Searchable Theosophical Texts
Theosophy House
Man: Whence,
How and Whither
-a Record of Clairvoyant Investigation
By
Annie Besant
and
C W leadbeater
The Secret Doctrine by H P Blavatsky
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FOREWOBD
The idea that
clairvoyant observation is possible
is no longer
regarded as entirely insane. It is not
generally
accepted, nor indeed is it accepted to any
large extent.
A constantly growing minority, however,
of fairly
intelligent people believe clairvoyance
to be a fact,
and regard it as a perfectly natural
power, which
will become universal in the course of
evolution.
They do not regard it as a miraculous
gift, nor as
an outgrowth from high spirituality,
lofty
intelligence, or purity of character ; any or all
of these may
be manifested in a person who is not
in the least
clairvoyant. They know that it is a
and that it
can be developed
ry anyone who
is able and willing to pay the price
demanded for
its forcing, ahead of the general evolution.
The use of
clairvoyance for research into the past
is not new.
The Secret Doctrine of H. P. Blavatsky
is a standing
instance of such use. Whether or not
the work thus
done is reliable is a question which
must be left
for decision to future generations, possessing
the power
which is now used for this purpose.
We shall, we
know, have a large body of readers
who are
students, who, believing the power to^be
a reality,
andjrppjwjng ug to be honest, will find this
booftTBoth
interesting and illuminative. For them
it has been
written; As the number of students increases,
so will
increase the number of our readers.
More than
this we cannot hope for. Centuries
hence, when
people will be able to write much better
books, based
on similar researches, this well be
looked on as
an interesting pioneer, considering the
time at which
it was written.
Proofs of its
general accuracy obviously cannot
be given,
though from time to time discoveries may
be made which
confirm an occasional statement. The
truth of
clairvoyant research can no more be proved
to the
general public, than colour can be demonstrated
to a blind
man. The general public, so far as it
reads the
book, will regard it with blank incredulity ;
some may
think it an interesting fabrication ; others
may find it
dull. Most will regard the authors as
either
self-deceived or fraudulent, according as the
judges are
kind-hearted or malevolent.
To students
we would say : Accept it so far as it
helps you in
your studies, and throws light on what
you already
know. Amplification and correction
may be made
in the future, for we have only given
a few
fragments of a huge history, and the task
has boon a
very heavy one.
The research work
was done at Adyar in the
summer of
1910 ; in the heat of the summer many of
the students
were away, and w^j^t^aarselyes jip,
siL-M-tqjMijQ^
every
week; we
observed, and said exacHy what we saw,
and two
members, Mrs. Van Hook and Don Fabrizio
Ruspoli, were
good enough to write down all we
said, exactly
as we said it ; these two sets of notes
have been
preserved. They are woven into the
present
story, written partly during the summer of
1911, when a
few weeks were stolen for the purpose,
and completed
in April and May V1912, similarly
stolen out of
the rush of busy lives. This kind of
work cannot
be done in the midst of constant interruptions,
and the only
way to accomplish it is to
escape from
the world for the time, to 'go into retreat,'
as the Eoman
Catholics call it.
The broad
Theosophical outline of evolution has
been
followed, and it is given among the *
preliminaries
'in Chapter
I. This governs the whole, and
is the
ground-plan of the book. The fact of an Occult
Hierarchy,
which guides and shapes evolution,
is throughout
taken for granted, and some of its
members
inevitably appear in the course of the
story. In
order to throw ourselves back into the
earliest
stages, we sought for our own consciousnesses,
present
there, and easier to start from than
anything
else, since no others were recognisable
They gave us,
as it were, a footing in the first and
second
Chains. From the latter part of the third
Chain and
onwards, we traced humanity's story by
following a
group of individuals, except where this
group was
otherwise occupied during any important
stage of
evolution as in the beginnings of the third
and fourth
sub-races of the fifth Boot Eace; when
that was the
case we left it, and followed the main
stream of
progress. In this record comparatively
few details
as to persons can be given, the sweep of
the story
being so large. Many detailed lives, however,
have been
published in The Theosophist, under
the general
title '
through which
glimpses of the past of individuals
may be seen.
A volume of these, named Lives of
Alcyone, will
shortly be published, and to that will
be appended
full genealogical tables, showing the
in each life
of all the characters so far
identified.
Work of this kind might be done ad
libitum, if
there were people to do it.
As a history
cannot be written without names, and
as
mncarnatipQjs a fact and therefore the reappearance
of the same
individual throughout succeeding
ages is also
a fact, the individual playing
many parts
under many names we have given
names to many
individuals by which they may be
recognised
throughout the dramas in which they take
part. Irving
is the same Irving to us, as Macbeth,
Richard III,
Shylock, Charles I, Faust, Romeo,
Matthias ;
and in any story of his life as actor he is
spoken of as
his
continuing individuality is recognised throughout.
So a human
being, in the long story in which
lives.jMSjiays,
pla^B hmx^reds of parts but is himself
throughout be
he man or woman, peasant,
prince, or
priest. To this ' himself we have given a
distinguishing
name, so that he may be recognised
under all the
disguises put on to suit the part he is
playing.
These are mostly names of constellations,
or stars. For
instance, we have given to Julius
Caesar the
name of
to Lao-Tze
that of Lyra; in this way we can see
how different
are the lines of evolution, the previous
lives which
produce a Caesar and a Plato. It gives
to the story
a human interest, and teaches the
student of
reincarnation.
The names of
Those who constantly appear in this
story as
ordinary men and women, but who are now
Masters, may
make those great Beings more real
to some ;
They have climbed to where They stand on
the same
ladder of life up which we are climbing
now; They
have known the common household life,
the joys and
sorrows, the successes and the failures,
which make up
human experiences. They are not
Gods perfect
from unending ages, but men and women
who have
unfolded the God within themselves
and have,
along a toilsome road, reached the superhuman.
They are the
fulfilled promise of what we
shall he, the
glorious flowers on the plant on which
we are the
buds.
And so we
launch our ship on the stormy ocean
of publicity,
to face its destiny and find its fate.
SOME OF THE
CHARACTERS IN THE STORY
THE FOUR
KUMARAS. . . Four of the Lords of
the Flame,
still livingin Shamballa.
MAHAGURU The
Bodhisattva of the time, appearing as
Vyasa, Thoth
(Hermes),Zarathushtra,Orpheus, finally as
Gautama, who
becamethe Lord Buddha.SURYA ... ...
The Lord
Maitreya,the present Bodhisattva,
the
SupremeTeacher of theworld.
MANU ... ...
The Head of a Root
Race. If with
a prefix,Root-Manu or
Seed-Manu, a
yet
VIRAJ
SATURN
JUPITER
MARS
MERCURY
OSIRIS
BRHASPATI
VENUS
higher
Official, presiding over a larger
cycle of
evolution a Round or a Chain.
The cognomen
Vaivasvatais given in
Hindu books
both to the Root Manu of
our Chain and
the Manu of the Aryan,
or fifth,
Root Race.
The
Maha-Chohan, a high official, of rank
equal to that
of a Manu or a Bodhisattva.
. Now a
Master, spokenof in some Theosop
h i c a 1 books as 'The Venetian.'
. . . Now a
Master, residing
in the
Nilgiri Hills.
. Now the
Master M. of
the Occult
World.
. Now the
Master K. H.
of the Occult
World.
, . Now the
Master Hilarion.
. Now the
Master Serapis.
. Now the
Master Jesus.
. Now the
Master Ragozci
(or
Rakovzky),
6
URANUS
VULCAN
ATHENA
ALBA
ALBIEEO
ALCYONE
ALETHEIA
ALTAIR
ARCOR
CAPELLA
CRUX
DENEB
EUDOXIA
FIDES
GEMINI
HECTOR
HELIOS
HERAKLES
LEO
LOMIA
LUTETIA
the
'Hungarian Adept,' the Comte
de S. Germain
of the eighteenth century.
Now the
Master D. K.
Now a Master;
known in His last earth-life
as Sir Thomas
More. Now a Master; known
on earth as
Thomas Vaughan, 'Eugenius
Philalethes.'Ethel
Whyte.
Maria-Luisa
Kirby.
J.
Krishnamurti.
JoEarfvan"
Marten.
Herbert
Whyte.
A. J. WiUson.
Count
Bubna-Licics.
S. Maud
Sharpe.
Julius
Caesar.
The Hon. 1 w
a y
Cuffe.
Lord Cochrane
(TenthEarl of Dundonald).
Louisa Shaw.
G._S._Arundalfe.
E. Maud
Green.
W. H. Kirby.
Marie Russak.
Annie Bgsant.
Fabrizio
Ruspoli.
J. I.
Wedgwood.
Charles
Bradlaugh.
LYRA ... ...
Lao-Tze.
MIBA ... ...
Carl Holbrook.
MIZAR ... . .
. J. Nityananda.
MONA ... ...
Piet Meuleman.
NOEMA ... ...
Margherita Ruspoli.
OLYMPIA ...
... Damodar K. Mavalan-
PALLAS ......
Plato.
PHOCEA ......
W. Q. Judge.
PHCENTX
...... T. Pascal.
POLAEIS
...... B. P. Wadia.
PROTEUS ...
... The Teshu Lama.
SELENE ... .
. . C. Jinarajadasa.
SHOTS ... ...
CJJV. Leadbeater.
SIWA ... ...
TTSubba Rao.
SPICA ... ...
Francesca Arundale.
TATJRUS ...
... Jerome Anderson.
ULYSSES
...... H. S. Olcott.
VAJRA ......
H. P. Blavatsky*.
VESTA ......
Minnie C. Holbrook.
A certain
number of members of the Theosophical
Society have
bravely allowed their names to appear
in the above
list, despite the ridicule it may bring on
them. A large
number of our friends are just now
in Hindu
bodies, but we cannot expose them to the
mockery and
persecution they would be likely to
suffer if we
named them, so we have not asked their
permission.
8
Preliminaries
The First and
Second Chain
Early Times
on the Moon Chain .
The Sixth
Round on the Moon Chain .
The Seventh
Round on the Moon Chain
Early Times
on the Earth Chain
Early Stages
of the Fourth Round .
The Fourth
Root Race .
Black Magic
in Atlantis
The
Civilisation of Atlantis
Two Atlantean
Civilisations Peru
Chaldaea
Beginnings of
the Fifth Root Race
The Building
of the Great City
Early Aryan
Civilisation and Empire
The Second
sub-race, the Arabian
The Third
sub-race, the Iranian
The Fourth
sub-race, the Keltic
The Fifth
sub-race, the Teutonic
The
Root-Stock and its Descent into
India 305
The Vision of
King Ashoka . 321
The
Beginnings of the Sixth Root Race 329
Religion and
the Temples . 341
Education and
the Family 374
Buildings and
Customs .... 396
Conclusion
427
Epilogue 447
Appendix 453
Index 487
------
MAN: WHENCE, HOW AND WHITHER
INTRODUCTION
The problem
of Man's origin, of his evolution, of
his destiny,
is one of inexhaustible interest. Whence
came he, this
glorious Intelligence, on this globe, at
least, the
crown of visible beings? How has he
evolved to
his present position? Has he suddenly
descended
from above, a radiant angel, to become
the temporary
tenant of a house of clay, or has he
climbed
upwards through long dim ages, tracing his
humble
ancestry from primeval slime, through fish,
reptile,
mammal, up to the human kingdom! And
what is his
future destiny? is he evolving onwards,
climbing
higher and higher, only to descend the long
slope of
degeneration till he falls over the precipice
of death,
leaving behind him a freezing planet, the
sepulchre of
myriad civilisations? or is his present
.climbing but
the schooling of an immortal spiritual
Power,
destined in his maturity to wield the sceptre
of a world, a
system, a congeries of systems, a veyj^
table
Godjn^^th^^making?
To tliese
questions many answers have been
given,
partially or fairly fully, in the Scriptures of
ii
------
MAN: WHENCE, HOW AND WHITHER
ancient
religions, in the shadowy traditions handed
down from
mighty men of old, in the explorations
of modern
archaeologists, in the researches of geologists,
physicists,
biologists, astronomers, of our
own days. The
most modern knowledge has vindicated
the most
ancient records in ascribing to our
earth and its
inhabitants a period of existence of
vast extent
and of marvellous complexity ; hundreds
of millions
of years are tossed together to give time
for the slow
and laborious processes of nature ; further
and further
back ' primeval man' is pushed; Lemuria
is seen where
now the Pacific ripples, and Australia,
but lately
rediscovered, is regarded as one of
the oldest of
lands ; Atlantis is posited, where now
the Atlantic
rolls, and Africa is linked to America by
a solid
bridge of land, so that the laurels of a discoverer
are plucked
from the brow of Columbus, and
he is seen as
following long perished generations who
found their
way from Europe to the continent of the
setting sun.
Poseidonis is no longer the mere fairytale
told by
superstitious Egyptian priests to a
Greek
philosopher; Minos of
ancient
grave, a man and not a myth ;
ancient, is
shown as the modern successor of a series
of highly
civilised cities, buried in stratum after
stratum,
glooming through the night of time. Tradition
is beckoning
the explorer to excavate in
in
ruins that
await but his spade for their unburying.
Amid this
clash of opinions, this conflict of theories,
this
affirmation and repudiation of evernew hypotheses,
it may be
that the record of two observers,
two explorers
treading a very ancient path that
few feet
tread to-day, but that will be trodden more
INTRODUCTION
iii
and more by
thronging students as time shows its
stability may
have a chance of being read. Science
is to-day
exploring the marvels of what it calls the
*
subjective
mind/ and is finding in it strange powers,
strange
upsurgings, strange memories. Healthy
and balanced,
dominating the brain, it shows as
genius; out
of equilibrium with the brain, vagrant
and
incalculable, it shows as insanity. Some day
Science will
realise that what it calls the subjective
mind,
Religion calls the Soul, and that the exhibition
of its powers
depends on the physical and superphysical
instruments
at its command. If these are
well-constructed,
sound and flexible, and thoroughly
under its
control, the powers of vision, of audition,
of memory,
irregularly up-welling from the
subjective
mind, become the normal and disposable
powers of the
Soul; if the Soul strive upwards to
the Spirit
the Divine Self veiled in the matter of
our System,
the true Inner Man, instead of ever
clinging to
the body, then its powers increase, and
knowledge,
otherwise unattainable, comes within its
reach.
Metaphysicians,
ancient and modern, declare that
Past,
Present, and Future are ever simultaneously
existent in
the divine Consciousness, and are only
successive as
they come into manifestation, i.e.,
under Time,
which is verily the succession of states
of
consciousness. Our limited consciousness, existing
in Time, is
inevitably bound by this succession ;
we can only
think successively. But we all know,
from our
experience of dream-states, that timemeasures
vary with
this change of state, though succession
remains; we
know also that time-measures
vary even
more in the thought-world, and that when
iv
------
MAN: WHENCE, HOW AND WHITHER
we construct
mental pictures we can delay, hasten,
repeat, the
succession of thought-images at will,
though still
ever bound by succession. Pursuing this
line of
thought, it is not difficult to conceive of a mind
raised to
transcendent power, the mind of a LOGOS,
or WORD such
a Being, e.g., as is described in the
Johannine
Gospel, i. 1-4 containing within itself
all the
mental images embodied in, say, a Solar System,
arranged in
the order of succession of their
proposed
manifestation, but all there, all capable of
review, as we
can review our own thought-images,
though we
have not yet attained to the divine power,
so strikingly
voiced by the Prophet Muhammad,
as: "He
only saith to it: 'Be,' and it is'/-
1
Yet, as
the infant of
a day contains within himself the potentialities
of his sire,
so do we, the offspring of God,
contain
within ourselves the potentialities of Divinity.
Hence, when
we resolutely turn the Soul away
from earth
and concentrate his attention on the
Spirit the
substance whereof he is the shadow in
the world of
matter the Soul may reach the * Memory
of Nature, '
the embodiment in the material world
of the
Thoughts of the LOGOS, the reflection, as it
were, of His
Mind. There dwells the Past in everliving
records;
there also dwells the Future, more
difficult for
the half-developed Soul to reach, because
not yet
manifested, nor yet embodied, though
quite as
'real'. The Soul, reading these records,
may transmit
them to the body, impress them on the
brain, and
then record them in words and writings.
When the Soul
is merged in the Spirit as in the
case of
"men made perfect,
" of
Those who have
1AI Quran,
xi. 37.
INTRODUCTION
v
completed
human evolution, the Spirits who are
1
liberated,
' or 'saved
11 then the touch with the
divine Memory
is immediate, direct, ever available,
and unerring.
Before that point is reached, the
touch is
imperfect, mediate, subject to errors of
observation
and transmission.
The writers
of this book, having been taught the
method of
gaining touch, but being subject to the
difficulties
involved in their uncompleted evolution,
have done
their best to observe and transmit, but are
fully
conscious of the many weaknesses which mar
their work.
Occasional help has been given to them
by the Elder
Brethren, in the way of broad outlines
here and
there, and dates where necessary.
As in the
case of the related books which have
preceded this
in the Theosophical movement, the
"treasure
is in earthen vessels,
"
and, while
gratefully
acknowledging
the help graciously given, they
take the
responsibility of all errors entirely on themselves.
irFhe terms
used by Hindus and Christians respectively
to mark the
end of purely human evolution.
MAN:
WHENCE AND
HOW
------
CHAPTER I
PRELIMINARIES
WHENCE comes
man and whither goes he t In the
fullest
answer we can only say : Man, as a spiritual
Being, comes
forth from God and returns to God;
but the
Whence and Whither with which we deal here
denote a far
more modest sweep. It is but a single
page of his
life-story that is copied out herein, telling
of the birth
into dense matter of some of the Children
of Man What
lies beyond that birthing, still
unpenetrated
Night? and following on their growth
from world to
world to a point in the near future but
some few
centuries hence What lies beyond that
cloud-flush
in the dawning, still unrisen Day?
And yet the
title is not wholly wrong, for he who
comes from
God and goes to God isjijgj; precisely
'Man'. That
Eay of the divine Splendour which
comes forth
from Divinity at the beginning of a manifestation,
that
"fragment of Mine own Self, transformed
in the world
of life into an immortal Spirit,"
1
is far more
than
unfolding,
and mineral, vegetable, animal, are but
stages of his
embryonic life in the womb of nature,
ere he is
born as
*Bhagavad-Gitat
xv. 7.
2
------
MAN: WHENCE, HOW AND WHITHER
Spirit and
Matter struggle for the mastery, and when
the struggle
is over and Spirit has become Lord of
Matter,
Master of life and death, then Spirit enters
on his
superhuman evolution, and is no longer Man,
but rather
Superman.
Here then we
deal with him only as Man: with
Man in his
embryonic stage, in the mineral, vegetable
and animal
kingdoms ; with Man in his development
in the human
kingdom ; with Man and his worlds, the
Thinker and
his field of evolution.
In order to
follow readily the story told in this
book, it is
necessary for the reader to pause for a few
minutes on
the general conception of a Solar System,
as outlined
in Theosophical literature,
1 and on the
broad
principles of the evolution therein carried on.
This is not
more difficult to follow than the technical
terminology
of every science, or than other cosmic
descriptions,
as in astronomy, and a little attention
will easily
enable the student to master it. In all
studies of
deep content, there are ever dry preliminaries
which have to
be mastered. The careless reader
finds them
dull, skips them, and is, throughout his
subsequent
reading, in a more or less bewildered and
confused
condition of mind; he is building his house
without a
foundation, and must continually be shoring
it up. The
careful reader faces these difficulties
bravely,
masters them once for all, and with the
knowledge
thus gained he goes easily forward, and
the details
he meets with later fall readily into their
*The student
may find it in H. P. Blavatsky's The Secret
Doctrine, A.
P. Sinnett's Esoteric Buddhism, and Growth of
the Soul,
Annie Besant's The Ancient Wisdom, etc. There
are minor
differences such as H. P. Blavatsky's and A. P.
Sinnett's
naming of the globes of the earth-chain but the
^ain facts
are identical.
PRELIMINARIES
3
places. Those
who prefer the first plan, had better
miss the
present Chapter, and go on to Chapter II ;
the wiser
readers will give an hour to mastering
what follows.
That great
Sage, Plato, one of the world's masterintellects,
whose lofty
ideas have dominated European
thought,
makes the pregnant statement: "God
geometrises.
" The
more we know of Nature, the
more we
realise this fact. The leaves of plants are
set in a
definite order of succession, 1/2, 1/3, 2/5, 3/8,
5713, and so
on. The vibrations that make the successive
notes of a
scale may be correspondently
figured in a
regular series. Some diseases follow a
definite
cycle of days, and the 7th, the 14th, the 21st,
mark the
crises that result in continued physical life
or in death.
It is useless to multiply instances.
There is,
then, nothing surprising in the fact that
we find, in
the order of our Solar System, the continual
recurrence of
the number Seven. Because of
tins, it has
been called a 'sacred number'; a 'significant
number' would
be a better epithet. The
moon's life
divides itself naturally into twice seven
days of
waxing and an equal number of waning, and
its quarters
give us our week of seven days. And
we find this
seven as the root-number of our Solar
System,
dividing its departments into seven, and
these again
divided into subsidiary sevens, and these
into other
sevens, and so on. The religious student
will think of
the seven Ameshaspentas of the Zoroastriaii,
of the seven
Spirits before the throne of God
of the
Christian: the Theosophist of the supreme
Triple Logos
of the system, with His Ministers ; the
'These have
been called Planetary Logoi, but the name
often causes
confusion, and is therefore here dropped.
4
------
MAN: WHENCE, HOW AND WHITHER
"Rulers
of seven Chains" round Him, each ruling
His own
department of the system as a Viceroy
for an
Emperor. We are concerned here with but
one
department in detail. The Solar System contains
ten of these,
for while rooted in the seven,
it develops
ten departments, ten being therefore,
by Mystics,
called the *
perfect
number'. Mr. A. P.
Sinnett has
well named these departments ' Schemes
of
Evolution,' and within each of these Schemes
humanities
are evolving or will evolve. We will
now confine
ourselves to our own, though never
forgetting
that the others exist, and that very highly
evolved Intelligences
may pass from one to another.
In fact, such
visitors came to our earth at
one stage of
its evolution, to guide and help our newly-
born
humanity.
A Scheme of
Evolution passes through seven
great
evolutionary stages, each of which is called a
Chain. This
name is derived from the fact that a
Chain
consists of seven Globes, mutually interrelated
; it is a
chain of seven links, each link a globe. The
seven Schemes
are shown in Diagram I, around the
central sun
and at any one period of time only one
of the rings
in each Scheme will be active ; each ring
of each of
these seven Schemes is composed of seven
globes; these
are not figured separately but form
what we here
have drawn as a ring, in order to save
space. The
globes are shown in the next Diagram.
In Diagram II
we have a single Scheme, figured
in the seven
stages of its evolution, i.e., in its seven
successive
Chains; it is now shown in relation to
five of the
seven spheres, or types, of matter existing
in the Solar
System ; matter of each type is composed
of atoms of a
definite kind, all the solids, liquids,
5 *
o
tf o
PRELIMINARIES
5
gases, and
ethers of one type of matter being aggregations
of atoms of a
single kind;
1 this matter
is named
according to the mood of consciousness to
which it
responds: physical, emotional, mental, intuitional,
spiritual.
2 In the
first Chain, its seven
Worlds, A, B,
C, D, E, F, G, are seen arranged:
8
A and G, the
root-world and the seed-world, are on
the spiritual
plane, for all descends from the
higher to the
lower, from the subtle to the dense, and
climbs again
to the higher, enriched with the gains
of the
journey, the gains serving as seed for the
next Chain; B
and F are on the intuitional plane,
one gathering
and the other assimilating; C and F
are on the
higher mental, in similar relationship;
D, the
turning point, the polntfof balance between
the ascending
and descending arcs, is in the lower
part of the
mental plane. These pairs of globes
in every
Chain are ever closely allied, but the one
is the rough
sketch, the other the finished picture.
In the second
Chain, the globes have all sunk one
stage lower
into matter, and D is on the emotional
plane. In the
third Chain, they have sunk yet one
stage
further, and D reaches the physical plane.
'See Occult
Chemistry, Annie Besant and C. W. Leadbeater,
pp. 5 11.
2
Physical
matter is the matter with which we are daily
dealing in
our waking life. Emotional matter is that which
is set
vibrating by desires and emotions, and is called astral
in our older
books, a name we retain to some extent. Mental
matter is
that which similarly answers to thoughts. Intuitional
matter
(buddhic, in Samskrt) is that which serves as
medium for
the highest intuition and all-embracing love.
Spiritual
matter (atmic) is that in which the creative Will
is potent.
3The top
left-hand globe is A ; the next lower is B ; and
so on up to
G, the top right-hand globe.
6 MAN:
WHENCE. HOW AND WHITHER
In the fourth
Chain, and on the fourth only, the midmost
Chain of the
seven, the most deeply involved
in densest
matter, the turning point of the Chains
as is D of
the globes, there are three of the globes
C, D, and E
on the physical plane. On the return
journey, as
it were, the ascent resembles the descent:
in the fifth
Chain, as in the third, there is one physical
globe; in the
sixth, as in the second, globe D
is emotional
; in the seventh, as in the first, globe D
\s mental.
With the ending of the seventh Chain the
Scheme has
worked itself out, and its fruitage is
harvested.
The seven
Schemes of our Solar System may, for
convenience
sake, be named after the globe D of
each, this
being the globe best known to us; these
are : Vulcan,
Venus, Earth, Jupiter, Saturn, Uranus,
our Earth
belongs, the Chain which preceded our
terrene Chain
was the third of its series, and its
one physical
globe, globe D, was the globe which is
now our Moon;
lifence the third Chain is called the
lunar, while
the second and first Chains are designated
only by
numbers; our Earth Chain, or terrene
Chain, is the
fourth in succession, and has therefore
three of its
seven globes in physical manifestation,
its third
globe, C, being what is called the
planet Mars,
and its fifth globe, E, what is called
the planet
Mercury. The Neptunian Scheme also,
tfith Neptune
as its globe D, has three globes of
\ts Chain in
physical manifestation C and E being
the two
physical planets connected with it, the existence
of which was
mentioned in Theosophical literature
before they
were recognised by Science and
hence has
reached the fourth Chain of its series.
THE
SUCCESSIVE LIFE-WAVES
DIAGRAM III.
PRELIMINARIES
7
The Venusian
Scheme is reaching the end of its
fifth Chain,
and Venus has consequently lately lost
her Moon, the
globe D of the preceding Chain.1 It
is possible
that Vulcan, which Herschel saw, but
which, it is
said, has now disappeared, is in its sixth
Chain, but on
that we have no information, either
direct or
mediate. Jupiter is not yet inhabited, but
its moons
are, by beings with dense physical bodies.
Diagrams III
and IV2
represent the
relationships
between the
seven Chains within a Scheme, showing
the
evolutionary progress from Chain to Chain.
Diagram III
should be first studied; it is merely a
simplification
of Diagram IV2
, which is a
copy of
one drawn by
a Master; this though at first sight
somewhat
bewildering will be found very illuminative
when
understood.
Diagram III
places the seven Chains in a Scheme
as columns
standing side by side, in order that the
divine
Life-Streams, figured by the arrows, may be
traced from
kingdom to kingdom in their ascent.
Each section
in a column represents one of the seven
kingdoms of
nature three elemental, mineral, vegetable,
animal,
human.3 Follow Life-Stream 7, the
only one
which goes through the seven kingdoms
within the
Scheme; it enters the first Chain at the
*It may be
remembered that the Moon of Venus was seen
by Herschel.
2See
frontispiece, Diagram IV.
SThe
"elemental" kingdoms are the three stages of life on
its descent
into matter involution and the seven kingdoms
might be
figured on a descending and ascending arc,
like Chains
and globes :
1st Elemental
Human
2nd Elemental
Animal
3rd Elemental
Vegetable
Mineral
------
MAN: WHENCE, HOW AND WHITHER
first
the
life-period of the Chain; it passes into the second
develops
therein during its life-period; it appears
in the third
third Chain,
and enters the Mineral on the fourth;
it then
successively develops through the Vegetable
and Animal
Kingdoms on the fifth and sixth Chains,
nnd attains
the Human in the seventh. The whole
Scheme thus
provides a field of evolution for a
stream of the
divine Life from its ensouling of matter
up to man.1
The remaining streams have either
commenced in
another Scheme and enter this at the
point of
evolution therein reached, or enter this too
late to reach
the human kingdom herein.
The study of
Diagram IV must be begun by realising
that the
coloured circles are not seven Chains
of globes, as
might be expected, but the seven Kingdoms
of Nature in
each successive Chain, and therefore
correspond
with the sections of columns in Diagram
TIL We have
here a whole Scheme of Evolution,
with the
place of each Kingdom shown in each
Chain. The
student should select a line of any
colour in the
first circle and trace it carefully onwards.
Let us take
the blue circle at the top lefthand,
pointed out by
the arrow; it represents the first
irrhese seven
Life-Stroaras and the six additional ingresses
for the
lowest
six Chains,
thirteen in all, are the successive impulses which
make up, for
this Scheme, what Theosophists call the * second
Life-wave,'
i.e., the form-evolving current of Life from the
Second LOGOS,
the Vishnu of the Hindu, the Son of the
Christian,
Trinities.
PRELIMINARIES
9
first Chain
for the second the next ring of coloured
circles this
blue stream divides on arriving there;
its least
advanced part, which is not ready to go on
into the
second
the main
stream and goes again into the first Elemental
Kingdom of
this second Chain, joining the
new
Life-stream coloured yellow and marked with
an arrow
which enters on its evolution in that Chain,
and being
merged in i
x
; the main
blue stream goes on
into the
second
Chain,
receiving into itself some laggards from the
second
them, and
carrying them on with itself;
it will be
noticed that only a blue stream leaves this
Kingdom, the
foreign elen ents having been completely
assimilated.
The blue stream flows on into the third
Chain,
divides, leaves its laggards to continue in the
second
the bulk goes
on to form th? third
of this third
Chain ; again it receives some laggards
from the
third
second Chain,
assimilates tlem, and carries them
on with
itself, an undiluted blue stream, into the
Mineral
Kingdom of the fourth Chain; as before, it
leaves some
laggards to evolve themselves in the
third
receives some
from the Mineral Kingdom of the
third Chain,
assimilating them as before. It has
now reached
its densest point in evolution, the
Mineral
Kingdom. Leaving this we still follow
the blue line
it climbs into the Vegetable Kingdom
of the fifth
Chain, sending off its laggards to the
Mineral
Kingdom of this Chain, and taking up
the laggards
of the Vegetable Kingdom of the
10
------
MAN: WHENCE, HOW AND WHITHER
fourth Chain.
Again it climbs upwards, now
into the
Animal Kingdom of the sixth Chain,
leaving its
insufficiently developed vegetables
to complete
that stage of their evolution in
the Vegetable
Kingdom of the sixth Chain, and
receiving undeveloped
animals from the fifth Chain
into its own
Kingdom. Lastly, it completes its long
evolution by
entering the
seventh
Chain, dropping its too undeveloped animals
into the
Animal Kingdom of the seventh Chain, receiving
some human
beings from the
of the sixth
Chain, carrying them on with itself
to its
triumphant conclusion, where human evolution
is perfected
and the superhuman begins, along
one or
another of the seven paths, indicated in the
blue plume at
the end. In another Scheme, those we
left as
laggards in the Animal Kingdom of the
seventh Chain
will appear in the
of the first
Chain of that new Scheme, and therein
reach
perfection as men. They will be in the circle
corresponding
to the grey-brown circle with its
plume in the
first Chain of the present Diagram.
Each line can
be followed in this way from Kingdom
to Kingdom in
successive Chains. The life in
the! second,
the orange, circle, representing the
second
having
therefore, one stage of life in a Chain behind
it, or, in
other words, having entered the stream of
evolution as
the first
seventh Chain
of a previous Scheme (see the top
left-hand
circle with arrow in the seventh Chain in
our Diagram)
reaches the
sixth Chain
and passes on. That in the third circle,
purple, with
two Kingdoms behind it in a prevous
PRELIMINARIES
11
Scheme,
reaches the
Chain and
passes on. That in the fourth, the
Mineral
Kingdom, passes out in the fourth Chain.
That in the
Vegetable Kingdom passes out in the
third Chain ;
that in the Animal in the second ; that
in the Human
in the first.
The student
who will thoroughly master this diagram
will find
himself in possession of a plan into
the
compartments of whch he can pack any numbfer
of dfttnils
without, in the midst of their complexity,
losing sight
of the general principles of aeonian
evolution.
Two points
remain: the sub-elemental and the
superhuman.
The Life-Stream from the LOGOS ensouls
matter first
in the first, or lowest, Elemental
Kingdom;
hence when that same stream from the
first Chain
enters the second
the second
Chain, the matter which is to be that of
the first
has to be
ensouled by a new Life-Stream from the
LOGOS, and so
on with each of the remaining Chains.1
When the
stands on the
threshold of His superhuman life, a
liberated
Spirit, seven paths open before Him for
His choosing:
He may enter into the blissful omniscience
and
omnipotence of Nirvana, with activities
far beyond
our knowing, to become, perchance, in
some future
world an Avatara, or divine Incarnation:
this is
sometimes called, 'taking the Dharmakaya
vesture'. He
may enter on 'the Spiritual
Period' a
phrase covering unknown meanings,
14 'My Father
worketh hitherto and I work." 8. John v.
17. See in
Chapter v. the description of this on our Earth,
when the
Spirit of the Moon incarnates therein.
12
------
MAN: WHENCE, HOW AND WHITHER
among them
probably that of i
taking the
Sainbhogakaya
vesture'. He
may become part of that treasure-
house of
spiritual forces on which the Agents
of the LOGOS
draw for Their work, *
taking the
Nirmanakaya
vesture'. He
may remain a member of
the Occult
Hierarchy which rules and guards the
world in
v^hich He has reached perfection. He may
pass on to
the next Chain, to aid in building up its
forms. He may
enter the splendid Angel Deva
Evolution. He
may give Himself to the immediate
service of
the LOGOS, to be used by Him in any part
of the Solar
System, His Servant and Messenger,
who lives but
to carry out His will and do His work
over the
whole of the system which He rules. As a
General has
his Staff, the members of which carry
his messages
to any part of the field, so are These
the Staff of
Him who commands all, "Ministers of
His that do
His pleasure".
1 This seems
to be considered
a very hard
Path, perhaps the greatest sacrifice
open to the
Adept, and is therefore regarded
as carrying
with it great distinction. A member of
the General
Staff has ao physical body, but makes
one for
Himself by Kriyashakti the 'power to
make' of the matter
of the globe to which He is
sent. The
Staff contains Beings at very different
levels, from
that of Arhatship
2
upwards.
There are
some who
dedicated themselves to it on reaching
Arhatship in
the Moon-Chain; others who are
Adepts;3
others who have passed far beyond this
stage in
human evolution.
The need for
the provision of such a Staff arises
*Psalm$,
ciii. 21.
2Those who
have passed the fourth Great Initiation.
8Those who
have passed the fifth Great Initiation.
PRELIMINARIES
13
probably,
among many other reasons unknown to
us, from the
fact that in the very early stages of the
evolution of
a Chain especially of one on the downward
arc or even
of a globe, more help from outside
is needed
than is required later. On the first
Chain of our
Scheme, for instance, the attainment
of the first
of the Great Initiations was the appointed
level of
achievement, and none of its humanity
attained
Adeptship, which is itself nowhere near,
Buddhahood ;
it would therefore be necessary to supply
the higher
offices from outside. So again later
Chains were
helped, and our Earth will have to
provide high
Officials for the earlier Chains of other
Schemes, as
well as yielding the normal supply for
the later
globes and Rounds of our own Chain. Already
from our own
Occult Hierarchy two Members,
within our
own knowledge, have left our Earth,
either to
join the General Staff, or lent by the Head
of our
Hierarchy to the Head of the Hierarchy of
some other
globe outside our Scheme.
The human
beings who, in any Chain, do not reach
by a certain
time the level appointed for the Humanity
of the Chain,
are its *
failures';
the 'failure' may
be due to
youth and consequent lack of time, or to
lack of due
exertion, and so on; but, whatever the
cause, those
who fail to reach a point from which
they can
progress sufficiently, during the remaining
life of a
Chain, to attain the required level by its
end, drop out
of its evolution before that evolution
is completed,
and are obliged to enter the succeeding
Chain at a
point determined by the stage already
reached, that
they may complete their human course.
There are
others who succeed in passing this crucial
point, the
'Day of Judgment' for the Chain, but who
14
------
MAN: WHENCE, HOW AND WHITHER
yet do not
progress with sufficient rapidity to reach
the level
from which the seven Paths open out.
These, though
not *
failures,'
have not wholly succeeded,
and they
therefore also pass on into the
next Chain and
lead its humanity, when that humanity
has reached a
stage at which the bodies are sufficiently
evolved to
serve as vehicles for their further
progress. We
shall find these various classes in our
study, and
this is but a bird's-eye view of them; the
details will
make them come out more clearly. Only
in the first
Chain we noticed no failures dropping
out of its
evolution. There were some there who
did not
succeed, but if that Chain had its Day of
Judgment, we
failed to observe it.
In a single
Chain the evolutionary wave sweeps
from A to G,
using each globe in turn as the field
of growth;
this circling round the Chain is appropriately
named a
Round, and seven times the wave
sweeps round,
ere the life of the Chain is over, its
work
complete. Then the results are gathered up
and garnered,
and all form the seed for the succeeding
Chain, save
Those who, having finished Their
course as
men, and become Super-men, elect to
serve in
other ways than in guiding that coming
Chain upon
its way, and who enter on another of
the seven
Paths.
To conclude
these preliminaries. In the Monadic
Sphere, on
the super-spiritual level, dwell the Divine
Emanations,
the Sons of God, who are to take flesh
and become
Sons of Man in the coming universe.
They ever
behold the Face of the Father, and are
the
Angel-Counterparts of men. This divine Son
in his own
world is technically called a /Monad,' a
Oneness. He
it is that, as said on p. 1, is " transPRELIMINARIES
15
formed in the
world of life into an immortal Spirit ".
The Spirit is
the Monad veiled in matter, triple
therefore in
his aspects of Will, Wisdom, and Activity,
being the
very Monad himself, after he has
appropriated
the atoms of matter of the spiritual,
intuitional
and mental sphere, round which his
future bodies
will be formed. In the Monad wells
up the
intarissable fount of life ; the Spirit, or himself
veiled, is
his manifestation in a universe. As
he gains
mastery over matter in the lower sphere,
he takes more
and more control of the evolutionary
work, and all
the great choices which decide a man's
destiny are
made by his Will, guided by his Wisdom,
and achieved
by his Activity.
------
CHAPTER 11.
THE FIRST AND
SECOND CHAINS
WE have to
face what is practically the only great
difficulty of
our study at the very outset the evolutionary
cycles on the
first and second Chains of
our Scheme. A
Master said smilingly as to this:
"Well,
you will be able to see it, but it is doubtful
how far you
will be able to describe it in intelligible
language, so
that others may understand/' The
conditions
are so different from all that here we
know: the
forms are so tenuous, so subtle, so changing;
the matter so
utterly "the stuff which dreams
are made
of," that clear voicing of the things seen
is well-nigh
impossible. Yet however imperfect the
description,
some description must be essayed, in
order to
render intelligible the later growth and unfolding;
poor as it
must be, it may be better than
none.
A real 'beginning'
may not be found; in the endloss
chain of
living tilings a link may be studied,
fairly
complete in itself; but the metal thereof has
somewhere
slept in the bosom of the earth, has been
dug out from
some mine, smelted in some furnace,
wrought in
some workshop, shaped by some hands,
ere it
appears as a link in a chain. And so with
our Scheme.
Without previous Schemes it could not
be, for its
higher inhabitants began not here their
16
THE FIRST AND
SECOND CHAINS 17
evolution.
Suffice it, that some of the fragments of
Deity,
eternal Spirits, who otherwhere had passed
through the
downward arc involving themselves
in
ever-densifying matter through the Elemental
Kingdoms, and
reaching their lowest point began
in the
Mineral Kingdom of this first Chain their
upward
climbing, their long unfolding in evolving
matter; and
in that Chain, learning our first evolutionary
lessons in
that Mineral Kingdom, were we
the humanity
of our present earth. It is these consciousnesses
that we
propose to trace from their
life in
minerals in the first Chain to their life in
men in the
fourth. Ourselves part of the humanity
of the earth,
it is easier to trace this than to trace
something
entirely alien from ourselves. For in
this we are
but evoking from the Eternal Memory
scenes in
which we ourselves played our part, with
which we are
indissolubly linked, and which we
therefore can
more easily reach.
Seven centres
are seen, forming the first Chain,
the first and
seventh, as already said, on t^Q spiritual
level,
1 the second
and sixth on the intuitional,
2
the third and
fifth on the higher mental, the fourth
on the lower
mental. We name them in the fashion
of later
globes, A and G, B and F, C and E, and in
the centre D,
the turning point of the cycle. In the
first Round
of the fourth Chain, which is to some
extent a
coarse copy of the first Chain, the Occult
Commentary
quoted in The Secret Doctrine says of
the Earth
that it was "a foetus in the matrix of
Space,"
and the simile recurs to the mind. This
Chain is the
future worlds in the matrix of thought,
'Nirvanic.
2Bnddhic.
18
------
MAN: WHENCE, HOW AND WHITHER
the worlds
that later are to be born into denser
matter. We
can scarcely call these centres "globes" ;
they are like
centres of light in a sea of light, foci
of light
through which light is rushing, wrought
of the very
substance of light and only light, yet
modified by
the flood of light which courses through
them; they
are as vortex-rings, yet the rings are
but light,
only distinguishable by their whirling, by
the
difference of their motion, like whirlpools made
only of water
in the midst of water; but these are
whirlpools of
light in the midst of light. The first
and seventh
centres are both modifications of spiritual
matter, the
seventh the perfected outworking of
the broad
outlines visible in the first, the finished
picture
outwrought from the rough sketch of the
divine
Artist. There is a humanity there, a very
glorified
humanity, product of some previous evolution,
which is here
to complete its human course on
this Chain
(see the top right hand circle in the
first Chain
in Diagram IV) ; hereon each entity will
acquire his
lowest body in the fourth globe of each
Round the
body of mental matter which is the
densest the
Chain can give. The level fixed for
achievement
on this Chain the nonattainment of
which would
imply the necessity for rebirth on the
following
Chain is the first of the great Initiations,
or what
corresponds to it there. On this first Chain
there are so
tar as we could see none who drop
out as
failures, and some, as always seems to be the
case in later
Chains also, pass far beyond the appointed
level ; in
the seventh Round the members of
that humanity
who became Initiates entered on one
or other of
the seven Paths before-mentioned.
All stages of
ego-hood appear to be present on
THE FIRST AND
SECOND CHAINS 19
this Chain,
but the absence of the lower levels of
matter to
which we are accustomed makes one notable
difference in
the evolutionary methods that
strikes the
observer : everything not only starts but
also
progresses
*
above,' there
being no below and
no ' forms'
in the ordinary sense of the word, but
only centers
of life, living beings without stable
forms; there
are no physical and emotional worlds
in the first
three globes not even a lower mental
from which
impulses can surge upwards, calling
down the
higher in response to ensoul and use the
forms already
existing on the lower levels. The
nearest
approach to such action is on globe D, where
the
animal-like thought-forms reach upwards, attracting
the attention
of the subtle centres floating
above them;
then more of the life of the Spirit
pulses out
into the centres, and they anchor themiselves
to the
thought-forms and ensoul them, and
the
thought-forms become human,
It is
difficult to mark off the successive Bounds;
they seepi to
fade one into the other like dissolving
views,
1 and are
marked only by slight increases and
diminutions
of light. Progress is very slow; one
recalls the
Satya Yuga of the Hindu Scriptures,
where a life
lasts for many thousands of years without
much change,
2 The
entities unfold very slowly,
as rays of
magnetised light play upon them; it is
l lt may be
remembered that the first and second Races
on our
present world also showed something of this peculiarity,
though on a
level so much lower.
2The Hindus
divide time into cycles composed of four
Yugas, or
Ages, that succeed each' other, the Satya, the first
of the
series, being the most spiritual and the longest. When
the fourth is
ended, a new cycle opens, again with a Satya.
20
MAN.-WHENCE, HOW AND WHITHER
like a
gestation, like growth within an egg, or of a
flower-bud
within its sheath. The chief interest of
the Chain is
in the evolution of the Shining Ones
the Devas, or
Angels those who live habitually on
these high
levels; while the lower evolutions seem
to play a
subsidiary part. Humanity is much influenced
by these,
mostly by their mere presence
and by the
atmosphere created by them, and occasionally
a Shining One
may be seen to take a human
being almost
as a toy or as a pet. The vast angelic
evolution
helps humanity by its very existence ; the
vibrations
set up by these glorious Spirits play on
the lower
human types, strengthening and vivifying
them. Looking
at the Chain as a whole, we saw it
as a field
for this
only
secondarily for humanity; but perchance that
may ever be
so, and that it is because we are human
that we
regard the world as so specially our own.
On the fourth
globe, now and again a Shining One
may be seen
deliberately to aid a human being,
transferring
matter from his own body into the
human, and
thus increasing the responsiveness and
susceptibility
of the latter. Such helpers belong to
the class of
Form-Angels "Riipa-Devas who live
normally in
the lower mental world.
When we turn
to the mineral kingdom, we are
among those
some of whom will become men on the
Moon Chain,
and some on the Earth Chain. The
consciousness
asleep in these minerals is to awaken
gradually and
to unfold through long stages into
the human.
The vegetable
kingdom is a little more awake, but
very dull and
sleepy still; the normal progress
herein will
carry the ensouling consciousness into
THE FIRST AND
SECOND CHAINS 21
the animal kingdom
on the second Chain, and into
the human on
the third.
At present,
while we must needs speak of these
kingdoms as
mineral and vegetable, they are really
composed of
mere thoughts thoughts of minerals,
thoughts of
vegetables, with the Monads who dream
in them, as
it were, floating over them, sending
down faint
thrills of life into these airy forms;
these Monads
are, it would seem, forced now and
again to turn
attention to them, to feel through
them, to
sense through them, when some external
touch compels
a drowsy notice. These thoughtforms
are as models
in the Mind of the Ruler of
the Seven
Chains, living within Him, products of
His
meditation, a world of thoughts, of ideas; we
see that the
Monads who have acquired permanent
atoms in some
previous Scheme, and who are floating
over these
thought-forms, attach themselves to
them, and
become vaguely conscious in and through
them. Vague
as this consciousness is there are
differences
in it; the lowest grade can scarcely be
called
consciousness, the life in the thought-forms
of types
resembling what we should now call earth,
rocks,
stones. Monads touching these can scarcely
be said to be
aware of anything through them, save
of pressure,
drawing from them a dull stirring of
life, showing
itself as resistance to the pressure,
and thus
different from the yet duller life in the
chemical
molecules unattached to Monads, and sensing
no pressure.
In the next grade, in the thoughtforms
resembling
what we should now call metals,
the sense of
pressure is stronger and the resistance
to it a
little more definite ; there is almost an effort
to push
outwards against it, a reaction causing ex22
------
MAN: WHENCE, HOW AND WHITHER
pansion. When
this sub-conscious reaction is in
several
directions, the thought-model of a crystal
is formed. We
noticed that when our own consciousness
was in the
mineral, we felt only the sub-conscious
re-action ;
but passing out and trying to feel
the re-action
from outside, it figured itself in our
consciousness
as a vague discontent at the pressure,
and a dull
resentful effort to resist and push against
it. "I
feel a discontented sort of mineral,
" one of
us remarked.
Probably the Monadic life, seeking
expression,
did vaguely feel displeasure at its frustration,
and this we
felt when we came out of the
mineral,
feeling it in ourselves as we felt it in that
part of our
consciousness which was at that time
outside the
rigid form. If we glance hastily forward,
we may see
that Monads attached to crystals
do not enter
the next Chain in the lowest forms
of vegetable
life, but only in the higher, and, passing
through
those, enter the Moon Chain at its
middle point
as mammals, becoming individualised
there, and taking
human birth in its fifth Round.
One most
disconcerting fact for observers is that
these '
thoughts of
minerals' are not immobile, but
mobile; a
hill, which one expects to be steady, will
turn over or
float away, or change its form; there
IB no solid earth,
but a shifting panorama. It requires
no faith to
move these mountains, for they
move of
themselves.
At the end of
this first Chain, all who attained
the appointed
level set for it that which, as said
before,
corresponded to our first Initiation entered
on one or
other of the seven Paths, one of
these leading
to work on the second Chain as
the builders
of the forms of its humanity,
TBE FIRST AND
SECOND CHAINS 23
playing to it
a part similar to that played
later on our
earth by the * Lords of the Moon 1
.
1
These are
called by H. P. Blavatsky 'Asuras,' i.e.,
4
living beings
'; later the term was confined by usage
to living
beings in whom intellect, but not emotion
was
developed.* Those who did not succeed in
reaching this
level entered the second Chain for
their own
further evolution at its midmost point
and led its
humanity, at the close of that Chain
reaching
liberation and being among its i
Lords';
some of these
Lords, in turn, worked on the third
Chain in
building the forms of its humanity.
8 The
early
humanity on the second Chain was drawn
from the
animal kingdom of the first; the animal
kingdom of
the second Chain from the vegetable of
the first;
while the vegetable kingdom of the second
came from the
mineral of the first. The three
'The
Barhishad Pitrs of The Secret Doctrine.
2These Asuras
acted on the second Chain as Barhishad
Pitrs, and on
the third as Agnishvatta Pitrs, and formed
one of the
highest classes of the superhuman Manasaputras
who came to
our earth, according to The Secret Doctrine.
It must be
remembered that these stages are all superhuman
; they
apparently indicate the superhuman stages of
the fifth of
the seven Paths named on p. 12. In The Secret
Doctrine a
difficulty is created by the use of this same name
of Asuras for
those who left the lunar Chain from the first
globe of its
seventh Round, and who caused trouble on Earth
by 'refusing
to create'. Readers of The Pedigree of Man
must correct
it by this, and by details given later, for I was
led into a
mistake by the double use of the word in The
Secret
Doctrine. The human beings can never exist, as such,
on more than
two successive Chains. They must have become
Supermen, for
such appearance. A. B.
8In the
nomenclature of the S. D. becoming its Barhishad
Pitrs.
24
------
MAN: WHENCE, HOW AND WHITHER
elemental
kingdoms on the downward arc of the first
Chain passed
similarly into the second Chain, filling
the mineral
kingdom and two of the elemental, while
the first
elemental kingdom was formed from a new
impulse of
life from the LOGOS.
In the second
Chain, the further descent into
matter gives
us a globe on the emotional plane, an
astral globe,
and the denser material makes things
a little more
coherent and comprehensible. We
have then A
and G on the intuitional level, B and
F on the
higher mental, C and E on the lower
mental, and D
on the emotional. On this lowest
globe, things
were a little more like those to which
we are
accustomed though still very strange and
weird. Thus
things with the general appearance of
vegetables
moved about with the freedom of animals,
though
apparently with little, if any, sentiency.
They were not
anchored to physical matter,
and hence
were very mobile. The young humanity
here lived in
close contact with the Shining Ones,
who still
dominated the evolutionary field, and
the
Form-Angels and the Desire-Angels Rupa
Devas and
Kama Devas strongly, but for the most
part
unintentionally, influenced human evolution.
Passion showed
itself in many who now had emotional
bodies on
globe D, and its germs were visible
in animals.
Differences were noticeable in the capacity
to respond to
vibrations sent out, consciously
and
unconsciously, by the Shining Ones, but changes
were very gradual
and progress was slow. Later,
when the
intuitional consciousness unfolded, there
was
communication between this Scheme and the
Scheme of
which Venus is now the physical globe;
that Scheme
is a Chain ahead of ours, and some
THE FIRST AND
SECOND CHAINS 25
came to our
second Chain from there ; but whether
they belonged
to the Venus humanity, or were members
of the '
Staff,' we
could not tell.
Great surging
clouds of matter, splendid in
colour, were
a noticeable feature on globe D in the
first Round;
they became in the following Bound
denser, more
brilliantly coloured, more responsive
to vibrations
which shaped them into forms, whether
vegetable or
animal it is hard to say. Much of
the work was
on the higher levels, a vitalising of
subtle matter
for future use, showing but little
effect on the
lower forms. Just as now elemental
essence is
used to build emotional and mental bodies,
so then the
Form and Desire-Angels were seeking
to
differentiate themselves more fully by using these
clouds of
matter and living in them. They came
down,
sub-plane by sub-plane, into denser matter,
but were not
in this using the human kingdom.
Even at the
present time a Deva, or Angel, may ensoul
a whole
country-side, and such action was very
general then;
the emotional and lower-mental matter
formed the
bodies of these Angels, changing,
intermingling;
and incidentally permanent atoms of
vegetables,
minerals, and even animals, rooting
themselves in
such Angel-bodies, grew and evolved.
The Angels
seemed to take no particular interest
in them, any
more than we interest ourselves in the
evolution of
microbes within ourselves; now and
then,
however, some interest was shown in an animal,
and its
capacity to respond increased rapidly
under such
conditions.
Studying
vegetable consciousness in the second
Chain in
which we, who now are human, were living
in the
vegetable world we find a dim awareness
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MAN: WHENCE, HOW AND WHITHER
of forces
playing on it, and a certain sense of compulsion
towards
growth. In some, there was a feeling
of the want
to grow, the wish to grow; as one
of the
investigators remarked: "I am trying to flower.
" In
others there was a slight resistance to the
line of growth
impressed, and a vague groping after
another
self-chosen direction. Some seemed to try
to use any
forces that contacted them, and in their
germinal
consciousness held that all around existed
for them.
Some tried to push out in a direction
which attracted
them, and were frustrated and became
vaguely
resentful; one, forming part of a
Deva, was
observed to be thus hindered, since the
Deva was
naturally arranging things to suit himself,
and not any
constituents of his body. On the
other hand,
from the obscure view-point of the
vegetable,
the Deva's proceedings were as incomprehensible
as the
weather is to us in these days,
and often as
troublesome. Towards the end of the
Chain, the
more highly developed vegetables were
showing a
little mind, in fact a fair baby intelligence,
recognising
the existence of external animals, liking
the
neighbourhood of some and shrinking from
others. And
there was a craving for more cohesion,
evidently the
result of the downward push of life
into matter
of greater density, the Will working in
Nature for
descent into denser levels. Without the
physical
anchorage the emotional forms were very
unstable, and
tended to float about vaguely and
without
purpose.
In the
seventh Bound of this Chain a considerable
number
dropped out from its humanity as failures,
having fallen
too far behind to find suitable forms ;
and they went
on later into the third, theMoon Chain,
THE FIRST AND
SECOND CHAINS 27
as men.
Others reached the level now marked by
the third
Initiation, the level appointed for success
on the second
Chain, and entered on one of the
seven Paths,
one, as before, leading to the next
Chain for
work thereon. Those who were not failures,
but had not
reached perfect success, went on
to the third
Chain, entering it at the Bound suitable
for the stage
previously reached. The foremost
from the
animal kingdom individualised on the
second Chain,
and began their human evolution on
the Moon
Chain, passing through its lower kingdoms
very rapidly
and becoming men ; they then led evolution
on that Chain
until the classes already mentioned
first the
failures, and then those who had
not achieved
perfect success dropped in from the
second Chain
and became successively the leaders.
The foremost
from the second Chain vegetable
kingdom
entered the Moon Chain Animal Kingdom
as mammals,
in its fourth Eound, not passing
through the
infusoria and lower animal types
fishes and
reptiles; the rest came in, in its first
Round, as
animals of the lower types. The consciousnesses
in the second
Chain Mineral Kingdom
passed on
into the Vegetable Kingdom in the Moon
Chain, and
the Mineral Kingdom was filled from the
highest
Elemental Kingdom of the second Chain.
As before,
the lowest Elemental Kingdom was filled
by a new wave
of life from the LOGOS.
An important
principle may here be mentioned;
each of the
seven sub-planes which make up a plane
is again
divided into seven ; hence a body, while containing
matter of all
the sub-planes in its constitution,
will show
activity only in the subdivisions corresponding
to the number
of the Chains or Bounds
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MAN: WHENCE, HOW AND WHITHER
already
experienced, or in the course of being experienced.
A man working
in the second Round of
the second
Chain will be able to use in his emotional
and mental
bodies only the first and second subdivisions
of each
sub-plane of astral and mental matter ;
in the third
Bound he will be able to use the first,
second and
third, though not so fully as regards
the third as
he will do when he shall be in the third
Round of the
third Chain, and so on. Thus later
on, in our
Earth Chain, man in the second Round
was working
at and through the first and second subdivisions
of each of
the sub-planes, and feebly in the
third and
fourth, as he was in the fourth Chain; so
that, while
he had matter of all the sub-planes in
him, it was
only the two lower subdivisions of the
two lower
sub-planes that were fully active, and
through these
only could his consciousness fully
work. Not
until the seventh Race of our seventh
Round will
man possess the splendid body in which
every
particle will thrill responsive to himself, and
even then not
as perfectly as in later Chains.
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CHAPTER III
EARLY TIMES
ON THE MOON CHAIN
ON the Moon
Chain the third in succession
there is a
deeper plunge into matter, and the middle
globe is on
the physical plane ; A and Q are on the
higher
mental, B and F on the lower mental, C
and E on the
emotional, and D on the physical.
This middle
globe, the scene of the greatest activity
in the Chain,
is still surviving as the Moon, but
the Moon is
only what is left of it after much loss
of material,
its inner core, as it were, after the disintegration
of the crust,
a globe much diminished
in size, on
its way to total wreck a corpse, in fact.
Following the
evolving consciousnesses which we
have seen as
minerals on the first Chain, as vegetables
on the
second, we find the crest of the advancing
wave which
bears us within it entering the
third Chain
as mammals at its middle point, appearing
On globe D,
the Moon, in the fourth Bound.
These mammals
are curious creatures, small but
extraordinarily
active; the most advanced of them
are
monkey-like in form, making enormous leaps.
The fourth
Bound creatures are as a rule at first
scaly in
skin, and later the skin is froglike; then
the more
advanced types develop bristles, which
form a very
coarse harsh fur. The air is altogether
29
30
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MAN: WHENCE, HOW AND WHITHER
different
from our present atmosphere, heavy and
stifling,
reminding one of choke-damp, but it obviously
suits the
Moon inhabitants. The consciousnesses
we are
following take the bodies of small
mammals, long
in body and short in legs, a mixture
of weasel,
mongoose and prairie-dog, with a short
scrubby tail,
altogether clumsy and ill-finished ; they
are red-eyed,
and able to see in the darkness of
their holes;
-coming out of the holes, they raise
themselves on
their hind legs, which form a tripod
with the
short strong tail, and turn their heads from
side to side,
sniffing. These animals are fairly intelligent,
and the
relations between the lunar animals
and men, in
this district at least, seem more
friendly than
between wild animals and men on our
earth ; these
creatures are not domesticated, but do
not scuttle
away when men appear on the scene. In
other parts,
where men are mere savages, eating
their enemies
when they can get them, and animals
when
man-flesh is unobtainable, the wild creatures
are timid,
and fly from human neighbourhood.
After this
first stage of animal life, comes a spell
as creatures
that live much in the trees, the limbs
double-jointed,
the feet padded; the feet are curiously
modified,
with a thumb-like projection at
right-angles
to the limb, like the spur of a cock,
armed with a
curving claw; running rapidly along
the underside
of branches, the animal uses this to
hold on by,
the remaining part of the feet being
useless; but
when moving on the ground it walks
on the pads,
and the spur sticks out behind, above
the ground
level, and does not impede movement.
Other
animals, more highly developed than these
and far more
intelligent, monkey-like in form, live
EARLY TIMES
ON THE MOON CHAIN 31
habitually in
human settlements, and attach themselves
strongly to
the men of their time, serving
them in
various ways. These become individualized
on globe D of
this fourth Bound, and on globes E, F
and G develop
human, emotional and mental bodies,
the causal,
though fully formed, showing but little
growth. These
will leave the Moon Chain in the
middle of the
seventh Round, as we shall see, and
thus go
through, on the Moon Chain, three Rounds
of
development as men. Among these, individualised
in a small
community living in the country, are
observed the
present Masters, Mars and Mercury,
who are now
at the head of the Theosophical Society,
and who are
to be the Manu and Bodhisattva1 of
the sixth
Root Race on our earth, in the present
fourth Round
of the terrene Chain.
The
consciousnesses of the animals we are following,
after the
death of their last bodies on globe D,
practically
slept through the remainder of the
fourth Round
and through the first three globes of
the fifth;
losing their emotional and inchoate mental
bodies very
shortly after the death of the physical
ones, and
having no causal, they remained
sleeping in a
sort of heaven with pleasant dreams,
without touch
with the manifested worlds, the gulf
between them
and those worlds unbridged. On
globe D of
the fifth Round, they were again thrown
down into
bodies and appeared as large monkeylike
creatures,
leaping forty feet at a bound, and
appearing to
enjoy making tremendous springs
high into the
air. In the time of the fourth human
race on this
globe D they became domesticated, act-
'The official
titles of the Heads the King and the
Priest, the
Ruler and the Teacher of a Root Race.
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MAN: WHENCE, HOW AND WHITHER
ing as
guardians of their masters '
property and
as
playmates of
the children of the household, much as
faithful
watch-dogs may be now, carrying the children
on their
backs and in their arms, and developing
intense
affection for their human masters; the
children
nestled delightedly in their thick soft fur,
and enjoyed
the huge bounds of their faithful guardians.
One scene may
act as a type of the individualisation
of such
creatures.
There is a
hut in which dwells a Moon-man, his
wife and
children; these we know in later times
under the
names of Mars and Mercury, the Mahaguru
and Surya.
1 A number of
these monkey-creatures
live round
the hut, and give to their owners
the devotion
of faithful dogs ; among them we notice
the future
Sirius, Herakles, Alcyone and Mizar, to
whom we may
give their future names for the purpose
of
recognition, though they are still nonhuman.
Their astral
and mental bodies have grown
under the
play of their owners f human intelligence,
as those of
domesticated animals now develop under
our own;
Sirius is devoted chiefly to Mercury,
Herakles to
Mars; Alcyone and Mizar are passionately
altached
servants of the Mahaguru and
Surya.
One nigh^
there is an alarm ; the hut is surround-
'See 'Rents
in the Veil of Time 1 in The Theosophist of
1910, 1911.
The Mahaguru is the Lord Gautama, Surya is
the Lord
Maitreya. Why did these animals come into this
close
connection with those who were to be their Masters on
the then
far-off Earth? Had they been plants tended by
them, as we
tend our plants now, in the higher cases for
the Lords
Gautama and Maitreya were men on the second
Chain or in
the lower cases animals and plants that had
an affinity
for each other?
EARLY TIMES
ON THE MOON CHAIN S3
ed by
savages, supported T>y their domesticated
animals,
fierce and strong, resembling furry lizards
and
crocodiles. The faithful guardians spring up
around their
masters' hut and fight desperately in
its defence;
Mars comes out and drives back the
assailants,
using some weapon they do not possess ;
but, while he
drives them backward, a lizard-like
creature
darts behind him into the hut, and catching
up the child
Surya, begins to carry him away.
Sirius
springs at him, bears him down, and throws
the child to
Alcyone, who carries him back into the
hut, while
Sirius grapples with the lizard, and, after
a desperate
struggle, kills it, falling senseless,
badly
mangled, over its body. Meanwhile a savage
slips behind
Mars and stabs at his back, but Herakles,
with one
leap, flings himself between his master
and the
weapon, and receives the blow full on his
breast, and
falls, dying. The savages are now flying
in all
directions, and Mars, feeling the fall of
some creature
against his back, staggers, and, recovering
himself,
turns. He recognises his faithful
animal
defender, bends over his dying servant, and
places his
head in his lap.
The poor
monkey lifts his eyes, full of intense
devotion, to
his master 's face, and the act of service
done, with
passionate desire to save, calls down a
stream of
response from the Will aspect of the
Monad in a
fiery rush of power, and in the very
moment of
dying the monkey individualises, and
thus he dies
a man.
Our damaged
monkey, Sirius, has been very much
chewed up by
his lizard-enemy, but is still living,
and is
carried within the hut; he lives for a considerable
time, a
crippled wreck, and can only drag
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MAN: WHENCE, HOW AND WHITHER
himself about
with difficulty. It is touching to see
his dumb
fidelity to his mistress; his eyes follow
her
everywhere as she moves about; the child Surya
nurses him
tenderly, and his monkey comrades, Alcyone
and Mizar,
hang round him; gradually his
intelligence,
fed by love, grows stronger, until the
lower mind,
reaching up, draws down response from
the higher,
and the causal body flashes into fteing,
shortly
before his death. Alcyone and Mizar live on
after his
death for some time, one-pointed devotion
to the
Mahaguru and Surya their most marked
characteristic,
until the emotional body, instinct
with this
pure fire, calls down an answer from the
intuitional
plane, and they also reach individualisation,
and pass
away.
These cases
are good instances of the three great
types of
methods of individualisation,
1 in each of
which the
downflow of the higher life is through
one aspect of
the Triple Spirit, through Will,
through
Wisdom, through active Intellect. Action
reaches up
and calls down Will; Love reaches up
and calls
down Wisdom; Mind reaches up and calls
down
Intellect. These are the three 'Eight Ways'
of
Individualisation. Others there are, that we shall
turn to in a
moment, reflexions of these in denser
matter, but
these are * Wrong Ways' and lead to
much sorrow.
Henceforth
these consciousnesses that we have
been
specially following are definitely human, and
have the same
causal bodies which they still use;
they are in
globe E as human beings, but are not
taking any
definite part in its ordinary life. They
'See on this
C. W. Leadbeater's 'Modes of Individualisation/
in The Inner
Life, vol. ii, 6.
EARLY TIMES
ON THE MOON CHAIN 35
float about
in its atmosphere like fishes in water,
but are not
sufficiently advanced to share in its
normal
activities. The new emotional body on
globe E is
produced by a kind of protuberance
formed round
the emotional permanent atom; the
newly
individualised are not born as children of its
inhabitants,
who, it may be said in passing, are not
prepossessing
in appearance; their real progress
as human
beings cannot be said to begin until they
land again on
globe D in the sixth Round. Some
consolidation
and improvement there certainly is
in the
emotional body floating in the atmosphere
of globe E,
in the mental similarly floating in that
of globe F,
and in the causal likewise in that of
globe G-.
This improvement is shown in the descent
through the
atmospheres of globes A, B and C of
the sixth
Round, wherein the matter drawn into
each body is
better of its kind, and is more coherent.
But, as said,
the effective progress is on globe
D, whereon
physical matter is once more donned.
Among the
advanced animals in this fifth Round,
living in
contact with primitive human beings, there
are some who are
of interest because they later drift
together into
a type founded on a similarity of the
method of
individualisation. They individualise in
one of the '
Wrong Ways' aforesaid. They try to
imitate the
human beings among whom they are, in
order to gain
credit for superiority with their fellow-
animals,
strutting about, full of vanity, and
constantly
* showing
off'. They are monkey-like
creatures,
much like those previously observed, but
distinctly
cleverer and with more imaginative, or,
at least,
imitative faculty, and they play at being
human beings,
as children play at being grown up.
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MAN: WHENCE, HOW AND WHITHER
They
individualise by this intense vanity, which
stimulates
the imitative faculty to an abnormal degree,
and causes a
strong feeling of separation, an
emphasising
of the dawning *P of the animal, until
the effort to
be distinguished from others calls
down an
answer from the higher levels, and the
ego is
formed. But the effort to rise above their
fellows,
without either admiration or love for any
one above
them, to rise only in order that they
may look
down, does nothing to change animal
passions into
human emotions, and lays no foundation
folr future
harmonious growth of 'the emotional
and
intellectual natures. They are independent,
self-centered,
self-sufficient, each thinking of
himself only,
with no thought of co-operation, or
union for a
common purpose. When they die,
after
becoming individualised, they dneam away
the interval
between death and rebirth on globe D
in the sixth
Bound, much in the same way as did
the other
individualised animals described, but
with one
difference a difference of enormous import
to the lines
of growth that in the previous
cases the new
human beings had their minds fixed
lovingly on
their adored owners of globe D, and
their
emotions were thus strengthened and improved,
whereas those
individualised by vanity
fixed their
minds only on themselves and their own
excellences,
and hence had no emotional growth of
love.
Another set
of animals is individualised by admiration
of the human
beings with whom' they come
into contact,
and they also seek to imitate them,
not because
they wish to outstrip their fellows, but
because they
regard the human beings as superior
EARLY TIMES
ON THE MOON CHAIN 37
and wish to
he like them. There is no strong love
of them or
wish to serve them, but there is much
desire to be
taught and great readiness to obey,
growing out
of the admiration felt for them as
superior
beings. They are trained by their owners,
first to
perform tricks and then to do trifling services,
and in this
way they grow into a certain
sense of
co-operation with their owners; they try
to please
them and to win their approval, not because
they care
specially for them, but because the
permitted
co-operation, resulting from the approval
won, brings
them nearer to the greater beings with
whom they
work. When they individualise through
the growth of
intelligence, the intellect is ready
to submit to
discipline, to co-operate, to see the advantages
of united
effort, and the necessity for
obedience.
They carry into their intermediate existence
this sense of
united work and willingness
to submit to
direction, to their own great advantage
in the
future.
Another type
is developed along a most unfortunate
line, that of
mind rendered keen and alert
by fear;
animals hunted for food or owned by
savage types
of men, and 6ften cruelly treated,
may reach
individualisation by efforts to escape
cruelty, by
planning how to escape when chased ; they
develop craft
and cunning and similar faculties,
showing a
distorted ingenuity bred of fear, with
much
suspicion, distrust and revengefulness. When
the mind has
been thus strengthened to a certain
point in
contact with man, albeit along most undesirable
lines,
individualisation results; in one
case we
observed that a creature's mate was killedf
and there was
a great rush of hatred and passionate
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revenge,
causing individualisation ; in another a
lynx-like
animal individualised by an intense desire
to inflict
pain, as yielding a sense of power over
others; but
here again the stimulus was a malign
human
influence and example. The long interval
between
individualisation and re-birth is in these
cases filled
with dreams of successful escapes, of
treacherous
revenges, and of cruelties inflicted on
those who
misused them during their last animal
lives. The
unfortunate result throws responsibility
on the man
who caused it, and makes a link in
future lives;
it would perhaps be not unreasonable
to regard all
such individualisations as premature
"taking
the human shape too soon". We shall
find these
types again in the sixth Bound, working
out their new
humanity along the lines determined
by their
respective methods of individualisation. It
would seem as
though only the three kinds of individualisations
caused by a
downflow from above
were in the
Plan, and that the forcing upward from
below was
brought about by the wrong-doing of
man.
