to the Egyptian, from the
Zoroastrian to the Jewish. In the case of the last-mentioned, the
Kabalistic works offer abundant proof of this statement. The entire
system of the Kabalistic numerals is based on the divine Septenary
hanging from the Triad, thus forming the Decad, and its permutations
7, 5, 4, and 3, which, finally, all merge into the One itself; an endless
and boundless Circle.

As says the Zohar:

The Deity [the ever invisible Presence] manifests itself through

the ten Sephiroth, which are its radiating witnesses. The Deity
is like the sea from which outflows a stream called Wisdom, the
waters of which fall into a lake named Intelligence. From the
basin, like seven channels, issue the Seven Sephiroth.... For
tenequal seven: the Decad contains four Unities and three
Binaries.

The Ten Sephiroth correspond to the Limbs of Man.

When I [the Elohim] framed Adam Kadmon, the Spirit of the

Eternal shot out of his Body, like a sheet of lightning that
radiated at once on the billows of the sevenmillions of skies,
and my ten Splendours were his Limbs.
But neither the Head nor the Shoulders of Adam Kadmon can be
seen; therefore we read in the Siphra Dtzenioutha, the “Book of the
Concealed Mystery”:

In the beginning of Time, after the Elohim [the “Sons of Light

and Life,” or the Builders] had shaped out of the eternal
Essence the Heavens and the Earth, they formed the worlds six
by six.

The seventh being Malkuth, which is our Earth382 on its plane, and
[pg 260] the lowest on all the other planes of conscious existence.
The Chaldean Book of Numbers contains a detailed explanation of all
this.

The first triad of the Body of Adam Kadmon [the three upper
planes of the seven 383] cannot be seen before the Soul stands
in the presence of the Ancient of Days.

The Sephiroth of this upper Triad are: “1. Kether (the Crown),
represented by the brow of Macroprosopus; 2. Chokmah (Wisdom, a
male Principle), by his right shoulder; and 3. Binah (Intelligence, a
female Principle), by the left shoulder.” Then come the seven Limbs,
or Sephiroth, on the planes of manifestation; the totality of these four
planes being represented by Microprosopus, the Lesser Face, or
Tetragrammaton, the “four-lettered” Mystery. “The seven manifested
and the three concealed Limbs are the Body of the Deity.”

Thus our Earth, Malkuth, is both the seventh and the fourth World;
the former when counting from the first Globe above, the latter if
reckoned by the planes. It is generated by the sixth Globe or Sephira,
called Yezud, “Foundation,” or, as said in the Book of Numbers, “by
Yezud, He [Adam Kadmon] fecundates the primitive Heva [Eve or our
Earth].” Rendered in mystic language, this is the explanation why
Malkuth, called the Inferior Mother, Matrona, Queen, and the
Kingdom of the Foundation, is shown as the Bride of
Tetragrammaton, or Microprosopus (the Second Logos), the Heavenly
Man. When free from all impurity, she will become united with the
Spiritual Logos, i.e., in the Seventh Race of the Seventh Round—after
the regeneration, on the day of “Sabbath.” For the “Seventh Day”
again has an occult significance undreamed of by our theologians.

When Matronitha, the Mother, is separated and brought face to

face with the King, in the excellence of the Sabbath, all things
become one body.384

“Become one body” means, that all is reäbsorbed once more into the
One Element, the spirits of men becoming Nirvânîs, and the elements
of everything else becoming again what they were before—Protyle or
Undifferentiated Substance. “Sabbath” means Rest, or Nirvâna. It is
not the “seventh day” after six days, but a period the duration of
which equals that of the seven “days,” or any period made up of
seven parts. Thus a Pralaya is equal in duration to a Manvantara, or a
Night of Brahmâ is equal to his Day. If the Christians will follow
Jewish customs, they ought to adopt the spirit and not the dead
letter thereof. [pg 261] They should work one week of seven days
and rest seven days. That the word “Sabbath” had a mystic
significance, is disclosed in the contempt shown by Jesus for the
Sabbath day, and by what is said in Luke.385 Sabbath is there taken
for the whole week. See the Greek text where the week is called
“Sabbath.” Literally, “I fast twice in the Sabbath.” Paul, an Initiate,
knew it well when referring to the eternal rest and felicity in Heaven,
as Sabbath:386 “and their happiness will be eternal, for they will ever
be [one] with the Lord, and will enjoy an eternal Sabbath.”387

The difference between the Kabalah and the archaic Esoteric Vidyâ—
taking the Kabalah as contained in the Chaldean Book of Numbers,
not as misrepresented by its now disfigured copy, the Kabalah of the
Christian Mystics—is very small indeed, being confined to
unimportant divergences of form and expression. Thus Eastern
Occultism refers to our Earth as the Fourth World, the lowest of the
Chain, above which run upward on both curves the six Globes, three
on each side. The Zohar, on the other hand, calls the Earth the lower,
or the seventh, adding that upon the six depend all things which are
in it (Microprosopus). The “Smaller Face [smaller because manifested
and finite] is formed of six Sephiroth,” says the same work. “Seven
Kings come and die in the thrice-destroyed World [Malkuth, our
Earth, destroyed after each of the Three Rounds which it has gone
through]. And their reign [that of the Seven Kings] will be broken
up.”388 This relates to the Seven Races, five of which have already
appeared, and two more have still to appear in this Round.

The Shinto allegorical accounts of cosmogony and the origin of man,

in Japan, hint at the same belief.

Captain C. Pfoundes, who studied the religion underlying the various

sects of the land, for nearly nine years in the monasteries of Japan,
says:

The Shinto idea of creation is as follows: Out of Chaos (Konton)

the Earth (In) was the sediment precipitated, and the Heavens
(Yo) the ethereal essences which ascended: Man (Jin) appeared
between the two. The first man was called Kuni-to ko tatchino-
mikoto, and five other names were given to him, and then the
human race appeared, male and female. Isanagi and Isanami
begat Tenshoko doijin, the first of the five Gods of the Earth.

These “Gods” are simply our Five Races, Isanagi and Isanami being
the two kinds of “Ancestors,” the two preceding Races which give
birth to animal and to rational man.

[pg 262]
It will be shown in Volume II, that the number seven, as well as the
doctrine of the septenary constitution of man, was preëminent in all
the secret systems. It plays as important a part in Western Kabalah
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