54. De Civitate Dei, LXXI. viii. 55. Shukra is the son of Bhrigu the great Rishi, and one of the Seven Prajâpati, the founder of the Race of Bhârgavas, in which Parashu Râma is born. 56. This is a flat contradiction of Swedenborg, who saw, in “the first Earth of the Astral World,” inhabitants dressed as are the peasants in Europe; and on the Fourth Earth women clad as are the shepherdesses in a bal masqué! Even the famous astronomer Huygens laboured under the mistaken idea that other worlds and planets have species of beings identical with those who live on our Earth, possessing the same figures, senses, brain-power, arts, sciences, dwellings, even to the same fabric for their wearing apparel! (Théorie du Monde.) 57. This is a modern gloss. It is added to the old Commentaries for the clearer comprehension of those disciples who study Esoteric Cosmogony after having passed through Western learning. The earlier Glosses are too redundant with adjectives and figures of speech to be easily assimilated. 58. “Beyond” the Great Range, means, in this case, India, as being the Trans-Himâlayan region for the Tibetan region. 59. The term Pitris is used by us in these Shlokas to facilitate their comprehension, but it is not so used in the original Stanzas, where they have distinct appellations of their own, besides being called “Fathers” and “Progenitors.” 60. It is erroneous to take literally the worship of the human Bodhisattvas, or Manjushrî. It is true that, exoterically, the Mahâyâna school teaches adoration of these without distinction, and that Huien-Tsang speaks of some disciples of Buddha as being worshipped. But, Esoterically, it is not the disciple or the learned Manjushrî personally that received honours, but the divine Bodhisattvas and Dhyâni-Buddhas that animated (amilakha, as the Mongolians say) the human forms. 61. The author of this work is Augustus Le Plongeon. He and his wife are well known in the United States for their untiring labours in Central America. It is they who discovered the sepulchre of the royal Kan Coh, at Cichen-Itza. The author seems to believe and to seek to prove that the Esoteric learning of the Âryans and the Egyptians was derived from the Mayas. But, although certainly coëval with Plato's Atlantis, the Mayas belonged to the Fifth Continent, which was preceded by Atlantis and Lemuria. 62. More correctly In Matrem Deorum, Oratio v. 63. P. 143. 64. These seven caves, seven cities, etc., etc., stand in every case for the seven centres, or zones, upon which the seven primitive groups of the first Root-Race were born. 65. The engraving is reproduced in the Sacred Mysteries of the Mayas and the Quiches on p. 134. 66. See Source of Measures, p. 50-53. 67. See Isis Unveiled, II. pp. 300 et seq., for a proof of the antiquity of the decimal system of figures. 68. See Masonic Review, Cincinnati, June, 1886, Art. “The Cabbalah.—No. VI,” p. 10. 69. Ibid., loc. cit. 70. Ibid., p. 11. 71. See Source of Measures, pp. 276, et seq., App. VII. 72. Art., Masonic Review, pp. 11, 12. 73. In the Book Al-Chazari, by Jehuda-ha-Levi, translated by Dr. D. Cassel. 74. Art. cited, pp. 12, 13. 75. i. pp. 117 et seq. 76. Art. cited, p. 2. 77. Ibid., p. 14. 78. The appellation Ak-ad (or Akkadians) is of the same class as Ad-m, Ha-va (Eve) Æd-en (Eden); Ak-Ad meaning “Son of Ad,” like the sons of Ad in Ancient Arabia. Ad-ad, the “only one” and the “first,” was the Ad-on or “Lord” of Syria and consort of Ad-ar-gat or Aster't, the Syrian Goddess. And Gan-Æden (Eden) or Gandunia was Babylonia and Mesopotamia. In Assyrian Ak meant Creator, the letter k being pronounced kh (ah) gutturally. According to Swedenborg's mysticism Adam was not a man but a church (?) of primitive light. In the Vedas, Ad-iti is the primitive light, the Âkâsha of the phenomenal world. 79. Adam-Jehovah, Brahmâ and Mars are, in one sense, identical; they are all symbols for primitive or initial generative powers for the purposes of human procreation. Adam is red, and so also are Brahmâ-Virâj and Mars—God and Planet. Water is the “blood” of the Earth; therefore, all these names are connected with Earth and Water. “It takes earth and water to create a human soul,” says Moses. Mars is identical with Kârttikeya, God of War (in one sense)—which God is born of the Sweat of Shiva, Shiva-gharmaja and the Earth. In the Mahâbhârata he is shown as born without the intervention of a woman. And he is also called Lohita, the Red, like Adam, and the other “first men.” Hence, the author of The Source of Measures is quite right in thinking that Mars (and all the other Gods of like attributes), “being the god of war and of bloodshed, was but a secondary idea flowing out of the primary one of shedding of blood in conception for the first time.” Hence Jehovah became later a fighting God, “Lord of Hosts,” and one who commands war. He is the aggressive Zodh—or Cain, by permutation, who slew his (female) brother, whose “blood crieth from the ground,” the Earth having opened her mouth to receive the blood. (Genesis iii.) 80. Apollo Karneios is certainly a Greek transformation from the Hindû Krishna-Karna. Karna means radiant, and Karneios, which was a title of Apollo with the Celts as with the Greeks, meant “Sun-born.” 81. Kumuda-Pati. 82. Pitri-Pati. 83. Budha, Mercury. 84. The Moon. 85. Ushanas-Shukra, or Venus, is our Lucifer, the Morning-Star, of course. The ingenuity of this allegory in its manifold meanings is great indeed. Thus Brihaspati (the Planet Jupiter), or Brahmanaspati, is, in the Rig Veda, a deity who is the symbol and the prototype of the exoteric or ritualistic worship. He is priest, sacrificer, suppliant, and the medium through which the prayers of mortals reach the Gods. He is the Purohita (Family Priest, or Court Chaplain) of the Hindû Olympus and the spiritual Guru of the Gods. Soma is the Mystery God and presides over the mystic and Occult nature in man and the Universe. Târâ, the priest's wife, who symbolizes the worshipper, prefers Esoteric truths to their mere shell, exotericism; hence she is shown as carried off by Soma. Now Soma is the sacred juice of that name, giving mystic visions and trance revelations, the result of which union is Budha (Wisdom), Mercury, Hermes, etc.; that Science in short which to this day is proclaimed by the Brihaspatis of Theology as Devilish and Satanic. What wonder that by expanding the cycle of this allegory we find Christian Theology espousing the quarrel of the Hindû Gods, and regarding Ushanas (Lucifer), who helped Soma against that ancient personification of ritualistic worship (Brahmanaspati, the Lord of the Brâhmans, now become Jupiter-Jehovah) as Satan, the “Enemy of God”! 86. As shown elsewhere, it is only the Heavenly Man, Adam-Kadmon, of the first chapter of Genesis, who is made “in the image and likeness of God.” Adam of the second chapter is not said to be made in that image nor in the divine likeness, before he ate of the forbidden fruit. The former Adam is the Sephirothal Host; the second Adam is the mindless First human Root-Race; the third Adam is the Race that separated, whose eyes are opened. 87. The Earth. 88. Achyuta is an almost untranslatable term. It means that which is not subject to fall or change for the worse: the Unfalling; and it is the reverse of Chyuta, the Fallen. The Dhyânîs who incarnate in the human forms of the Third Root-Race and endow them with intellect (Manas) are called the Chyuta for they fall into generation. 89. This is perhaps the reason why, in the Bhagavad Gîtâ, we are told that Brahmâ had communicated to Nârada in the beginning that all men whatsoever, even Mlechchhas, outcasts and barbarians, might know the true nature of Vâsudeva and learn to have faith in that Deity. 90. See Asiatic Researches, i. 265. 91. Book of God, 60. 92. Shesha, who is also Ananta, the infinite, and the “Cycle of Eternity” in Esotericism, is credited with having given his astronomical knowledge to Garga, the oldest astronomer of India, who propitiated him, and forthwith knew all about the Planets and how to read omens. 