«Тайная Доктрина. Том 2: Антропогенезис»

Поскольку протоплазма Bathybius недавно оказалась вовсе не органическим веществом, остается мало что сказать. И, прочитав это, не нужно тратить дальнейшее время на опровержение утверждения, что: «В таком случае человек также, вне всякого сомнения [по мнению Геккеля и ему подобных], возник от низших Млекопитающих, обезьян, более ранних симианских существ, еще более ранних Сумчатых, Амфибий, Рыб, путем прогрессивных трансформаций» (стр. 36) — все произведено «серией естественных сил, работающих вслепую... без цели, без замысла».

Вышеприведенный отрывок несет критику на своем собственном лице. Науку заставляют учить тому, что до настоящего времени «никогда не наблюдалось фактически». Ее заставляют отрицать феномен разумной природы и жизненной силы, независимой от формы и материи, и находить более научным учить чудесному исполнению «естественных сил, работающих вслепую без цели или замысла». Если так, то мы склонны думать, что физико-механические силы мозгов некоторых выдающихся ученых ведут их так же слепо к тому, чтобы принести в жертву логику и здравый смысл на алтарь взаимного восхищения. Почему протоплазматическая Монера, производящая первое живое существо путем самоделения, должна считаться очень научной гипотезой, а эфирная дочеловеческая раса, порождающая первобытных людей таким же образом, должна быть табуирована как ненаучное суеверие? Или материализм получил монополию в науке?

383. The Râkshasas, regarded in Indian popular theology as Demons, are called the “Preservers” beyond the Himâlayas. This double meaning has its origin in a philosophical allegory, which is variously rendered in the Purânas. It is stated that when Brahmâ created the Demons, Yakshas (from yaksh, to eat) and the Râkshasas, both of which kinds of Demons, as soon as born, wished to devour their Creator, “those among them that called out ‘Not so: oh! let him be saved [preserved]!’ were named Râkshasas.” (Vishnu Purâna, I. v.; Wilson, i. 82.) The Bhâgavata Purâna (III. 20, 19-21; ibid., loc. cit.) renders the allegory differently. “Brahmâ transformed himself into night [or ignorance] invested with a body.” This the Yakshas and Râkshasas seized, exclaiming, “Do not spare it; devour it.” Brahmâ cried out, “Do not devour me; spare me.” This has an inner meaning of course. The “Body of Night” is the darkness of ignorance, and it is the darkness of silence and secrecy. Now the Râkshasas are shown in almost every case to be Yogîs, pious Sâdhus and Initiates, a rather unusual occupation for Demons. The meaning then is that while we have power to dispel the darkness of ignorance—“devour it”—we have to preserve the sacred truth from profanation. “Brahmâ is for the Brâhmans alone,” says that proud caste. The moral of the fable is evident. 384. The gradual evolution of man in the Secret Doctrine shows that all the later (to the profane the earliest) Races have their physical origin in the early Fourth Race. But it is the sub-race, which preceded the one that separated sexually, that is to be regarded as the spiritual ancestors of our present generations, and especially of the Eastern Âryan Races. Weber's idea that the Indo-Germanic Race preceded the Âryan Vedic Race is, to the Occultist, grotesque to the last degree. 385. Cf. especially Schmidt's Doctrine of Descent and Darwinism, pp. 39 et seqq., and Laing's A Modern Zoroastrian, pp. 102-111. 386. Every process of healing and cicatrization in the higher animal groups—even in the case of reproduction of mutilated limbs with the Amphibians—is effected by fission and gemmation of the elementary morphological elements. 387. The term here means neither the dolicho-cephalic nor the brachyo-cephalic, nor yet skulls of a smaller volume, but simply brains devoid of intellect generally. The theory which would judge of the intellectual capacity of a man according to his cranial capacity, seems absurdly illogical to one who has studied the subject. The skulls of the stone period, as well as those of African races (Bushmen included) show that the first are above rather than below the average of the brain capacity of the modern man, and the skulls of the last are on the whole (as also in the case of Papuans and Polynesians generally) larger by one cubic inch than that of the average Frenchman. Again, the cranial capacity of the Parisian of to-day represents an average of 1437 cubic centimetres compared to 1523 of the Auvergnat. 388. A. Lefèvre, Philosophy, p. 498. 389. Principles of Zoology, p. 206. 390. i. 154. 391. The boneless. 392. The first Sweat-born. This is explained in the Section which follows this series of Stanzas in the allegory from the Purânas concerning Kandu, the holy sage, and Pramlochâ, the nymph who is alleged to have hypnotized him; a suggestive allegory, scientifically, as the drops of perspiration which she exuded, are the symbols of the spores of Science. 393. This will be explained as we proceed. This unwillingness to fashion men, or create, is symbolized in the Purânas by Daksha's dealings with his opponent Nârada, the “strife-making ascetic.” 394. Androgyne Third Race. The Evolutionist Professor Schmidt alludes to “the fact of the separation of sexes, as to the derivation of which from species once hermaphrodite all [the believers in Creation naturally excepted] are assuredly of one accord.” (Doctrine of Descent and Darwinism, p. 159.) Such indeed is the incontestable evidence drawn from the presence of rudimentary organs. Apart from such palpable traces of a primeval hermaphroditism, the fact may be noted that, as Laing writes, “a study of embryology ... shows that in the human higher animal species the distinction of sex is not developed until a considerable progress has been made in the growth of the embryo.” (A Modern Zoroastrian, p. 106.) The Law of Retardation—operative alike in the case of human races, animal species, etc., when a higher type has once been evolved—still preserves hermaphroditism as the reproductive method of the majority of plants and many lower animals. 395. Vehicle. 396. Vishnu Purâna, I. vii; Wilson, i. 100. 397. See Five Years of Theosophy, p. 111. 398. For explanations and a philosophical account of the nature of those Beings, which are now viewed as the “evil” and rebellious Spirits, the Creators by Kriyâshakti, the reader is referred to the chapters on “The Myth of the ‘Fallen Angel,’ in its Various Aspects,” in Part II of this Volume. 399. Vishnu Purâna, III. ii. 400. In the oldest MS. of the Vishnu Purâna in the possession of an Initiate in Southern India, the God is not Indra, but Kâma, the God of love and desire. 401. These are the exoteric figures given in a purposely reversed and distorted way, being the figure of the duration of the cycle between the First and Second human Race. All Orientalists to the contrary, there is not a word in any of the Purânas that has not a special esoteric meaning. 402. Vishnu Purâna, I. xv; Wilson, ii. 5. Compare also Vivien's temptation of Merlin (Tennyson)—the same legend in Irish tradition. 403. x. 129. 404. The text has: “From Brahmâ, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature, embodied spirits, produced from the limbs (Gâtra) of Dhîmat (all-wise deity).” All these beings were the abode of the three qualities of Devasarga, or divine creation, which, as the five-fold creation, is devoid of clearness of perception, without reflection, dull of nature. “But as they did not multiply themselves, Brahmâ created other mind-born sons like himself,” namely, the Brahmarshis, or the Prajâpatis, ten and seven in number. “Sanandana and the other sons of Vedhas (Brahmâ) were previously created,” but as shown elsewhere, they were “without desire or passion, inspired with holy wisdom, estranged from the universe and undesirous of progeny.” (Vishnu Purâna, X. vii; Wilson's Trans., i. 100, 101.) These Sanandana and other Kumâras are then the Gods, who after refusing to “create progeny” are forced to incarnate in senseless men. The reader must pardon unavoidable repetitions in view of the great number of facts given. 405. Compare Schlagintweit's Buddhism in Tibet, pp. 88-90. 406. See Edkins' Chinese Buddhism, p. 208. 407. The previous Third Round. 408. Of this Round. 409. An allegorical reference to the “Sacred Animals” of the Zodiac and other heavenly bodies. Some Kabalists see in them the prototypes of the animals. 410. In Hesiod, Zeus creates his Third Race of men out of ash-trees. In the Popol Vuh the Third Race of men is created out of the tree Tzita and the marrow of the reed called Sibac. But Sibac means “egg” in the mystery language of the Artufas, or Initiation caves. In a report sent in 1812 to the Cortes by Don Baptista Pino it is said: “All the Pueblos have their Artufas—so the natives call subterranean rooms with only a single door where they (secretly) assemble.... These are impenetrable temples ... and the doors are always closed to the Spaniards.... They adore the Sun and Moon ... fire and the great Snake (the creative power), whose eggs are called Sibac.” 411. There is a notable difference esoterically between the words Sarpa and Nâga, though they are both used indiscriminately. Sarpa, serpent, is from the root srip, to creep, compare, Lat., serp-o; and they are called Ahi, from hâ, to abandon. The Sarpas were produced from Brahmâ's hair, which, owing to his fright at beholding the Yakshas, whom he had created horrible to behold, fell off from the head, each hair becoming a serpent. They are called “Sarpa from their creeping and Ahi because they had deserted the head.” (Wilson, i. 83.) But the Nâgas, in the allegories, their serpent's tail notwithstanding, do not creep, but manage to walk, run and fight. 412. Wilson translates the word as “demigods” (Vishnu Purâna, i. 130); but Raumas are simply a race, a tribe. 413. xii. 10,308. 414. Wilson, ibid., p. 123. 415. Ibid., ii. 10. 416. Serpents. 417. Race. 418. Also. 419. Into male and female. 420. Then. 421. Man. 422. The “narrow-headed.” Compare Shloka 24. 423. The “narrow-headed.” 424. See Commentary on Shloka 36. 425. These “animals,” or monsters, are not the anthropoid or any other apes, but verily what the Anthropologists might call the “missing link,” the primitive lower man. 426. The shame of their animal origin which our modern Scientists would emphasize if they could. 427. The Doctrine of Descent and Darwinism, pp. 186, 187. The “unknown ancestry” referred to are the primæval astral prototypes. 428.