Ere following
both these and our friends of other
types into
their lives on globe D on the sixth Bound,
we may glance
at the higher civilisation of the cities
of the Moon
Chain in this, its fifth, Bound. There
were many
communities scattered over the globe
leading
distinctly primitive lives; some, like those
in the hut
already mentioned, who were kindly, although
little
developed, fighting vigorously when
attacked,
while others were savage, quarrelsome
and
continually at war, apparently for the mere
lust of
blood-shedding and cruelty. In addition to
these various
communities, some large, some small,
EARLY TIMES
ON THE MOON CHAIN 39
some nomad,
some pastoral, there were more highly
civilised
people, living in cities, carrying on
trades, ruled
by settled governments. There did
not appear to
be much in the way of what we should
call a nation
; a city and a considerable sometimes
a very
extensive area around it, with scattered
villages,
formed a separate State, and these States
entered into
fluctuating agreements with each other
as to trade,
mutual defence, etc.
One sample
may serve as illustration. Near what
corresponds
to the Equator is a great city but
it looks more
like a cemetery with a large extent
of cultivated
land round it. The city is built
in separate
quarters, according to the class of inhabitants.
The poorer
people live out of doors during
the day, and
at night, or when it rains, crawl
under flat
roofs, reminding one of dolmens, which
lead into
oblong holes, or chambers, cut out of the
rocks. These
are like underground burrows going
a long way
and communicating with each other, a
regular
labyrinth; the entrance-door is made of a
huge slab of
stone, resting on upright smaller
stones as
pillars. These rooms are massed together
thousands of
them lining the two sides of one
long circular
street, and forming the outside ring
of the city.
The higher
classes live in the domed houses within
this ring,
built on a higher level, with a wide
terrace in
front, forming a ring right round like
the road
below; the domes are supported on short
strong
pillars, carved all over, the carving showing
a fairly
well-advanced civilisation. An immense
number of
these domes are joined together
at the lower
edge, and make a kind of community
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city, a belt,
with again a circular terrace above its
inner edge.
The centre of the city is its highest
part, and
there the houses themselves are taller,
with three
domes, rising one above another; the
central one
has five domes, one on the top of the
other, each
successive dome being smaller than the
one below it.
The upper ones are reached by steps
inside one of
the pillars on the ground floor, and
winding round
the central pillar above. It seems
as though
these had been hewn out of a pinnacle
of living
rock. In the higher domes no provision
seems to be
made for light and air. The highest
dome has a
kind of hammock hanging from the
centre, and
this is the prayer room ; it appears that
any one who
is praying must not touch the ground
during his
prayer.
This is
evidently the highest humanity of the
Moon, who
will later become the Lords of the Moon,
reaching the
Arhat level, the goal set for the lunar
evolution.
They are already civilised, and in one
room a boy is
writing, in a script which is wholly
unintelligible
to us.
Those of the
lunar humanity who in this Bound
were entering
on the Path were in touch with a
loftier band
of Beings, the Hierarchy of the time,
who had come
over from the second Chain to help
evolution on
the third. These lived on a lofty and
practically
inaccessible mountain, but Their presence
was realised
by those on the Path, and was
generally
accepted as a fact by the intelligent humanity
of the time.
Their disciples reached Them
when out of
the body, and occasionally one of Them
descended
into the plains, and lived for a while
EARLY TIMES
ON THE MOON CHAIN 41
among men.
The dwellers in the central house of
the city just
described were in touch with These,
and were
influenced by Them in matters of serious
concern.
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CHAPTER IV
THE SIXTH
ROUND ON THE MOON CHAIN
WE comfc
again to Globe D, but now in the sixth
Round, and
our individualised animals are born
into it as
men of a simple and primitive, but not
savage and
brutal, type. They are not handsome
according to
our present ideas of beauty hair
ragged, lips
thick, noses squat, and wide at the base.
They are
living on an island, and food has run short,
so that, in
his first fully human life, Herakles appears
on the scene
engaged in a vigorous struggle
with another
savage for the corpse of an eminently
undesirable-looking
animal. Fighting among the
islanders
themselves does not seem usual, and only
occurs when
food runs short; but there is much of
it in
repulsing, from time to time, the invasions
from the mainland,
where the savages are particularly
brutal
cannibals, fiendishly cruel, and much
dreaded by
their gentler neighbours. These unpleasant
neighbours
cross the straits on primitive
looking
rafts, and pour over the island, destroying
as they go.
They are regarded as demons by the
islanders,
who nevertheless fight fiercely in selfdefence.
The islanders
kill all whom they take
prisoners,
but do not, like the mainland savages,
either
torture them living, or eat them dead.
42
THE SIXTH
ROUND ON THE MOON CHAIN 4:*
These savages
of the mainland are from those
who became
individualised by fear in the fifth
Round, and
among them may be recognised Scorpio,
whose hatred
of Herakles, so prominent in future
lives, may
here have had its root, as even in this
very primitive
humanity they are in opposed tribes
and fight
furiously against each other. Scorpio, in
Herakles'
second life in this community, leads an
attack on a
tribe inhabiting the island, presently to
be mentioned,
and Herakles was in a rescue party,
which assailed
the savages on their return home,
and succeeded
in crushing them, and in saving a
wounded
captive of a much more evolved type, who
was being
kept for torture.
Among the
islanders at this same time we find
Sirius, and
also Alcyone and Mizar; there do not
seem to be
any special relationships life is communal,
and people
live promiscuously 'beyond
those which
are formed by personal attractions in
any one life.
The intervals between death and rebirth
are very
short, a few years at most, and our
savages are re-born
in the same community. The
second life
shows advance, for help comes from outside
which
quickens their evolution.
A stranger
lands upon the island, a man of much
higher type
and lighter complexion a clear bright
blue than the
muddy-brown islanders, who cluster
round him
with much curiosity and admiration. He
comes to
civilise the islanders, who are docile and
teachable, in
order to incorporate them in the
Empire, from
the capital city of which he has come.
He begins by
astonishing them. He puts water into
a bowl made
of the shell of a fruit, and, taking a
small
seed-like ball out of his pocket, he drops it
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into the water
; it catches fire and he lights some dry
leaves and
presently has a blazing fire, the first fire
seen by the
savages, who promptly run away and
climb up
trees, gazing down with terrified eyes
at this
strange leaping shining creature. He coaxes
them down
gradually, and they approach timidly,
and, finding
that nothing harmful ensues, and
that the fire
is pleasant at night, they incontinently
decide that
he is a God, and proceed to worship
him, and also
the fire. His influence being thus
established,
he further teaches them to cultivate the
ground, and
they grow a vegetable, like a species
of cactus^
but red-leaved, which produces underground
tubers,
somewhat resembling yams; he cuts
open the
thick stems and leaves, dries them in the
sun, and
shows them how to make a kind of thick
soup with
them. The inside pith of the stems is a
little like
arrowroot, and the juice, squeezed out,
yields a
coarse sweet sugar. Herakles and Sirius
are close
comrades, and in their clumsy ignorant
way discuss
this stranger's proceedings, both feeling
much
attracted to him.
Meanwhile, a
party of savages from the mainland
had attacked
a tribe living at some distance
from the
settlement of our tribe, had killed most
'of the men,
carrying off a few as prisoners, with all
the women of
marriageable age and the children,
and killing
the elder women ; the children were carried
off as
animals might have been merely as
specially
delicious food. A wounded fugitive arrived
at the
village with the news, and implored the
fighting men
to rescue the unhappy captives; Herakles
and a troop
went off, not averse to a fray,
and falling
on the savages when, they were heavy
with
gormandising, succeeded in killing the whole
THE SIXTH
ROUND ON THE MOON CHAIN 45
band, with
the exception of Scorpio, who was absent.
In a hut they
found a wounded man, evidently, from
his colour,
of the same race as the stranger who
had come to
the island, who was being kept with a
view to
torture, and subsequent feasting on what
remained of
him. He was lifted on a litter of
crossed
spears if long sharpened sticks may be so
designated
and carried back to the island, with
two or three
rescued captives, and the younger women
who had been
kept alive. Sorely wounded as
he was, he
gave a cry of joy on recognising the
stranger, a
well-loved friend from the same city as
himself, and
he was taken into the stranger's hut.
There he
remained until well, and recounted how
he had been
sent to exterminate the savage tribes
on the
mainland coasts ; his army had been surrounded
and
annihilated instead, himself and some of his
officers and
men having been captured alive. They
had been put
to death with horrible tortures, but
he was left
for awhile to gain strength, being too
weak to
promise amusement by long resistance to
torture, and
had thus been saved. Herakles nursed
him in his
rude way with dog-like devotion, and sat
for hours
listening as the friends Mars and Mercury
talked
together in. a tongue to him wholly
unknown.
Mercury was something of a doctor, and
his friend
grew rapidly better under his care, his
wounds
healing and his strength returning.
The people
were becoming a little more civilised
under the
influence of Mercury, and when Mars,
recovered,
decided to return to the city, Mercury
resolved to
remain awhile with the devoted tribe
he was
educating. An expedition was sent off to
convoy Mars
through the dangerous belt inhabited
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by the
man-eating savages, and a small escort
accompanied
him as far as the city, Herakles
insisting on
becoming his servant, and refusing to
leave him.
There was much rejoicing in the city
on his
return, as the people had thought him dead;
the news of
the destruction of his army and of his
own narrow
escape roused great excitement, and
preparations
for a new expedition were at once set
on foot.
The city was
distinctly civilised, with large and
handsome
Buildings in the better quarters, and an
immense
number of shops. There were many domesticated
animals, some
of them used for draught
purposes and
for riding. Commerce was carried
on with other
cities, and there was a system of
canals
connecting the city with many at great distances.
The city
itself was divided into quarters,
the different
classes inhabiting different parts of it;
in the centre
of it the people were of a distinctly
high typo and
blue complexion, and the ruler and
his highest
nobles were in touch with a group of
people living
secluded in a somewhat inaccessible
region. These
people, some of whom will be known
later as the
Lords of the Moon, were themselves
pupils of
still more exalted Beings, who had come
thither from
some other sphere. Some of the humanity
of the Moon
succeeded in going beyond the
Arhat
Initiation, and their superiors were evidently
from a
humanity which had reached a far higher
stage.
It was from
These that an order reached the Ruler
of the city
which was the capital of a large Empire
for the
extermination of the savages of the
mainland
coasts ; the expedition was led by Viraj
TEE SIXTH
ROUND ON THE MOON CHAIN 47
who looked
much like a North American Indian
with Mars
under him, and was an overwhelming
force.
Against such a body the poorly armed and
undisciplined
savages had no chance, and they were
completely
annihilated; Scorpio, once more, was the
chief of a
band and he and the men with him fought
desperately
to the last. Herakles followed Mars as
his servant
and fought under him, and when the
battles were
over, and it was decided to transplant
the docile
savages from the island to the mainland,
and to
incorporate them as a colony of the Empire,
Sirius and
Herakles met again, to their mutual delight,
as great
according to their small capacity as
the deeper
joy of Mars and Mercury on their higher
level. Mercury
took his people over to the mainland
and
established them there as cultivators of
the soil, and
then returned to the city with Mars,
Herakles
persuading Sirius who was nothing loth
to accompany
them. Thus the two became dwellers
in the city,
and there lived to a great age, attaching
themselves
very decidedly to their respective
masters, whom
they regarded as Deities, as belonging
to a divine
race and omnipotent.
The
extermination of the savages though done
in obedience
to an order that none dared to disobey
was regarded
by the soldiers, and even by most of
the officers,
as only part of a political plan of conquest,
intended to
enlarge the borders of the Empire;
these tribes
stood in the way, and therefore
had to be
cleared out of it. From the higher standpoint,
a stage had
been reached beyond which these
savages were
incapable of advancing on the Moon
Chain, bodies
suitable to their low stage of evolution
being no
longer available. Hence, as they died,
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or wero
killed off, they were not re-born, but passed
into a
condition of sleep ; many bodies of similarly
low types
were annihilated by seismic catastrophes
which laid wjiple
districts waste, and the population
of the globe
was very much diminished. It was
the 'Day of
Judgment ' of the Moon Chain, the
separation
between those who were capable and
those who
were incapable of further progress on
that Chain,
and from that time forward all was
directed
towards the pressing forward as rapidly
as possible
of those who remained ; it was a preparation
of the*
remaining population for evolution on
another
Chain.
It may be
noted that, at this time, the year was,
roughly, of
about the same length as at present;
the relation
of the globe to the sun was similar, but
was different
as regards the constellations.
The whole
tribe partially civilised by Mercury
escaped the
dropping out, while in the city, Herakles
and Sirius,
together with the households and
dependents of
Mars and Mercury1 also just slipped
over the
dividing line, by virtue of their attachment
to their
respective leaders; they married if the
term may be
applied to the loose connections of that
time into the
low-class city population, and incarnation
succeeded
incarnation in the lower classes
of the more
civilised people of the time, with very
little
progress, intelligence being very poor and
development
very slow. Sirius, in one birth, was
observed as a
small tradesman, the shop being a
*In the
household of Mars were : Herakles, Siwa, Corona,
Vajra,
Capella, Pindar, Beatrix, Lutetia, Theodoros, Ulysses,
Aurora. In
the household of Mercury : Sirius, Alcyone, Mizar,
Orion,
Achilles, Hector, Albireo, Olympia, Aldebaran,
Leo, Castor,
Rhea.
THE SIXTH
ROUND ON THE MOON CHAIN 49
hole ten feet
square, in which he sold things of
various
kinds. Herakles, twelve lives further on,
was seen as a
woman labouring in the fields, advanced
enough to
cook her rats and other edibles
instead of
eating them raw, and With a whole pack
of brothers
as husbands Capella, Pindar, Beatrix,
Lutetia.
Women were scarce at the time, and a
plurality of
husbands was very common.
Very many ,
lives later, improvement was visible ;
the members
of the above-named groups were no
longer so
primitive, and others had come up below
them, but
they were only very small employers of
labour,
shop-people and farmers, and they did not
go much
beyond that stage on the Moon. In one
life to which
our attention was attracted by the
curious
agricultural proceedings, Sirius was the wife
of a small
farmer, who employed other men. The
harvest was
rather a nightmare. Much of the vegetation
belonged to
what we should now call the fungus,
family, but
gigantic and monstrous. There
were trees
which grew to a great height in a single
year, and
which were semi-animal. The cut-off
branches
writhed like snakes and coiled round the
axe-wielders,
contracting as they died; red sap,
like blood,
gushed out under the strokes of the axe,
and the
texture of the tree was fleshy; it was carnivorous,
and during
its growth, seized any animal
that touched
it, coiling its branches round it like an
octopus, and
sucking it dry. The harvesting of this
crop was
considered to be very dangerous, and only
very strong and
skilful men took part in it. When
the tree was
cut down and the branches lopped off,
they were
left to die ; then, when all movement had
ceased, the
rind was stripped off and was made in50
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to a kind of
leather, and the flesh cooked and eaten.
Many of the
growths we must call plants were
semi-animal
and semi-vegetable; one had a large
ambrella-like
top, with a slit in the middle which
allowed the
two halves, armed with teeth, to open
out; it bent
over, with these jaws gaping open,
hanging above
the ground, and any animal brushing
against it
was seized, and the two halves
closed over
it; then the stem straightened itself,
and the
closed halves again formed the umbrella
surface,
while the animal within them was slowly
sucked dry.
These were cut down when the jaws were
above and
closed, and the skill required consisted
in leaping
out of reach, as the top swooped downwards
to seize the
aggressor.
Insect life
was voluminous and gigantic, and
served
largely as food to the carnivorous trees.
Some insects
were fully two feet long, and of most
formidable
aspect, and were greatly dreaded by the
human
inhabitants. The houses were built as quadrangles,
enclosing
very large courtyards; these
were covered
in with strong network, and in the seasons
when the
large insects were about, the children
were not
allowed to go outside these enclosures.
Those who
individualised in the fifth Bound by
vanity were
born for the most part into city populations,
and life
after life they tended to drift together
by similarity
of tastes and contempt for others,
even though
their dominating idiosyncrasy of vanity
led to much
quarrelling and often-repeated ruptures
among
themselves. Separateness became
much
intensified, the mental body strengthening in
an
undesirable way, and becoming more and more
THE SIXTH
ROUND ON THE MOON CHAIN 51
of a shell,
shutting out others. The emotional body,
as they
repressed animal passions, grew less powerful,
for the
animal passions were starved out by a
hard and cold
asceticism, instead of being transmuted
into human
emotions; sex-passion, for instance,
was destroyed
instead of being changed into
love. The
result was that they had less feeling,
birth after
birth, and physically tended towards sexlessness,
and while
they developed individualism to
a high point,
this very development led to constant
quarrels and
rioting. They formed communities,
but these
broke up again, because no one would
obey; each
wanted to rule. Any attempt to help
or guide
them, on the part of more highly developed
people, led
to an outburst of jealousy and resentment,
it being
taken as a plan to manage or belittle
them. Pride
grew stronger and stronger, and they
became cold
and calculating, without pity and without
remorse. When
the tide of life flowed onwards
into the
fifth globe of emotional matter they remained
in activity
for but a short time, the emotional
body being
dwarfed until it became atrophied,
and on the
sixth globe the mental body became hardened
and lost
plasticity, leading to a curious truncated
effect, by no
means attractive reminding one,
indeed,
oddly, of a man who had lost his legs from
the knee
downwards, and had his trousers sewn up
over the stumps.
The type
which in the previous Round individualised
by
admiration, and was docile and teachable,
also tended
to come mostly into city populations,
and formed
the better class of labourers at first,
rising
through the lower middle class to the upper,
developing
intelligence to a very considerable
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extent. They
were free from the excessive pride
of the
preceding type the pride which deeply tinged
their auras
with orange and showed a clear, bright,
and rather
golden yellow. They were not devoid
of emotion,
but their emotions, while leading
them to
co-operation and to obedience to those
wiser than
themselves, were selfish rather than loving.
They saw
clearly that co-operation brought
about better
results than strife, and they co-operated
for their own
advantage rather than with any
desire to
spread happiness among others. They
were much
more intelligent than the people whom
we have been
specially following, and their orderliness
and
discipline quickened their evolution. But
they gave the
impression of having developed in
their mental
bodies (by a clear vision of what was
most to their
own advantage) the qualities which
should have
had their roots in their emotional bodies,
founded in
and nourished by love and devotion.
Hence the
emotional bodies were insufficiently developed,
though not
atrophied as in the previously
mentioned
type. But they also profited little by
their sojourn
on globe E, while considerably improving
their mental
bodies on globe F.
Globes E, F,
and G, were most useful to the
groups of
egos who had individualised in one of
the three
'Eight Ways,' and were hence developing
in an
all-round, rather than in a lop-sided,
fashion, as
was the case with those who individualised
in the 'Wrong
Ways,' so far as intelligence was
concerned;
but, after all, these egos would be compelled
later to
develop the emotions they had in the
early days
stunted or neglected. In the long run, all
powers have
to be completely developed ; and in gazTHE
SIXTH ROUND
ON THE MOON CHAIN 53
ing at the
huge sweep of evolution from nescience to
omniscience,
the progress or the methods at any particular
stage lose
the immense importance which they
appear to
have as they loom through the mists of
our ignorancg
and propinquity.
As these
three globes on the ascending arc of the
sixth Round
came successively into activity, very
great
emotional and mental progress was made by
the more
advanced egos. As only those were embodied
on them who
had passed over the critical
period, the
'Day of Judgment' on the Moon Chain,
there were no
hopeless laggards to be a clog on
evolution,
and growth was steady and more rapid
than before.
When the Round was over, preparations
began to be
made for the exceptional conditions
of the final
Round, the seventh, during which
all the
inhabitants, and much of the substance, of
the Moon
Chain were to be transferred to its successor,
that in which
our Earth is the fourth, or
central,
globe.
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CHAPTER V
THE SEVENTH
ROUND ON THE MOON
CHAIN
THE Seventh
Round of a Chain differs from the
preceding
Rounds in that its globes, one by one,
pass into
quiescence on the way to disintegration,
as their
inhabitants leave them for the last time.
When the
period arrives for this final departure
from each
globe, such of its inhabitants as are capable
of further
evolution on the Chain pass on, as
in earlier
Rounds, to the next globe; while the
others, for
whom the conditions of the later globes
are
unsuitable, leave the Chain altogether when they
leave the
globe, and remain in a state hereafter to
be described,
awaiting re-embodiment on the next
Chain. Thus
the stream of departures from each
globe on this
Round leaving out any who may
have attained
the Arhat level divides into two,
some going on
as usual to the globe next in succession,
while others
take ship to sail over an ocean,
the further
shore of which is the next Chain.
Normally, a
man is free to leave a Chain unless
dropped out
as temporarily hopeless-^only when he
has reached
the level appointed for the humanity
evolved on
the Chain. That level in the Moon
Chain, we
have already seen, was equivalent to that
54
THE SEVENTH
ROUND ON THE MOON CHAIN 55
which we now
call the fourth, or Arhat, Initiation.
But we found,
much to our surprise, that, on the
seventh
Eound, groups of emigrants departed from
globes A, B
and C, while the huge mass of the population
of globe D
left the Moon Chain finally ay
the life-wave
quitted that globe to roll onwards to
globe E. Only
a comparatively small number remained
behind to
carry on their evolution on the
three
remaining globes, and of these some departed
finally from
the Chain as each globe dropped into
inactivity.
It appears
that, in a seventh Round, the mighty
Being to whom
has been given the title of the 'Seed-
Manu of a
Chain* takes into His charge the humanity
and lower
forms of living beings which have been
evolving
thereon. A Chain Seed-Mann gathers up
into Himself,
takes within His mighty far-reaching
aura, all
these results of the evolutions on the Chain,
transporting
them into the Inter-Chain sphere, the
Nirvana for
the inhabitants of the dying Chain,
nourishing
them within Himself, and finally handing
them over at
the appointed time to the Root-
Manu of the
next Chain, who, following out the plan
of the
Seed-Manu, determines the times and places
of their
introduction into His kingdom.
The Seed-Manu
of the Moon Chain appeared to
have a vast
plan, according to which he grouped the
Moon-creatures,
dividing them, after their last
deaths, into
classes, and sub-classes, and sub-subclasses,
in a quite
definite way, apparently by some
kind of
magnetisation ; this set up particular rates
of vibration,
and the people who could work best at
one such rate
were grouped together, and those who
worked best
at another rate were similarly grouped,
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MAN: WHENCE, HOW AND WHITHER
and so on,
when He was dealing with huge multitudes,
as on globe
D. These groups appeared to
form
themselves automatically in the heaven-world
of globe D,
as figures on a vibrating disc form themselves
under the
impact of a musical note; but on
the three
earlier globes more easily distinguished
lines of
cleavage appeared, and people were sent
off by a
great Official, evidently working on a definite
plan. The
Seed-Manu was aided in His gigantic
task by many
great Beings, who carried out His
directions,
and the whole vast plan was worked out
with an order
and an inevitableness which were unspeakably
impressive.
He appeared, among other
things, to be
choosing out the Officials for the next
Chain, those
who, in the long course of evolution,
would pass
ahead of their fellows, and become
Masters,
Manus, Bodhisattvas, in the various
Bounds and
Races. He evidently selected many
more than
would be needed, as a gardener chooses
out many
plants for special culture, out of which a
later
selection may be made. Most, if not all, of
this choosing
was done on globe D, and we shall
return to it
when we reach that world. Meanwhile
we will
consider globes A, B, and C.
On globe A of
the Moon Chain, we see that a part
of the humanity
is not taken on to globe B, but is
compelled to
leave the Chain because it can make
no further
progress on it. The great Official who
has charge of
the globe has not been able to evolve
some of the
people in the way He desired has, in
fact, found some
of the human material too rigid
for further
evolution, and so He ships it off when
the life of
the globe is over. This boat-load, as we
call it, for
the number is not large, consists of our
THE SEVENTH
ROUND ON THE MOON CHAIN 57
friends with
the orange-hued auras, who have
brought their
mental bodies to a point beyond which
they cannot
develop on the Moon Chain, except mischievously;
they have so
shut themselves into their
mental shell,
and have so starved the germs of their
emotional
bodies, that they cannot safely descend
any further;
moreover they are far too proud
to wish to do
so. The causal bodies are a rigid
shell, not a
living expanding form, and to let them
pass on into
globe B would only mean a fatal
hardening of
the lower mental. They are very
clever, but
quite selfish, and have cut themselves
off from
further progress for the time, save a
progress
which would be harmful. The Official is
clearly
dissatisfied with these orange-hued people,
and does His
best for them by shipping them off;
glancing
forward, we see that we shall meet some
of these
again in Atlantis, as Lords of the Dark
Face, priests
of the Dark Worship, leaders against
the White
Emperor, and so on. Meanwhile, they
will rest in
the Inter-Chain sphere, self-centred as
ever.
The group of
people before-mentioned, whose
auras showed
the golden-yellow of disciplined intellect,
together with
the rest of the inhabitants of
the Chain,
passed on to globe B, including some
who had
reached the Arhat level on globe A, and
who on globe
B became Adepts. From globe B the
golden-yellow
group was shipped off, for they also
had not
sufficiently nourished the emotional side
to make the
formation of a fairly developed emotional
body,
possible for them on globe C. Their
willingness
to obey shaped for them a fairer future
than that of
the orange people, and we meet them
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MAN: WHENCE, HOW AND WHITHER
again in
Atlantis as priests of the White temples,
gradually
forming emotional bodies of a good type.
Both these
first boat-loads enter on the terrene evolution
at its fourth
Round, being too advanced to
take part in
its earlier stages. It seeifts that it is
necessary on
each globe to develop the qualities
which will
need for their full expression a body of
the material
of the next; so our yellow people could
go no
further, but had to be shipped off to the Inter-
Chain sphere.
From globe C
went off a small number who had
reached the
Arhat level, who had developed to a
lofty point
both intellect and emotion, and who
needed no
further evolution on the Moon Chain ; they
therefore
left it by any one of the usual seven Paths.
One group of
these is specially interesting to us,
because they
formed part of one division of the
'Lords of the
Moon' the group called Barhishad
Pitrs in The
Secret Doctrine who superintended
the evolution
of forms on our Earth Chain. On
leaving globe
C, they went towards the region where
the Earth
Cljain was building, to be joined later by
a number of
others who also gave themselves to
this work.
Globe A of the terrene Chain began to
form as the
lifewave left globe A of the lunar Chain.
The Spirit of
a globe, when its life is over, takes a
new
incarnation, and, as it were, transfers the life
with himself
to the corresponding globe of the next
Chain. The
inhabitants, after leaving the Chain,
have long to
wait ere their new home is ready for
them, but the
preparation of that home begins when
the Spirit of
the first globe leaves it and it becomes
a dead body,
while he enters on a new cycle of life
and a new
globe begins to form round him. Molecules
are built up
under the direction of Devas,
THE SEVENTH
ROUND ON THE MOON CHAIN 59
humanity not
being at all involved. The Spirit of
a globe is
probably on the line of this class of Devas,
and members
of it perform the work of building
globes all
through the system. A great wave of life
from the
LOGOS builds up atoms in a system by the
intermediary
of such a Deva; then molecules are
built, then
cells, and so on. Living creatures are
like
parasites on the surface of the Spirit of the
earth, and he
does not concern himself with them,
and is
probably not normally conscious of their
existence,
though he may feel them slightly when
they make
very deep mines. The Arhats who, leaving
'globe C of
the Moon Chain, selected the path
which leads
to the Earth Chain, passed, as said, to
the region
where globe A of the Earth Chain was
forming; it
commenced with the first Elemental
Kingdom,
which flowed upwards from the middle
of the globe
the workshop of the Third LOGOS as
water wells
up in an artesian boring and flows over
the edge on
all sides. It came from the heart of
the Lotus, as
sap comes up into a leaf. These Lords
of the Moon
took no active part at this stage, but
seemed to be
looking on at the building of a worlcto-
be. ^Eons
later they were joined by some of the
Lords of the
Moon from globe G of the lunar Chain,
and these
made the original forms on globe A
giving their
Chhayas, or Shadows, to make these,
as The Secret
Doctrine phrases it and then the
Lives came
and occupied the forms in succession.
Globes B and
C were similarly built up round their
respective
Spirits, as the latter left their lunar predecessors.
Our physical
Earth was formed when
the
inhabitants left globe D of the Moon Chain ; the
Spirit of the
globe left the Moon, and the Moon
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MAN: WHENCE, HOW AND WHITHER
then began to
disintegrate, a very large part of its
substance
passing over to build up the Earth.
When the
inhabitants began to leave the Moon finally,
globes A, B
and C of the terrene Chain were already
formed, but
globe D, our Earth, could not
go far in its
formation till its congener, globe D of
the lunar
Chain, the Moon, had died.
The groups
which were, as said, small in number
which left
the Chain from globes A and B were,
as we have
seen, people who had shot on ahead intellectually,
but who had
been individualised in the
fifth Round.
The Arhats who left globe C had been
individualised
in the fourth Round among a city
population,
and thus were brought into a civilisation
where the
pressure quickened their evolution;
surrounded by
more highly advanced people, they
were
stimulated into more rapid growth. To be
ready to take
advantage of these conditions it is
evident that
their development as animals on the
previous
Chain must have reached a higher point
than that of
those who individualised in the same
Chain in
primitive country districts. It seems as
though the
humanity of a Chain can only advance
towards and
enter the Path, when the individualising
of animals on
that Chain has practically ceased,
and when only
exceptional cases of individualisation
will occur in
the future. When the door of the
human kingdom
is shut against animals, then the
door to the
Path is opened to humanity.
As said, the
groups which left the Chain from
globes A, B
and C, were small in number, the mass
of the
population on each globe passing on to the
next in the
usual way. But on globe D, things became
very
different ; there the immense majority of
THE SEVENTH
ROUND ON THE MUON CHAIN 61
the
population, when the period for the death of the
globe was
approaching, after leaving their physical
bodies for
the last time, were not prepared for transference
to globe E,
but were shipped off to the
Inter-Chain
sphere, the lunar Nirvana, to await their
transference
to the new Chain preparing for them.
If we compare
the other groups launched on the
ocean of
space to boat-loads, we have now a huge
fleet of
ships launched on that same ocean. The
general fleet
leaves the Moon ; only a small population
is left, set
aside for reasons which will presently
appear, and
these leave globes E, F and G in
small groups,
boat-loads only to keep up our metaphor.
The group of
egos that we have been following as
samples of
the lower humanity of the Moon shows
marks of
distinct improvement on globe D; the
causal body
is well marked, the intelligence is more
developed,
and the affection for their superiors has
deepened and
intensified; instead of a passion, it
lias now
become a settled emotion, and is their most
distinguishing
characteristic. To this group may
be given the
name of Servers for although the instinct
is still
blind and half-conscious, yet to serve
and please
the higher people to whom they have
devoted
themselves is now the dominating motive
in their
lives; looking forward, we see that this
remains their
characteristic through the long series
of lives to
come on earth, and they do much
rough pioneer
work in the future. They love their
superiors and
are ready to obey them,
"
without
cavil or
delay". A marked change has come over
their
physical bodies in this Round; they are now
bright blue,
instead of being muddy brown as be62
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MAN: WHENCE, HOW AND WHITHER
fore. They
are brought together physically during
their last
incarnations on the Moon, and much arranging
is going on
for a considerable time before
this: the
strengthening of ties between groups of
egos is
brought about by guiding them to re-birth
in
communities, and a very large number, indeed
most, of the
characters in Rents in the Veil of Time
appear here ;
and it seems likely that the remainder,
were we able
to recognise them, would be among
friends of
later days, for these are all Servers,
ready to do
whatever they are told, to go whither-soever
they are
sent. They are marked out by a
slight
downpour of the higher life, which causes a
little
expansion of a thread of intuitional matter,
connecting
the intuitional and mental permanent
atoms, and
makes it a little broader above than below,
like a small
funnel ; large numbers of people far
more
intelligent than they are do not show this, and
it is
connected with the germinal desire to serve,
absent in
those otherwise more advanced people.
The group
includes many types, and does not consist,
as might be
expected, of people of one Ray, or
temperament;
there are persons who became individualised
in any one of
the three Right Ways,
through the
aspects of Will, Wisdom, and active Intellect,
1 each
stimulated into action by devotion to
a superior.
The method of individualisation comes
in only as a
cause of subdivision within the group,
and affects the
length of the interval between death
and re-birth,
but does not affect the characteristic of
serviceableness.
It affects the rate of vibration
of the causal
body, which is formed in the several
cases by an
endeavour to serve: (1) by an act of
'Atma, Buddhi,
Manas.
TEE SEVENTH
ROUND ON THE MOON CHAIN 63
devotion; (2)
by a great outburst of pure devotion;
and (3) by
devotion causing an effort to understand
and
appreciate. The actual formation of the causal
body is
always sudden; it comes into existence as
by a flash;
but the preceding circumstances differ
and affect
the rate of vibration of the body thus
formed. An
act of sacrifice in the physical body calls
on the Will,
and there is a pulsation in spiritual
matter;
devotion, working in the emotional body1
calls on
Wisdom, and there is a pulsation in intuitional
matter;
activity in the lower mind calls on
the Active
Intellect, and there is a pulsation in
higher mental
matter. We shall presently find our
group of
Servers subdivided into two by these differences,
the first two
forming a sub-group, with
intervals of
an average of seven hundred years between
births, and
the third ^orming a second group
with
intervals of an average of one thousand two
hundred
years. This difference will come out on
the Earth
Chain at a more advanced stage of evolution,
and the two
sub-groups reach the Earth in
the fourth
Eound with an interval of 400,000 years
between them,
apparently planned to bring them
to birth
together at a certain period, when their
joint
services would all be required ; so minute in its
details is
the Great Plan. This division does not
affect the
relation between Masters and disciples,
as pupils of
each of the two Masters who are to be
the Manu and
Bodhisattva of the sixth Boot Race,
were found in
both sub-groups. Thus the germinal
desire to
serve, seen by the higher Authorities, is
the mark of
this whole group, and the differences in
individualisation,
affecting the interval between
lfThe vehicle
of desire, Kama.
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MAN: WHENCE, HOW AND WHITHER
death and
re-birth, subdivide the group into two.1
At the head
of this group stand many whom we
know as
Masters now, and high above them are
many who were
already Arhats, who transmit to
those below
them the orders received from far
mightier
Beings. The Manu of the Race it is the
seventh Eace
of the globe is in charge, and He is
obeying the
orders, carrying out the plan, of the
Seed-Manu,
who directs all the preparations for the
transfer of
the huge population. Some of the advanced
people know
vaguely that some great
changes are
impending, but these changes, though
far-reaching,
are too slow to draw much attention;
some
co-operate unconsciously, but effectively,
while thinking
that they are carrying out
great schemes
of their own. There is one man,
for instance,
who has an ideal community in his
mind, and who
gathers together'a number of people
in order to
form it ; he is trying to please a Master
who is an
Arhat of the Moon, and people are attracted
by him and
collect round him, forming a
definite
group with a common aim, thus subserving
the Great
Plan. We, at our low level, look up to the
Arhats and
higher people as Gods, and try, in our
very humble
way, to fall in with any indications of
their wishes
that we can catch.
This group of
Servers, as its numbers die out
*It will, of
course, be understood that the seven hundred
and one
thousand two hundred years' intervals are 'averages/
and the
'exact' length of each interval will depend
on the length
and conditions of the preceding life. There is
this marked
difference between the sub-groups, as though
the members
of the one lived with greater intensity than
the other in
the heaven-world, and thus crowded a similar
amount into a
briefer time.
THE SEVENTH
ROUND ON THE MOON CHAIN 65
for the last
time, having reached the required level
on globe D,
is regathered on the mental plane, the
heavenly
world, and its members remain there for
an enormous
time, having always before them the
images of
those they love, notably of the more advanced
egos to whom
they are especially devoted.
It is this
rapt devotion which so much helps their
development,
and brings out their higher qualities,
so that later
on they are more receptive to the influences
which play
upon them in the Inter-Chain
sphere. They
are included in the general mass of
the egos
called by H. P. Blavatsky ' Solar Pitrs/ and
by A. P.
Sinnett 'First-class Pitrs'. Other huge
multitudes
are also reaching the mental world
none being re-born
who have reached an appointed
level, which
appears to be the possession of a fully
formed causal
body and are falling into great
groups under
the play of the powerful magnetic
force before
mentioned, rayed down upon them by
the
Seed-Manu. As strings at different tensions
answer to
different notes, so do the causal bodies of
these people
and none, as just said, are here exoept
those whose
causal bodies are fully formed
answer to the
chord He strikes, and they are thus
separated
off. People who come forth through the
same
Planetary Euler are drafted into different
groups ;
friends fall into different groups ; Jione of
the ordinary
ties seem to count. The egos are automatically
sorted out
and wait on in their own
places, as a
crowd, in continental countries, is sorted
off iijto
waiting-rooms, to await the arrival of
their own
particular train in this case, to use our
former image,
to await their own ship.
We noticed
especially two of the ship-loads, be66
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MAN: WHENCE, HOW AND WHITHER
cause we
ourselves formed part of them; one included
the coming
Manu and Bodhisattva, those who
are now
Chohans and Masters, together with many
of the
Servers who are now disciples, or approaching
that level.
These all apparently belonged to the
sub-group
with the seven hundred years' average
between
earth-lives. Another included many who
are now
Masters and disciples, with perhaps half
the persons
mentioned in the Rents in the Veil of
Time, all
belonging to the sub-group with the one
thousand two
hundred years' average. These two
ship-loads
contained many, if not all, of those who
are to form
the Heavenly Man, and they were then
divided into
the two sub-groups. Vaivasvata Manu
and the
present Bodhisattva were seen together on
globe D, but
they passed on to the higher globes of
the Moon
Chain.
This great
mass includes: (1) the Servers aforesaid,
a very mixed
lot of many grades, united by
one common
characteristic. Then (2) there is a
large group
of highly developed egos who are approaching
the Path on
the line of Service therefore,
but too far
ahead of the former group to be
classed with
it and who are yet not near enough to
the Path to
reach it within the remaining life of
the Chain.
Then (3) a huge group of very good
people but
people who have no wish to serve, and
are not
therefore yet turned towards the Path, and
who will form
the bulk of the population of Atlantis
during its
good period. (4) A small but striking
group of egos,
united by the common characteristic
of highly
developed intellectual power, future
geniuses,
varied as to character and morals, a group
manifestly
destined to leadership in the future, but
THE SEVENTH
ROUND ON THE MOON CHAIN 67
not
dedicating themselves to Service, nor turning
their faces
to the Path. Then three very large
groups: (5)
good, and often religious, people merchants,
soldiers,
etc., fairly clever, self-centred, thinking
mainly of
their own development and advancement,
knowing
nothing of the Path, and therefore
with no wish
to enter it; (6) bourgeois-commonplaceweak,
a very large
group of the type described by the
naming; (7)
undeveloped, well-meaning, uneducated
folk, the
lowest class who have the causal body
fully formed.
These are all
in the heaven-world of the Moon,
awaiting
their despatch to the Inter-Chain sphere.
As
convulsions begin to rend the Moon, preparatory
to the
disruption of its crust, other types pass
also into
this world; a very considerable number
of the Solar
Pitrs, or First-class Pitrs who are
capable of
making further progress on the remaining
globes of the
Chain, where we shall meet them
again come on
into the heaven-world to await
transference
in due course to globe E.
Below these
first-class Pitrs comes an immense
class of egos
who have not fully formed the causal
body, Mr.
Sinnett's i Second-class Pitrs'; a network
has formed
itself, connecting the ego and the lower
mind, and,
from the appearance of this the name
of
'Basket-works' has been given to them. The
mass of these,
when the Moon begins to approach
dissolution,
pass out of the body for the last time
on the Moon
Chain, and are gathered together in
the emotional
world. There they fall asleep, for
they cannot
function therein; when this emotional
world of the
Moon becomes uninhabitable, they lose
their
emotional bodies, and remain inward-turned,
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MAN: WHENCE, HOW AND WHITHER
like bulbs
awaiting shipment to another land, to be in
due course
shipped off to the Inter-Chain sphere, to
sleep through
ages, until the third Round of the
Earth Chain
offers a suitable field for their growth.
There are
some Basket-works, however, who show
a capacity
for further evolution on the Moon Chain,
and they will
pass on to the higher globes when
these come
into activity, and there form the causal
body,
reinforcing the Solar, or First-class Pitrs.
The last
class above the animals are the Animal-
Men, Madame
Blavatsky's 'First-class Lunar Pitrs,'
Mr. Sinnett's
' Third-class Pitrs'. These are distinguishable
by delicate
lines of matter which link
the germinal
ego to the dawning lower mind.
They are
gathered up, like the Basket-works, in the
emotional
world, when they pass out of the body for
the last time
on the Moon, and remain unconscious
in the mental
world; they are in due time shipped
off, and
sleep away aeons of time, and finally reach
the Earth
Chain and begin the long work of building
on globe A,
working through all the kingdoms
up to the
human, and then remaining human through
the
succeeding globes of the Round, and through
the following
Rounds. Some of these 'Lines,' as
we may name
them for distinction, are also held
back when the
mass is shipped off, and are sent on
to globe E
for further evolution, and become Basketworks,
joining thus
the class which was above them.
So far we
have followed the fate of the varied
classes of
lunar Humanity. Some part of it
dropped out,
the failures, in the sixth Round, and
were
'hung-up' until the next Chain gave a suitable
field for
further evolution. Some, the orangehued,
left globe A
in the seventh Round. Some, the
THE SEVENTH
ROUND ON THE MOON CHAIN 69
golden-yellow,
left globe B. Some Arhats left from
globes A, B,
and C, and some of them went over to
the forming
Earth Chain from globe 0. Then we
have the
classes that left globe D; those with fully
formed causal
bodies, those with basket-work, those
with lines.
Those that remained passed on to globes
E, F, and G,
some leaving each globe, when they
had made all
the progress of which they were capable;
some
Basket-works, higher-class Pitrs and
Arhats thus
went away from each globe. Most of
the animals
went off to the Inter-Chain Nirvana a
regular
Noah's Ark; a few, who were capable of
becoming
Animal-men, were taken on to the later
globes.
The
determining cause of these different causal
bodies lies
in the stage at which indivisualisation
occurred. In
the lower parts of the animal kingdom
very many
animals are attached to a single groupsoul,
and the number
diminishes as they climb towards
humanity,
till in the higher class of animals
there are but
ten or twenty attached to a group-soul.
Contact with
man may bring about individualisation
at a
comparatively low stage; if the animal, say a
dog, has been
for a long time in contact with man,
and is one of
a small group of ten or twenty, then,
on
individualising, a complete causal body is formed.
If there are
about one hundred in the group the
sheep-dog
stage a basket-work causal body would
be formed; if
there were several hundreds pariah
dogs, as in
Constantinople or India he would have
the
indication of the causal body made by the connecting
lines.
These stages
remind us of somewhat similar differences
in the
vegetable kingdom; the more highly
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MAN: WHENCE, HOW AND WHITHER
developed
members of the vegetable world pass
directly into
the mammalian animal kingdom. The
decent gentle
animal does not become a cruel and
brutal
savage, but only a pleasantly primitive man.
The kingdoms
overlap, and a really nice animal
may be a more
agreeable companion than some human
beings.
An entity may
stop for a shorter time in the
animal stage
and a longer time in the human, or
vice versa.
It does not seem really to matter, as it
always 'gets
there' in the end, just as longer or
shorter times
in the heaven-world work out to the
same stage of
progress among men. It is probably
a mere human
folly which makes one feel that it
is pleasanter
to be the best of one's kind at the
time, and
that one would rather have been a banyantree
or an
oak-tree than a flight of mosquitoes, a
splendid
mastiff than a clay-eating or man-eating
savage.
To return.
Globes E, F, and G seem to have been
used as a
kind of forcing-houses for special cultures,
for enabling
some to reach the Path, or attain Arhatship,
who could not
accomplish it on globe D,
although in a
fair way towards it, and to permit
some, who
were approaching a higher stage, to enter
it. They were
centres more than globes. Their
population
was small, since the bulk of human and
animal kind
had been shipped off from globe D, and
was further
diminished by the sending off successively
of a
boat-load from each globe as it passed into
quiescence. The
boat-load from globe E consisted
of some who
were already on the Path and who had
there become
Arhats, some Basket-works who had
completed the
causal body, and some Lines who had
TEE SEVENTH
ROUND ON THE MOON CHAIN 71
become
Basket-works. When these left globe E, the
remaining
population, consisting of those below the
Arhat level
who could bear the strain of further
forcing, were
carried over into globe F. Those who
left passed
into the Inter-Chain Nirvana, and were
there sorted
out into the classes they had attained,
as late
letters with an extra stamp are sorted into
the heaps to
which they belong.
A similar
process went on upon globe F, and it
was deeply
interesting to notice that the Lord Gautama
Buddha and
the Lord Maitreya were among
those who
passed onwards, both from globe E and
globe F, and
reached the first great Initiation on
globe G. They
had dropped out in the seventh round
of the second
Chain, not being able to bear the
forcing
process on globes E, F, and G of that Chain,
the
conditions being too strenuous, and only suitable
for those who
could attain the prescribed level
of success
for that Chain, or could pass from the
class they
were in to the class above. They entered
globe D of
the Moon Chain in the fourth Bound as
primitive
men, with the animals of the second Chain
who were
nearly ready for individualisation.
They took
together, on globe F, their vow to become
Buddhas, but
the arrangements were not the
same as on
our earth. There was a kind of Heavenly
Council in a
heavenly world the Buddhist Sukhavati
and the great
Being to whom they made their
vow and who,
as the acting Buddha, accepted it,
was He who is
called Dipankara in the books. They
reached
Arhatship on globe G, ere leaving the
Chain.
The Lord
Buddha Dipankara came from the fourth
Chain of the
Venus Scheme; the physical globe of
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that Chain
was the Moon of Venus, which was seen
by Herschel
but which has disappeared since his
time. He was
one of the members of the General
Staff, spoken
of on p. 13, who may be sent to any
Chain needing
help. The Lord Dipankara was followed
in the great
office of the Buddha by the Buddhas
of the Earth
Chain; we know of the Lord Kashyapa,
for instance,
the Bodhisattva of the third
Boot Race,
taking Buddhahood in the fourth; and
the Lord
Gautama Himself, the Bodhisattva of the
fourth Root
Race, taking Budhahood in the fifth.
He was
succeeded by the Lord Maitreya, the Bodhisattva
of the fifth
Root Race, who will take Buddhahood
in the sixth.
He will be followed by the
coming
Bodhisattva of the sixth Root Race now
known as the
Master K. H. who will take Buddhahood
in the
seventh.
It must be
remembered that Buddha is an Official
who has to
superintend much more than a humanity;
He is the
Teacher of Devas, Angels, as well as of
men, so the
fact that a given humanity may be at
a very low
stage of evolution does not do away with
the need for
that high office.
We noted also
the Master Jupiter rmong those
who entered
the Path on globe G.
THE
INTER-CHAIN NIRVANA
The human
mind reels before the enormous
periods of
time concerned in evolution, and one takes
refuge in the
old and modern idea that time has
no fixed
existence, but is long or short according to
the working
of the consciousness of the being conTBE
SEVENTH ROUND
ON THE MOON CHAIN 73
cerned.1 In
the Inter-Chain Nirvana the really working
consciousnesses
were those of the Seed-Mann of
the Innar
Chain and the Eoot-Manu of the terrene.
What time may
be to Their consciousnesses who
may pretend
to guess!
The Great
Plan is in the mind of the Seed-Manu,
and the
Eoot-Manu receives it from Him and works
it out in the
new Chain over which He presides. The
results of
the evolution in the Chain whose life is
over are
gathered up within the aura of the Seed-
Manu, and are
arranged, tabulated, filed if one
may use terms
drawn from our common life in
perfect
order. On these intelligences of many
grades,
inward-turned, living a strange slow subjective
life, without
idea of time, He pours intermittent
streams of
His stimulating magnetism. A
continuous
stream would break them into pieces, so it
plays on them
and stops, and they doze on for perhaps
a million
years, slowly assimilating it; and
then another
stream plays on them, and so on and on,
for millions
upon millions of years. As we watched
that strange
scene, many analogies rose up in our
minds; bulbs
laid carefully on shelves, inspected
from time to
time by a gardener; cots in a hospital,
visited day
by day by a physician. The time drew
nearer and
nearer when the great Gardener was to
give out His
bulbs for the planting, and the planting
ground was
the Earth Chain and the bulbs
were living
souls.
'See the
suggestive little book, Two New Worlds, by
E. E.
Fournier d'Albe.
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CHAPTER VI
EARLY TIMES
ON THE EARTH CHAIN
MEANWHILE the
Earth Chain had been slowly
forming, and
the Lords of the Moon had been looking
on at the
building as we saw1
; the time
had come
for shipping
off to the new Chain the first of those
who were to
evolve in it during the coming ages.
The Seed-Manu
determined the contents of each
shipload and
the order of its going, and the Root-
Manu
distributed them as they arrived successively
on globe A of
the terrene Chain.
The Occult
Government of the Chain may here be
briefly
sketched, though only in broad outline, so
that the
student may realise something of the greatness
of the
evolutionary Plan which he is to survey.
At the head
is the Seed-Manu of the preceding
Chain,
Chakshushas, something of whose vast work
we have seen
in the lunar Chain. He is aided by Officials
who report to
Him how the members of any
special
division have responded to tttfc influences
He has thrown
upon them during their stay in the
Inter-Chain
Nirvana. Just as the least advanced
in '
age
' are sent
out to perform the task of inhabiting
the most
primitive forms, and the more advanced
follow when
the forms have evolved to a higher
state, so,
out of any special division brought ever
'See Ante, p.
59.
74
EARLY TIMES
ON THE EARTH CHAIN 75
from the Moon
and stored in the Inter-Chain Nirvana,
those who
have progressed least under His influence
during the
time of retirement are sent out
first of
their class into the new world.
The Root-Manu
of the terrene Chain, Vaivasvata,J
who directs
the whole order of its evolution, is a
mighty Being
from the fourth Chain of the Venus
Scheme ; two
of His Assistants come from the same
Chain, and a
third is a high Adept who attained e'arly
in the lunar
Chain.2 A Root-Manu of a Chain
must achieve
the level fixed for the Chain or Chains
on which He
is human, and become one of its Lords ;
then He
becomes the Manu of a Race; then a Pratyeka
Buddha; then
a Lord of the World; then the
Root-Manu,
then the Seed-Manu of a Round, and
only then the
Root-Manu of a Chain. He directs the
Manus of
Rounds, who distribute the work among
the Manus of
Races. Further, each Chain yields a
number of
successful human beings, 'the Lords of
the Chain/
some of whom devote Themselves to the
work of the
new Chain, under its Root-Manu.
We thus find,
for our Chain, seveto classes of
Lords of the
Moon, working under our Root-Manu,
drawn from
the seven globes of the Moon Chain;
they form one
of the two great classes of Helpers
from outside,
who are concerned in the guiding of
lfThe
Root-Manu Vaivasvata must not be confused with
the Manu
Vaivasvata of the Aryan Root Race. The former
was a far
loftier Being, as will be seen from the statement
of His long
ascent, made in this same paragraph.
2 It must be
remembered that when a man reaches the
level
appointed for the Chain on which he is evolving, he
may remain
upon it and proceed on his further evolution,
as Adepts,
attaining now on our globe, may, without leaving
it, reach the
higher levels of the Hierarchy.
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the general
evolution of the Earth Chain. The
second
important class of Helpers from outside are
Those known
as the Lords of the Flame, who arrive
from Venus on
the fourth globe, in the fourth Round,
in the middle
of the third Boot Eace, to quicken
mental
evolution, to found the Occult Hierarchy of
the Earth,
and to take over the government of the
globe. It is
They whose tremendous influence so
quickened the
germs of mental life that these burst
into growth,
and there followed the great downrush
through the
Monad that we call the third Life-Wave,
causing the
formation of the causal body, the * birth'
or ' descent
of the ego' for all those who had come
up from the
animal kingdom; so instantaneous was
the response
of the myriad inhabitants of Earth that
They are
sometimes said to have 'given', to have
'projected'
the spark of mind; but the spark was
fanned into
flame, not projected; the nature of the
gift was the
quickening of the germ already present
in nascent
humanity, the effect of a sun-ray on a
seed, not a
giving of a seed.1 By the Lords of the
Flame was
concentrated the power of the LOGOS
upon the
Monads, as the sun-rays might be concentrated
by a lens,
and under that influence the responsive
spark
appeared. These are the true Manasaputras,
the Sons of
Mind coming, as They did
from the fifth,
the mental Bound of Venus the
Sons of the
Fire, the Lords of the Flame,2
lThe Secret
Doctrine, iii, 560.
2The word
Manasaputra is used in The Secret Doctrine
to indicate
not only These, but also all egos who are sufficiently
advanced to
quicken into activity the germ of
mind in
others, as we may now do with animals. The
word thus
covers a huge class, containing many varying
grades in
evolution.
EARLY TIMES
ON THE EARTH CHAIN 77
The seven
classes of the Lords of the Moon were
distributed
by the Root-Mann over the Earth Chain
to take
charge of the Rounds and globes, while the
Manus of
Races took special care of the evolution
of Races,
each of one Root Race.
THE FIRST
ROUND
The Lords of
the Moon from globes A, B, and C
of the lunar
Chain were the three classes who watch-,
ed over,
without partaking in, the physical construc*-
tion of the
globes of our Chain, as they were formed
successively
round the Spirit of each globe, as before
described.1
They appear to have superintended
the detailed
work of the Lords who attained later.
The lowest
class, from globe G, made the primitive
archetypal
forms on globe A of the Earth Chain in
the first
Round, and guided the Lines who came in
to fill them,
and to evolve therein. The next class,
from globe F,
superintended the evolution of forms
in the second
Round ; that from globe E the similar
evolution in
the third; and that from globe D the
similar
evolution in the fourth.2
Furtheij, we
find
some of the
Lords from globe E working on Mars
in the fourth
Round, while those from globe D become
active later
on the Earth.
When the
despatch of the first entities from the
Inter-Chain
Nirvana began, the first ships brought
the Lines,
and the great mass of animals from globe
D of the Moon
Chain ; the first shiploads succeeded
each other at
intervals of about one hundred thou-
*See Ante, p.
59.
2 All these
are included under the name Barhishad Pitrs
in The Secret
Doctrine.
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MAN: WHENCE, HOW AND WHITHER
sand years,
and then the supply stopped, and an
immense
period followed, during which the new arrivals,
the pioneers
on our Earth Chain, were pursuing
their long
journey of the first and second
Rounds and
part of the third.
The worlds are
curious, like churning whirlpools;
our Earth,
the most solid, is hot, muddy, sticky, and
much of its
territory does not seem to be anchored
down very
firmly. It is seething, and constantly
changing in
consistency; huge cataclysms engulf
great
multitudes from time to time, and in their
embryonic
condition they do not seem very much
the worse for
the engulfing, but increase and multiply
in huge caves
and caverns, as though they were
living on the
surface.
The first
Bound of the Earth Chain had its globes
on the same
levels as the seventh Round of the
Moon Chain;
globe A was on the higher mental
plane, with
some of the matter scarcely awakened;
globe B was
on the lower mental; globe C on the
emotional;
globe D on the physical; globe E on the
emotional
again ; globe F on the lower mental ; globe
G on the
higher mental. In the second Round the
whole Chain
descended, and three globes became
physical, C,
D, and E; but the living things on them
were etheric
in substance, and pudding-baggy to
borrow H. P.
Blavatsky's graphic epithet in form.
Globes C and
E, which we now call Mars and Mercury,
had at that
time physical matter, but in a glowing
gaseous
state.
The human
bodies on the Earth during the first
Round were
amoeboid, cloudy, drifting things, mostly
etheric, and
thus indifferent to the heat; they
multiplied by
fission. They seemed to succeed each
EARLY TIMES
ON THE EARTH CHAIN 79
other in
Races but without separate incarnations,
each form
lasting for a Race. There were no births
and no deaths
; they enjoyed an amoeba-immortality,
and were
under the care of Lords of the Moon who
had achieved
Arhatship on globe G. Some etheric
floating
things appeared to be trying, but not very
successfully,
to be dreams of vegetables.
The minerals
were somewhat more solid, for they
were largely
pelted on to the Earth by the Moon in
a molten
condition; the temperature might be anything
above 3,500
C. (6,332 F.), for copper was in
the condition
of vapour, and it volatilises in an
electrical
furnace at this temperature. Silicon was
visible, but
most of the substances were protoelements,
not elements,
and the present combinations
seemed to be
very rare; the earth was surrounded
by huge
masses of vapour shutting in the heat, and
hence cooled
very slowly. At the Pole there was
some boiling
mud, which gradually settled down,
and after
some thousands of years a green scum appeared,
which was
vegetable; or perhaps it would
be more
accurate to say that it would become vegetable
later on.
SECOND ROUND
In the second
Round the temperature of globe D
had dropped
considerably, and the copper had cooled
down and
become liquid, in some places solid.
There was
some land near the Poles, but flames burst
out if a hole
was made, as at some points on the
sides of the
cone of Vesuvius. The pudding-bag
creatures did
not seem to mind the heat, but floated
about
indifferently, reminding one in their shape of
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MAN: WHENCE, HOW AND WHITHER
wounded
soldiers who had lost their legs and had
had their
clothes sewn round the trunk ; a blow made
an
indentation, which slowly filled up again, like
the flesh of
a person suffering from dropsy; the
fore part of
the thing had a kind of sucking mouth,
through which
it drew in food, and it would fasten
on another
and draw it in, as though sucking an
egg through a
hole, whereupon the sucked one grew
flabby and
died; a struggle was noticed in which
each had
fixed its mouth on the other, and sucked
away
diligently. They had a kind of flaphand, like
the flap of a
seal, and they made a cheerful kind of
chirruping
trumpeting noise, expressing pleasure
pleasure
being a sort of general sense of bien-etre,
and pain a
massive discomfort, nothing acute, only
faint likes
and dislikes. The skin was sometimes
serrated,
giving shades of colour. Later on, they
became a
little less shapeless and more human, and
crawled on
the ground like caterpillars. Later still,
near the
North Pole, on the cap of land there, these
creatures
'were developing hands and feet, though unable
to stand up,
and more intelligence was noticeable.
A Lord of the
Moon an Arhat who had attained
on globe F of
the Moon Chain was observed,
who had
magnetised an island and shepherded on to
it a flock of
these creatures, reminding one of seacows
or porpoises,
though with no formed heads;
they were
taught to browse, instead of sucking each
other, and
when they did eat each other they chose
some parts in
preference to others, as though developing
taste. The
depression which served for mouth
grew deeper
into a kind of funnel, and a stomach
began to
develop, which was promptly turned inside
out if any
alien matter which was disapproved
EARLY TIMES
ON THE EARTH CHAIN 81
of found its
way in. One turned himself entirely
inside out,
and seemed none the worse. The surface
of the Earth
being still very uncertain, they occasionally
got burnt or
partially cooked; this they
evidently
disliked, and if it went too far they collapsed.
The heavy
atmosphere made floating their
usual method
of locomotion, and this was pleasanter
to look at
than the writhing motion adopted on the
ground,
recalling the "
loathly
worm". Reproduction
was by
budding; a protuberance appeared, grew,
and after a
while broke off, and led an independent
existence.
Their intelligence
was infantile, and one was seen
who had aimed
at a neighbour with his mouth, and,
missing him,
had caught hold of his own lower end,
and then went
on sucking contentedly till, presumably
becoming
uncomfortable, he spat himself out
again. One
fellow found out that by rolling his lower
end in mud,
he could float upright instead of lengthwise,
and appeared
to be very proud of himself.
Gradually the
end which contained the funnel tapored
off somewhat,
and a small centre appeared in
it, which, in
far future ages, might become a brain.
A small
protuberance appeared, and the habit was
formed of
drifting forward, with this in front, as
carrying the
mouth, and impacts being constantly
made on this,
development was promoted.
Vegetable
life developed during this period, aided
by the heavy
choking atmosphere ; there were forestlike
growths, much
resembling grass, but forty feet
high and
proportionately thick. They grew in the
warm mud, and
flourished exceedingly.
Towards the
end of this period, some of the Earth
was quite
solid and only reasonably warm. There
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MAN: WHENCE, HOW AND WHITHER
was much
tumultuous cracking, apparently due to
shrinkage,
and every hill was an active volcano.
Mars became
more solid, cooling more rapidly in
consequence
of its smaller size, but life on it was
much like
that on the Earth.
THIRD ROUND
In the third
Round Mars was quite solid and firm,
and some
animals began to develop, though at first
they looked
rather like clumsy chunks of wood, sawed
off a log.
They recalled sketches made by children
who had not
learned how to draw; but as time
went on,
there were beings who were distinctly human,
though more
like gorillas than men.
The configuration
then was very different from
that of the
Mars now known to us. The water question
had not
arisen, for about three-fourths of the
surface was
water and only one-fourth dry land.
Hence there
were no canals, as now, and the general
physical
condition much resembled that of the Earth
of to-day.
The people
who began with the linear indication
of the causal
body had by this time developed basketwork
of a kind
coarser, we noticed, than that which
had been
developed on the Moon. When this stage
was reached
the Basket-works from the Moon came
streaming in,
ship-loads again being sent off by the
Seed-Manu to
the Earth.
Looking at
the Inter-Chain Nirvana, in order to
trace out the
coming of the Basket-works to Mars,
we came upon
an interesting point. The ' shelves'
on which the
'bulbs' were stored were clearly of the
higher mental
matter; but the bulbs brought over
in the
Seed-Manu 's aura were brought over through
the spiritual
sphere, and the basket-work of Moon
EARLY TIMES
ON THE EARTH CHAIN 83
mental matter
would thus be disintegrated, and
would need to
be reformed before these entities began
their terrene
career. They would have slept
for ages in
the spiritual sphere, and then would have
been
reclothed in Basket-work of the equivalent
terrene
mental matter. There is no continuity of
mental matter
between Chains. The distance, of
course, may
be disregarded, as the terrene Chain occupies
much the same
position as the lunar, but the
discontinuity
of the mental matter renders necessary
the
disintegration and reintegration of the Basketwork
causal
bodies.
We saw a Manu
coming over to Mars with a shipload
of
Basket-works, reminding us of the stories
in the Hindu
Puranas of the Manu crossing the
ocean in a
ship, bearing with Him the seeds of a
new world,
and those in the Hebrew records of Noah,
preserving in
an ark all that was needed to repopulate
the Earth
after a flood. The legends preserved
in the
Scriptures of religions are often stories containing
the records
of the past, and the Manu truly
came to the
Martian world to give a new impulse
to evolution.
Arriving on Mars, He founded a colony
of His
Basket-works thereon.
Tracing back
this particular set, the first arrival
of
Basket-works in the terrene Chain, we found that
they had come
from globe G of the lunar Chain,
having
thereon become Basket-works. They were
the least
developed of the Basket-work crowd, having
been the last
to reach that stage; the Manu
guided them
to take birth in the most promising
third-Race
families on Mars, and, as they grew, He
led them off
to His colony, where they would more
quickly
develop into fourth Race people. In the
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colony the
people moved by a central will like bees
in a hive,
the central will being that of the Manu;
He sent out
streams of force and directed all. Two
other sets of
these Basket-work bees came to Mars,
those who
reached this stage on globes E and F of
the Moon
Chain ; they arrived in reverse order from
that of their
leaving the Moon, those from globe F
forming the
fourth-Race on Mars, and those from
globe E the
fifth. They developed some affection and
some
intelligence under the fostering care of the
Manu; at
first living in caves, they soon began to
build, and to
teach the aborigines to build under
them, even
Basket-works becoming leaders at this
stage of
evolution.
These people
were hermaphrodite, but one sex was
usually
developed more than the other, and two individuals
were necessary
for reproduction. Other
forms of
reproduction also existed among the lower
types, and
there were some embryonic human beings
of the hydra
kind who reproduced by budding and
others by
exudation, while some were oviparous. But
these were
not found among the Basket-works.
In the
fifth-Race the social arrangements changed,,
as more
intelligence was developed; the bee system
disappeared,
but they still had little individuality,
and moved
rather in flocks and herds, shepherded by
their Manu.
The baskets became more closely
woven, and
represented what could be done by the
unf >!ding
life in those who were emphatically selfmade
men, unaided
by the great stimulus given in the
fourth Round
by the Lords of the Flame. This type
which moves
in flocks is still largely represented
among us by
the people who hold conventional ideas
because
others hold them, and are wholly dominated
EARLY TIMES
OX THE EARTH CHAIN 85
by Mrs.
Grundy. These are often quite good people,
but are very
sheepy and flocky, and are appallingly
monotonous.
There are differences among them,
but they are
like the differences between people who
buy tea by
the quarter-pound or by the ounce, noticeable
chiefly by
themselves.
One fierce
type of Basket-work was observed, not
living in
communities, but wandering about in forests
in pairs ;
their heads ran up to a point behind matching
the chin in
front, and the head ending in two
points looked
odd and unattractive. They fought by
butting
against each other like goats, the top of the
head being of
very hard bone. There were some yet
lower types,
curious reptilian creatures, living in
trees. They
were larger than the Lines and far less
intelligent,
and ate the latter when they had the
chance.
There were
also on Mars some carnivorous brutes ;
a huge
crocodile-like animal was seen fiercely attacking
a man, who
rushed at it with a club, which did
not seem a
very effective weapon. However, he
stumbled over
a rock and fell headlong into the
creature's
jaws, and so came to an untimely end.
The third
Round on the Earth much resembled
that on Mars,
the people being smaller and denser,
but, from our
present standpoint, still huge and
gorilla-like.
The bulk of the Basket-works from
globe D of
the lunar Chain arrived on our Earth in
this Round,
and led the human evolution ; the Basketworks
from Mars
fell in behind them, and the whole
resembled
fairly intelligent gorillas. The animals
were very
scaly, and even the creatures we must call
birds were
covered with scales rather than feathers ;
they all
seemed to be made of a job lot of fragments
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MAN: WHENCE, HOW AND WHITHER
stuck
together, half bird, half reptile, and wholly
unattractive.
Still, it was a little more like a world
than the
preceding globes, in fact than anything we
had seen
since we left the Moon ; and later on cities
were built.
The work of the Lords of the Moon who
in this Round
were Arhats from globe E resembled
the training
of animals more than the
evolution of
a humanity. But it is noticeable that
they were
working on sections, as it were, of the
different
bodies, physical and subtle. The third subplanes
of the
physical, astral and mental spheres
were being
specially worked through, and the spirillae
of the atoms
on these sub-planes were being vivified.
1
The methods
of reproduction on our Earth during
the third
Round were those which are now confined
to the lower
kingdoms of nature. In the first
and second
Races, not thoroughly densified, fission
still occurred
vut in the third and onwards the
methods were:
budding-off like hydras in the less
organised ;
the exuding of cells from different organs
of the body,
which reproduced similar organs, and
grew into a
miniature duplication of the parent; the
laying of eggs,
within which the young human being
developed.
These were hermaphrodite, and gradually
one sex
predominated, but never sufficiently to
represent a
definite male and female.
The passing
of the life-wave from one globe to
another is
gradual and there is considerable overlapping;
it will be
remembered that globe A of the
terrene Chain
began to form when globe A of the
lunar Chain
was in process of disintegration, the
passing of
the Spirit of the globe being the signal of
'See Ante,
pp. 27, 28.
EARLY TIMES
ON THE EARTH CHAIN 87
the
transference of activity.
1 Thus
life-activity is continuous,
though egos
have long periods of rest. A
glohe
'
passes into
obscuration' when the attention
of the LOGOS
is turned away from it, and thus His
Light is
withdrawn. It passes into a kind of coma,
and there is
a residuum of living creatures, left behind;
these
creatures do not seem to increase in
number during
this period. But while the Races
die out, the
egos inhabiting them having passed on,
the globe
becomes a field for the Inner Round, a place
to which egos
in a transition state can be transferred
for special
treatment in order to quicken their evolution.
The globe to
which the attention of the LOGOS
is turned
starts into active life, and receives the
streams of
egos ready to gc forward on their journey.
Another point
that may be noted is the recurrence
of types at a
higher level of evolution, in which they
form but
transitional stages. As in the development
of the human
embryo of to-day, the fish, reptile, and
lower mammalian-types
appear, repeating in a few
months the
aeonic evolution of the past, so do we see
in each Round
that a period of repetition precedes
that of new
advance. The third Round laboriously
worked out in
detail that which the third Race in
the fourth Round
would reproduce with comparative
swiftness,
while the second Race would similarly
reflect the
second Round, and the first Race the first
Round. This
broad principle once grasped, study
becomes more
easy, as the outline is clear into which
details are to
be fitted.
'See Anie,
pp. 58, 59.
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CHAPTER VII
EARLY STAGES
OF THE FOURTH ROUND
IN taking a
preliminary bird's-eye-view of the
fourth Round,
one important and far-reaching
change is
apparent in the surroundings amid which
human
evolution is to proceed. In the three preceding
Rounds the
elemental essence was practically
untouched by
man, and was affected only by
the Devas, or
Angels, by whose influences it evolved.
Man was not
sufficiently developed to affect it to any
serious
extent. But in this Round man's influence
plays a very
important part, and his self-centred
thoughts
create swirls in the elemental essence surrounding
him. The
elementals, also, begin to show
more
hostility to him, as he emerges fronji the animal
state into
the dominating human, for he is, from their
standpoint,
no longer an animal among animals, but
an
independent and domineering entity, likely to be
hostile and
aggressive.
Another most
important characteristic of the
fourth Round,
the midmost of the seven, is that, in
it, the door
was shut against the animal kingdom,
and the door
was opened to the Path. Both statements
are general ;
here and there an animal, by very
special help,
may still be evolved to a point where
a human
incarnation is possible for it, but in almost
all cases no
human body can now be found of sufficiently
low
development for its embodiment; so also
88
EARLY STAGES
OF THE FOURTH ROUND 89
might a man
who had attained Arhatship or more
on the Moon
Chain climb yet higher, but all below
that rank who
had complete causal bodies did not
enter into
evolution on the Earth Chain until the
later third
and early fourth Root Races,
On Mars in
the fourth Round we find a number
of savages
who had not been sufficiently advanced
to leave that
globe for the Earth when the mass of
the egos went
on in the preceding Round. On each
globe some
fail to go on, and remain behind as the
globe begins
its period of obscuration; and they
return to
this same globe when again it recommences
full
activity, and form a very backward class ; these
were
Basket-works of a very poor kind, and were
savages of
the brutal and cruel type, some of those
who had
individualised through fear and anger.