93. See The History of Indian Literature, p. 253, by Prof. A. Weber: in Trübner's Oriental Series. 94. Even the Maya Indians of Guatemala had their Zodiac from untold antiquity. And “primitive man acted in the same manner independently of time or locality in every age,” observes a French writer. 95. Ibid., p. 2. 96. The Tirukkanda Panchanga, for the Kali Yuga 4986, by Chintamany Raghauaracharya, son of the famous Government astronomer of Madras, and Tartakamala Venkata Krishna Rao. 97. Of years, 300 million years, or Three Occult Ages. The Rig Veda has the same division. In the “Physician's Hymn,” (X 97 1) it is said that “the plants came into being Three Ages (Triyugam) before the gods” on our Earth. (See “Chronology of the Brâhmans” at the end of this Stanza.) 98. Forms. 99. Minerals. 100. Vegetation. 101. Sarísripa, svapada. 102. The Earth. 103. These two must not be confused with the Seven Creations or Divisions in each Kalpa. The Primary and Secondary Creations are here meant. 104. In Bereschith Rabba, Parscha IX. 105. i. 31. 106. See Hibbert Lectures, 1887, Sayce, p. 39. 107. Whence the identity of the ideas? The Chinese have the same traditions. According to the commentator Kwoh P'oh, in the work called Shan-Hai-King, “Wonders by Sea and Land,” a work which was written by the historiographer Chung Ku from engravings on nine urns made by the Emperor Yü (b.c. 2255), an interview is mentioned with men having two distinct faces on their heads, before and behind, monsters with bodies of goats and human faces, etc. Gould, in his Mythical Monsters (p. 27), giving the names of some authors on Natural History, mentions Shan-Hai-King. “According to the commentator Kwoh P'oh (a.d. 276-324) this work was compiled three thousand years before his time, or at seven dynasties' distance. Yang Sun of the Ming Dynasty (commencing a.d. 1368) states that it was compiled by Kung Chia and Chung Ku (?)”—as stated above. “Chung Ku ... at the time of the last emperor of the Hia dynasty (b.c. 1818), fearing that the emperor might destroy the books treating of the ancient time, carried them in his flight to Yin.” 108. Cory's Ancient Fragments, original edition, p. 25. 109. Qabbalah, p. 246. 110. From the mineral, vegetable, and animal remains. 111. Rounds. 112. Solar-lunar. 113. Gods and Planetary Spirits, especially the Ribhus. “The three Ribhus” who also become “thrice seven” in number of their gifts. 114. Remember the “winged races” of Plato, and the Popol Vuh accounts of the first human race, which could walk, fly, and see objects, however distant. 115. See Mythical Monsters, by Charles Gould. 116. In the first volume of the lately published Introduction à l'Étude des Races Humaines, by M. de Quatrefages, there is proof that since the Post-Tertiary Period and even before that time—since many Races were already scattered during that Age on the face of the Earth—man has not altered one iota in his physical structure. And if man was surrounded for ages by a fauna that altered from one period or cycle to another, which died out, which was reborn in other forms—so that now there does not exist one single animal on Earth, large or small, contemporary with the man of that period—if, then, every animal has been transformed save man himself, this fact goes to prove not only his antiquity, but that he is a distinct Kingdom. Why should he alone have escaped transformation? Because, says de Quatrefages, the weapon used by him, in his struggle with Nature, and the ever-changing geological conditions and elements, was “his psychic force, not his physical strength or body,” as in the case of animals. Give man only that dose of intelligence and reason with which other mammalia are endowed, and with his present bodily organization he will show himself the most helpless of creatures of Earth. And as everything goes to prove that the human organism with all its characteristics, peculiarities and idiosyncrasies existed already on our Globe in those far distant geological periods when there was not yet one single specimen of the now-existing forms of mammalia, what is the unavoidable conclusion? Why this: Since all the human races are of one and the same species, it follows that this species is the most ancient of all the now-living mammalia. Therefore it is the most stable and persevering of all, and was already as fully developed as it is now when all the other mammalia now known had not made even their first approach to appearance on this Earth. Such is the opinion of the great French Naturalist, who gives thereby a terrible blow to Darwinism. 117. They said. 118. The Monads of the “presentments” of men of the Third Round, the huge ape-like forms. 119. The Waters. 120. In the Esoteric System the seven “principles” in man are represented by seven letters. The first two are more sacred than the four letters of the Tetragrammaton. 121. The Intermediate Spheres, wherein the Monads, which have not reached Nirvâna, are said to slumber in unconscious inactivity between the Manvantaras. 122. Explained elsewhere. The Three Fires, Pâvaka, Pavamâna, and Shuchi, who had forty-five Sons, who, with their three Fathers, and their Father Agni, constitute the forty-nine Fires. Pavamâna, Fire produced by friction, is the parent of the “Fire of the Asuras”; Shuchi, Solar Fire, is the parent of the “Fire of the Gods”; and Pâvaka, Electric Fire, is the Father of the “Fire of the Pitris.” (See Vâyu Purâna.) But this is an explanation on the material and terrestrial plane. The Flames are evanescent and only periodical; the Fires—eternal in their triple unity. They correspond to the four lower, and the three higher human “principles.” 123. The Suras, who become later the A-Suras. 124. Âtmâ, Buddhi and Manas. In Devachan the higher element of the Manas is needed to make it a state of perception and consciousness for the disembodied Monad. 125. Catechism, Book iii. Sec. 9. 126. See Vishnu Purâna, Book I. Ch. V., closing Shloka. Fitzedward Hall's rendering of the text, in Wilson's Translation, i. 88. Also Mânava-Dharma Shâstra, i. 30. 127. This has in Esotericism a direct bearing upon the seven “principles” of the manifested Brahmâ, or Universe, in the same order as in man. Exoterically, it is only four “principles.” 128. Wilson's Translation, i. 81. 129. Demons is a very loose word to use, as it applies to a great number of inferior—i.e., more material—Spirits, or minor Gods, who are so termed because they “war” with the higher ones; but they are no devils. 130. The same order of principles in man: Âtmâ (Spirit), Buddhi (Soul), its vehicle, as Matter is the Vâhan of Spirit, and Manas (Mind), the third, or the fifth microcosmically. On the plane of personality, Manas is the first. 131. Thus, says the Commentary, the saying, “by day the Gods are most powerful, and by night the Demons,” is purely allegorical. 132. This “thinking of oneself” as this, that, or the other, is the chief factor in the production of every kind of psychic or even physical phenomena. The words “whosoever shall say to this mountain be thou removed and cast into the sea, and shall not doubt ... that thing will come to pass,” are no vain words. Only the word “faith” ought to be translated by “Will.” Faith without Will is like a wind-mill without wind—barren of results. 133. The same idea is found in the first four chapters of Genesis, with their “Lord” and “God,” which are the Elohim and the Androgynous Eloha. 134. P. 398. 135. P. 107. 136. Spirits. 137. Also Spirits. 138. vi. 2-6. 139. But see the difficulties suggested later, in the works of various Geologists, against this theory. Compare Sir R. S. Ball's articles in Nature, xxv, 79-82, 103-107, Nov. 24 and Dec. 1, 1881. 140. The Rûpas. 141. The Goddess who gave birth to these primordial monsters, in the account of Berosus, was Thalatth, in Greek Thalassa, the “Sea.” 142. See, for comparison, the account of creation by Berosus, as preserved in Alexander Polyhistor, and the hideous beings born from the two-fold principle—Earth and Water—in the abyss of Primordial Creation: Narâs (Centaurs, men with the limbs of horses and human bodies), and Kinnaras (men with the heads of horses) created by Brahmâ in the commencement of the Kalpa. 