«Очень веский довод в пользу изменчивости предоставляет эмбриология. Разве человек в утробе матери... не является простой клеткой, растением с тремя или четырьмя листочками, головастиком с жабрами, млекопитающим с хвостом, и, наконец, приматом [?] и двуногим? Едва ли возможно не признать в эмбриональном развитии быстрый набросок, верное резюме всей органической серии». (Lefèvre, Philosophy, стр. 484.)

Упомянутое резюме, однако, является лишь резюме запаса типов, накопленных в человеке, микрокосме. Это простое объяснение снимает все подобные возражения, как, например, присутствие рудиментарного хвоста у плода — факт, триумфально выставляемый Геккелем и Дарвином как решающий довод в пользу теории обезьяноподобного предка. Можно также указать, что присутствие «растения с листочками» на эмбриональных стадиях не объясняется обычными принципами эволюционизма. Дарвинисты не прослеживали путь человека через растительное царство, но оккультисты это делали. Почему же тогда эта особенность присутствует в эмбрионе, и как первые объясняют её?

429. “The Proofs of Evolution,” a lecture by Hæckel. 430. Vol. i. pp. 388-390. 431. See Cory, Ancient Fragments, pp. 21, et seqq. 432. Origin of Species, pp. 448, 449, first edition. 433. Vol. i. p. 154. 434. The sin committed with the animals. 435. The Spirits, the “Sons of Wisdom.” 436. Who had refused to “create.” 437. Mindless. 438. Mind. 439. This verse in the Rig Veda (x. 5, 6): “The Seven Wise Ones [Rays of Wisdom, Dhyânis] fashion Seven Paths [or Lines, and also Races in another sense]. To one of these may the distressed mortal come”—a verse interpreted solely from the astronomical and cosmic aspect, is one of the most pregnant in occult meaning. The “Paths” may mean Lines (Maryâdâh), but they are primarily Beams of Light falling on the Paths leading to Wisdom. (See Rig Veda, iv. 5-13.) It means “Ways” or Paths. They are, in short, the seven Rays which fall free from the Macrocosmic Centre, the seven Principles in the metaphysical, the seven Races in the physical sense. All depends upon the key used. 440. Rig Veda, x. 10, 5, 2. 441. It is next to impossible to translate verbally some of these old Commentaries. We are often obliged to give the meaning only, and thus retranslate the verbatim translations. 442. Rudra, as a Kumâra, is Nîlalohita—red and blue. 443.