Mars, in the
fourth Round, felt the stress of scarcity
of water, and
it was the Lords of the Moon
Arhats who
had attained on globe E who planned
out the
system of canals and the Basket-works who
executed them
under Their direction. The Martian
seas are not
salt, and the polar snowcaps, aa they
melt, supply
the water necessary for irrigation, and
thus enable
the ground to be cultivated, and crops
to be raised.
The fifth
Martian Root Race was white, and made
considerable
progress, and the Basket-work developed
into a
complete causal body. They were good,
well-meaning,
and kindly, though not capable of any
large ideas,
of widely spread feelings of affection, or
of
self-sacrifice. At a quite early stage, they began
to divide
food instead of fighting over it, developing
the social
feeling to some extent.
The first and
second Root Races on the Earth
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MAN: WHENCE, HOW AND WHITHER
were going on
before Mars was deserted, some entities
being
available for these primitive conditions
whom Mars in
its later stages was too advanced to
accommodate,
and the full attention of the LOGOS
not being
turned on to the Earth in these early
times. The
Lords of the Moon Arhats who had
achieved on
globe D of the lunar Chain brought
into these
early Races a number of backward entities,
so that these
served as special coaches for the laggards,
many of whom
repaid the care bestowed upon
them, and
entered the first sub-race qf the third Boot
Eace, as its
lowest types ; they were egg-headed, with
an eye at the
top of their heads, a roll like a sausage
representing
a forehead, and prognathous jaws. The
egg-headed
type persisted for a very long time, but
became much
modified in the later sub-races of this
third Root
Race, and specimens of them are found
in later
Lemurian times. The blue people who formed
the powerful
sixth sub-race, and the white who
composed the
seventh sub-race, were finer types, but
were still
Lemurian, and showed a trace of eggheadedness,
due to the
retreating foreheads.1 The
population of
the Earth during the first and second
Root Races
was very limited, and this special help
appears to
have been given because in the fourth
globe of the
fourth Chain "the door is shut". Furthermore,
everything
possible was done to bring forward
all of whom
anything could be made, before the
coming of the
Lords of the Flame, in the middle of
1While this
is going through the press a report has appeared
in the
newspapers of the discovery of some skulls
of this type,
hut no particulars are yet available. See The
Theosophist
for August, 1912, in 'On the Watch-Tower,'
p. 631.
EARLY STAGES
OF THE FOURTH ROUND 91
the third
Root Race, should make the gulf well-nigh
impassable
between the human and animal kingdoms.
Mars, at the
end of its seventh Root Race, had a
very
considerable population to pour into the
Earth, and
these came streaming in for the third
Root Race, to
head it until the more advanced egos
from the Moon
Chain should come in to take over
the leadership.
These Basket-works, whose causal
bodies were
now completed, had made considerable
progress on
Mars, and they now prepared the way
for the more
advanced people who were soon to
arrive. It
was they who fought with the savage
reptilian
creatures, slimy and backboneless, who
were the
"water-men terrible and bad" of the
Stanzas of
Dzyan, the re-embodied remnants of the
previous
Rounds, who had been i water-men/ i.e.,
amphibious,
scaly, half-human animals, on Mars.
The many
schemes of reproduction characteristic
of the third
Round reappear in this third Root Race,
and run
simultaneously in various parts; of the
Earth. The
bulk of the population passed on
through the
successive stages and became mostly
oviparous,
but there were various little side-shows
in which
earlier methods persisted. It seems as
though the
vaiious schemes of reproduction were
suitable to
egos at different stages of evolution, and
were kept
going for laggards after the bulk of the
people had
passed beyond them. The egg-scheme
was dropped
very slowly; the shell became thinner
and thinner,
the human being within developing into
a
hermaphrodite; then he became a hermaphrodite
with one sex
predominant; and then a unisexual
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MAN: WHENCE, HOW AND WHITHER
being. These
changes began some sixteen and a half
million years
ago, and occupied some five and a half
to six
million years, physical bodies changing very
slowly and
reversion frequently occurring. Moreover
the original
number was small, and needed time
for
multiplication. When this last type became quite
stable, then
the egg was preserved within the feminine
body, and
reproduction assumed the form which
still
persists.
To sum up :
we have the first Root Eace, repeating
the first
Bound, etheric clouds drifting about in a
hot heavy
atmosphere, which enclosed a world rent
by recurrent
cataclysms ; these multiplied by fission.
The second
Boot Bace, repeating the second Bound,
was of the '
pudding-bag'
type, described under the
second Bound;
these multiplied by budding. The
early third
Boot Bace, repeating the third Bound,
was
human-gorilla in form, and reproduction was at
first by
extrusion of cells, the 'sweatborn' of The
Secret
Doctrine. Then comes the oviparous stage,
and finally
the unisexual.
Some very
special treatment was applied to some
of the eggs ;
they were taken away by the Lords of
the Moon, and
were carefully magnetised and kept
at an equable
temperature, until the human form, at
this stage a
hermaphrodite, broke out; it was then
specially fed
and carefully developed, and when
ready, was
taken possession of by one of the Lords
of the Moon,
many of whom became incarnate in
order to work
on the physical plane, and they used
these carefully
prepared bodies for a long period
of time; some
Devas also took some of these prepared
bodies. This
seems to have been only a few
centuries
before the separation of the sexes.
EARLY STAGES
OF THE FOURTH ROUND 93
While the
later Egg-borns were in possession, the
very best of
the Basket-works came in, straight from
the
Inter-Chain Nirvana, and these were quickly followed
by the lowest
of those who had gained complete
causal bodies
on the Moon. Between the highest
of the first
and the lowest of the second there
was but
little difference. The first boat-load of the
latter
consisted of those who had responded but
little to the
influence of the Seed-Manu, from globes
G, F, and E,
of the lunar Chain, the majority being
from G, the
stupidest of those who had gained complete
causal
bodies. The second boat-load had a
large number
from globe G, a low section from globe
F, and a
still lower from globe E. The third contained
the best from
globe G, with some fairly good
from globe F,
and good from globe E. The fourth
boat-load had
the best from globe F, and all but the
very best of
globe E. The fifth boat-load brought the
best of globe
E with a few from globe D. These all
seemed to be
sorted out by ' age 'rather than by '
type,
'
and were, in
fact, of all types. One individual was
noticed who
was a chief in the savage mainland tribe
which took
Mars prisoner on the Moon, one who had
individualised
through fear. All these incarnated
among the
Egg-borns, some hundreds of thousands
of them.
Then came,
from ten to eleven million years ago,
when
separation of the sexes was fully established,
the important
stage when some of these incarnated
Lords of the
Moon descended on the seven-pointed
Lemurian
Polar Star, and formed etheric images
of
themselves, which were then materialised into
greater
density, multiplying these for the use of the
incoming
egos; the Lords were of different types,
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MAN: WHENCE, HOW AND WHITHER
the " seven
men each on his lot," and gave bodies
suited to the
seven Bays, or temperamental types
of humanity,
making the forms on the points of the
Star.
At this stage
there were four human classes, pressing
on each other
to obtain better human forms.
These were:
(1) the set of the best Basket-works
above-named,
with the five boat-loads from globes G,
F, and E,
possessing complete causal bodies; then
(2) the
Basket-works from Mars; then (3) the Lines,
who had been
here all the time; then (4) the last,
composed of
those who were only now coming up out
of the
animals. Below these were the animals,
plants, and
minerals, with which we need not concern
ourselves.
The coming of
these into the etheric forms provided
by the Lords
of the Moon was something of a
struggle, for
there were often many claimants for
a single
form, and the one who succeeded in gaining
it could not
always hold it for more than a few
moments ; the
scene recalls the Greek idea that the
Gods made the
world amid shouts of laughter, for
it decidedly
had its comic element, as the egos
struggled for
the forms and could not manage them
when they had
obtained them. It is one of the descents
into matter,
the final materialisation of the
body of man,
the completion of 'the fall of man'.
Gradually
they became accustomed to the new * coats
of skin,' and
settled down to reproduce the seven
great
temperamental types. In various parts of
the world
other ways of reproduction continued for
long periods
of time; the successive stages overlapped
very much,
owing to the great differences in
evolution,
and the classes that came in from other
EARLY STAGES
OF THE FOURTH ROVND 95
Rounds had
not been in the two early Boot Races
on Earth; the
tribes following the early methods
gradually
became sterile, while the true men and
women
multiplied greatly, until humanity, as we
know it now,
was definitely established all over the
world.
The forms as
thrown off by the Lords of the Moon
were fairly
good-looking, but being etheric they were
very readily
modifiable, and the incoming egos much
distoited
them; the children born of them were distinctly
ugly;
probably those using them were accustomed
to think of
the egg-shaped head and sausage-
roll
forehead, and hence these reappeared.
After many
generations of well-established human
beings, descended
from the etheric materialised
forms, had
been evolved, the Arhats urged on those
who had left
globes A, B, and C of the lunar Chain
because they
could make no further progress on
it that they
should descend and take incarnation in
the bodies
now ready for their indwelling. There
were three
boat-loads of these ; more than two million
orange people
from globe A, rather less than
three million
golden-yellow from globe B, and rather
more than
three million pink from globe C about
nine millions
in all; they were guided to different
areas of the
world's surface, with the view that they
should form
tribes. The orange, on seeing the
bodies
offered to them, refused to enter, not out of
any
wickedness but from pride, disdaining the unattractive
forms, and perhaps
also from their ancient
hatred of
sexual unions; but the yellow and pink
were docile
and obeyed, gradually improving the
bodies they
inhabited. These made the fourth Lemurian
sub-race, the
first which was in any sense, ex96
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MAN: WHENCE, HOW AND WHITHER
cept the
embryonic, human; and it may be dated
from the
giving of the forms. It is interesting to
notice that
H. P. Blavatsky in The Secret Doctrine
speaks of
this fourth sub-race as 'yellow,' apparently
noting the
incoming of the golden-yellow people
from globe B
of the Moon Chain; she can hardly
have been
referring to the established colour of the
fourth
sub-race, as that was black, and the black continued
even in the
lower classes of the sixth subrace,
in which the
higher classes were of a quite
respectable
blue. Yet even in those there was an
underlying
tinge of black.
The area
allotted to the orange tribe was thus left
open, and the
bodies they should have used were
gladly seized
upon by the entities just emerging
from the
animal kingdom, the lowest of the classes
before
mentioned, the very poorest human type;
these, not
unnaturally, felt little difference between
themselves
and the ranks from which they had just
emerged, and
hence arose the "sin of the mindless".
It is
interesting to note the karma of this refusal
of the orange
people to take their due place in the
work of
peopling the world. Later, the law of evolution
forced them
into incarnation, and they had
to take lower
and coarser bodies, the Lords of the
Moon having
gone on into other work; they thus became
a backward
race, cunning but not good, and
passed
through many unpleasant experiences; they
diminished in
number by constantly coming into collision
with the
common order, and being hammered,
largely by
suffering, into ordinary folk. A few
strong,
remorseless and unscrupulous became
Lords of the
Dark Face in Atlantis ; some were seen
among the
North American Indians with refined but
EARLY STAGES
OF THE FOURTH ROUND 97
hard faces ;
some few still persist, even down to our
own day the
unscrupulous among the kings of
finance,
statesmen like Bismarck, conquerors like
Napoleon; but
they are gradually disappearing, for
they have
learned many bitter lessons. Those who
are wanting
in heart, who are always fighting, always
opposing
everything everywhere, on general
principles,
must ultimately, in a realm of law, be
beaten into
shape; a very few may end in black
magic, but
the steady pressure is too great for the
majority. It
is a hard road to choose for progress !
THE COMING OF
THE LORDS OF THE FLAME
The great
Leraurian Polar Star was still perfect,
and the huge
Crescent still stretched along the
equator,
including Madagascar. The sea which occupied
what is now
the Gobi Desert still broke
against the
rocky barriers of the northern Himalayan
slopes, and
all was being prepared for the most
dramatic
moment in the history of the Earth the
Coming of the
LORDS OF THE FLAME.
The Lords of
the Moon and the Manu of the third
Root Race had
done all that was possible to bring
men up to the
point at which the germ of mind could
be quickened,
and the descent of the ego could be
made. All the
laggards had been pushed on; there
were no more
in the animal ranks capable of rising
into man. The
door against further immigrants into
the human
kingdom from the animal was only shut
when no more
were in sight, nor would be capable
of reaching
it without a repetition of the tremendous
impulse only
given once in the evolution of a
Scheme, at
its midmost point,
A great
astrological event, when a very special
collocation
of planets occurred and the magnetic
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MAN: WHENCE, HOW AND WHITHER
condition of
the Earth was the most favourable
possible, was
chosen as the time. It was about six
and a half
million years ago. Nothing more remained
to be done,
save what only They could do.
Then, with
the mighty roar of swift descent from
incalculable
heights, surrounded by blazing masses
of fire which
filled the sky with shooting tongues of
flame,
flashed through the aerial spaces the chariot
of the Sons
of the Fire, the Lords of the Flame from
Venus; it
halted, hovering over the < White Island/
which lay
smiling in the bosom of the Gobi Sea;
green was it,
and radiant with masses of fragrant
many-coloured
blossoms, Earth offering her best
and fairest
to welcome her coming King. There He
stood,
"the Youth of sixteen summers,
" Sanat
Kumara,
the ' Eternal
Virgin-Youth, ' the new Ruler of
Earth, come
to His kingdom, His Pupils, the three
Kumaras, with
Him, His Helpers around Him;
thirty mighty
Beings were there, great beyond
Earth's
reckoning, though in graded order, clothed
in the
glorious bodies They had created by Kriyaehakti,
the first
Occult Hierarchy, branches of the
one spreading
Banyan-Tree, the nursery of future
Adepts, the
centre of all occult life. Their dwelling-
place was and
is the Imperishable Sacred Land,
on which ever
shines down the Blazing Star, the
symbol of
Earth's Monarch, the changeless Pole
round which
the life of our Earth is ever spinning.
1
lfThe use of
these occult symbols misled the readers of
The Secret
Doctrine, (perhaps even its writer) into the
mistake that
the 'Pole' and 'Star' mentioned in the Occult
Commentary
were the physical North Pole and North
Star. I
followed this mistaken idea in my Pedigree of
Man. A. B.
EARLY STAGES
OF THE FOURTH ROUND 99
A Catechism
says: "Out of the seven Kumaras,
four
sacrificed themselves for the sins of the world,
and the
instruction of the ignorant, to remain till
the end of
the present manvantara . . . These are the
Head, the
Heart, the Soul and the Seed of undying
knowledge.
" H. P.
Blavatsky adds: "Higher than
the 'Four' is
only ONE on Earth as in Heaven
that still
more mysterious and solitary Being' ' the
Silent
Watcher.1
Until the
Coming of the Lords the shiploads from
the
Inter-Chain Nirvana had arrived separately,
but now, with
the tremendous stimulus given, fecundity
increased rapidly
like everything else, and
perfect
fleets were wanted to bring in egos to inhabit
the bodies ;
these came pouring in, while others
of lower
types took possession of all the animals
with the
germs of mind who were individualised at
the Coming,
the Lords of the Flame doing in a
moment for
millions what we now do by long care
for units.
And now the
Arhats from globes A, B, and C
came into
incarnation, to help the Manu in founding
and
civilising the fifth, sixth and seventh sub-races
of the
Lemurians. The fourth sub-race continued,
the very egg-
headed one, with a stature of from
twenty-four
to twenty-seven feet in height, loosely
and clumsily
built, and black in colour; one whom
we measured
was twenty-five feet in height.
1 Their
buildings
were proportionate to their size, cyclopean
in structure,
made of enormous stones.
The Arhats
became Kings in the later sub-races,
the
King-Initiates of the myths which are truer than
history.
1 The Secret
Doctrine, ii t 294, 295. (See bottom next page.)
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A
King-Initiate would gather a number of persons
round Him,
forming a clan, and then would teach
this clan
some of the arts of civilisation, and direct
and help them
in the building of a city. One large
city was
erected under such instruction on what is
now the
island of Madagascar, and many others were
similarly
built over the great Crescent. The style
of
architecture was, as said above, cyclopean, impressive
from its
hugeness.
During the
long period thus occupied, the physical
apearance of
the Lemurians was changing. The
central eye
at the top of the head was retreating, as
it ceased to
function, from the surface to the interior
of the head,
to form the pineal gland, while
the two eyes
at first one on each side of it were
becoming
active. The Greek legend of Cyclops is
evidently a
tradition from the early Lemurian age.
There was
some domestication of animals; one
egg-headed
Lemurian was seen leading about a scaly
monster,
almost as unattractive as his master.
Animals of
all sorts were eaten raw among some
tribes human
flesh was not despised and creatures
of the grade
of our slugs, snails and worms, much
larger than
their degenerate descendants, were regarded
with peculiar
favour as toothsome morsels.
curiosity may
arise as to how we measured him :
first by
standing by him, when we came, respectively, a
little below
and level with his knee; then by setting him
against a
first-floor balcony at Headquarters, where he
could rest
his raised hands on the parapet and put his
chin on them.
We later measured the height of the parapet.
The poor
image was not made welcome when he put
his head over
the balcony: "Take him away," said the
owner of the
balcony; "he is very ugly and enough to
frighten
anybody." Perhaps he was, poor thing.
EARLY STAGES
OF THE FOURTH ROUND 101
While the
sixth sub-race was developing, a large
number of
Initiates and their disciples were sent off
from the
Inter-Chain Nirvana to the Earth,1 to
help the Manu
of the fourth Root Eace by incarnating
in the best
bodies He had so far evolved. The
very best
bodies being given to those who had exhausted
their karma,
their occupants were able
to improve
them, and to get out of them everything
which they
were capable of yielding. These Arhats
and their
pupils worked under the Lords of the
Moon and the
Manus of the third and fourth Root
Races; the
seventh sub-race, the bluish-white, was
evolved by
their help, and furnished men and
women of a better
type for further moulding by the
Manu of the
fourth.
*It may be
noted that while the general rule was that
the less
evolved should be sent first to the Earth, exceptions
were made
where help was wanted, as in this ease
with this
special boat-load.
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CHAPTER VIII
THE FOURTH
BOOT RACE
THE Head of
the Hierarchy began, almost immediately
after His
coming, to make arrangements for
the founding
of the fourth Root Race, employing
the future
Manu to pick out the smallest, densest
and best of
the Lemurian types available ; and while
the founding
and growth of civilisation under the
King-Initiates
were going forward among the Lemurians,
the Manu of
the coming Race was diligently
seeking for
the egos suitable for His purpose, and
selecting for
them appropriate incarnations. He
gathered
together, in one case, thousands of people,
and finally
selected one, after tests that lasted over
many years,
evidently experiencing much difficulty in
finding
desirable ancestors for His Race. Tribes
were set
apart, their members inter-marrying for
long periods,
and the Manu chose promising specimens
and
transplanted them; He and His disciples
incarnated in
the progeny of these to raise the physical
level. He
carried on various experiments simultaneously
on the points
of the Star, utilising the
differences
of climate. It looked at first a hopeless
task, as
though negroes and mulattoes should intermarry
to make a
white race ; but after generations
of selection
within a tribe, He would take away one
or two, and
pair them off with another one or two,
similarly
selected from another tribe. The third-
102
THE FOURTH
ROOT RACE 103
Race Manu had
evolved a blue type for His sixth
sub-race, and
a bluish-white for His seventh, though
the masses of
the Lemurians remained black; some
of the fourth
sub-race also mixed in with the blue,
and slowly,
very slowly, the general Lemurian type
improved. It
is noticeable also that when, in other
parts of the world
a lighter-coloured or better type
appeared it
was sent off to the Manu, and He tried
to find for
it a suitable husband or wife ; we observed
one that was
thus sent in from the Madagascan city,
and others
similarly came in from elsewhere.
More rapid progress
was made after the arrival of
the
Initiates, mentioned at the close of the last
chapter, the
best of the bodies improved by their
indwelling
being taken by the Manu for the shaping
of His first
sub-race; the fourth Eace had thus,
ultimately, a
very fine founding and nursing, thanks
to the large
number of developed people who took
the lead and
pressed things forward. The Manu
was able,
finally, to take the bodies of the seventh
sub-race,
improved by the Initiates using them, as
the nucleus
of His first sub-race, the Rmoahal, of
the fourth
Eoot Race. All who were taken on into
the fourth
Root Race were the Initiates and their
disciples in
these bodies, and none at this stage were
taken from
those who had previously been evolving
on the Earth
Chain.
Subba Rao
distinguished the Lemurians as blueblack,
the
Atlanteans as red-yellow, and the Aryans
as
brown-white. We find the fourth Race Manu
eliminating
the blue from the colour of His people,
passing
through purple into the red of the Rmoahal
sub-race, and
then, by mixing in the blue-white ot
the seventh
Lemurian sub-race, He obtained the
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MAN: WHENCE, HOW AND WHITHER
first
sub-race which seemed to be fully human, and
that we could
imagine as living among ourselves.
After the
race-type was fully established, He thus
had the
materials for the rich red-brown of the Toltec,
the third
sub-race, the most splendid and imperial
of the
Atlantean peoples, which ruled the world
for tens of
thousands of years. After a long period
of patient
working, about a million years having been
spent in
taking stupendous trouble and care, He
reached a
fair resemblance to the type given to Him
to produce ;
then He definitely founded the Race, He
Himself
taking incarnation, and calling His disciples
to take
bodies in His own family, His posterity thus
forming the
Race. In the most literal sense the
Manu of a
Race is its Progenitor, for the whole Race
has its Manu
as its physical ancestor.
Even the Manu
's.immediate descendants, however,
were not a
very attractive-looking crowd, judging
by our
present standard, although a vast improvement
on the
surrounding population. They were
smaller, but
had no nervous organisation worth
speaking of,
and their astral bodies were shapeless.
It is
extraordinary what He made of such a body
for Himself,
moulding and shaping it after His own
astral and
mental bodies, and modifying the pigment
in the skin,
till He worked it into more of the colour
that He
wished for His Race.
After this
many generations passed before the
young Race
took possession of its continent, Atlantis,
but from this
point onwards ship-loads of
egos begin to
come in from the Inter-Chain Nirvana,
to inhabit
the fourth Race bodies. The Manu
arranged with
the Root-Manu to send Him large
THE FOURTH
ROOT RACE 105
numbers of
egos ready for incarnation those from
globe D of
the Moon Chain who had complete causal
bodies, and
who had individualised in the lunar
fourth arid
fifth Eounds. Some of these came into
the Tlavatli
sub-race, and some later into the Toltec,
when it was
evolved ; and then He again incarnated
in the
latter, and founded the City of the
Golden Gates,
the first of many successive cities of
that name.
The founding was about one million
years ago,
one hundred and fifty thousand years before
the first
great catastrophe which rent the continent
of Atlantis.
The Toltec
was at this time the ruling Eace, by
virtue of its
great superiority. It was a warrior race
going all
over the world and subduing its inhabitants,
but its pure
types never formed the lower classes
anywhere.
Even in the City of the Golden Gates,
only the
aristocracy and the middle class were Toltec ;
the lower
classes were of mixed blood, and were
largely
composed of men and women taken captive
in wars with
other sub-races, and reduced to servitude
by their
conquerors.
At this time
arrived on Earth a ship-load of egos,
in a group of
whom which kept much together we
are specially
interested, as it contained many old
friends,
Sirius, Orion, Leo and others ; some of these
were
ear-marked on their arrival by Vaivasvata
Manu the Manu
of th6 fifth Eace as part of His
future
materials. Hence H. P. Blavatsky speaks of
the founding
of the fifth Eace as occurring one million
years ago,
though it was only led out from Atlantis
79,997 B. C.
These, later, formed the group
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MAN: WHENCE, HOW AND WHITHER
with an
average 1,200 to 1,000 years' interval between
death and
re-birth.1
The interval
between death and re-birth was at
this time
naturally somewhat shorter, for the material
gathered in
these primitive lives was not
enough to
make a long interval, however thinly
spread out.
The people were not yet capable of
deep feeling,
though making something out of the
heaven-life.
In the heaven-world these egos kept
together, and
the filmy beings connected with them
in the
intuitional sphere showed a strong affinity for
each other.
In the lower spheres there was apparently
a dull,
groping, sense of 'want,' as though they
were very
dimly sensing the absence of the old
friends of
former lives and of the Inter-Chain interval,
who were
still sleeping away in the Inter-chain
Nirvana, not
to arrive on Earth for another 400,000
years. In the
intuitional sphere, these 700-year
people were
in touch with the 1,200-year group, but
it was only
when the former arrived on the Earth
that there
was a time of general rejoicing among
the egos in
the higher mental sphere, due chiefly to
the arrival
of those who were the most deeply loved
and revered
the future Masters. Those immediately
connected
with some of the earlier group were still
in that
Nirvana, although others had come to earth
with the
1,200-year set, among them the two future
Masters who
now wear English bodies.2 A good
irThese
intervals must be taken provisionally; the intervals
between death
and re-birth in this group and in the
one mentioned
below were relatively about as these lengths.
2They were once
Sir Thomas More and 'Philalethes'
Thomas
Vaughan.
THE FOURTH
ROOT RACE 107
deal of
slight retarding or hastening of re-birth was
resorted to,
in order to keep the group together in
incarnation.
In one of
these early lives, Corona1 a very fine
fighter came
from the City of the Golden Gates, and
conquered the
Tlavatli tribe in which our friends had
incarnated.
Unconscious as he was of the tie between
them, he was
yet influenced by it, and treated
the tribe
kindly: instead of carrying them off as
slaves, he
introduced various improvements and
incorporated
the tribe into the Toltec Empire. Sirius
took several
births in the Tlavatli sub-race, and then
passed into
the Toltec. Glancing forward, we saw
him once
incarnated among the Rmoahls, in order
to be with Ursa
and others, then several lives were
passed in the
Turanian, the fourth sub-race a
Chinese stage
and a number in the Akkadian, the
sixth; he was
observed trading among a people who
resembled the
Phoenicians of later times. He did not
take the
sub-races in any special order, and it is
difficult, at
present, to generalise on this question.
Ship-loads of
egos continued to arrive, and the
main cause of
separation seemed to be the method
of
individualisation. Egos of all Bays, or temperaments,
of similar
general development were mixed
up, but those
of different intervals between rebirths
were not. Nor
was there any mingling of the large
classes of
the Moon-Men and Animal-Men. Unless
an individual
had been taken through the Inner
Round, and
had undergone its special forcing, when
he passed
into the class ahead of him, the broad
lines of
distinction remained, and one class did not
'Known in
later history as Julius Ceesar.
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MAN: WHENCE, HOW AND WHITHER
overtake
another. Even when the Basket-works had
completed
their causal bodies, the basket origin remained
discernible.
The first
ship-load containing the 700-year group
arrived on
Earth about 600,000 B. C., some 250,000
years after
the first great cataclysm which rent
the continent
of Atlantis. With it came the future
Masters, Mars
and Mercury and others, and Mars
was born in
the north in the Tlavatli sub-race,
with Surya
and Mercury for his father and mother.
Herakles was
also in the family, as an elder sister.
Surya was the
Chief of the tribe, and Mars, his
eldest son,
soon became its foremost warrior.1 At
the age of
fifteen, he was left for dead on a battlefield,
but was
searched for and found by his sister,
who was
passionately devoted to him, and who
nursed him
back to health. He succeeded his father
as Chief, and
had his first experience of earthly rule.
There was one
quite small but interesting group,
only 105 in
number, who arrived about the same
period, 600,000
B. C., but who did not come from the
Moon. It was
a contingent arranged for specially by
the Head of
the Hierarchy, and seemed to consist
of some who
in Venus had been pet animals of the
Lords 'of the
Flame, and were so strongly linked to
Them by affection,
that without Them they would
not have
evolved. They had individualised on Venus,
and were
brought over here, and He placed them all
in the first
and second Hays. There were other small
groups,
abnormal in evolution. Thus one little
group,
belonging to the third Bound, was sent over
to Mercury,
for the special treatment possible under
*See the
Proem for these and other names.
THE FOURTH
ROOT RACE 109
Mercury
conditions, and was then brought back
here. Some
underwent treatment of this kind in
preparation
for the fifth Eoot Race. It may be
noted that H.
P. Blavatsky speaks of some who came
to the Earth
from Mercury.
Herakles'
third birth on earth was in the same
tribe, in
which many members of the group were
re-united.
They had a certain amount of civilisation,
but the
houses were mere huts, and the
climate being
warm the clothing was scanty. The
life was
marked by the re-knitting of the undesirable
link with
Scorpio, and has therefore a certain importance
for those
concerned. The tribe in which
Herakles was
a warrior was attacked by a very
savage tribe
to which Scorpio belonged; the plan
of the latter
was to surprise the other tribe and
slaughter it
as a sacrifice to their deity, or, failing
that, to
commit suicide, and thereby gain power to
torment their
enemies from the other world. They
performed
magical rites of an Obeahlike nature,
which, though
done in secret, seem to have become
known to
Herakles. The final suicide was essential
to the
success of the whole plan of after-death activity,
and the weird
spells, with many tremendous
'curses and
swears,' became then effective: the result
of these was
apparently as much dreaded by
their foes as
it was valued by themselves. The attack
failed, and
they proceeded to carry out the
alternative
to victory, a general suicide with gruesome
rites.
Herakles, partly because his religion
did not
permit suicide, partly moved by superstitious
fears, and
partly by the thought that the savages
would make
nice brawny slaves, interfered and
saved a
number of them whom he captured and
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MAN: WHENCE, HOW AND WHITHER
bound. Later
on these folk plotted to assassinate
him, and he
had them executed; thus began again,
this time on
earth, a long series of antagonisms not
yet
exhausted.
It may be
noted, as bearing on the closeness of
ties set up
between individuals and enduring for
hundreds of
lives, that from this time forward a set
of persons
within the large groups of 1,200-and 700-
years' people
a set which we may, for the sake of
distinction,
dub 'the Clan' while visiting almost
every country
in the world, kept generally together,
and Sirius,
Especially, was rarely found to marry
outside this
little group. Taking a bird's-eye-view,
we notice
that there were occasional gatherings of
the whole big
Clan, as in the City of the Golden
Gates when
Mars was King, in Peru when he was
Emperor, in
the mainland near the White Island
under the
Manu, and in the second and third subraces
at their
beginnings and their migrations to
take a few
instances out of many. Herakles turned
out to be a
fighting sort of person, clinging closely
to Mars ;
Sirius a more peaceful one, following Mercury
continually;
Alcyone is also of that ilk, with
Mizar. A good
many belonging to the larger groups
with whom we
were very familiar in those early
days,
however, seem to have dropped out by the
way, and we
have not met them in this life; some
may be just
now in the heaven-world. The Theosophical
Society is
another instance of the gathering
of this same
Clan, and people are coming into it all
the time, who
turn out to be old friends. Some again,
like Corona,
are just now awaiting a favourable opportunity
for
incarnation.
The
ship-loads continued to come in for a long
THE FOURTH
ROOT RACE 111
time, only
ceasing with the catastrophe of 75,000 B.
C., so the
phrase as to shutting the door evidently
applies only
to the animals coming up into humanity,
and not to
those whose causal bodies were already
developed.
The anthropoid apes, of whom H, P.
Blavatsky
spoke as still admissible to human bodies,
would belong
to the animal kingdom of the Moon,
not to that
of the Earth; they took up bodies produced
by the
"sin of the mindless," and are the
gorillas,
chimpanzees, orang-utangs, baboons, and
gibbons. They
might be looked for in Africa, and
might
incarnate there in the still existing very low
human races
of Lemurian type.
Coming down
to 220,000 B. 0., to the City of the
Golden Gates,
we find Mars there ruling as Emperor,
and bearing
by inheritance the title of * Divine
Ruler,'
transmitted from Those who had ruled in
the past, the
great Initiates of earlier days. Mercury
was the chief
Hierophant, the head of the
State
religion. It is remarkable how these two come
down together
through the ages, one always the
Ruler, the
Warrior, the other always the Teacher,
the Priest.
Noteworthy also is the fact that we
never saw
Mars in a woman's body, whereas Mercury
did take one
from time to time.
There was
quite a gathering of the Clan at this
time. The
Crown Prince was then Vajra, and Ulysses,
who had been
a successful leader on the frontier,
was Captain
of the Imperial Guard. This Guard
formed a
picked body of men, even the privates being
of the upper
classes, and they had charge of the
Palace; they
were not supposed to go out to war,
but rather to
strut about in gorgeous uniforms, to
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MAN: WHENCE, HOW AND WHITHER
nials, and
increase his splendour. Later, however,
after the
death of Ulysses, Vajra became Captain of
the Guard,
and he persuaded his father to allow him
to take his
troop off into a campaign; being always
a turbulent
and restless person, he was not content
to luad a
life of show and luxury, and his soldiers,
who adored
him for his dash and courage, were willing
enough to
exchange their golden breastplates
for the
severer armament of war. Among them we
find a number
of our Clan: Herakles was there, with
Pindar,
Beatrix, Gemini, Capella, Lutetia, Bellona,
Apis, Arcor,
Capricorn, Theodoros, Scotus and Sappho.
Herakles had
as servant-boys three Tlavatli
youths,
captured in battle by his father and given to
him Hygeia,
Bootes, and Alcmene. The soldiers
were
distinctly rowdy, indulging in orgies of eating
and drinking,
and then rioting about the city; but
they had the
merit of respecting 'learning, paid
reverence to
the priests, and attended religious ceremonies
as part of
their Palace duty. They had a
certain code
of honour among themselves and kept
it very
rigidly, and in this was included the protection
of the weak.
Their homes were not unrefined,
a,fter a
fashion, though not squaring with modern
ideas.
The death of
Ulysses, the Captain of the Guard,
must not be
passed by unnoticed, for it linked in indissoluble
bonds the
three persons chiefly concerned.
The Emperor
Mars had placed in the Captain's
hands the
care of his son Vajra, a daring, reckless
lad ; for the
times were dangerous, conspiracies were
rife in the
Golden City, and the capture of the person
of the Crown
Prince would have been a great triumph
for the
conspirators. Hence Ulysses would not allow
THE FOURTH
ROOT RACE 113
the Prince to
leave the Palace grounds, much to that
young man's
disgust. One day the Captain and the
Prince were
sitting at some little distance from the
Palace, and a
band of conspirators, greatly daring,
crept up
under the shelter of some bushes, and suddenly
pounced upon
the two. The Prince was struck
down
senseless, but Ulysses, bestriding his body,
fought
fiercely against the assailants, shouting for
help. His
cries were heard, and as he fell bleeding
across the
body of his young master, pierced by
many wounds,
some soldiers of the Guard came
rushing up,
and the conspirators took to their heels.
The two
unconscious bodies were lifted on to stretchers,
carried to
the Throne-room of the Palace, where
the Emperor
was sitting, and there laid at his feet.
The dying
Captain raised his eyes to his Emperor:
' '
Sire, forgive
; I did my best. ' '
The Emperor
stooped down, and dipped his finger
in the blood
welling up from the Captain's breast;
he touched
with it the forehead of the dying man,
his own
forehead and his feet, and musically his
voice fell
upon the silence: "By the blood that was
shed for me
and mine, the bond between us shall
never be
broken. Depart in peace, faithful servant
and
friend."
The words
reached the ears already becoming dull;
Ulysses
smiled, and died. The young Prince, who
was only
stunned, revived. And the bond lasted on,
millennium
after millennium, and became the bond
between
Master and disciples, for ever unbreakable.
The lives of
Herakles were not remarkable in any
way for a
long time. They were spent in fighting,
when the body
was that of a man, in having very
numerous
babies when it was that of a woman.
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The spread of
black magic in Atlantis led up to
the second
great catastrophe of 200,000 B. C., which
left as
remnants of the great continent which had
joined Europe
and Africa to America the huge
islands of
Kuta and Daitya. They endured until
the
catastrophe of 75,025 B. C.1 overwhelmed them
beneath the
waters of the ocean we now call the Atlantic.
During the
next hundred thousand years, the
peoplo of
Atlantis flourished abundantly, and built
up a mighty,
but over-luxurious, civilisation. Its
centre was in
the City of the Golden Gates the
name was preserved
but it spread far and wide
over the
world, both over Africa and the West. Unhappily
with the
civilisation spread again also the
knowledge
giving control over nature which, used
for selfish
purposes, becomes black magic.
Members of
the Clan came into it, more or less,
sometimes
being born into families immersed in it,
and breaking
away; sometimes dallying with it and
being a
little tarred therewith. Some experiences
of Alcyone's
that often tormented him in the form
of dreams in
a later life may here be put on record.2
They happened
in a life that occurred about 100,000
B. C. Corona
was then the White Emperor at the
City of the
Golden Gates ; Mars was a general under
him, and
Herakles was the wife of Mars. A great
rebellion was
being plotted, and a man of strange
and evil
knowledge, a 'Lord of the Dark Face/
leagued with
the dark Earth-Spirits who form the
Usually given
roughly as the 80,000 B. C. catastrophe.
2See
"Rents in the Veil of time" The Theosophist, May,
1910.
THE FOURTH
ROOT RACE 115
1 Kingdom of
Pan, 7 the semi-human, semi-animal
creatures who
are the originals of the Greek satyrs
was gradually
gathering round himself a huge
army which
followed him as Emperor, the Emperor
of the
Midnight Sun, the Dark Emperor, set over
against the
White. The worship he established, with
himself as
central idol huge images of himself being
placed in the
temples was sensual and riotous, holding
men through
the gratification of their animal
passions.
Against the White Cave of Initiation in
the City of
the Golden Gates was set up the Dark
Cave in which
the mysteries of Pan, the Earth-God,
were
celebrated. All was working up toward another
great
catastrophe.
Alcyone, some
one hundred and twenty lives back,
was the son
of a man who followed the hideous rites
of this dark
cult, but he held himself much aloof,
shrinking
from the wild orgies of animalism that
enchained the
bulk of the worshippers. But, as is
too often the
case, he fell into the trap baited by a
woman's
beauty, and met a grievous fate. The story
may be told,
as it throws light on the conditions
which brought
down later upon Atlantis the heavy
doom
pronounced by the Occult Hierarchy.
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CHAPTER IX
BLACK MAGIC IN
ATLANTIS
AN EPISODE
ALCYONE is
lying half asleep, half awake, on a
grassy bank
sloping down to a rippling brooklet.
His face is
perplexed, even anxious, the reflex of
his troubled
mind. He is the son of a wealthy and
powerful
family, belonging to the priesthood, the
* Priesthood
of the Midnight Sun,' vowed to the
service of
the Gods of the Nether World, whom the
priests
sought in the gloom of night, in dark earthcaverns
opening into
passages that led down, down,
into unknown
depths.
At this time,
the great civilised nations of Atlantis
had drawn
into two opposed camps ; the one, looking
to the
ancient City of the Golden Gates as their sacred
metropolis,
maintained the traditional worship
of their
race, the worship of the Sun the Sun in
the beauty of
his rising, clad in the bright colours of
the dawning,
encircled with the radiant youths and
maidens of
his court; the Sun in the zenith of his
glory, the
blazing strength of his mid-heaven, scattering
abroad his
brilliant rays of life and heat; the
Sun in the splendid
couch of his setting, touching
into rarest
softest hues the clouds he left as promise
of his
return. The people worshipped him with
choral
dances, with incense and with flowers, with
joyous songs,
and with offerings of gojd and gems, m
BLACK MAGIC IN
ATLANTIS 117
with laughter
and with minstrelsy, with joyous
games and
sports. Over these children of the Blazing
Sun the White
Emperor bore rule, and his race
had for long
millennia held unchallenged sway. But
gradually the
outlying kingdoms, ruled by his lieutenants
had become
independent, and they were beginning
to join
together into a Federation, rallying
round a man
who had appeared among them, a remarkable
but sinister
figure.
This man,
Oduarpa by name, ambitious and crafty
by nature,
had realised that, in order to give stability
to the
Federation and to make head against the
White
Emperor, it was necessary to call to his aid
the resources
of the darker magic, to make compact
with the
denizens of the Nether World, and to establish
a worship
which would attract the people by
its sensuous
pleasures, and by the weird unholy
powers it
placed within the reach of its adepts. He
had himself,
by such compact, extended his life ovey
an abnormal
period, and, when going into battle,
rendered
himself impervious to spear or swordthrust
by
materialising a metallic coating over his
body, which
turned weapons aside as would a shirt
of mail. He
aimed at supreme power, and was in
a fair way to
reach it, and he dreamed of himself
as sitting
crowned in the Palace of the City of the
Golden Gates.
The father of
our youth was among the most intimate
of his
friends, and privy to his most secret
designs, and
both hoped that the lad would devote
himself to
the forwarding of their ambitions. But
the youth had
dreams and hopes of his own, nourished
silently
within his own heart ; he had seen in the
visions of
the night the stately figure of Mars, a
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MAN: WHENCE, HOW AND WHITHER
general of
the White Emperor, Corona, had gazed
into his deep
compelling eyes, had heard, as from
afar, his
words: "Alcyone, thou art mine, of my
people, and
surely thou shalt come to me, and know
thyself as
mine. Pledge not thyself to mine enemies,
thou who art
mine." And he had vowed himself his
subject, as
vassal to his lord.
Of this was
Alcyone thinking, as he lay musing
by the
stream. For another influence was playing
upon him, and
his blood ran hotly in his veins. Illpleased
at his
indifference to their worship nay,
at his
shrinking from it, even in its outward rites
of animal
sacrifice and poured out oblations of
strong drink
his father and Oduarpa had conceived
the plan of
drawing him into the secret mysteries
by the
allurements of a maiden, Cygnus, dark and
beauteous as
the midnight sky star-studded, who
loved him
deeply, but had so far failed to win his
young heart
with her charms. Between her dusky
brilliant
eyes and his half-fascinated gaze would float
the splendid
face of his vision, and he would hear
again the
thrilling whisper: "Thou art mine."
At length,
however, she had so far won him persuaded
to the task
by her mother, a veritable witchhag,
who had told
her that thus alone might she gain
his love as
to obtain from him a promise that he
would
accompany her to the underground caves in
which the
magical rites were performed, which drew
the denizens
of the Nether World from their retreats
and gained
from them the forbidden knowledge
which changed
the human into the animal form,
thus giving
opportunity for free play to the passions
of the brute
hidden in man, passions of lust and
slaughter.
Cygnus had played upon his heart with
BLACK MAGIC
IN ATLANTIS 119
skill taught
by her own passion, and had fanned his
indifference
into fire, not enduring, indeed, but warm
while it
lasted. And to-day the passion was hot
upon him, and
the power of her allurements swayed
him. For she
had just left him, after coaxing him
to promise to
meet her after sunset near the caverns
where the
mysteries were performed, and he was
struggling
between his longing to follow her, and his
repulsion
from the guessed-at scenes in which he
would be
expected to take part. The sun sank below
the horizon
and the sky darkened while still Alcyone
lay musing;
with a shudder he started to his feet,
but now his
mind was made up, and he turned his
steps towards
the rendez-vous.
To his
surprise a considerable company was
gathered at
the spot; his father was there with his
priestly
friends, and Cygnus with a crescent moon
on her head,
the sign of the bride, and a band of
maidens round
her, all clad in gauzy star-spangled
raiment,
through which the brown lithe limbs gleam7
ed duskily ;
a band of youths of his own age, among
whom he
recognised his nearest friends, were also
waiting, with
spotted skins of animals for raiment,
and light
cymbals which they clashed as they danced
round him
like fauns.
"Hail,
Alcyone!" they cried, "favourite of the
Dark Sun,
child of the Night ! See where thy Moon
and her Stars
await thee. But first thou must win
her from us,
her defenders.' 1
Suddenly she
was whirled away in the midst of
the dancers,
and vanished in the darkness of the
cavern
yawning wide in front, and Alcyone was seized,
stripped of
his garments, a skin like that of the
rest thrown
over him, and intoxicated, maddened, he
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MAN: WHENCE, HOW AND WHITHER
fled in her
pursuit, amid laughter and cheers:
"Hey!
young hunter, be swift, lest the hounds pull
down thy
deer."
After a few
minutes Alcyone, with the shouting
crowd at his
heels, had raced through the outer
caverns, and
had reached a vast hall, blazing with
crimson
light. In the midst rose a huge canopy, red
in colour and
studded with great carbuncles, that
tossed back
the light like splashes of fiery blood ; beneath
the canopy
was a copper throne, inlaid with
gold, and
before it a yawning gulf, out of which
flashed
tongues of flame, lurid and roaring. Heavy
clouds of
strange incense filled the air, intoxicating,
maddening.
The rush
swept him onwards, and he was caught
up into a
wild tumultuous whirl of dancers, who
shouted,
yelled, sprang into the air in wild bounds,
circling
round the canopied throne, and crying:
"Oduarpa!
Oduarpa! Come, we are craving for
thee!"
A low roll of
thunder crept muttering round the
cavern,
growing louder and louder, and ending in a
tremendous
clap just overhead ; the flames leapt up,
and amid them
rose the mighty form of Oduarpa,
steel-grey in
his magic sheathing, stern, majestic,
with his face
grave, even sad, as that of a fallen Archangel,
but strong
with unbending pride and iron
resolution.
He took his seat on the throne, where
he sat
throughout all that followed, silent and
sombre,
taking no part in the riot; he waved his
hand, and the
mad orgy recommenced, the wildest
dancers
bathing in the flames which lapped over the
edges of the
gulf and tossed themselves high in air.
Alcyone had
caught sight of Cygnus in the midst of
BLACK MAGIC
IN ATLANTIS 121
the youths
and the girls, and he raced, mad with excitement,
in her
direction ; she eluded him, her escort
baffled him,
he touched her only to see her whirled
out of his
reach. At last, panting, wild, he made a
desperate
rush, and the escort fled with screams of
laughter,
each youth with a girl, and he leapt on
Cygnus and
clasped her in his arms.
Wilder and
wilder grew the revel ; slaves bearing
huge pitchers
of strong drink appeared, accompanied
by others
with goblets. Madness of drink was added
to madness of
motion, and the lurid lights sank
low into
twilight of redness. The orgy which followed
is better
hidden than described.
But see! out
of the passage whence had emerged
Oduarpa,
comes a wild procession ; hairy bipeds,
long-armed
and claw-footed, with animals' heads
and manes
streaming over shoulders, horrent, appalling,
non-human,
yet horribly human. They hold in
their
claw-like hands phials and boxes, and as they
mingle with
the wildest dancers they give these to
the revellers
most mad with drink and lust. These
smear over their
limbs the ointment in the boxes,
drink the
contents of the phials, and lo! they drop
senseless,
huddled on the ground, but from each huddled
heap there
springs an animal form, snarling,
ravening, and
vanishes from the cavern into the
darkness of
the outside night.
The bright
Gods help the wayfarers who meet
these
bedevilled astral materialisations, fierce and
conscienceless
as animals, cruel and crafty as men !
But the
bright Gods are sleeping, and only the hosts
of the
Midnight Sun, ghosts, goblins and all evil
things, are
abroad. The creatures return, their jaws
dripping with
blood, their hides draggled with filth,
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MAN: WHENCE, HOW AND WHITHER
ere morning
dawns, and, crouching on the huddled
forms on the
floor of the cavern, sink into them and
disappear.
Such orgies
as these were held from time to time,
Oduarpa using
them to increase his hold upon the
people, and
he established similar rites at many
places,
making himself the central figure in all, becoming
a veritable
object of worship, and gradually
welding the
people together in allegiance to himself,
until he
became the acknowledged Emperor. His
relations
with the inhabitants of the Nether World
called in
latter days, as said above, the ' Kingdom
of Pan' gave
him much additional power, and he
had trusted
lieutenants bound to him by their common
knowledge of,
and participation in, the ghastly
abominations
of that realm ever prompt to carry
out his
commands.
He finally
succeeded in assembling a very large
army and
began his march against the White Emperor,
directing his
course towards the City of the
Golden Gates.
He hoped to overawe and conquer,
not only by
fair assault of arms, but by the terror
that would be
spread by his hellish allies, and the
ghastly
transformations of the black wizards into
animal forms.
He himself had a body-guard of
magic animals
round him, powerful desire forms
materialised
into physical bodies, who guarded him
and devoured
any who approached him with hostile
intent. When
a battle was raging, and the issue
doubtful,
Oduarpa would suddenly loose against his
foes his
horde of demoniacal allies, who would rush
into the
fray, tearing with teeth and claws, and
spread panic
among the startled hosts. When his
enemies broke
into flight, he would send these swift
BLACK MAGIC
IN ATLANTIS 123
demons in
pursuit, and the troops of wizards would
likewise take
animal forms, gorging themselves on
the bodies of
the slain.
Thus he
fought his way onwards, northward ever,
till he came
near the City of the Golden Gates, where
the last army
of the White Emperor lay embattled.
Alcyone had
fought as a soldier in the army, partly
under a
spell, and yet awake enough to be sick at
heart at his
surroundings, and Cygnus, with other
ladies, had
accompanied the camp. The day of the
decisive
battle dawned; the imperial army was led
by the White
Emperor himself, Corona, and the
right wing of
the army was under the command of
his most
trusted general, Mars. During the preceding
night,
Alcyone had been visited once more by his
early vision,
and had heard the well-loved voice :
"Alcyone,
thou art fighting against thy true lord,
and to-morrow
wilt thou meet me, face to face.
Break thou
then thy rebel sword and yield thee to
me; thou
shalt die by my side, and it shall yet be
well."
And so indeed
it happed. For in the fierce shock
of battle, as
the imperial troops were giving way,
the Emperor
slain, Alcyone saw, struggling gallantly
against
overwhelming odds, the face of his vision,
the general
Mars. With a cry he sprang forward,
breaking his
sword in two, and catching up a spear,
he threw
himself at Mars' back, fiercely thrusting
through a
soldier who struck at Mars from behind.
At that
moment Oduarpa charged up, mad with fury,
and struck
Mars down, and with a cry that rang
across the
field, he summoned Cygnus, by swift spell
changing her
into a fierce animal, which rushed with
bared fangs
at Alcyone, fainting from loss of blood.
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MAN: WHENCE, HOW AND WHITHER
But in the
very act, the love which had been her life
cried out
from Cygnus' soul and wrought her rescue
; for its
strong flow changed into loving woman
the form of
ravening hate, and with a dying kiss on
Alcyone 's
dying face she breathed away her life.
Herakles, the
wife of Mars, was captured by Oduarpa
in the
assault on the City of the Golden Gates
that followed
and completed his victory; she indignantly
repulsed his
advances, and catching up a
dagger
stabbed at him with all her strength. The
dagger
slipped aside on his metallic casing, and,
laughing, he
struck her down, outraging her as she
lay half
senseless : when she recovered consciousness,
he summoned
his horrible animals, and they tore her
into pieces
and devoured her.
Oduarpa,
enthroned on a pile of corpses, and surrounded
by his animal
and half-animal guards, was
crowned
Emperor of the City of the Golden Gates,
assuming the
desecrated title of ' Divine Ruler \ But
his triumph
was not of long duration, for Vaivasvata
Manu marched
against him with a great army, and
His mere
presence put to flight the denizens of the
Kingdom of
Pan, while He destroyed the artificial
thought-forms,
created by black magic. A crushing
victory
scattered the army of the Emperor, and he
himself was
shut up in a tower whither he had fled
in the rout.
The building was fired, and he perished
miserably,
literally boiled to death within his materialised
metallic
shell.
Vaivasvata Manu
purified the City and re-established
there the
rule of the White Emperor, consecrat
ing to that
office a trusted servant of the Hierarchy-
For a time
things went on well, but slowly the evil
again
gathered power, and the southern centre once
BLACK MAGIC
IN ATLANTIS 125
more grew
strong; until, at last, the same Lord of
the Dark
Face, appearing in a new re-incarnation,
again fought
against the White Emperor of the time,
and set up
his own throne against him. Then the
words of doom
were spoken by the Head of the Hierarchy,
and, as the
Occult Commentary tells us : the
"Great
King of the Dazzling Face " the White
Emperor sent
to his brother Chiefs: "
Prepare.
Arise, ye men
of the Good Law, and cross the land
while yet
dry.
' ' The ' '
Rod of the Four ' 'the Kumaras
was raised.
"The hour has struck, the black
night is
ready/' The "servants of the Great Four"
warned their
people, and many escaped. "Their
Kings reached
them in their Vimanas1 and led them
on to the
lands of fire and metal (east and north)."2
Explosions of
gas, floods and earthquakes destroyed
Ruta and
Daitya, the huge inlands of Atlantis, left
from the
catastrophe of 200,000 B. C., and only the
island of
Poseidonis remained, the last remnant of
the once huge
continent of the Atlantic. These islands'
perished in
75,025 B. C., Poseidonis enduring to
9,564 B. C.
when it also was whelmed beneath the
ocean.
1 Chariots
which moved in the air the ancient aeroplanes.
*The Secret
Doctrine, ii, pp. 445, 446.
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CHAPTER X
THE
CIVILISATION OF ATLANTIS1
ATLANTIS
peopled many countries with its subraces,
and built
many splendid civilisations. Egypt,
Mesopotamia,
India, North and South America, knew
them, and the
Empires they raised endured for long,
and reached a
point of glory that the Aryan Race has
not yet
overtopped. The chapters XI XIII on Peru
and Chaldea
in the present work shew remnants of
their
greatness, and these may be supplemented by
some
additional details.
Mr.
Scott-Elliot thus describes the famous City of
the Golden
Gates: "A, beautifully wooded park-like
country
surrounded the city. Scattered over a large
area of this
were the villa-residences of the wealthier
classes. To
the west lay a range of mountains, from
which the
water-supply of the city was drawn. The
city itself
was built on the slopes of a hill, which rose
from the
plain about five hundred feet. On the summit
of this hill
lay the Emperor's palace and gardens,
in the centre
of which welled up from the earth a
never-ending
stream of water, supplying first the
palace and
the fountains in the gardens, thence flow-
*A good
account of this may be read in The Story of
Atlantis by
W. Scott-Elliot. The writers of the present
book were
among the collaborateurs who collected the materials
therein so
ably arranged and presented, so the ground
is very
familiar to us.
126
THE
CIVILISATION OF ATLANTIS 127
ing in the
four directions, and falling in cascades
into a canal
or moat which encompassed the palace
grounds, and
thus separated them from the city which
lay below on
every side. Prom this canal four channels
led the water
through four quarters of the city
to cascades
which, in their turn, supplied another
encircling
canal at a lower level. There were three
such canals
forming concentric circles, the outermost
and lowest of
which was still above the
level of the
plain. A fourth canal at this lowest
level, but on
a rectangular plan, received the constantly
flowing
waters, and in its turn discharged
them into the
sea. The city extended over part of
the plain, up
to the edge of this great outermost
moat, which
surrounded and defended it with a line
of waterways
extending about twelve miles by ten
miles square.
"It will
thus be seen that the city was divided
into three
great belts, each hemmed in by its canals.
The
characteristic feature of the upper belt, that lay
just below
the palace grounds, was a circular racecourse
and large
public gardens. Most of the houses
of the court
officials also lay on this belt, and here
also was an
institution of which we have no parallel
in modern
times. The term 'Strangers' Home'
amongst us
suggests a mean appearance and sordid
surroundings;
but this was a palace where all
strangers who
might come to the city were entertained
as long as
they might choose to stay being treated
all the time
as guests of the Government. The
detached
houses of the inhabitants and the various
temples
scattered throughout the city occupied the
other two
belts. In the days of the Toltec greatness
there seems
to have been no real poverty even
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MAN: WHENCE, HOW AND WHITHER
the retinue
of slaves attached to most houses being
well fed and
clothed but there were a number of
comparatively
poor houses in the lowest belt to the
north, as
well as outside the outermost canal towards
the sea. The
inhabitants of this part were mostly
connected
with the shipping, and their houses, though
detached,
were built closer together than in other
districts/'
Other large
towns, built on the plains, were protected
by immense
banks of earth, sloping towards
the town, and
sometimes terraced, while, on the outward
side, they
were faced with thick plates of metal,
clamped
together; these were supported on great
beams of
wood, the uprights being driven deeply into
the earth;
when these were in place, and connected
with heavy
crossbars, the plates were attached to
them,
overlapping like scales, and then the space
between the
earth-work and the barrier was filled
with earth,
solidly rammed together. The whole
formed a
practically impregnable barrier against
the spears,
swords, and bows and arrows which were
the usual
weapons of the time. But such a city necessarily
lay open to
assaults from above, and the
Atlanteans
carried the making of air-ships aeroplanes,
we should
call them now to a high pitch of
excellence;
and, if such a city were to be attacked,
these
birds-of-war were sent to hover over it, and
to drop into
it bombs which burst in the air, and
discharged a
rain of heavy poisonous vapour, destructive
of human
life. Allusions to these may be
found in the
conflicts related in the great epics and
Puranas of
the Hindus. They had also weapons
which
projected sheaves of fi re-tipped arrows, which
scattered far
and wide as they hurtled through
TEE
CIVILISATION OF ATLANTIS 129
the air like
deadly rockets, and many others of
similar
kinds, all constructed by men well-versed in
the higher
branches of scientific knowledge. Many
of these are described
in the very ancient books
above
referred to, and they are mentioned as being
given by some
superior Being. The knowledge required
for their
construction was never made common.
The land
system of the Toltecs will be described in
the chapters
on Peru, and the absence of poverty and
the general
well-being of the population were largely
due to the
provision therein made for universal
primary
education. The whole scheme of government
was planned
out by the Wise for the benefit of
all, and not
by special classes for their own advantage.
Hence the
general comfort was immensely
higher than
in modern civilisations.
Science was
carried far, for the use of clairvoyance
being
habitual, the processes of nature, now invisible
to most, were
readily observed. Its applications to
arts and
crafts were also numerous and useful. The
rays of
sunshine, sent through coloured glass, were
used for
promoting the growth of plants and animals ;
scientific
breeding was carefully carried out for the
improvement
of promising species ; experiments were
tried in
crossing e.g., the crossing of wheat with
various
grasses produced different kinds of grain;
less
satisfactory were the attempts which produced
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MAN: WHENCE, HOW AND WHITHER
wasps from
bees, and white ants from ants.1 The
seedless
banana was evolved from a melon-like ancestor,
containing,
like the melon, large quantities of
seeds.
Forces, the knowledge of which has been
lost, were
known to the science of the day; one of
these was
used for the propulsion of both air-and
water-ships;
another for so changing the relation
of heavy
bodies to the earth, that the earth repelled
instead of
attracting them, so making the raising of
gigantic
stones to a lofty height a matter of the
greatest
ease. The subtler of these were not applied
by machinery,
but were controlled by will-power,
using the
thoroughly understood and developed
mechanism of
the human body,
' ' the vina
of a thousand
strings
".
Metals were
much used and admirably wrought,
gold, silver
and aurichalcum being those most employed
in
decoration, and in domestic utensils. They
were more
often alchemically produced than sought
for in the
crust of the earth, and were often very
artistically
introduced to add richness to schemes of
decoration,
carried out in brilliant colours. Armour
was
gorgeously inlaid with them, and that used merely
for show in
pageants and ceremonies was often
entirely made
of the precious metals; golden hel-
JWheat, bees
and ants were brought from Venus by
the Lords of
the Flame, and the crossing of these with
species
already existing on the earth brought about the
results
named. The nature-spirits in charge of some departments
of animal and
vegetable evolution also attempted on
their own
account to imitate, with the purely terrestial resources
at their
disposal, these importations from another
planet. Their
efforts, which were only partially successful,
are
responsible for some of the more unpleasant results
above-mentioned.
THE
CIVILISATION OF ATLANTIS 131
mets,
breastplates and greaves being worn on such
occasions
over tunics and stockings of the most brilliant
colours
scarlet, orange, and a very exquisite
purple.
Food differed
in different classes. The masses of
the people
ate meat, fish, and even reptiles perhaps
one should
not say 'even,' remembering the
turtle of our
City Fathers. The carcase of an animal,
with all its
contents, was slit down the breast and
stomach, and
hung up over a large fire ; when it was
thoroughly
cooked through it was removed from the
fire, the
contents were scooped out and, among the
more refined,
placed on dishes, while the rougher
people
gathered round the carcase itself, and plunged
their hands
into its interior, selecting toothsome
dainties a
plan which sometimes led to quarrels ; the
rest was
thrown away or given to domestic animals,
the flesh
itself being considered as offal. The higher
classes
partook of similar food, but those belonging
immediately
to the Court made rather a secret of
such
banquets. The Divine King, of course, and those
closely
connected with Him, ate only food composed
of grains
cooked in various ways, vegetables, fruits,
and milk, the
latter being drunk as a liquid, or made
into many
sweet preparations. Fruit-juices were
also largely
used as drinks. Some of the courtiers and
dignitaries,
while partaking of these milder comestibles
publicly,
were observed quietly stealing "away
to their
private chambers and feasting on more toothsome
viands, among
which fish, as 'high' as modern
game, played
a not inconspicuous part.
Government
was autocratic, and in the palmy days
of Toltec
civilisation under the Divine Kings, no
system could
have been happier for the people ; but
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MAN: WHENCE, HOW AND WHITHER
as the
unchecked powers They wielded passed into
the hands of
younger souls, abuses crept in and
troubles
arose ; for here, as everywhere, decay began
in the corruption
of the highest. The system was
that
Governors were held accountable for the welfare
and happiness
of their provinces, and crime or
famine was
regarded as due to their negligence or incapacity.
They were
drawn chiefly from, the upper
classes, but
specially promising children were drafted
out into the
higher schools to be trained for the
service of
the State, whenever they were found. Sex
was no
disqualification, as it is now, for any office in
the State.1
The immense
growth of wealth and of luxury gradually
undermined
the most splendid civilisation that
the world has
yet seen. Knowledge was prostituted
to individual
gain, and control over the powers of
nature was
turned from service to oppression. Hence
Atlantis
fell, despite the glory of its achievements
and the might
of its Empires ; and the leading of the
world passed
into the hands of a daughter Eace, the
Aryan, which,
though it has to its credit many magnificent
achievements
in the past, has not yet reached
the zenith of
its glory and its power, and will, some
centuries
hence, rise even higher than Atlantis rose
in its
palmiest days.
We have
chosen two daughter civilisations which
grew up in
later days, far from the great centre of
irThe
exclusion of women from political power in -England
only came, it
should be remembered, with the growth
of democracy,
and the consequent idea that physical force,
not
intelligence or character, should be the basis of Government.
This is the
nadir of political life, as the occult
system is its
zenith.
THE
CIVILISATION OF ATLANTIS 133
the fourth
Root Eace one descended from the third
sub-race, the
Toltec, the other from the fourth subrace,
the Turanian
in order to give a more vivid
and detailed
picture of the level reached by the Atlanteans.
These did not
form part of the investigations
made in the
summer of 1910, and chronicled in
the present
book; they were done during the last
decade of the
nineteenth century by the present writers,
working with
some other members of the T. S.,
whose names
we are not at liberty to give. One of
the present
writers put them into the form of articles
for The
Theosophical Review, and these articles
are here
reprinted in their proper place, as part of
a much larger
work.
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CHAPTER XI
TWO ATLANTEAN
CIVILISATIONS1
Toltec, in
Ancient Peru, B. C. 12,000
THE
civilisation of Peru in the thirteenth millennium
B. C. so
closely resembled that of the Toltec
Empire in its
zenith, that, having closely studied
that period,
we utilise it here as an example of Atlantean
civilisation.
Egypt and India in their Atlantean
periods,
offered other examples, but, on the
whole, the
chief features of the Toltec Empire are
best
reproduced in the Peru which is here described.
The
Government was autocratic no other Government
in those days
was possible.
To show why
this was so, we must look back in
thought to a
period far earlier to the original segregation
of the great
fourth Root Race. It will be
obvious that
when the Manu and His lieutenants
great Adepts
from a far higher evolution incarnated
among the
youthful Race which They were labouring
to develop,
They were to those people absolutely
as Gods in
knowledge and power, so far were They in
advance of
them in every conceivable respect. Under
such
circumstances there could be no form of
Government
possible but an autocracy, for the
lfThe opening
pages of this description of Ancient Peru,
as given in
the Theosophical Review, will be found in
Appendix iii,
with a brief statement of the circumstances
under which
it was originally written.
134
TWO ATLANTEAN
CIVILISATIONS 135
Ruler was the
only person who really knew anything,
and so he had
to take the control of everything.
These Great
Ones became therefore the natural rulers
and guides of
child-humanity, and ready obedience
was ever paid
to Them, for it was recognised
that wisdom
gave authority, and that the greatest
help that
could be given to the ignorant was that they
should be
guided and trained. Hence all the order
of the new
society came, as all true order must ever
come, from
above and not from below; as the new
Race spread
the principle persisted, and on this basis
the mighty
monarchies of remote antiquity were
founded, in
most cases beginning under great King-
Initiates,
whose power and wisdom guided Their infant
States
through all their initial difficulties.
Thus it
happened that, even when the original
Divine Rulers
had yielded Their positions into the
hands of
Their pupils, the true principle of Government
was still understood,
and hence, when a new
Kingdom was
founded, the endeavour was always to
imitate as
closely as might be, under the new circumstances,
the splendid
institutions which the Divine
Wisdom had
already given to the world. It was
only as
selfishness arose among both peoples and
rulers that
gradually the old order changed, and gave
place to
experiments that were not wise, to Governments
which were
inspired by greed and ambition,
instead of by
the fulfilment of duty.
At the period
with which we have to deal 12,000
B. C. the
earlier Cities of the Golden Gates had
been sunk
beneath the waves for many thousands of
years, and
though the chief of the Kings of the Island
of Poseidonis
still arrogated to himself the beautiful
title which
had belonged to them, he made no
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MAN: WHENCE, HOW AND WHITHER
pretence to
imitate the methods of Government which
had ensured
them a stability so far beyond the common
lot of human
arrangements. Some centuries
before,
however, a well-conceived attempt to revive
though of
course on a much smaller scale the life
of that
ancient system had been made by the Monarchs
of the
country afterwards called Peru, and at
the time of
which we are speaking this revival was
in full
working order, and perhaps at the zenith of its
glory, though
it maintained its efficiency for many
centuries
after. It is, then, with this Peruvian revival
that we are
now concerned.
It is a
little difficult to give an idea of the physical
appearance of
the race inhabiting the country, for
no race at
present existing on earth sufficiently resembles
it to suggest
a comparison, without misleading
our readers
in one direction or another. Such
representatives
of the great third sub-race of the Atlantean
Eoot Race as
are still to be seen on earth are
degraded and
debased, as compared with the Eace in
its glory.
Our Peruvian had the high cheek-bones
and the
general shape of face which we associate
with the
highest type of the Red Indian, and yet he
had
modifications in its contour which made him almost
more Aryan
than Atlantean; his expression
differed
fundamentally from that of most modern
Red Men, for
it was usually frank, joyous, and mild,
and in the
higher classes keen intellect and great
benevolence
frequently showed themselves. In colour
he was
reddish-bronze, lighter on the whole among
the upper
classes, and darker among the lower,
though the
intermingling between the classes was
such that it
is scarcely possible to make even this
distinction.
TWO ATLANTEAN
CIVILISATIONS 137
The
disposition of the people was on the whole
happy,
contented, and peaceful. The laws were few,
suitable, and
well administered, and so the people
were
naturally law-abiding; the climate was for the
most part
delightful, and enabled them to do without
undue toil
all the work connected with the tilling of
the land,
giving them a bountiful harvest in return
for moderate
exertion a climate calculated to make
the people
contented and disposed to make the best
of life.
Obviously such a state of mind among their
poople gave
the rulers of the country an enormous
advantage to
begin with.
As has
already been remarked, the Monarchy was
absolute, yet
it differed so entirely from anything
now existing
that the mere statement conveys no idea
of the facts.
The key-note of the entire system was
responsibility.
The King had absolute power, certainly,
but he had
also the absolute responsibility
for
everything; he had been trained from his earliest
years to
understand that if, anywhere in his vast
Empire, an
avoidable evil of any kind existed if a
man willing
to work could not get the kind of work
that suited
him, if even a child was ill and cjould not
get proper
attention this was a slur upon his administration,
a blot upon
his reign, a stain upon his
personal
honour.
He had a
large governing class to assist him in
his labours,
and he subdivided the whole huge nation
in the most
elaborate and systematic manner under
its care.
First of all the Empire was divided into
provinces,
over each of which was a kind of Viceroy ;
under them
again were what we might call Lord-
Lieutenants
of counties ; and under them again Governors
of cities or
of smaller districts. Every one of
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MAN: WHENCE, HOW AND WHITHER
these was
directly responsible to the man next above
him in rank
for the well-being of every person in
his division.
This subdivision of responsibility went
on until we
come to a kind of Centurion an official
who had a
hundred families in his care, for whom he
was
absolutely responsible. This was the lowest member
of the
governing class ; but he, on his part, usually
aided himself
in his work by appointing some one
out of every
tenth household as a kind of voluntary
assistant, to
bring him the more instant news of anything
that was
needed or anything that went wrong.1
If any one of
this elaborate network of officials
neglected any
part of his work, a word to his next
superior
would bring down instant investigation, for
that
superior's own honour was involved in the perfect
contentment
and well-being of everyone within
his
jurisdiction. And this sleepless vigilance in the
performance
of public duty was enforced not so much
by law
(though law no doubt there was), as by the
universal
feeling among the governing class a feeling
akin to the
honour of a gentleman, a force far
stronger than
the command of any mere outer law
can ever be,
because it is in truth the working of a
higher law
from within the dictation of the awakening
ego to his
personality on some subject which he
knows.
It will be
seen that we are thus introduced to a
system which
was in every respect founded on the
very
antithesis of all the ideas which have arrogated
'Readers of
ancient Hindu literature will at once recognise
the likeness
between this system and that prevailing
among the
Aryans in the early days. This is but natural,
since the
successive Manns are all members of the same
Hierarchy,
and are engaged in similar work.
TWO ATLANTEAN
CIVILISATIONS 13!)
to themselves
the name of modern progress. The
factor which
made such a Government, so based, a
possible and
a workable one, was the existence among
all classes
of the community of an enlightened public
opinion an
opinion so strong and definite, so deeply
ingrained, as
to make it practically impossible for
any man to
fail in his duty to the State. Any one
who had so
failed would have been regarded as an
uncivilised
being, unworthy of the high privilege of
citizenship
in this great Empire of 'The Children of
the Sun,' as
these early Peruvians called themselves;
he would have
been looked upon with something of
the same
horror and pity as was an excommunicated
person in
mediaeval Europe.