143. For a similar admission see Prof. Lefèvre's Philosophy, 481. 144. xii. 10,308. 145. The Esoteric Doctrine says that this “Cosmic Evolution” refers only to our Solar System; while exoteric Hindûism makes the figures refer, if we do not mistake, to the whole Universal System. 146. Another point of disagreement. Occultism says that the astral prototypes of the mineral, vegetable and animal kingdoms up to man have taken that time (300 million years) to evolve, reforming out of the cast-off materials of the preceding Round, which, though very dense and physical in their own cycle, are relatively ethereal as compared with the materiality of our present middle Round. At the expiration of these 300 million years, Nature, on the way to the physical and material, down the arc of descent, begins with mankind and works downwards, hardening or materializing forms as it proceeds. Thus the fossils found in strata, to which an antiquity, not of eighteen, but of many hundreds of millions of years, must be ascribed, belong in reality to forms of the preceding Round, which, while living, were far more ethereal than physical, as we know the physical. That we perceive and disinter them as tangible forms, is due to the process of materialization or crystallization referred to, which took place subsequently, at the beginning of the Fourth Round, and reached its maximum after the appearance of man, proceeding parallel with his physical evolution. This alone illustrates the fact that the degree of materiality of the Earth changes pari passu with that of its inhabitants. And thus man now finds, as tangible fossils, what were once the (to his present senses) ethereal forms of the lower kingdoms. The above Brâhmanical figures refer to evolution beginning on Globe A, and in the First Round. In this Volume we speak only of this, the Fourth Round. 147. This difference and the change of cyphers in the last three triplets of figures, the writer cannot undertake to account for. According to every calculation, once the three hundred millions are subtracted, the figures ought to stand, 1,655,884,687. But they are given as stated in the Tamil calendar above-named and as they were translated. The school of the late Pandit Dayânand Sarasvati, founder of the Ârya Samâj, gives a date of 1,960,852,987. See the Ârya Magazine of Lahore, the cover of which bears the words: “Âryan era 1,960,852,987.” 148. Vaivasvata Manu is the one Human Being—some versions add to him the seven Rishis—who in the Matsya Avatâra allegory is saved from the Deluge in a boat, like Noah in the Ark. Therefore, this Vaivasvata Manvantara would be the “post-diluvian” period. This, however, does not refer to the later “Atlantean” or Noah's Deluge, nor to the Cosmic “Deluge” or Pralaya of obscuration, which preceded our Round, but to the appearance of mankind in the latter Round. There is a great difference made, however, between the Naimitika, Occasional or Incidental, Prâkritika, Elemental, Atyantika, the Absolute, and Nitya, the Perpetual Pralaya; the latter being described as “Brahmâ's contingent recoalescence of the Universe at the end of Brahmâ's Day.” The question was raised by a learned Brâhman Theosophist: “Whether there is such a thing as Cosmic Pralaya; because, otherwise, the Logos (Krishna) would have to be reborn, and he is Aja (unborn).” We cannot see why. The Logos is said to be born only metaphorically, as the Sun is born daily, or rather a beam of that Sun is born in the morning and is said to die when it disappears, whereas it is simply reäbsorbed into the parent essence. Cosmic Pralaya is for things visible, not for the Arûpa, Formless, World. The Cosmic or Universal Pralaya comes only at the end of one hundred Years of Brahmâ, when the Universal Dissolution is said to take place. Then the Avyaya, say the exoteric Scriptures, the Eternal Life symbolized by Vishnu, assuming the character of Rudra, the Destroyer, enters into the Seven Rays of the Sun and drinks up all the waters of the Universe. “Thus fed, the seven Solar Rays dilate to seven suns and set fire to the whole Cosmos.” 149. Since a Mahâ Yuga is the 1,000th part of a Day of Brahmâ. 150. Op. cit., Art. “Geology.” 151. Ibid. This allows a chance even to the Biblical “Adam Chronology” of 6,000 years. 152. Modern Science and Modern Thought, 48. 153. To the Silurian period as regards molluscs and animal life—granted; but what do they know of man? 154. Ibid., loc. cit. 155. Ibid., 49. 156. Winchell, World-Life, 180. 157. Op. cit., 49. 158. Wilson's Vishnu Purâna, i. 51. 159. i. 32. 160. The atmosphere, or the air, the firmament. 161. Harivamsha, i. 36. 162. Genesis, i. 6-9. 163. Lords. 164. They were told. 165. i.e., the Jivas or Monads. 166. Mother Earth or Nature. 167. For external bodies. 168. According to the wonderful chronology of Bentley, who wrote in days when Biblical chronology was still undisputed; and also according to that of those modern Orientalists who dwarf the Hindû dates as far as they can. 169. Now Shrî is the daughter of Bhrigu, one of the Prajâpatis and Rishis, the chief of the Bhrigus, the “Consumers,” the Aërial Class of Gods. She is Lakshmî, the wife of Vishnu, and she is Gaurî, the “bride of Shiva,” and she is Sarasvatî, the “watery,” the wife of Brahmâ, because the three Gods and Goddesses are one, under three aspects. Read the explanation by Parâshara, in Vishnu Purâna (I. viii., Wilson's Trans., i. 119), and you will understand. “The lord of Shrî is the moon,” he says, and “Shrî is the wife of Nârâyana, the God of Gods”: Shrî or Lakshmî (Venus) is Indrânî, as she is Sarasvatî, for in the words of Parâshara: “Harî [or Îshvara, the ‘Lord’] is all that is called male [in the Universe]; Lakshmî is all that is termed female. There is nothing else than they.” Hence she is female, and “God” is male Nature. 170. Shrî is Goddess of, and herself “Fortune and Prosperity.” 171. Masonic Review (Cincinnati), June, 1886. Art. “The Cabbalah.—No. VI,” 15-17. 172. The Moon-Gods. 173. Vishnu Purâna, I. vii., Wilson's Trans., i. 101. 174. See Mahâbhârata, Mokshadharma Parvan. 175. Because, as the allegory shows, the Gods who had no personal merit of their own, dreading the sanctity of those self-striving incarnated Beings who had become Ascetics and Yogîs, and thus threatened to upset the power of the former by their self-acquired powers—denounced them. All this has a deep philosophical meaning and refers to the evolution and acquirement of divine powers through self-exertion. Some Rishi-Yogîs are shown in the Purânas to be far more powerful than the Gods. Secondary Gods or temporary Powers in Nature (the Forces) are doomed to disappear; it is only the spiritual Potentiality in man which can lead him to become one with the Infinite and the Absolute. 176. The Triangle becomes a Pentagon (five-fold) on Earth. 177. Seth, as Bunsen and others have shown, is not only the “primitive God” of the Semites—early Jews included—but also their “semi-divine ancestor.” For, says Bunsen (God in History, i. 233, 234): “The Seth of Genesis, the father of Enoch (the man) must be considered as originally running parallel with that derived from the Elohim, Adam's father.” “According to Bunsen, the Deity (the God Seth) was the primitive god of Northern Egypt and Palestine,” says Staniland Wake, in The Great Pyramid (p. 61). And Seth became considered in the later Theology of the Egyptians as an “evil demon,” says the same Bunsen, for he is one with Typhon and one with the Hindû Demons as a logical sequel. 178. I Corinth., xv. 47. 179. Vâyu Purâna; Harivamsha, 170. 180. See Mather's Kabbalah Unveiled, p. 302. 181. Translated in Isaac Myer's Qabbalah, p. 386. 182. Zohar iii., 135a, 292a, Idra Zootah. Brody Ed., Idrah Zootah. 183. Gen. xxvi. 31 et seq.; Myer's Qabbalah, ibid. 184. Zohar, iii. 290a, Brody Ed. Indrah Zootah, quoted in Isaac Myer's Qabbalah, pp. 387, 388. 185. ii. 5. 186. Or Mind-born. 187. Fohat. 188.