Это независимо от современной материалистической эволюции, которая рассуждает следующим образом: «Первобытная человеческая форма, из которой, как мы полагаем, произошли все человеческие виды, давно погибла. [Это мы отрицаем: она лишь уменьшилась в размерах и изменилась по своей структуре.] Но многие факты указывают на вывод, что она была волосатой и долихоцефальной. [Африканские расы даже сейчас в значительной степени долихоцефальны, но палеолитический череп неандертальца, самый древний из известных нам, имеет большой размер и ничуть не ближе к объему черепа гориллы, чем череп любого другого ныне живущего человека.] Давайте пока назовем этот гипотетический вид homo primigenius... Этот первый вид, или обезьяночеловек, предок всех остальных, вероятно, возник в тропических регионах старого света от антропоидных обезьян». На просьбу предоставить доказательства эволюционист, ничуть не смутившись, отвечает: «Ископаемых останков их нам пока не известно, но они, вероятно, были сродни горилле и орангутану наших дней». И затем папуасский негр упоминается как вероятный потомок в первой линии. (Pedigree of Man, стр. 80.)

Геккель твердо придерживается идеи Лемурии, которую, наряду с Восточной Африкой и Южной Азией, он упоминает как возможную колыбель первобытных обезьянолюдей. Так же поступают и многие геологи. Г-н А. Р. Уоллес признает её реальность, хотя и в несколько измененном смысле, в своей работе «Географическое распределение животных». Но пусть эволюционисты не говорят так легкомысленно о сравнительном размере мозга человека и обезьяны, ибо это весьма ненаучно, особенно когда они делают вид, что не видят никакой разницы между ними, или, по крайней мере, очень незначительную. Ибо сам Фогт показал, что, в то время как у высшей из обезьян, гориллы, мозг составляет всего от 30 до 51 кубического дюйма, мозг низшего из австралийских аборигенов достигает 99,35 кубических дюймов. Первый, таким образом, «не составляет и половины размера мозга новорожденного младенца», — говорит Пфафф.

444. Ellis' Polynesian Researches, Vol. II, p. 38. Missionaries seem to have pounced upon this name Ivi and made of it Eve. But, as shown by Professor Max Müller, Eve is not the Hebrew name but a European transformation of חוה, Châvah, life, or mother of all living; “while the Tahitian ivi, and the Maori, wheva, meant bone, and bone only.” (Introduction to the Science of Religion, p. 304.) 445. Chaire d'Hébreu au Collége de France, p. 20. 446.

Из таких полуживотных существ единственными известными этнологии остатками были тасманийцы, часть австралийцев и горное племя в Китае, мужчины и женщины которого полностью покрыты волосами. Они были последними потомками по прямой линии упомянутых полуживотных лемурийцев поздних времен. Существует, однако, значительное число смешанных лемуро-атлантических народов, возникших в результате различных скрещиваний с такими получеловеческими популяциями — например, дикие люди Борнео, ведды Цейлона, классифицированные профессором Флауэром среди ариев (!), большинство оставшихся австралийцев, бушмены, негритосы, андаманцы и т. д.

Австралийцы залива Сент-Винсент и окрестностей Аделаиды очень волосаты, а коричневый пушок на коже мальчиков пяти или шести лет приобретает меховой вид. Они, однако, деградировавшие люди, а не самое близкое приближение к «питекоидному человеку», как столь безапелляционно утверждает Геккель. Лишь часть этих людей является лемурийским реликтом. (Ср. «Эзотерический буддизм», стр. 64 и след.)