From this
state of affairs so remote from anything
now existing
as to be barely conceivable to us
arose another
fact almost as difficult to realise.
There were
practically no laws in old Peru, and consequently
no prisons;
indeed, our system of punishments
and penalties
would have appeared absolutely
unreasonable
to the nation of which we are thinking.
The life of a
citizen of the Empire was in their eyes
the only life
worth living; but it was thoroughly well
understood
that every man held his place in the community
only on
condition that he fulfilled his duty towards
it. If a man
in any way fell short of this (an
almost
unheard-of occurrence, because of the force
of opinion
which is above described), an explanation
would be
expected by the officer in charge of his district;
and if, on
examination, he proved blameworthy,
he would be
reprimanded by that officer.
Anything like
continued neglect of duty ranked
among the
heinous offences, such as murder of
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MAN: WHENCE, HOW AND WHITHER
theft; and
for all these there was only one punishment
that of
exile.
The theory
upon which this arrangement was
based was an
exceedingly simple one. The Peruvian
held that the
civilised man differed from the
savage
principally in that he understood and intelligently
fulfilled his
duties towards the State of
which he
formed a unit; if a man did not fulfil those
duties he at
once became a danger to the State, he
showed
himself unworthy to participate in its benefits,
and he was
consequently expelled from it, and
left to live
among the barbarous tribes on the
fringes of
the Empire. Indeed, it is perhaps characteristic
of the
attitude of the Peruvians in this matter
that the very
word by which these tribes were
designated in
their language means, when literally
translated,
'the lawless ones'.
It WCTS,
however, only rarely that it became necessary
to resort to
this extreme measure of exile; in
most cases
the officials were revered and beloved,
and a hint
from one of them was more than sufficient
to bring back
any unruly spirit to the path of
order. Nor
were even the few who were exiled irrevocably
cast forth
from their native country;
after a
certain period they were allowed to return
upon
probation to their place among civilised men,
and once more
to enjoy the advantages of citizenship,
as soon as
they had shown themselves worthy
of them.
Among their
manifold functions the officials (or
'
fathers,' as
they were called) included those of
judges,
although, as there was practically no law,
in our sense
of the word, to administer, they perhaps
corresponded
more closely to our idea of arTWO
ATLANTEAN
CIVILISATIONS 141
bitrators.
All disputes which arose between man
and man were
referred to them, and in this case, as
in all
others, any one who felt dissatisfied with a
decision
could always appeal to the official next
above, so
that it was within the bounds of possibility
that a knotty
point might be carried to the very
footstool of
the King himself.
Every effort
was made by the higher authorities
to render
themselves readily accessible to all, and
part of the
plan arranged for this purpose consipted
in an
elaborate system of visitations. Once in
seven years
the King himself made a tour of his
Empire for
this purpose; and in the same way the
Governor of a
province had to travel over it yearly ;
and his
subordinates in their turn had constantly to
see with
their own eyes that all was going well with
those under
their charge, and to give every opportunity
for any one
who wished to consult them or
appeal to
them. These various royal and official
progresses
were made with considerable state, and
were always
occasions of the greatest rejoicing
among the
people.
The scheme of
Government had at least this much
in common
with that of our own day, that a complete
and careful
system of registration was adopted,
births,
marriages and deaths being catalogued
with
scrupulous accuracy, and statistics compiled
from them in
quite the modern style. Each Centurion
had a
detailed record of the names of all who
were under
his charge, and kept for each of them
a curious
little tablet upon which the principal
events of his
life were entered as they occurred. To
his superior
in turn he reported not names, but numbers
so many sick,
so many well, so many births,
142 MAN:
WHENCE. HOW AND WHITHER
so many
deaths, etc., and these small reports gradually
converged and
were added together as they
passed higher
and higher up the official hierarchy,
until an
abstract of them all periodically reached the
Monarch himself,
who had thus a kind of perpetual
census of his
Empire always ready to his hand.
Another point
of similarity between this ancient
system and
our own is to be found in the exceeding
care with
which the land was surveyed, parcelled out,
and above all
analysed the chief object of all this
investigation
being to discover the exact constitution
of the earth
in every part of the country, in order
that the most
appropriate crop might be planted in
it, and the
most made out of it generally. Indeed,
it may be said
that almost more importance was attached
to the study
of what WG should now call scientific
agriculture
than to any other line of work.
This brings
us directly to the consideration cf
perhaps the
most remarkable of all the institutions
of this
ancient race its land system. So excellently
suited to the
country was this unique arrangement,
that the far
inferior race which, thousands of
years later,
conquered and enslaved the degenerate
descendants
of our Peruvians, endeavoured to carry
it on as well
as they could, and the admiration of
the Spanish
invaders was excited by such relics of
it as were
still in working order at the time of their
arrival.
Whether such a scheme could be as successfully
carried out
in less fertile and more thicklypopulated
countries may
be doubtful, but at any
rate it was
working capitally at the time and place
where we thus
find it in action. This system we
must now
endeavour to explain, dealing first, for
clearness'
sake, with the broad outline of it only,
TWO ATLANTEAN
CIVILISATIONS 143
and leaving
many points of vital importance to be
treated under
other headings.
Every town or
village, then, had assigned to it
for
cultivation a certain amount of such arable land
as lay around
it an amount strictly proportioned
to the number
of its inhabitants. Among those inhabitants
were in every
case a large number of workers
who were
appointed to till that land what we
may call a
labouring class, in fact; not that all the
others did
not labour also, but that these were set
apart for
this particular kind of work. How this
labouring
class was recruited must be explained
later; let it
be sufficient for the moment to say that
all its
members were men in the prime of life and
strength,
between twenty and five-and-forty years
of age that
no old men or children, no sickly or
weakly
persons, were to be seen among its ranks.
The land
assigned for cultivation to any given
village was
first of all divided into two halves, which
we will call
the private land and the public land.
Both these
halves had to be cultivated by the
labourers,
the private land for their own individual
benefit and
support, and the public land for
the good of
the community. That is to say, the
cultivation
of the public land may be regarded
as taking the
place of the payment of rates and
taxes in our
modern State. Naturally the idea
will at once
occur that a tax which is equivalent to
half a man's
income, or which takes up half the time
and energy
that he expends (which in this case is
the same
thing) is an enormously heavy and most
iniquitous
one. Let the reader wait until he learns
what was done
with the produce of that tax, and
what part it
played in the national life, before he
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MAN: WHENCE, HOW AND WHITHER
condemns it
as an oppressive imposition. Let him
realise also
that the practical result of the rule was
by no means
severe; the cultivation of both public
and private
lands meant far less hard work than falls
to the lot of
the agriculturalist in England; for
while at
least twice a year it involved some weeks
of steady
work from morning till night, there were
long*
intervals when all that was required could
easily be
done in two hours' work each day.
The private
land, with which we will deal first,
was divided
among the inhabitants with the most
scrupulous
fairness. Each year, after the harvest
had been
gathered in, a certain definite amount of
land was
apportioned to every adult, whether man
or woman,
though all the cultivation was done by
the men. Thus
a married man without children
would have
twice as much as a single man; a
widower with,
say, two adult unmarried daughters
would have
three times as much as a single man;
but when one
of those daughters married, her portion
would go with
her that is, it would be taken
from her
father and given to her husband. For
every child
born to the couple, a small additional
assignment
would be made to them, the amount increasing
as the
children grew older the intention
of course
being that each family should always have
what was
necessary for its support.
A man could
do absolutely what he chose with his
land, except
leave it uncultivated. Some crop or
other he must
make it produce, but as long as he
made his
living out of it, the rest was his own affair.
At the same
time the best advice of the experts
was always at
his service for the asking, so that he
could not
plead ignorance if his selection proved
TWO ATLANTEAN
CIVILISATIONS 145
unsuitable. A
man not belonging to our technical
'labouring class'
that is, a man who was making
his living in
some other way could either cultivate
his plot in
his leisure time, or employ a member of
that class to
do it for him in addition to his own
work : but in
this latter case the produce of the land
belonged not
to the original assignee, but to the
man who had
done the work. The fact that in this
way one
labouring man could, and frequently quite
voluntarily
did, perform two men's work, is another
proof that
the fixed amount of labour was in reality
an extremely
light task.
It is
pleasant to be able to record that a great
deal of good
feeling and helpfulness was always
shown with
regard to this agricultural work. The
man who had a
large family of children, and therefore
an unusually
large piece of ground, could always
count upon
much kindly assistance from his
neighbours as
soon as they had completed their
own lighter
labours; and any one who had reason
for taking a
holiday never lacked a friend to supply
his place
during his absence. The question of sickness
is not
touched upon, for reasons which will
presently
appear.
As to
disposing of the produce, there was never
any
difficulty about that. Most men chose to grow
grain,
vegetables or fruits which they themselves
could use for
food; their surplus they readily sold
or bartered
for clothes and other goods ; and at the
worst, the
Government was always prepared to buy
any amount of
grain that could be offered, at a fixed
rate, a
trifle below the market price, in order to store
it in the
enormous granaries which were invariably
kept full in
case of famine or emergency.
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MAN: WHENCE, HOW AND WHITHER
But now let
us consider what was done with the
produce of
that other half of the cultivated ground
which we have
called the public land. This public
land was
itself divided into two equal parts (each
of which
therefore represented a quarter of the
whole arable
land of the country), one of which was
called the
land of the King, the other the land of
the Sun. And
the law was that the land of the Sun
must first be
tilled, before any man turned a sod of
his own
private land ; when that was done, each man
was expected
to cultivate his own piece of land, and
only after
all the rest of the work was safely over
was he
required to do his share towards tilling the
land of the
King so that if unexpected bad weather
delayed the
harvest the loss would fall first upon
the King, and
except in an exceedingly inclement
season could
scarcely affect the people's private
share ; while
that of the Sun would be safeguarded in
almost any
possible contingency short of absolute
failure of
the crops.
In regard to
the question of irrigation (always
an important
one in a country, a great part of which
is so
sterile), the same order was always observed.
Until the
lands of the Sun were fully watered, no
drop of the
precious fluid was directed elsewhere;
until every
man's private field had all that it needed,
there was no
water for the lands of the King. The
reason of
this arrangement will be obvious later on,
when we
understand how the produce of these various
sections was
employed.
Thus it will
be seen that a quarter of the entire
wealth of the
country went directly into the hands
of the King;
for in the case of money derived from
manufactures
or mining industries the division was
TWO ATLANTEAN
CWILISATIONS 147
stil) tlio
same first one-fourth to the Sun, then onehalt
7 to the
worker, and then the remaining fourth
to the King.
What then did the King do with this
enormous
revenue?
First, he
kept up the entire machinery of Government
to which
reference has already been made. The
salaries pf
the whole official class, from the stately
Viceroys of
great provinces down to the comparatively
humble
Centurions were paid by him,
and not only
their salaries but all the expenses of
their various
progresses and visitations.
Secondly, out
of that revenue he executed all the
mighty public
works of his Empire, the mere ruins
of some of
which are still wonders to us now, fourteen
thousand
years later. The marvellous roads
which joined
city to city and town to town throughout
the Empire,
hollowed out through mountains
of granite,
carried by stupendous bridges over the
most
impracticable ravines, the splendid series of
aqueducts
which, by feats of engineering skill in
no way
inferior to that of our own day, were enabled
to spread the
life-giving fluid over the remotest
corners of an
often sterile country all these were
constructed
and maintained out of the income derived
from the
lands of the King.
Thirdly, he
built and kept always filled a series
of huge
granaries, established at frequent intervals
all over the
Empire. For sometimes it would
happen that
the rainy season failed altogether, and
then famine
would threaten the unfortunate agriculturalist;
so the rule
was that there should always
be in store
two years' provision for the entire nation
a store of
food such as perhaps no other race
in the world
has ever attempted to keep. Yet, colos148
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MAN: WHENCE, HOW AND WHITHER
sal as was
the undertaking, it was faithfully carried
out in spite
of all difficulties ; though perhaps even
the mighty
power of the Peruvian Monarch could
not have
achieved it, but for the method of concentrating
food which
was one of the discoveries of
his chemists
a method which will be mentioned
later.
Fourthly, out
of this share he kept up his army
for an army
he had, and a highly trained one,
though he contrived
to utilise it for many other purposes
besides mere
fighting, of which indeed there
was not often
much to be done, since the less civilised
tribes which
surrounded his Empire had learnt
to know and
respect his power.
It will be
better not to pause now to describe the
special work
of the army, but rather to fill in the
remainder of
our rough outline of the polity of this
ancient State
by indicating the place held in it by
the great
Guild of the Priests of the Sun, so far as
the civil
side of the work of that priesthood is concerned.
How did this
body employ their vast revenues,
equal in
amount to those of the King when
his were at
their highest point, and far more certain
than his not
to be diminished in time of distress or
scarcity?
The King
indeed performed wonders with his
share of the
country's wealth, but his achievements
pale when
compared with those of the priests.
First, they
kept up the splendid temples of the Sun
all over the
land kept them up on such a scale that
many a small
village shrine had golden ornaments
and
decorations that would now represent many
thousands of
pounds, while the great cathedrals of
the larger
cities blazed with a magnificence which
TWO ATLANTEAN
CIVILISATIONS 149
hap never
since been approached anywhere upon
earth.
Secondly,
they gave free education to the entire
youth of the
Empire, male and female not merely
an elementary
education, but a technical training
that carried
them steadily through years of close
application
up to the age of twenty, and sometimes
considerably
beyond. Of this education details will
be given
later.
Thirdly (and
this will probably seem to our
readers the
most extraordinary of their functions),
they took
absolute charge of all sick people. It is
not meant
that they were merely the physicians of
the period
(though that they were also), but that
the moment a
man, woiLan or child fell ill in
any way, he
at once came under the charge of the
priests, or,
as they more gracefully put it, became
the 'guest of
the Sun'. The sick person was immediately
and entirely
absolved from all his duties
to the State,
and, until his recovery, not only the
necessary
morlioiTipp, but also his food, were supplied
to him free
of all charge from the nearest temple of
the Sun,
while in any serious case he was usually
taken to that
temple as to a hospital, in order to
receive more
careful nursing. If the sick man were
the
breadwinner of the family, his wife and children
also became '
guests of the
Sun' until he recovered.
In the
present day any arrangement even
remotely
resembling this would certainly lead to
fraud and
malingering; but that is because modern
nations lack
as yet that enlightened and universally-
diffused
public opinion which made these things
possible in
ancient Peru.
Fourthly and
perhaps this statement will be
150 MAN;
WHENCE, HOW AND WHITHER
considered
even more astonishing than the last
the entire
population over the age of forty-five
(except the
official class) were also '
guests of the
Sun/ It was
considered that a man who had worked
for
twenty-five years from the age of twenty
when he was
first expected to begin to take his share
of the
burdens of the State had earned rest and
comfort for
the remainder of his life, whatever that
might be.
Consequently every person, when he or
she attained
the age of forty-five, might, if he wished,
attach
himself to one of the temples and live a
kind of
monastic life of study, or, if he preferred
still to
reside with his relatives as before, he might
do so, and
might employ his leisure as he would.
But in any
case he was absolved from all work for
the State,
and his maintenance was provided by the
priesthood of
the Sun. Of course he was in no
way
prohibited from continuing to work in any way
that he
wished, and as a matter of fact most men
preferred to
occupy themselves in some way, even
though it
were but with a hobby. Indeed, many most
valuable
discoveries and inventions were made by
those who,
being free from all need for constant
labour, were
at liberty to follow out their ideas, and
experimentalise
at leisure in a way that no busy man
could do.
Members of
the official class, however, did not retire
from active
work at the age of forty-five, except
in case of
illness, nor did the priests themselves. In
those two
classes it was felt that the added wisdom
and
experience of age were too valuable not to be
utilised ; so
in most cases priests and officials died in
harness.
It will now
be obvious why the work of the
TWO ATLANTEAN
CIVILISATIONS 151
priests was
considered the most important, and why,
whatever else
failed, the contributions to the treasury
of the Sun
must not fall short, for on them deponded
not only the
religion of the people, but the
education of
the young and the care of the sick and
the aged.
What was
achieved by this strange system of
long ago,
then, was this : for every man and woman
a thorough
education was assured, with every opportunity
for the
development of any special talent
he or she
might possess; then followed twenty-five
years of work
steady indeed, but never either unsuitable
in character
or overwhelming in amount
and after
that, a life of assured comfort and leisure,
in which the
man was absolutely free from any sort
of care or
anxiety. Some, of course, were poorer
than others,
but what we now call poverty was unknown,
and
destitution was impossible, while, in addition
to this,
crime was practically non-existent.
Small wonder
that exile from that State was considered
the direst
earthly punishment, and that the
barbaric
tribes on its borders became absorbed into
it as soon as
they could be brought to understand
its system!
It will be of
interest to us to examine the religious
ideas of
these men of the olden time. If we had to
classify
their faith among those with which we are
now
acquainted, we should be obliged to call it a kind
of
Sun-worship, though of course they never thought
for a moment
of worshipping the physical sun. They
regarded it,
however, as something much more than
a mere
symbol; if we endeavour to express their
feeling in
Theosophical terminology, we shall perhaps
come nearest
to it by saying that they looked
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MAN: WHENCE, HOW AND WHITHER
upon the sun
as the physical body of the LOGOS,
though that
attributes to them a precision of idea
which they
would probably have considered irreverent.
They would
have told an enquirer that
they
worshipped the Spirit of the Sun, from whom
everything
came, and to whom everything must re*
turn by no
means an unsatisfactory presentment
of a mighty
truth.
It does not
seem that they had any clear conception
of the
doctrine of reincarnation. They were
quite certain
that man was immortal, and they held
that his
eventual destiny was to go to the Spirit of
the Sun
perhaps to become one with Him, though
this was not
clearly defined in their teachings. They
knew that
before this final consummation many
other long
periods of existence must intervene, but
we cannot
find that they realised with certainty that
any part of
that future life would be spent upon this
earth again.
The most
prominent characteristic of the religion
was its
joyousness. Grief or sorrow of any kind
was held to
be absolutely wicked and ungrateful,
since it was
taught that the Deity wished to see His
children
happy, and would Himself be grieved if He
saw them
grieving. Death was regarded not as an
occasion for
mourning, but rather for a kind of
solemn and
reverent joy, because the Great Spirit
had accounted
another of His children worthy to
approach
nearer to Himself. Suicide, on the other
hand, was, in
pursuance of the same idea, regarded
with the
utmost horror, as an act of the grossest
presumption ;
the man who committed suicide thrust
himself
uninvited into higher realms, for which he
was not yet
judged fit by the only authority who
TWO ATLANTEAN
CIVILISATIONS 153
possessed the
requisite knowledge to decide the
question. But
indeed at the time of which we are
writing
suicide was practically unknown, for the
people as a
whole were a most contented race.
Their public
services were of the simplest character.
Praise was
offered daily to the Spirit of the
Sun, but
never prayer; because they were taught
that the
Deity knew better than they what was required
for their
welfare a doctrine which one
would like to
see more fully comprehended at the
present day.
Fruit and flowers were offered in
their
temples, not from any idea that the Sun-God
desired such
service, but simply as a token that they
owed all to
Him; for one of the most prominent
theories of
their faith was that all light and life
and power
came from the Sun a theory which is
fully borne
out by the discoveries of modern science.
On their
great festivals splendid processions were
organised,
and special exhortations and instructions
were
delivered to the people by the priests ; but even
in these sermons
simplicity was a chief characteristic,
the teachings
being given largely by means of
picture and
parable.
It happened
once that, in the course of our researches
into the life
of a particular person, we followed
him to one of
these assemblies, and heard
with him the
sermon delivered on that occasion by
an old
white-haired priest. The few simple words
which were
then uttered will perhaps give a better
idea of the
inner spirit of this old-world religion
than any
description that we can offer. The preacher,
robed in a
sort of golden cope, which was the
symbol of his
office, stood at the top of the temple
steps and
looked round upon his audience. Then
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he began to
talk to them in a gentle yet resonant
voice,
speaking quite familiarly, more like a father
telling a
story to his children than like one delivering
a set
oration.
He spoke to
them of their Lord the Sun, calling
upon them to
remember how everything that they
needed for
their physical well-being was brought
into
existence by Him; how without His glorious
light and
heat the world would be cold and dead, and
all life
would be impossible ; how to His action was
due the growth
of the fruits and grains which formed
the staple of
their food, and even the fresh water,
which was the
most precious and necessary of all.
Then he
explained to them how the wise men of old
had taught
that behind this action which all could
see, there was
always another and still grander action
which was
invisible, but could yet be felt by
those whose
lives were in harmony with their
Lord's; how
what the Sun in one aspect did for the
life of their
bodies, that same office He also performed,
in another and
even more wonderful aspect,
for the life
of their souls. He pointed out that both
these actions
were absolutely continuous that
though
sometimes the Sun was hidden from the
sight of His
child the earth, yet the cause of such
temporary
obscuration was to be found in the earth
and not in
the Sun, for one had only to climb far
enough up the
mountains in order to rise above the
overshadowing
clouds, and discover that their Lord
was shining
on in glory all the time, entirely unaffected
by the veil
which seemed so dense when
seen from
below.
From this the
transition was easy to the spiritual
depression or
doubt which might sometimes seem to
TWO ATLANTEAN
CIVILISATIONS 155
shut out the
higher influences from the soul; and
the preacher
was most emphatic in his fervent assurance
that, despite
all appearances to the contrary,
the analogy
held good here also; that the
clouds were
always of men's own making, and that
they had only
to raise themselves high enough in
order to
realise that He was unchanged, and that
spiritual
strength and holiness were pouring down
all the
while, as steadily as ever. Depression and
doubt
consequently, were to be cast aside as the offspring
of ignorance
and unreason and to be reprobated
as showing
ingratitude to the Giver of all
good.
The second
part of the homily was equally practical.
The full
benefit of the Sun's action, continued
the priest,
could be experienced only by those who
were
themselves in perfect health. Now the sign of
perfect
health on all levels was that men should resemble
their Lord
the Sun. The man who was in
the enjoyment
of full physical health was himself a
kind of minor
sun, pouring out strength and life
upon all
around, so that by his very presence the
weak became
stronger, the sick and the suffering
were helped.
In exactly the same way, he insisted,
the man who
was in perfect moral health was also a
spiritual
sun, radiating love and purity and holiness
on all who
were happy enough to come into contact
with him.
This, he sard, was the duty of man to
show his
gratitude for the good gifts of his Lord,
first by
preparing himself to receive them in all
their
fulness, and secondly by passing them undiminished
to his
fellow-men. And both these objects together
could be
attained in one way, and in one way
only by that
constant imitation of the benevolence
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MAN: WHENCE, HOW AND WHITHER
of the Spirit
of the Sun, which alone drew His children
ever nearer
and nearer to Him.
Such was this
sermon of fourteen thousand years
ago, and,
simple though it be, we cannot but admit
that its
teaching is eminently Theosophical, and
that it shows
a much greater knowledge of the facts
of life than
many more eloquent addresses which
are delivered
at the present day. Here and there
we notice
minor points of especial significance ; the
accurate
knowledge, for example, of the radiation
of
superfluous vitality from a healthy man seems to
point to the
possession of clairvoyant faculty among
the ancestors
from whom the tradition was derived.
It will be
remembered that, besides what we may
call their
purely religious work, the priests of the
Sun had
entire charge of the education of the country.
All education
was absolutely free, and its preliminary
stages were
exactly the same for all classes
and for both
sexes. The children attended preparatory
classes from
an early age, and in all these the
boys and
girls were taught together. Something
corresponding
to what we now think of as elementary
education was
given in these, though the subjects
embraced
differed considerably. Beading,
writing, and
a certain kind of arithmetic, indeed,
were taught,
and every child had to attain facility
in these
subjects, but the system included a
great deal
more that is somewhat difficult to classify
a sort of
rough and ready knowledge of all the
general rules
and common interests of life, so that
no child of
either sex arriving at the age of ten or
eleven could
be ignorant of the way in which the
ordinary
necessaries of life wore obtained, or of
how any
common work was done. The utmost kindTWO
ATLANTEAN
CIVILISATIONS 157
ness and
affection prevailed in the relations between
teachers and
children, and there was nothing in the
least
corresponding to the insane system of impositions
and
punishments which occupies so prominent
and so
baneful a position in modern school life.
School hours
were long, but the occupations were
so varied,
and included so much that we should not
think of as
school work, that the children were never
unduly
fatigued. Every child, for example, was
taught how to
prepare and cook certain simple kinds
of food, how
to distinguish poisonous fruits from
wholesome
ones, how to find food and shelter if lost
in the
forest, how to use the simpler tools required in
carpentering,
in building, or in agriculture, how to
make his way
from place to place by the positions
of the sun
and stars, how to manage a canoe, as well
as to. swim,
to climb, and to leap with amazing dexterity.
They were
also instructed in the method of
dealing with
wounds and accidents, and the use of
certain
herbal remedies was explained to them. All
this varied
and remarkable curriculum was no mere
matter of
theory for them ; they were constantly required
to put the
whole of it into practice ; so that
before they
were allowed to pass out of this preparatory
school they
had become exceedingly handy
little
people, capable of acting for themselves to
some extent
in almost any emergency that might
arise.
They were
also carefully instructed in the constitution
of their
country, and the reasons for its
various
customs and regulations were explained to
them. On the
other hand, they were entirely ignorant
of many
things which European children learn;
they were
unacquainted with any language except
158 MAN:
WHENCE. HOW AND WHITHER
their own,
and though great stress was laid upon
speaking that
with purity and accuracy, facility in
this was
attained by constant practice rather than
by the
observance of grammatical rules. They
knew nothing
of algebra, geometry or history, and
nothing of
geography beyond that of their own
country. On
leaving this first school they could
have built
you a comfortable house, but could not
have made a
sketch of it for you; they knew nothing
whatever of
chemistry, but were thoroughly well instructed
in the
general principles of practical hygiene.
A certain
definite standard in all these varied
qualifications
for good citizenship had to be attained
before the
children could pass out of this preliminary
school. Most
of them easily gained this level by
the time they
were twelve years old; a few of the
less
intelligent needed several years longer. On the
chief
teachers of these preparatory schools rested
the serious
responsibility of determining the pupil's
future
career; or, rather perhaps, of advising him
as to it, for
no child was ever forced to devote himself
to work which
he disliked. Some definite career,
however, he
had to select, and when this was decided,
he was
drafted into a kind of technical school, which
was specially
intended to prepare him for the line
of life that
he had chosen. Here he spent the remaining
nine or ten
years of his pupilage, chiefly in
practical
work of the kind to which he was to
devote his
energies. This characteristic was prominent
all through
the scheme of instruction; there was
comparatively
little theoretical teaching; but, after
being shown a
thing a few times, the boys or girls
were always
set to do the thing themselves, and to
TWO ATLANTEAN
CIVILISATIONS 159
do it over
and over again until facility was acquired.
There was a
great deal of elasticity about all
these
arrangements ; a child, for example, who after
due trial
found himself unsuited for the special work
he had
undertaken, was allowed, in consultation with
his teachers,
to choose another vocation and transfer
himself to
the school appropriate to it. Such transfers,
however, seem
to have been rare ; for in most
cases before
the child left his first school he had
shown a
decided aptitude for one or another of the
lines of life
which lay open before him.
Every child,
whatever might be his birth, had
the
opportunity of being trained to join the governing
class of the
country if he wished it, and if his
teachers
approved. The training for this honour
was, however,
so exceedingly severe, and the qualifications
required so
high, that the number of applicants
was never
unduly large. The instructors, indeed,
were always
watching for children of unusual
ability, in
order that they might endeavour to fit
them for this
honourable but arduous position, if
they were willing
to undertake it.
There were
various vocations among which a boy
could make
his choice, besides the governing class
and the
priesthood. There were many kinds of manufactures
some with
large openings for the development
of artistic
faculty in various ways ; there
were the
different lines of working in metals, of
making and
improving machinery, of architecture of
all sorts.
But perhaps the principal pursuit of the
country was
that of scientific agriculture.
Upon this the
welfare of the nation largely depended,
and to this
therefore a great deal of attention
had always
been given. By a long series of
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patiently
conducted experiments, extending over
many
generations, the capabilities of the various
kinds of soil
which were to be found in the country
had been
thoroughly ascertained, so that at
the time with
which we are dealing there already
existed a
large body of tradition on this subject.
Detailed
accounts of all the experiments were kept
in what we
should now call the archives of the Agricultural
Department,
but the general results were
epitomised
for popular use in a series of short maxims,
so arranged
as to be readily memorised by the
students.
Those who
adopted farming as a profession were
not, however,
by any means expected to depend exclusively
upon the
opinions of their forefathers. On
the contrary
every encouragement was given to new
experiment,
and anyone who succeeded in inventing
a new and
useful manure, or a labour-saving machine,
was highly
honoured and rewarded by the Government.
All over the
country were scattered a large
number of
Government Farms, where young men
were
carefully trained; and here again, as in the
earlier
schools, the training was less theoretical than
practical,
each student learning thoroughly how to
do for
himself every detail of the work which he
would
afterwards have to superintend.
It was at
these training-farms that all new experiments
were tried,
at the cost of the Government.
The inventor
had none of the trouble in securing a
patron with
capital to test his discovery, which is
so often a
fatal bar to his success in the present day ;
he simply
submitted his idea to the Chief of his district,
who was
assisted when necessary by a council
of experts,
and unless these were able to point out
TWO ATLANTEAN
CIVILISATIONS 161
some obvious
flaw in his reasoning, his scheme was
tried, or his
machine constructed, under his own
supervision,
without any outlay or trouble at all on
his part. If
experience showed that there was anything
in his
invention, it was at once adopted by the
Government
and employed wherever it was likely to
be of use.
The farmers
had elaborate theories as to the adaptation
of various
kinds of manure to the different
soils. They
not only used the material which we
now import
for that purpose from that very country,
but also
tried all sorts of chemical combinations,
some of which
were remarkably successful. They
had an
ingenious though cumbersome system of the
utilisation
of sewage, which was, however, quite as
effective as
anything of that kind which we have at
the present
day.
They had
achieved considerable advances also in
the
construction and use of machinery, though most
of it was
simpler and rougher than ours, and they
had nothing
like the extreme accuracy in the fitting
together of
minute parts, which is so prominent a
characteristic
of modern work. On the other hand,
though their
machinery was often large and cumbrous,
it was
effective, and apparently not at all
liable to get
out of order. One example that we
noted was a
curious machine for sowing seed, the
principal
part of which looked as though it had been
modelled from
the ovipositor of some insect. It
was something
of the shape of a very wide low cart,
and as it was
dragged across a field it automatically
drilled ten
lines of holes at a regular distance
apart,
dropped a seed into each, watered it, and
raked the
ground even again.
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They had
evidently some knowledge of hydraulics
also, for
many of their machines were worked by hydraulic
pressure
especially those employed in their
elaborate system
of irrigation, which was unusually
perfect and
effective. A great deal of the land
was hilly and
could not be cultivated to any advantage
in its
natural state; but these ancient inhabitants
carefully
laid it out in terraces, much as is done
now in the
hill country of Ceylon. Anyone who has
travelled by
rail from Eambukkana to Peradeniya
can scarcely
have failed to notice many examples of
this sort of
work. In old Peru every corner of
ground near
the great centres of population was
utilised with
the most scrupulous care.
There was a
good deal of scientific knowledge
among them,
but all their science was of a severely
practical
kind. They had no sort of idea of such
an abstract
study of science as exists among ourselves.
They made a
careful study of botany, for
example, but
not in the least from our point of
view. They
knew and cared nothing about the classification
of plants as
endogenous and exogenous,
nothing about
the number of stamens in a flower, or
the
arrangement of leaves on a stem; what they
wanted to
know about a plant was what properties
it possessed,
what use could be made of it in
medicine, as
a food-stuff, or to furnish a dye. This
they did
know, and thoroughly.
In the same
way in their chemistry: they had no
knowledge as
to the number and arrangement of
atoms in a
carbon compound; indeed, they had no
thought of
atoms and molecules at all, so far as
we could see.
What interested them were such
chemicals as
could be utilised: those which could
TWO ATLANTEAN
CIVILISATIONS 163
be combined
into valuable manures or plant-foods,
those which
could be employed in their various manufactures,
which would
yield them a beautiful dye or
a useful
acid. All scientific studies were made with
some special
practical point in view; they were always
trying to find
out something, but always with
a definite
object connected with human life, never
for the sake
of knowledge in the abstract.
Perhaps their
nearest approach to abstract science
was their
study of astronomy ; but this was regarded
rather as
religious than as merely secular knowl
edge. It
differed from the rest in that it was purely
traditional,
and that no efforts were made to add
to their
stock of information in this direction. The
stock was not
a great one, though accurate enough as
far as it
went. They understood that the planets
differed from
the rest of the stars, and spoke of
them as the
sisters of the earth for they recognised
that the
earth was one of them or sometimes 'the
elder
children of the Sun. ' They knew that the earth
was globular
in shape, that day and night were due
to its
rotation on its axis, and the seasons to its
annual
revolution round the sun. They were aware
also that the
fixed stars were outside the solar system,
and they
regarded comets as messengers from
these other
great Beings to their Lord, the Sun; but
it is
doubtful whether they had anything like an
adequate
conception of the real size of any of the
bodies
involved.
They were
able to predict eclipses both of the sun
and moon with
perfect accuracy, but this was not
done by observation,
but by use of a traditional
formula; they
understood their nature, and do not
seem to have
attached much importance to them.
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There is
abundant evidence to show that those from
whom they
inherited their traditions must have been
either
capable of direct scientific observation, or else
in possession
of clairvoyant powers which rendered
such
observation needless ; but neither of these advantages
appertained
to the Peruvians at the date
of our
examination of them. The only attempt that
they weret
seen to make at anything like personal
observation
was that the exact moment of noon was
found by
carefully measuring the shadow of a lofty
column in the
grounds of the temple, a set of little
pegs being
moved along stone grooves to mark it
accurately.
The same primitive apparatus was employed
to find the
date of the summer and winter
solstices,
since in connection with these periods there
were special
religious services.
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CHAPTER XII
TWO ATLANTEAN
CIVILISATIONS
Toltec, in
Ancient Peru, B. C. 12,000
(Continued)
THE
architecture of this ancient race differed in
many ways
from any other with which we are acquainted,
and its study
would be of extreme interest
to any
clairvoyant who was possessed of technical
knowledge of
the subject. Our own lack of such
knowledge
makes it difficult for us to describe its
details
accurately, though we may, perhaps, hope to
convey
something of the general impression which it
gives at the
first glance to observers of the present
century.
It was
colossal, yet unpretentious; bearing evidence
in many cases
of years of patient labour, but
distinctly
designed for use rather tjian for show.
Many of the
buildings were of vast extent, but most
of them would
seem to a modern eye somewhat out
of
proportion, the ceilings being nearly always much
too low for
the size of the rooms. For example, it
was no
unusual thing to find in the house of a
Governor
several apartments about the size of Westminster
Hall, and yet
none of them would measure
more than
twelve feet or so from floor to ceiling.
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Pillars were
not unknown, but were sparingly used,
and what with
us would be a graceful colonnade was
in old Peru
more usually a wall with frequent apertures
in it. Such
pillars as there were were massive,
and often
monolithic.
The true arch
with the keystone was apparently
unknown"
to them, though windows or doors with a
semi-circular
top were by no means uncommon. In
the larger
examples of these a heavy metal semicircle
was sometimes
made and fixed upon the sideposts
of the
aperture ; but they generally trusted entirely
to the
powerful adhesive which they used in
the place of
mortar. The exact nature of this material
we do not
know, but it was certainly effective.
They cut and
fitted their enormous blocks of
stone with
the greatest accuracy, so that the joint
was barely
perceptible ; then they plastered the outside
of each
junction with clay, and poured in their
'mortar' in a
hot and fluid condition. Minute as
were the
crevices between the stones, this fluid found
and filled
them, and when it cooled it set like flint,
which,
indeed, it closely resembled in appearance.
The clay was
then scraped off the outside, and the
wall was
complete; and if after the lapse of centuries
a crack in
the masonry ever made its appearance
it was
certainly not at any of the joints, for
they were
stronger than even the stone itself.
The majority
of the houses of the peasantry were
built of what
we must call brick, since it was manufactured
from clay;
but the 'bricks' were large cubes,
measuring
perhaps a yard each way; and the clay
was not
baked, but mixed with some chemical preparation
and left in
the open air for some months
to harden ;
so that in consistency and appearance they
TWO ATLANTEAN
CIVILISATIONS 167
resembled
blocks of cement rather than bricks, and
a house built
of them was scarcely inferior in any
way to one of
stone.
All houses,
even the smallest, were built on the
classical and
oriental plan of the central courtyard,
and all alike
had walls of what would now be considered
enormous
thickness. The simplest and
poorest
cottage had only four rooms, one on each of
the sides of
the tiny courtyard into which they all
faced, and as
these rooms had usually no external
windows the
appearance of such houses from outside
was dull and
bare. Very little attempt at exterior
ornament was
made in the poorer parts of the
city or
village ; a kind of frieze of a very simple pattern
was usually
all that broke the monotony of the
dead walls of
the cottages.
The entrance
was always at one corner of the
square, and
in earlier days the door was simply a
huge slab of
stone, which ran up, like a portcullis
or a modern
sash-window, in grooves and by means
of
counterweights. When the door was shut the
counterweights
could be rested on shelves and detached,
so that the
door remained a practically immovable
mass, which
would have been distinctly discouraging
to a burglar,
had any such person existed
in so
well-ordered a State. In better-class houses
this
door-slab was elaborately carved, and at a later
period it was
often replaced by a thick plate of metal.
The method of
working it, however, was but little
varied,
though a few instances were observed of
heavy metal
doors which turned on pivots.
The larger
houses were originally built on exactly
the same
plan, though with a good deal more ornamentation,
not only in
the way of carving the
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MAN: WHENCE, HOW AND WHITHER
stone into
patterns, but also in diversifying its surface
with broad
bands of metal. In such a climate,
dwellings so
massively built were almost everlasting,
and the
majority of the houses in existence and occupation
at the time
of which we write were of this
type. Some
later ones, however, evidently built in
the centuries
when the population had become convinced
of the
stability of the Government system, and
of its power
to make the laws respected had
a double set
of rooms round their courtyards, as
any modern
house might have, one set facing into the
yard (which
in their case was a beautifully-laid-out
garden) and
the other facing outwards towards the
surrounding
scenery. This latter set had large windows
or rather
openings, for, though several kinds
of glass were
made, it was not used in windows
which could
be closed on the same principle as that
of the doors.
Still it will
be seen that the general style of the
domestic
architecture, in large and small houses
alike, was somewhat
severe and monotonous, though
admirably
adapted to the climate. The roofs were
mostly heavy
and nearly flat, and were almost invariably
made either
of stone, or of sheets of metal.
One of the
most remarkable features of their housebuilding
was the almost
entire absence of wood,
which they
avoided because of its combustibility;
and in
consequence of this precaution conflagrations
were unknown
in ancient Peru.
The way in
which houses were built was peculiar,
No
scaffolding was employed, but as the house was
erected it
was filled with earth, so that when the walls
had risen to
their full height there was a level surface
of earth
within them. Upon this the stones of
TWO ATLANTEAN
CIVILISATIONS 169
the roof were
laid, and then the hot cement was poured
between them
as usual. As soon as that had set,
the earth was
dug out and the roof left to support
its own
prodigious weight, which, thanks to the
power of that
wonderful cement, it seems always to
have done
with perfect safety. Indeed, the whole
structure, roof
and walls alike, became, when finished,
to all
intents and purposes one solid block, as
though it had
been hollowed out of the living rock
a method, by
the way, which was actually adopted in
some places
upon the mountain-side.
A first-floor
had been added to a few of the
houses in the
capital city, but the idea had not
achieved
popular favour, and such daring innovations
were
extremely rare. Something resembling
the effect of
a series of stories one above the other
was indeed
obtained in a curious way in some of
the erections
in which the priests or monks of the
Sun were
housed, but the arrangement was not one
which could
ever have been extensively adopted in
a crowded
city. An immense platform of earth, say
a thousand
feet square and about fifteen or eighteen
feet in
height, was first made, and then upon that,
but fifty
feet in from the edge on each side, another
huge platform
nine hundred feet square was
constructed;
upon that there was another having
sides
measuring eight hundred feet, and above that
a fourth
measuring seven hundred feet, and so they
rose,
steadily decreasing in size, until they reached
a tenth stage
only a hundred feet square, and then
in the centre
of that final platform they built a small
shrine to the
Sun.
The effect of
the whole was something like a great,
flat pyramid
rising by broad shallow steps a sort
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of Primrose
Hill cut into terraces. And out of the
upright front
of each of these great platforms they
hollowed out
rooms cells, as it were, in which the
monks and
their guests lived. Each cell had an outer
and an inner
room, the latter being lighted only
from the
former, which was quite open to the air
on the side
which faced outwards ; indeed it consisted
only of three
sides and a roof. Both rooms were
lined and
floored with slabs of stone, cemented into
solidity in
the usual manner. The terraces in front
were laid out
in gardens and walks, and altogether
the cells
were pleasant residences. In several cases
a natural
elevation was cut into terraces in this manner,
but most of
these pyramids were artificially
erected.
Frequently they ran tunnels into the heart
of the lowest
tL* of such a pyramid, and constructed
subterranean
chambers there, which were used as
storehouses
for grain and other necessaries.
In addition
to these remarkable flattened pyramids
there were
the ordinary temples of the Sun, some of
them of great
size and covering a large amount of
ground,
though all of them had, to European eyes, the
universal
defect of being too low for their length.
They were
always surrounded by pleasant gardens,
under the
trees of which was done most of the teaching
for which
these temples were so justly famed.
If the
exterior of these temples was sometimes less
imposing than
might have been desired, at any rate
the interior
more than atoned for any possible defects.
The large
extent to which the precious metals
were used in
decoration was a feature of Peruvian
life even
thousands of years later, when a handful
of Spaniards
succeeded in dominating the comparatively
degenerate
race which had taken the
TWO ATLANTEAN
CIVILISATIONS 171
place of that
whose customs we are trying to describe.
At the time
of which we write the inhabitants
were not
acquainted with our art of gilding, but they
were
exceedingly clever in hammering out metal into
large thin
plates, and it was no uncommon thing for
the greater
temples to be literally lined with gold
and silver.
The plates covering the walls were often
as much as a
quarter of an inch in thickness, and yet
were moulded
over delicate reliefs in the stone as
though they
had been so much paper, so that from
our modern
point of view a temple was frequently
the
depository of untold wealth.
The race
which built the temples regarded all this
not as wealth
in our sense at all, but merely as fit
and proper
decoration. It must be remembered that
ornament of
this nature was by no means confined
to the
temples ; all houses of any consideration had
their walls
lined with some kind of metal, just as
ours now are
papered, and to have the bare stone
showing in
the interior was with them equivalent to
a
white-washed wall with us practically confined to
outhouses or
the dwellings of the peasantry. But only
the palaces
of the King and the chief Governors were
lined with
pure gold like the temples ; for ordinary
folk, all
kinds of beautiful and serviceable alloys
were made,
and rich effects were produced at comparatively
little cost.
In thinking
of their architecture we must not
forget the
chain of fortresses which the King erected
round the
boundaries of his Empire, in order that
the barbarous
tribes beyond the frontier might be
kept in
check. Here again for accurate description
and for
criticism that shall be worth anything we
need the
services of an expert ; but even the> veriest
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MAN: WHENCE, HOW AND WHITHER
civilian can
see that in many cases the situation of
these forts
was admirably chosen, and that, short of
artillery,
they must have been practically impregnable.
The height
and thickness of their walls was in
some cases
enormous, and they had the peculiarity
(as indeed
had all high walls in the country) that
they
gradually tapered from a thickness of many feet
at the base
to a much more ordinary size at a height
of twenty or
thirty yards. Look-out chambers and
secret
passages were hollowed out in the heart of
these
wonderful walls, and the interior of the fort
was so
arranged and so fully provisioned that the
garrison must
have been able to stand a prolonged
siege without
discomfort. The observers were particularly
struck by the
ingenious arrangement of a
series of
gates one within the other, connected by narrow
and tortuous
passages, which would have placed
any force
attempting to storm the fortress completely
at the mercy
of the defenders.
But the most
wonderful works of this strange people
were without
doubt their roads, bridges and
aqueducts.
The roads were carried for hundreds of
miles across
the country (some of them for more
than a
thousand miles), with a splendid disregard of
natural
difficulties that would extort admiration from
the boldest
modern engineers. Everything was done
on a colossal
scale, and though the amount of labour
involved must
in some cases have been almost incalculable,
the results
achieved were magnificent
and
permanent. The whole road was paved with
flat slabs,
much as are the sidewalks of our London
streets ; but
at each side of it all the way along were
planted trees
for shade, and odoriferous shrubs
which filled
the air with their fragrance ; so that the
TWO ATLANTEAN
CIVILISATIONS 173
country was
intersected with a network of splendid
paved
avenues, up and down which were daily passing
the
messengers of the King. These men were
in effect
postmen also, since it was part of their duty
to carry
letters free of charge for any who wished
to send them.
It was when
the road-constructors came to a ravine
or a river
that the patient genius and indomitable
perseverance
of the race were seen at their
highest
level. As we have said, they were ignorant
of the
principle of the true arch, and the nearest that
they could
approach to it in bridge-building was to
cause each
layer of stones to project slightly beyond
that below
it, until in this way two piers eventually
met, and
their wonderful cement hardened the whole
fabric into
the likeness of solid rock. They knew
nothing of
coffer-dams and caissons, so they often
spent
incredible labour in temporarily diverting the
course of a
river in order that they might bridge it ;
or, in other
cases, they built out a breakwater into
the stream
until they reached the spot where the pier
was to stand,
and then, when it was thus completed,
knocked away
their breakwater. Because of these
difficulties
they preferred embankment work to
bridging,
wherever it was possible ; and they would
often carry a
road or an aqueduct across even a deep
ravine with a
considerable river in it, by means of a
huge embankment
with many culverts in it, rather
than by an
ordinary bridge.
Their system
of irrigation was wonderfully perfect,
and it was to
a great extent carried on even
by the later
race, so that much of the country which
has now
relapsed into desert was green and fertile,
until the
water-supply fell into the still more incom174
MAN-: WHENCE,
HOW AND WHITHER
petent hands
of the Spanish conquerors. It is probable
that no
engineering feats in the world have
been greater
than the making of the roads and aqueducts
of ancient
Peru. And all this was done not by
the forced
labour of slaves or captives, but as regularly
paid work by
the peasantry of the country,
assisted to a
large extent by the army.
The King
maintained a large number of soldiers,
in order that
he might always be ready to cope with
the border
tribes ; but since their weapons were simple
and they
needed comparatively little drill of any sort,
they were
available by far the greater part of the
time for
public service of other kinds. The entire
charge of the
repair of public works of all sorts was
confided to
their hands, and they also had to supply
the constant
stream of post-runners who were carrying
reports and
despatches, as well as private correspondence,
all over the
Empire. The maintenance
of everything
was supposed to be well within the
power of the
army ; but when a new road had to be
made or a new
fort built additional help was generally
hired.
Of course it
happened sometimes that war broke
out yrith the
less civilised tribes on the borders, but
in the time
of which we are writing these rarely gave
any serious
trouble. They were readily driven back,
and penalties
exacted from them; or sometimes, if
they seemed
amenable to a higher civilisation, their
land was
annexed to the Empire and they were
brought under
its regulations. Naturally there was
some
difficulty with such new citizens at first; they
did not
understand the customs and often did not see
why they
should comply with them ; but after a short
time most of
them fell into the routine readily
TWO ATLANTEAN
CIVILISATIONS 175
enough, and
the incorrigible ones, who would not,
were exiled
into other countries not yet absorbed into
the Empire.
These
Peruvians were fairly humane in their wars ;
as they were
almost always victorious over the
savage tribes
this was comparatively easy for them.
They had a
saying: "You should never be cruel to
your enemy,
because to-morrow he will be your
friend.
" In conquering the surrounding tribes they
always
endeavoured to do so with as little slaughter
as possible,
in order that the people might willingly
come into the
Empire, and make good citizens with a
fraternal
feeling towards their conquerors.
Their
principal weapons were the spear, the sword
and the bow,
and they also made a considerable use
of the bolas,
an implement which is still employed by
the South
American Indians of the present day. It
consists of
two stone or metal balls joined by a rope,
and is so
thrown as to entangle the legs of a man or
a horse, and
bring him to the ground. When defending
a fort they
always rolled down great rocks on
the
assailants, and the building was specially arranged
with a view
to permitting this. The sword
employed was
a short one, more like a large knife,
and it was
used only when a man's lance was broken,
or when he
was disarmed. They usually trusted to
demoralising
their foes by well-sustained flights of
arrowp, and
then charged them with spears before
they could
recover.
The weapons
were well made, for the people excelled
in
metal-work. They used iron, but did not
know how to
make it into steel, and it was less valuable
to them than
copper and various brasses and
bronzes,
because all these could be made exceedingly
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hard by
alloying them with a form of their remarkable
cement,
whereas iron would not blend with it so
perfectly.
The result of this hardening process
was
remarkable, as even pure copper when subjected
to it was
capable of taking at least as fine an edge as
our best
steel, and there is little doubt that some
of their
alloys were harder than any metal that we
can produce
at the present day.
Perhaps the
most beautiful feature of their metalwork
was its
exceeding fineness and delicacy. Some
of their
engraving was truly wonderful almost too
fine to be
seen by the naked eye at all, at any rate by
our modern
eyes. Best of all, perhaps, was the marvellous
gossamer-like
filigree-work in which they so
excelled ; it
is impossible to understand how it could
have been
done without a magnifying glass. Much
of it was so
indescribably delicate that it could not be
cleaned at
all in the ordinary way. It would have
at once
destroyed it to rub or dust it, no matter how
carefully ;
so it had to be cleaned when necessary by
means of a
sort of blow-pipe.
Another
manufacture which was rather a specialty
was pottery.
They contrived, by mixing some chemical
with their
clay, to turn it out a lovely rich crimson
colour, and
then they inlaid it with gold and
silver in a
way which produced effects that we have
never seen
elsewhere. Here again the exceeding
delicacy of
the lines was a matter of great wonder to
us. Other
fine colours were also obtained, and a
further
modification of that ever-useful flinty cement,
when mixed
with the prepared clay, gave it a transparency
almost equal
to that of our clearest glass.
It had also
the great advantage of being far less
brittle than
the glass of the present day; indeed,
TWO ATLANTEAN
CIVILISATIONS 177
there was
much about it which suggested an approach
to the *
malleable glass' of which we sometimes read
as a
mediaeval fable. They undoubtedly possessed
the art of
making a certain kind of thin porcelain
which would
bend without breaking, as will be seen
when we come
to deal with their literary achievements.
Since it was
the custom of the nation to make so
little use of
wood, metal-work and pottery had to a
great extent
to take its place, and they did so with
far greater
success than we in these days should
think
possible. There is no doubt that the ancient
Peruvians, in
their constant researches into chemistry,
had
discovered some processes which are still a
pecret to our
manufacturers ; but as time goes on they
will be
rediscovered by this fifth Eace also, and when
once that
happens, the pressing need and competition
of the
present day will force their adaptation to all
kinds of
objects never dreamt of in old Peru.
The art of
painting was practised to a considerable
extent, and
any child who showed special aptitude
for it was
encouraged to cultivate his talent to
the utmost.
The methods adopted were, however,
quite
different from our own, and their peculiar
nature
enormously increased the difficulty of the
work. Neither
canvas, paper nor panel was used
as a surface,
but thin sheets of a sort of silicious material
were employed
instead. The exact composition
of this was
difficult to trace, but it had a delicate,
creamy
surface, closely resembling in appearance
that of fine
unglazed porcelain. It was not brittle,
but could be bent
much as a sheet of tin might
be, and its
thickness varied according to its size.
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from that of
stout notepaper to that of heavy millboard.
Upon this
surface colours of great brilliancy and
purity were
laid with a brush supplied by Nature
herself. It
was simply a length cut from the triangular
stem of a
common fibrous plant. An inch or
so at the end
of this was beaten out until nothing was
left but the
fibre, fine as hair but almost as tough as
wire ; and so
the brush was used, the unbeaten portion
serving as a
handle. Such a brush could, of
course, be
renewed again and again when worn out,
bj a process
analogous to cutting a lead-pencil ; the
artist simply
cut off the exposed fibre axid beat out
another inch
of the handle. The sharply-defined triangular
shape of this
instrument enabled the skilful
painter to
use it either to draw a fine line or to put
on a broad
dash of colour, employing in the first case
the corner,
and in the second the side, of his triangle.
The colours
were usually in powder, and were mixed
as required,
neither with water nor oil, but with
some vehicle
which dried instantaneously, so that a
touch once
laid on could not be altered. No outline
of any sort
was drawn, but the artist had to train
himself to
dash in his effects with sure but rapid
strokes,
getting the exact tone of colour as well as
the form in
the one comprehensive effort, much as is
done in
fresco painting, or in some of the Japanese
work. The
colours were exceedingly effective and
lumino.us,
and some of them surpassed in purity and
delicacy any
that are now employed. There was a
wonderful
blue, clearer than the finest ultramarine,
and also a
violet and a rose colour unlike any modern
pigment, by
means of which the indescribable glories
of a sunset
sky could be reproduced far more closely
TWO ATLANTEAN
CIVILISATIONS 179
than seems to
be possible at the present day. Ornaments
of gold,
silver and bronze, and of a metal of
deep crimson
colour which is not now known to
science, were
represented in a picture by the use of
the dust of
the metals themselves much asinmediaeval
illuminations;
and, bizarre as such a method seems
to our modern
eyes, it cannot be denied that it pro*
duced an
effect of barbaric richness which was exceedingly
striking in
its own way.
The
perspective was good, and the drawing accurate,
and quite
free from the clumsy crudity which
characterised
a later period of Central and South
American art.
Though their landscape art was distinctly
good of its
kind, at the time when we were
studying
them, they did not make it an end in itself,
but employed
it only as a background for figures. Religious
processions
were frequently chosen as subjects,
or sometimes
scenes in which the King or some
local
Governor took a prominent part.
When the
picture was completed (and they were
finished with
remarkable rapidity by practised artists),
it was
brushed over with some varnish, which
also
possessed the property of drying almost instantaneously.
The picture
so treated was practically indelible,
and could be
exposed to rain or sun for a
long time
without any appreciable effect being produced
upon it.
Closely
associated with the art of the country was
its
literature, for the books were written, or rather
illuminated,
on the same material and with the same
kind of
colours as the pictures. A book consisted of
a number of
thin sheets, usually measuring about
eighteen
inches by six, which were occasionally
strung
together by wire, but far more frequently
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MAN: WHENCE, HOW AND WHITHER
simply kept
in a box from three to five inches in
depth. These
boxes were of various materials and
more or less
richly ornamented, but the commonest
were made of
a metal resembling platinum, and
adorned with
carved horn, which was somehow
fastened to
the metal surface by some process of
softening,
which made it adhere firmly without the
use of either
rivets or cement.
So far as we
could see, nothing of the nature of
printing was
known ; the nearest approach to it was
the use of a
kind of stencil-plate to produce numerous
copies of
some sort of official notice for rapid distribution
to the
Governors all over the Empire. No
instance has
been observed, however, of any attempt
to reproduce
a book in this way; and indeed it is
evident that
such an experiment would have been
considered a
desecration, for the nation as a whole
had a deep
respect for its books, and handled them as
lovingly as
any mediaeval monk. To make a copy of
a book was
regarded as decidedly a work of merit,
and many of
them were most beautifully and artistically
written.
The range of
their literature was somewhat limited.
There were a
few treatises which might have
been classed
as definitely religious, or at any rate
ethical, and
they ran mostly on lines not dissimilar
from that of
the old priest 's sermon, a summary of
which was
given in the preceding chapter. Two or
three were
even of distinctly mystical tendency, but
these were
less read and circulated than those which
were
considered more directly practical. The most
interesting
of these mystical books was one which so
closely
resembled the Chinese Classic of Purity, that
TWO ATLANTEAN
CIVILISATIONS 181
there can be
little doubt that it was a version of it
with slight
variations.
The bulk of
the literature might be roughly divided
into two
parts scientific information and stories
with a
purpose. Treatises or manuals existed on
every trade
or handicraft or art that was practised
in the
country, and these were of the nature of official
handbooks not
usually the work of any one
man, but
rather a record of the knowledge existing
on their
subject at the time that they were written.
Appendices
were constantly issued to these books as
further
discoveries were made, or old ideas modified,
and every
person who possessed a copy kept it religiously
altered and
annotated up to date. As the
Governors
charged themselves with the dissemination
of such
information, they were able practically
to ensure its
reaching everyone who was interested
in it; thus
the Peruvian monograph on any subject
was a
veritable compendium of useful knowledge
about it, and
gave the student in a condensed form
the result of
all the experience of his predecessors in
that
particular line.
The stories
were almost all of one general type,
and were
distinctly, as I have said, stories with a
purpose. All
but invariably the hero was a King,
a Governor,
or a subordinate official, and the narrative
told how he
dealt successfully or otherwise
with the
various emergencies which presented themselves
in the course
of his work. Many of these
stories were
classics household words to the people,
as well known
among them as biblical stories are
among
ourselves, constantly referred to and quoted
as examples
of what ought or ought not to be done.
So in almost
any conceivable predicament, the man
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MAN: WHENCE, HOW AND WHITHER
who had to
face it had in his mind some sort of precedent
to guide his
action. Whether all these tales
were
historical whether they were all accounts of
what had
actually happened, or whether some of
them were
simply fiction is not certain; but there
is no doubt
that they were generally accepted as true.
When the
scene of such a tale lay in a border province,
plenty of
wild adventure not infrequently came
into it; but
(happily for our friends the Peruvians)
that
wearisome bugbear of the modern novel-reader,
the
love-story, had not yet made its appearance
among them.
Many of the situations which arose in
the tales
were not without humour, and the nation
was joyous
and laughter-loving; yet the professedly
comic story
had no place in its literature. Another
and more
regrettable gap is caused by the complete
absence of
poetry, as such. Certain maxims and expressions,
couched in
swinging, sonorous speech,
were widely
known and constantly quoted, much as
some verses
of poetry are with us; but, however
poetical some
of the conceptions may have been,
there was
nothing definitely rhythmical about their
form. "
Alliteration's artful aid" was invoked in the
case of
various short sentences which were given to
children to
memorise, and in the religious services
certain
phrases were chanted to music; but even
these latter
were fitted into the chanting in the same
way as we
adapt the words of a psalm to the Gregorian
tone to which
it is sung, not written to suit a
definite sort
of music, as our hymns are.
This brings
us to the consideration of the music
of these
ancient Peruvians. They had several varieties
of musical
instruments, among which were noticed
a pipe and a
kind of harp, from which a wild,
TWO ATLANTEAN
CIVILISATIONS 183
sweet,
inconclusive, aeolian sort of melody was extracted.
But their
principal and most popular instrument
was somewhat
of the nature of a harmonium.
The sound was
produced by the vibration of a tongue
of metal, but
the wind was forced into the instrument
not by the
action of the feet, but by an ingenious
mechanical
arrangement. Instead of keys such as
ours,
appeared the tops of a cluster of small metal
pillars, upon
which the fingers of the player pressed,
so that a
performance upon it irresistibly reminded
one of the
action of a modern typewriter.
Considerable
power and great beauty of expression
were
attainable with this machine, but the old
Peruvian
scale in music was the same as that of Atlantis,
and it
differed so radically from our own that
it is almost
impossible for us rightly to appreciate
the effects
produced by its means. So far as we could
see no such
thing as a piece of music, which could be
written down
and reproduced by anyone at will, was
known to
these people; each performer improvised
for himself,
and musical skill among them was not
the ability
to interpret the work of a master, but
simply
fertility and resource in improvisation.
Sculpture
also was an art fairly well developed
among them,
though one would perhaps characterise
their style
rather as bold, dashing and effective than
as excelling
in grace. Nearly all statues seem to
have been of
colossal size, and some of them were undoubtedly
stupendous
pieces of work ; but to eyes accustomed
to the
contemplation of Grecian art, there
is a certain
air of ruggedness in the massive strength
of the old
Peruvian sculpture. Fine work was, however,
done in
bas-relief; this was almost always
covered with
metal, for the genius of this people
184 MAN:
WHENCE. HOW AND WHITHER
turned
especially in the direction of metal-work a
line in which
the most exquisite decorations were constantly
produced.
In connection
with the daily life of the nation,
and its
manners and customs, there are some points
which at once
attract our attention as unusual and
interesting.
Their marriage customs, for example,
were
decidedly peculiar, for marriages took place
on only one
day in each year. Public opinion expected
everyone to
marry, unless he had good reason
to the
contrary, but there was nothing that could be
thought of as
compulsion in the matter. The marriage
of minors was
prohibited, but as soon as young
people came
of age they were as free to choose their
own partners
as they are among ourselves. The wedding,
however,
could not take place until the proper
day arrived,
when the Governor of the district or
town made a
formal visitation, and all young people
who had
attained the marriageable age during
the previous
year were called up before him, and
officially
notified that they were now free to enter
upon the
state of matrimony. Some proportion of
these had
usually already made up their minds to
take
immediate advantage of the opportunity; they
therefore
stepped forward before the Governor and
preferred
their request, and he, after asking a few
questions,
went through a simple form and pronounced
them man and
wife. He also made an order
rectifying
the assignment of land to suit the
new
circumstances, for the newly-married man and
woman now no
longer counted as members of their
respective
fathers' families, but as full-fledged
householders
on their own account. The married
man had
therefore twice as much land of his own
TWO ATLANTEAN
CIVILISATIONS 185
as the single
man, but even so he rarely found the
work
connected with it at all excessive.
A peculiarity
was observed in connection with
the principal
food of the nation. The people took,
of course,
various kinds of food, just as men do
now. We do
not know whether animal flesh was
prohibited,
but it certainly was not eaten at the
period which
we were examining. The potato and
yam were
cultivated, and maize, rice, and milk in
various
combinations entered largely into their diet.
They had,
however, one curious and highly artificial
kind of food
which might have been called their
staff of life
which took with them somewhat the
place that
bread takes with us, as the principal foundation
of most of
their meals. The basis of this
was
maize-flour, but various chemical constituents
were mixed
with it, and the resultant subjected to
enormous
pressure, so that it came out at the end
of the
operation as a hard and highly concentrated
cake. Its
components were carefully arranged, in
order that it
might contain within itself everything
that was
necessary for perfect nutrition in the smallest
possible
compass; and the experiment was so
far
successful that a tiny slice of it made sufficient
provision for
a whole day, and a man could carry
with him a
supply of food for a long journey without
the slightest
inconvenience.
The simplest
method of taking it was to suck it
slowly like a
lozenge, but, if time permitted, it could
be boiled or
cooked in various ways, all of which
largely
increased its bulk. Of itself it had scarcely
any taste,
but it was the custom to flavour it in
various ways
in the process of manufacture, and
these
varieties of flavour were indicated by different
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MAN: WHENCE, HOW AND WHITHER
colours. A
pink cake, for example, was flavoured
with
pomegranate, a blue one with vanilla, a yellow
one with
orange, a pink and white striped one with
guava, and so
on, so that every one's taste might be
suited.
This
curiously compressed sweetmeat was the
staple food
of the country, and large numbers of
people took
practically nothing else, even though
there were
plenty of other dishes from which to
select. It
was manufactured in such enormous quantities
that it was
exceedingly cheap and easily within
everybody's
reach, and for busy people it had
many and
obvious advantages. Many fruits were
cultivated,
and people who liked them took them
along with
their lozenge, but all these additions were
matters of
taste and not of necessity.
The race as a
whole was fond of pet animals of
various
kinds, and in the course of ages they had
specialised
and developed these creatures to an extraordinary
degree. Small
monkeys and cats were
perhaps the
most general favourites, and there were
many fancy
varieties of each, bred almost as much
out of all
relation to the original creature as are the
deformities
called dachshunds at the present day.
In regard to
the cats, they made a great speciality
of unusual
colours, and they had even succeeded in
breeding some
of that colour which is so conspicuously
absent among
quadrupeds a fairly decided
and brilliant
blue !
Many people
were fond of birds also, as might be
expected in a
continent where so many magnificently
coloured
specimens are to be found ; indeed, it is
by no means
impossible that we owe to* their care
in breeding
some of the splendid varieties of birdTWO
ATLANTEAN
CIVILISATIONS 187
life that now
inhabit the forests of the Amazon.
Some of the
richer ladies had huge aviaries with
golden wires
in the courtyards of their houses, and
devoted all
their spare time to the endeavour to
cultivate the
intelligence and affection of their pets.
The national
dress was simple and scanty just
a sort of
loose flowing garment not at all unlike
some of those
that are worn in the East in the present
day, except
that the old Peruvian wore less
white and was
more addicted to colour than is the
average
Indian of the present day. A Peruvian
crowd on a
festal occasion was an exceedingly brilliant
sight,
perhaps only to be paralleled now among
the Burmese.
The ladies as a rule exhibited a partiality
for blue
robes, and a dress closely resembling
that often
assigned by mediaeval painters to the
Virgin Mary
was one of the commonest at the time
of which we
are writing. The material was usually
cotton,
though the fine soft wool of the llama and
vicuna was
also sometimes used. A sort of cloth of
great
strength was made from the threads of the
maguey, which
were chemically treated in some way
to make them
fit for such use.
The nation
had all the facility in the use of purely
mechanical
methods of rapid calculation which is so
characteristic
of the Atlantean Eace. They employed
an abacus, or
calculating-frame, closely resembling
that used
to-day with such dexterity by
the Japanese,
and they also made a cheaper substitute
for such a
frame out of a kind of fringe of
knotted cord,
which may perhaps be the original of
the quipuSj
which the Spaniards found in use in the
same country
thousands of years later.
In studying
an ancient civilisation like this, so
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MAN: WHENCE, HOW AND WHITHER
many points
of interest crop up points of resemblance
or of
contrast with the life of our own time
that the
difficulty is rather to decide what to omit,
in trying to
give an account of it, than what to include.
We cannot
convey to our readers the sense
of vivid
reality which it all bears to those of us
who have seen
it, but we trust that for some few
at least we
have been not entirely unsuccessful in
making this
long-dead past live again for a few brief
moments. And
be it remembered that we ourselves
many of us
who are now living and working in the
Theosophical
Society were born at this very time
among the
inhabitants of old Peru; many dear
friends whom
we know and love now were friends
or relations
in that far-off time also; so that the
memory of all
this that we have tried to describe
must lie
dormant, deep down within the causal bodies
of many of
our readers, and it is by no means impossible
that in some
of them that memory may gradually
be revived by
quietly thinking over the description.
If any should
be thus successful, they will
realise how
curious and interesting it is to look back
into those
long-forgotten lives, and see what we have
gained and
what we have failed to gain since then.1
At first
sight it looks as though in many important
ways there
had been rather retrogression than advance.
The physical
life, with all its surroundings,
was
undoubtedly better managed then, than, so far
as we know,
it has ever been since. The opportunities
for unselfish
work and devotion to duty which
were offered
to the governing class have perhaps
never been
surpassed ; still it must be admitted that
nothing in
the way of mental struggle or effort was
Appendix TV.
TWO ATLANTEAN
CIVILISATIONS 189
necessary for
the less intelligent classes, though
when it did
show itself it was richly rewarded.
Undoubtedly
the condition of public opinion is
not so high,
nor is the sense of duty so strong, now
as it was
then. But the comparison is in truth hardly
a fair one.
We are as yet a comparatively young
Race, whereas
that which we have been examining
was one of
the most glorious offshoots of a Race that
had long
passed its prime. We are passing now,
because of
our ignorance, through a period of trial,
storm, and
stress, but out of it all we too shall, in
time, when we
have developed a little common-sense,
emerge into a
season of rest and success, and when
that time
comes to us, it ought, by the law of evolution,
to reach an
even higher level than theirs.
We must
remember that, beautiful as was their re
ligion, they
had, so far as we know, nothing that
could really
be called Occultism; they had no such
grasp of the
great scheme of the universe as we have
who are
privileged to study Theosophy. When our
fifth Root
Race reaches the same stage of its life,
we may
assuredly hope to combine physical surroundings
as good as
theirs with true philosophical
teaching, and
with a higher intellectual and spiritual
development
than was possible for us when we
formed part
of that splendid old relic of Atlantean
civilisation,
fourteen thousand years ago.
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CHAPTER XIII
TWO ATLANTEAN
CIVILISATIONS
Turanian, in
Ancient Chaldaea, J5. C. 19,000
ANOTHER
ancient civilisation which has interested
us, in its
way, almost as much as that of Peru, was
one that
arose in the part of Asia which was afterwards
called
Babylonia or Chaldaea. One curious
point these
two great Empires of old have in common
that each of
them in the period of its decadence,
many
centuries later than the glorious prime
at which it
is most profitable to study them, was
conquered by
people much lower in the scale of
civilisation,
who nevertheless attempted to adopt
as far as
they could the customs, civil and religious,
of the effete
race which they had subdued. Just as
the Peru
discovered by Pizarro was in almost every
respect a
pale copy of the older Peru which we have
tried to
describe, so the Babylonia known to the
student of
archaeology is in many ways a kind of
degenerate
reflection of an earlier and greater Empire.
In many ways,
but perhaps not in all. It is possible
that at the
zenith of its glory the later kingdom
may have
surpassed its predecessor in military
power, in the
extent of its territories or its commerce
; but in
simplicity of life, in earnest devotion
190
TWO ATLANTEAN
CIVILISATIONS 191
to the tenets
of the remarkable religion which they
followed, and
in real knowledge of the facts of nature,
there is
little doubt that the older race had
the
advantage.
Perhaps there
could hardly be a greater contrast
between any
two countries than we find between
Peru and
Babylonia. In the former the remarkable
system of
government was the most prominent
feature, and
religion formed a comparatively small
part of the
life of the people indeed, the civil functions
of the
priests as educators, as doctors, and as
agents in the
vast scheme of provision for old age,
loom much
more largely in the mind's eye than their
occasional
work of praise or preaching in connection
with the
temple services. In Chaldaea, on the
other hand,
the system of government was in no way
exceptional;
the chief factor of life there was emphatically
religion, for
no undertaking of any sort
was ever
begun without special reference to it. Indeed,
the religion
of the people permeated and dominated
their life to
an extent equalled perhaps only
among the
Brahmanas of India.