Елена Петровна Блаватская
«Тайная Доктрина. Том 2: Антропогенезис»
«Хаксли, поддерживаемый самыми очевидными открытиями в сравнительной анатомии, мог произнести знаменательную фразу о том, что анатомические различия между человеком и высшими обезьянами меньше, чем между последними и низшими обезьянами. В отношении нашего генеалогического древа человека следует необходимый вывод, что человеческий род эволюционировал постепенно от истинных обезьян». («Родословная человека», Эрнст Геккель, перевод Эд. Б. Авелинга, стр. 49.)
Каковы могут быть научные и логические возражения против противоположного вывода — мы бы спросили? Анатомические сходства между Человеком и Антропоидами — грубо преувеличенные дарвинистами, как показывает М. де Катрфаж — достаточно просто объясняются, если принять во внимание происхождение последних.
«Нигде в более старых отложениях не найдена обезьяна, которая приближалась бы ближе к человеку, или человек, который приближался бы ближе к обезьяне».
«Та же пропасть, которая обнаруживается сегодня между человеком и обезьяной, уходит с не уменьшающейся шириной и глубиной в третичный период. Одного этого факта достаточно, чтобы сделать ясной его несостоятельность». (Д-р Ф. Пфафф, профессор естественных наук в Университете Эрлангена.)
189. See Yoga Shâstra, ii. 32. 190. Voltaire. 191. Mânava-Dharma Shâstra, iii. 196. 192. Matsya and Padma Purânas and Kullûka on the Mânava-Dharma Shâstra, iii. 195. We are quite aware that the Vâyu and Matsya Purânas identify (agreeably to Western interpretation) the Agnishvâtta with the seasons, and the Barhishad Pitris with the months; adding a fourth class—Kâvyas—cyclic years. But do not Christian Roman Catholics identify their Angels with Planets, and are not the Seven Rishis become the Saptarshis—a constellation? They are Deities presiding over all the cyclic divisions. 193. Vishnu Purâna, Wilson, iii. 158, 159. 194. Shll. 935, 936. 195. The Vâyu Purâna shows the region called Virâja-loka inhabited by the Agnishvâttas. 196. Wilson, ibid., iii. 17. Note by Fitzedward Hall. 197. Loc. cit., ibid. 198. See Theosophist, February, 1887, p. 360. 199. See Wilson, ii. 26. 200. See Vâyu Purâna. 201. Chhâyâs. 202. Or Amânasas. 203. Thus. 204. Complexion. 205. Also. 206. Creator. 207. Phantoms. 208. Image or shadow. 209. This was hinted at in Isis Unveiled (I. xxxviii.), though the full explanation could not then be given: “The Pitris are not the ancestors of the present living men, but those of the [first] human kind or Adamic race; the spirits of human races, which, on the great scale of descending evolution, preceded our races of men, and were physically, as well as spiritually, far superior to our modern pigmies. In Mânava-Dharma Shâstra they are called the Lunar ancestors.” 210. See the “Laws of Manu”—Mânava-Dharma Shâstra, iii. 203. 211. “Sacred Books of the East,” Vol. IV, The Zend-Avesta, Pt. I. lviii, Trans. by James Darmesteter. 212. Compare also what is said about Makara and the Kumâras in connection with the Zodiac. 213. Whence the subsequent assertions of St. John's vision, referred to in his Apocalypse, about, “the great red dragon having seven heads and ten horns, and seven crowns upon his heads,” whose “tail drew the third part of the stars of heaven and did cast them to the earth.” (Ch. xii.) 214. See Harivamsha, 932. 215. The verse “did cast them to the earth,” plainly shows its origin in the grandest and oldest allegory of the Âryan Mystics, who, after the destruction of the Atlantean giants and sorcerers, concealed the truth—astronomical, physical, and divine, as it is a page out of pre-cosmic Theogony—under various allegories. Its true Esoteric interpretation is a veritable Theodice of the “Fallen Angels,” so called: the willing and the unwilling, the creators and those who refused to create, being now mixed up most perplexingly by Christian Catholics, who forget that their highest Archangel, St. Michael, who is shown to conquer (to master and to assimilate) the Dragon of Wisdom and of divine Self-sacrifice—now miscalled and calumniated as Satan—was the first to refuse to create! This has led to endless confusion. So little does Christian Theology understand the paradoxical language of the East and its symbolism, that it even explains, in its dead-letter sense, the Chinese Buddhist and Hindû exoteric rite of raising a noise during certain eclipses to scare away the “great red dragon,” which laid a plot to carry away the “light”! But here “light” means Esoteric Wisdom, and we have sufficiently explained the secret meaning of the terms Dragon, Serpent, etc., all of which refer to Adepts and Initiates. 216. See Genesis and Plato's Timæus. 217. In spite of all efforts to the contrary, Christian Theology—having burdened itself with the Hebrew Esoteric account of the creation of man, which it understands literally—cannot find any reasonable excuse for its “God, the Creator,” who produces a man devoid of mind and sense; nor can it justify the punishment following an act, for which Adam and Eve might plead non compos. For if the couple be admitted to be ignorant of good and evil before the eating of the forbidden fruit, how could it be expected to know that disobedience was evil? If primeval man was meant to remain a half-witted, or rather witless, being, then his creation was aimless and even cruel, if produced by an omnipotent and perfect God. But Adam and Eve are shown, even in Genesis, to be created by a Class of lower divine Beings, the Elohim, who are so jealous of their personal prerogatives as reasonable and intelligent creatures, that they will not allow man to become “as one of us.” This is plain, even from the dead-letter meaning of the Bible. The Gnostics, then, were right in regarding the Jewish God as belonging to a Class of lower, material and not very holy denizens of the invisible World. 218. In Isis Unveiled several of these Gnostic systems are given. One is taken from the Codex Nazaræus, the Scripture of the Nazarenes, who, although they existed long before the days of Christ, and even before the laws of Moses, were Gnostics, and many of them Initiates. They held their “Mysteries of Life” in Nazara (ancient and modern Nazareth), and their doctrines are a faithful echo of the teachings of the Secret Doctrine—some of which we are now endeavouring to explain. 219. i. 18. See the translation from the Greek by François, Monsieur de Foix, Evesque d'Ayre: the work dedicated to Marguerite de France, Reine de Navarre. Edition of 1579, Bordeaux. 220. Asgard and the Gods, p. 4. 221. Mr. James Darmesteter, the translator of the Vendidâd, speaking of it, says: “The tree, whatever it is....”—“Sacred Books of the East,” vol. iv. p. 209. 222. Plato's Timæus. 223. See Asgard and the Gods, p. 305. 224. Ibid., loc. cit. 225.
«Отец священного огня», — пишет проф. Джолли, — «носил имя Тваштри... Его матерью была Майя. Он сам назывался Акта (помазанный χριστὸς) после того, как жрец вылил на его голову спиртное (?) Сома, а на тело — масло, очищенное жертвоприношением». («Человек до металлов», стр. 190.) Источник его информации не указан французским дарвинистом. Но строки процитированы, чтобы показать, что свет начинает брезжить даже для материалистов. Адальберт Кюн в своей «Die Herabkunft des Feuers» отождествляет два знака [Символ: свастика] и [Символ: свастика с точками вокруг центра] с Арани и обозначает их под этим именем. Он добавляет: «Этот процесс разжигания огня естественно привел людей к идее полового размножения» и т.д. Почему более достойная идея, и более оккультная, не могла привести человека к изобретению этого символа, поскольку он связан, в одном из своих аспектов, с человеческим размножением? Но его главный символизм относится к Космогонии.