447. In calling the animal “soulless” we do not deprive the beast, from the humblest to the highest species, of a Soul, but only of a conscious surviving Ego-Soul, i.e., that principle which survives after a man, and reïncarnates in a like man. The animal has an Astral Body, that survives the physical form for a short period; nevertheless its (animal) Monad does not reïncarnate in the same, but in a higher species, and has no “Devachan” of course. It has the seeds of all the human principles in itself, but they are latent. 448. Manual of Geology, p. 302. 449. The “fables” and “myths” about Leda and Jupiter, and such like, could never have sprung up in people's fancy, had not the allegory rested on a fact in Nature. Evolution, gradually transforming man into a mammal, did in his case only what it did in that of other animals. But this does not prevent man from having always stood at the head of the animal world and other organic species, and from having preceded the former. 450. See the Section on “The Chronology of the Brâhmans,” p. 69. 451. To avoid confusion, let the reader remember that the term Root-Race applies to one of the seven great Races, sub-race to one of its great Branches, and family-race to one of the sub-divisions, which include nations and large tribes. 452. In the Section on “The Fifth Race and its Divine Instructors,” in the Commentary on Stanza XII, the nature of these “Instructors” is explained. 453. The present yellow races are the descendants, however, of the early branches of the Fourth Race. Of the Third, the only pure and direct descendants are, as said above, a portion of the fallen and degenerated Australians, whose far distant ancestors belonged to a division of the seventh sub-race of the Third. The rest are of mixed Lemuro-Atlantean descent. They have since then entirely changed in stature and intellectual capacities. 454. Language is certainly coëval with reason, and could never have been developed before men became one with the informing principles in them—those who fructified and awoke to life the mânasic element dormant in primitive man. For, as Professor Max Müller tells us in his Science of Thought: “Thought and language are identical.” To add to this, however, the reflection that thoughts which are too deep for words, do not really exist at all, is rather risky, for thought impressed upon the astral tablets exists in eternity whether expressed or not. Logos is both reason and speech. But language, proceeding in cycles, is not always adequate to express spiritual thoughts. Moreover, in one sense, the Greek Logos is the equivalent of the Sanskrit Vâch, “the immortal (intellectual) ray of spirit.” And the fact that Vâch (as Devasenâ, an aspect of Sarasvatî, the Goddess of Hidden Wisdom) is the spouse of the eternal celibate Kumâra, unveils a suggestive, though veiled, reference to the Kumâras, those “who refused to create,” but who were compelled later on to complete divine Man by incarnating in him. All this will be fully explained in the Sections that follow. 455. Ptolemy, speaking in his ninth table of the Kabolitæ or Kabul tribes, calls them Ἀριστόφυλοι, Aristophyli, the aristocratic or noble tribes. The Afghans call themselves Ben-Issraël, children of Is (sa) raël, from Issa, “woman and also earth,” sons of Mother Earth. But if you call an Afghan Yahoudi (Jew), he will kill you. The names of the supposed twelve tribes of the Jews, and the names of the real twelve tribes of the Afghans, are the same. The Afghans being far older (at any rate, their Arabic stock) than the Israëlites, no one need be surprised to find such tribal names among them as Youssoufzic, sons of Joseph, in Punjcaure and Boonere; Zablistanee (Zebulon); Ben-manasseh, sons of Manasseh, among the Khojar Tartars; Isaguri, or Issachar, now Ashnagor in Afghanistan, etc. The whole twelve names of the so-called twelve tribes are names of the signs of the Zodiac, as is now well proven. In any case, the names of the oldest Arabic tribes, re-transliterated, yield the names of the zodiacal signs and likewise of the mythical sons of Jacob. Where are the traces of the Jewish twelve tribes? Nowhere. But there is a trace, and a deep one, that the Jews have tried to deceive people with the help of these names. For, see what happens ages after the ten tribes had wholly disappeared from Babylon. Ptolemy Philadelphus, desiring to have the Hebrew Law translated for him into Greek (the famous Septuagint), wrote to the high priest of the Jews, Eleazar, to send him six men from each of the twelve tribes; and the seventy-two representatives (of whom sixty were ghosts apparently) came to the king in Egypt and translated the Law amid miracles and wonders. See Butler's Horæ Biblicæ, Josephus, and Philo Judæus. 456. The Commentary explains that the apes are the only species, among the animals, which has gradually, and with every generation and variety, tended more and more to return to the original type of its male forefather—the dark gigantic Lemurian and Atlantean. 457. Androgyne. 458. Dr. A. Wilder; who says that Gan-duniyas is a name of Babylonia. 459. Vol. i. pp. 575, 576. 460. Foĕ-kouĕ-ki; ou Relations des Royaumes Bouddhiques; par Chy Fa-hian: translated by Abel Remusat. 461. Seventh year, 1855. 462. De Mirville's Des Esprits, ii. 423. See also Moses Maimonides, More Nevochim. 463. Sciences Occultes, p. 464. 464. Révolution du Globe, Vol. v. p. 247. 465. We read in De Mirville's “Mémoire â l'Académie” (ii. 431) of the “naïve astonishment of Geoffroy St. Hilaire, when M. de Paravey showed to him, in some old Chinese works and Babylonian tiles, dragons, ... ornithorhynchuses and saurians (aquatic animals found only in Australia), etc., extinct animals that he had thought unknown on earth ... till his own day.” 466. See Isaiah, xxx. 6: “The viper and the flying serpent,” and the fiery serpents conquered by the brazen serpent of Moses. 467. The fossils, reconstructed by Science which we know, ought to be sufficient warrant for the possibility of even a Leviathan, not to mention Isaiah's flying serpents, or Saraph Mehophep, words which are translated in all the Hebrew dictionaries as “Saraph,” enflamed or fiery venom, and “Mehophep,” flying. But, although Christian Theology has always connected both Leviathan and Saraph Mehophep with the Devil, the expressions are metaphorical and have nought to do with the “Evil One.” Nevertheless, the word “Dragon” has now become a synonym for the latter. In Bretagne the word Drouk now signifies “Devil,” whence, as we are told by Cambry (Monuments Celtiques, p. 299), the Devil's Tomb in England, Droghedanum Sepulcrum. In Languedoc the meteoric fires and will-o'-the-wisps are called Drac, and in Bretagne Dreag and Wraie or wraith; the castle of Drogheda in Ireland meaning the Devil's castle. (De Mirville, ibid., ii. 423.) 468. The ultramontane writers accept the whole series of draconian stories given by Father Kircher, in his Œdipus Ægyptiacus, “De Genesi Draconum,” quite seriously. According to that Jesuit, he himself saw a dragon which was killed in 1669 by a Roman peasant, as the director of the Museo Barberini sent it to him, to take the beast's likeness, which Father Kircher did and had it published in one of his in-folios. After this he received a letter from Christopher Scherer, Prefect of the Canton of Soleure, Switzerland, in which that official certifies to his having seen himself, with his own eyes, one fine summer night in 1619, a living dragon. Having remained on his balcony “to contemplate the perfect purity of the firmament,” he writes, “I saw a fiery, shining dragon rise from one of the caves of Mount Pilatus and direct himself rapidly towards Fluelen to the other end of the lake. Enormous in size, his tail was still longer and his neck stretched out. His head and jaws were those of a serpent. In flying, he emitted on his way numerous sparks (? !).... I thought at first I was seeing a meteor, but soon, looking more attentively, I was convinced by his flight and the conformation of his body that I saw a veritable dragon. I am happy to be thus able to enlighten your Reverence on the very real existence of those animals”—in dreams, the writer ought to have added, of long past ages. (Ibid., p. 424.) 469. As a convincing proof of the reality of the fact, a Roman Catholic refers the reader to the picture of the incident painted by Simon de Sienne, a friend of the poet, on the portal of the Church Notre Dame du Don at Avignon, notwithstanding the prohibition of the Sovereign Pontiff, who “would not allow this triumph of love to be enthroned in the holy place”; and adds: “Time has injured the work of art, but has not weakened its tradition.” (Ibid., p. 425.) De Mirville's “Dragon-Devils” of our era seem to have no luck, as they disappear most mysteriously from the museums where they are said to have been. Thus the Dragon embalmed by Ulysses Aldovrandus and presented to the Musée du Sénat, either in Naples or Bologna, “was there still in 1700,” but is there no more. (Ibid., p. 427.) 470. Op. cit., ii. 422. 471. Ibid., p. 433. 472. Ibid., pp. 432, 433. This is about as just as though, a few millenniums hence, a fanatic of some future new creed, who was bent upon glorifying his religion at the expense of ancient Christianity, were to say: Everywhere the quadruped lamb was adored. The nun, calling it the Agnus, placed it on her bosom; the priest laid it on the altar. It figured in every Paschal meal, and was glorified loudly in every temple. And yet the Christians dreaded it and hated it, for they slew and devoured it. Heathens, at any rate, do not eat their sacred symbols. We know of no serpent or reptile-eaters, except in Christian civilized countries, where they begin with frogs and eels, and must end with real snakes, as they have begun with lamb and ended with horse-flesh. 