It will be
remembered that among the Peruvians
the religious
cult was a simple but extremely beautiful
form of
Sun-worship, or rather worship of the
Spirit of the
Sun ; its tenets were few and clear, and
its chief
characteristic was its all-pervading spirit
of
joyousness. In Chaldaea the faith was sterner
and more
mystical, and the ritual far more complicated.
It was not
the Sun alone that was reverenced
there, but
all the Host of Heaven, and the religion
was in fact
an exceedingly elaborate scheme
of worship of
the great Star-Angels, including within
it, as a
practical guide to daily life, a comprehen192
MAN: WHENCE.
HOW AND WHITHER
sive and
carefully worked-out system of Astrology.
Let us
postpone for the moment the description
of their
magnificent temples and their gorgeous
ritual, and
consider first the relation of this strange
religion to
the life of the people. To understand its
effect we
must try to comprehend their view of Astrology,
and I think
we shall find it on the whole
an eminently
common-sense view one which might
be adopted
with great advantage by professors of
the art at
the present day.
, The idea
that it is possible for the physical planets
themselves to
have any influence over human
affairs was
of course never held by any of the
priests or
teachers, nor even, so far as we can see,
by the most
ignorant of the common people at the
early period
of which we are now speaking. The
theory given
to the priests was an exceedingly elaborate
mathematical
one, probably handed down to
them through
an unbroken line of tradition from
earlier
teachers, who had direct and first-hand knowledge
of the great
facts of nature. The broad idea
of their
scheme is not difficult to grasp, but it seems
impossible in
our three dimensions to construct any
mathematical
figure which will satisfy the requirements
of their
hypothesis in all its details at least
with the
knowledge at present at our disposal.
The entire
solar system, then, in all its vast complexity,
was regarded
as simply one great Being,
and all its
parts as partial expressions of Him. All
its physical
constituents the sun with his worderful
corona, all
the planets with their satellites, their
oceans, their
atmospheres, and the various ethers
surrounding
them all these collectively made up
His physical
body, the expression of Him on the
TWO ATLANTEAN
CIVILISATIONS 193
physical
plane. In the same way the collective astral
worlds (not
only the astral spheres belonging to
these
physical planets, but also the purely astral
planets of
all the chains of the system such, for
example, as
planets B and F of our own Chain)
made up His
astral body, and the collective worlds
of the mental
plane were His mental body the
vehicle
through which He manifested Himself upon
that
particular plane.
So far the
idea is clear, and corresponds closely
with what we
have ourselves been taught with regard
to the great
LOGOS of our system.
1 Now let it
be supposed
that in these ' bodies' of His at their
various
levels there are certain different classes or
types of
matter fairly equally distributed over the
whole system.
These types do not at all correspond
to our usual
division into subplanes a division
which is made
according to the degree of density of
the matter,
so that in the physical world, for example,
we get the
solid, liquid, gaseous and etheric
conditions of
matter. On the contrary, they constitute
a totally
distinct series of cross-divisions,
each containing
matter in all these different conditions,
so that if we
denote the various types by numbers,
we should
have solid, liquid, and gaseous matter
of the first
type, solid, liquid and gaseous matter
indeed, we
may sat at once that the Chaldsean theory
upon these
subjects was practically that which is held by
many
Theosophists at the present day. Mr. C. W. Leadbeater,
in A Textbook
of Theosophy and The Hidden Side
of Things,
has made, as the result of his own investigations,
a statement
on planetary influences which is to all intents
and purposes
identical with the belief held thousands of
years ago (as
the result of similar investigations) by the
Chaldaean
priests.
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MAN: WHENCE, HOW AND WHITHER
of the second
type, and so on all the way through.
This is the
case at all levels, but for the sake of
clearness let
us for the moment confine our thought
to one level
only. Perhaps the idea is easiest to
follow with
regard to the astral. It has often been
explained
that in the astral body of a man matter
belonging to
each of the sub-planes is to be found,
and that the
proportion between the denser
and the finer
kinds shows how far that body is capable
of responding
to coarser or more refined desires,
and so is to
some extent an indication of the
degree to
which he has evolved himself. Similarly
in every
astral body there is matter of each of these
types or
cross-divisions, and in this case the proportion
between them
shows the disposition of the man
whether he is
excitable or serene, sanguine or
phlegmatic,
patient or irritable, and so on.
Now the
Chaldaean theory was that each of these
types of
matter in the astral body of the LOGOS, and
in particular
the mass of elemental essence functioning
through each
type, is to some extent a separate
vehicle
almost a separate entity having its own
special
affinities, and capable of vibrating under influences
which might
probably evoke no response
from the
other types. The types differ among themselves,
because the
matter composing them originally
came forth
through different centres of the LOGOS,
and the
matter of each type is still in the closest sympathy
with the
centre to which it belongs, so that
the slightest
alteration of any kind in the condition
of that
centre is instantly reflected in some way or
other in all
the matter of the corresponding type.
Since every
man has within himself matter of all
these types,
it is obvious that any modification in,
TWO ATLANTEAN
CIVILISATIONS 195
or action of,
any one of these great centres must to
some degree
affect all beings in the system, and the
extent to
which any particular person is so affected
depends upon
the proportion of the type of matter
influenced
which he happens to have in his astral
body. That is
to say, we find different types of men
as well as of
matter, and by reason of their constitution,
by the very
composition of their astral bodies,
some of them
are more susceptible to one influence,
some to
another.
The whole
solar system, when looked at from a
sufficiently
high plane, is seen to consist of these
great
centres, each surrounded by an enormous
sphere of
influence, indicating the limits within
which the
force which pours out through it is especially
active. Each
of these centres has a sort of
orderly
periodic change or motion of its own, corresponding
perhaps on
some infinitely higher level
to the
regular beating of the physical human heart.
But since
some of these periodic changes are much
more rapid
than others, a curious and complicated
series of
effects is produced, and it has been observed
that the
movement of the physical planets in their
relation to
one another furnishes a clue to the arrangement
of these
great spheres at any given moment.
In Chaldaea
it was held that, in the gradual
condensation
of the original glowing nebula from
which the
system was formed, the location of the
physical
planets was determined by the formation
of vortices
at certain points of intersection of these
spheres with
one another and with a given plane.
The
influences belonging to these spheres differ
widely in
quality, and one way in which this difference
shows itself
is in their action upon the ele196
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mental
essence both in man and around him. Be it
ever
remembered that this influence was supposed
to be exerted
on all planes, not only upon the astral,
though we are
just now confining our attention to
that for
simplicity's sake. The influences may have,
and indeed
must have, other and more important
lines of
action not at present known to us ; but this at
least forces
itself upon the notice of the observer,
that each
such sphere produces its own special effect
upon the
manifold varieties of the elemental essence.
One, for
example, greatly stimulates the activity
and vitality
of those kinds of essence which especially
appertain to
the centre through which it came,
while
apparently checking and controlling others;
the influence
of another sphere is strong over quite
a different
set of essences, which belong to its centre,
while
apparently not affecting the previous set in
the least.
There are all sorts of combinations and
permutations
of these influences, the action of one
of them being
in some cases greatly intensified, and
in others
almost neutralised, by the presence of
another.
It will
inevitably be asked here whether our Chaldaean
priests were
fatalists whether having discovered
and
calculated the exact effect of these influences
on the
various types of human beings, they
believed that
these results were inevitable, and that
man's will
was powerless to resist them. Their answer
to this
latter question was always most emphatic;
the
influences have certainly no power to
dominate
man's will in the slightest degree; all they
can do is in
some cases to make it easier, or more
difficult,
for that will to act along certain lines. Since
the astral
and mental bodies of man are practically
TWO ATLANTEAN
CIVILISATIONS 197
composed of
this living and vivified matter which
we now call
elemental essence, any unusual excitation
of any of the
classes of that essence, or a sudden
increase in
its activity, must undoubtedly affect
to some
extent either his emotions or his mind, or
both ; and it
is also obvious that these influences must
work
differently on different men, because of the
varieties of
essence entering into their composition.
But it was
moat clearly stated that in no case can
a man be
swept away by them into any course of action
without the
consent of his will, though he may
evidently be
helped or hindered by them in any effort
that he
chances to be making. The priests
taught that
the really strong man has little need to
trouble
himself as to the influences which happen to
be in the
ascendant, but that for all ordinary people
it is usually
worth while to know at what moment
this or that
force can most advantageously be
applied.
They
explained carefully that the influences are
in themselves
no more good or evil than any other
of the forces
of nature, as we should say now; like
electricity
or any other great natural force they may
be helpful or
hurtful, according to the use that is
made of them.
And just as we should say that certain
experiments
are more likely to be successful if
undertaken
when the air is heavily charged with
electricity,
while certain others under such conditions
would most
probably fail, so they said that an
effort
involving the use of the forces of our mental
or emotional
nature will more or less readily achieve
its object
according to the influences which predominate
when it is
made.
It was always
understood, therefore, that these
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factors might
be put aside as une quantite negligeable
by the man of
iron determination or the student
of real
Occultism; but since the majority of the
human race
still allow themselves to be the helpless
sport of the
forces of desire, and have not yet developed
anything
worth calling a will of their own, it
was
considered that their feebleness permitted these
influences to
assume an importance to which they
had
intrinisically no claim.
The fact of a
particular influence being in operation
can never
make it necessary that an event
should occur,
but it makes it more likely to occur.
For instance,
by means of what is called in modern
Astrology a
Martian influence, certain vibrations of
the astral
essence are set up which tend in the direction
of passion.
So it might safely be predicted of
a man who had
by nature tendencies of a passionate
and sensual
nature, that when that influence is prominently
in action he
will probably commit some crime
connected
with passion or sensuality; not in
the least
that he is forced into such crime, but only
that a
condition comes into existence in which it is
more
difficult for him to maintain his balance. For
ihe action
upon him is of a double character; not only
is the
essence within him stirred into greater activity,
but the
corresponding matter of the plane outside
is also
quickened, and that again reacts upon
him.
An example
frequently given was that a certain
variety of
influence may occasionally bring about a
condition of
affairs in which all forms of nervous excitement
are
considerably intensified, and there is
consequently
a general sense of irritability abroad.
Under such
circumstances disputes arise far more
TWO ATLANTEAN
CIVILISATIONS 199
readily than
usual, even on the most trifling pretexts,
and the large
number of people who are always
on the verge
of losing their temper relinquish
all control
of themselves on even less than ordinary
provocation.
It might even
sometimes happen, it was said, that
such
influences, playing on the smouldering discontent
of ignorant
jealousy, might fan it into an outburst
of popular
frenzy from which widespread disaster
might ensue.
Apparently the warning given
thousands of
years ago is no less necessary now ; for
it was just
in this way that the Parisians in 1870
were moved to
rush about the streets crying "A
Berlin
!" and just so also has arisen many a time
the fiendish
yell of "Din! din!" which so easily
arouses the
mad fanaticism of an uncivilized Muhammadan
crowd.
The Astrology
of these Chaldaean priests therefore
devoted
itself chiefly to the calculation of the
position and
action of these spheres of influence, so
that its
principal function was rather to form a rule
of life than
to predict the future; or at least such
predictions
as it gave were rather of tendencies than
of special
events, while the Astrology of our own
day appears
to devote itself largely to the latter
line of
prophecy.
There can be
no doubt, however, that the Chaldeans
were right in
affirming the power of 'a man's
will to
modify the destiny marked out for him by
his karma.
Karma may throw a man into certain
surroundings
or bring him under certain influences,
but it can
never force him to commit a crime, though
it may so
place him that it requires great determination
on his part
to avoid that crime. Therefore
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it seems to us
that what Astrology could do, then or
now, is to
warn the man of the circumstances under
which at such
and such a time he would find himself ;
but any
definite prophecy of his action under those
circumstances
can, theoretically, only be based upon
probabilities
even though we fully recognise how
nearly those
probabilities become certainties in the
case of the
ordinary will-less man in the street.
The
calculations of these priests of the old time
enabled them
to draw up a sort of official almanac
each year, by
which the whole life of the race was
largely
regulated. They decided the times at which
all
agricultural operations could most safely be undertaken;
they
proclaimed the fit moment for arranging
the breeding
of animals and plants. They
were the
doctors as well as the teachers of the race,
and they knew
exactly under what collocation of
influences
their various remedies could be most efficiently
administered.
They divided
their followers into classes, assigning
each to what
would now be called his ruling
planet, and
their calendar was full of warnings addressed
to these
different classes; as, for example:
"On the
seventh day, those who worship Mars
should be
especially on the watch against causeless
irritation
" or : "From the twelfth to the fifteenth
days there is
unusual danger of rashness in matters
connected
with the affections, especially for the worshippers
of Venus, ' '
and so on. That these warnings
were of great
use to the bulk of their people we
cannot doubt,
strange as such an elaborate system
of provision
against minor contingencies may appear
to some of us
at the present day.
From this
peculiar division of the people into
TWO ATLANTEAN
CIVILISATIONS 201
types,
according to the planets which indicated the
position of
the centre of influence to which they were
most readily
susceptible, there arose an equally curious
arrangement
both of the public temple services
and of the
private devotions of the worshippers.
Certain daily
hours of prayer, regulated by the apparent
movements of
the sun, were observed by all
alike ; at
sunrise, noon, and sunset, certain anthems
or verses
were chanted by the priests at the temples,
and the more
religious of the people made a point
of being
regularly present at these short services,
while those
who could not conveniently attend them
nevertheless
observed each of these hours by the
recitation of
a few pious phrases of praise and
prayer.
But, quite
apart from these observances, which
seem to have
been common to all, each person had
his own
special prayers to offer to the particular
Deity to whom
by birth he was attached; and the
proper time
for them varied constantly with the
motion of his
planet. The moment at which it crossed
the meridian
appears to have been considered the
most
favourable of all, and next to that the few
minutes
immediately after its rising or immediately
before its
setting. It might, however, be invoked at
any time
while above the horizon; and even while
below it the
Deity of the planet was not entirely
out of reach,
though in this case he was addressed
only in some
great emergency, and the whole ceremonial
employed was
entirely different.
The special
calendars prepared by the priests for
the
worshippers of each of these planetary Deities
contained
full particulars as to the proper hours
of prayer and
the appropriate verses to be recited
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at each. What
might be described as a kind of
periodical
prayer-book was issued for each planet,
and all those
who were attached to that planet were
careful to
provide themselves with copies of it. Indeed,
these
calendars were something much more
than mere
reminders as to hours of prayer; they
were prepared
under special stellar conditions (each
under the
influence of its own Deity) and were supposed
to have
various talismanic properties, so that
the devotee
of any particular planet always carried
its latest
calendar about with him.
It followed,
therefore, that the religious man of
old Chaldoea
had not a regular hour of prayer or
worship which
was always the same, day after day,
as would be
the case now; but instead of this, his
time for
meditation and religious exercise was movable,
and would
occur sometimes in the morning,
sometimes at
noon, sometimes in the evening, or
even at
midnight. But whenever it came he did
not fail to
observe it; however awkwardly the hour
might clash
with his business, his pleasure or his
repose, he
would have regarded it as a grave lapse
from duty if
he had omitted to take advantage of it.
So far as we
can see, there was no thought in his
mind that the
Spirit of the planet would in any
way resent it
if he neglected the hour, or indeed that
it was
possible for such a Spirit to feel anger at all ;
the idea was rather
that at that moment the Deity
was pouring
forth a blessing, and that it would be not
only foolish
but ungrateful to lose the opportunity
so kindly
offered.
These,
however, were only the private devotions
of the
people; they had great and gorgeous public
ceremonies as
well. Each of the planets had asTWO
ATLANTEAN
CIVILISATIONS 201
signed to it
at least two great feast days in the year
and the Sun
and Moon appropriated considerably
more than
two. Each planetary Spirit had his tern
pies in every
part of the country, and on ordinary
occasions his
devotees contented themselves wit!
frequent
visits to the nearest; but on the greate]
festivals to
which we have referred, enormous mul
titudes
assembled on a vast plain in the neighbor
hood of their
capital city, where there was a grou]
of
magnificent temples, which were absolutely
unique.
These
buildings were in themselves worthy of at
tention as
fine examples of a prehistoric style o
architecture;
but their greatest interest lay in th<
fact that
their arrangement was evidently intende<
to represent
that of the solar system, and that, whei
the principle
of this arrangement was understood
it
undoubtedly showed the possession by its design
ers of a
considerable knowledge of the subject. B:
far the
largest and the most splendid of all was th
huge temple
of the Sun, which it will presently b<
necessary to
describe somewhat more in detail. Th<
others,
erected at gradually increasing distance
from this,
might seem at the first glance to hav
been built
simply as convenience dictated, and no
upon any
orderly plan.
Closer
examination, however, showed that ther
was a plan,
and a remarkable one that not only th'
gradually
increasing distances of these smaller tern
pies from the
principal one had a definite ratio an<
a definite
meaning, but even the relative dimension
of certain
important parts of these fanes were no
accidental,
for they typified respectively the sizes o
the planets
and their distances from the solar orb.
Now it is
obvious to anyone who knows anythinj
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at all about
astronomy that an attempt to construct
to scale a
model of the solar system in temples would
be foredoomed
to failure that is to say, if the temples
were to be
available for worship in the ordinary
way. The
difference in size between the Sun and
the smaller
members of his family is so immense,
and the
distances between them are so enormous,
that unless
the buildings were mere dolls ' houses no
country would
be large enough to contain the entire
system.
How, then,
did the Chaldaean Sage who designed
this
marvellous group of temples contrive to conquer
these
difficulties? Precisely as do the illustrators
of our modern
books of Astronomy by using
two entirely
different scales, but preserving the relative
proportions
in their delineation of each. There
is nothing in
this wonderful monument of ancient
skill to
prove to us that its designer knew the absolute
sizes and
distances of the planets at all,
though of
course he may have done so ; what is certain
is that he
was perfectly well acquainted with
their
relative sizes and distances. He had either
been taught,
or had himself discovered, Bode's Law;
how much
further his knowledge went his buildings
leave us to
conjecture, except that he must certainly
have
possessed some information as to planetary
magnitudes,
though his computation of them differed
in some ways
from that now accepted.
The shrines
devoted to the inner planets made a
sort of
irregular cluster which seemed quite close
under the
walls of the great Sun-Temple, while those
of the giant
outer members of the solar family were
dotted at
ever-increasing intervals over the plain,
until the
representative of far-away Neptune was
TWO ATLANTEAN
CIVILISATIONS 205
almost lost
in the distance. The buildings differed in
design, and
there is little doubt that every variation
had its
special significance, even though in many
cases we were
unable to discern it. There was,
however, one
feature which all shared ; each of them
possessed a
central hemispherical dome, which was
evidently
intended to bear a special relation to the
orb which it
typified.
All these
hemispheres were brilliantly coloured,
each bearing
the hues which Chaldaean tradition associated
with its
particular planet. The principle
upon which
these colours were selected is far from
clear, but we
shall have to return to them later when
we examine
the great festival services. These domes
by no means
always bore the same relation to the
dimensions of
their respective temples, butwhen compared
one with
another they were found to correspond
closely to
the sizes of the planets which they
symbolised.
With regard to Mercury, Venus, the
Moon, and
Mars, the Chaldsean measurements of relative
size
corresponded precisely with our own ; but
Jupiter,
Saturn, Uranus, and Neptune, though immensely
larger than
the inner group, were yet decidedly
smaller than
they would have oeen if constructed
on the same
scale according to our received
calculations.
This may have
been due to the use of a different
standard for
these huge globes, but it seems to us
far more
probable that the Chaldaean proportions
were correct,
and that in modern astronomy we have
considerably
over-estimated the size of the outer
planets. It
is all but established now that the surface
which we see
in the case of Jupiter or Saturn
is that of a
deep, dense cloud-envelope, and not the
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body of the
planet at all ; and if that be so, the Chaldaean
representation
of these globes is as accurate
as the rest
of their scheme. Another point in favour
of such a
suggestion is that, if it were accepted, the
extraordinarily
low density commonly assigned by
our
astronomers to the outer planets would be
brought more
nearly into agreement with that of the
other worlds
within our ken.
A number of
curious details combined to prove
to us that
thorough comprehension of the system
which must
have been possessed by the designer of
these
beautiful shrines. Vulcan, the intra-Mercurial
planet, was
duly represented, and the place in the
scheme where
our earth should have come in was
occupied by
the temple of the Moon a large one,
though the
hemisphere which crowned it seemed disproportionately
small, being
constructed exactly to
the same
scale as the rest. Close by this Moontemple
there arose
an isolated dome of black marble
supported by
pillars, which from its size was evidently
intended to
typify the Earth, but there was no
shrine of any
kind attached to it.
In the space
(quite correctly calculated) between
Mars and
Jupiter there appeared no temple, but a
number of
columns, each ending in a tiny dome of
the usual
hemispherical shape; these we presumed
to be
intended to represent the asteroids. Every
planet which
possesses satellites had them carefully
indicated by
properly proportioned subsidiary
domes
arranged round the primary, and Saturn's
rings were
also clearly shown.
On the
principal festivals of any of the planets,
all the
votaries of the corresponding Deities (as we
should say
now, the people born under those planets)
TWO ATLANTEAN
CIVILISATIONS 207
wore over or
in place of their ordinary dress a
mantle or
cope of the colour considered sacred to
the planet.
These colours were all exceedingly brilliant,
and the
material worn had a sort of sheen like
satin, so
that the effect was usually striking, especially
as many of
the colours had another tint underlying
them, as in what
is called shot silk. A list
of these
colours will be of interest, although, as
we have
before remarked, the reason which dictated
their choice
is not always obvious.
The dress
worn by the followers of the Sun was a
beautifully
delicate silken material, all interwoven
with gold
threads, so that it appeared a veritable
cloth of
gold. But cloth of gold, as we know it now,
is of a
thick, unbending texture, whereas this fabric
was so
flexible that it could be folded like muslin.
Vulcan's hue
was flame-colour, striking, gorgeous,
and
distinctive possibly typical of the extreme
propinquity
of Vulcan to the Sun, and the
fiery
physical conditions that must obtain there.
Mercury was
symbolised by a brilliant orange hue,
shot with
lemon-colour shades not infrequently to
be seen in
the auras of his adherents as well as in
their
vestments ; but though in some cases the predominant
auric colours
seem a possible explanation
of these
selections, there are others to which this
would hardly
apply.
The votaries
of Venus appeared in a lovely pure
sky-blue,
with an underlying thread of light green,
which gave to
the whole a quivering iridescent effect
when the
wearer moved.
The garments
of the Moon were naturally of
white
material, but so interwoven with threads of
silver that
practically it might be called cloth of
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silver, as
the Sun's was cloth of gold. Yet in certain
lights this
Moon-robe showed beautiful pale
violet
shades, which much enhanced its effect.
Mars
appropriately enough clothed his followers
in a splendid
brilliant scarlet, but with a strong
crimson shade
underlying it, and practically taking
its place
when seen from certain aspects. This
colour was
quite unmistakable, and totally distinct
from those of
Vulcan or Mercury. It may have been
suggested
either by auric appearances or by the ruddy
hue of the
physical planet.
Jupiter robed
his children in a wonderful gleaming
blue-violet
material, dappled all over with tiny
silvery
specks. It is not easy to assign any reason
for this,
unless indeed it may again be attributed to
auric
associations.
Saturn's
votaries were clothed in clear sunset
green, with
pearl-grey shades underlying it, while
those born
under Uranus wore a magnificent deep
rich blue
that unimaginable colour of the South
Atlantic,
which no one knows but those who have
seen it. The
dress appropriated to Neptune was the
least
noticeable of them all, for it was a plain-looking
dark indigo,
though in high lights it too developed
an unexpected
richness.
On the
principal festivals of any one of these
planets, its
adherents appeared in full dress, and
marched in
procession to its temple, decked with
garlands of
flowers, bearing banners and gilded
staves, and
filling the air with sonorous chanting. But
the grandest
display of all was at one of the great
feasts of the
Sun-God, when the people came together,
each robed in
the gorgeous vestment of his
tutelary
Deity, and the whole immense multitude
TWO ATLANTEAN
CIVILISATIONS 209
performed the
solemn circumambulation of the Suntemple.
On such an
occasion the worshippers of the
Sun filled
the vast building to overflowing, while
next to the
walls marched the bands of Vulcan, next
outside them
those of Mercury, then the followers of
Venus and so
on, each planet being represented in
the order of
its position with reference to the Sun.
The whole
mass of people, thus arranged in concentric
rings of
flashing colour, swept slowly, steadily
round like a
colossal living wheel, and, under the
flood of
living light poured down by that all but
tropical Sun,
they formed perhaps as brilliant a
spectacle as
the world has ever seen.
In order that
some account may be given of the
even more
interesting ceremonies that took place on
such
occasions within that great temple of the Sun,
it is
necessary that we should attempt a description
of its
appearance and arrangement. Its main
plan was
cruciform, with a vast circular space (covered
by the
hemispherical dome) where the arms of
the cross
met. We shall gain a more correct image
if, instead
of thinking of the ordinary cruciform
church with
nave, chancel and transepts, we picture
to ourselves
a great circular domed chamber like
the
reading-room of the British Museum, and then
imagine four
huge naves opening out of it towards
the four
quarters of the compass; for all the arms
of its cross
were of equal length. Having fixed
that part of
the picture firmly, we must then add
four other
great openings between the arms of the
cross,
leading into vast halls whose walls curved
round and met
at the extremity, so as to give their
floors the
shape of an immense leaf or the petal of
a flower. In
fact, the ground-plan of the temple
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might be
described as an equal-armed cross laid upon
a simple
four-petalled flower, so that the arms lay
between the
petals.
A man
standing in the centre under the dome
would
therefore see long vistas stretching out from
him in all
directions. The whole structure was carefully
oriented, so
that the arms of the cross were accurately
directed to
the cardinal points. The southern
end remained
open and constituted the principal entrance,
facing the
great altar which occupied the
end of the
northern arm. The eastern and western
arms
contained altars also, of enormous size from
our point of
view, though much smaller than the
mnm erection
at the northern end.
These eastern
and western altars seem to have
fulfilled
something the same purpose as do those dedicated
to the
Blessed Virgin and to S. Joseph in a
Catholic
cathedral, fcr one of them was consecrated
to the Sun
and the other to the Moon, and some of
the regular
daily services connected with these two
luminaries
were celebrated at them. The great
northern
altar was, however, that round which all
the greatest
crowds gathered, at which all the grandest
ceremonies
were performed, and its arrangements
and furniture
were curious and interesting.
On the wall
behind it, in the place occupied by the
'east window'
in an ordinary church except that
this was
north hung an immense concave mirror,
far larger
than any that we had ever before seen.
It was of
metal, quite probably of silver, and was
polished to
the highest possible degree. Indeed it
was observed
that the care of it, the keeping it
bright and
free even from dust, was considered to be
a religious
duty of the most binding nature. How
TWO ATLANTEAN
CIVILISATIONS 211
such a huge
speculum had been so perfectly cut, how
it was that
its own enormous weight did not distort
it these are
problems that would be serious ones
to our modern
artificers, but they had been successfully
solved by
these men of long ago.
Along the
centre of the roof of this huge northern
arm of the
cross there ran a narrow slit open to the
sky, so that
the light of whatever star happened to
be exactly
upon the meridian shone straight into the
temple and
fell upon the great mirror. It is a wellknown
property of
the concave mirror that it forms
in the air in
front of it, at its focus, an image of
whatever is
reflected in it, and this principle was
cleverly used
by the priests in order, as they would
probably have
put it, to collect and apply the influence
of each
planet at the moment of its greatest
power, A
pedestal bearing a brazier was fixed in
the floor
beneath the focus of the mirror, and just
as a planet
was coming to the meridian and therefore
shining
through the slit in the roof, a quantity of
sweet-smelling
incense was thrown upon the glowing
charcoal. A
pillar of light grey smoke immediately
ascended, and
in the midst of it gleamed forth the
living image
of the star. Then the worshippers
bowed their
heads, and the glad chant of the priests
rang out ; in
fact, this ceremony reminded us somewhat
of the
elevation of the Host in a Catholic
church.
When
necessary another piece of machinery was
brought into
action a flat circular mirror which
could be
lowered from the roof by lines so as to
occupy
exactly the focus of the great mirror. This
carught the
reflected image of the planet, and by tilting
it the
concentrated light received from the con212
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MAN: WHENCE, HOW AND WHITHER
cave mirror
could be poured down upon certain
spots on the
floor of the temple. On these spots
were laid the
sick for whom it was considered that
that
particular influence would be beneficial, while
the priest
prayed that the planetary Spirit would
pour healing
and strength upon them ; and undoubtedly
cures did
frequently reward their endeavours,
though it may
well be that faith played a large part
in obtaining
the result.
The lighting
of certain sacred fires when the Sun
himself
crossed the meridian was achieved by means
of the same
mechanism, though one of the most interesting
ceremonies of
this nature was always performed
at the
western altar. Upon this altar burnt
always what
was called ' sacred Moon-fire,' and
this was
allowed to go out only once a year, on
the night
before the spring equinox. The following
morning the
rays of the Sun, passing through an
orifice above
the eastern altar, fell directly upon that
at the west
end, and by means of a glass globe filled
with water
which was suspended in their path and
acted as a
lens, the Sun himself relit the sacred
Moon-fire,
which was then carefully tended and kept
burning for
another year.
The inner
surface of the great dome was painted
to represent
the night-sky, and by some complicated
mechanism the
principal constellations were made to
move over it
exactly as the real stars were moving
outside, so
that at any time of the day, or on a cloudy
night, a
worshipper could always tell in the temple
the precise
position of any of the signs of the
zodiac, and
of the various planets in relation to
them.
Luminous bodies were used to represent the
TWO ATLANTEAN
CIVILISATIONS 213
planets, and
in the earlior days of this religion, precisely
as in the
earlier days of the Mysteries, these
bodies were
real materialisations called into existence
by the Adept
Teachers, and moving freely in
the air; but
in both cases in later days, when less
evolved men
had to take the place of these exalted
Beings, it
was found difficult or impossible to make
the
materialisations work properly, and so their
place was
filled by ingenious mechanical contrivances
a kind of
orrery on a gigantic scale. The outside
of this huge
dome was thinly plated with gold ; and
it was
noteworthy that a peculiar dappled effect was
produced on
the surface, evidently intended to represent
what are
called the * willow-leaves ' or * ricegrains'
of the Sun.
Another
interesting feature of this temple was an
underground
room or crypt, which was reserved for
the exclusive
use of the priests, apparently with a
view to
meditation and self-development. The only
light
admitted came through thick plates of a crystallike
substance of
various colours, which were let into
the floor of
the temple, but arrangements were made
to reflect
the sun's rays through this medium when
necessary,
and the priest who was practising his
meditation
allowed this reflected light to fall upon
the various
centres in his body sometimes upon
that between
the eyes, sometimes upon the base of
the spine,
and so on. This evidently aided in the development
of the power
of divination, of clairvoyance
and of
intuition ; and it was evident that the
particular
colour of light used depended not only
upon the
object sought, but upon the planet or type
to which the
priest belonged. It was also noticed
that the
thyrsus, the hollow rod charged with electric
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MAN: WHENCE, HOW AND WHITHER
or vital
fire, was used here, just as it was in the
Grecian Mysteries.
An
interesting part of the study of this old-world
religion is
the endeavour to understand exactly what
its teachers
meant when they spoke of the Star-
Angel, the
Spirit of a star. A little careful investigation
shows that
the terms, though sometimes
synonymous,
are not always so, for they seem to have
included at
least three quite different conceptions
under the one
title 'the Spirit of a planet'.
First they
believed in the existence, in connection
\\ ith each
planet, of an undeveloped, semi-intelligent
yet
exceedingly potent entity, which we can perhaps
best express
in our Theosophical terminology as the
collective
elemental essence of that planet, regarded
as one huge
creature. We know how, in the case of
a man, the
elemental essence which enters into the
composition
of his astral body becomes to all intents
and purposes
a separate entity, which has sometimes
been called
the desire-elemental; how its many
different
types and classes combine into a temporary
unity,
capable of definite action in its own defence,
as for
example against the disintegrating process
which sets in
after death. If in just the same
way we can
conceive of the totality of the elemental
kingdoms in a
particular planet energising as a
whole, we
shall have grasped exactly the theory held
by the
ancient Chaldaeans with regard to this first
variety of
planetary Spirit, for which 'planetary
elemental'
would be a far more appropriate name.
It was the
influence (or perhaps the magnetism) of
this
planetary elemental which they tried to focus
upon people
suffering from certain diseases, or to
imprison in a
talisman for future use.
TWO ATLANTEAN
CIVILISATIONS 215
The priests
held that the physical planets which
we can see
serve as pointers to indicate the position
or condition
of the great centres in the body of the
LOGOS
Himself, and also that through each of these
great centres
poured out one of the ten types of essence
out of which,
according to them, everything
was built.
Each of these types of essence, when
taken by
itself, was identified with a planet, and
this also was
frequently called the Spirit of the
planet, thus
giving another and quite different meaning
to the term.
In this sense they spoke of the
Spirit of
each planet as omnipresent throughout
the solar
system, as working within each man
and showing
itself in his actions, as manifesting
through
certain plants or minerals and giving them
their
distinctive properties. Naturally it was this
4
Spirit of the
pl&net' within man which could be
acted upon by
the condition of the great centre to
which it
belonged, and it was with reference to this
that all
their astrological warnings were issued.
When,
however, the Chaldaeans invoked the blessing
of the Spirit
of a planet, or endeavoured by earnest
and reverent
meditation to raise themselves towards
Him, they
were using the expression in yet
another
sense. They thought of each of these great
centres as
giving birth to and working through a
whole
hierarchy of great Spirits, and at the head of
each of these
hierarchies stood one great One who
was called
pre-eminently 'The Spirit of the planet,'
or more
frequently the Star-Angel. It was His
benediction
that was sought by those who were more
especially
born under His influence, and He was regarded
by them much
as the great Archangels, the
" seven
Spirits before the throne of God," are re216
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MAN: WHENCE, HOW AND WHITHER
garded by the
devout Christian as a mighty Minister
of the divine
power of the LOGOS, a channel
through which
that ineffable splendour manifests itself.
It was
whispered that when the festival of
some
particular planet was being held in that great
temple, and
when at the critical moment the image
of the Star
shone out brightly amid the incense-cloud,
those whose
eyes were opened by the fervour of their
devotion had
sometimes seen the mighty form of
the
Star-Angel hovering beneath the blazing orb,
so that it
shone upon his forehead as he looked down
benignantly
upon those worshippers with whose evolution
he was so
closely connected.
It was one of
the tenets of this ancient faith that
it was in
rare cases a possibility for highly developed
men, who were
full of heartfelt devotion to their
Angel, to
raise themselves by stress of long-continued
meditation
out of their world into His to change
the whole
course of their evolution, and secure their
next birth
not on this planet any more, but on His ;
and the
temple records contained accounts of priests
who had done
this, and so passed beyond human ken.
It was held
that once or twice in history this had
happened with
regard to that still greater order of
stellar
Deities, who were recognised as belonging to
the fixed
stars far outside of the solar system altogether;
but these
latter were thought of as daring
flights into
the unknown, as to the advisability of
which even
the greatest of the high priests were
silent.
Strange as
these methods may seen to us now,
widely as
they may differ from anything that is
being taught
to us in our Theosophical study, it
would be
foolish for us to criticise them, or to doubt
TWO ATLANTEAN
CIVILISATIONS 217
that, for
those to whom they appeal, they may be as
efficacious
as our own. We know that in the great
White
Brotherhood there are many Masters, and
that though
the Qualifications required for each step
of the Path
are the same for all candidates, yet each
great Teacher
adopts for His pupils that method of
preparation
which He sees to be best suited for them ;
and as all
these paths alike lead to the mountain-top,
it is not for
us to say which is the shortest or the
best for our
neighbour. For each man there is
one path
which is shortest; but which that is depends
upon the
position from which he starts. To
expect
everyone to come round to our starting-point
and use our
path would be to fall under the delusion,
born of
conceit and ignorance, which blinds the eyes
of the
bigoted religionist. We have not been taught
to worship
the great Star-Angels, or to set before
ourselves as
a goal the possibility of joining the
Deva
evolution at a comparatively early stage; but
we should
always remember that there are other
lines of
Occultism besides that particular form of
it to which
Theosophy has introduced us, and that
we know but
little yet even of our own line.
It would perhaps
be better to avoid the use of
the word '
worship' when describing the feeling of tihe
Chaldaeans
toward the Star-Angels, for in the West
it always
leads to misconception; it was rather the
deep
affection and veneration and loyalty which we
feel towards
the Masters of Wisdom.
This
Chaldsean religion lay close to the hearts of
its people,
and undoubtedly produced in the case of
the majority
really good and upright lives. Its
priests were
men of great learning in their own
way along
certain lines; their studies in history and
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MAN: WHENCE, HOW AND WHITHER
astronomy
were profound, and they not unnaturally
took these
two sciences together, always classifying
the events of
history according to their supposed connection
with the
various astronomical cycles. They
were fairly
well versed in chemistry also, and utilised
some of its
effects in their ceremonies. We noticed
a case in
which a priest was seen standing upon the
flat roof of
one of the temples and invoking in private
devotion one
of the planetary Spirits.
1 He held in
his
hand a long
staff tipped with some bituminous-looking
substance,
and he began his invocation by marking
with this
staff the astrological sign of the planet
upon the
pavement in front of him, the substance
leaving a
brilliant phosphorescent mark behind it
upon the
stone or plaster surface.
As a rule
each priest took up a special line of study
to which he
more particularly devoted himself. One
group became
proficient in medicine, constantly investigating
the
properties of various herbs and drugs
when prepared
under this or that combination of
stellar
influences ; another turned its attention exclusively
to
agriculture, deciding what kind of soil was
best suited
to certain crops, and how it could be improved
working also
at the culture of all kinds of
useful
plants, and the production of new varieties,
testing the
rapidity and strength of their growth
under
differently-coloured glass, and so on. This
idea of the
use of coloured light to promote growth
was common to
several of the old Atlantean races,
and was part
of the teaching originally given in Atlantis
itself.
Another section constituted themselves
, one of the
Fellows of the Theosophical Society,
some of whose
lives are given in 'Rents in the Veil of Time 1
in The
Theosophist.
TWO ATLANTEAN
CIVILISATIONS 219
into a kind
of weather bureau, and foretold with
considerable
accuracy both the ordinary changes of
weather, and
also any special disturbances such as
storms,
cyclones, or cloud-bursts. Later this became
a sort of
Government Department, and priests
who predicted
inaccurately were deposed as incapable.
Enormous
importance was attached to pre-natal
influences,
and a mother was directed to seclude
herself and
to live a sort of semi-monastic life for
some months
both before and after the birth of a
child. The
educational arrangements of the country
were not, as
in Peru, directly in the hands of the
priests,
although it was they who decided by their
calculations
evidently aided in some cases by clairvoyant
insight to
which planet a child belonged.
The children
attached to a particular planet attended
the school of
that planet, and were under teachers of
the same type
as themselves, so that the children of
Saturn would
by no means be permitted to attend
one of the
schools of Jupiter, or the children of
Venus to be
taught by a worshipper of Mercury. The
training
appointed for these various types differed
considerably,
the intention being in each case to
develop the
good qualities and to counteract the
weaknesses
which long experience had prepared the
instructors
to expect in that especial kind of boy
or girl.
The object of
education with them was almost entirely
the formation
of character; the mere imparting
of knowledge
took quite a subordinate position.
Every child
was taught the curious hieroglyphic
script of the
country, and the rudiments of simple
calculation,
but bevond this nothing that we should
220 &AN:
WHENCE, HOW AND WHITHER
recognise as
a school subject was taken up at all.
Numerous
religious or rather ethical precepts were
learnt by
heart, all indicating the conduct expected
from 'a son
of Mars,' the planet or Venus or Jupiter
as the case
might be under various conditions
that might
arise ; and the only literature studied was
an endlessly
voluminous commentary upon these, full
of
interminable stories of adventures and situations
in which the
heroes acted sometimes wisely, sometimes
foolishly.
These the children were taught to
criticise,
giving their reasons for the opinions they
formed, and
describing in what way their own action
in similar
circumstances would have differed from
that of the
hero.
Though
children passed many years in the schools,
the whole of
their time was spent in familiarising
themselves
(not only theoretically, but as far as
might be
practically also) with the teachings of this
unwieldy Book
of Duty, as it was called. In order
to impress
the lessons upon the minds of the children,
they were
expected to impersonate the various
characters in
these stories, and act out the scenes as
though in a
theatre. Any young man who developed
a taste for
history, mathematics, agriculture, chemistry
or medicine,
could, upon leaving school, attach
himself as a
kind of apprentice to any priest who had
made a
specialty of one of those subjects; but the
school
curriculum did not include any of these, nor
provide any
preparation for their study, beyond the
general
preparation which was supposed to fit everybody
for anything
that might turn up.
The
literature of the race was not extensive. Official
records were
kept with great care, transfers of
land were
registered, and the decrees and proclamaTWO
ATLANTEAN
CIVILISATIONS 221
tions of the
Kings were always filed for reference;
but though these
documents offered excellent even if
somewhat dry,
material for the historian there is no
trace that
any connected history was written. It was
taught orally
by tradition, and certain episodes of
it were
tabulated in connection with the astronomical
cycles; but
these records were merely chronological
tables, not
histories in our sense of the word.
Poetry was
represented by a series of sacred
books, which
gave a highly symbolical and figurative
account of
the origin of the worlds and of mankind,
and also by a
number of ballads or sagas celebrating
the deeds of
legendary heroes. These latter, however,
were not
written down, but simply handed on
from one
reciter to another. The people were exceedingly
fond, like so
many Oriental races, of listening
to and improvising
stories, and a great deal of
traditional
matter of this sort had been handed down
through the
centuries from what must obviously have
been a remote
period of far ruder civilisation.
From some of
these earlier legends it is possible
to
reconstruct a rough outline of the early history of
the race. The
great bulk of the nation were clearly
of Turanian
stock, belonging to the fourth sub-race
of the
Atlantean Root-Race. They had apparently
been
originally a number of petty tribes, always at
feud among themselves,
living by agriculture of a
primitive
kind, and knowing little of architecture or
culture of
any sort. 1 To them in this semi-savage
condition
came, in B. C. 30,000, a great leader from
the East,
Theodoros, a man of another race, who
xThis was the
condition in which they were about B. C.
75,000, when
Vaivasvata Jtanu led His small caravan
through them.
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MAN: WHENCE, HOW AND WHITHER
after the
Aryan conquest of Persia and Mesopotamia,
and the
establishment of the rule of the Manu over
those
districts, was sent as Governor by Him, under
Corona, His
grandson, who succeeded Him as Ruler
of Persia.1
From
Theodoros descended the royal line of ancient
Chaldaea a
line differing widely in appearance
from their
subjects, strong-faced, with bronzed complexion
and deep-set
gleaming eyes. The far later
Babylonian
sculptures which we know give us a fair
idea of this
royal type, though at that date the Aryan
blood had
permeated almost the entire race, whereas
in the time
of which we are speaking it had scarcely
tinged it at
all.
After a long
period of splendour and prosperity
this mighty
Empire of Chaldaea slowly waned and
decayed,
until at last it was utterly destroyed by the
incursion of
hordes of fanatical barbarians, who>
holding some
ruder faith and hating with true puritanical
fervour all
evidence of a religious feeling
nobler and
more beautiful than their own, destroyed
every trace
of the glorious temples which had
been erected
with such loving care for that worship
of the
Star-Angels which we have tried to describe.
These
spoilers were in their turn driven out by the
Akkads from
the northern hill-country AtlanteanB
still, but of
the sixth sub-race ; and these, coalescing
gradually
with the remnants of the old race and with
other tribes
of Turanian type, made up the Sumiro-
Akkad nation
out of which the later Babylonian Empire
developed. As
it grew, however, it became more
and more
strongly affected by the mixture of Aryan
'See Chapter
xviii.
TWO ATLANTEAN
CIVILISATIONS 223
jlood, first
from the Arabian (Semitic) and then
From the
Iranian sub-races, until when we come to
jvhat are
commonly called historical times there is
scarcely a
trace of the old Turanian left in the faces
that are
pictured for us in the sculptures and mosaics
of Assyria.
This later
race had, in its beginnings at least, a
strong
tradition of its grander predecessor, and its
sndeavour was
always to revive the conditions and
the worship
of the past. Its efforts were but partially
successful ;
tinged by an alien faith, hampered
t>y
reminiscences of another and more recent tradition
of the
predominant partner in the combination,
it produced
but a pale and distorted copy of the
magnificent
cult of the Star-Angels, as it had flourished
in the Golden
Age which we have been attempting
to describe.
Faint and
unreal as these pictures of the past
must be
except to those who see them at first-hand,
yet the study
of them is not only of deep interest
to the occult
student, but of great use to him. It
helps to
widen out his view; it gives him now and
then a
passing glimpse into the working of that
vast whole in
which all that we can imagine of progress
and evolution
is but as one tiny wheel in a huge
machine, as
one small company in the great army of
the King.
Something is it also of encouragement to
him to know a
little of the glory and the beauty that
have been on
this grand old earth of ours, and to
know that
that is but a pale forecasting of the glory
and the
beauty that are yet to be.
But we must
not leave this trifling sketch of two
vignettes
from the Golden Age of the past introduced,
as an inset,
into the huge picture of the world224
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MAN: WHENCE, HOW AND WHITHER
story without
referring to a thought that must inevitably
occur to one
who studies them. We who
love humanity
we who are trying, however feebly,
to help it on
its arduous way can we read of conditions
such as those
of ancient Chaldsea, and perhaps
still more of
ancient Peru, conditions under
which whole
nations lived a happy and religious life,
free from the
curse of intemperance, free from the
horror of
grinding poverty can we read of such
conditions
without a lurking doubt, without putting
to ourselves
the question: "Can it be that mankind
is really
evolvingf Can it be for the good of humanity
that when
such civilisations have been attained,
they should
be allowed to crumble and fall, and
leave no sign
; and that after them we should come
to
this?"
Yes; for we
know that the law of progress is a
law of cyclic
change, and that under that law personalities,
races,
empires, and worlds pass away, and
come not
again in that form; that all forms must
perish,
however beautiful, in order that the life within
them may grow
and expand. And we know that
that law is
the expression of a Will the divine Will
of the LOGOS
Himself; and therefore to the uttermost
its working
must be for the good of the humanity that
we love. None
ever loved man as He does He who
sacrificed
Himself that man might be ; He knows the
whole
evolution, from the beginning to the end ; and
He is
satisfied. It is in His hand the hand that
blesseth man
that the destinies of man are lying;
is there any
heart among us not content to leave
them there
not satisfied to its inmost core to hear
Him say, as a
great Master once said to His pupil :
"What I
do thou knowest not now, but thou shalt
know
hereafter "f
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CHAPTER XIV
BEGINNINGS OF
THE FIFTH EOOT RACE
THE statement
in The Secret Doctrine that the fifth
Root Race
began one million years ago appears, as
already
stated, to refer to the beginning of the choosing
of materials
by the Lord Vaivasvata, the Race
Manu. He was
a Lord of the Moon, taking the first
step in
Initiation on Globe G of the seventh round,
where also He
attained Arhatship. About a million
years ago,
then, He chose out from the shipload
which
included our 1,200-year group, a few people
whom He hoped
to shape for His Race, and with
whom He
therefore kept up a connection. Four
hundred
thousand years later, He picked out some
more. It was
rather like looking over a flock of
sheep, and choosing
out the most suitable. Of these,
numbers would
be dropped out on the way, and the
selection
would be thus narrowed down from time
to time.
The isolation
of a tribe from the white fifth subrace
(the
moon-coloured race, as the Stanzas of
Dzyan poetically
describe it) which lived in the
mountains to
the north of Ruta, was the first decisive
step in the
building of the Race, and this took
place about
100,000 B. C. The fifth sub-race, it may
be said in
passing, was addicted to mountains generally,
and the
Kabyles of the Atlas Mountains
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MAN: WHENCE, HOW AND WHITHER
are its best
modern representatives. Their religion
was different
from that of the Toltecs living in the
plains, and
the Manu took advantage of this to isolate
the sub-race.
Then His Brother the Bodhisattva,
who became
later the Lord Gautama Buddha, founded
a new
religion ; and people coming into that were
segregated
off, and bidden to keep apart, inter-marriage
with other
tribes being forbidden. His disciples
went out into
other lands and gathered a few
together,
who, later, joined the main body. They
were told
that one day they would journey far away
into another
land, which became to them 'the promised
land/ and
that they were under a King and
Lord,
physically unknown to them; they were thus
kept in a
state of preparation for the coming of the
great One who
was to lead them forth; He was going
to guide His
people to a place of safety, where
they would
escape the coming catastrophe that of
75,025 B. C.1
Some of the Hebraic story was probably
derived from
these facts, although the separation
of the people
who were known in history as Hebrews
came later.
These ancestors of theirs were
literally a '
chosen people,' set aside for a great purpose.
The immediate
cause of the emigration was the
impending
subdual of the white sub-race by the Dark
Euler, and
the wish of the Manu to withdraw His
people from
that influence. So, in 79,797 B. C., He
called them
to the coast, that they might be shipped
off through
the Sahara Sea, whence they travelled
forwards on
foot by the south of Egypt to Arabia.
A small fleet
of ships, thirty in number, was provided
; the largest
did not seem to be over 500 tons, and
three were
cutter-like vessels, carrying only provilUsually
called that
of 80,000 B. C.
BEGINNINGS OF
THE FIFTH ROOT RACE 227
sions. They
were clumsy-looking ships, sailing fairly
well on a
wind, but tacking very badly. Some had
oars as well
as sails, and these were certainly not
well adapted
for a long sea-voyage. However, they
had to cross
open water only as far as the mouth of
the Sahara
Sea (which was a crooked sort of bight
opening into
the Atlantic), and then to sail along its
almost
land-locked waters. The fleet carried over
about two
thousand nine hundred persons, deposited
them on the
shore at the eastern end of the Sahara
Sea, and
returned to the place of embarkation for
another set.
The voyage was performed three times,
and the
little nation, made up to nine thousand men,
women and
children by the additional few from elsewhere,
set forth
eastwards on foot.1 They had with
them a number
of animals also, looking like a cross
between a
buffalo and an elephant with something of
the pig,
reminding one rather of a tapir, a half-anahalf
sort of
beast. These were used for food when
other
supplies ran short, but were regarded as too
valuable for
such use ordinarily. The whole process
of
embarkation, debarcation, settling down to wait
for their
comrades, and preparing for the journey
on foot,
occupied some years, and the Manu, with
some other
great Officials, was then sent by the
Head of the
Hierarchy to lead them to the high
plateau of
Arabia, where they were to remain for a
time.
(The
Atlanteans had conquered Egypt and were
ruling the
country at this period. They had built
the pyramids,
on which Cheops put his name many
^ive-sixths
of the nine thousand were from the fifth
sub-race:
one-twelfth were Akkadian, and one-twelfth
Toltec, each
the best of its kind.
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MAN: WHENCE, HOW AND WHITHER
thousands of
years later; when Egypt was swamped
by a flood,
some seventy-seven thousand years ago,
the people
tried to climb these pyramids for safety,
as the waters
rose, but failed in consequence of the
smoothness of
their sides. This great Atlantean civilisation
perished;
then came the flood, and a negroid
domination,
and another Atlantean Empire, and an
Aryan (B. C.
13,500) all perhaps before that which
history
recognises as *
Egyptian'.
But we must not
follow this
fascinating by-way.
Suffice it
that a splendid Toltec civilisation was
flourishing
in Egypt when our emigrants passed
along its
borders, and the Egyptian Ruler, following
the Toltec
tradition that other races existed in order
that the
Toltecs might exploit them, tried to bribe
them into
remaining in his land. Some succumbed
to the
temptation and remained in lower Egypt, in
defiance of
the Manu's command, to become, a little
later, slaves
to the dominant Toltecs.
The rest
reached Arabia by way of the route which
is now the
Suez Canal, and were settled down by
the Manu in
groups, in the various valleys of the
great Arabian
highlands. The country was sparsely
inhabited by
a negroid race, and the valleys were fertile
when
irrigated. But the emigrants did not
much like
their new quarters, and while the majority
of the
people, who had been prepared by Vaivasvata
Manu in Ruta,
were even fanatically devoted to
Him, the
younger generation did a good deal of
grumbling,
for it was pioneer work, not a 'personally
conducted
Cook's tour'.
We found in
one of the valleys a large number
of the 1200
and 700 years' groups, including many
members of
'the family,' and their devotion certainly
BEGINMNGS OF
THE FIFTH ROOT RACE 229
ran into
violent fanaticism. They proposed to kill
all the
people who were not wholly devoted to the
Manu, and
prepared to fight the deserters, who had
settled down
comfortably in Egypt. This drew down
upon them the
wrath of the Egyptians and a considerable
slaughter
followed, our fanatics being completely
wiped out.
Mars and Corona gallantly resisted
the Egyptian
onslaught, while a side party,
with Herakles
a young unmarried man among
them,
mistaking the direction of the enemy, was annihilated
by the
Egyptians ; Vaivasvata Manu came
up with
reinforcements and turned the fortunes of
the day,
driving back the Egyptians ; a side party of
them, in
turn, was attacked by a larger force, among
which Sirius,
the father of Herakles, was prominent,
furious at
finding his son among the dead ; knowing
the country,
they shepherded the Egyptians into a
crater-like
depression, with steep sides covered with
loose rocks;
these rocks they joyfully hurled down
on their
surrounded foes, and the last we saw of
Sirius on
this occasion was his ride down the steep
slope on an
avalanche of stones, waving his spear,
and shouting
a war-song of an uncomplimentary nature,
to become
part of the gory mass of crushed men
and heavy
stones which filled the lowest part of the
crater.
The few
Egyptian soldiers who finally escaped
and reached
Egypt were incontinently put to death,
as having
disgraced the army by their defeat.
After this
there was peace for a time for the
colonists,
and they cultivated their valleys, which
were rather
cold in winter, and blazingly hot in summer.
They had
brought seeds of various kinds from
Atlantis, and
some of these were suitable to their
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MAN: WHENCE, HOW AND WHITHER
new home;
they grew some tasteless fruits resembling
apples, and,
on the slopes of the hot part of the
valley, they
raised a very large fruit, as large as a
man's head,
which, in stickiness and general messiness,
was like a
date. A kind of crater, where the
sun was
reflected from the rocks, served as a forcing-
house,, and
they produced there a fruit of the
size of a
cocoa-nut, of which they seemed to be inordinately
proud. It was
nutritious, and, boiled in
water, it
yielded sugar by evaporation of the water,
while the
residuum of the fruit gave a flour, which
the people
made into a sort of sweet bun. Sirius
had two of
these buns in his cloth when he rode
down the
hill-side of death.
In a
succeeding incarnation, Herakles appeared as
a tall, slim,
and rather striking-looking young woman,
hanging a
somewhat squawky baby-brother
Sappho up to
a tamarind-like tree in a bark cradle.
The selection
from the fifth Atlantean sub-race
grew and
multiplied exceedingly, and became a nation
of several
millions in about two thousand years ;
they were
quite isolated from the world in general
by a belt of
sand, which could only be crossed by
caravans
carrying with them plenty of water, and
there was
only one way across it with grass and
water, about
where Mecca now stands. From time
to time
emigrants left the main body, some settling
in the south
of Palestine and some in the south of
Egypt ; and
these movements were encouraged by the
representatives
of the Manu, for the plateau was
limited in
size and became crowded to an uncomfortable
extent. The
least desirable types were sent
away as
emigrants, while He preserved unmixed
within His
belt of desert the most promising. SugBEGINNINGS
OF THE FIFTH
ROOT RACE 231
gestions were
made from time to time that a caravan
of settlers
should go off, make a colony, or found a
city; among
one of these the horse was developed.
Occasionally
He Himself incarnated, and His descendants
formed a
class apart of a somewhat improved
type. But generally
He was not physically
present, but
directed affairs through His lieutenants,
of whom
Jupiter and Mars were the most prominent.
The people
were pastoral and agricultural, not settling
in large
cities, and the plateau became thickly
populated
till, at the end of about three thousand
years, it
resembled a single huge village; then He
sent out a
very large number of people to Africa to
found a big
colony, so as to reduce the numbers in
the central
settlement. This colony was, later, quite
exterminated.
It was only a
few years before the catastrophe of
75,025 B. C.
that on receipt of a message from the
Head of the
Hierarchy He selected about seven
hundred of
His own descendants to lead them northwards.
He had made
these people once more into an
unorthodox
sect, stricter in their lives than those
around them,
and they were not looked on favourably
by the
orthodox among whom they lived ; He advised
them
therefore to follow Him to a land where they
might live in
peace, escaping from the persecutions
of the orthodox,
a land which was distant several
years'
journey. Even His own lieutenants were not
apparently
admitted to His confidence, but were
simply
following out His directions; among these
were several
who are now Masters, and others who
have passed
onwards, away from our Earth.
The number of
His followers being small, they
made a single
caravan, and the Manu sent a mes232
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MAN: WHENCE, HOW AND WHITHER
sage to the
Kuler of the Sumiro-Akkad Empire, praying
for peaceful
passage through his dominions including
the present
Turkey in Asia, Persia and the
countries
beyond; He reached the borders of that
Empire
without difficulty, and the Emperor proved
friendly; his
passport carried Him right into Turkestan,
and then He
had to treat with a Confederation
of Turanian
feudatory States, including what is
now Tibet. He
passed between mountain-ranges, of
which the
present Tianshan range was one; these
marked the
boundaries of the Gobi Sea, and stretched
up to the
Arctic Ocean. He had passed through
Mesopotamia
and Babylonia, slanting north, and the
mountains He
had to cross were not of great height ;
the Turanian
Confederation gave permission for His
passage,
partly because His people were not numerous
enough to
cause apprehension, and partly because
He stated
that He was carrying out a mission
imposed upon
Him by the Most High. After some
years of
journeying He reached the shores of the
Gobi Sea,
but, bearing in mind the message He had
received, He
did not remain in the plain, but turned
into the
hills to the north, where a great shallow sea
stretched
northward to the Arctic Ocean and thus to
the Pole. The
Lemurian Star was much broken up
by this time,
and its nearest point was about a thousand
miles to the
north. He posted some of His followers
on a
promontory looking out to the north-east,
but the
greater number settled down in a fertile
crater-like
depression, something like the * Devil's
Punch-bowP in
Surrey, but much larger; this was
more inland,
though from an adjoining peak they
could catch
sight of the sea. From this promontory,
which stood
high, they could see the Gobi Sea, and
BEGINNINGS OF
THE FIFTH ROOT RACE 233
the land
where later they were to settle. This was
to be their
dwelling until after the great catastrophe,
then close at
hand. The White Island was to the
south-east
and was entirely out of sight, though
later, when
covered with lofty temples, it became
visible from
this spot. The promontory and adjoining
land were
formed of shelves of rock, which
would be very
little harmed by earthquakes, unless
the whole
land was broken up. Here He was to remain
till all
danger was passed ; and a few years were
left in which
to settle down. Many of the people
died on the
journey and after arrival, and He Himself
reincarnated
to improve the type more quickly.
These people,
as said above, were really His own
family being
His physical descendants, and, as bodies
died, He
packed the egos into new and improved
ones.
In Atlantis
the reincarnated Metal-Man was again
ruling, none
the wiser, apparently, for his previous
experiences.
He was in possession of the City of the
Golden Gates,
and the nobler types of the Atlanteans
were much
oppressed.
The City was
suddenly destroyed by the rushing
in of the sea
through huge fissures caused by explosions
of gas ; but,
unlike the catastrophe in which the
island of
Poseidonis sank within twenty-four hours,
these
convulsions continued over a period of two
years.
Further explosions occurred, new cracks
were made,
earthquakes shook the land, for each explosion
led to a
further disturbance. The Himalayas
were heaved
up a little higher; the land to the
south of
India was submerged with its population;
Egypt was
drowned, and only the pyramids were left
standing; the
tongue of land which stretched from
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MAN: WHENCE, HOW AND WHITHER
Egypt to what
are now Morocco and Algeria disappeared,
and the two
countries remained as an island,
washed by the
Mediterranean and the Sahara Sea.
The Gobi Sea
became circular, and land was thrown
up, now
Siberia, separating it from the Arctic Ocean;
Central Asia
rose, and many torrents, caused by the
unprecedented
rainfall, cut deep ravines through the
soft earth.
While these
seismic changes were in progress, the
Manu's
community was left undisturbed by absolute
cleavagfe or
change of surface ; but the people were
constantly
terrified by the recurring earthquakes,
and were
almost paralysed by the fear that the sun
(which had
been rendered invisible for a year by
masses of
cloud, largely composed of fine dust) had
gone out for
ever. The weather was unspeakable.
Terrible
rains fell almost incessantly; masses of
steam and
clouds of dust enveloped the earth and
darkened the
air. Nothing would grow properly, and
they were
exposed to severe privations; the community,
originally
composed of seven hundred people,
which had
increased to a thousand, was reduced
by these
hardships to about three hundred. Only the
stronger
survived ; the weaker were killed off.
At the end of
five years, they had again become
settled; the
punch-bowl depression had become a
lake ; some
years of warm weather followed the years
of
disturbance ; much virgin soil had been thrown up,
and they were
able to cultivate the land. But the
Maim was
growing old, and an order came to Him to
bring His
people to the White Island. To hear was
to obey.
There, by the
Head of the Hierarchy Himself, the
great plan of
the future was unrolled before Him,
BEGINNINGS OF
THE FIFTH ROOT RACE 235
stretching
over thousands upon tens of thousands of
years. His
people were to live on the mainland, on
the shores of
the Gobi Sea, and they were to increase
and grow
strong. The new Race was to be founded
on the White
Island itself, and when it had increased,
a mighty City
was to be built on the opposite shore
for its
dwelling, and the plan of the City was suggested.
There was a
mountain range running along
the shores of
the Gobi Sea, some twenty miles distant,
and low hills
stretched out from that range to the
shore ; there
were four great valleys, running from
within the
ranges to the sea, entirely separated from
each other by
the intervening hills ; He was to plant
certain
selected families in these valleys, and develop
therein four
separate sub-races, which then were subsequently
to be sent to
different parts of the world.
Also He was
to send some of His own people to be
born
elsewhere, and then bring them back, and thus
form new
admixtures for they would have to marry
into His
family; and when the type was ready, He
would have
again to incarnate in it and to fix it. For
the Root Race
also some admixture was needed, as
the type was
not quite satisfactory.
Thus a main
type and several sub-types had to
be formed,
and the differences were to be started in
the
comparatively early days, thus obtaining five
groups to
develop on different lines. It is interesting
to notice
that after refining His people for generations
and
forbidding marriage with those outside
themselves,
He yet found it necessary, later, to introduce
a little
foreign blood, and then to separate
off the
posterity of that foreign ancestor.
The Manu
proceeded to settle His people (about
70,000 B.
C.), bidding them build villages on the
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MAN: WHENCE, HOW AND WHITHER
mainland,
there to increase and multiply for some
thousands of
years. They had not to begin at the
beginning
like savages, for they were already a civilised
people, and
used a good deal of labour-saving
machinery. In
one of the towns dotted rather widely
along the
coast-line, we noticed a number of familiar
faces. Mars,
a grandson of the Manu, was the head
of the community,
and, with his wife Mercury and
his family
among whom were Sirius and Alcyone
lived in a
pleasant house, surrounded by a large
garden and
fine trees. 1 Corona was there, and Orpheus,
an elderly
and stately gentleman, very dignified
and much
respected. Jupiter was the ruler of
the province
if we may so call the whole settlement
of the
embryonic Eace numbering about seven thousand
souls
wielding an authority which was delegated
to him by the
Manu, the recognised King of
the
community, residing at Shamballa.
As we were
observing this town, there came galloping
in a
tumultuous band of men, who had evidently
been out on a
foray; they were riding on
rough-looking
animals, resembling horses, and were
headed by
Vajra; they drew up at the house of
Mars, who was
Vajra 's brother, soon after galloping
off again, as
tumultuously as they came ; and we
followed them
to another town, also on the shores of
the Gobi,
where we found Viraj as Chief. His son,
Horakles, was
in the band of raiders, wherein also
we observed Ulysses.
More familiar
faces were seen here; Cetus and
Ulysses were
at feud ; they had first quarrelled over
an animal,
which both claimed to have killed, then
over some
land which both wanted, and finally over
l See
Appendix III.
BEGINNINGS OF
THE FIFTH ROOT RACE 237
a woman whom
both desired. Pollux and Herakles
were great
friends, Pollux having saved the life of
Herakles in a
foray, at the imminent risk of his own.
One of the
daughters of Herakles, Psyche, a big
bouncing
girl, attracted our attention at the age of
fourteen; for
she was carrying in her arms a small
brother,
Fides, when she was attacked by a large
goat ; the
goat had big horns, curling at the base and
spiked at the
top, but the girl was not daunted ; she
seized the
goat by the horns and turned it head over
heels, and
then, picking it up by the hind-legs, she
banged it
vigorously on the ground. The child Fides
seemed to be
rather a family pet, as we noticed Herakles
carrying him
about on his shoulder.
Much
excitement was caused some years later by
the Manu, who
was then a very old man, sending
for Jupiter,
Corona, Mars and Vajra; on their return,
obeying His
order, they selected some children
from the
settlement, and sent them over to Shamballa
; these
children were the best in the community
and have
since risen to the position of Masters. They
were
Alcyone's sons, Uranus and Neptune, and his
daughters
Surya and Brhaspati ; Saturn and Vulcan,
boys, and
Venus, a girl, were also selected. A few
women were
sent with them to take care of them, and
the children
were brought up in Shamballa; in due
course Saturn
married Surya, and the Manu was reborn
as their
eldest son, to restart the Race on a
higher level.
For meanwhile
things had been moving on the
mainland.
Soon after the removal of the aboveoamed
children, the
Turanians swept down on the
community
like a devastating flood, for this was the
event of
which the Manu had forewarned His lieuten238
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MAN: WHENCE, HOW AND WHITHER
ants and from
which the children were saved; the
assailants
were bravely beaten back several times,
but horde
succeeded horde. At last the bulk of the
fighting men
were killed, and the battle became a
mere
massacre, not a man, woman or child being left
alive. Our
old friend Scorpio was the Chief of one
tribe, once
more renewing his perennial conflict with
Herakles. A
number of promising children were cut
off, but,
after all, it did not much matter, for they all
went out of
earth-life together, grandparents, parents
and children,
and were ready to come back
when the'Manu
founded His family. Mars returned
earlier, and
was born in Shamballa as a younger
brother of
the Manu, while Viraj was His sister.
Then,
everything began over again, but on a higher
level; they
invented, or re-invented, many useful
things, and
in some thousands of years there was a
populous and
flourishing civilisation. Our old friends
were there
among the pioneers, Herakles, this time,
as the son of
Mars. Those of the group of Servers
then in birth
worked hard under the direction of
their
leaders, trying to carry out their will. Thickheaded
and stupid
they often were, and they made
many
mistakes, but loyal and whole-hearted they always
were, and
that bound them closely to those
they served.
Houses were
built of great size, to accommodate
several
generations (in fact, all the members of a
family), and
were strongly fortified, with only one
entrance, and
the windows opening into a large courtyard
in the
middle, where the women and children
could be in
safety. After a time, strong walls were
built round
villages and round towns, as additional
defences, for
the savage Turanians were constantly
BEGINNINGS OF
THE FIFTH ROOT RACE 23J)
hovering on
the outskirts of the community, terrify,
ing the
inhabitants by their w.ild yells and sudden onslaughts.
The outlying
villages were in a continual
state of
alarm, the dwellers on the seacoast being left
more at
peace.
When the Race
had again grown to the proportions
of a small
nation, there was another determined
onslaught of
the Turanians, and finally another massacre,
with only,
once more, a few children and their
nurses saved
and brought up in Shamballa. It is
noteworthy
that even the bloodthirsty Turanians did
not attack
the White Island, for they held it in the
deepest
veneration. Thus the Race-type was ever
preserved,
even when the bulk of it was twice swept
away, and on
each occasion the Manu and His lieutenants
incarnated in
it as soon as possible and puri-
-fied it
still further, ever approaching the type at
which He
aimed.
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CHAPTER XV
THE BUILDING
OF THE GREAT CITY
AFTER the
second destruction, the Manu thought
that a little
more of the Toltec infusion was needed
in His Race,
which had, it will be remembered, only
one-twfelfth
of Toltec strain in it; so He sent Mars,
who had been
killed in the beginning of the last war,
to incarnate
in the purest of the Toltec families in
Poseidonis,
and called him to return to His infant
community at
the age of twenty-five. The fairest
and best of
the Manu's own daughters, who had escaped
the second
massacre in her childhood, was
given to Mars
as wife his age-long friend and teacher,
Jupiter. Of these
two Viraj was born a splendid
specimen of
all that was best in the two Races
whence he
sprang. He married Saturn, and Vaivasvata
Manu took
birth again as their son. From this
point the
Fifth, or Aryan Root-Race, as a really successful
foundation,
may be said to begin, for after
this it was
never again destroyed. This was about
B. C, 60,000.
The civilisation which rose slowly from
that tiny
seed was a fine and pure one, and, shut
away as it
was to a large extent from the rest of the
world, it
flourished exceedingly.
The
descendants of the Manu remained on the
Island until
they numbered one hundred; it had
been decreed
by the Manu that when they reached
240
THE BUILDING
OF THE GREAT CITY 241
that number
they should go over to the mainland,
and begin to
work at the City which He had planned
as the future
capital of His Race. The plan was
fully worked
out, as He wished it to be when finished,
all the
streets marked in, their width stated, the
size of the
chief buildings given, and so on. The
White Island
was the centre on which the great main
streets
converged, so that if they had crossed the intervening
sea they
would have ended on the Island.
Low cliffs
rose from the sea, and from these the
land sloped
gradually up to the lovely purple hills
twenty miles
away ; it was a splendid site for a city,
though open
to cold winds from the north; the city
spread out
fan-like round the edge of the shore, extending
over this
great gentle slope, and the main
streets were
so wide that even from their extreme
ends towards
the hills the White Island could be seen.
It was the
most prominent object, and seemed to
dominate all
the City's life, when the whole splendid
plan was
complete. The City was built a thousand
years in
advance of the people who were to live in it ;
it did not
grow disjointedly, like London; and the
little group
of one hundred the children and grandchildren
of the Manu
looked almost absurdly inadequate
for the
immense task which they were to
begin, and
which their descendants would finish.