«Агни, в состоянии Акта, или помазанника, наводит на мысль о Христе», — отмечает проф. Джолли. — «Майя, Мария, Его мать; Тваштри, Св. Иосиф, плотник Библии». В Ригведе Вишвакарман — высший и старейший из Богов и их «Отец». Он — «плотник или строитель», потому что Бог называется даже монотеистами «Архитектором Вселенной». Тем не менее, первоначальная идея чисто метафизическая и не имела никакой связи с более поздним фаллицизмом.
226. The real Manushya. 227. Barishad (?). 228. The Kavyavâhana, electric fire. 229. Shuchi, the spirit in the Sun. 230. The Pitris and the two Fires. 231. The form. 232. It is not clear why Bhûtas should be rendered by the Orientalists as “evil spirits” in the Purânas. In the Vishnu Purâna (I. v, Wilson's Trans., Fitzedward Hall's note, i. 83) the Shloka simply says: “Fiends, frightful from being monkey-coloured and carnivorous”; and the word in India now means “ghosts,” ethereal or astral phantoms, while in Esoteric Teaching it means elementary substances, something made of attenuated, non-compound essence, and, specifically, the astral Double of any man or animal. In this case these primitive men are the Doubles of the first ethereal Dhyânîs or Pitris. 233. See Pymander, Everard's Trans., II. 17-29. 234. Chaldean Account of Genesis, p. 92. 235. P. 91. 236. Ibid., loc. cit. 237. Ibid., loc. cit. 238. Human Monad. 239. Astral shadow. 240. Kâma Rûpa. 241. Shuchi, the fire of passion and animal instinct. 242. Solar Fire. 243. Nascent Man. 244. Later. 245. Race. 246. See Shloka 22. 247. See Genesis of the Elements, by W. Crookes, p. 21. 248. Pymander, i. 6. The opponents of Hindûism may call the above Pantheism, Polytheism, or anything they may please. If Science is not entirely blinded by prejudice, it will see in this account a profound knowledge of Natural Sciences and Physics, as well as of Metaphysics and Psychology. But to find this out, one has to study the personifications, and then convert them into chemical atoms. It will then be found to satisfy both physical and even purely materialistic Science, as well as those who see in evolution the work of the “Great Unknown Cause” in its phenomenal and illusive aspects. 249. Sc. Race. 250. Shlokas, 153, 154. 251. It is symbolized in the Pythagorean Triangle, the ten yods within, and the seven points of the Triangle and the Square. 252. Whence the Kabalistic name of “Shells” given to the Astral Form, the Body called Kâma Rûpa, left behind by the Higher Angels in the shape of the Higher Manas, when the latter leaves for Devachan, forsaking its residue. 253. Mackenzie's Royal Masonic Cyclopædia, pp. 409-411. 254. viii. 20. 255. De Bell. Jud., ii. 12. 256. De Gignat, p. 222C.; De Somniis, p. 455D.; which shows that the Essenes believed in re-birth and many reïncarnations on Earth, as Jesus himself did, a fact we can prove from the New Testament itself. 257. I. vi. 3. 258. Zohar, ii. 229b. 259. It is corroborated, however, as we have shown, by the Esotericism of Genesis. Not only are the animals created therein after the “Adam of Dust,” but vegetation is shown in the Earth before “the heavens and the earth were created.” “Every plant of the field before it was in the earth” (ii. 5). Now, unless the Occult interpretation is accepted—which shows that in this Fourth Round the Globe was covered with vegetation, and the First (Astral) Humanity was produced before almost anything could grow and develop thereon—what can the dead letter mean? Simply that the grass was in the earth of the Globe before that Globe was created? And yet the meaning of verse 6, which says that “there went up a mist from the earth, and watered the whole face of the ground,” before it rained, and caused the trees, etc., to grow, is plain enough. It shows also in what geological period it occurred, and further what is meant by “heaven” and “earth.” It meant the firmament and dry incrustated land, separated and ridden of its vapours and exhalations. Moreover, the student must bear in mind that, as Adam Kadmon, the “male and female being” of Genesis i, is no physical human being but the host of the Elohim, among which was Jehovah himself—so the animals, mentioned in that chapter as “created” before man in the dead-letter text, were no animals, but the zodiacal signs and other sidereal bodies. 260. Book of Dzyan, iii. 19. 261. Kenealy, The Book of God, pp. 114, 115. 262. To those who would enquire: What has Hydrogen to do with air or oxygenation?—it is answered: Study first the ABC of Occult Alchemy. In their anxiety, however, to identify Pymander, the “mouth of mystery,” with St. John the Baptist prophetically, the Christian Symbologists thus identified also the seven Kabiri and the Assyrian Bulls with the Cherubs of the Jews and the Apostles. Having, moreover, to draw a line of demarcation between the four and the three the latter being the Fallen Angels; and furthermore to avoid connecting these with the “Seven Spirits of the Face,” the Archangels, they unceremoniously threw out all they did not choose to recognize. Hence the perversion in the order of the Elements, in order to make them dovetail with the order of the Gospels, and to identify the Angel-Man with Christ. With the Chaldees, the Egyptians—from whom Moses adopted the Chroub (Cherubs in their animal form)—and the Ophites; with all these, the Angels, the Planets, and the Elements, were symbolized mystically and alchemically by the Lion (Mikael); the Bull (Uriel); the Dragon (Raphael); the Eagle (Gabriel); the Bear (Thot-Sabaoth); the Dog (Era-taoth); the Mule (Uriel or Thantabaoth). All these have a qualificative meaning. 263. See Hibbert Lectures, 1887, pp. 370 et seqq. 264. Sepher M'bo Sha-arim, near the end, translated by Isaac Myer, Qabbalah, p. 110. 265. Form. 266. Shadow. 267. S. Laing, Modern Science and Modern Thought, p. 90. 268. And why not all the progenitive First Races, human as well as animal; and why one “remote progenitor”? 269. Obviously so, on the lines of Evolutionism, which traces the Mammalia to some amphibian ancestor. 270. Second Edition, p. 161. 271. Ibid., p. 162. 272. De Quatrefages, The Human Species, p. 124; “International Scientific Series,” Volume XXVI. 273. Ibid., p. 125. 274. Fol. 186. 275. Odyssey, xi. 298-305; Iliad, iii. 243. 276. Hyg., Fab., 80. Ovid., Fast., 700, etc. See Decharme's Mythologie de la Grèce Antique, p. 6. 277. See Decharme, ibid., p. 652. 278. Nem., x. 80 et seqq. Theocr., xxiv. 131. 279. XXXIV. v. 5. Theocr., xxii. 1. 280. iii. 10. 7. 281. Apollodorus, iii. 1. 282. Castor's tomb was shown in Sparta, in days of old, says Pausanias (iii. 13, 1); and Plutarch says that he was called at Argos the demi-mortal or demi-hero, μιξαρχαγέτας. (Quæst. Gr., 23.) 283. Pindar, Nem., x. 60, seqq., Dissen. 284. Schol. Eurip., Orest., 463, Dindorf. See Decharme, op. cit., p. 654. 285. The Monad is impersonal and a God per se, albeit unconscious on this plane. For divorced from its third (often called fifth) principle, Manas, which is the horizontal line of the first manifested Triangle or Trinity, it can have no consciousness or perception of things on this earthly plane. “The highest sees through the eye of the lowest” in the manifested world; Purusha (Spirit) remains blind without the help of Prakriti (Matter) in the material spheres; and so does Âtmâ-Buddhi without Manas. 