473. Ibid., p. 423. 474. Pantheon, 3. 475. The Solar Chnouphis, or Agathodæmon, is the Christos of the Gnostics, as every scholar knows. He is intimately connected with the Seven Sons of Sophia (Wisdom), the Seven Sons of Aditi, Universal Wisdom, her eighth being Mârttânda, the Sun, which Seven are the Seven Planetary Regents or Genii. Therefore Chnouphis was the Spiritual Sun of Enlightenment, of Wisdom, hence the patron of all the Egyptian Initiates, as Bel-Merodach, or Bel-Belitanus, became later with the Chaldæans. 476. Hermes, or rather Thot, was a generic name. Abul Feda shows in his Historia Anti-Islamitica, five Hermes, and the names of Hermes, Nebo, Thot were given respectively in various countries to great Initiates. Thus Nebo, the son of Merodach and Zarpanitu, whom Herodotus calls Zeus-Belos, gave his name to all the great Prophets, Seers and Initiates. They were all “Serpents of Wisdom,” as connected with the Sun astronomically, and with Wisdom spiritually. 477. Pantheon, text 15. 478. i. 555. 479. Genesis, xlix. 17, 18, and 5, 6. 480. Dunlap, in his Introduction to Sod, the Mysteries of Adoni (xi), explains the word “Sod” as arcanum, religious mystery, on the authority of Schindler's Penteglott, 1201. “The secret of the Lord is with them that fear him,” says Psalm, xxv. 14. This is a mistranslation of the Christians, for it ought to read: “Sod Ihoh (the Mysteries of Ihoh) are for those who fear him.” “Al [El] is terrible in the great Sod of the Kedeshim (the Priests, the Holy, the Initiated).”—Psalm, lxxxix. 7 (ibid.). The Kedeshim were very far from holy. See the Section on “The Holy of Holies,” in Part II of this Volume. 481. “The members of the Priest-Colleges were called Sodales,” says Freund's Latin Lexicon (iv. 448). “Sodalities were constituted in the Idæan Mysteries of the Mighty Mother,” writes Cicero in De Senectute. (Dunlap, ibid., p. xii.) 482. xxx. 6. 483. The priests of Baal who jumped over the fires. But this was a Hebrew term and a local one. Saraph means “fiery or flaming venom.” 484. Book of the Dead, ch. xxxix. 485. The same ram's horns are found on the heads of Moses which were seen on some old medals by the writer in Palestine, one of which is still in her possession. The horns, forming part of the shining aureole on the statue of Moses in Rome by Michael Angelo, are vertical instead of being bent down to the ears, but the emblem is the same; hence the Brazen Serpent. 486. But see Harris' Magic Papyrus, No. v, and the ram-headed Ammon manufacturing men on a potter's wheel. 487. Brasseur de Bourbourg, Mexique, pp. 135 and 574. 488. Ulûpî (Ulûpl) has an entirely Atlantean ring about it. Like Atlantis, it is neither a Greek nor a Sanskrit name, but reminds one of Mexican names. 489. Mahâbhârata, Âdi Parva, Shlokas 7788, 7789. The Bhâgavata Purâna (ix. xx. 31), as explained by Shrîdhara, the commentator, makes Ulûpî the daughter of the king of Manipûra (see Vishnu Purâna, Wilson, iv. 160); but the late Pandit Dayânand Sarasvatî, certainly the greatest Sanskrit and Paurânic authority in India on such questions, personally corroborated that Ulûpî was daughter of the king of the Nâgas in Pâtâla, or America, 5,000 years ago, and that the Nâgas were Initiates. 490. Isis Unveiled, ii. 293. 491. Foh-tchou, in Chinese meaning literally Buddha's lord, or the teacher of the doctrines of Buddha—Foh. 492. This mountain is situated south-west of China, almost between China and Tibet. 493. Ibid., pp. 293, 294. 494. Let the reader be reminded that in the Zohar, and also in all the Kabalistic works, it is maintained that “Metatron united with Shekinah.” Now Shekinah as the Veil (Grace) of Ain Suph, representing the Logos, is that very Tree of Knowledge; while Shamaël—the dark aspect of the Logos—occupies only the bark of that tree, and has the knowledge of evil alone. As Lacour, who saw in the scene of the Fall (Genesis, iii) an incident pertaining to Egyptian Initiation, says: “The Tree of the Divination, or of the Knowledge of Good and Evil ... is the science of Tzyphon, the Genius of Doubt, tzy to teach, and phon, doubt. Tzyphon is one of the Aleim; we shall see him presently under the name of Nach, the tempter” (Les Œloim, vol. ii. p. 218). He is now known to Symbologists under the name of Jehovah. 495. This is the view taken and adopted by all the Church Fathers, but it is not the real Esoteric Teaching. The curse did not begin with the formation of either man or woman, for their separation was a natural sequence of evolution, but with the breaking of the law. 496. By which human nature lives; not even the animal—but the misguided, sensual and vicious nature, which men, not Nature, created. See the Section “Cross and Circle.” 497. See Zohar, i. 172, a and b. 498. Compare the Section on “The Mysteries of the Hebdomad” in Part II of this Volume. 499. Gould's Mythical Monsters, p. 1. 500. The Unicorn: a Mythological Investigation, Robert Brown, junr., F.S.A. London, 1881. 501. Mythical Monsters, pp. 2-4. 502. Ibid., p. 20. 503. Ibid., pp. 36, 37. 504. The Human Species, p. 52. 505. Manual of Geology, p. 301. 506. Ibid., p. 17. 507. Gould's Mythical Monsters, p. 16. See also Recherches, etc., des Mammifères, plate 1. Paris, 1868 to 1874. 508. Preface to the Shan Hai King, or “Wonders by Land and Sea.” 509. Vol. i. pp. 589, et seqq. 510. There are Archæologists, who, like Mr. James Fergusson, refuse any great antiquity to even one single monument in India. In his work, Illustrations of the Rock-Cut Temples of India, he ventures to express the very extraordinary opinion that “Egypt had ceased to be a nation before the earliest of the cave-temples of India was excavated.” In short, he does not admit the existence of any cave-temple anterior to the reign of Ashoka, and seems anxious to prove that most of these rock-cut temples were executed during a period extending from the time of that pious Buddhist king until the destruction of the Andhra dynasty of Magadha, in the beginning of the fifth century. We believe such a claim to be perfectly arbitrary. Further discoveries will show that it is erroneous and unwarranted. 511. America, at the time of its discovery, was called Atlanta by some native tribes. 512. Since then Donnelly's Atlantis has appeared, and soon its actual existence will have become a scientific fact. 513. It is so divided to this day, and Theosophists and Occultists, who have learned something of the occult but undeniable power of Dugpaship at their own expense, know this but too well. 514. See De Mirville's Pneumatologie: Des Esprits, iii. 57, et seqq. 515. See Max Müller, Chips, i. 339; “Popol Vuh.” Compare also Holmberg, Ethnographische Skizzen über die Völker des Russischen Amerika. Helsingfors, 1855. 516. Op. cit., pp. 13-15. 517. Ibid., p. 308. 518. An approach to the statues at Bamian—also a Buddha 200 feet high—is found near a Jain settlement in Southern India, and appears to be the only one that remains at present. 519. Even Wilson admits that Râma and Râvana were personages founded on historical facts. “The traditions of the South of India uniformly ascribe its civilization ... and the settlement of civilized Hindûs [the Fifth Race] to the conquest of Lankâ by Râma” (Vishnu Purâna, iii. 318)—the victory of the “Sons of Gods” over the Atlantean sorcerers, says the true tradition. 520. Thus we are shown one hero, to give an instance, first born as the “unrighteous but valiant monarch” (Purusha) of the Daityas, Hiranyakashipu, slain by the Avatâra Nara-sinha (Man-lion). Then he was born as Râvana, the giant king of Lankâ, and killed by Râma; after which he is reborn as Shishupâla, the son of Rajarshi (King Rishi) Damaghosha, when he is again killed by Krishna, the last incarnation of Vishnu. This parallel evolution of Vishnu (Spirit) with a Daitya, as man, may seem meaningless, yet it gives us the key not only to the respective dates of Râma and Krishna but even to a certain psychological mystery. 521. Compare Hibbert Lectures, 1877, Sayce, pp. 134-138. 522. The Gods became No-Gods. 523. Race. 524. Yellow-white. 525. Strictly speaking, it is only from the time of the Atlantean, brown and yellow giant races, that one ought to speak of man, since it was the Fourth Race only which was the first completely human species, however much larger in size than we are now. In Man: Fragments of Forgotten History (by two Chelâs), all that is said of the Atlanteans is quite correct. It is chiefly this Race which became “black with sin,” that brought the divine names of the Asuras, the Râkshasas and the Daityas, into disrepute, and passed them on to posterity as the names of fiends. For, as said, the Suras, Gods or Devas, having incarnated in the wise men of Atlantis, the names of Asuras and Râkshasas were given to the ordinary Atlanteans. Owing to the incessant conflicts of the latter with the last remnants of the Third Race and the “Sons of Will and Yoga,” their names have led to the later allegories about them in the Purânas. “Asura was the generic appellation of all the Atlanteans who were the enemies of the spiritual heroes of the Âryans (Gods).” (Man, p. 77.) 526. In the beginning. 527. The sub-races. 528. Their colours. 529. Stanza VII, Shloka 24. 530. See Shlokas 32, 34. 531.