They put up
temporary quarters for themselves in
a way which
did not interfere with the plan, and had,
of course, to
cultivate enough of the land to enable
them to live.
All the time which they were not compelled
to give to
their own support, they devoted to
preparation
for building; they measured the land
and marked
out the wide streets according to the plan,
cutting down
many trees, the wood of which they
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MAN: WHENCE, HOW AND WHITHER
used for
their own quarters. Presently some were
sent to the
hills to look for suitable stone and metals,
and they sank
mines and dug out quarries. Out of
these they
hewed white, grey, red and green stone,
stone which
looked like marble, but seemed to be
harder than
the marble we know ; it may be that they
had some
secret for hardening it, since they came
from
Atlantis, where architecture was carried to
great
perfection. Later on, they went further afield,
and found
some porphyry of a splendid purple colour,
which they
used with great effect.
It was a
strange sight to see these builders of a
future city
at work. Descendants of the Manu, similar
in education
and training, they felt and acted
like one
family, even when they had increased to
thousands.
Doubtless the presence of the Manu and
of His
lieutenants kept this feeling alive, and made
the growing
community a real brotherhood, each
member
knowing the rest. They worked because they
were glad to
work, and felt that they were carrying
out the
wishes of Him who was at once their Father
and their
King. They worked in the fields, they
ground corn
they seemed to have wheat, rye and
oats they cut
and shaped the huge stones brought
from the
hills ; all was done joyfully, as a religious
duty and as
bringing merit, and any form of work
was willingly
taken up.
The style of
architecture was cyclopean, enormous
stones being
used, larger even than those at
Karnac. They
used machinery, and slung great
stones on
rollers ; sometimes, in difficulties the Manu
gave
instructions which rendered the work easier,
possibly by
some methods of magnetisation. They
were allowed
to use their utmost strength and inTHE
BUILDING OF
THE GREAT CITY 243
genuity in
managing these immense stones, some
of them 160
feet long, and they succeeded in dragging
them along
the roads. But for lifting them into
their
destined places, the Manu and His lieutenants
lightened
them by occult means. Some of these
lieutenants,
above the rank of Masters, were Lords
of the Moon,
who had become Chohans of Rays.
They moved
about among the people superintending
their work,
and were spoken of under the general
name of
Maharshis. Some names sounded very
guttural, as
Ehudhra ; another name heard was Vasukhya.
1 The
buildings were on the Egyptian scale
but were much
lighter in appearance ; and this was
specially
noticeable in the buildings on the White
Island, where
the domes were not great spheres, but
were bulging
at the base, and went up to a point,
like a
tightly closed lotus-bud, in which the foldedin
leaves had
been given a kind of twist. It was as
though two
helices, right-handed and left-handed,
had been
superposed, so that the lines should cross
each other,
and that this was worked on to the lotus
bud, bulging
at the base. There was immense solidity
in the lower
parts of the huge buildings; then a
crown-work of
minarets and arches, arches with a
peculiar and
very graceful curve, and then, on the
top, the
fairy-like lotus-bud of a dome.
The whole
building was a matter of many hundreds
of years, but
the White Island, when complete,
*We were much
surprised at finding what was evidently
a form of
Samskrt existing such an enormous time ago in
a
recognisable form. It appeared that the language brought
from Venus by
the Lords of the Flame was this mother-
Samskrt truly
a 'divine language' and, while the people
were in touch
with Them, it persisted without much change.
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was a marvel.
The Island itself sloped up to a central
point, and
the builders took advantage of this.
They built
stupendous Temples on it, all of white
marble with
inlaid work of gold, and these covered
the whole
Island, making it a single sacred City.
These rose
towards the huge Temple in the centre,
which was
crowned with the minarets and arches
mentioned
above, with the lotus-bud dome in the middle.
The dome was
over the great Hall, wherein the
Four Kumaras
appeared on special occasions, great
religious festivals,
and ceremonies of national importance.
1
From a
distance say at the end of one of the City
streets, ten
miles away the effect of the white and
golden City,
like a white dome set in the midst of the
blue Gobi
Sea,
2
all the
buildings seeming to spring
upwards into
the clear air towards the centre, and
to be crowned
with the fairy dome, almost floating
in the
atmosphere, was extraordinarily beautiful and
impressive.
Rising above it in the air, as in a balloon,
and looking
down, we could see the White City
like a
circle, divided by a cross, for the streets were
arranged as
four radii, meeting at the central Temple.
Looked at
from the north west, from the promontory
of the
earlier settlement, an extraordinary
effect was
produced, which could hardly have been
accidental.
The whole looked like the great Eye of
Masonic
symbolism, being foreshortened so that the
"Readers
of 'Rents hi the Veil of Time, 1 The Theosophist,
July, 1910,
will remember in Alcyone's Life, X., the
description
of the gathering of the Chiefs of the emigration
in this Hall,
and the appearing of the four Kumaras.
2The Gobi
Sea, at that time, was a little smaller than
the present
Black Sea in Europe.
THE BUILDING
OF THE GREAT CITY 245
curves became
cylindrical, and the darker lines of
the city on
the mainland made the iris.
Both inside
and outside, the Temples on the White
Island were
adorned with many carvings. A large
number of
these contained Masonic symbols, for
Masonry
inherits its symbols from the Mysteries,
and all Aryan
Mysteries were derived from this ancient
centre of
Initiation. In one room attached to the
central
Temple, apparently used for teaching, there
was a series
of carvings, beginning with the physical
atom and
going on to the chemical atoms, arranged
in order, and
with explanatory lines marking the
various
combinations. Verily, there is nothing new
under the
sun.1
In another
room were many models, in one of which
Crookes'
lemniscates were arranged across each
other, so as
to form an atom with a fourfold rose.
Many things were
modelled in alto-relievo, such as
the pranic
atom, the oxygen snake, the nitrogen bal
loon.
Alas ! for
the great catastrophe which shook these
mighty
buildings into ruins. But for that, they
might have
lasted for thousands upon thousands of
years.
The City of
the mainland was built of the variouscoloured
stone hewn
out of the mountain quarries,
some of the
buildings being very effective with the
grey and red
intermixed. Pink and green was another
favourite
combination, and here and there the
purple porphyry
was introduced, with striking
*If the
present writers had known at the time of the
existence of
these carvings, they' might have saved
themselves
much trouble in their researches into occult
Chemistry,
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MAN: WHENCE, HOW AND WHITHER
cess. Looking
forward through many centuries, we
saw the
building still going on, though with many
more workers,
until the great City grew into its full
magnificence,
a capital, building through a thousand
years, for a
people that was to become imperial
The workers
moved outwards as their numbers expanded,
bringing more
land, which was very fertile,
under
cultivation for their support, now working in
the fields,
now at their huge Temples. Century after
century this
expansion continued along the shores
of the Gobi
Sea and up the great slope towards the
hills, ever
following the Manu's original plan.
There were
gold mines in the hills, and mines for
jewels and
precious stones of all sorts. Gold was
much used on
the buildings, especially on those made
of white
marble, and gave an effect of extraordinary
and chaste
richness. Jewels were also largely introduced
into
decorations, inset as brilliant points in
schemes of
colour; slabs of chalcedony entered into
decorative
designs, and a precious stone, resembling
Mexican onyx,
was worked into patterns. One
favourite and
most effective device in the ornamenting
of large
public buildings was a combination of
dark green
jade and the purple porphyry.
Carving was
largely employed, both outside and
inside
buildings, but no paintings were observed, nor
drawings on a
flat surface, and no perspective. There
were long
friezes, representing processions, in altorelievo,
all the
figures being of the same size, no
idea of
distance being introduced by reducing the
size of the
figures. There were no trees or clouds
as
background, and no impression of space was
given. These
friezes recalled the Elgin marbles, and
were
exceedingly well done and very natural.
THE BUILDING
OF THE GREAT CITY 247
Figures in
these friezes were often painted, as were
also separate
statues, of which there were many,
both in the
public streets and the private houses.
The City was
connected with the White Island by
a massive and
splendid bridge a structure so remarkable
that it gave
its name to the City, called,
because of
it, the City of the Bridge.
1 It was a
cantilever
Bridge, the
form v6ry graceful, outlined with
hewn work of
massive scrolls, and decorated with
great groups of
statuary, where its ends rested on
the cliff of
the mainland and on the Island itself.
The stones of
the causeway were 160 feet in length
and wide in
proportion a noble structure, worthy
even of the
Island to which it was the sole approach.
The City was
at its zenith in B. C. 45,000, when it
was the
capital of an immense Empire, which included
the whole of
East and Central Asia, from Tibet
to the coast
and from Manchuria to Siam, besides
claiming
suzerainty over all the islands from Japan
to Australia.
Traces of its domination are still to be
seen in some
of these countries; the ineffaceable
stamp of the
Aryan blood is set upon races so primitive
as the Hairy
Ainus of Japan and the Australian
so-called
aborigines.
In the zenith
of its glory it had the magnificent
architecture
we have described, of the cyclopean
style as to
size, but finished with great delicacy, and
polished to a
remarkable degree. We have seen that
its builders
erected the marvellous Temples whose
colossal
ruins are the wonder of all who have seen
them at
Shamballa to-day ;
2
it was they
who dowered
Called also
Manova, the City of Mann.
2Shamballa is
still the Imperishable Sacred Land, whore
dwell the
four Kumaras, and where gather, every seven
years,
Initiates of all nations.
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MAN: WHENCE, HOW AND WHITHER
the world
with that unequalled Bridge which once
linked the
Sacred Island with the shore which may
still be seen
standing, mighty as ever, though now
only the
shifting desert sand flows beneath it. Its
sculpture too
was noble, as we have seen, its colouring
brilliant,
its mechanical genius considerable. In
its prime it
compared not ignobly with Atlantis, and
though its
luxury was never so great, its morals were
distinctly
purer.
Such was the
mighty City planned by Vaivasvata
Manu and
built by His children. Many and great
were the
cities of Asia, but the City of the Bridge
outshone them
all. And over it ever brooded the
mighty
Presences who had, and still have, Their
earthly
dwelling-place on the sacred White Island,
giving to
this one, out of all the cities of earth, the
ever-abiding
benediction of Their immediate proximitv.
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CHAPTER XVI
EARLY ARYAN
CIVILISATION AND EMPIRE
THE children
of Maim were in no sense a primitive
people,
beginning, as they did, with many hundreds
of thousands
of years of civilisation behind them in
Atlantis, and
thousands of years under their own
Manu, in
Arabia and northern Asia. The population
could all
read and write, including all those who did
what we
should call the lowest work; for all work
was regarded
as honourable, being done for the Manu,
as His work,
no matter what it was. We noticed
a man who was
cleaning the streets, and as a very
dignified and
gorgeously-clothed priest, evidently in
high office,
came along, he addressed the sweeper
courteously
as a brother, as an equal, as one of the
brotherhood
of the great family of the Manu's children.
The feeling
cultivated was that of the brotherhood
of the Race,
a wonderful fundamental equality
like that
which may sometimes be seen among
Freemasons
and a mutual courtesy; there was at
the same time
a full recognition of personal merit, a
looking up to
the greater people and much gratitude
to them for
their help, and a complete absence of
rude
self-assertion. There was a kindly feeling of
taking
everyone at his best, of taking it for granted
that the
other man meant well ; and so quarrels Were
avoided. This
Aryan civilisation was in this extra-
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ordinarily
different from the more elaborate and
luxurious
Atlantean one, where each sought his own
comfort, and
recognition for himself, and where
people
distrusted each other and were mutually suspicious.
In this the
people trusted one another a
man's word
was sufficient; it would have been un-
Aryan to
break it.
Another
curious thing was the number of people
everyone
seemed to know. As now in a small village,
so there in a
large town, for centuries all the people
seemed to
know each other, more or less. As the
population
increased, and this became impossible,
it was the
duty of the officials to know the people
of their
districts, and the knowledge of a large number
of people was
one of the qualifications for office.
The feeling
of brotherhood, however, was of a
brotherhood
of Race ; it did not extend outside the
Aryan people
themselves, as, for instance, to the
Turanians.
They were of a different stock, and a
different
culture ; they were crafty and cunning, and
not to be
depended on. Towards them they showed
a marked and
very dignified reserve ; they were not
hostile to
foreigners, nor did they despise them, but
they treated
them with reserve, as not of the family.
People of
other nations were not allowed into the inner
parts of
their houses, but only into the outer
courts. There
were special houses and courtyards
set apart for
the lodging of strangers, of whom,
however,
there were few; caravans of merchants
came
occasionally, and embassies from other nations,
and these
were received courteously and hospitably,
but always
with that quiet reserve which indicated a
barrier not
to be crossed.
Tn governing
foreign nations, as they came to do
EARLY ARYAN
CIVILISATION AND EMPIRE 251
later, they
were occasionally hard: this was observed
in a
Governor, set over Turanians ; he was not cruel
nor oppressive,
but was stern and somewhat hard.
This stern
attitude seemed to be rather characteristic
of their
foreign rule, and it was compatible with the
warmest
feeling of brotherhood to their own Bace.
It would seem
that here, as everywhere else, a
physical-world-brotherhood
demanded a certain common
ground of
education and culture, of morality and
honour. A man
was 'an Aryan,' a ' noble man,' and
that fact
implied a code of honour and of customs
which could
not be disregarded. He must be, as we
should now say,
'a gentleman,' living up to a certain
standard of
social obligation. He might do any kind
of work, he
might rise to any grade of learning, but
there was a
certain minimum of good behaviour and
good manners
below which he must not fall. Out of
this grew the
feeling of reserve towards all ' outside
the pale,' as
to whose manners and customs, morals
and
qualities, nothing was known. The children of
Manu were a
nation of aristocrats, in the true sense
of the word,
proud of their high* descent, and fully
recognising
the demands it made upon them. For
them,
Noblesse oblige was no empty phrase.
The
civilisation was a very bright and happy one,
with much
music, dancing and gaiety, and to this
their
religion conduced, for it was eminently one
of praise and
thanksgiving. The people were constantly
singing hymns
of praise, and they recognised
Devas behind
all natural forces. The Dawn-Maidens
were joyously
hymned with each morning, and the
Spirit in the
Sun was the chief object of worship.
Thp four
Kumaras were regarded as Gods, and Their
Presence was
evidently felt by a people living so near
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to Nature as
to be sensitive and psychic. Behind
the throne of
the Chief of the Kumaras in the large
Hall of the
central Temple was an immense golden
Sun, a half
sphere, projecting from the wall, and,
on days of
ceremony, this glowed out with dazzling
light. The
planet Venus was also imaged as an object
of worship,
perhaps in consequence of the tradition
that it was
from Venus that the Lords of the
Flame had
descended. The Sky itself was worshipped,
and at one
time there was worship given to
the Atom, as
the origin of all things, and a manifestation
of the Deity
in miniature.
An annual
ceremony may serve as an example of
one of their
greater religious festivals.
At an early
hour the people men, women and
children were
seen marching in procession along
the
converging streets into the great crescent which
faced the
mighty Bridge. Eich silken cloths fluttered
from windows
and flag-staffs, and the roads were
strewn with
blossoms ; great braziers sent up clouds
of incense,
and the people were clad in silks of many
colours,
often heavily jewelled, and wore splendid
coral
ornaments, and wreaths and garlands of
flowers a
fairyland of colour and they marched
with clashing
of metal plates and blasts of horns.
Across the
Bridge they passed in orderly succession,
but all
sounds sank to silence as they set foot
upon the
Bridge ; and in the silence they passed on
between the
mighty Temples to the central Fane,
and onwards
into the Hall itself. The great throne
hewn out of
living rock, gold-encrusted, jewelled
richly, stood
on its rocky platform, over which great
symbols
wrought in gold, were scattered, and before
it stood an
altar, now piled high with fragrant
EARLY ARYAN
CIVILISATION AND EMPIRE 253
woods. Above,
the huge golden Sun gleamed faintly,
and the
planet Venus hung in air, high in the
vault above.
When the Hall
was filled to its utmost extent, save
in a space in
front and at the sides of the great
throne, a
stately group entered from the back, and
filled this
space, and all bowed low in homage ; there
stood the
three Manus, arrayed in Their robes of
office, and
the Mahaguru, the Bodhisattva of the
time, Vyasa,
standing beside Vaivasvata. And
there was
Surya, close behind His mighty Brother
and
Predecessor, and nearest to the throne the three
Kumaras ;
unseen by the crowd probably, but surely
dimly felt,
hung in the air, in a great semi-circle,
gorgeous
purple and silver Devas, watchful also,
attendant.
Then over the whole vast assemblage
fell an utter
silence, as thoagh men could hardly
bear to
breathe; and softly, sweetly, scarce seeming
to break the
silence, stole out an exquisite strain
of music,
supporting a chant, intoned by those
Mightiest and
Holiest who stood around the throne,
an invocation
to the Lord, the Ruler, to come among
His own. The
solemn hushed accents died into
silence, and
then rang out a single silvery note, as
though in
answer; the great golden Sun blazed out
in dazzling
splendour, and below it, just over the
throne,
flashed out a brilliant Star, its beams like
lightning
shooting* forth above the heads of the
waiting
throng; and HE was there, the supreme Lord
of the
Hierarchy, seated on the throne, more radiant
than Sun and
Star, which indeed seemed to draw
their lustre
from Him; and all fell on their faces,
hiding their
eyes from the blinding glory of His
Presence.
254 MAN:
WHENCE. HOW AND WHITHER
Then, in His
gentleness, He softened that glory,
so that all
might lift their eyes, and see Him, Sanat
Kuraara, the
'Eternal Virgin,'
1 in all the
beauty of
His
unchanging Youth, who was yet the Ancient of
Days. And a
deep breath of awe and wonder came
from the
adoring crowd, and a luminous smile, rendering
the exquisite
strong beauty of the Face yet
more
entrancing, answered their simple reverent
gaze of love
and worship.
Then He
stretched forth His Hands towards the
altar in
front of Him, and fire blazed forth upon
it, the
flames rising high in air. And then He wap
gone the
throne was empty, the Star had vanished,
the golden
Sun glowed but faintly, and only the
Fire which He
had given leapt unchanged upon the
Altar. From
this a glowing fragment of wood was
given to the
priests for the altars of the various
Temples, and
to each head of a household present
there,
2 and he
received it in a vessel with a lid which
closed above
it, wherein it remained, live fire, unquenchable,
till it had
been carried to the altar of
the home.
The
processions re-formed and left the Holy
Place in
silence, again passing to the Bridge and
by it
reaching the City. Then came an outburst of
joyous
singing, and hand-in-hand the people passed
along, and
congratulations were exchanged, and the
elders
blessed the youngers and all were very glad.
irThe name,
translated from the Samskrt, means '
Eternal
Virgin/ the
termination showing that *
Virgin' is
masculine.
2In later
time, when the population of the City had
grown very
large, officials received it, to distribute to the
houses in
their districts.
EARLY ARYAN
CIVILISATION AND EMPIRE 255
The sacred
fire was placed on the family altar, to
set alight
the flame which was to be kept alive
through the
year, and brands lighted at it were
taken to the
houses of those who had not been present,
for until the
recurrence of the festival when
another year
had run its course, such fire could not
he had to
hallow the family shrine. After this, there
was music,
and feasting, and dancing, until the happy
City sank to
sleep.
Such was the
Festival of the Sacred Fire, held on
every
Midsummer Day in the City of the Bridge.
Some of the
people devoted themselves almost
wholly to
study, and reached great proficiency in
occult
science, in order to devote themselves to certain
branches of
the public service. They became
clairvoyant,
and gained control of various natural
Forces,
learning to make thoi:<jht-forms, and to leave
Jieir
physical bodies at will. Mindful of the melancholy
results in
Atlantis of occult power divorced
From
unselfishness and morality, the instructors in
these studies
chose their pupils with extreme care,
ind one of
the lieutenants of the Manu maintained
i general
supervision over such classes. Some of
:he students,
when proficient, had it as their special
iuty to the
State to keep the different parts of the
Empire in
touch with each other; there were no
lewspapers,
but they conducted what may be called
i news
department. News was not published as a
rule, but
anyone who wanted news about anyone else
n any part of
the Empire could go to this central
)ffice and
obtain it. Thus, there were Commission-
's for the
various countries, each of whom gave information
about the
country in his charge, obtaining
.t by occult
means. Expeditions sent out on errands
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MAN: WHENCE, HOW AND WHITHER
of peace or
war were thus followed and news was
given of
them, as in modern days by wireless or
other telegraphy.
On one
occasion, when Corona was ruling a distant
country, the
Manu was not able to impress him with
His
directions; so He bade one of these trained
students to
leave his physical body, go astrally to
Corona, and
materialise himself on arrival; by this
device, the
message was delivered to Corona in his
waking
consciousness. In this way the Manu remained
as the real
Ruler, no matter how far the
Empire
extended.
Writing was
done on various subsltances; one
man was
observed writing with a sharp instrument
on a
waxy-looking surface in an oblong case, as
though he
were etching; then he went over it again
with a hollow
pen, out of which flowed # coloured
liquid which
hardened as it dried, leaving the script
embedded in
the wax. Occasionally a man would
strike out a
method of his own.
Machinery was
not carried to the point reached
in Atlantis;
it was simpler, and more of the work
was done by
hand. The Manu evidently did not desire
the extreme
luxury of Atlantis to be reproduced
among His
people.
From the
small beginning of 60,000 B. C., there
gradually
grew up a thickly populated kingdom,
which
surrounded the Gobi Sea, and obtained dominion
by degrees
over many neighbouring nations,
including the
Turanians who had so mercilessly
massacred its
forefathers. This was the root-stock
of all the
Aryan nations, and from it went out
from 40,000
B. C., onwards the great migrations
which formed
the Aryan sub-races. It remained in
EARLY ARYAN
CIVILISATION AND EMPIRE 257
its
cradle-land until it had sent out four of these
migrations
westwards, and had also sent many huge
bands of
conquering emigrants into India, who subdued
the land and
possessed it; its last remnants
only left
their home and joined their forerunners in
India shortly
before the sinking of Poseidonis,
9,564 B. C.
;* they were sent away, in fact, in order
that they
might escape the ruin wrought by that
tremendous
cataclysm.
From 60,000
B. C. to 40,000 B. C. the parent-stock
grew and
flourished exceedingly, reaching the zenith
of its first
glory at about 45,000 B. C. It conquered
China and
Japan, peopled chiefly by Mongols the
seventh
Atlantean sub-race going northward and
eastward till
stopped by the cold; it also added to
its Empire
Formosa and Siam, which were populated
by Turanians
and Tlavatli fourth and second Atlantean
sub-races.
Then the Aryans colonised Sumatra
and Java and
the adjoining islands not quite
so much
broken up as now; for the most part they
were welcomed
in these regions by the people, who
looked on the
fair-faced strangers as Gods, and were
more inclined
to worship than to fight them. An
interesting
remnant of one of their settlements, still
left in
Celebes, is a hill tribe called Toala. This
island, to
the east of Borneo, came under their sway
and they
stretched down over what is now the Malay
Peninsula,
and over the Philippines, the Liu-
'This
root-stock is usually called 'the first sub-race ' in
Theosophical
literature, but it must not be forgotten that
this is the
original Root Race from which all the branches,
or sub-races,
went out. The first migration is called the
second
sub-race, and so on. The emigrants to India all
came from
this Asian stock, and are the *
first
sub-race 7
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Kiu Islands,
the Eastern Archipelago, and Papua,
the islands
on the way to Australia, and over Australia
itself, which
was still thickly populated with
Lemurians
third Eoot Race.
We found
Corona, about 50,000 B. C., ruling over
a large
kingdom in these island-studded seas; he
had been born
in that region, and made for himself
a kingdom,
recognising the Manu as Over-lord, and
obeying any
directions which he received from Him.
Over all the
huge Empire with its many kingdoms,
the Manu was
Suzerain. Whether He was in incarnation
or not, the
Kings ruled in His name, .and
He sent
directions from time to time as to the carrying
on of the
work.
By 40,000 B.
C., the Empire began to show signs
of declire,
and the islands and the outer provinces
were
asserting a barbarian independence. The
Manu still
occasionally incarnated, but usually
directed
things from higher planes. The central
kingdom,
however, remained splendid in civilisation,
contented and
quiescent, for another twenty-five
thousand years
and more, while activities were
chiefly
carried on in directions further afield, in the
building up
of sub-races, and in their spreading in
all
directions.
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CHAPTER XVII
THE SECOND
SUB-RACE, THE ARABIA*
IT will be
remembered that when the Manu went
to Shamballa
after leading His little flock from
Arabia to
their temporary northern resting-place,
and, after
the great catastrophe of B. C. 75,025,
bringing them
to the White Island He was shown
by the Head
of the Hierarchy the plan which was
to be
followed in the shaping of His Race.1 Four
long valleys
running back through the mountain
range which
lay twenty miles from the shore of the
Gobi Sea,
separated from each other by intervening
hills were to
be used by Him for the segregation
and training
of four distinct sub-races. This
work was now
to begin.
The Manu
started by picking out from the great
band of
Servers who had been developing in the
noble Aryan
civilisation a few families, willing to
act as
pioneers, and, leaving the glorious City of
the Bridge,
to go out into the wilderness and found
His new
colony. A large group of people who, for
the most
part, are or have been in the Theosophical
Society of
our own times, were selected by Him for
this pioneer
work,
2 and of
these a few families were
'See Chapter
XIV, p. 234.
2They are
doing, over again, what they have dona so
often before,
breaking open the way for a new type of
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MAN: WHENCE, HOW AND WHITHER
Bent out to
lead the way. In the third generation
Mars and
Mercury took birth among the descendants
of these, and
then the Manu and some of the great
people
incarnated there to specialise the type, the
Manu
preparing a special body of the type at which
He was
aiming, and incarnating in it, when He had
brought it to
the desired point.
This latter
group of highly developed Personages
set the type
whenever a new sub-race is founded, and
the type is
then seen at its best; it is the Golden
Age to which
each nation looks back in later days.
Then the
younger egos come in and carry it on,
unable, of
course, to keep at the level set. There
is in each
case, a group of younger egos sent to
prepare the
way ; then some older ones come, of the
rank which
now includes Masters; from these the
greater
people take bodies and set the new type.
The juniors
then flock in and do the best they can
with it, at
first led by some of their seniors, and
then later
left to themselves to learn their lessons
by
experience.
Among the
juniors chosen to form the first
pioneer
families, we noticed Herakles a son of
Corona and
Theodoros with Sirius as wife, Sirius
a tall,
rather muscular woman, a notable housewife,
and very kind
to her rather large family, among
whom we
observed Alcyone, Mizar, Uranus, Selene
and Neptune.1
Herakles had brought some Tlahumanity
and of
civilisation. They are the pioneers, the
sappers and
miners, of a great advancing army, for which
they are
clearing away jungles, making roads, bridging
rivers. The
work may be thankless, but it is necessary, and
to many,
congenial.
3 See
Appendix vii, for the complete lists.
THE SECOND
SUB-RACE, THE ARABIAN 261
vatli nobles
as captives from a foray, and the son
of one of
these, Apis, married his niece Gemini,
much to the
anger of the proud Aryan family, that
looked on
this marriage as a mesalliance an unworthy
mixing of
their pure blood ; but doubtless it
was quietly
arranged by the Manu, in order that a
Tlavatli
intermixture might be brought in! They
had Spica and
Fides as twins, a quaint little pair.
Hector and
Aurora were another married pair of
the emigrant
families, and their daughter Albireo
married
Selene ; they had Mercury as child. Uranus
married
Andromeda, and Mars and Venus were
born to them,
and Vulcan appeared as a son of
Alcyone.
It will be
noticed here that two who are now
Masters,
Uranus and Neptune, were born in the
second
generation ; Mars and Venus, both now Masters,
were born in
the family of these in the third;
Mercury, now
a Master, was also born in the third,
a child of
Selene; and Vulcan, also now a Master,
in the third,
a child of Alcyone. In the fourth generation
the Manu
appeared, as a son of Mars and
Mercury.
At this time
some of our friends were living in
the City of
the Bridge Castor among them, married
to Ehea. They
thought the people who went to
the valley
were behaving very foolishly, for the existing
civilisation
was a very fine one, and there
was no sense
in going off to make a new one, and
to plant
turnips in an unreclaimed valley, instead
of living in
the culture and ordei of the City. Besides
the new
religion followed by the valley-dwellers
was quite
unnecessary, the old one being much
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MAN: WHENCE, HOW AND WHITHER
oetter.
Another of the friends who accompany Castor
through the
ages, Lachesis, was a ponderous
merchant,
with Velleda as a hasty short tempered
son, who was
impolite to customers, much to the displeasure
of his
courteous father. Lachesis had married
Amalthea, and
she ran away with Calypso, a
proceeding
which was considered to be most improper.
As she and
her lover were not received ID
the City,
they went to the valley, but met there
with no
warmer welcome.
The visit of
a Toltec Prince from Poseidonis tc
the City
showed an old friend, Crux, in his person,
and among his
suite was another old friend, Phocea,
For some
centuries the people in the valley increased
and
multiplied, the careful specialisation
going on,
until in B. C. 40,000 the Manu thoughl
them
sufficiently numerous and sufficiently prepared
to be sent
out into the world. He sent them out under
the
leadership of Mars, supported by Corona
and
Theodoros, to retrace the way by which so
many
thousands of years ago they had come,
to try to
Aryanise the descendants of the Arabs
whom they had
left behind, for these, of all the
Atlanteans,
were the nearest to the possession of
the new characteristics.
These Arabs were still
where He had
settled them a number of halfcivilised
tribes
occupying the whole of the Arabian
peninsula,
and with a few settlements on the
Somali coast.
A strong and friendly power existed
at that time
in the region now called Persia and
Mesopotamia,
and the Manu who had later joined
the emigrants
and headed His forces had no difficulty
in obtaining
permission to march His host
through it
along a carefully indicated and guarded
THE SECOND
SUB-RACE, THE ARABIAN 263
route. It is
noteworthy that this migration differs
in character
from those of later years. In those
which
descended into India the entire tribe moved,
from the old
men and women to the babies; but in
this case the
old and those with many young children
were advised
to stay behind, and the migration was
confined to
men of fighting age, with their wives and
a
comparatively small number of children. Many
also were
young unmarried men. The number of
fighters was
about 150,000, and the women and children
may have added
another 100,000 to the party.
The Manu had
sent messengers two years before
to prepare
the Arab tribes for His coming, but the
news had not
been altogether favourably received,
and HT; was
by no means sure of a welcome. When
He had
crossed the belt of desert which then, as
now,
separated Arabia from the rest of the world,
and came in
sight of the first of the Arab settlements,
a body of
armed horsemen appeared in front
of Him and
incontinently attacked the van of His
army. He
easily repulsed them, and, capturing some
of them,
endeavoured to make them understand that
His mission
was peaceful. The language had
changed so
much that they had great difficulty in
understanding
one another at all, but He contrived
to reassure
His captives and sent them to arrange
an interview
with their Chief. After some trouble
and the
interchange of more messages, the Chief
came,
suspicious and unconciliatory ; but a long conversation
and full
explanations somewhat changed
his attitude,
and it occurred to him that he might
use this
unusual sort of invasion for his own purposes.
He was at
deadly feud with a neighbouring
tribe, and
while he had no force fit to cope with the
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MAN: WHENCE, HOW AND WHITHER
Mann's
capable-looking army, he felt that if he
could enlist
these strangers on his side he could
make short
work of his ancient enemies. So he temporised,
and agreed to
allow the visitors to establish
themselves in
a great desolate valley on the borders
of his
territory.
They
thankfully accepted this offer, and very soon
changed the
whole aspect of that valley. Coming as
they did from
a highly-civilised nation, they knew
all about the
science of well-boring, and they presently
had the
entire valley efficiently irrigated, and a
great stream
flowing down the middle of it. Within
a year the
whole of their tract of country was
thoroughly
cultivated and some good crops had already
been obtained
; in three years they were fully
established
as a prosperous and self-supporting
community.
The Chieftain
who had received them, however,
was by no
means satisfied; he cast a jealous eye
upon the
improvements they had made, and felt
that, as this
was part of his territory, his own people
and not
strangers ought to reap the advantages of
it. Also,
when asked to join in predatory expeditions,
the Manu had
said quite plainly that although
He was
grateful to His host and ready at any time
to defend him
from aggression, He would be no
party to an
unprovoked attack upon peaceable people.
This made the
Chief very angry the more so
as he did not
see his way to enforcing his commanda.
At last he
patched up a peace with his hereditary
enemy, and
induced him to join him in an endeavour
to
exterminate the new-comers.
This little
scheme, however, came hopelessly to
grief; the
Manu defeated and killed both the Chiefs.
TEE SECOND
SUB-RACE, THE ARABIAN 265
Their
subjects, when once the battle was over, philosophically
accepted a
new Ruler, and soon found
that they
were much more prosperous and happy
under the
improved regime, though it involved less
fighting and
more regular work. Thus the Manu
made secure
his footing in Arabia, and prom^lv
proceeded to
Aryanise his new subjects as rapidly
as possible.
Other tribes attacked Him now and
then, but
were so invariably defeated with heavy loss
that they
presently came to recognise the wisdom
of letting
Him alone. As years rolled on His kingdom
prospered
mightily, and grew ever stronger,
while
constant internecine struggles enfeebled and
impoverished
the other tribes. The natural result
followed; by
degrees, by taking opportunities as
they offered,
He absorbed tribe after tribe, usually
without
bloodshed and with the full consent of the
majority.
Before His death, forty years later, the
upper half of
Arabia owned his sway, and might be
regarded as
definitely Aryan. He might have acquired
sovereignty
over the south as well, but for
the advent of
a religious fanatic, who reminded his
people that
they were a chosen race; this man
whom, as he
will reappear later, and therefpre needs
a
distinguishing name, we will call Alastor took
his stand on
the directions of their Manu, given in
ancient days,
forbidding them to intermarry with
aliens. They
must therefore on no account intermingle
their blood
with that of these Gentiles, who
came no one
knew whence, with their pretended civilisation
and their
odious tyranny, which denied to
man even his
inalienable right to kill his fellow-man
freely,
whenever he pleased. This appealed to the
fierce
impatience of control which is a prominent
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MAN: WHENCE, HOW AND WHITHER
feature of
the Arab character, and the southern
tribes, who
had for centuries squabbled viciously
among
themselves, actually united now to oppose
their
re-incarnated Leader. And they opposed Him
in His own
name, making His original order as to
purity of
race their rallying cry against Him.
It was quaint
that Vaivasvata Manu should thus
be used
against Himself, but Alastor was really only
an
anachronism, set in a groove from which he
could not be
moved. When the Manu had needed a
separate
people He had forbidden inter-marriage
with
outsiders: when He wished to Aryanise the
descendants
of his old followers, intermarriage became
essential.
But to Alastor as to many of his
ilk growth
and adaptation were heresy, and he
played on the
fanaticism of his followers.
While this
long struggle was going on, the Manu
had the joy,
in one of the intervals of comparative
peace, of
receiving a visit from His mighty Brother,
the Mahaguru
the Buddha-to-be who came to the
second
sub-race ere it began its long career of conquest
to
indoctrinate it with the new religion which
He had been
teaching in Egypt as a reform of the
ancient faith
there prevailing.
The great
Atlantean Empire in Egypt which had
quarrelled
)with Vaivasvata Manu when He was
leading His
people away from the catastrophe of
B. C. 75,025
to settle in Arabia had perished in
that cataclysm,
when Egypt went under water. When
the swamps
later became inhabitable, a negroid people
possessed the
land for awhile, and left behind
them
incongruous flints and other such barbarous
remains to
mark their occupation. After these,
came the
second Atlantean Empire with a great
THE SECOND
SUB-RACE, THE ARABIAN 267
dynasty of
Divine Kings, and with many of the
heroes whom
Greece later regarded as demi-gods,
such as
Herakles of the twelve labours, whose tradition
was handed on
to Greece. This Atlantean
Empire lasted
until about B. C. 13,500, when the
Aryans came
from southern India and made there
an Empire of
the Aryan root-stock. This Atlantean
Empire was
therefore ruling in B. C. 40,000,
when the Manu
was again in Arabia, and had attained
to a very high
state of civilisation, stately ami
splendid ; it
had immense Temples, such as that of
Karnac, with
long and very gloomy passages, and a
very ornate
ritual, with elaborate religious teaching.
The Egyptians
were a profoundly religious race,
and they lived
through the stories belonging to their
faith with an
intensity of reality of which only a
faint
reflection is now seen among Roman and Anglican
Catholics on
such days as Good Friday. They
were psychic,
and felt the play of super-physical
influences,
and hence were without scepticism as to
the existence
of higher beings and higher worlds;
their
religion was their very life. They built their
huge Temples
to produce the impression* of vastness
and
greatness, to instil reverence into the minds of
the lower-class
people. All the colour and splendour
of life
circled round their religion. The people
normally wore
white, but the religious processions
were gorgeous
rivers of splendid colour, glittering
with gold and
gems. The ceremonies accompanying
the
celebration of the death of Osiris palpitated
with reality;
the mourning for the murdered
God was real
mourning; the people wept and
wailed aloud,
the whole multitude being carried
away with
passionate emotion, and calling on Osiris
to return.
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It was to
this people that the Mahaguru came as
Tehuti or
Thoth, called later by the Greeks Hermes.
He came to
teach the great doctrine of the 'Inner
Light' to the
priests of the Temples, to the powerful
sacerdotal
hierarchy of Egypt, headed by its Pharaoh.
In the inner
court of the chief Temple He
taught them
of "the Light that lighteth every man
that cometh
into the worid " a phrase of His that
was handed
down through the ages, and was echoed
in the fourth
Gospel in its early Egyptian-coloured
words. He
taught them that the Light was universal,
and that
Light, which was God, dwelt in the
heart of
every man: "I am that Light," He bade
them repeat,
"that Light am I." "That Light,"
He said,
"is the true man, although men may not
recognise it,
although they neglect it. Osiris is
Light; He
came forth from the Light; He dwells in
the Light; He
is the Light. The Light is hidden
everywhere;
it is in every rock and in every stone.
When a man
becomes one with Osiris the Light,
then he
becomes one with the whole of which he was
part, and
then he can see the Light in everyone,
however
thickly veiled, pressed down, and shut
away. All the
rest is not; but the Light is. The
Light is the
life of men. To every man though
there are
glorious ceremonies, though there are
many duties
for the priest to do, and many ways in
which he
should help men that Light is nearer than
aught else,
within his very heart. For every man
the Reality
is nearer than any ceremony, for he has
only to turn
inwards, and then will he see the Light.
That is the
object of every ceremony, and ceremonies
should not be
done away with, for I come not to
destroy but
to fulfill. When a man knows, he goes
THE SECOND
SUB-RACE, THE ARABIAN 269
beyond the
ceremony, he goes to Osiris, he goes to
the Light,
the Light Amun-Ra, from which all came
forth, to
which all shall return. "
And again :
* ' Osiris is
in the heavens, but Osiris is
also in the
very heart of men. When Osiris in the
heart knows
Osiris in the heavens, then man becomes
God, and
Osiris, once rent into fragments,
again becomes
one. But see! Osiris the Divine
Spirit, Isis,
the Eternal Mother, give life to
Horus, who is
Man, Man born of both, yet one with
Osiris. Horus
is merged in Osiris, and Isis, who
had been
Matter, becomes through him the Queen
of Life and
Wisdom. And Osiris, Isis, and Horus
are all born
of the Light.
"
"Two are
the births of Horus. He is born of Isis,
the God born
into humanity, taking flesh of the
Mother
Eternal, Matter, the Ever-Virgin. He is
born again
into Osiris, redeeming his Mother from
her long
search for the fragments of her husband
scattered
over the earth. He is born into Osiris
when Osiris
in the heart sees Osiris in the heavens,
and knows
that the twain are one."
So taught He,
and the wise among the priests
were glad.
To Pharaoh,
the Monarch, He gave the motto:
"Look
for the Light," for He said that only as a
King saw the
Light in the heart of each could he
rule well.
And to the people He gave as motto:
"Thou
art the Light. Let that Light shine." And
He set that
motto round the pylon in a great Temple,
running up
one pillar, and across the bar, and
down the
other pillar. And this was inscribed over
the doors of
houses, and little models were made
of the pylon
on which He had inscribed it, models
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in precious
metals, and also in baked clay, so that
the poorest
could buy little blue clay models,
with brown
veins running through them, and glazed.
Another
favourite motto was: " Follow the Light,
"
and this
became later: " Follow the King," and this
spread
westward and became the motto of the Bound
Table. And
the people learned to say of their dead :
"He has
gone to the Light.
"
And the
joyous civilisation of Egypt grew yet
more joyous,
because He had dwelt among them, the
embodied
Light. The priests whom He had taught
handed on His
teachings and His secret instructions
which they
embodied in their Mysteries, and students
came from all
nations to learn the * Wisdom of the
Egyptians,'
and the fame of the Schools of Egypt
went abroad
to all lands.
At this time
He went over to Arabia, to teach the
leaders of
the sub-race settled there. Deep was the
joy in each
as the mighty Brothers clasped hands
and smiled
into each other's eyes, and thought, in
Their exile,
of Their far-off home, of the City of
the Bridge
and of white Shamballa. For even the
Great Ones
must be sometimes weary, when They
are living in
the midst of the littleness of ignorant
men.
Thus to the
second sub-race came the Supreme
Teacher, and
gave to them the doctrine of the Inner
Light.
To return to
the history of the growth of this
people in
Arabia. In consequence of the opposition
raised
against the Manu by Alastor in the south,
the peninsula
of Arabia was divided into two parts,
and the
Manu's successors, for many generations,
were
satisfied to maintain their kingdom without
THE SECOND
SUB-RACE, THE ARABIAN 271
seeking to
increase its borders. After some centuries,
a more
ambitious Euler succeeded to the
throne, and,
taking advantage of local dissensions
in the south,
marched his armies clear down to the
ocean, and
proclaimed himself Emperor of Arabia.
He allowed
his new subjects to retain their own religious
ideas, and as
the new Government was in
many ways an
improvement over the old, there was
no lasting
opposition to the conqueror.
A certain
fanatical section of the southerners,
however, felt
it their duty to protest against what
they
considered the triumph of evil; and under a
prophet of
rude and fiery eloquence, they abandoned
their
conquered fatherland and settled as a community
on the
opposite Somali coast.
There, under
the rule of the prophet and his successors,
they lived
for some centuries, greatly increasing
in numbers,
until an event occurred which
caused a
serious rupture. It was discovered that
the ruling
prophet of the period, while proclaiming
fanatical
purity of race, had himself formed an
attachment to
a young Negress from the interior.
When this
came to light there was a great uproar,
but the
prophet was equal to the occasion, and promulgated
as a new
revelation the idea that the stern
prohibition
against intermarriage was intended only
to prevent
them from mingling with the new-comers
from the
north, and did not at all apply to the Negroes,
who indeed
were to be regarded as slaves, a*
goods and
chattels rather than as wives. This bold
pronouncement
divided the community; the majori
ty accepted
it, at first hesitatingly and then with enthusiasm,
and black
'slaves' were purchased with
avidity. But
a fairly large minority rebelled
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MAN: WHENCE, HOW AND WHITHER
against the
revelation, and denounced it as merely
a clumsy
artifice to shield a licentious priest (as
indeed it
was) ; and when they saw themselves outvoted
they drew
apart in horror, and declared that
they could no
longer dwell amongst heretics who had
abandoned all
principle. An ambitious preacher,
who had
always yearned to be a leader, put himself
at their
head, and they made themselves into
a huge
caravan and departed in virtuous indignation.
They wandered
round the shore of the Gulf
of Aden and
up the coast of the Red Sea, eventually
finding their
way into Egyptian territory. Their
curious story
happened to take the fancy of the
Pharaoh of
the period, and he offered them an outlying
district of
his kingdom if they chose to settle
there. They
accepted, and lived there peacefully
enough for
centuries, flourishing under the beneficent
Egyptian
Government, but never in any way
intermingling
with its people.
Eventually
some Pharaoh made a demand upon
them for additional
taxation and forced work, which
they
considered an infringement of their privileges ;
so once more
they undertook a wholesale migration,
and this time
settled in Palestine, where we know
them as the
Jews, still maintaining as strongly as
ever the
theory that they are a chosen people.
But the
majority, left behind in Somaliland, had
their
adventures also. Now that, owing to the slave
traffic, they
became better known to the tribes of the
interior,
whom they had always previously kept
rigidly outside
their bounds, the savages realised
the wealth to
be obtained from robbing the semicivilised,
and the
tribes began a series of descents
upon the
colony, which so harassed its members that,
THE SECOND
SUB-RACE, THE ARABIAN 273
after
fighting them for many years, losing thousands
of lives, and
finding their territory more and more
circumscribed
every decade, they too decided to
abandon their
homes, and migrate once more across
the Gulf to
the land of their forefathers. They were
received in a
friendly manner, and were soon absorbed
into the
general mass of the population.
They had
called themselves 'theH true Arabs/
though they
deserved that title less than any; and
even to-day
there is a tradition that the true Arabs
landed at
Aden, and slowly spread northwards ; even
to-day may be
seen among the Hamyaritic Arabs
of the
southern part of the country the indelible
traces of
that admixture of negroid blood so many
thousands of
years ago; even to-day we may hear
a legend that
the Mostareb or adscititious Arabs of
the northern
half went away somehow for a long
time into
Asia, far away beyond Persia, and then
returned,
bearing with them many marks of their
stay in
foreign lands.
The second
sub-race grew and increased, flourishing
exceedingly
for many thousands of. years, and
extending its
dominion over nearly the whole of
Africa,
except that part which was in the hands of
Egypt. Once,
very much later, they invaded Egypt,
and for a
short time ruled as the Hyksos Kings,
but their
palmy days were when they ruled the
great
Algerian island, pushed their way down the
east coast to
the very Cape of Good Hope itself, and
founded a
kingdom which included all Matabeleland
and the
Transvaal and the Lorenzo Marques district.
Our band of
pioneers, after several births in Arabia,
took part in
the building of this South African
Empire, and
we found Mars there as Monarch, with
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MAN: WHENCE, HOW AND WHITHER
His faithful
Herakles as ruler of a province under
him. Sirius
was also born in Mashonaland, where
he married
Alcyone, and among their negro servants
we find the
faithful hand-maiden of many lives,
Boreas. The
scenery in Matabeleland was beautiful,
and there
were valleys full of fine trees and
studded with
herds of antelopes. Great cities were
made of the
favourite massive type, and huge Temples,
and the
civilisation gradually built up was by
no means an
unworthy one. But the gulf between
the two
peoples, the native Africans and the Arab
conquerors,
was too wide to be spanned, and the
Africans
remained labourers and domestic servants,
kept entirely
in subjection.
The Arabs
made settlements also on the West
Coast of
Africa, but there they came into collision
with men from
Poseidonis, and were in the end entirely
driven back.
Madagascar was invaded, the
southern
Empire trying to occupy it, but it succeeded
only in
maintaining for a time settlements
on different
parts of the coast.
When the
great Sumero-Akkad Empire of Persia,
Mesopotamia
and Turkestan finally broke up into
email States
and disorder, an Arab monarch conceived
the bold idea
of reuniting it under his own
leadership.
He led his armies against it, and, after
twenty years
of strenuous fighting, made himself
master of the
plains of Mesopotamia and of almost
the whole of
Persia, up to the great salt lake of
Khorasan,
where the desert now is. But he could
not conquer
Kurdistan, nor could he subdue the
mountain
tribes who harassed his armies on their
way. Then he
died, and his son wisely set himself
to
consolidate rather than to extend his Empire. It
THE SECOND
SUB-RACE, THE ARABIAN 275
held together
well for some centuries, and might
have endured
much longer, but for the fact that
dynastic
troubles broke out in Arabia itself, and the
governor of
Persia, a cousin of the Arab King, seized
the
opportunity to proclaim himself independent.
The Arab
dynasty which he thus founded lasted two
hundred
years, but amidst incessant warfare; then
again came a
period of upheaval and of small tribes,
and frequent
raids from the savage Central Asian
nomads, who
play so prominent a part in the history
of that
region. One Arab King was tempted by reports
which reached
him of the fabulous wealth of
India to send
a fleet across to attack it; but that was
a failure,
for his fleet was promptly destroyed and
his men
killed or taken prisoners.
After the
final collapse of the Arabian Empire of
Persia and
Chaldaea, there were centuries of anarchy
and
bloodshed, and the countries were becoming
almost
depopulated ; so the Manu at last determined
to come to
their rescue, and sent forth to them His
third
sub-race, which established the great Persian
Empire of the
Iranians.
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CHAPTER XVIII
THE THIRD
SUB-RACE, THE IRANIAN
AGAIN we
return to the City of the Bridge, still
great, though
decreasing in splendour, for we have
come to the
year B. C. 30,000. An interval of ten
thousand
years elapsed after the despatch of the
second
sub-race before the Manu sent forth the
third. The
men for this work had been carefully
prepared
through many centuries, like the others;
Ho had kept
them apart in one of His mountainvalleys,
and developed
them until they showed as
quite a
distinct type. In His original selection in
Atlantis, He
had included a small proportion of the
best of the
sixth Atlantean sub-race, and He now
utilised the
families which had preserved most of
that Akkadian
blood, sending into incarnation in
them His
group of pioneers. One or two of them
were sent
further afield to bring back a strain of
Akkadian
blood from its home in more western countries.
TKus we
observed Herakles, a strong goodlooking
young man,
arriving at the City of the
Bridge in a
caravan from Mesopotamia, his birthplace
; he was
dolichocephalous, an Akkadian of pure
blood. He had
joined the caravan from a mere spirit
of adventure,
the desire of high-spirited youth to
see the
world, and certainly had not the faintest
idea that he
had been sent to Mesopotamia to take
276
THE THIRD
SUB-RACE, THE IRANIAN 277
birth, and
was being drawn back to Central Asia to
rejoin his
old friends in their accustomed pioneer
work. He was
immensely attracted by the beauty
and splendour
of the ancient and ordered civilisation
into which he
came, and promptly anchored
himself
therein by falling in love with Orion, a
daughter of
Sirius.
This
proceeding was frowned upon by Sirius and
his wife
Mizar, for Sirius was a younger son of
Vaivasvata
Manu and Mercury, and he disapproved
of the
introduction of a young Akkadian into his
family
circle. But a hint from his Father was
enough to
ensure his compliance, for he was, as ever,
promptly
obedient to authority, and the Manu was
at once his
Father and his King. In order to comply
with the law
which the Manu Himself had established,
it was
necessary that Herakales should be
adopted into
an Aryan family, so he was accepted
into that of
Osiris, an older brother of Sirius.
The Manu was
very old, and as Sirius was not
wanted for
the succession, he was packed off to the
valley
selected for the building up of the third subrace,
with his
family, including his son-in-law, Herakles,
and his
children.1 Pallas the Plato of later
history was
there as a priest, and Helios as a priestess,
a tall
commanding figure, with dignified gestures.
The people of
this valley, as they multiplied, were
more pastoral
than agricultural, keeping large herds
of sheep and
cattle and numbers of horses.
Thp Manu who,
on this occasion, had largely modified
His
appearance, came into the sub-race in the
fifth
generation, and He allowed the people to mul-
*See Appendix
viii, for complete list.
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MAN: WHENCE, HOW AND WHITHER
tiply for
some two thousand years until there was
available an
army of three hundred thousand fighting
men, fit to
undergo hardship and strenuous
marching. He
then sent into incarnation Mars, Corona,
Theodoros,
Vulcan and Vajra, fit captains for
His host, and
He led it forth Himself. This time it
was no
ordinary migration ; it was simply an army
on the march.
The women and children were left
behind in the
valley, where Neptune, wife of Mars,
and Osiris,
the wife of Corona, strong and noble
matrons, took
into their hands the direction of affairs,
and ruled the
community well.1
A fine
body-guard of young unmarried men acted
as staff to
the leaders, ready to be sent off with messages
in any
direction; they were very proud of
themselves
and very gay, enthusiastic over the idea
that they
were going out for a real good fight under
the Manu
Himself.
But it was no
holiday march, for the route lay
through a
difficult country ; some of the passes across
the end of
the Tian-shan range, where it curves
round into
the Kashgar district, were nine thousand
feet in
height; for part of the way they followed
the course of
a river which passed through ravines
and valleys.
The Manu poured His great army of
three hundred
thousand splendid fighting men into
Kashgar,
defeating easily such of the nomad hordes
as ventured
to attack Him as He crossed their de
serts. These
tribes buzzed round the fringe of the
army, and
there were many skirmishes, but no battles
of any
account. The weapons used were long
and short
lances and spears, short strong swords,
slings and
bows. The horsemen used lances and
Appendix ix.
THE THIRD
SUB-RACE, THE IRANIAN 279
swords, and
had round shields slung across their
backs; the
footmen carried spears, and there were
bodies of
archers and slingers, the former marching
in the
centre, and the archers and slingers on the
outside.
Sometimes, as
they neared a village, the villagers
who dreaded
and hated the warlike hill tribes
would meet
and welcome them, bringing cattle and
food of all
sgrts. Long harassed by forays, often
attacked,
robbed and massacred, the people of the
plains were
inclined to welcome a power which would
restore and
maintain order.
Persia was
overrun without much difficulty in the
course of two
years, and then Mesopotamia was subdued.
The Manu
established military posts at frequent
intervals,
dividing the country among His
chiefs. Forts
were built, first of earth and later of
stones, until
a network was made over Persia to
prevent raids
from the mountains. No attempt was
made to
conquer the warlike tribes, but they were
practically
confined within their fastnesses, and
were no
longer permitted to plunder the peaceable
inhabitants
of the plains.
The
body-guard, now bearded and seasoned warriors,
accompanied
their Chiefs everywhere, and the
land was
conquered right down to the desert of the
south, and up
to the Kurdish mountains on the north.
For some
years there was occasional fighting, and
it was not
until the country was quite peaceful and
settled that
the Manu called to it the vast caravan
of the wives and
children of the soldiers, left behind
in the valley
of the third sub-race.
The arrival
of the caravan was a matter of great
rejoicing,
and marriages became the order of the
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MAN: WHENCE, HOW AND WHITHER
day. Herakles
and Alcyone fell in love with the
same young
woman, Fides, a handsome girl with a
decided nose;
she preferred Alcyone, and the disconsolate
Herakles
decided to commit suicide, life
being no
longer worth living; his father, Mars, however,
came down
upon him, bidding him not to be a
fool, and
sent him off on an expedition against an
insurgent
chief, Trapezium ; under these conditions
Herakles
recovered, defeated his adversary, came
back quite
contented, and married Psyche, a niece
of Mars, who
had been adopted by him after her
father was
slain in battle.
For the next
fifty years the Manu kept this new
Empire under
His direct rule, visiting it several
times and
appointing members of His family as its
Governors;
but just before His death He resigned
His own
throne in Central Asia to His grandson
Mars,
appointed Mars ' next brother, Corona, as the
independent
King of Persia, with Theodoros under
him as
Governor of Mesopotamia. From this time
the third
sub-race quickly increased in power. In
a few
centuries it dominated the whole of western
Asia from the
Mediterranean to the Pamirs, and
from the
Persian Gulf to the Sea of Aral. With certain
changes its
Empire lasted until about B. C.
2,200.
In this long
period of twenty-eight thousand
years, one
event stands out as of supreme importance
the coming of
the Mahaguru as the first Zarathustra,
the founding
of the Religion of the Fire,
in B. C.
29,700.
The country
had become fairly settled under the
reigns of the
Kings who had succeeded Corona, of
whom Mars,
the Ruler of the time of course in a
THE THIRD
SUB-RACE, THE IRANIAN 281
new body was
the tenth. Military rule had passed
away, though
occasional raids reminded the inhabitants
of their
turbulent neighbours on the further
side of the
ring of forts, now well-built and strong.
It was in the
main an agricultural country, though
large numbers
of herds and flocks were kept, and it
was these
which specially tempted descents from
the hills.
The second
son of Mars was Mercury, and his
body was
chosen as the vehicle for the Supreme
Teacher;
Surya was the Chief Priest, the Hierophant,
of the time,
at the head of the State religion,
a mixture of
Nature and Star Worship, and he
wielded an
immense authority, chiefly because of
his office,
but also partly because he was of the
blood royal.
The fact that Mercury had been chosen
to surrender
his body for the use of the Mahaguru
had been
communicated to his father as well as to
the Chief
Priest, and from his childhood he had been
carefully
trained in view of his glorious destiny,
Surya taking
charge of his education, and the father
co-operating
in every way in his power.
The day
arrived when the first public appearance
of the
Mahaguru was to be made ; He had come from
Shamballa in
His subtle body, and had taken possession
of the body
of Mercury, and a great procession
started from
the Royal Palace to the chief
Temple of the
city. In it walked, on the right,
under a
golden canopy, the stately figure of the
King; the
jewelled canopy of the High Priest glittered
on the left ;
and between them was carried, shoulder-
high so that
all might see, a golden chair, in which
sat the
well-known figure of the King's second son.
But what was
there that caused a murmur of sur282
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MAN: WHENCE, HOW AND WHITHER
prise, of
wonder, as he passed along! Was that
really the
Prince, whom they had known from childhood!
Why was he
carried high as the centre of
the
procession, while King and Hierophant walked
humbly beside
him! What was this new stateliness,
this unknown
dignity, this gaze, so piercing yet so
tender, that
swept across the crowd! Not thus had
held himself,
not thus had looked at them, the
Prince who
had grown up among them.
The
procession swept on and entered the huge
courtyard of
the Temple, crowded with people in
the
many-coloured garments of festival days, when
each wore a
mantle of the colour of his ruling
planet; down
the sides of the steps which rose to
the platform
in front of the great door of the
Temple were
ranged the priests in long white garments,
and
rainbow-coloured over-robes of silk; in
the midst of
the platform an altar had been erected,
and on it
wood was piled, and fragrant gums, and
incense, but
no smoke arose for the pile, to the
people's
surprise, was unlighted.
The
procession passed on to the foot of the steps,
and there all
halted, save the three central figures;
they ascended
the steps, the King and the Hierophant
placing
themselves to the right and left of the
altar, and
the Prince, who was the Mahaguru, in the
centre,
behind it.
Then Surya,
the Hierophant, spoke to the priests
and to the
people, telling them that He who stood
there behind
the altar was no longer the Prince they
had known,
but that He was the Messenger from
the Most High
and from the Sons of the Fire who
dwelt in the
far East, whence their forefathers had
come forth.
That He had brought Their word to
THE THIRD
SUB-RACE, THE IRANIAN 283
Their children,
to which all should yield reverence
and
obedience, and he bade them listen while the
great
Messenger spake in Their Name. As the
Head of their
faith, he humbly bade Him welcome.
Then over the
listening throng rang the silver
voice of the
Mahaguru, and none there was who
could not
hear it as though spoken to him alone. He
told them
that He had come from the Sons of the
Fire, the
Lords of the Flame, who dwelt in the
sacred City
of the White Island, in far Shamballa.
He brought
them a revelation from Them, a symbol
which should
ever keep Them in their minds. He
told them how
the Fire was the purest of all elements
and the
purifier of all things, and that thereafter
it should be
for them the symbol of the Holiest.
That the Fire
was embodied in the Sun in the heavens,
and burned,
though hidden, in the heart of
man. It was
heat, it was light, it was health and
strength, and
in it and by it all had life and motion.
And much He
told them of its deep meaning, and
how in all
things they should see the hidden presence
of the Fire.
Then He
lifted up His right hand, and behold!
there shone
in it a Rod, as of lightning held in
bondage, yet
shooting out its flashes on every side ;
and He
pointed the Rod to the East of the Heavens,
and cried
some words aloud in an unknown tongue ;
and the
heavens became one sheet of flame, and Fire
fell blazing
down upon the altar, and a Star shone
out above Hi?
Head and seemed to bathe Him in its
radiance. And
all the priests and the people fell
upon their
faces, and Surya and the King bowed
down in
homage at His feet, and the clouds of frag284
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MAN: WHENCE, HOW AND WHITHER
rant smoke
from the altar veiled the three for a
few moments
from sight.
Then, \vith
His hand upraised in blessing, the
Mahaguru
descended the steps, and He, with the
King and the
Hierophant, returned with the procession
to the Palace
whence they had come. And
the people
marvelled greatly and rejoiced, because
the Gods of
their forefathers had remembered them,
and had sent
them the Word of Peace. And they
carried home
the flowers which had rained down
upon them
from the sky when the Fire had passed,
and kept them
in their shrines as precious heirlooms
for their
descendants.
The Mahaguru
remained for a considerable time
in the city,
going daily to the Temple to instruct the
priests ; He
taught them that Fire and water were
the purifiers
of all else, and must never be polluted,
and that even
the water was purified by the Fire;
that all fire
was the Fire of the Sun, and was in
all things
and might be released as fire ; that out of
the Fire and
out of the water all things come,
for the Fire
and the water were the two Spirits,
Fire being
life and water form.1
The Mahaguru
had round Him a quite august assemblage
of Masters,
and others less advanced. He
left these to
carry on His teaching when He departed.
His departure
was as dramatic as His first preaching.
The people
were gathered together to hear Him
Possibly out
of this aroee the later teaching of Ormuzd
and Ahriman.
There are passages which show that the
double of
Ormuzd was not originally an evil power, but
rather
matter, while Orrnuzd was Spirit.
THE THIRD
SUB-RACE, THE IRANIAN 285
preach, as He
was wont to do occasionally, and they
knew not that
it was for the last time. He stood,
as before, on
the great platform, but there was no
altar. He
preached, inculcating the duty of gaining
knowledge and
of practising love, and bade
them follow
and obey Surya, whom He left in His
place as
Teacher. And then He told them that He
was going,
and He blessed them, and lifting up
His arms to
the eastern sky He called aloud; and
out of the
sky came down a whirling cloud of flame,
and enwrapped
Him as He stood, and then, whirling
still, it shot
upwards and fled eastwards, and He
was gone.
Then the
people fell on their faces and cried out
that He was a
God, and they exulted exceedingly
that He had
lived among them; but the King was
very sad, and
mourned for His departure many
days. And
Mercury, who, in his subtle body, had
ever remained
near Him, at His service, returned
with Him to
the Holy Ones, and rested for awhile
in peace.
After He had
gone, Star-worship did not at once
disappear,
for the people regarded His teaching as
a reform, not
as a substitution, and still worshipped
the Moon, and
Venus, and the constellations, and
the planets;
but the Fire was held sacred as the
image, the
emblem, and the being of the Sun, and
the new
religion rather enfolded the old one than
replaced it.
Gradually the Faith of the Fire grew
stronger and
stronger ; Star-worship retreated from
inant faith,
and took a very scientific form. Astrol-
Persia to
Mesopotamia, where it remained the domogy
there reached
its zenith, and scientifically guided
human
affairs, both public and private. Its
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MAN: WHENCE, HOW AND WHITHER
priests
possessed much occult knowledge, and the
wisdom of the
Magi became famed throughout the
East. In
Persia, the Religion of the Fire triumphed,
and later
Prophets carried on the work of the great
Zarathustra,
and built up the Zoroastrian Faith and
its
literature ; it has endured down to our own day.
The third
sub-race numbered about a million
souls when
they settled down in Persia and Mesopotamia,
and they
multiplied rapidly under the
favourable
conditions of their new home, and also
incorporated
in their nation the sparse population
which existed
in the country when they entered it.
In the twenty-eight
thousand years of the Persian
Empire there
were naturally -many fluctuations;
most of the
time Persia and Mesopotamia were under
separate
rulers, of whom sometimes the one,
sometimes the
other, was nominally Overlord: sometimes
the two
countries were split up into smaller
States, owing
a kind of loose feudal allegiance to
the central
King. All through their history they
had
constantly recurring difficulties with the nomad
Mongolians on
one hand, and the mountaineers of
Kurdistan and
the Hindu Kush on the other. Sometimes
the Iranians
drew back for a time before these
tribes ;
sometimes they pushed the frontier of civilisation
further
forward, and drove the savages back.
At one period
they ruled most of Asia Minor, and
made
temporary settlements in several of the countries
bordering the
Mediterranean ; at one time they
held Cyprus,
Rhodes and Crete; but on the whole
in that part
of the world the Atlantean power was
too strong
for them, and they avoided conflict with
it. At this
western boundary of their kingdom
powerful
Scythian and Hittite confederations disTHE
THIRD
SUB-RACE, THE IRANIAN 287
puted their
dominion at various points of their
history ;
once at least they conquered Syria but seem
to have found
it a useless acquisition and soon
abandoned it;
and twice they embroiled themselves
with Egypt,
against which they could do but little.
During most
of this long period they kept up a high
level of
civilisation, and many relics of their mighty
architecture
lie buried beneath desert sands. Various
dynasties
arose among them, and several different
languages
prevailed in the course of their chequered
history. They
avoided hostilities with India,
being
separated from it by a wild territory a sort
of
no-man's-land; Arabia troubled them but little,
for there
again a useful belt of desert intervened.
They were
great traders, merchants, manufacturers
a much more
settled people than the second subrace,
and with more
definite religious ideas. The
best
specimens of the Parsis of the present day give
a fair idea of
their appearance. The present inhabitants
of Persia
have still much of their blood in
them, though
largely commingled with that of their
Arab
conquerors. The Kurds, the Afghans, and the
Baluchis are
also mainly descended from them,
though with
various admixtures.
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CHAPTER XIX
THE FOURTH
SUB-RACE, THE KELTIC1
BY this time
the great Central Asian Race was
far on the
road to its decline, but the Manu had been
careful to
preserve dignity, power, and pristine
vigour in two
branches to which He had given much
special
training the seed of the fourth and fifth
sub-races.
His arrangements for them had been
somewhat
different from those of the earlier segregations.
The type of
the Root Race, the points in
which it
varied from the Atlantean, were now
thoroughly
established, so He was able to devote
his attention
to another kind of specialisation.
Those who
were to constitute the fourth sub-race
were drawn
apart as usual, into a large valley in
the
mountains, not far from the capital; the Manu
selected a
number of the most refined people whom
He could find
in the City as the nucleus of the new
sub-race, and
a division of classes arose in the colony;
for the Manu
was striving to develop certain
new
characteristics, to awaken imagination and artistic
sensibility,
to encourage poetry oratory,
painting and
music, and the people who responded
to this could
not do agricultural and other hard manband
of Servers
took no part in the founding of
the fourth
and fifth sub-races. They were at work in many
countries,
and may be met in the Lives of Alcyone.
288
TEE FOURTH
SVB-RACE, THE KELTIC 289
ual labour.
Anyone who showed any artistic talent
in the
schools was drafted off for special culture;
thus Neptune
was observed reciting, and was given
special
attention in order to develop the artistic faoulty
revealed in
his recitation. He was remarkably
handsome, and
physical beauty was a marked
characteristic
of the sub-race, especially among this
artistic
class. The people were also trained to be
enthusiastic,
and to be devoted to their leaders.
Great pains
were taken for many centuries to develop
these
characteristics, and so effective was the
work that
they remain the special marks of the Kelt.
The valley
was managed practically as a separate
State, and
great predominance was given to the arts
already
named, art of all kinds being endowed in
various ways.
Under this special treatment the subrace,
as time
rolled on, grew somewhat conceited,
and looked
down upon the rest of the kingdom as
being what we
should now call 'Philistine'. And,
indeed, they
had much justification for their vanity,
for they were
an extraordinarily handsome people,
cultured and
refined in their tastes, and with much
artistic
talent.
The time
chosen to send them forth was about
20,000 B. C.,
and their instructions were to proceed
along the
northern frontier of the Persian Kingdom,
and to win
for themselves a home among the
mountains
which we now call the Caucasus, at that
time occupied
by a number of wild tribes of predatory
nature who
were a constant annoyance to
Persia. By
taking advantage of this, the Manu was
able to make
arrangements with the Persian Monarch
not only to
allow free passage and food to
His enormous
host, but also to send with them a
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strong army
to assist in subduing the mountaineers.
Even with
this help this proved no easy task. The
new-comers
soon conquered for themselves a place
in which to
live, and they easily defeated the tribes
when the
latter could be persuaded to risk a pitched
battle; but
when it came to guerilla warfare they
were by no
means so successful, and many a year
had passed
before they could consider themselves
reasonably
secure from attack. They established
themselves
first somewhere in the district of Erivan,
on the shores
of Lake Sevanga, but as the centuries
rolled on and
their number greatly increased, they
gradually
exterminated the tribes or reduced them
to
submission, until eventually the whole of Georgia
and Mingrelia
was in their hands. Indeed in
two thousand
years they were occupying Armenia
and Kurdistan
as well, and later on Phrygia also
came under
their domination, so that they held nearly
all Asia
Minor as well as the Caucasus. In their
mountain home
they flourished greatly and became
a mighty
nation.
They formed
rather a federation of tribes than
an Empire,
for their country was so broken up into
valleys that
free communication jwas impossible.
Even after
they had begun to colonise the Mediterranean
coast, they
looked back to the Caucasus as
their home,
and it was really a second centre from
which the
sub-race went forth to its glorious destiny.
By 10,000 B.
C. they began to resume their
westward
march, travelling not as a nation, but as
tribes. So it
was only in comparatively small waves
that they
finally arrived in Europe, which it was
their destiny
to occupy.
Even a tribe
did not go as a whole, but left beTHE
FOURTH
SUB-RACE, THE KELTIC 291
hind it in
its valley many of its members to carry
on the work
of cultivation ; these intermarried with
other races,
and their descendants, with some intermixture
of Semitic
blood in their veins, are the
Georgians of
to-day. Only in the cases in which a
tribe
proposed to settle in a country already in the
hands of
their sub-race did they depart from their
old home in a
body.
The first
section to cross into Europe from Asia
Minor were
the ancient Greeks not the Greeks of
our ' Ancient
History,' but their far-away ancestors,
those who are
sometimes called Pelasgians. It will
be remembered
that the Egyptian priests are mentioned
in Plato's
Timoeus and Critias as having
spoken to a
later Greek of the splendid race which
had preceded
his own people in his land; how they
had turned
back an invasion from the mighty nation
from the
West, the conquering nation that had
subdued all
before it, until it shivered itself against
the heroic
valour of these Greeks. In comparison
with these,
it was said, the modern Greeks the
Greeks of our
history who seem to us so great
were as
pigmies. From these sprang the Trojans
who fought
with the modern Greeks, and the city of
Agade in Asia
Minor was peopled by their descendants.
These, then,
had held for a long time the seaboard
of Asia Minor
and the islands of Cyprus and
Crete, and
all the trade of that part of the world
was carried
in their vessels. A fine civilisation was
gradually
built up in Crete, which endured for
thousands of years,
and was still flourishing in B.