286. Moral., p. 484f. 287. This strange idea and interpretation are accepted by Decharme in his Mythologie de la Grèce Antique (p. 655). “Castor and Pollux,” he says, “are nothing but the Sun and Moon, conceived as twins.... The Sun, the immortal and powerful being that disappears every evening from the horizon and descends under the Earth, as though he would make room for the fraternal orb which comes to life with night, is Pollux, who sacrifices himself for Castor; Castor, who, inferior to his brother, owes to him his immortality; for the Moon, says Theophrastus, is only another, but feebler Sun (De Ventis, 17).” 288. See Book of Enoch, Trans. by Bishop Laurence, 1883. 289. Adam (Kadmon) is, like Brahmâ and Mars, the symbol of the generative and creative power typifying Water and Earth—an Alchemical secret. “It takes Earth and Water to create a human Soul,” said Moses. Mars is the Hindû Mangala, the planet Mars, identical with Kârttikeya, the “War-God”; he is Gharma-ja, born of Shiva's sweat, and of the Earth. He is Lohita, the red, like Brahmâ also and Adam. The Hindû Mars is, like Adam, born from no woman and mother. With the Egyptians, Mars was the primeval generative Principle, and so are Brahmâ, in exoteric teaching, and Adam, in the Kabalah. 290. Abel is Chebel, meaning “pains of birth,” conception. 291. See Isis Unveiled, II. 398, where Jehovah is shown to be Adam and Eve blended, and Hevah, and Abel, the feminine serpent. 292. See Isis Unveiled, I. 305: “The union of these two Races produced a third ... Race.” 293. Genesis, v. 2. 294. Ibid., v. 3. 295. P. 159. 296. Jod in the Kabalah has for symbol the hand, the forefinger and the lingam, while numerically it is the perfect one; but it is also the number 10, male and female, when divided. 297. Vishnu Purâna, i. ii.: Wilson's Trans., i. 20. 298. Quoted in Myer's Qabbalah, p. 110. 299. See Source of Measures, p. 277. 300. II. 464, et seqq. 301. Jeremiah, x. 11. 302. Isis Unveiled, II. 462, 463. 303. See for comparison Hosea, xii. 6, where it is so punctuated. 304. Isis Unveiled, I. 156. 305. Race. 306. The Moon. 307. Hamsa. 308. Text-Book of Physiology, Third Edition, 1879, p. 623. 309. See the Timæus. 310. See Extracts from that Essay in The Theosophist, of February, 1883, from which the following is condensed. 311. Compare Ezekiel's vision (chap. i) of the four Divine Beings who “had the likeness of a man” and yet had the appearance of a wheel, “when they went, they went upon their four sides ... for the spirit of the living creature was in the wheels.” 312. Eugibinus, a Christian, and the Rabbis Samuel, Menasseh ben Israel, and Maimonides taught that “Adam had two faces and one person, and from the beginning he was both male and female—male on one side and female on the other [like Manu's Brahmâ]; but afterwards the parts were separated.” The one hundred and thirty-ninth Psalm of David was cited by Rabbi Jeremiah ben Eliazar as evidence of this: “Thou hast fashioned me behind and before,” not beset as in the Bible, which is absurd and meaningless, and this shows, as Prof. Wilder thinks, “that the primeval form of mankind was androgynous.” 313. See the union of Chokmah, Wisdom, with Binah, Intelligence, or Jehovah, the Demiurge, called Understanding in the Proverbs of Solomon (vii). Unto men Wisdom (divine Occult Wisdom) crieth: “Oh, ye simple, understand Wisdom; and ye fools, be of an understanding heart.” It is Spirit and Matter, the Nous and the Psyche; of the latter of which St. James says that it is “earthly, sensual, and devilish.” 314. Pluralité des Mondes, p. 69. 315.
Гипотеза, выдвинутая в 1881 году г-ном У. Мэттью Уильямсом, по-видимому, мало впечатлила астрономов. Говорит автор «Топлива Солнца» в «Knowledge», 23 декабря 1881 года:
«Применяя теперь исследования д-ра Эндрюса к условиям солнечного существования... я заключаю, что солнце не имеет ядра, ни твердого, ни жидкого, ни газообразного, но состоит из диссоциированной материи в критическом состоянии, окруженной, во-первых, пылающей оболочкой, обусловленной рекомбинацией диссоциированной материи, и вне ее — другой оболочкой паров, обусловленной этой комбинацией».
Это новая теория, которую следует добавить к другим гипотезам, все научным и ортодоксальным. Значение «критического состояния» объясняется г-ном У. Мэттью Уильямсом в том же журнале (9 декабря 1881 г.) в статье о «Твердых телах, жидкостях и газах». Говоря об эксперименте д-ра Эндрюса с углекислотой, ученый говорит, что:
«Когда достигается 88°, граница между жидкостью и газом исчезает; жидкость и газ слились в одну таинственную промежуточную жидкость; неопределенное колеблющееся нечто находится там, заполняя всю трубку — эфирная жидкость или видимый газ. Подержите раскаленную кочергу между глазом и светом; вы увидите восходящую волну движения того, что кажется жидким воздухом. Вид гибридной жидкости в трубке напоминает это, но ощутимо плотнее и, очевидно, стоит между жидким и газообразным состояниями материи, как смола или патока стоит между твердым и жидким».
Температура, при которой это происходит, была названа д-ром Эндрюсом «критической температурой»; здесь газообразное и жидкое состояния являются «непрерывными», и вероятно, что все другие вещества, способные существовать в обоих состояниях, имеют свои собственные критические температуры.
Размышляя далее об этом «критическом» состоянии, г-н У. Мэттью Уильямс высказывает некоторые совершенно оккультные теории о Юпитере и других планетах. Он говорит:
«Наши представления о твердых телах, жидкостях и газах получены из нашего опыта состояния материи здесь, на этой Земле. Если бы нас перенесли на другую планету, они бы странно изменились. На Меркурии вода считалась бы одним из конденсируемых газов; на Марсе — как плавкое твердое тело; но что на Юпитере?
«Недавние наблюдения оправдывают нас в том, чтобы рассматривать ее как миниатюрное солнце, с внешней оболочкой из облачной материи, по-видимому, из частично конденсированной воды, но раскаленной, или, вероятно, еще более горячей внутри. Ее парообразная атмосфера, очевидно, огромной глубины, и сила гравитации на ее видимой внешней поверхности в два с половиной раза больше, чем на поверхности нашей земли, атмосферное давление при спуске ниже этой видимой поверхности должно вскоре достичь того, при котором пар воды был бы доведен до критического состояния. Поэтому мы можем сделать вывод, что океаны Юпитера состоят не из замерзшей, жидкой или газообразной воды, а являются океанами или атмосферами критической воды. Если какие-либо рыбы или птицы плавают или летают в них, они должны быть очень критически организованы».
Поскольку вся масса Юпитера в 300 раз больше массы Земли, а его сжимающая энергия к центру пропорциональна этому, его материалы, если они подобны материалам Земли и не горячее, были бы значительно плотнее, и вся планета имела бы более высокий удельный вес; но мы знаем по движению его спутников, что вместо этого его удельный вес меньше четверти удельного веса Земли. Это оправдывает вывод, что он интенсивно горячий; ибо даже водород, если бы он был холодным, стал бы плотнее Юпитера под таким давлением.