В целом, так называемые ортодоксальные христианские представления о «падших» ангелах или Сатане столь же примечательны, сколь и абсурдны. Можно было бы привести около дюжины таких концепций самого разного характера в деталях, и все они принадлежат перу образованных светских авторов, «университетских выпускников» последней четверти нашего века. Так, автор книги «Earth's Earliest Ages» Дж. Г. Пембер, магистр искусств, посвящает толстый том доказательству того, что теософы, спиритуалисты, агностики, мистики, метафизики, поэты и каждый современный автор восточных спекуляций являются преданными слугами «Князя воздуха» и безвозвратно прокляты. Он описывает Сатану и его Антихриста следующим образом:

«Сатана — это “Помазанный Херувим” древности... Бог создал Сатану, прекраснейшим и мудрейшим из всех Своих творений в этой части Вселенной, и сделал его Князем Мира и Власти Воздуха... Он был помещен в Эдем, который был как гораздо более древним, чем Эдем Бытия... так и совершенно иного, более субстанциального характера, напоминая Новый Иерусалим. Таким образом, Сатана, будучи совершенным в мудрости и красоте, его обширная империя — это наша земля, если не вся солнечная система... Конечно, никакая другая ангельская сила большего или даже равного достоинства не была нам открыта. Сам Архангел Михаил, как цитирует Иуда, сохраняет по отношению к Князю Тьмы уважение, подобающее высшему, каким бы злым он ни был, до тех пор, пока Бог формально не повелел его низложение». Затем нас информируют, что «Сатана с момента своего сотворения был окружен знаками королевской власти» (! !): что он «пробудился к сознанию, обнаружив, что воздух наполнен радостной музыкой тех, кого назначил Бог». Затем Дьявол «переходит от королевской власти к своему священническому достоинству» (! ! !). «Сатана был также священником Всевышнего» и т. д., и т. д. И теперь — «Антихрист будет воплощенным Сатаной». (Гл. III и стр. 56-59.) Пионеры грядущего Аполлиона уже появились — это теософы, оккультисты, авторы «Perfect Way», «Разоблаченной Изиды», «Mystery of the Ages» и даже «Light of Asia»! ! Автор отмечает «явное происхождение» теософии от «нисходящих ангелов», от «Нефилим», или ангелов Бытия (VI), и Гигантов. Ему следовало бы отметить и свое собственное происхождение от них, как пытается показать наша «Тайная Доктрина» — если только он не отказывается принадлежать к нынешнему человечеству.