C. 2,800. The
name of Minos will ever be remembered
as its
founder or chief builder, and he was of
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these elder
Greeks, even before B. C. 10,000. The
final cause
of their definite entry into Europe as a
power was an
aggressive movement on the part of
the Emperor
of Poseidonis.
The
Mediterranean coasts and islands had for
many
centuries been in the hands of a number of
small
nations, most of them Etrurian or Akkadian,
but some
Semitic; and, except for occasional squabbles,
these people
were usually peaceful merchantmen.
But it
occurred one day to the Emperor of
Poseidonis to
annex all these States, by way of extending
his realm
arid rivalling the traditions of his
forefathers.
So he prepared a great army and a
mighty fleet,
and started on his career of conquest.
He subdued
without difficulty the large Algerian
island ; he
ravaged the coasts of Spain, Portugal and
Italy, and
forced all those peoples to submit to him ;
and Egypt,
which was not a great naval power, was
already
debating whether to propose a treaty
with him, or
to anger him by a resistance which
it was feared
would be hopeless. Just when he
felt secure
of the success of his plans, a difficulty
arose from an
entirely unexpected quarter. The
Greek sailors
of the Levant declined altogether
to be
impressed by his imposing forces, and defied
him to
interfere with their trade. He had
been so sure
of victory that he had divided his
fleet, and
had only half of it immediately available;
but with that
half he at once attacked the
presumptuous
Greeks, who inflicted upon him a
serious
defeat, drowning thousands of his soldiers,
and leaving not
one ship afloat of the great number
that attacked
them. The battle was not unlike
the
destruction by the English of the great Spanish
THE FOURTH
SUB-RACE, THE KELTIC 293
Armada; the
Greek vessels were smaller than the
Atlantean,
and not so powerfully armed, but they
were faster
and far easier to handle. They knew
their seas
thoroughly, and in several cases decoyed
their enemies
into positions where the loss of the
larger ship
was certain. The weather helped them,
too, as in
the case of the Spanish Armada. The Atlantean
ships had
great banks of oars, and were
clumsy,
lumbering things, quite unfitted for heavy
weather, and
shipping water easily. They also could
only navigate
deep water, and the agile Greek vessels
fled into
channels navigable enough for them
but fatal to
their heavy antagonists, which promptly
ran aground.
The second
half of the Atlantean fleet was hastily
collected and
another attack was made, but it
was no more
successful than the first, though the
Greeks lost
heavily in repelling it. The Atlantean
Monarch
himself escaped, and contrived to land in
Sicily, where
some of his troops had established
themselves;
but as soon as it became known that
his fleet had
been destroyed, the conquered populations
rose against
him, and be had to fight his way
home through
the whole length of Italy. He withdrew
as he went
the various garrisons which he had
established,
but, nevertheless, by the time ho reached
the Riviera,
he had but a few utterly exhausted
followers. He
made his way in disguise across the
south of
France, and eventually reached his own
kingdom in a
merchant ship. Naturally he vowed
direst
vengeance against the Greeks, and at once
ordered
preparations for another vast expedition;
but the news
of the total loss of his fleet and army
emboldened various
discontented tribes in his own
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island to
raise the standard of rebellion, and during
the rest of
his reign he never again found himself
in a position
to undertake foreign aggression.
The success
of the Greeks immensely strengthened
their
position in the Mediterranean, and within
the next
century they had established settlements on
many of its
shores. But a worse enemy than the
Emperor of
Poseidonis now assailed them, and for
the moment
conquered them, although in the end it
proved
beneficial. It was the terrible tidal wave
created by
the sinking of Poseidonis, in B. C. 9,564,
which
destroyed most of their settlements, and seriously
injured the
remainder. Both the Gobi Sea
and the
Sahara Sea became dry land, and the most
appalling
convulsions took place.
This,
however, affected the main stock of the subrace
in its
highland home but slightly; messengers
from the
almost destroyed emigrants arrived in the
Caucasus,
begging urgently for help, and they went
from tribe to
tribe, haranguing the people, and
urging them
to send help to their suffering brethren.
Partly from
fellow-feeling, and partly with the wish
of bettering
their own condition and furthering their
fortunes by
commerce, the tribes combined, as soon
as it seemed
certain that the catastrophe was over,
to send
exploring expeditions to ascertain the fate of
their
brethren beyond the seas, and, when those returned,
further
relief was organised on a large scale.
The early
Greek settlements had been all on the
sea-coast,
and the colonists were daring sailors ; the
populations
of the interior were not always friendly,
though
overawed by the dash and valour of the
Greeks. But
when these latter were almost all destroyed
by the
cataclysm, the few survivors were
TEE FOURTH
SUB-RACE, THE KELTIC 295
often
persecuted, and even in some cases enslaved,
by the
interior races. When the bottom of the Sahara
Sea was
heaved up, its waters poured out
through the
great gap between Egypt and Tunis,
where Tripoli
now stands, and the tidal wave destroyed
the
sea-coasts, though the interior suffered
but little ;
it was just those sea-coasts on which the
Greeks had
settled, so that they were the chief sufferers.
The Sahara
gradually sank down again, and
a new coast
line rose, assuming the configuration
known to us
along the African coast, the great Algerian
island
joining the mainland, and forming with
the new land
the northern coast of Africa.
Almost all
shipping had been simply annihilated,
and new
navies had to be built; yet so great was the
energy of the
Greeks that within a few years all the
ports of Asia
Minor were once more in working
order, and
streams of new ships went forth from
them to see
what help was needed across the seas,
to
re-establish the colonies, and to redeem the
honour of the
Greek name by delivering those who
bore it from
a foreign yoke. In a surprisingly short
time this was
done, and the fact that these ancient
Greeks were
the first to recover from the shock
of the great
cataclysm gave them the opportunity of
annexing all
the best harbours of the new coast line,
and since
most of the trade of Egypt also was in
their hands,
the Mediterranean remained for centuries
practically a
Greek sea. There came a time
when
Phoenicians and Carthaginians divided the
trade with
them, but that was much later. They
even carried
their trade eastward, an expedition going
as far as
Java, and founding a colony in that
island, with
which a connection was long kept up.
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The
Phoenicians were a fourth Race people derived
from the
Semites and Akkadians, the fifth and
sixth
Atlantean sub-races, the Akkadian blood much
predominating.
The Carthaginians, later, were also
Akkadian,
intermixed with Arab, and with a dash
of negra
blood. Both were trading peoples, and in
the much
later days, when Carthage was a mighty
city, its
troops were almost entirely mercenaries, recruited
among the
African tribes, the Libyans and
Numidians.
The
emigration from Asia Minor into Europe was
almost
continuous, and it is not easy to divide it into
distinct
waves. If we take these ancient Greeks as
cur'first
subdivision, we may perhaps count the Albanians
as the
second, and the Italian race as the
third, both
of these latter occupying about the same
countries as
those in which we know them now. Then
after an
interval came a fourth wave of astonishing
vitality that
to which modern ethnologists restrict
the name
"Keltic". This slowly became the predominant
race over the
north of Italy, the whole of
France and
Belgium and the British Isles, the western
part of
Switzerland, and Germany west of the
Rhine, The
Greeks of our ' Ancient History' were
a mixture,
derived from the first wave, mingled
with settlers
from the second, third and fourth, and
with an
infusion of the fifth sub-race, coming down
from the
north and settling in Greece. These gave
the rare, and
much admired, golden hair and blue
eyes,
occasionally found among the Greeks.
The fifth
wave practically lost itself in the north
of Africa,
and only traces can now be found of its
blood, much
mingled with the Semitic the fifth subrace
of the Atlantean
to which the name originally
THE FOURTH
SUB-RACE, THE KELTIC 297
belonged, and
the second sub-race of the Aryan, the
Arabian,
sometimes also called Semitic among the
Berbers, the
Moors, the Kabyles, and even the Guanches
of the Canary
Islands, in this last case mingled
with the
Tlavatli. This wave encountered the
fourth and
intermingled with it in the Spanish peninsula,
and at a
latter stage of its existence only
about two
thousand years ago it contributed the
last of the
many elements which go to make up the
population of
Ireland; for to it belonged the Milesian
invaders who
poured into that island from Spain
some of them
founding a dynasty of Milesian
Kings in
France and bound it under curious forms
of magic.
But a far
more splendid element of the Irish population
had come into
it before: that from the sixth
wave, which
left Asia Minor in a totally different
direction,
pushing- north-west until they reached
Scandinavia,
where they intermingled to some extent
with the
fifth sub-race, the Teutonic, of which
we shall
speak in the next chapter. They thus descended
upon Ireland
from the north, and are celebrated
in its
history as the Tuatha-de-Danaan, who
are spoken of
more as Gods than men. The slight
mixture with
the Teutonic sub-race gave this last
wave some
characteristics, both of disposition and
of personal
appearance, in which they differed from
the majority
of their sub-race.
But, on the
whole, we may describe the men of
this fourth,
or Keltic sub-race, as having brown or
black hair
and eyes, and round heads. They were,
as a rule,
not tall in stature, and their character
showed
clearly the result of the Manu's efforts thousands
of years
before. They were imaginative, elo298
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quent,
poetical, musical, capable of enthusiastic devotion
to a leader,
and splendidly brave in following
him, though
liable to quick depression in case of
failure. They
seemed to lack what we call business
qualities,
and they had but scant regard for truth.
The first
Athens or the city built upon the site
where Athens
now stands, was built B.C.8,000. (The
Athens of our
histories was begun about B. C. 1,000,
the Parthenon
being built in B. C. 480.) After the
catastrophe
of B. C. 9,564, some of the old Greeks
settled down
in Hellas, occupying the country, and
it was there
that the Mahaguru, the Supreme Teacher,
came to them,
Orpheus, the Founder of the most
ancient
Orphic Mysteries, from which the later Mysteries
of Greece
were derived. About B. C. 7,000
He came,
living chiefly in the forests, where He
gathered His
disciples round Him. There was no
King to bid
Him welcome, no gorgeous Court to acclaim
Him. He came
as a Singer, wandering
through the
land, loving the life of Nature, her sunlit
spaces and
her shadowed forest retreats, averse
to cities and
to the crowded haunts of men. A band
of disciples
grew around Him, and He taught them
in the glades
of woodland, silent save for the singing
of the birds
and the sweet sounds of forest
life, that
seemed not to break the stillness.
He taught by
song, by music, music of voice and
instrument,
carrying a five-stringed musical instrument,
probably the
origin of Apollo's lyre, and
He used a
pentatonic scale. To this He sang, and
wondrous was
His music, the Devas drawing nigh
to listen to
the subtle tones; by sound He worked
upon the
astral and mental bodies of His disciples,
purifying and
expanding them; by sound He drew
THE FOURTH
SUB-RACE, THE KELTIC 299
the subtle
bodies away from the physical, and set
them free in
the higher worlds. His music was quite
different
from the sequences repeated over and over
again by
which the same result was brought about
in the Boot-
stock of the Race, and which it carried
with it into
India. Here He worked by melody, not
by repetition
of similar sounds ; and the rousing of
each etheric
centre had its own melody, stirring it
into
activity. He showed His disciples living pictures,
created by
music, and in the Greek Mysteries
this was wrought
in the same way, the tradition coming
down from
Him. And He taught that Sound
was in all
things, and that if man would harmonise
himself, then
would the Divine Harmony manifest
through him,
and make all Nature glad. Thus He
went through
Hellas singing, and choosing here and
there one who
should follow Him, and singing also
for the
people in other ways, weaving over Greece
a network of
music, which should make her children
beautiful and
feed the artistic genius of her land.
One of His
disciples was Neptune, a youth of exquisite
beauty, who
followed Him everywhere, and
often carried
His lyre.
Traditions of
Him came down among the people
and spread
far and wide. He became the God of
the Sun,
Phoebus-Apollo, and, in the North, Balder
the Beautiful
; for the sixth Keltic wave, as we have
seen, went
northward to Scandinavia, and carried
with it the
legend of the Singer of Hellas.
As we think
over the symbolism used by this Supreme
Teacher,
coming as Vyasa, as Hermes, as
Zarathustra,
as Orpheus, we recognise the unity of
the teaching
under the variety of the symbols. Ever
He taught the
Unity of Life, and the oneness of God
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with His
world. For Vyasa it was the Sun, that
warmed all
and gave life; for Hermes it was the
Light, that
shone alike in heaven and in earth; for
Zarathustra
it was the Fire, that lay hidden in all
things; for
Orpheus it was the Harmony, in which
all vibrated
together. But Sun, Light, Fire, Sound,
all gave but
a single message : the One Life, the One
Love, that
was above all, and through all, and in all.
From Hellas
some of the disciples went to Egypt,
and
fraternised with the teachers of the Inner Light,
and so&e
went teaching as far afield as Java. And
so the Sound
went forth, even to the ends of the
world. But
not again was the Supreme Teacher to
come to the
teaching of a sub-race. Nearly seven
thousand
years later He came to His ancient people,
came for the
last time, and in a body taken from
them in India
He reached final Illumination, He finished
His lives on
earth, He became a Buddha.
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CHAPTER XX
THE FIFTH
SUB-RACE, THE TEUTONIC
WE must now
turn back again to B. C. 20,000, in
order to
trace from its cradle the fifth sub-race, for
it was
prepared simultaneously with the fourth, although
in a
different way. For it the Manu had set
apart a
valley far from His capital, away on the
northern side
of the Gobi Sea, and into it He had
sparingly
introduced factors which had not appeared
in the
fourth. He brought back to it a few of
the best
specimens of His third sub-race from Persia,
where it was
by that time thoroughly specialised, and
He called
also for a few Semites from Arabia. He
chose for it
especially men who were tall and fair,
and when He
Himself was born in it He always used
a body
showing markedly those characteristics. It
must be
remembered that the Manu starts each subrace
just as he
does the Root Race by incarnating
in it
Himself; and the form which He chooses to
take largely
determines what the appearance of the
sub-race
shall be. This fifth sub-race was of a very
strong and
vigorous type, much larger than the
preceding
one, and was tall and fair, long-headed,
with light
hair and blue eyes. The character was
also very
different from that of the Keltic sub-race ;
it was dogged
and persevering, with little of the
dash of the
fourth ; its virtues were not of the artistic
type, but
rather of the business and common302
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sense
practical sort, blunt and truthful, plain-spoken
and straightforward,
caring for the concrete rather
than for the
poetic.
While the
fourth was developing its beautiful and
artistic type
in its own valley, the sterner fifth was
also building
up its type in its appointed abidingplace,
the two
different evolutions being thus carried
on
simultaneously. By the time that they were both
ready to
start on their migration, the difference between
tjhem was
clearly marked; and though they
left Central
Asia together 20,000 B. C., and passed
together
through Persia, their eventual destinies
were quite
different.
The fifth
sub-race, small in number, was directed
to move
further along the shores of the Caspian Sea,
and it
settled itself in the Territory of Daghestan.
There it
slowly grew for thousands of years, gradually
extending
itself along the northern slopes of
the Caucasian
Eange, and occupying the Terek
and Kuban
districts. There its people remained until
after the
great cataclysm of 9,564 B. C. ; indeed,
it was nearly
a thousand years after that before they
began their
great march to world-dominion. They
had not been
idle during this long time of waiting,
for they had
already differentiated themselves into
several
distinct types.
Then, as with
one accord, now that the swamps of
the great
Central European plain were becoming
habitable,
they moved north-westward in one mighty
array as far
as what is now Cracow in Poland. There
they rested
for some centuries, for the marshes were
not yet dry
enough for safe habitation, and disease
fell upon
them and thinned their ranks. It was
chiefly from
this secondary centre that the final raTEE
FIFTH
SUB-RACE, THE TEUTONIC 303
diations took
place. The first of them was the Slavonic,
and it
branched off into two main directions.
One party
turned east and north, and from it come
largely the
modern Russians ; the other took a more
southerly
direction, and is now represented by the
Croatians,
Servians, and Bosnians. The second wave
was the
Lettish, though its members did not travel
far; it gives
us the Letts, the Lithuanians and the
Prussians.
The third was the Germanic, and part
at least of
that went further afield, for if those called
especially
the Teutons spread themselves over
Southern
Germany, the other branches, called the
Goths and
Scandinavians, swept to the northern
point of
Europe. The later descent of tKe Scandinavians
upon
Normandy, and of the Goths upon
Southern
Europe, the spreading of this fifth subrace
over
Australia, North America and South Africa,
and its
dominance in India, where the Bootstock
of its people
is settled, belong to modern history.
It has yet to
build, like its predecessors, its
World-Empire,
though the beginnings of it are before
our eyes. The
terrible blunder of the eighteenth
century,
which rent away from Great Britain
its North
American Colonies, may be remedied by an
offensive and
defensive alliance between the severed
halves, and a
similar alliance with Germany, the
remaining
great section of the Teutonic sub-race,
would weld
the whole sufficiently into one to make a
federated
Empire. Late events show the rising of
India into
her proper place in this extending Empire,
destined to
be mighty in the East as well as
in the West.
As this
World-Empire rises to its zenith during
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the coming
centuries, the group composed of men of
the mightiest
genius, spoken of on p. 66 will be sent
to take
incarnation in it, to lift it to the highest pinnacle
of literary
and scientific glory, till it overtops
the vanished
Empires of the Arabians, the Persians,
the Romans,
those of the second, third, and fourth
sub-races of
the Aryan stock. For the resistless
course of
ages, unrolling the Divine Plan, must accomplish
its purpose,
until the fifth Eace shall have
played its
part, and the sixth and the seventh shall
have followed
it, shaping such human perfection as
belongs fo
the story of our earth in this fourth
Round of our
terrene Chain. What heights of unimaginable
splendour lie
hidden in the further future,
no tongue of
half-evolved man may telL
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CHAPTER XXI
THE
BOOT-STOCK AND ITS DESCENT INTO
INDIA
WE have
traced, roughly and in broad outlines,
the migration
out of Central Asia of the second,
third, fourth
and fifth sub-races of the Aryan Rootstock.
We have seen
its magnificent civilisation,
and the vast
extent of its Empire, and that from
R. C. 40,000
onwards it had been slowly declining.
From B. C.
40,000 to B. C. 20,000, the chief work of
Vaivasvata
Manu lay with His sub-races, and He
and His
immediate group, during these twenty thousand
years, had
been incarnating in the special districts
set apart for
the preparation of those subraces.
The original
Empire, having long passed its
prime, had
been wearing away, as do all human institutions,
while its
sub-races were going out to
play their
appointed parts, and the process of disintegration
had already
gone far. The Mongolian
and Turanian
races, over whom it had so long ruled,
had asserted
their independence, and the Kingdom
centring
round the City of the Bridge was now but
a small one.
The people built no more they lived
in the ruins
of the great work of their forefathers.
The efiros
showing crenius and strainmcr after hiarh
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MAN: WHENCE, HOW AND WHITHER
learning
steadily sank. Trade had fallen almost to
zero, and the
people were becoming agricultural
and pastoral
only. The central Kingdom still held
together, but
outlying districts had broken off and
become
independent.
But now, B.
C. 18,800, the toilsome work of building
up and
sending out the sub-races was, for the
time, over.
The Manu had managed all His migrations,
and seen His
sub-races definitely established,
and He now
turned His attention once more to the
Root Race,
because He wished to get it away by degrees
from its
ancestral home, and to establish it in
India, the
land chosen for its further evolution. In
India, the
splendid Atlantean civilisation had developed
from the time
that huge Atlantean hosts,
pouring
through the Himalayan passes, after the
land was
sufficiently dry for settlement, had occupied
the country ;
before that, a vast Atlantean Kingdom
had existed
in the far south, and had spread to the
ocean which,
before the catastrophe of B. C. 75,025,
bounded it on
the north. This civilisation, over-luxurious,
had now
become effete, and the higher classes,
belonging to
the Toltec sub-race, were indolent
and
self-seeking; much, however, remained of a
noble
literature, and there was a great tradition of
occult
knowledge, both of which were needed for
the work of
the future and therefore had to be preserved.
The warrior
spirit had largely died out,
and the
wealth of the country, enormously and lavishly
displayed,
invited conquest from a more virile
people, who
should inherit and carry on all that deserved
perpetuation.
The entire
removal of the Race from its Central
Asian Home
was necessary so that (1) Shamballa
DESCENT OF
ROOT-STOCK INTO INDIA 307
should be
left in the required solitude; the work
carried on in
close contact with the outer world was
finished for
the time, and the Race must he left to
grow without
external supervision; (2) India should
be Aryanised
; (3) the Race should be out of the way
before the
coming cataclysm, as the Central Asian
region would
be much altered.
The Manu had
not incarnated in the Root Race
since He led
away the fourth and fifth sub-races, that
is for about
one thousand two hundred years; for,
as said
above, we are now at B. C. 18,800. He had
therefore
become rather a myth in Central Asia,
and there had
been differences of opinion, a few
centuries
earlier, as to whether His rules as to intermarriage
still held
good. Some held that they
were
obsolete, their object having been obtained, and
some families
had married into those of some of the
Tartar
rulers. A schism had thus occurred, and
those who
favoured the new departure had left the
Kingdom and
set themselves up as a separate community.
They went no
further, however, along the
road of
intermarriage, and it may be opined that
the few
outside marriages which had occurred had
been brought
about in order to gain a slight, but
necessary,
infusion of other blood, and perhaps also
to cause the
desired separation. The disappearance
of the
original cause of disunion did not draw the
communities
nearer together, and indeed, they became
more hostile
as centuries went by, and the
increasing
numbers in the Central Kingdom pressed
the seceders
further and further back into the valleys
of the
northern hills. Mars, at the date mentioned
above, was
King of one of the tribes of the seceders,
who were
suffering much from the incursions of the
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MAN: WHENCE, HOW AND WHITHER
larger
nation; continual fighting barely enabled his
tribe to hold
its own, and its eventual destruction
was certain;
his teacher, Jupiter, advised him not
to fight, but
this did not help him, and he thought
and prayed
desperately to find a way of safety for
his people,
so brave, so loyal, but so hopelessly overmatched.
Then, in the
crisis of his perplexity, the Manu appeared
to him in a
dream, and bade him lead his
tribe
westward and southward the vanguard of
the greatest
migration that had ever occurred into
the sacred
land of India, which was assigned to the
Race as
dwelling. He was told to fight as little as
he could on
his way to his future home, to attack
none who
would let him pass in peace, and to press
on to the
southern extremity of India. In the future
all the Race
would follow, and in the coming migrations
he would
frequently take part ; and at a future
time he and
his wife Mercury would do such work as
He, the Manu,
was then doing.
Thus
encouraged, and full of joy, Mars set to work
to prepare,
telling his people of his dream, and bidding
them get
ready for the march. Nearly ell believed
him, but our
old Arabian friend, Alastor, had
turned up
again, and he headed a small party who
refused to
follow Mars, saying that he was not going
to leave the
old land and the old teachings because
of the
hysterical dream of an overwrought and
despairing
man. So he stayed behind, betrayed the
route of his
people to their enemies, and was put to
death after
the failure of the pursuing expedition.
Mars started
in B. C. 18,875' and followed the appointed
road, and
after many hardships and not a
1 See
Appendix X.
DESCENT OF
ROOT-STOCK INTO INDIA 309
little
fighting for though he never attacked, he was
frequently
assailed he reached the great plains of
India, and
for a while enjoyed the hospitality of
his comrade
in many lives, Viraj, who was ruling as
King
Podishpar over the greater part of northern
India. The
alliance was cemented by the marriage
of Corona,
the son of Podishpar, to Brhaspati, a
daughter of
Mars and the widow of Vulcan, who
had been
killed in a battle during the journey. Southern
India was
then a large Kingdom under King
Huyaranda, or
Lahira our Saturn the High
Priest of the
Kingdom being our Surya, under the
name Byarsha,
and the Deputy High Priest being
Osiris. Surya
had told Saturn that the strangers
were coming
at the command of the Gods, some years
before their
arrival, so that the King sent the
Crown Prince,
Crux, to meet them, and gave them
welcome,
settling them in his land. Later, Surya
declared that
"the high-nosed strangers from the
north "
werej fitted
to be priests, and that they
should hold
the priestly office hereditarily; those
who agreed to
this became priests, and were the
ancestors of
the Brahmanas of Southern India, abstaining
from
intermarriage with the earlier inhabitants,
and living as
a separate class.
Others
intermarried with the Toltec aristocracy,
thus
gradually Aryanising the whole upper classes
of the
country, and the south of India passed peacefully
under Aryan
rule; for Crux, who succeeded
Saturn, died
without issue, and Herakles, the second
son of Mars,
was elected by the people to the vacant
throne,
establishing an Aryan dynasty. From this
migration
forward, all the immigrants into India are
spoken of as
the * first sub-race,' since the whole
310 MAN;
WHENCE, HOW AND WHITHER
Root Race,
the ancient stock, passed over into India.
Births into
this are reckoned as births into
the first
sub-race, whether taking place in India itself
or in the
countries colonised and Aryanised
by it.
We find a
number of old friends in this migration,
in addition
to those already named; Mars'
eldest son
was Uranus, who became a hermit in the
Nilghiris,
and his third son was Alcyone, who became
Deputy High
Priest on the resignation due
to old age of
Osiris. His second daughter was
Demeter.1 A
curious instance of bringing friends
in from
abroad was the arrival of a young Mongolian
chieftain,
Taurus, who fled from his elder
brother's
anger, and took refuge with Mars in his
Central Asian
Kingdom; he brought Procyon with
him as his
wife, and Cygnus, whom he married to
Aries, was
one of his daughters.
From the
South Indian Aryan Kingdom went out,
about B. C. 13,500,
an important mission to Egypt ;
the order
came from the Head of the Hierarchy
through the
Manu, and the expedition travelled via
Ceylon, by
water up the Red Sea, then hardly more
than an
inlet. It was not intended to colonise, since
Egypt was
already a mighty Empire, but rather to
settle there
under the Egyptian Government, a great
and
beneficent, as well as highly civilised, power.
Mars was at
the head of the expedition, and Surya
was a High
Priest in Egypt as he had been in
southern
India nearly three thousand years before ;
as then, he
smoothed the way for the coming Aryans,
and he told
the Pharaoh of their approach, and advised
him to
welcome them. His advice was taken,
1 See
Appendix X.
DESCENT OF
ROOT-STOCK INTO INDIA 311
and a little
later he counselled the Pharaoh to marry
his daughter
to Mars, and to name the latter his successor.
This was duly
done, and thus peaceably but
effectively
was an Aryan dynasty established in
Egypt at the
death of the ruling Pharaoh. It reigned
gloriously
for many thousand years, until the
sinking of
Poseidonis, when it, with the Egyptian
people, was
driven to the hills by the flooding of
Egypt. The
flood, however, retreated comparatively
soon, and the
country recovered ere long, Manetho's
history
apparently deals with this Aryan dynasty;
he makes Unas
whose date is given as B. C. 3,900,
while we make
it 4,030 B. C. the last King of the
Fifth
dynasty. The Arab Hyksos Kings are put
at B. C.
1,500. Under the Aryan Pharaohs the great
Schools of
Egypt became even more famous, and for
long it led
the learning of the western world.
It was the
second mighty Empire of the first subrace,
if we count
the Empire of the Root Race as the
first. From
Egypt was introduced Aryan blood into
several East
African tribes ; it would seem as though
a low type of
body were sometimes required for
little-advanced
egos, who had gone through many
previous
sub-races without making much progress,
and were
thrown into contact with a higher race in
order to
force them forward. Some of the lowest
types of
dwellers in the slums of civilised fourth
and fifth
Aryan sub-races are obviously less advanced
than Zulus.
On the other hand, a touch of
Aryan blood
in an uncivilised tribe would give certain
characteristics
required for its improvement.
The South Indian
Kingdom was used by the Manu
as a
subsidiary centre of radiation on other occasions
than this of
the Aryanising of Egypt. He sent out
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MAN: WHENCE, HOW AND WHITHER
from it
colonists to Java, to Australia and to the
islands of
Polynesia, which accounts for the Aryan
strain to be
observed even to-day in what are called
the brown
Polynesians, in contradistinction to the
Melanesians.
While these
arrangements were being carried out
in the south
of India, the Manu still worked at the
gradual
transportation of His Race from Central
Asia into the
northern parts of India. One of the
early
immigrations settled itself in the Panjab, and
after much
fighting made terms of peace with the
inhabitants,
partly plundering and partly defending
them.
Another, turning eastwards, had established
itself in
Assam and northern Bengal. The expedition
immediately
preceding one on which we may
pause for a
few minutes had taken place about B. C.
17,520; part
of it reached its destination safely by
the route
followed by Mars, more than a thousand
years before,
while a smaller division, seeking to
penetrate
through what is now called the Khyber
Pass, was
annihilated. In B. C. 17,455 a third1 was
sent out, led
by Mars, the eldest son of the reigning
Monarch of
the central Kingdom, Jupiter: Jupiter
had Saturn as
his wife, and Mercury as his sister.
Mars had
chosen the members of his expedition with
great care,
selecting the strongest and most vigorous
tneu and
women whom he could find; among them
were Psyche
and his wife Arcturus, with three sons,
Alcyone,
Albireo and Leto. Capella and his wife
Judex were
chosen. Vulcan, a great captain, was
the warrior
most relied on by Mars, and he, with
Vajra as a
subordinate, led one wing of the expedition,
while Mars
headed the other.
l See
Appendix XI.
DESCENT OF
ROOT-STOCK INTO INDIA 313
The two wings
of the expedition met, as was planned,
and they
settled the women and children in a
strongly entrenched
camp, between what are now*
Jammu and
Gujranwala, themselves pressing on to
the place
where Delhi now stands, where they built
the first
city on that imperial site, and named it
"Ravipur,
City of the Sun. On their way they had
a skirmish
with a powerful Chief, Castor, but succeeded
in passing
on, and when the new city was
ready the
women and children and their guards were
brought to
it, and the first life of Delhi, as a capital,
began. Mars
left his kingdom to his eldest son
Hcrakles, who
was much aided by Alcyone, nine
years his
senior and his dearest friend.
One of the
hugest emigrations from the central
Kingdom took
place B. C. 15,950, three great armies
being formed
with Mars as Commander-in-Chief ;
the command
of the right wing was given to Corona,
who was to
pass through Kashmir, the Panjab, and
the provinces
now called the United, to Bengal; the
left wing was
to cross Tibet to Bhutan and thence
to Bengal;
the centre under Mars, with Mercury as
second in
command, was to cross Tibet to Nepal,
and so
onwards to the general meeting place, Bengal
which was to
be their home. Corona, however,
spent his
time for forty years in making a Kingdom
for himself,
and did not reach Bengal till Mars, long
ruling there,
was an old man. Vulcan had joined
Mars, and
finally had established himself in Assam.
Mars himself,
with the help of Vulcan, had subdued
Bengal, and,
after desperate fighting, Orissa, and
had finally
fixed his capital in Central Bengal ; when
an old man,
he placed his eldest son, Jupiter, on
his throne
and retired from the world.
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MAN: WHENCE, HOW AND WHITHER
The great
importance of this far-reaching immigration
is marked by
the fact that ten who are now
Masters took
part in it: Mars, Mercury, Vulcan,
Jupiter,
Brbaspati, Osiris, Uranus, Saturn, Neptune,
Viraj. Of
others, bearing familiar names, the gathering
was also
large.
1
From this
time onwards there were constant descents
into India
from Central Asia, sometimes mere
bands,
sometimes considerable armies, the older settlers
often
resisting the new, the new plundering the
old. Wave
after wave rolled in during thousands of
years, and
some of the more thoughtful of the Aryans
studied the
philosophy of the Toltecs, whom they
sometimes
called the Nagas. The lower classes of
the Atlantean
population, mostly the brown Tlavatli,
they termed
Dasyas, while the black people of Lemurian
descent, whom
they regarded with horror, they
called
Daityas and Takshaks.
There were
some intermarriages between the more
liberal
Aryans and the Toltecs, and we found Alcyone,
about B. 0.
12,850, much attached to Psyche, the
son of
Orpheus, an Atlantean dignitary, and marrying
the latter 's
daughter, Mizar, though his own
father,
Algol, was a fanatical Aryan, hating the Atlanteans
and their
civilisation. While, under these
circumstances,
he and his young wife became fugitives,
yet an Aryan
leader, Vesta, head of an invading
band, gave
them shelter, and a relative of
his, Draco,
with his wife Cassiopeia, members of a
band settled
longer in India, helped them to the
possession of
an estate, where he was on very friendly
terms with
Aletheia, a rich Atlantean. It was
lSee Appendix
XII, For a graphic account of it, see
the tenth life
in The Lives of Alcyone.
DESCENT OF
ROOT-STOCK INTO INDIA 315
evident,
therefore, that in some cases, at least,
friendly
relations existed between the races, and
these were
not disturbed by the irruption of a large
host of
Aryans, once more under Mars, who passed
through the
neighbourhood on his way to carve himself
out an Empire
in Central India.1
By these
constant migrations the Central Asian
Kingdom was
drained of its inhabitants by about
9,700 B.C.
The convulsions attending the catastrophe
of B. C.
9,564 shattered the City of the Bridge into
ruins, and
wrought the destruction of most of the
great Temples
on the White Island. The lategt
bands did not
reach India easily; they were delayed
in
Afghanistan and Baluchistan for some two thousand
years, and
many were massacred by Mongol
raiders; the
rest slowly found their way down to
the plains,
already thickly populated.
When His
people were thus finally conveyed into
India, a
danger arose that the Aryan blood might
become a mere
trace amidst the enormous majority
of the
Atlanteans and AJtanto-Lemurians, so the
Manu again
forbade intermarriage, and about B.
C. 8,000
ordained the caste system, in order that no
further
admixture might be made, and that those
already made
might be perpetuated. He founded at
first only
three castes Brahmana, Bajan and Vish.
The first
were pure Aryans, the second Aryan and
Toltec, the
third Aryan and Mongolian.
The castes
were hence called the Varnas, or colours,
the pure
Aryans white, the Aryan and Toltec intermixture
red, and the
Aryan and Mongolian yellow.
The castes
were allowed to intermarry among them-
*See Appendix
XIII.
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MAN: WHENCE, HOW AND WHITHER
selves, but a
feeling quickly grew up that marriages
should be
restricted within the caste. Later, those
who were not
Aryan at all were included under the
general
appellation of Shudras, but even here in
many cases a
certain small amount of Aryan blood
may appear.
Many of the hill tribes are partly Aryan
some few are
wholly so, like the Siaposh people
and the Gipsy
tribes.
During the
emigrations into India, one tribe had
gone off in a
direction different from that of the
others, and
had contrived to establish itself in a
valley in the
Susamir district. There, forgotten by
the rest of
the world, it enjoyed its primitive pastoral
life for many
centuries. About 2,200 B. C.,
there arose a
great military leader amongst the
Mongol
tribes, and they devastated all of Asia that
they could
reach, utterly destroying, among others,
the remnants
of the Persian Empire. The Tartar
leader was
finally overthrown, and his hordes scattered,
but he had
left utter desolation behind him.
Somehow in a
hundred years or so, news of a fertile
but unoccupied
land reached our Aryans in their
valley; they
sent out spies to report, and when the
story was
confirmed, they migrated bodily into
Persia. Thse
were the speakers of Zend, and their
late arrival
accounts for the curiously unsettled
state of the
country even in the time of the last Zoroaster.
Such remnants
of the third sub-race as had
been only
driven from their homes, and had escaped
the general
massacre, came back and made common
cause with
our tribe, and from these beginnings gradually
developed the
latest Persian Empire.
MAN:
WHITHER
FOREWORD
THE following
pages are an attempt to sketch the
early
beginnings of the sixth Root Race, comparable
to the early
stage of the fifth Root Race in Arabia.
Ere the sixth
Race comes to its own, and takes possession
of its
continent, now rising slowly, fragment
after
fragment, in the Pacific, many, many, thousands
of years will
have rolled away. North America
will have
been shattered into pieces, and the western
strip on
which the first Colony will be settled
will have
become an easternmost strip of the new
continent.
While this
little Colony is working at the embryonic
stage, the
fifth Race will be at its zenith,
and all the
pomp and glory of the world will be concentrated
therein. The
colony will be a very poor
thing in the
eyes of the world, a gathering of cranks,
slavishly
devoted to their Leader.
This sketch
is reprinted from The Theosophist,
and is wholly
the work of my colleague.
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CHAPTER XXII
THE
BEGINNINGS OF THE SIXTH ROOT
RACE
THE VISION OF
KING ASHOKA
Introductory
Some twelve
years ago the present writers engaged
in an
examination of some of the earlier lives
of Colonel H.
S. Olcott. Most members of the Society
are aware
that in the incarnation preceding this
last one he
was the great Buddhist King Ashoka;
and those who
have read a little memorandum upon
his previous
history (written for an American Convention)
will remember
that when the end of that
life was
approaching he had a time of great depression
and doubt, to
relieve which his Master showed
him two
remarkable pictures, one of the past and
the other of
the future. He had been mourning over
his failure
to realise all of his plans, and his chief
doubt had
been as to his power to persevere to the
end, to
retain his link with his Master until the goal
should be
attained. To dispel this doubt the Master
first
explained to him by a vision of the past how
the
connection between them had originally been
established
long ago in Atlantis, and how the promise
321
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MAN: WHENCE, HOW AND WHITHER
had then been
given that that link should never be
broken; and
then, by another vision of the future,
He showed
Himself as the Manu of the sixth Boot
Race, and
King Ashoka as a lieutenant serving under
Him in that
high office.
4
The scene was
laid in a beautiful park-like country,
where
flower-covered hills sloped down to a
sapphire sea.
The Master M. was seen standing
surrounded by
a small army of pupils and helpers,
and even
while the fascinated King watched the
lovely scene,
the Master K. H. entered upon it, followed
by His band
of disciples. The two Masters
embraced, the
groups of pupils mingled with joyous
greetings,
and the wondrous picture faded from
before our
entranced eyes. But the impression
which it left
has remained undimmed, and it carries
with it a
certain knowledge, strange beyond
words and
full of awe. The sight which we were
then using
was that of the causal body, and so the
egos
composing that crowd were clearly distinguishable
to our
vision. Many of them we instantly recognised;
others, not
then known to us, we have
since met on
the physical plane. Strange beyond
words, truly,
to meet (perhaps on the other side of
the world),
some member whom physically we have
never seen
before, and to exchange behind his back
the glance
which telegraphs our recognition of him
which says:
"Here is yet another who will be
with us to
the end."
"VVe
know also who will not be there; but from
that, thank
God, we are not called upon to draw any
deductions,
for we know that large numbers who are
not at the
inception of the Race will join it later,
and also that
there are others centres of activity conTHE
BEGINNINGS OF
THE SIXTH ROOT RACE 323
nected with
the Master's work. This particular centre
at which we
were looking will exist for the special
purpose of
the foundation of the new Boot Race,
and therefore
will be unique; and only those who
have by
careful previous self-training fitted themselves
to share in
its peculiar work can bear a part
in it. It is
precisely in order that the nature of
that work,
and the character of the education necessary
for it, may
be clearly known, that we are permitted
to lay before
our members this sketch of
that future
life. That self-training involves supreme
self-sacrifice
and rigorous self-effacement, as
will be made
abundantly clear as our story progresses;
and it
involves complete confidence in the wisdom
of the
Masters. Many good members of our
Society do
not yet possess these qualifications, and
therefore,
however highly developed they may be
in other
directions, they could not take their place in
this
particular band of workers ; for the labours of
the Manu are
strenuous, and He has neither time
nor force to
waste in arguing with recalcitrant assistants
who think
they know better than He does. The
exterior work
of this Society will, however, still be
going on in
those future centuries, and in its enormously
extended
ramifications there will be room
enough for
all who are willing to help, even though
they may not
yet be capable of the total self-effacement
which is
required of the assistants of the
Manu.
Nothing that
we saw at that time, in that vision
shown to the
King, gave us any clue either to the
date of the
event foreseen or to the place where it
is to occur,
though full information on these points
is now in our
possession. Then we knew only that
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MAN: WHENCE, HOW AND WHITHER
the occasion
was an important one connected with
the founding
of the new Eace indeed, that much
was told to
King Ashoka; and, knowing as we did
the offices
which our two revered Masters are to
hoM in the
sixth Boot Race, we were easily able to
associate the
two ideas.
So the matter
remained until much later, and we
had no
expectation that any further elucidation of
it would be
vouchsafed to us. Suddenly, and apparently
by the merest
accident, the question was reopened,
and an
enquiry in a department of the teaching
utterly
remote from the founding of the sixth
Root Race was
found to lead straight into the very
heart of its
history, and to pour a flood of light
upon its
methods.
The remainder
of the story is told by the one who
was chosen to
transmit it.
THE DEVA
HELPER
I was talking
to a group of friends about the passage
in the
Fnane'shvari which describes the yogi as
4 i
hearing and
comprehending the language of the
Devas,"
and trying to explain in what wonderful
ecstasies of
colour and sound certain orders of the
great Angels
express themselves, when I was aware
of the
presence of one of them, who has on several
previous
occasions been good enough to give me
some help in
my efforts to understand the mysteries
of their
glorious existence. Seeing, I suppose,
the
inadequacy of my attempts at description, he
put before me
two singularly vivid little pictures,
and said to
me:,
"
There,
describe this to them."
Each of the
pictures showed the interior of a great
Temple, of
architecture unlike any with which I am
THE
BEGINNINGS OF THE SIXTH ROOT RACE 325
familiar, and
in each a Deva was acting as priest or
minister, and
leading the devotions of a vast congregation.
In one of
these the officiant was producing
his results
entirely by the manipulation of an indescribably
splendid
display of colours, while in the
other case
music was the medium through which he
on the one
hand appealed to the emotions of his congregation,
and on the
other expressed their aspirations
to the Deity.
A more detailed description of
these Temples
and of the methods adopted in them
will be given
later; for the moment let us pass on
to the later
investigations of which this was only the
starting-point.
The Deva who showed these pictures
explained
that they represented scenes from a
future in
which Devas would move far more freely
among men
than they do at present, and would help
them not only
in their devotions but also in many
other ways.
Thanking him for his kind assistance,
I described
the lovely pictures as well as I could
to my group,
he himself making occasional suggestions.
SEEING THE
FUTURE
When the
meeting was over, in the privacy of my
chamber I
recalled these pictures with the greatest
pleasure,
fixed them upon my mind in the minutest
detail, and
endeavoured to discover how far it was
possible to
see in connection with them other surrounding
circumstances.
To my great delight, I
found that
this was perfectly possible that I could,
by an effort,
extend my vision from the Temples to
the town and
country surrounding them, and could
in thic way
see and describe in detail this life of
the future.
This naturally raises a host of ques326
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MAN: WHENCE, HOW AND WHITHER
tions as to
the type of clairvoyance by which the
future is
thus foreseen, the extent to which such
future may be
thought of as foreordained, and how
far, if at
all, what is seen is modifiable by the wills
of those who
are observed as actors in the drama;
for if all is
already arranged, and they cannot change
it, are we
not once more face to face with the wearisome
theory of
predestination! I am no more competent
to settle
satisfactorily the question of freewill
and
predestination than any of the thousands
of people who
have written upon it, but at least I
can bear
testimony to one undoubted fact that
there is a
plane from which the past, the present,
and the
future have lost their relative characteristics,
and each is
as actually and absolutely present
in
consciousness as the others.
I have in
many cases examined the records of the
past, and
have more than once described how utterly
real and
living those records are to the investigator.
He is simply
living in the scene, and he can train
himself to
look upon it from the outside merely as
a spectator,
or to identify his consciousness for the
time with
that of some person who is taking part in
that scene,
and so have the great advantage of contemporary
opinion on
the subject under review. I
can only say
that in this, the first long and connected
vision of the
future which I have undertaken, the
experience
was precisely similar; that this future
also was in
every way as actual, as vividly present,
as any of
those scenes of the past, or as the room in
which I sit
as I write; that in this case also precisely
the same two
possibilities existed that of looking
on the whole
thing as a spectator, or of identifying
oneself with
the consciousness of one who was
TEE
BEOINNINOS OF THE SIXTH ROOT RACE 327
living in it,
and thereby realising exactly what were
his motives
and how life appeared to him.
As, during
part of the investigation, I happened
to have
present with me in the physical body one of
those whom I
clearly saw taking part in that community
of the
future, I made some special effort to
see how far
it may be possible for that ego, by action
in the
intervening centuries, to prevent himself from
taking part
in that movement or to modify his attitude
with regard
to it. It seemed clear to me,
after
repeated and most careful examination, that he
can not avoid
or appreciably modify this destiny
which lies
before him; but the reason that he cannot
do this is
that the Monad above him, the very
Spirit within
him, acting through the as yet undeveloped
part of
himself as an ego, has already determined
upon this,
and set in motion the causes
which must
inevitably produce it. The ego has unquestionably
a large
amount of freedom in these
intervening
centuries. He can move aside from the
path marked
out for him to this side or to that ; he
can hurry his
progress along it or delay it ; but yet
the
inexorable compelling power (which is still at
the same time
his truest Self) will not permit such
absolute and
final divergence from it as might cause
him to lose
the opportunity which lies before him.
The Will of
the true man is already set, and that
Will will
certainly prevail.
I know very
well the exceeding difficulty of thought
upon this
subject, and I am not in the least presuming
to propound
any new solution for it ; I am simply
offering a
contribution to the study of the subject
in the shape
of a piece of testimony. Let it be
sufficient
for the moment to state that I for my part
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know this to
be an accurate picture of what will
inevitably
happen ; and, knowing that, I put it thus
before our
readers as a matter which I think will
be of deep
interest to them and a great encouragement
to those who
find themselves able to accept it ;
while at the
same time I have not the slightest wish
to press it
upon the notice of those who have not as
yet acquired
the certainty that it is possible to foresee
the d^istant
future even in the minutest detail.
C. W. L,
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CHAPTER XXIII
THE
BEGINNINGS OF THE SIXTH ROOTRACE
IT was
discovered that these gorgeous Temple services
do not
represent what will be the ordinary
worship of
the world at that period, but that they
will take
place among a certain community of persons
living apart
from the rest of the world; and
but little
further research was necessary to show us
that this is
the very same community, the foundation
of which had
formed the basis of the vision shown
so long ago
to King Ashoka. This community is in
fact the
segregation made by the Manu of the sixth
Root Race ;
but instead of carrying it aWay into remote
desert places
inaccessible to the rest of the
world as did
the Manu of the fifth Root Race our
Manu plants
it in the midst of a populous country,
and preserves
it from admixture with earlier races
by a moral
boundary only. Just as the material for
the fifth
Root Race had to be taken from the fifth
sub-race of
the Atlantean stock, so the material bodies
from which
the sixth Root Race is to be developed
are to be
selected from the sixth sub-race of our present
Aryan Race.
It is therefore perfectly natural
that this
community should be established, as it was
found to be,
on the great continent of North Amer-
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MAN: WHENCE, HOW AND WHITHER
ica, where
even already steps are being taken towards
the
development of the sixth sub-race. Equally
natural is it
that the part of that continent chosen
should be
that which in scenery and climate approaches
most nearly
to our ideal of Paradise, that
is to say,
Lower California. It is found that the
date of the
events portrayed in the vision of King
Ashoka the
actual founding of the community is
almost
exactly seven hundred years from the present
time; but the
pictures shown by the Deva (and those
revealed by
the investigations which sprang from
them, belong
to a period about one hundred and
fifty years
later, when the community is already
thoroughly
established and fully self-reliant.
FOUNDING THE
COMMUNITY
The plan is
this. From the Theosophical Society
as it is now,
and as it will be in the centuries to
come, the
Manu and the High-Priest of the coming
Race our Mars
and Mercury select such people as
are
thoroughly in earnest and devoted to Their service,
and offer to
them the opportunity of becoming
Their
assistants in this great work. It is not to
be denied
that the work will be arduous, and that
it will
require the utmost sacrifice on the part of
those who are
privileged to share in it.
The LOGOS,
before He called into existence this
part of His
system, had in His mind a detailed plan
of what He
intended to do with it to what level
each Race in
each Round should attain, and in what
particulars
it must differ from its predecessors.
The whole of
His mighty thought-form exists even
now upon the
plane of the Divine Mind; and when
a Manu is
appointed to take charge of a Root Race,
THE
BEGINNINGS OF THE SIXTH ROOT RACE 331
His first
proceeding is to materialise this thoughtform
down to some
plane where He can have it at
hand for
ready reference. His task is then to take
from the
existing world such men as most nearly
resemble this
tj
rpe, to draw
them apart from the rest,
and gradually
to develop in them, so far as may be,
the qualities
which are to be specially characteristic
of the new
Eace.
When He has
carried this process as far as He
thinks
possible with the material ready to His hand,
He will
Himself incarnate in the segregated group.
Since He has
long ago exhausted all hindering karma,
He is
perfectly free to mould all His vehicles,
causal,
mental and astral, exactly to the copy set
before Him by
the LOGOS. No doubt He can also exercise
a great
influence even upon His physical
vehicle,
though He must owe that to parents who,
after all,
belong still to the fifth Boot Eace, even
though
themselves specialised to a large extent.
Only those
bodies which are physically descended
in a direct
line from Him constitute the new Eoot
Eace ; and
since He in His turn must obviously marry
into the old
fifth Eoot Eace, it is clear that the
type will not
be absolutely pure. For the first generation
His children
must also take to themselves
partners from
the old Eace, though only within the
limits of the
segregated group; but after that generation
there is no
further admixture of the older
blood,
intermarriage outside of the newly constituted
family being
absolutely forbidden. Later on, the
Manu Himself
will reincarnate, probably1 as His
own
great-grandchild, and so will further purify the
Eace, and all
the while He will never relax His efforts
to mould all
their vehicles, now including even
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MAN: WHENCE, HOW AND WHITHER
the physical,
into closer and closer resemblance to
the model
given to Him by the LOGOS.
GATHERING THE
MEMBERS
In order that
this work of special moulding should
be done as
quickly and as completely as possible, it
is eminently
necessary that all the egos incarnating
in these new
vehicles should themselves fully understand
what is being
done, and be utterly devoted to
the work.
Therefore the Manu gathers round Him
for this
purpose a large number of His pupils and
helpers, and
puts them into the bodies which He
Himself
provides, the arrangement being that they
shall wholly
dedicate themselves to this task, taking
up a new body
as soon as they find it necessary
to lay aside
the old one- Therefor, as we have said,
exceedingly
arduous labour will be involved for
those who
become His assistants; they must take
birth again
and again without the usual interval on
other planes;
and further, every one of this unbroken
string of
physical lives must be absolutely
unselfish
must be entirely consecrated to the interests
of the new
Eace without the slightest thought
of self or of
personal interest. In fact, the man
who
undertakes this must live not for himself but
for the Race,
and this for century after century.
This is no
light burden to assume ; but on the other
side of the
account it must be said that those who
undertake it
will inevitably make abnormally rapid
progress, and
will have not only the glory of taking
a leading
part in the evolution of humanity, but also
the
inestimable privilege of working through many
lives under
the immediate physical direction of the
Masters whom
they love so dearly. And those who
THE
BEGINNINGS OF THE SIXTH ROOT RACE 333
have already
been so blest as to taste the sweetness
of Their
presence know well that in that presence
no labour
seems arduous, no obstacles seem insurmountable
; rather all
difficulties vanish, and we look
back in
wonder at the stumbles of yesterday, finding
it impossible
to comprehend how we could have felt
discouraged
or despairing. The feeling is exactly
that which
the Apostle so well expressed when he
said: "I
can do all things through Christ who
strengtheneth
me."
ENTERING THE
ESTATE
When the time
draws near which in His judgment
is the most
suitable for the actual founding of the
Race, He will
see to it that all these disciples whom
He has
selected shall take birth in that sixth subrace.
When they
have all attained maturity He (or
they jointly)
will purchase a large estate in a convenient
spot, &nd
all will journey thither and commence
their new
life as a community. It was this scene of
the taking
possession of the estate which was shown
to King
Ashoka, and the particular spot at which the
two Masters
were seen to meet is pne near the
boundary of
the estate. They then lead their followers
to the
central site which has already been
selected for
the principal city of the community,
and there
they take possession of the dwellings
which have
been previously prepared for them. For,
long before
this, the Manu and His immediate lieutenants
have
supervised the erection of a magnificent
group of
buildings in preparation for this occasion
a great
central Temple or cathedral, vast
buildings arranged
as libraries, museums and council-
halls, and,
surrounding these, perhaps some four
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MAN: WHENCE, HOW AND WHITHER
hundred
dwelling-houses, each standing in the midst
of its own
plot of ground. Though differing much
in style and
detail, these houses are all built according
to a certain
general plan which shall he described
later.
All this work
has been done by ordinary labourers
working under
a contractor a large body of men,
many of whom
are brought from a distance; and
they are
highly paid in order to ensure that the
work shall be
of the best. A great deal of complicated
machinery is
required for the work of the
colony, and
in their early days men from without
are employed
to manage this and to instruct the
colonists in
its use; but in a few years the colonists
learn how to
make and repair everything that is
necessary for
their well-being, and so they are able
to dispense
with outside help. Even within the first
generation
the colony becomes self-supporting, and
after this no
labour is imported from outside. A
vast amount
of money is expended in establishing
the colony
and bringing it into working order, but
when once it
is firmly established it is entirely selfsupporting
and
independent of the outer world. The
community
does not, however, lose touch with the
rest of the
world, for it always takes care to acquaint
itself with
all new discoveries and inventions,
and with any
improvements in machinery.
CHILDKEN OF
THE MANU
The principal
investigations which we made, however,
concern a
period about one hundred and fifty
years later
than this, when the community has already
enormously
increased, and numbered somewhere
about a
hundred thousand people, all of them
THE
BEGINNINGS OF THE SIXTH ROOT RACE 335
direct
physical descendants of the Mann, with the
exception of
a few who have been admitted from the
outer world
under conditions which shall presently
be described.
It at first seemed to us improbable
that the
descendants of one man could in that period
amount to so
large a number; but such cursory examination
as could be
made of the intervening period
showed that
all this had happened quite naturally.
When the Manu
sees fit to marry, certain of His
pupils
selected by Him stand ready voluntarily to'
resign their
old bodies as soon as He is able to provide
them with new
ones. He has twelve children
in all; it is
noteworthy that He arranges that each
shall be born
under a special influence as astrologers
would say one
under each sign of the Zodiac.
All these
children grow up in due course, and marry
selected
children of other members of the community.
Every
precaution is taken to supply perfectly
healthy and
suitable surroundings, so that there is
no infant mortality,
and what we should call quite
large
families are the rule. At a period of fifty
years after
the founding of the community one hundred
and four
grandchildren of the Manu are already
living. At
eighty years from the commencement,
the number of
descendants is too great to be
readily
counted ; but taking at random ten out of the
hundred and
four grandchildren, we find that those
ten, by that
time, have between them ninety-five children,
which gives
us a rough estimate of one thousand
direct
descendants in that generation, not including
the original
twelve children and one hundred
and four
grandchildren. Moving on another
quarter of a
century that is to say one hundred and
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MAN: WHENCE, HOW AND WHITHER
five years
from the original founding of the community,
we find fully
ten thousand direct descendants,
and it then
becomes clear that in the course
of the next
forty-five years there is not the slightest
difficulty in
accounting for fully one hundred thousand.
GOVERNMENT
It is now
necessary to describe the government
and the
general conditions of our community, to see
what are its
methods of education and of worship,
and its
relation with the outer world. This last appears
entirely
amicable; the community pays some
quite nominal
tax for its land to the general government
of the
country, and in return it is left almost
entirely
alone, since it makes its own roads and requires
no services
of any sort from the outside government.
It is
popularly regarded with great respect; its
members are
considered as very good and earnest
people,
though unnecessarily ascetic in certain ways.
Visitors from
outside sometimes come in parties,
just as
tourists might in the twentieth century, to
admire the
Temples and other buildings. They are
not in any
way hindered, though they are not in any
way
encouraged. The comment of the visitors generally
seems to be
along the lines: "Well, it is all
very
beautiful and interesting, yet I should not like
to have to
live as they do!"
As the
members have been separated from the
outside world
for a century and a half, old family
connections
have fallen into the background. In a
few cases
such relationships are still remembered,
and occasionally
visits are interchanged. There is
THE
BEGINNINGS OF THE SIXTH ROOT RACE 337
no
restriction whatever upon this ; a member of the
colony may go
and visit a friend outside of it, or
may invite a
friend quite freely to come and stay
with him. The
only rule with regard to these matters
is that
intermarriage between those within the
community and
those outside is strictly forbidden.
Even such
visits as have been described are infrequent,
for the whole
thought of the community is so
entirely
one-pointed that persons from the outside
world are not
likely to find its daily life interesting
to them.
THE SPIRIT OF
THE NEW RACE
For the one
great dominant fact about this community
is the spirit
which pervades it. Every member
of it knows
that he is there for a definite purpose,
of which he
never for a moment loses sight.
All have
vowed themselves to the service of the
Manu for the
promotion of the progress of the new
Race. All of
them definitely mean business; every
man has the
fullest possible confidence in the wisdom
of the Manu,
and would never dream of disputing
any
regulation which He made. We must remember
that these
people are a selection of a selection.
During the
intervening centuries many thousands
have been
attracted by Theosophy, and out
of these the
most earnest and the most thoroughly
permeated by
these ideas have been chosen. Most
of them have
recently taken a number of rapid incarnations,
bringing
through to a large extent their
memory, and
in all of those incarnations they have
known that
their lives in the new Race would have
to be
entirely lives of self-sacrifice for the sake of
that Race.
They have therefore trained themselves
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MAN: WHENCE, HOW AND WHITHER
in the
putting aside of all personal desires, and
there is
consequently an exceedingly strong public
opinion among
them in favour of unselfishness, so
that anything
like even the slightest manifestation
of
personality would be considered as a shame and
a disgrace.
The idea is
strongly engrained that in this selection
a glorious
opportunity has been offered to them,
and that to
prove themselves unworthy of it, and in
consequence
to leave the community for the outer
world, wouJd
be an indelible stain upon their honour.
In addition,
the praise of the Manu goes to those
who make
advancement, who can suggest anything
new and
useful and assist in the development of the
community,
and not to anyone who does anything
in the least
personal. The existence among them
of this great
force of public opinion practically obviates
the necessity
of laws in the ordinary sense of
the word. The
whole community may not inaptly
be compared
to an army going into battle ; if there
are any
private differences between individual soldiers,
for llie
moment all these are lost in the one
thought of
perfect co-operation for the purpose of
defeating the
enemy. If any sort of difference of
opinion
arises between two members of the community,
it is
immediately submitted either to the
Manu, or to
the nearest member of His Council, and
10 one thinks
of disputing the decision which is
>iven.
THE MANU AND
His COUNCIL
It will be
seen therefore that government in the
>rdinary
sense of the term scarcely exists in this
jommunity.
The Kami's ruling is undisputed, and
THE
BEGINNINGS OF THE SIXTH ROOT RACE 339
He gathers
round Him a Council of about a dozen
of the most
highly developed of His pupils, some of
them already
Adepts at the Asekha level, who are
also the
Heads of departments in the management
of affairs,
and are constantly making new experiments
with a view
to increasing the welfare and
efficiency of
the Race. All members of the Council
are
sufficiently developed to function freely on all
the lower
planes, at least up to the level of the
causal body ;
consequently we may think of them as
practically
in perpetual session as constantly consulting,
even in the
very act of administration.
Anything in
the nature either of courts of law
or a police
force does not exist, nor are such things
required; for
there is naturally no criminality nor
violence
amongst a body of people so entirely devoted
to one
object. Clearly, if it were conceivable that
any member of
the community could offend against
the spirit of
it, the only punishment which would or
could be
meted out to him would be expulsion from
it; but as
that would be to him the end of all his
hopes, the
utter failure of aspirations cherished
through many
lives, it is not to be supposed that
anyone would
run the slightest risk of it.
In thinking
of the general temper of the people
it must also
be borne in mind that some degree of
psychical
perception is practically universal, and
that in the
case of many it is already quite highly
developed ;
so that all can see for themselves something
of the
working of the forces with which they
have to deal,
and the enormously greater advancement
of the Manu,
the Chief Priest and Their Council
is obvious as
a definite and indubitable fact, so
that all have
before their eyes the strongest of rea340
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sons for
accepting their decisions. In ordinary
physical
life, even when men have perfect confidence
in the wisdom
and good-will of a ruler, there still
remains the
doubt that that ruler may be misinformed
on certain
points, and that for that reason his
decisions may
not always be in accordance with abstract
justice.
Here, however, no shadow of such
a doubt is
possible, since by daily experience it is
thoroughly
well-known that the Manu is practically
omniscient as
far as the community is concerned,
and that it
is therefore impossible that any circumstances
can escape
His observation. Even if His
judgment upon
any case should be different from
what was
expected, it would be fully understood by
His people
that that was not because any circumstances
affecting it
were unknown to Him, but rather
because He
was taking into account circumstances
unknown to
them.
Thus we see
that the two types of people which
are
perpetually causing trouble in ordinary life do
not exist in
this community those who intentionally
break laws
with the object of gaining something for
themselves,
and those others who cause disturbance
because they
fancy themselves wronged or misunderstood.
The first
class cannot exist here, because
only those
are admitted to the community who
leave self
behind and entirely devote themselves to
its good ;
the second class cannot exist here because
it is clear
to all of them that misunderstanding or
injustice is
an impossibility. Under conditions such
as these the
problem of government becomes an
easv one.
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206 Newport Road, Cardiff, Wales. UK. CF24 - 1DL
CHAPTER XXIV
RELIGION AND
THE TEMPLES
THIS
practical absence of all regulations gives to
the whole
place an air of remarkable freedom, although
at the same
time the atmosphere of one podntedness
impresses
itself upon us very forcibly. Men
are of many
different types, and are moving along
lines of
development through intellect, devotion and
action ; but
all alike recognise that the Manu knows
thoroughly
well what He is doing, and that all these
different
ways are only so many methods of serving
Him that
whatever development comes to one
comes to him
not for himself, but for the Race, that
it may be
handed on to his children. There are no
longer
different religions in our sense of the word,
though the
one teaching is given in different typical
forms. The
subject of religious worship is, however,
of such great
importance that we will now devote
a special
section to its consideration, following
this up with
the new methods of education, and
the
particulars of the personal, social and corporate
life of the
community.
TJIEOROPHY IN
THE COMMUNITY
Since the two
Masters who founded the Theosophical
Society are
also the leaders of this com-
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MAN: WHENCE, HOW AND WHITHER
munity, it is
quite natural that the religious opinion
current there
should be what we now call Theosophy.
All that we
now hold all that is known in the innermost
circles of
our Esoteric Section is the common
faith of the
community, and many points on
which as yet
our own knowledge is only rudimentary
are
thoroughly grasped and understood in detail.
The outline
of our Theosophy is no longer
a matter of
dicussion but of certainty, and the facts
of the life
after death and the existence and nature
of the higher
worlds are matters of experimental
knowledge for
nearly all members of the colony.
Here, as in
our own time, different branches of the
study attract
different people ; some think chiefly of
the higher
philosophy and metaphysics, while the
majority
prefer to express their religious feelings
along some of
the lines provided for them in the
different
Temples. A strong vein of practicality
runs through
all their thinking, and we should not
go far wrong
in saying that the religion of this community
is to do what
it is told. There is no sort of
divorcement
between science and religion, because
both alike
are bent entirely to the one object, and
exist only
for the sake of the State. Men no longer
worship
various manifestations, since all possess
accurate
knowledge as to the existence of the Solar
Deity. It is
still the custom with many to make a
salutation to
the Sun as he rises, but all are fully
aware that he
is to be regarded as a centre in the
body of the
Deity.
THE DEVAS
One prominent
feature of the religious life is the
extent to
which the Devas take part in it. Many
RELIOION AND
THE TEMPLES 343
religions of
the twentieth century spoke of a Golden
Age in the
past in which Angels or Deities walked
freely among
men, but this happy state of things
had then
ceased because of the grossness of that
stage of
evolution. As regards our community this
has again
been realised, for great Devas habitually
come among
the people and bring to them many
new
possibilities of development, each drawing to
himself those
cognate to his own nature. This
should not
surprise us, for even in the twentieth
century much
help was being given by Devas to
those who
were able to receive it. Such opportunities
of learning,
such avenues of advancement, were
not then open
to the majority, but this was not
because of
the unwillingness of the Devas, but
because of
man's backwardness in evolution. We
were then
much in the position of children in a
primary class
in this world-school. The great professors
from the
universities sometimes came to
our school to
instruct the advanced students, and we
sometimes saw
them pass at a distance; but their
ministrations
were as yet of no direct use to us
simply
because we were not at the age or state of
development
at which we could make any use of
them. The
classes were being held. The teachers
were there,
quite at our disposal as soon as we
grew old
enough. Our community has grown old
enough, and
therefore it is reaping the benefit of
constant
intercourse with these great beings and
of frequent
instruction from them.
THE TEMPLE
SERVICES
These Devas
are not merely making sporadic appearances,
but are
definitely working as part of the
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MAN: WHENCE, HOW AND WHITHER
regular
organisation under the direction of the
Chief Priest,
who takes entire control of the religious
development
of the community, and of its
educational
department. For the outward expression
of this
religion we find that various classes of
Temple
services are provided, and that the management
of these is
the especial function of the Devas.
Four types of
these Temples were observed, and
though the
outline and objects of the services were
the same in
all, there were striking differences in
form and
method, which we shall now endeavour
to describe.
The key-note
of the Temple service is that each
man,
belonging as he does to a particular type, has
some one
avenue through which he can most easily
reach the
Divine, and therefore be most easily
reached in
turn by divine influence. In some men
that channel
is affection, in others devotion, in
others
sympathy, in yet others intellect. For these
four kinds of
Temples exist, and in each of them
the object is
to bring the prominent quality in the
man into
active and conscious relationship with the
corresponding
quality in the LOGOS, of which it is
a
manifestation, for in that way the man himself
can most
easily be uplifted and helped. Thereby
he can be
raised for a time to a level of spirituality
and power far
beyond anything that is normally possible
for him; and
every such effort of spiritual
elevation
makes the next similar effort easier for
him, and also
raises slightly his normal level. Every
service which
a man attends is intended to have a
definite and
calculated effect upon him, and the services
for a year or
series of years are carefully
ordered with
a view to the average development of
RELIGION AND
THE TEMPLES 345
the
congregation, and with the idea of carrying its
members
upward to a certain point. It is in this
work that the
co-operation of the Deva is so valuable,
since he acts
as a true priest and intermediary
between the
people and the LOGOS, receiving, gathering
together and
forwarding their streams of aspirational
force, and
distributing, applying and
bringing down
to their level the floods of divine
influence
which come as a response from on high.
THE CKIMSON
TEMPLE
The first
Temple entered for the purposes of examination
was one of
those which the Deva originally
showed in his
pictures one of those where progress
is
principally made through affection, a great
characteristic
of the services of which is the splendid
flood of
colour which accompanies them, and is in
fact their
principal expression. Imagine a magnificent
circular
building somewhat resembling a cathedral,
yet of no
order of architecture at present
known to us,
and much more open to the outer air
than it is
possible for any cathedral to be in ordinary
European
climates. Imagine it filled with a
reverent
congregation, and the Deva-priest standing
in the centre
before them, on the apex of a kind of
pyramidal or
conical erection of filigree work, so
that he is
equally visible from every part of the
great
building.
It is
noteworthy that every worshipper as he
enters takes
his seat on the pavement quietly and
reverently,
and then closes his eyes and passes before
his mental
vision a succession of sheets or
clouds of
colour, such as sometimes pass before one's
eyes in the
darkness just before falling asleep.
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MAN: WHENCE, HOW AND WHITHER
Each person
has an order of his own for these colours,
and they are
evidently to some extent a personal
expression of
him. This seems to be of the
nature of the
preliminary prayer on entering a
church of the
twentieth century, and is intended to
calm the man,
to collect his thoughts, if they have
been
wandering, and to attune him to the surrounding
atmosphere
and the purpose which it subserves.
When the
service commences the Deva materialises
on the apex
of his pyramid, assuming for the occasion
a magnificent
and glorified human form, and
wearing in
these particular Temples flowing vestments
of rich
crimson (the colour varies with the
type of
Temple, as will presently be seen).
His first
action is to cause a flashing-out above
his head of a
band of brilliant colours somewhat
resembling a
solar spectrum, save that on different
occasions the
colours are in different order and vary
in their
proportions. It is practically impossible to
describe this
band of colours with accuracy, for it
is much more
than a mere spectrum : it is a picture,
yet not a
picture; it has within it geometrical forms,
yet we have
at present no means by which it can be
drawn or
represented, for it is in more dimensions
than are
known to our senses as they are now
constituted.
This band is the key-note or text of
that
particular service, indicating to those who understand
it the exact
object which it is intended to
attain, and
the direction in which their affection and
aspiration
must be outpoured. It is a thought expressed
in the
colour-language of the Devas, and is
intelligible
as such to all the congregation. It is
materially
visible on the physical plane, as well as
on the astral
and mental, for although the majority
RELIGION AND
THE TEMPLES 347
of the
congregation are likely to possess at least
astral sight,
there may still be some for whom such
sight is only
occasional.
Each person
present now attempts to imitate this
text or
key-note, forming by the power of his will
in the air in
front of himself a smaller band of colours
as nearly
like it as he can. Some succeed far
better than
others, so that each such attempt expresses
not only the
subject indicated by the Deva
but also the
character of the man who makes it.
Some are able
to make this so definitely that it is
visible on
the physical plane, while others can make
it only at
astral and mental levels. Some of those
who produce
the most brilliant and successful imitations
of the form
made by the Deva do not bring
it down to
the physical plane.
The Deva,
holding out his arms over the people,
now pours out
through this colour-form a wonderful
stream of
influence upon them a stream which
reaches them
through their own corresponding colour-
forms and
uplifts them precisely in the proportion
in which they
have been successful in making
their
colour-forms resemble that of the Deva. The
influence is
not that of the Deva-priest alone, for
above and
Altogether beyond him, and apart from
the Temple or
the material world, stands a ring of
higher Devas
for whose forces he acts as a channel.
The astral
effect of the outpouring is remarkable.
A sea of pale
crimson light suffuses the vast aura
of the Deva
and spreads out in great waves over the
congregation,
thus acting upon them and stirring
their
emotions into greater activity. Each of them
shoots up
into the rose-coloured sea his own particular
form, but
beautiful though that is, it is natur348
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MAN: WHENCE, HOW AND WHITHER
ally of a
lower order than that of the Deva individually
coarser and
less brilliant than the totality
brilliancy in
which it flashes forth, and so we have
a curious and
beautiful effect of deep crimson
flames
piercing a rose-coloured sea as one might
imagine
volcanic flames shooting up in front of a
gorgeous
sunset.