«Поскольку все элементарные вещества могут существовать как твердые тела, жидкости или газы, или критически, в зависимости от условий температуры и давления, я оправдан в гипотетическом заключении, что Юпитер — это не твердая, не жидкая и не газообразная планета, а критическая планета, или шар, состоящий внутри из ассоциированных элементов в критическом состоянии и окруженный плотной атмосферой их паров и паров некоторых их соединений, таких как вода. То же рассуждение применимо к Сатурну и другим крупным и разреженным планетам».
Приятно видеть, как «научное воображение» с каждым годом все ближе подходит к пограничной области наших Оккультных Учений.
316. The Day after Death, p. 23. 317. Cremona Ed., iii. 76a; Brody Ed., iii. 159a; Qabbalah. Isaac Myer, p. 420. 318. So destroyed. 319. The first occurred when what is now the North Pole was separated from the later Continents. 320. We must remember that at the head of all the Babylonian Gods were Ea, Anu, and the primeval Bel; and that Ea, the first, was the God of Wisdom, the great “God of Light” and of the Deep, and that he was identified with Oannes, or the Biblical Dagon—the Man-Fish who rose out of the Persian Gulf. 321. It is far later on that the Moon became a male God; with the Hindus it was Soma, with the Chaldæans Nanak or Nanar, and Sin, the son of Mulil, the older Bel. The Akkadians called him the “Lord of Ghosts”; and he was the God of Nipur (Niffer) in northern Babylonia. It is Mulil who caused the waters of the Flood to fall from Heaven on Earth, because of which Xisuthrus would not allow him to approach his altar. As the modern Assyriologists have now ascertained, it is the northern Nipur which is the centre whence Chaldæan (Black) Magic spread; and Eridu (the Southern) which was the primitive seat of the worship of the culture God, the God of Divine Wisdom—the Sun-God being the Supreme Deity everywhere. With the Jews, the Moon is connected with Israël's Jehovah and his seed, for Ur was the chief seat of the worship of the Moon-God, and Abraham is said to have come from Ur, when from A-bra(h)m, he becomes Abraham. 322. When Nârada, the virgin-ascetic, threatened to put an end to the human race by preventing Daksha's sons from procreating it. 323. x. 6. 324.
Это подтверждается ученым брамином. В своих превосходных Лекциях по «Бхагавад Гите» («Теософ», апрель 1887 г., стр. 444) лектор говорит:
«Есть особенность, на которую я должен обратить ваше внимание. Он [Кришна] говорит здесь о четырех Ману. Почему он говорит о четырех? Мы сейчас в седьмой Манвантаре — Вайвасвата. Если он говорит о прошлых Ману, он должен был бы говорить о шести, но он упоминает только четырех. В некоторых комментариях была предпринята попытка интерпретировать это особым образом.
«Слово «Chatvârah» отделено от слова «Manavah» и отнесено к Санаке, Санандане, Санаткумаре и Санатсуджате, которые также были включены в число рожденных умом сыновей Праджапати.
«Но эта интерпретация приведет к самому абсурдному выводу и заставит предложение противоречить самому себе. Лица, упомянутые в тексте, имеют уточняющее условие в предложении. Хорошо известно, что Санака и трое других отказались творить, хотя другие сыновья согласились сделать это: поэтому, говоря о тех лицах, от которых человечество возникло, было бы абсурдно включать и этих четырех в список. Пассаж должен быть интерпретирован без разделения сложного слова на два существительных. Число Ману тогда будет четыре, и утверждение тогда будет противоречить Пураническому отчету, хотя оно было бы в гармонии с Оккультной теорией. Вы вспомните, что сказано [в Оккультизме], что мы сейчас в Пятой Коренной Расе. Каждая Коренная Раса рассматривается как Сантати определенного Ману. Теперь, Четвертая Раса прошла, или, другими словами, было четыре прошлых Ману».
325. Stockwell, Smithsonian Contributions to Knowledge, xviii.; R. W. McFarland, American Journal of Science, III. xi. 450; and Croll's Climate and Time. Lemuria was not submerged by a flood, but was destroyed by volcanic action, and afterwards sank. 326. Coste, I. iv. 19. 327. Agruerus is Kronos, or Saturn, and the prototype of the Israëlitish Jehovah. As connected with Argha, the Moon or Ark of salvation, Noah is mythologically one with Saturn. But then this cannot relate to the terrestrial flood. (See Faber's Cabiri, I. 35, 43, and 45.) 328. Ibid., II. 240. 329. Sanchuniathon says that the Titans were the sons of Kronos, and seven in number; and he calls them fire-worshippers, Aletæ (Sons of Agni?) and diluvians. Al-ait is the God of Fire. 330. Ibid., i. 130, note. 331. Of which seven, let us remark, the Âryans, and not the Semites, were the originators, while the Jews got that number from the Chaldæans. 332. Seven individual Sons of God, or Pitaras, Pitris; also in this case the sons of Kronos or Saturn (Kâla, “Time”) and Arkites, like the Kabiri and Titans, as their name—“Lunar Ancestors”—shows; the Moon being the Ark, or Argha, on the Watery Abyss of Space. 333. Asiatic Researches, v. 246. 334. Kabiri, ibid., loc. cit. 335. Orpheus apud Proclum in Timæum, v. 295. 336. Arnobius, Contra Gentes, iii. 124; quoted by Faber, op. cit., i. 135. 337. Ant., iii. 8. 338. Bibl., iii. 170. 339. Aretia is the female form of Artes, the Egyptian Mars. Thence the Chaldæan (and now Hebrew) word ארצ (Arets), “Earth.” Seyffarth, the author of Beiträge zur Kenntniss (under “Artes,” Mars) quotes as follows: “Addit Cedrenus (Salm. I. c): Stella Martis ab Ægyptiis vocatur Ertosi (plantare, generare). Significat autem hoc omnis generis procreationem et vivificationem, omnisque substantiæ et materiæ naturam et vim ordinantem atque procreantem.” It is Earth as “source of being”; or, as explained by the author of The Source of Measures (p. 186), Arts is the same in Hebrew and Egyptian, and both “combine the primal idea of earth as source; precisely as in the Hebrew itself, under another form, Adam and Mâdim, Mars, are the same, and combine the idea of earth, with Adam under the form of h-adam-h.” 340. Ant., v. 64. 341. Nonnus, Dionys., xviii. 319. Quoted by Faber, op. cit., i. 328. 342. See Isis Unveiled, II. 420 et seq., where one or two of the seven meanings are hinted at. 343. Chap. lxiv (Sect. xi). 344. Isis Unveiled, II. 423, 424. 345. Ibid., 423, note. 346.
Нужно помнить, что в индусской философии каждая дифференцированная единица является таковой только через Циклы Майи, будучи единой в своей сущности с Высшим или Единым Духом. Отсюда возникает кажущаяся путаница и противоречие в различных Пуранах, а порой и в одной и той же Пуране, об одной и той же личности. Вишну — как многоликий Брахма и как Брахма (среднего рода) — един, и все же говорят, что он — все двадцать восемь Вьяс.
«В каждую Двапара (или третью) эпоху Вишну, в лице Вьясы, делит Веду, которая (собственно, но) одна, на многие части... Двадцать восемь раз Веды были упорядочены великими Риши в Вайвасвата Манвантаре, в эпоху Двапара; и, следовательно, двадцать восемь Вьяс ушли». («Вишну Пурана», iii. 3; пер. Вильсона, iii. 33, 34.) «[Те, кто были все] в форме Веда-Вьясы; кто были Вьясами своих соответствующих эпох». (Там же, loc. cit., стр. 33.) «Этот мир есть Брахма, в Брахме, от Брахмы... ничего больше не нужно знать». Затем, снова, в Харивамше: «Было (в первой Манвантаре) семь знаменитых сыновей Васиштхи, которые (в третьей Манвантаре) были сыновьями Брахмы (т.е. Риши), прославленным потомством Урджи». (Там же, iii. 6, примечание.) Это ясно: Человечество Первой Манвантары — это человечество седьмой и всех промежуточных. Человечество Первой Коренной Расы — это человечество Второй, Третьей, Четвертой, Пятой и т.д. До последнего оно формирует циклическую и постоянную реинкарнацию Монад, принадлежащих Дхьян-Чоханам нашей Планетарной Цепи.