532. Compare x. 8, where it speaks of all who have come before Jesus, being “thieves and robbers.” 533. Verse 14. 534. Luke, x. 18. 535. It is not correct to refer to Christ—as some Theosophists do—as Buddhi, the sixth principle in man. The latter per se is a passive and latent principle, the Spiritual Vehicle of Âtmâ, inseparable from the manifested Universal Soul. It is only in union and in conjunction with Self-consciousness that Buddhi becomes the Higher Self and the Divine, discriminating Soul. Christos is the seventh principle, if anything. 536. xix. 7. 537. Ibid., verse 8. 538. xviii. 24. 539. To make it plainer, any one who reads the passage in Luke, will see that the remark follows the report of the seventy, who rejoice that “even the devils [the spirit of controversy and reasoning, or the opposing power, since Satan means simply ‘adversary’ or ‘opponent’] are subject unto us through thy name.” (Luke, x. 17.) Now, “thy name” means the name of Christos, or Logos, or the Spirit of true Divine Wisdom, as distinct from the spirit of intellectual or mere materialistic reasoning—the Higher Self in short. And when Jesus remarks on this that he has “beheld Satan as lightning fall from heaven,” it is a mere statement of his clairvoyant powers, notifying to them that he already knew it, and a reference to the incarnation of the Divine Ray—the Gods or Angels—which falls into generation. For not all men, by any means, benefit by that incarnation, and with some the power remains latent and dead during the whole life. Truly “no man knoweth who the Son is, but the Father; and who the Father is, but the Son,” as added by Jesus then and there (verse 22)—the “Church of Christ” less than any one else. The Initiates alone understood the secret meaning of the terms “Father” and “Son,” and knew that it referred to Spirit and Soul on the Earth. For the teachings of Christ were Occult teachings, which could only be explained at Initiation. They were never intended for the masses, for Jesus forbade the twelve to go to the Gentiles and the Samaritans (Matth., x. 5), and repeated to his disciples that the “mystery of the kingdom of God” was for them alone, not for the multitudes (Mark, iv. 11). 540. So, for instance, in the Purânas, Pulastya, a Prajâpati, or son of Brahmâ—the progenitor of the Râkshasas, and the grandfather of Râvana, the great king of Lankâ in the Râmâyana—had, in a former birth, a son named Dattoli, “who is now known as the sage Agastya,” says Vishnu Purâna (Wilson's Trans., i. 154). This name of Dattoli alone, has six more variants to it, or seven meanings. He is called respectively, Dattoli, Dattâli, Dattotti, Dattotri, Dattobhri, Dambhobhi and Dambholi. These seven variants have each a secret sense, and refer in the Esoteric Commentaries to various ethnological classifications, and also to physiological and anthropological mysteries of the primitive races. For, surely, the Râkshasas are not Demons, but simply the primitive and ferocious Giants, the Atlanteans, who were scattered on the face of the Globe, as the Fifth Race is now. Vasishtha is a warrant of this, if his words addressed to Parâshara, who attempted a bit of Jadoo (sorcery), which he calls “sacrifice,” for the destruction of the Râkshasas, mean anything. For he says: “Let no more of these unoffending ‘Spirits of Darkness’ be consumed.” (See for details, Mahâbhârata, Âdi Parvan, s. 176; also Linga Purâna, Pûrvârdha, s. 64; Wilson, ibid., i. 8, 9.) 541. We have a passage from a Master's letter which has a direct bearing upon these incarnating Angels. Says the letter: “Now there are, and there must be, failures in the ethereal Races of the many Classes of Dhyân Chohans, or Devas [progressed entities of a previous Planetary Period], as well as among men. But still, as the failures are too far progressed and spiritualized to be thrown back forcibly from Dhyân-Chohanship into the vortex of a new primordial evolution through the lower Kingdoms, this then happens. Where a new Solar System has to be evolved, these Dhyân Chohans are borne in by influx ‘ahead’ of the Elementals [entities ... to be developed into humanity at a future time] and remain as a latent or inactive spiritual force, in the Aura of a nascent World ... until the stage of human evolution is reached.... Then they become an active force and commingle with the Elementals, to develop little by little the full type of humanity.” That is to say, to develop in man, and endow him with his Self-conscious Mind, or Manas. 542. Appendix XV, pp. 369, et seqq. 543. When the Earth with its Planetary Chain and Man were to appear. 544. Our Earth and the physical plane of consciousness. 545. When the pure, celestial Beings or Dhyân Chohans, and the great Pitris of various classes were commissioned—the one to evolve their Images or Chhâyâs, and make of them physical man, the others to inform and thus endow him with divine intelligence and the comprehension of the Mysteries of Creation. 546. The “dynasties of kings” who all regard themselves as the “anointed,” reigning by the “Grace of God,” whereas in truth, they reign by the grace of Matter, the Great Illusion, the Deceiver. 547. Ibid., loc. cit., verse 10. 548. See the “Primeval Manus of Humanity.” 549. The “Heavenly Man,” please mark again the word, is the “Logos” or the “Son” Esoterically. Therefore, once that the title was applied to Christ, who was declared to be God and the very God himself, Christian Theology had no choice. In order to support its dogma of a personal Trinity it had to proclaim, as it still does, that the Christian Logos is the only true one, and that all the Logoi of other religions are false, and are only the masquerading Evil Principle, Satan. See whereto this has led Western Theology! 550.

«Ибо Ум, божество, изобилующее обоими полами, будучи Светом и Жизнью, породил своим Словом другой Ум или Деятеля; который, будучи Богом Огня и Духа, создал и сформировал семь других Правителей, которые в своих Кругах содержат Феноменальный Мир и чье расположение называется Фатумом или Судьбой». (Раздел IX, гл. 1, изд. 1579 г.)

Здесь очевидно, что Ум, Изначальная Вселенская Божественная Мысль, не является ни Непознаваемым Непроявленным Единым, поскольку он изобилует обоими полами — он мужской и женский — ни христианским «Отцом», так как последний является мужчиной, а не андрогином. Факт в том, что «Отец», «Сын» и «Человек» безнадежно перемешаны в переводах «Пимандера».

551. The allegory of the fire of Prometheus is another version of the rebellion of the proud Lucifer, who was hurled down to the “bottomless pit,” or simply on to our Earth, to live as man. The Hindû Lucifer, the Mahâsura, is also said to have become envious of the Creator's resplendent Light, and, at the head of inferior Asuras (not Gods, but Spirits), to have rebelled against Brahmâ; for which Shiva hurled him down to Pâtâla. But, as philosophy goes hand in hand with allegorical fiction in Hindû myths, the “Devil” is made to repent, and is afforded the opportunity to progress: he is a sinful man esoterically, and can by Yoga, devotion, and adeptship, reach his status of “one with the deity,” once more. Hercules, the Sun-God, descends to Hades (the Cave of Initiation) to deliver the victims from their tortures, etc. The Christian Church alone creates eternal torment for the Devil and the damned that she has invented. 552.

Почему, например, Элифас Леви, весьма бесстрашный и откровенный каббалист, колебался раскрыть тайну так называемых падших ангелов? Что он знал этот факт и истинное значение аллегории, как в её религиозном и мистическом, так и в физиологическом смысле, доказывается его объемными трудами и частыми намеками. И все же Элифас, упомянув об этом сотню раз в своих предыдущих работах, говорит в своей более поздней «Histoire de la Magie» (стр. 220, 221): «Мы протестуем всеми силами против суверенитета и вездесущности Сатаны. Мы не претендуем здесь ни отрицать, ни утверждать предание о Падении Ангелов... Но если это так... то князь Ангельских Мятежников может быть в лучшем случае последним и самым бессильным среди осужденных — теперь, когда он отделен от божества, которое является принципом всякой силы». Это достаточно туманно и уклончиво; но посмотрите, что пишет Харгрейв Дженнингс в своем странном, отрывистом стиле:

«И святой Михаил, и святой Георгий — это типы. Они — канонизированные личности, или достойные герои, или обожествленные силы. Каждый из них представлен со своими соответствующими способностями и атрибутами. Они воспроизводятся и стоят умноженными — различаемые под разными именами во всех мифологиях [включая христианскую]. Но идея относительно каждого из них — общая. Эта идея и репрезентативное понятие — это всемогущий чемпион, по-детски «девственно невинный» — настолько могущественный, что эта наполненная Богом невинность (Серафимы «знают больше всех», Херувимы «любят больше всех») может сокрушить мир (артикулированный — если использовать это слово — в магии Люцифера, но осужденный), в противовес искусным конструкциям, выигранным с позволения Всевышнего — искусным конструкциям («по эту сторону жизни») — великолепного отступника, могучего мятежника, но в то же время «Светоносца», Люцифера — «Утренней Звезды», «Сына Зари» — самого высокого титула «вне небес», ибо на небесах он быть не может, но вне небес он есть всё. В невероятной, казалось бы, стороне своего характера — ибо пусть читатель внимательно заметит, что качества не имеют пола — этот Архангел Святой Михаил есть непобедимая, бесполая, небесная «Энергия» — чтобы возвеличить его его великими характеристиками — непобедимый «Девственный Боец», облаченный... и в то же время вооруженный в отрицающую броню гностического «отказа творить». Это еще один миф, «миф внутри мифов»... ошеломляющая «тайна тайн», потому что она столь невозможна и противоречива. Необъяснимая, как Апокалипсис. Нераскрываемая, как «Откровение».» (Phallicism, стр. 212, 213.)

Тем не менее, эта необъяснимая и нераскрываемая тайна теперь будет объяснена и раскрыта доктринами Востока. Хотя, конечно, как излагает её весьма эрудированный, но еще более загадочный автор «Phallicism», ни один непосвященный смертный никогда не поймет его истинного направления.