347. The Dvâpara Yuga differs for each Race. All Races have their own Cycles, which fact causes a great difference. For instance, the Fourth Sub-Race of the Atlanteans was in its Kali Yuga, when they were destroyed, whereas the Fifth was in its Satya or Krita Yuga. The Âryan Race is now in its Kali Yuga, and will continue to be in it for 427,000 years longer, while various “Family Races,” called the Semitic, Hamitic, etc., are in their own special cycles. The forthcoming Sixth Sub-Race—which may begin very soon—will be in its Satya (Golden) Age while we reap the fruit of our iniquity in our Kali Yuga. 348. See Asiatic Researches, viii. 280. 349. See Dowson's Hindû Classical Dictionary, sub voce “Idâ.” 350. See Posthumous Humanity: Translated by H. S. Olcott London, 1887. 351. Professor Newcomb says the heat evolved by contraction would last only 18,000,000 years. (Popular Astronomy, 509.) While a temperature permitting the existence of water could not be reached earlier than 10,000,000 years ago. (Winchell's World-Life, 356.) But Sir William Thomson says that the whole age of the incrustation of the Earth is 80,000,000 years, though, this year, he has again altered his opinion and allows only 15,000,000 years as the age of the Sun. As will be shown in the Addenda, the divergence of scientific opinions is so great that no reliance can ever be placed upon scientific speculation. 352. The essay on The Plurality of Worlds (1853)—an anonymous work, yet well known to have been the production of Dr. Whewell—is a good proof of this. No Christian ought to believe in either the plurality of Worlds or the geological age of the Globe, argues the author; because, if it is asserted that this World is only one among the many of its kind, which are all the work of God, as it is itself; that all are the seat of life, all the realm and dwelling of intelligent creatures endowed with will, subject to law and capable of free-will; then, it would be extravagant to think that our World should have been the subject of God's favours and His special interference, of His communications and His personal visit. Can the Earth presume to be considered the centre of the moral and religious Universe, he asks, if it has not the slightest distinction to rely upon in the physical Universe? Is it not as absurd to uphold such an assertion (of the plurality of inhabited worlds), as it would be to-day to uphold the old hypothesis of Ptolemy, who placed the Earth in the centre of our system? The above is quoted from memory, yet almost textually. The author fails to see that he is bursting his own soap-bubble with such a defence. 353. Man's Place in Nature, p. 58. 354. De Cœlo, II. 13. 355. Or what is more generally known as Protoplasm. This substance received the name of “Sarcode” from Prof. Dujardin Beaumetz far earlier than its present appellation. 356. The Monera are indeed Protista. They are neither animals nor plants, writes Hæckel; “the whole body of the Moneron represents nothing more than a single thoroughly homogeneous particle of albumen in a firmly adhesive condition.” (Journal of Microscopical Science, Jan., 1869, p. 28.) 357. Behold the Iguanodon of the Mesozoic ages—the monster 100 feet long—now transformed into the small Iguana lizard of South America. Popular traditions about “giants” in days of old, and their mention in every mythology, including that of the Bible, may some day be shown to be founded on fact. In nature, the logic of analogy alone should make us accept these traditions as scientific verities. 358. These are the opinions of Burmeister and Czolbe. See Force and Matter, by L. Büchner, edited, by J. F. Collingwood, F.R.S.L., p. 61. 359. Vishnu Purâna, II. viii; Fitzedward Hall's rendering in Wilson's Translation, ii. 241. 360. Ibid., p. 242. 361. Introduction à l'Étude des Races Humaines. 362. Modern Science and Modern Thought, by S. Laing, p. 32. 363. Esoteric Buddhism, p. 70. 364. The same fate is in store for spiritualistic phenomena and all the other psychological manifestations of the inner man. Since the days of Hume, whose researches culminated in a nihilistic Idealism, Psychology has gradually shifted its position to one of crass Materialism. Hume is regarded as a Psychologist, and yet he denied à priori the possibility of phenomena in which millions now believe, including many men of Science. The Hylo-Idealists of to-day are rank Annihilationists. The schools of Spencer and Bain are respectively positivist and materialist, and not metaphysical at all. It is Psychism and not Psychology; it reminds one as little of the Vedântic teaching as does the pessimism of Schopenhauer and von Hartmann recall the Esoteric Philosophy, the heart and soul of true Buddhism. 365. It must be noted that, though the astral and physical planes of Matter ran parallel with one another even in the earliest geological ages, yet they were not in the same phases of manifestation in which they are now. The Earth did not reach its present grade of density till 18,000,000 years ago. Since then both the physical and astral planes have become grosser. 366. The conception and definition of the Absolute by Cardinal Cusa may satisfy only the Western mind, prisoned, so unconsciously to itself, and entirely degenerated, by long centuries of scholastic and theological sophistry. But this “recent philosophy of the Absolute,” traced by Sir William Hamilton to Cusa, would never satisfy the more acutely metaphysical mind of the Hindû Vedântin. 367. Cudworth's Intellectual System, I. 328. 368. Issued from the Body of Brahmâ when it became Night. 369. Intellectually vile. 370. Still senseless Race. 371. Race. 372. Intensified. 373. The vehicle of Desire. 374. Higher knowledge. 375. Monads. 376. Primitive human species. 377. Inst. Div., II. viii; quoted in Myer's Qabbalah, 116. 378. Op. cit., I. v; Wilson's Trans., Fitzedward Hall's rendering, i. 72. 379. Ibid., ii. 10. 380. Ibid., i. 83. 381. Whom Manu calls “paternal grandfathers” (iii. 284). The Rudras are the seven manifestations of Rudra-Shiva, the “destroying God,” and also the grand Yogi and Ascetic. 382.
Говорить о жизни как о возникшей, и о человеческом роде как о произошедшем таким абсурдно ненаучным способом, перед лицом современных Родословных Человека, — значит напрашиваться на мгновенное уничтожение. Эзотерическая Доктрина рискует, тем не менее, и даже заходит так далеко, что просит беспристрастного читателя сравнить вышеприведенную гипотезу (если это она) с теорией Геккеля — ныне быстро становящейся аксиомой в науке — которую мы цитируем дословно:
«Как возникла жизнь, живой мир организмов? И, во-вторых, специальный вопрос: Как возник человеческий род? Первое из этих двух исследований, касающееся первого появления живых существ, может быть решено только эмпирически [!!] доказательством так называемого Архебиоза, или двусмысленного зарождения, или спонтанного производства организмов самого простого мыслимого вида. Таковы Монеры (Protogenes, Protamœba, Protomyxa, Vampyrella), чрезвычайно простые микроскопические массы протоплазмы без структуры или организации, которые принимают питание и воспроизводят себя делением. Такая Монера, как тот первичный организм, открытый знаменитым английским зоологом Хаксли и названный Bathybius Hæckelii, появляется как непрерывное толстое протоплазматическое покрытие на величайших глубинах океана, между 3000 и 30 000 футов. Это правда, что первое появление таких Монер до настоящего момента не наблюдалось фактически; но нет ничего внутренне невероятного в такой Эволюции». («Родословная человека», перевод Авелинга, стр. 33.)