To understand
to some extent how this activity
of
sympathetic vibration is brought about we must
realise that
the aura of a Deva is far more extensive
than that of
a human being, and it is also far
more
flexible. The feeling which in an ordinary
man expresses
itself in a smile of greeting, in a
Deva causes a
sudden expansion and brightening
of the aura,
and manifests not only in colour but
also in
musical sound. A greeting from one Deva
to another is
a splendid chord of music, or rather
an arpeggio;
a conversation between two Devas is
like a fugue;
an oration delivered by one of them
is a splendid
oratorio. A Rupadeva of ordinary development
has frequently
an aura of many hundred
yards in
diameter, and when anything interests
him or
excites his enthusiasm it instantly increases
enormously.
Our Deva-priest therefore is including
the whole of
his congregation within his aura, and
is
consequently able to act upon them in a most intimate
manner from
within as well as from without.
Our readers
may perhaps picture to themselves
this aura, if
they recollect that of the Arhat
in Man
Visible and Invisible; but they must think
of it as less
fixed and more fluidic, more fiery and
sparkling as
consisting almost entirely of pulsating
fiery rays,
which yet give much the same general
effect of
arrangement of colour. It is as though
RELIGION AND
THE TEMPLES 349
those spheres
of colour remain, but are formed of
fiery rays
which are ever flowing outward, yet as
they pass
through each section of the radius they
take upon
themselves its colour.
THE LINKS
WITH THE LOGOS
This first
outpouring of influence upon the people
has the
effect of bringing each person up to his
highest
level, and evoking from him the noblest affection
of which he
is capable. When the Deva sees
that all are
tuned to the proper key, he reverses
the current
of his force, he concentrates and defines
his aura into
a smaller spherical form, out of the
top of which
rises a huge column reaching upwards.
Instead of
extending his arms over the people he
raises them
above his head, and at that signal every
man in the
congregation sends towards the Devapriest
the utmost
wealth of his affection and aspiration
pours himself
out in worship and love at
the feet of
the Deity. The Deva draws all those
fiery streams
into himself, and pours them upward
in one vast
fountain of many-coloured flame, which
expands as it
rises and is caught by the circle of
waiting
Devas, who pass it through themselves and,
transmuting
it, converge it, like rays refracted
through a
lens, until it reaches the great chief Deva
of their Eay,
the mighty potentate who looks upon
the very
LOGOS Himself, and represents that Eay in
relation to
Him.
That great
Chieftain is collecting similar streams
from all
parts of his world, and he weaves these
many streams
into one great rope which binds the
earth to the
Feet of its GOD; he combines these
many streams
into the one great river which flows
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MAN: WHENCE, HOW AND WHITHER
around those
Feet, and brings our petal of the lotus
close to the
heart of the flower. And He answers.
In the light
of the LOGOS Himself shines forth for
a moment a
yet greater brilliancy ; back to the great
Deva
Chieftain flashes that instant recognition;
through him
on the waiting ring below flows down
that flood of
power; and as through them it touches
the Deva-
priest expectant on his pinnacle, once
more he
lowers his arms and spreads them out
above his
people in benediction. A flood of colours
gorgeous
beyond all description fills the whole vast
cathedral;
torrents as of liquid fire, yet delicate as
the hues of
an Egyptian sunset, are bathing every
one in their
effulgence; and out of all this glory
each one
takes to himself that which he is able to
take, that
which the stage of his development enables
him to
assimilate.
All the
vehicles of each man present are vivified
into their highest
activity by this stupendous downrush
of divine
power, and for the moment each realises
to his
fullest capacity what the life of God really
means, and
how in each it must express itself as
love for his
fellow-man. This is a far fuller and
more personal
benediction than that poured out at
the beginning
of the service, for here is something
exactly
fitted to each man, strengthening him in his
weakness and
yet at the same time developing to its
highest
possibility all that is best in him, giving
him not only
a tremendous and transcendent experience
at the time,
but also a memory which shall
be for him as
a radiant and glowing light for many
a day to
come. This is the daily service the daily
religious
practice of those who belong to this Bay
of affection.
RELIGION AND
THE TEMPLES 351
Nor does the
good influence of this service affect
only those
who are present; its radiations extend
over a large
district, and purify the astral and
mental
atmospheres. The effect is distinctly perceptible
to any
moderately sensitive person even
two or three
miles from the Temple. Each such
service also
sends out a huge eruption of rose-coloured
thought-forms
which bombard the surrounding
country with
thoughts of love, so that the whole atmosphere
is full of
it. In the Temple itself a vast
crimson
vortex is set up which is largely permanent,
so that
anyone entering the Temple immediately
feels its
influence, and this also keeps up a steady
radiation
upon the surrounding district. In addition
to this each
man as he goes home from the service
is himself a
centre of force of no mean order, and
when he
reaches his home the radiations which pour
from him are
strongly perceptible to any neighbours
who have not
been able to attend the service.
THE SERMON
Sometimes, in
addition to this, or perhaps as a
service apart
from this, the Deva delivers what may
be described
as a kind of colour-sermon, taking up
that
colour-form which we have mentioned as the
key-note or
text for the day, explaining it to his
people by an
unfolding process, and mostly without
spoken words,
and perhaps causing it to pass
through a
series of mutations intended to convey to
them
instruction of various kinds. One exceedingly
vivid and
striking colour-sermon of this nature
was intended
to show the effect of love upon the
various
qualities in others with which it comes into
contact. The
black clouds of malice, the scarlet of
352 MAN;
WHENCE, HOW AND WHITHER
anger, the
dirty green of deceit, or the hard browngrey
of
selfishness, the brownish-green of jealousy,
and the heavy
dull-grey of depression, were all in
turn
subjected to the glowing crimson fire of love.
The stages
through which they pass were shown,
and it was
made clear that in the end none of them
could resist
its force, and all of them at last melted
into it and
were consumed.
INCENSE
Though colour
is in every way the principal feature
in this
service which we have described, the
Deva does not
disdain to avail himself of the channels
of other
senses than that of sight. All through
his service,
and even before it began, incense has
been kept
burning in swinging censers underneath
his golden
pyramid, where stand two boys to attend
to it. The
kind of incense burnt varies with the different
parts of the
service. The people are far
more
sensitive to perfumes than we of earlier centuries;
they are able
to distinguish accurately all
the different
binds of incense, and they know exactly
what each
kind means and for what purpose it
is used. The
number of pleasant odours available
in this way
is much larger than that of those previously
in use, and
they have discovered some
method of
making them more volatile, so that they
penetrate
instantly through every part of the building.
This acts
upon the etheric body somewhat as
the colours
do upon the astral, and bears its part in
bringing all
the vehicles of the man rapidly into
harmony.
These people possess a good deal of new
information
as to the effect of odours upon certain
parts of the
brain, as we shall see more fully when
RELIGION AND
THE TEMPLES 353
we come to
deal with the educational processes.
SOUND
Naturally
every change of colour is accompanied
by its
appropriate sound, and though this is a subordinate
feature in
the colour-temple which we have
described, it
is yet by no means without its effect.
We shall now,
however, attempt to describe a somewhat
similar
service in a Temple where music is
the
predominant feature, and colour comes only to
assist its
effect, precisely as sound has assisted
colour in the
Temple of affection. In common parlance,
these Temples
in which progress is made principally
by the
development of affection are called
* crimson
Temples' first because everyone knows
that crimson
is the colour in the aura which indicates
affection,
and therefore that is the prevailing
colour of all
the splendid outpourings which
take place in
it ; and secondly, because in recognition
of the same
fact all the graceful lines of the architecture
are indicated
by lines of crimson, and there
are even some
Temples entirely of that hue. The
majority of
these Temples are built of a stone of a
beautiful
pale grey with a polished surface much
like that of
marble, and when this is the case only
the external
decorations are of the colour which
indicates the
nature of the services performed within.
Sometimes,
however, the Temples of affection
are built
entirely of stone of a lovely pale rosecolour,
which stands
out with marvellous beauty
against the
vivid green of the trees with which
they are
always surrounded. The Temples in which
music is the
dominant factor are similarly known as
'blue
Temples,' because since their principal ob354
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MAN: WHENCE, HOW AND WHITHER
ject is the
arousing of the highest possible devotion,
blue is the
colour most prominent in connection with
their
services, and consequently the colour adopted
for both
exterior and interior decoration.
THE BLUE
TEMPLE
The general
outline of the services in one of the
blue Temples
closely resembles that which we have
already described,
except that in their case sound
takes the
place of colour as the principal agent.
Just as the
endeavour in the colour-Temple was to
stimulate the
love in man by bringing it consciously
into relation
with the divine love, so in this Temple
the object is
to promote the evolution of the man
through the
quality of devotion, which by the use of
music is
enormously uplifted and intensified and
brought into
direct relation with the LOGOS who is
its object.
Just as in the crimson Temple there exists
a permanent
vortex of the highest and noblest
affection, so
in this music-Temple there exists a
similar
atmosphere of unselfish devotion which instantly
affects
everyone who enters it.
Into this
atmosphere come the members of the
congregation,
each bringing in his hand a curious
musical
instrument, unlike any formerly known on
earth. It is
not a violin ; it is perhaps rather of the
nature of a
small circular harp with strings of some
shining
metal. But this strange instrument has
many
remarkable properties. It is in fact much
more than a
mere instrument; it is specially magnetised
for its
owner, and no other person must use
it. It is
tuned to the owner ; it is an expression of
the owner a
funnel through which he can be reached
on this
physical plane. He plays upon it, and
RELIGION AND
THE TEMPLES 355
yet at the
same time he himself is played upon in
doing so. He
gives out and receives vibrations
through it.
THE
DEVOTIONAL SERVICE
When the
worshipper enters the Temple, he calls
up before his
mind a succession of beautiful sounds
a piece of
music which fulfills for him the same
office as the
series of colours which pass before the
eyes of the
man in the colour-Temple at the same
stage of the
proceedings. When the Deva materialises
he also takes
up an instrument of similar nature,
and he
commences the service by striking upon
it a chord
(or rather an arpeggio) which fulfils the
function of
the keynote in colour which is used in
the other
Temple. The effect of this chord is most
striking. His
instrument is but a small one and
apparently of
no great power, though wonderfully
sweet in tone
; but as he strikes it, the chord seems
to be taken
up in the air around him as though it
were repeated
by a thousand invisible musicians,
so that it
resounds through the great dome of the
Temple and
pours out in a flood of harmony, a sea
of rushing
sound over the entire congregation. Each
member of the
congregation now touches his own instrument,
and very
softly at first, but gradually
swelling out
into a greater volume, until everyone is
taking part
in this wonderful symphony. Thus, as
in the
colour-Temple, every member is brought into
harmony with
the principal idea which the Deva
wishes to
emphasise at this service, and in this case,
as in the
other, a benediction is poured over the people
which raises
each to the highest level possible for
356 MAN:
WHENCE. HOW AND WHITHER
him, and
draws from him an eager response which
shows itself
both in sound and in colour.
Here also
incense is being used, and it varies at
different
points of the service, much as in the other
case. Then
when the congregation is thoroughly
tuned, each
man begins definitely to play. All are
clearly
taking recognised parts, although it does not
seem that
this has been arranged or rehearsed beforehand.
As soon as
this stage is in full operation
the
Deva-priest draws in his aura, and begins to
pour his
sound inwards instead of out over the people.
Each man is
putting his very life into his playing,
and
definitely aiming at the Deva, so that
through him
it may rise. The effect on the higher
emotions of
the people is most remarkable, and the
living
aspiration and devotion of the congregation
is poured
upwards in a mighty stream through the
officiating
Deva to a great circle of Devas above,
who, as
before, draw it into themselves, transmuting
it to an
altogether higher level, and send it forward
in a still
mightier stream towards the great Deva
at the head
of their Ray. Upon him converge thousands
of such
streams from all the devotion of the
earth, and he
in his turn gathers all these together
and weaves
them into one, which, as he sends it upwards,
links him
with the solar LOGOS Himself.
In it he is
bearing his share in a concert which
comes from
all the worlds of the system and these
streams from
all the worlds make somehow the
mighty
twelve-stringed lyre upon which the LOGOS
Himself plays
as He sits upon the Lotus of His system.
It is
impossible to put this into words ; but the
writer has
seen it, and knows that it is true. He
hears, He
responds, and He Himself plays upon His
RELIGION AND
THE TEMPLES 357
system. Thus
for the first time we have one brief
glimpse of
the stupendous life which He lives among
the other
LOGOI who are His peers ; but thought fails
before this
glory ; our minds are inadequate to comprehend
it. At least it
is clear that the great music-
Devas, taken
in their totality, represent music to
the LOGOS,
and He expresses Himself through them
in music to
His worlds.
THE
BENEDICTION
Then comes
the response a downpouring flood
of ordered
sound too tremendous to be described,
flowing back
through the Chieftain of the Bay to the
circle of
Devas below, and from them to the Devapriest
in the
Temple, transmuted at each stage to
lower levels,
so that at last it pours out through the
officiant in
the Temple in a form in which it may be
assimilated
by his congregation a great ocean of
soft, sweet,
swelling sound, an outburst of celestial
music which
surrounds, enwraps, overwhelms them,
and yet pours
into them through their own instruments
vibrations so
living, so uplifting, that their
higher bodies
are brought into action and their consciousness
is raised to
levels which in their outer
life it could
not even approach. Each man holds
out his
instrument in front of him, and it is through
that that
this marvellous effect is produced upon
him. It seems
as though from the great symphony
each
instrument selected the chords appropriate to
itself that
is to say, to the owner whose expression
it is. Yet
each harp somehow not only selects and responds,
but also
calls into existence far more than
its own
volume of sound.
The whole
atmosphere is surcharged by the Gand358
MAN: WHENCE.
HOW AND WHITHER
harvas, or
music-Devas, so that veritably every
sound is
multiplied, and for every single tone is produced
a great chord
of overtones and undertones, all
of unearthly
sweetness and beauty. This benedictory
response from
on high is an utterly amazing
experience,
but words completely fail when we endeavour
to find
expression for it. It must be seer
?nd h^ard and
felt before it can in any way be uu
derstood.
This
magnificent final swell goes sounding home
with the
people, as it were ; it lives inside them still
even though
the service is over, and often the member
will try to
reproduce it in a minor degree in a
kind of
little private service at home. In this Temple
also there
may be what corresponds to a sermon,
but in this
case it is delivered by the Deva through
his
instrument and received by the people through
theirs. It is
clear that it is not the same to all that
some get more
and some less of the meaning of the
Deva and of
the effect which he intends to produce.
INTELLECT
All the
effects which are produced in the crimson
Temple
througli affection by the gorgeous seas of
colour are
attained here through devotion by this
marvellous
use of music. It is clear that in both
cases the
action is primarily on the intuitional and
emotional
bodies of the people on the intuitional
directly, in
those who have developed it to the responsive
stage, and on
the intuitional through the
emotional for
others who are somewhat less advanced.
The intellect
is touched only by reflection
from these
planes, whereas in the next variety of
Temple to be
described this action is reversed, for
RELIGION AND
THE TEMPLES 359
the
stimulation is brought to bear directly upon the
intellect,
and it is only through and by means of
that that the
intuitional is presently to be awakened.
Eventual
results are no doubt the same, but
the order of
procedure is different.
THE YELLOW
TEMPLE
If we think
of the men of the crimson Temple as
developing
through colour, and those of the blue as
utilising
sound, we might' perhaps put form as the
vehicle
principally employed in the yellow Temple
for naturally
yellow is the colour of the Temple especially
devoted to
intellectual development, since
it is in that
way that it symbolises itself in the various
vehicles of
man.
Once more the
architecture and the internal structure
of the Temple
are the same, except that all decorations
and
outlinings are in yellow instead of
blue or
crimson. The general scheme of the service,
too, is
identical the text or key-note first, which
brings all
into union, then the aspiration or prayer
or effort of
the people, which calls down the response
from the
LOGOS. The form of instruction
which, for
want of a better name, I have called the
sermon also
has its part in all the services. All
alike use
incense, though the difference between the
kind used in
this yellow Temple and that of the blue
and the
crimson is noticeable. The vortex in this
case
stimulates intellectual activity, so that merely
to enter the
Temple makes a man feel more keenly
alive
mentally, better able to understand and to appreciate.
These people
do not bring with them any physical
instruments,
and instead of passing before their
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eyes a
succession of clouds of colour, they begin, aa
soon as they
take their seats, to visualise certain
mental forms.
Each man has his own form, which
is clearly
intended to be an expression of himself,
just as was
the physical instrument of the musician,
or the
special colour-scheme of the worshipper in
the Temple of
affection. These forms are all different,
and many of
them distinctly imply the power
to visualise
in the physical brain some of the simpler
four-dimensional
figures. Naturally the power of
visualisation
differs; so some people are able to
make their
figures much more complete and definite
than others.
But, curiously, the indefiniteness seems
to show
itself at both ends of the scale. The less
educated of
the thinkers those who are as yet only
learning how
to think often make forms which are
not clearly
cut, or even if at first they are able to
make them
clear they are not able to maintain them
so, and they
constantly slip into indefiniteness. They
do not
actually materialise them, but they do form
them strongly
in mental matter, and almost all of
them, even at
quite an early stage, seem to be able
to do this.
The forms are evidently at first prescribed
for them, and
they are told to hold them
rather as a
means than than as object of contemplation.
They are
clearly intended to be each an expression
of its
creator, whose further progress will involve
modifications
of the form, though these do not
change it
essentially. He is intended to think
through it
and to receive vibrations through it, just
as the
musical man received them through his instrument,
or the member
of the colour congregation
through his
colour-form. With the more intelligent
persons the
form becomes more definite and more
RELIGION AND
THE TEMPLES 361
complicated ;
but with some of the most definite of
all it is
again taking on an appearance suggesting
indefiniteness,
because it is beginning to be so much
upon a still
higher plane because it is taking on
more and more
of the dimensions, and is becoming
so living
that it cannot be kept still.
THE
INTELLECTUAL STIMULUS
When the Deva
appears he also makes a form
not a form
which is an expression of himself, but,
as in the
other Temples, one which is to be the keynote
of the
service, which defines the special object
at which on
this occasion he is aiming. His congregation
then project
themselves into their forms, and
try through
those to respond to his form and to
understand
it. Sometimes it is a changing form
one which
unfolds or unveils itself in a number of
successive
movements. Along with the formation
of this, and
through it, the Deva-priest pours out
upon them a
great flood of yellow light which applies
intense
stimulus to their intellectual faculties along
the
particular line which he is indicating. He
is acting
strongly upon both their causal and
mental
bodies, but very little comparatively on
the emotional
or the intuitional. Some who have
not normally
the consciousness of the mental
body have it
awakened in them by this process, so
that for the
first time they can use it quite freely and
see clearly
by its means. In others, who have it
not normally,
it awakens the power of four-dimensional
sight for the
first time; in others less advanced
it only makes
them see things a little more
clearly, and
comprehend temporarily ideas which
are usually
too metaphysical for them.
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INTELLECTUAL
FEELING
The mental
effort is not entirely unaccompanied
by feeling,
for there is at least an intense delight in
reaching
upwards, though even that very delight is
felt almost
exclusively through the mental body.
They all pour
their thoughts through their forms
into the
Deva-priest, as before, and they offer up
these
individual contributions as a kind of sacrifice
to the LOGOS
of the best that they have to give. Into
him anct
through him they give themselves in surrender
to the
burning Light above; they merge
themselves,
throw themselves, into him. It is the
white heat of
intellectuality raised to its highest
power. As in
the other Temples, the Deva-priest
synthesises
all the different forms which are sent to
him, and
blends together all the streams of force,
before
forwarding it to the circle above him, which
this time
consists of that special class which for the
present we
will call the yellow Devas those who
are
developing intellect, and revel in assisting and
guiding it in
man.
As before,
they absorb the force, but only to send
it out again
at a higher level and enormously increased
in quantity
to the great Chieftain who is the
head of their
Bay, and a kind of centre for the exchange
of forces.
The intellect aspect of the LOGOS
plays upon
him and through him from above, while
all human
intellect reaches up to him and through
him from
below. He receives and forwards the contribution
from the
Temple, and in turn he opens the
flood-gates
of divine intelligence which, lowered
through many
stages on the way, pours out upon the
waiting
people and raises them out of their everyRELIGION
AND THE
TEMPLES 363
day selves
into what they will be in the future. The
temporary
effect of such a down-pouring is almost
incalculable.
All egos present are brought into vigorous
activity, and
the consciousness in the causal
body is
brought into action in all of those in whom
it is as yet
in any way possible. In others it means
merely
greatly increased mental activity; some are
so lifted out
of themselves that they actually leave
the body, and
others pass into a kind of Samadhi,
because the
consciousness is drawn up into a vehicle
which is not
yet sufficiently developed to be able to
express it.
The response
from above is not merely a stimulation.
It contains
also a vast mass of forms it
would seem
all possible forms along whatever is the
special line
of the day. These forms also are assimilated
by such of
the congregation as can utilise
them, and it
is noteworthy that the same form means
much more to some
people than to others. For example,
a form which
conveys some interesting detail
of physical
evolution to one man may to another
represent a
whole vast stage of cosmic development.
For many
people it is as though they were seeing
in visible
form the Stanzas of Dzyan. All are trying
to think on
the same line, yet they do it in different
ways, and
consequently they attract to
themselves
different forms out of the vast ordered
system which
is at their disposal. Each man draws
out of this
multitude that which is most suited to
him. Some
people, for example, are simply getting
new lights on
the subject, substituting for their
own
thought-form another which is in reality in no
way superior
to it, but simply another side of the
question.
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Men are
evidently raised into the intuitional consciousness
along these
lines. By intense thinking,
by
comprehension of the converging streams, they
attain first
an intellectual grasp of the constitution
of the
universe, and then by intense pressure upwards
they realise
it and break through. It usually
comes with a
rush and almost overwhelms the man
all the more
so as along his line he has had little
practice
before in understanding the feelings of humanity.
From his
intellectual point of view he has
been
philosophically examining and dissecting people,
as though
they were plants under a microscope ;
and now, in a
moment, it is borne in upon him that
all these
also are divine as himself, that all these
are full of
their own feelings and emotions, understandings
and
misunderstandings, that these are
more than
brothers, since they are actually within
himself and
not without. This is a great shock for
the man to
whom it comes, and he needs time to
readjust
himself and to develop some other qualities
which he has
been hitherto to some extent neglecting.
The service
ends much as the others did, and
each man's
mental form is permanently somewhat
the better
for the exercise through which he has
passed.
MENTAL MAGIC
Here also we
have the form of instruction which
we have
called the sermon, and in this case it is
usually an
exposition of the changes which take
place in a
certain form or set of forms. In this
case the Deva
occasionally makes use of spoken
words, though
only few of them. It is as though he
were showing
them changing magic-lantern pictures,
RELIGION AND
THE TEMPLES 365
and naming
them as they pass before them. He
materialises
strongly and clearly the special
thought-form
which he is showing them, and each
member of the
congregation tries to copy it in his
own mental
matter. In one case which is observed,
that which is
described is the transference of forms
from plane to
plane a kind of mental magic which
shows how one
thought can be changed into another.
On the lower
mental plane he shows how a selfish
thought may
become unselfish. None of his people
are crudely
selfish, or they would not be in the community
; but there
may still remain subtle forms of
self-centred
thought. There is a certain danger also
if
intellectual pride, and it is shown how this can be
transmuted
into worship of the wisdom of the
LOGOS.
In other
cases most interesting metamorphoses
are shown
forms changing into one another by
turning
inside out like a glove. In this way, for
example, a
dodecahedron becomes an icosahedron.
Not only are
these changes shown, but also their
inner meaning
on all the different planes is explained,
and here also
it is interesting to see the unfoldment
of the
successive esoteric meanings and to
notice how
some members of the congregation stop
at one of
these, feeling it to the highest possible
degree, and
well satisfied with themselves for being
able to see
it, while others go on one, two or more
stages beyond
them, further into the real heart of
the meaning.
What is applied only as a transmutation
to their own
thoughts by the majority of the
congregation
may be to the few who have gone further
a translation
of cosmic force from one plane to
another. Such
a sermon is a veritable training in
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MAN: WHENCE, HOW AND WHITHER
mental
intensity and activity, and it needs a closely
sustained
attention to follow it.
In all these
Temples alike a great point is made
of the
training of the will which is necessary in order
to keep the
attention focused upon all the different
parts of
their variations in the pictures, the
music, or the
thought-forms. All this is shown most
prominently
by the intense glow of the causal bodies,
but it reacts
upon the mental vehicles and even
upon the
physical brain, which appears on the whole
to be
distinctly larger among these pioneers of the
Sixth Root^
Race than with men of the fifth. It
used to be
thought by many that much study
and
intellectual development tended greatly to atrophy
or destroy
the power of visualisation, but that
is not at all
the cape with the devotees of the yellow
Temple.
Perhaps the difference may be that in
the old days
study was so largely a study of mere
cvords,
whereas in the case of all these people they
lave for many
lives been devoting themselves also
:o
meditation, which necessarily involves the constant
practice of
visualisation in a high degree.
THE GREEN
TEMPLE
Yet one more
type of Temple remains to be described
a type which
is decorated in a lovely pale
preen,
because the thought-forms generated in it are
>f
precisely that colour. Of the Temples already
nentioned the
crimson and the blue seem to have
nany points
in common, and a similar link seems to
ioin the
yellow and the green. One might perhaps
;ay that the
blue and the crimson correspond to
,wo types of
what in India is called Bhakti-yoga;
n that case
the yellow Temple might be thought of
RELIGION AND
THE TEMPLES 367
as offering
us the Jnana-yoga, and the green Temple
the
Karma-yoga ; or in English we might characterise
them as the
Temples of affection, devotion, intellect
and action
respectively. The congregation of
the green
Temple works also chiefly on the mental
plane, but
its particular line is the translating of
thought into
action to get things done. It is part*
of its
regular service to send out intentionally arranged
thought-currents,
primarily towards its own
community,
but also through them to the world at
large. In the
other Temples too they think of the
outside
world, for they include it in their thoughts
of love and
devotion or treat it intellectually; but
the idea of
these people of the green Temple is action
with regard
to everything, and they consider
that they
have not surely grasped an idea until they
have
translated it into action.
The people of
the yellow Temple, on the other
hand, take
the same idea quite differently, and consider
it perfectly
possible to have the fullest comprehension
without
action. But the devotees of this
green Temple
cannot feel that they are really fulfilling
their place
in the world unless they ^re constantly
in active
motion, A thought-form to them
is not an
effective thought-form unless it contains
some of their
typical green because, as they say, it
is lacking in
sympathy so that all their forces express
themselves in
action, action, action, and in action
is their
happiness, and through the self-sacrifice
in the action
they attain.
They have
powerful and concentrated plans in
their minds,
and in some cases it is noticed that
many of them
combine to think out one plan and
to get the
thing done. They are careful to accum368
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ulate much
knowledge about whatever subject they
take up as a
speciality. Often each one takes some
area in the
world into which he pours his thoughtforms
for a certain
object. One, for example, will
take up
education in Greenland, or social reform in
Kamchatka.
They are naturally dealing with all
sorts of
out-of-the-way places like these, because by
this time
everything conceivable has already been
done in every
place of which we have ever heard in
ordinary
life. They do not use hypnotism, however;
they do not
in any way try to dominate the will of
any man whom
they wish to help ; they simply try
to impress
their ideas and improvements on his
brain.
THE LINE OF
THE HEAL.ING-DEVAS
Once more,
the general scheme of their service
is like that
of the others. They do not bring with
them any
physical instruments, but they have their
mental forms
just as the intellectual people have,
only in this
case they are always plans of activity.
Each has some
special plan to which he is devoting
himself,
though at the same time through it he is devoting
himself to
the LOGOS. They hold their plans
and the
realisation of them before them, just in the
same way as
the other men do their thought or colour-
forms. It is
noteworthy that these plans are always
carried to a
great height of conception. For
example, a
man's plan for the organisation of a
backward
country would include and be mainly centred
in the idea
of the mental and moral uplifting
of its
inhabitants. These devotees of the green
Temple are
not actually philanthropical in the old
sense of the
word, though their hearts are filled with
RELIGION AND
THE TEMPLES 369
sympathy with
their fellow-men which expresses
itself in the
most beautiful shade of their characteristic
colour.
Indeed, from what glimpses have been
caught of the
outer world it seems evident that ordinary
philanthrophy
is quite unnecessary, because
poverty has
disappeared. Their schemes are all
plans for
helping people, or for the improvement of
conditions in
some way.
Suggestions
of all kinds and sorts of activity find
their place
here, and they appeal to the active or
healing-Devas,
the type identified by Christian Mystics
with the
hierarchy of the Archangel Eaphael.
Their
Deva-priest puts before them as his text, or
as the
dominant idea of the service, something which
will be an
aspect of all their ideas and will strengthen
every one of
them- They try to present clearly
their several
schemes, and through that they gain
development
for themselves in trying to sympathise
with and help
other people. After the preliminary
tuning up and
the opening benediction, there
conies once
more the offering of their plans. The
opening
benediction may be thought of as bringing
the sympathy
of the Devas for all their schemes
and the
identification of the Deva-priest with each
and all of
them.
When the time
of aspiration comes, each offers
his plan as
something of his own which he has to
give, as his
contribution, as the fruit of his brain,
which he lays
before the Lord, and also he has the
thought that
thus he throws himself and bis life
into his
schemes as a sacrifice for the sake of the Logos.
Once more we
get the same magnificent effect, a
sea of pale
luminous sunset green, and among it the
the splendid
sheet and fountains, the great glowing
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MAN: WHENCE, HOW AND WHITHER
flames of
darker green shooting up from the sympathetic
thought of
each member present. Just as
before, all
this is gathered into a focus by the Devapriest,
is sent up by
him to a circle of healing-Devas
above, and
through them to the Chieftain of their
Ray, who once
more presents this aspect of the
world to the
LOGOS.
When they
thus offer themselves and their
thoughts,
there comes back the great flow of response,
the
outpouring of good-will and of blessing,
which in turn
illuminates the sacrifice which they
have offered
through the line to which each has directed
himself. The
great Devas seem to magnetise
the man and
increase his power along this and
cognate
lines, raising it to higher levels, even while
they increase
it. The response not only strengthens
such thoughts
of good as they already have, but
also opens up
to them the conception of further
activities
for their thoughts. It is a definite act of
projection,
and it is done by them in a time of silent
meditation
after the reception of the blessing.
There are
many types among these people; they
bring
different chakrams or centres in the mental
body into activity,
and their streams of thoughtforce
are projected
sometimes from one chakram
and sometimes
from another. In the final benediction
it seems as
though the LOGOS pours Himself
through His
Devas into them, and then again out
through them
to the objects of their sympathy, so
that an
additional transmutation of the force takes
place, and
the culmination of their act is to be an active
agent for His
action. Intense sympathy is the
feeling most
cultivated by these people; it is their
keynote, by
which they gradually rise through the
RELIGION AND
THE TEMPLES 371
mental and
causal bodies to the intuitional, and
there find
the acme of sympathy, because there the
object of
smpathy is no longer outside themselves,
but within.
The sermon in
this case is frequently an exposition
of the
adaptability of various types of elemental
essence to
the thought-force which they require.
Such a sermon
is illustrated as it goes on,
and the
thought-forms are constructed before the
congregation
by the Deva and materialised for them,
so that they
may learn exactly the best way to produce
them and the
best materials of which to build
them.
INDEPENDENTS
In the
special lines of development of these Temples
there seems a
curious half-suggestion of the
four lower
sub-planes of the mental plane as they
present
themselves during the life after death, for
it will be
remembered that affection is the chief
characteristic
of one of these planes, devotion of another,
action for
the sake of the Deity of a third,
and the clear
conception of right for right's sake of
the fourth.
It is, however, quite evident that there
is no
difference in advancement between the egos
who follow
one line and those who follow another;
all these
paths are clearly equal, all alike are stairways
leading from
the level of ordinary humanity
to the Path
of Holiness which rises to the level of
Adeptship. To
one or other of these types belong
the great
majority of the people of the community,
so that all
these temples are daily filled with crowds
of
worshippers.
A few people
there are who do not attend any of
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MAN: WHENCE, HOW AND WHITHER
these
services, simply because none of these are to
them the most
appropriate ways of development.
There is not,
however, the slightest feeling that
these few are
therefore irreligious or in any way
inferior to
the most regular attendants. It is
thoroughly
recognised that there are many paths
to the summit
of the mountain, and that each man
is absolutely
at liberty to take that which seems
best to him.
In most cases a man selects his path
and keeps to
it, but it would never occur to him to
blame his
neighbour for selecting another, or even
for declining
to select any one of those provided.
Every man is
trying his best in his own way to fit
himself for
the work that he will have to do in the
future, as
well as to carry out to the best of his ability
the work at
present before him. Nobody harbours
the feeling:
" I am
in a better way than so-and-so,"
because he
sees another doing differently. The
habitual
attendants of one Temple also quite often
visit the
others; indeed, some people try them all
in turn
rather according to their feeling of the
moment,
saying to themselves: "I think I need a
touch of
yellow this morning to brighten up my intellect";
or:
"perhaps I am becoming too metaphysical,
let me try a
tonic of the green Temple"; or
on the other
hand: "I have been straining hard
lately along
intellectual lines; let me now give a
turn to
affection or devotion."
CONGREGATION
OF THE DEAD
Many people
also make a practice of attending
the
magnificent, though more elementary, services
which are
frequently held in the Temples, ostensibly
for children;
these will be described in detail
when we come
to the subject of education. It is inRELIGION
AND THE
TEMPLES 373
teresting to
observe that the peculiar nature of the
Temple
services of this community has evidently
attracted
much jittention in the astral world, for
large numbers
of dead people make a practice of attending
the services.
They have discovered the
participation
of the Devas and the tremendous
forces which
are consequently playing through them,
and they
evidently wish to partake of the advantages.
This
congregation of the dead is recruited
exclusively
from the outside world; for in the community
there are no
dead, since every man, when he
puts aside
one physical body, promptly assumes
another in
order to carry on the work to which he
has devoted
himself.
THE MASTEK OF
RELIGION
The religious
and educational side of the life of
the community
is under the direction of the Master
K. H. ; and
He Himself makes it a point to visit all
the Temples
in turn, taking the place of the officiating
Deva, and in
doing so showing the fact that He
combines
within Himself in the highest possible
degree all
the qualities of all the types. The Devas
who are doing
work connected with religion and
education are
all marshalled under His orders. Some
members of
the community are being specially trained
by the Devas,
and it seems probable that such
men will in
due course pass on to the line of the
Deva
evolution.
------Cardiff Theosophical Society in Wales-------
206 Newport Road, Cardiff, Wales. UK. CF24 - 1DL
CHAPTER XXV
EDUCATION AND
THE FAMILY
THE EDUCATION
OF CHILDREN
As we should
naturally expect, much attention is
paid in this
community to the education of the children.
It is
considered of such paramount importance
that nothing
which can in any way help is neglected
and all sorts
of adjuncts are brought into
play; colour,
light, sound, form, electricity are all
pressed into
the service, and the Devas who take so
large a part
in the work avail themselves of the aid
of armies of
nature-spirits. It has been realised that
many facts
previously ignored or considered insignificant
have their
place and their influence in
educational
processes that, for example, the surroundings
most
favourable for the study of mathematics
are not at
all necessarily the same that are
best suited
for music or geography.
People have
learnt that different parts of the physical
brain may be
stimulated by different lights
and colours
that for certain subjects an atmosphere
slightly
charged with electricity is useful, while for
others it is
positively detrimental. In the corner
of every
class-room, therefore, there stands a variant
upon an
electrical machine, by means of which
the
surrounding conditions can be changed at will.
374
EDUCATION AND
THE FAMILY 375
Some rooms
are hung with yellow, decorated exclusively
with yellow
flowers, and permeated with
yellow light.
In others, on the contrary, blue, red,
violet, green
or white predominates. Various perfumes
are also
found to have a stimulating effect,
and these
also are employed according to a regular
system.
Perhaps the
most important innovation is the
work of the
nature-spirits, who take a keen delight
in executing
the tasks committed to them, and enjoy
helping and
stimulating the children much as
gardeners
might delight in the production of especially
fine plants.
Among other things they take
up all the
appropriate influences of light and colour,
sound and
electricity, and focus them, and as
it were spray
them upon the children, so that they
may produce
the best possible effect. They are also
employed by
the teachers in individual cases ; if, for
example, one
scholar in a class does not understand
the point put
before him, a nature-spirit is at once
sent to touch
and stimulate a particular centre in
his brain,
and then in a moment he is able to comprehend.
All teachers
must be clairvoyant ; it is an
absolute
prerequisite for the office. These teachers
are members
of the community men and women indiscriminately;
Devas
frequently materialise for
special
occasions or to give certain lessons, but never
seem to take
the entire responsibility of a school.
The four
great types which are symbolised by the
Temples are
seen to exist here also. The children
are carefully
observed and treated according to the
results of
observation. In most cases they sort
themselves
out at a quite early period into one or
other of these
lines of development, and every op376
MAN: WHENCE.
HOW AND WHITHER
portunity is
given to them to select that which they
prefer. Here
again there is nothing of the nature
of
compulsion. Even tiny children are perfectly acquainted
with the
object of the community, and fully
realise that
it is their duty and their privilege to
order their
lives accordingly. It must be remembered
that all
these people are immediate reincarnations,
and that most
of them bring over at least
some memory
of all their past lives, so that for
them
education is simply a process of as rapidly as
possible
getting a new set of vehicles under control
and
recovering as quickly as may be any links
that may have
been lost in the process of transition
from one
physical body to another.
It does not
of course in any way follow that the
children of a
man who is on (let us say) the musical
line need
themselves be musical. As their previous
births are
always known to the parents and schoolmasters,
every
facility is given to them to develop
either along
the line of their last life or along any
other which
may seem to come most easily to them.
There is the
fullest co-operation between the parents
and
schoolmasters* A particular member who
was noticed
took his children to the schoolmaster,
explained
them all to him in detail, and constantly
visited him
to discuss what might be best for them.
If, for
example, the schoolmaster thinks that a certain
colour is
especially desirable for a particular
pupil he
communicates his idea to the parents, and
much of that
colour is put before the child at home
as well as at
school; he is surrounded with it, and
it is used in
his dress and so on. All schools are
under the
direction of the Master K. H., and every
schoolmaster
is personally responsible to Him.
EDUCATION AND
THE FAMILY 377
TRAINING THE
IMAGINATION
Let me take
as an example the practice of a school
attached to
one of the yellow Temples, and see how
they begin
the intellectual development of the lowest
class. First
the master sets before them a little
shining ball,
and they are asked to make an image
of it in
their minds. Some who are quite babies
can do it
really well. The teacher says:
"You can
see my face; now shut your eyes; can
you see it
still? Now look at this ball; can you shut
your eyes and
still see it?"
The teacher,
by the use of his clairvoyant faculty,
can see
whether or not the children are making
satisfactory
images. Those who can do it are set
to practise
day by day, with all sorts of simple forms
and colours.
Then they are asked to suppose that
point moving,
and leaving a track behind it as a
shooting star
does; then to imagine the luminous
track, that
is to say, a line. Then they are asked to
imagine this
line as moving at right angles to itself,
every point
in it leaving a similar track, and
thus they
mentally construct for themselves a
square. Then
all sorts of permutations and divisions
of that
square are put before them. It is.
broken up
into triangles of various sorts, and it is
explained to
them that in reality all these things
are living
symbols with a meaning. Even quite the
babies are
taught some of these things.
"What
does the point mean to you?"
"One."
"Who is
One?"
"God."
"Where
is He?"
"He is
everywhere."
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MAN: WHENCE, HOW AND WHITHER
And then
presently they learn that two signifies
the duality
of Spirit and matter, that three dots of
a certain
kind and colour mean three aspects of the
Deity, while
three others of a different kind mean
the soul in
man. A later class has also an intermediate
three which
obviously mean the Monad. In
this way, by
associating grand ideas with simple objects,
even tiny
little children possess an amount of
Theosophical
information which would seem quite
surprising to
a person accustomed to an older and
less
intelligent educational system. An ingenious
kind of
kindergarten machine was observed, a sort
of ivory ball
at least it looked like ivory which,
when a spring
is touched, opens out into a cross with
a rose drawn
upon it like the Eosicrucian symbol,
out of which
come a number of small balls each of
which in turn
subdivides. By another movement
it can be
made to close again, the mechanism being
cleverly
concealed. This is meant as a symbol to
illustrate
the idea of the One becoming many, and
of the
eventual return of the many into the One.
MORE ADVANCED
CLASSES
For a later
class that luminous square moves
again at
right angles to itself and produces a cube,
and then
still later the cube moves at right angles
to itself and
produces a tesseract, and most of the
children are
able to see it and to make its image
clearly in
their minds. Children who have a genius
for it are
taught to paint pictures, trees and animals
landscapes
and scenes from history, and each child
is taught to
make his picture living. He is taught
that the
concentration of his thought can actually
alter the
physical picture, and the children are
proud when
they can succeed in doing this. HavEDUCATION
AND THE
FAMILY 379
ing painted a
picture as well as they can, the
children
concentrate upon it and try to improve it,
to modify it
by their thought. In a week or so,
working at
the concentration for some time each
day, they are
able to produce considerable modifications,
and a boy of
fourteen can, from much practice,
do it quite
rapidly.
Having
modified his picture, the child is taught
to make a
thought-form of it, to look at it, to contemplate
it earnestly,
and then to shut his eyes and
visualise it.
He takes, first, ordinary physical pictures
; then a
glass vessel containing a coloured gas
is given to
him, and by the effort of his will he has
to mould the
gas into certain shapes to make it
take a form
by thought to make it become, inside
its vessel, a
sphere, a cube, a tetrahedron or some
such shape.
Many children can do this easily after
a little
practice. Then they are asked to make it
take the
shape of a man, and then that of the picture
at which they
have previously been looking. When
they can
manage this gaseous matter fairly easily
they try to
do it in efcheric, then in astral, and then
in purely
mental matter. The teacher himself
makes
materialisations for them to examine when
necessary,
and in this way they gradually work upward
to more
advanced acts of thought-creation.
All these
classes are open to visits from parents and
friends, and
often many older people like to attend
them and
themselves practise the exercises set for
the children.
THE SCHOOL
SYSTEM
There is
nothing in the nature of the boardingschool,
and all
children live happily at home and
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MAN: WHENCE, HOW AND WHITHER
attend the
school which is most convenient for them.
In a few
cases the Deva-priests are training children
to take their
places; but even in these cases the
child is not
taken away from home, though he is
usually
surrounded by a special protective shell, so
that the
influence which the Deva pours in upon
him may not
be interfered with by other vibrations.
A child does
not belong to a class at all in the
same way as
under older methods; each child has
a list of
numbers for different subjects ; he may be
in the first
class for one subject, in the third for another,
in the fifth
for some other. Even for small
children the
arrangement seems to be far less a class
than a kind
of lecture room. In trying to comprehend
the system,
we must never for a moment
forget the
effect of the immediate reincarnations,
and that
consequently not only are these children
on the average
far more intelligent and developed
than other
children of their age, but also they are
unequally
developed. Some children of four remember
more of a
previous incarnation, and of
what they
learnt then, than other children of eight
or nine; and
again some children remember a certain
subject fully
and clearly, and yet have almost
entirely lost
their knowledge of some other subjects
which seem
quite as easy. So that we are dealing
with entirely
abnormal conditions, and the schemes
adopted have
to be suited to them.
At what
corresponds to the opening of the school,
they all
stand together and sing something. They
get four
lessons into their morning session, but the
lessons are
short, and there is always an interval
for play
between them. Like all their houses, the
school-room
has no walls, but is supported entirely
EDUCATION AND
THE FAMILY 381
on pillars,
so that practically the whole life of the
children, as
well as of the rest of the community, is
lived in the
open air; but nevertheless the children
are turned
out even from that apology for a room
after each of
the lessons, and left to play about in
the park
which surrounds the school. Girls and
boys are
taught together promiscuously. This
morning
session covers all of what would be called
the
compulsory subjects the subjects which everybody
learns; there
are some extra lessons in the
afternoon on
additional subjects for those who wish
to take them,
but a considerable number of the children
are satisfied
with the morning work.
THE
CURRICULUM
The school
curriculum is different from that of
the twentieth
century. The very subjects are mostly
different,
and even those which are the same are
taught in an
entirely different way. Arithmetic, for
example, has
been greatly simplified; there are no
complex
weights and measures of any kind, everything
being
arranged on a decimal system ; they calculate
but little,
and the detailed working-out of
long rows of
figures would be denounced as insufferably
tedious.
Nothing is taught but what is likely
to be
practically useful to the average person in
after-life;
all the rest is a matter of reference. In
earlier
centuries they had books of logarithms, by
reference to
which long and complicated calculations
could be
avoided ; now they have the same system
immensely
extende.d, and yet, at the same time,
much more
compressed. It is a scheme by which the
result of
practically any difficult calculation can be
looked up in
a few moments by a person who knows
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MAN: WHENCE, HOW AND WHITHER
the book. The
children know how to calculate, just
as a man may
know how to make his own logarithms,
and yet
habitually use a book for them to
avoid the
waste of time in tedious processes involving
long rows of
figures.
Arithmetic
with them is hardly a subject in itself,
but is taken
only as leading up to calculations connected
with the
geometry which deals with solid
figures and
the higher dimensions. The whole thing
is so
different from previous ideas that it is not easy
to describe
it clearly. For example, in all the children's
sums there is
no question of money, and no
complicated
calculation. To understand the sum
and know how
to do it is sufficient. The theory in
the
schoolmaster's mind is not to cram the brains
of the
children, but to develop their faculties and tell
them where to
find facts. Nobody, for example,
would dream
of multiplying a line of six figures by
another
similar line, but would employ either a
calculating
machine (for these are common), or one
of the books
to which I have referred.
The whole
problem of reading and writing is far
simpler than
it used to be, for all spelling is phonetic,
and
pronunciation cannot be wrong when a
certain
syllable must always have a certain sound.
The writing
has somewhat the appearance of shorthand.
There is a
good deal to learn in it, but at
the same
time, when he has learnt it, the child is in
possession of
a finer and more flexible instrument
than any of
the older languages, since he can write
at least as
fast as any ordinary person can speak.
There is a
large amount of convention about it, and
a whole
sentence is often expressed by a mark like
a flash of
lightning.
EDUCATION AND
THE FAMILY 383
The language
which they are speaking is naturally
English,
since the community has arisen in an
English-speaking
country, but it has been modified
considerably.
Many participial forms have disappeared,
and some of
the words are different. All
subjects are
learnt so differently now. Nobody
learns any
history, except isolated interesting
stories, but
everyone has in his house a book in
which an
epitome of all history can be found. Geography
is still
learnt to a limited extent. They
know where
all the different races live, and with
great
precision in what these races differ, and what
qualities
they are developing. But the commercial
side has
dropped ; no one bothers about the exports
of Bulgaria;
nobody knows where they make woollen
cloth, or
wants to know. All these things can be
turned up at
a moment's notice in books which are
part of the
free furniture of every house, and it
would be
considered a waste of time to burden the
memory with
such valueless facts.
The scheme is
in every respect strictly utilitarian ;
they do not
teach the children anything which can
be easily
obtained from an encyclopaedia. They
have
developed a scheme of restricting education to
necessary and
valuable knowledge. A boy of twelve
usually has
behind him, in his physical brain, the
entire memory
of what he knew in previous lives.
It is the
custom to carry a talisman over from life
to life,
which helps the child to recover the memory
in the new
vehicles a talisman which he wore in his
previous
birth, so that it is thoroughly loaded with
the magnetism
of that birth and can now stir up
again the
same vibrations.
384
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MAN: WHENCE, HOW AND WHITHER
CHILDREN'S
SERVICES
Another
interesting educational feature is what
is called the
children's service at the Temple. Many
others than
children attend this, especially those
who are not
yet quite up to the level of the other
services
already described. The children's service
in the
music-Temple is exceedingly beautiful; the
children
perform a series of graceful evolutions,
and both sing
and play upon instruments as they
march about.
That in the colour-Temple is something
like an
especially gorgeous Drury Lane pantomime,
and has
evidently been many times carefully
rehearsed.
In one case
they are reproducing the choric dance
of the
priests of Babylon, which represents the
movement of
the planets round the sun. This is
performed
upon an open plain, as it used to be in
Assyria, and
groups of children dress in special colours
(representing
the various planets) and move
harmoniously,
so that in their play they have also
an
astronomical lesson. But it must be understood
that they
fully feel that they are engaging in a sacred
religious
rite, and that to do it well and
thoroughly
will not only be helpful to themselves,
but that it
also constitutes a kind of offering of
their
services to the Deity. They have been told
that this
used to be done in an old religion many
thousands of
years ago.
The children
take great delight in it, and there is
quite a
competition to be chosen to be part of the
Sun ! Proud
parents also look on, and are pleased to
able to say:
"My boy is part of Mercury to-day,
"
and so on.
The planets all have their satellites
more
satellites in some cases than used to be known,
EDUCATION AND
THE FAMILY 385
so that
astronomy has evidently progressed. The
rings of
Saturn are remarkably well represented by
a number of
children in constant motion in a figure
closely
resembling the * grand chain' at the commencement
of the fifth
figure of the Lancers. An especially
interesting
point is that even the inner
' crape '
ring of
Saturn is represented, for those children
who are on
the inside of the next ring keep a
gauzy garment
floating out so as to represent it. The
satellites
are single children or pairs of children
waltzing
outside the ring. All the while, though they
enjoy it
immensely, they never forget that they are
performing a
religious function and that they are offering
this to God.
Another dance evidently indicates
the transfer
of life from the Moon Chain to the
Earth Chain.
All sorts of instruction is given to
the children
in this way, half a play and half a religious
ceremony.
SYMBOLIC
DANCES
There are
great festivals which each Temple
celebrates by
special performances of this kind, and
on these
occasions they all do their best in the way
of gorgeous
decoration. The buildings are so arranged
that the
lines are picked out in a kind of
permanent
phosphorescence, not a line of lamps, but
a glow which
seems to come from the substance. The
lines of the
architecture are graceful, and this has
a splendid
effect. The children's service is an education
in colours.
The combinations are really
wonderful,
and the drilling of the children is perfect.
Great masses
of them are dressed identically
in the most
lovely hues, delicate and yet brilliant,
and they move
in and out among one another in
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MAN: WHENCE, HOW AND WHITHER
the most
complicated figures. In their choric dance
they are
taught that they must not only wear the
colour of the
star for spectacular purposes, but
must also try
mentally to make the same colour.
They are
instructed to try to fancy themselves that
colour, and
try to think that they actually are part
of the planet
Mercury or V^onus, as the case may
be. As they
move they sing and play, each planet
having its
own special chords, so that all the planets
as they go
round the sun may produce an imitation
of the music
of the spheres. In these children's
services also
the Devas often take part, and aid
with the
colours and the music. Both kama and
rupa Devas
move quite freely among the people,
and take part
in daily life.
The
children's service in connection with the yellow
Temple is
exceedingly interesting. Here they
dance
frequently in geometrical figures, but the evolutions
are difficult
to describe. One performance,
for example,
is exceedingly pretty and effective.
Thirty-two
boys wearing golden brocaded robes are
arranged in a
certain order, not all standing on the
eame level,
but on raised stages. They evidently
represent the
angles of some solid figure. They
hold in their
hands thick ropes of a golden-coloured
thread, and
they hold these ropes from one to another
so as to
indicate the outline of a certain figure
say a
dodecahedron. Suddenly, at a preconcerted
signal, they
drop one end of the rope or throw it
to another
boy, and in a moment the outline has
changed into
that of an icosahedron. This is wonderfully
effective,
and gives quite a remarkable
illusory
effect of changing solid figures one into
another. All
such changes are gone through in a
EDUCATION AND
THE FAMILY 387
certain
order, which is somehow connected with the
evolution of
the matter of the planes at the commencement
of a solar
system. Another evolution
is evidently
to illustrate something of the formation
of atoms out
of bubbles. The children represent
bubbles. A
number of them rush out from the centre
and arrange
themselves in a certain way. Then
they rush
back again to the centre and again come
still further
out, and group themselves in quite a
different
way. All this needs much training, but
the children
appear most enthusiastic about it.
THE
UNDERLYING IDEA
The education
and the religion are so closely
mingled that
it is difficult clearly to differentiate one
from the
other. The children are playing in the
Temple. The
underlying idea which is kept before
them is that
all this is only the physical side of
something far
greater and grander, which belongs to
higher
worlds, so that they feel that to everything
they do there
is an inner side, and they hope to
realise this
and to be able to see and comprehend
it directly;
and this is always held before them as
the final
reward of their efforts.
BIRTH AND
DEATH
The various
influences which take such a prominent
part in the
education of the children are
brought to
bear upon them even before birth. Once
more we must
reiterate that when a birth is about
to take place
the father and mother and all parties
concerned are
quite aware what ego is to come to
them, and
therefore they take care that for months
before the
actual birth takes place the surroundings
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MAN: WHENCE, HOW AND WHITHER
shall in every
way be suitable to that ego, and such
as may
conduce to a perfect physical body. Great
stress is
laid upon the influence of beautiful surroundings.
The future
mother has always before
her eyes
lovely pictures and graceful statues. The
whole of life
is pervaded with this idea of beauty
so much so
that it would be considered a crime
against the
community that any object should be
ugly or
ungraceful. In all architecture this beauty
of line as
well as of colour is the first consideration,
and the same
is true with regard to all the minor
accessories
of life. Even before the child's birth
preparation
will be made for him; his mother dresses
chiefly in
certain colours, and surrounds herself
with flowers
and lights of what are considered
the most
appropriate kind.
Parentage is
a mattor of arrangement between
all parties
concerned, and death is usually voluntary.
As the
members of this community live entirely
healthy
lives, and have surrounded themselves
with perfect
sanitary conditions, disease has
been practically
eliminated, so that except in the
rare case of
an accident no one dies except of old
age, and they
do not drop the body as long as it is
useful. They
do not feel at all that they are giving
up life, but
only that they are changing a worn-out
vehicle. The
absence of worry and unhealthy conditions
has certainly
tended on the whole to lengthen
physical
life. Nobody looks at all old until at least
eighty, and
many pass beyond the century.
When a man
begins to find his powers failing
him, he also
begins to look round him for a desirable
re-birth. He
selects a father and mother whom
he thinks
would suit him, and goes round to call
EDUCATION AND
THE FAMILY 389
upon them to
ask whether they are willing to take
him. If they
are, he tells them that he expects to
die soon, and
then hands over to them his personal
talisman
which he has worn all his life, and also
sends to them
any personal effects which he wishes
to carry over
to his next life. The talisman is usually
a jewel of
the particular type appropriate to the
ego,
according to the sign of the Zodiac to which as
an ego he
belongs, the influence under which he attained
individuality.
This charm he always wears,
so that it
may be fully impregnated with his magnetism,
and he is
careful to make arrangements that it
may be handed
over to him in his next birth, in
order to help
in the arousing in the new body of
the memory of
past lives, so as to make it easier to
keep unbroken
the realisation of life as an ego.
This amulet
is always correspondent to his name
as an ego the
name which he carries with him from
life to life.
In many cases men are already using
this name in
ordinary life, though in others they
have
perpetuated the name which they bore when
they entered
the community, carrying it on from life
to life and
altering its termination so as to make it
masculine or
feminine according to the sex of the
moment. Each
person has therefore his own name,
his permanent
name, and in addition in each incarnation
he takes that
of the family into -which he
happens or
chooses to be born.
The personal
effects do not include anything of
the nature of
money, for money is no longer used,
cind no man
has more than a life-interest in houses
or land, or
in other property. But he has sometimes
a few books
or ornaments which he wishes to
preserve, and
if so he hands them over to his pro390
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MAN: WHENCE, HOW AND WHITHER
spective
father and mother, who, when they hear
that his
death IR approaching, can hegin to prepare
for him. He
does not alter his ordinary mode of
life ; he
does nothing which in the slightest degree
resembles
committing suicide; but he simply loses
the will to
live lets his life go, as it were and
generally
passes away peacefully in sleep within a
short period
of time. Usually, indeed, he takes up
his abode
with the prospective father and mother as
soon as the
agreement is made, and dies at their
house.
There is no
funeral ceremony of any sort, as
death is not
regarded as an event of any importance.
The body is
not cremated, but is instead
placed in a
kind of retort into which some chemical
is poured
probably a strong acid of some sort.
The retort is
then hermetically sealed, and a power
resembling
electricity, but far stronger, is passed
through it.
The acid fizzes vigorously, and in a few
minutes the
whole body is entirely dissolved. When
the retort is
opened and the process is completed
there is
nothing left but a fine grey powder. This
is not
preserved or regarded with any reverence.
The operation
of disposing of the body is
easily
performed at the house, the apparatus being
brought there
when desired. There is no ceremony
of any kind,
and the friends of the deceased do not
assemble for
the occasion. They do, however, come
round and pay
him a visit soon after his rebirth, as
the sight of
them is supposed to help to reawaken
the memory in
the new baby body. Under these
circumstances
there are of course no prayers or
ceremonies of
any kind for the dead, nor is there
any need of
help upon the astral plane, for every
EDUCATION AND
TEE FAMILY 391
member of the
community remembers his past lives
and knows
perfectly well the body which he is about
to take as
soon as it can be prepared for him. Many
members of
the community continue tb act as invisible
helpers to
the rest of the world, but within
the community
itself nothing of that kind is necessary.
The Manu has
a careful record kept of all the
successive
incarnations of each of the members of
His
community, and in some rare cases He interferes
with an ego's
choice of his parents. As a general
rule all the
members of the community have already
disposed of
such grosser karma as would limit
them in their
choice, and they also know enough of
their own
type and of the conditions which they require
not to make
an unsuitable selection, so that in
almost every
case they are left perfectly free to
make their
own arrangements. The matter is, however,
always within
the knowledge of the Manu,
so that He
may alter the plan if He does not approve.
As a rule the
dying man is at liberty to select the
sex of his
next birth, and many people seem to
make a
practice of taking birth alternately as man
and as woman.
There is no actual regulation as to
this, and
everything is left as free as possible; but
at the same
time the due proportion of the sexes in
the community
must be maintained, and if the number
of either sex
falls temporarily below what it
should be,
the Manu calls for volunteers to bring
things once
more into harmony. Parents usually
arrange to
have ten or twelve children in the family,
and generally
the same number of girls as boys.
Twins, and
even triplets, are not at all uncommon.
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MAN: WHENCE, HOW AND WHITHER
Between the
birth of one child and the next there is
mostly an
interval of two or three years, and there
are evidently
theories with regard to this matter.
The great
object is to produce perfect children, and
no cripples
or deformed persons are to be seen, nor
is there any
infant mortality. It is manifest that
the labour of
child-birth has diminished almost to
vanishing-point;
indeed, there seems to be scarcely
any trouble,
except perhaps a little with the first
child.
MARRIAGE
This brings
us to the question of marriage. There
is no
restriction placed upon this, except the one
great
restriction that no one must marry outside
the
community; but it is generally regarded as
rather
undesirable that people of the same type of
religious
feeling should inter-marry. There is no
rule against
it, but it is understood that on the whole
the Manu
prefers that it should not take place.
There is a
certain all-sufficing expression which
practically
puts any matter beyond the limits of
discussion:
"It is not His wish."
People choose
their own partners for life fall in
love, in fact
much as they used to do, but the
dominant idea
of duty is always supreme, and even
in matters of
the heart no one permits himself to
do anything
or feel anything which he does not think
to be for the
best for the community. The great
motive is not
passion, but duty. The ordinary sex
passions have
been dominated, so that people now
unite
themselves definitely with a view to carrying
on the
community and to creating good bodies for
the purpose.
They regard married life chiefly as
an
opportunity to that endf and what is necessary
EDUCATION AND
THE FAMILY 393
for such
production is a religious and magical action
which needs
to be carefully directed. It forms
part of the
sacrifice of themselves to the LOGOS, so
that no one
must lose his balance or his reason in
connection
with it.
When people
fall in love, and, as we should say,
engage
themselves, they go to the Manu Himself
and ask Him
for a benediction on their union. Usually
they also
arrange with a prospective son or
daughter, so
that when they go to the Manu they
say that such
and such a man wishes to be born from
them, and ask
that they may be permitted to marry.
The Manu
examines them to see whether they
will suit
each other, and if He approves He pronounces
for them a
formula: "Your life together
shall be
blessed." Marriage is regarded almost entirely
from the
point of view of the prospective offspring.
Sometimes it
is even arranged by them.
One man will
call on another and say :
"I am
expecting to die in a few weeks, and I
should like
to have you and Miss X. for my father
and mother,
as I have some karmic ties with both
of you that I
should like to work off ; wo^ild that be
agreeable to
you!"
Not
infrequently the suggestion seems to be accepted,
and the plan
works out well. One man, who
was taken at
random for the purpose of investigation,
was found to
have three egos desiring to incarnate
through him,
so that when he took his prospective
wife to the
Manu he asked:
"May we
two marry, with these three egos waiting
to take birth
through us!"
And the Manu
gave His consent. There is no
other
marriage ceremony than this benediction given
394 MAN;
WHENCE, HOW AND WHITHER
by the Manu,
nor is a wedding made the occasion of
feasting or
the giving of presents. There is nothing
in the nature
of a marriage contract. The arrangements
are
exclusively monogamous, and there
is no such
thing as divorce, though the agreement
is always
terminable by mutual consent. People
marry
distinctly with a view of furnishing a vehicle
for a certain
soul, and when that is safely done it
seems to be
entirely at their option whether they
renew their
agreement or not. Since the parents
are selected
with care, in the majority of cases the
agreement is
renewed, and they remain as husband
and wife for
life ; but there are cases in which the
agreement is
terminated, and both parties form
other
alliances. Here also, as in everything else,
duty is the
one ruling factor, and everyone is always
ready to
yield his personal preference to what
is thought to
be best for the community as a whole.
There is
therefore far less of passion in these lives
than in those
of the older centuries ; and the strongest
affection is
probably that between parents and
children.
There are cases
in which the unwritten rule as to
not marrying
a person of the same type is abrogated,
as, for
example, when it is desired to produce
children who
can be trained by the Devas as priests
for a
particular Temple. In the rare case where a
man is killed
by some accident, he is at once impounded
in the astral
body and arrangements are
made for his
re-birth. Large numbers of people
desire to be
born as children of the members of the
Council;
those, however, have only the usual number
of children,
lest the quality should be deteriorated.
Birth in the
family of the Manu Himself is the
EDUCATION AND
THE FAMILY 395
greatest of
all honours; but of course He selects
His children
Himself. There is no difference of
status
between the sexes, and they take up indifferently
any work that
is to be done. On this matter
it may be
interesting to record the opinion of
a mind of
that period which was examined for that
special
purpose. This man does not seem to think
much of the
difference between man and woman. He
says that there
must be both, in order that the Race
may be
founded, but that we know there is a bettertime
coming for
the women. He feels that in bearing
children the
women are taking a harder share of the
work, and are
therefore to be pitied and protected.
The Council,
however, is composed entirely of men,
and, under
the direction of the Manu, its members
are making
experiments in the creation of mind-born
bodies. They
have produced some respectable copies
of humanity,
but have not yet succeeded in satisfying
the Manu.
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CHAPTER XXVI
BUILDINGS AND
CUSTOMS
RACIAL
CHARACTERISTICS
IN appearance
the community is still like the sixth
sub-race from
which it sprang that is to say, it
is a white
Race, although there are among it people
with darker
hair and eyes and a Spanish or Italian
complexion.
The stature of the Race has distinctly
increased,
for none of the men are under six feet,
and even the
women are but little short of this. The
people are
all muscular and well-proportioned, and
much
attention is paid to exercise and the equal development
of the
muscles. It is noteworthy that
they preserve
a free and graceful carriage even to
extreme old
age.
PUBLIC
BUILDINGS
It was mentioned
in the beginning that when the
community was
founded a vast block of central
buildings was
erected, and that the houses of the
first
settlers were grouped round that, though always
with ample
space between them for beautiful
gardens. By
this time many subordinate towns have
sprung up in
the district though perhaps the word
town may
mislead a twentieth-century reader, since
396
BUILDINGS AND
CUSTOMS 397
there is
nothing in the least resembling the sort of
town to which
he is accustomed. The settlements
may rather be
called groups of villas thinly scattered
amidst lovely
parks and gardens ; but at least all
such
settlements have their Temples, so that every
inhabitant is
always within easy reach of a Temple
of the
variety which he happens to prefer. The inhabited
part of the
estate is not of great size, some
forty or
fifty miles in diameter, so that even the
great central
buildings are, after all, quite easily
available for
anyone who wishes to visit them. Each
Temple has
usually in its neighbourhood a block of
other public
buildings a sort of public hall, an extensive
library, and
also a set of school-buildings.
HOUSES
The houses
built for the community before its
foundation
were all on the same general plan and,
though a good
deal of individual taste has been
shown in
those erected since, the broad principle is
still the
same. The two great features of their architecture
which much
differentiate it from almost
all that
preceded it, are the absence of,walls and of
corners.
Houses, temples, schools, factories, all of
them are
nothing but roofs supported upon pillars
pillars in
most cases as lofty as those of the Egyptian
Temples,
though far lighter and more graceful.
There is,
however, provision for closing the spaces
between the
pillars when necessary something distantly
resembling
the patent automatic rolling shopblinds
of earlier
centuries, but they can be made
transparent
at will. These devices, however, are
rarely
employed, and the whole of the life of the
people, night
and day, is in reality spent in the open
air.
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MAN: WHENCE, HOW AND WHITHER
Domes of many
shapes and sizes are prominent
features.
Some of them are of the shape of that of
S. Peter's, though
smaller; some are low and broad,
like those of
San Giovanni degli Eremiti, in Palermo;
some with the
lotus-bud shape of those of a
Muhammadan
mosque. These domes are full of
windows, or
are often themselves built of some transparent
substance of
various colours. Every Temple
has a great
central dome, and every house has one
at least. The
general scheme of the house is to
have a sort
of great circular or oval hall under the
dome, which
is the general living room. Fully
three-fourths
of its circumference is quite open, but
behind the
fourth part are often built rooms and
offices of
various kinds, which usually rise to only
half the
height of the columns, having above them
other small
rooms which are used as bedrooms. All
those rooms,
though separated from one another by
partitions,
have no outside walls, so that in them
also people
are still practically in the open air.
There are no
corners anywhere, every room being
circular or
oval. There is always some part of the
roof upon
which it is possible to walk. Every house
is full of
flowers and statues, and another striking
feature is
the abundance of water everywhere ; there
are
fountains, artificial cascades, miniature lakes
and pools in
all directions.
The houses
are always lighted from the roof.
No lamps or
lanterns are seen, but the dome is made
to glow out
in a mass of light, the colour of which
can be
changed at will, and in the smaller rooms a
section of
the ceiling is arranged to glow in the same
way. All the
parks and streets are thoroughly
lighted at
night with a soft and moonlike but penBUILDINGS
AND CUSTOMS
399
etrating
light a far nearer approach to daylight
than anything
previously secured.
FURNISHING
Furniture is
principally conspicuous by its absence.
There are
scarcely any chairs in the houses,
and there are
no seats of any sort in the Temples
or public
halls. The people recline upon cushions
somewhat in
the oriental style, or rather perhaps
like the
ancient Romans, for they do not sit crosslegged.
The cushions,
however, are curious; they
are always
either air-cushions or entirely vegetable
products
stuffed with some especially soft fibrous
material, not
altogether unlike cocoanut fibre. These
things are
washable, and indeed are constantly being
washed. When
going to the Temple, to the library
or to any
public meeting each person usually carries
his own
air-cushion with him, but in the houses large
numbers are
seen lying about which may be used
by anybody.
There are small low tables or perhaps
they are
rather to be described as book-restw,
which can be
so arranged as to be flat like a table.
All the
floors are of marble, or of stone polished
like marble
often a rich crimson hue. Beds, filled
either with
air or water, or made of the same vegetable
material as
that used for the cushions, are
laid upon the
floor, or sometimes suspended like
hammocks, but
no bedsteads are used. In the few
cases where
there are comparatively permanent
walls, as for
example between the bed-rooms and
offices and
the great hall, they are always beautifully
painted with
landscapes and historic scenes.
Curiously,
all these things are interchangeable, and
there is a
department which is always prepared to
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MAN: WHENCE, HOW AND WHITHER
arrange
exchanges a kind of circulating library
for
decorations, through the medium of which any
person can
change the wall-panels or statues which
decorate his
house, whenever he wishes to do so.
DRESS
The dress of
the people is simple and graceful,
but at the
same time strictly utilitarian. Most of
it is not
unlike that of India, though we sometimes
see an
approach to the ancient Greek dress. There
is no
uniformity about it, and people wear all sorts
of different
things. But there is nothing inharmonious;
all is in
perfect taste. Colours both brilliant
and delicate
are worn by both men and women alike,
for there
seems to be no distinction between the
clothing of
the sexes. Not a single article is made
of wool ; it
is never worn. The substance employed
is
exclusively linen or cotton, but it is steeped in
some chemical
which preserves its fibres so that the
garments last
for a long time, even though all are
washed daily.
The chemical process imparts a glossy
satin-like
surface, but does not interfere in the
least with
the softness or flexibility of the material.
No shoes or
sandals or any other foot-coverings are
worn by the
members of the community, and scarcely
any people
wear hats, though there are a few something
like the
panama, and one or two small linen
caps were
seen. The idea of distinctive clothes for
certain
offices has disappeared; no uniforms of any
sort are
worn, except that the officiating Deva always
materialises
round himself robes of the colour
of his
Temple, while conducting a service; and the
children, as
before described, dress themselves in
certain
colours when they are about to take part in
the religious
festivals.
BUILDINGS AND
CUSTOMS 401
FOOD
The community
is entirely vegetarian, because it
is one of the
standing rules that nothing must be
killed. Even
the outer world is by this time
largely
vegetarian, because it has begun to be recognised
that the
eating of flesh is coarse, vulgar,
and above all
unfashionable! Comparatively few
people take
the trouble of preparing their own
meals, or eat
in their own houses, though they are
perfectly
free to do so if they wish. Most go to what
may be called
restaurants, although, as they are
practically
entirely in the open air, they may be
supposed
rather to resemble tea-gardens. Fruit
enters
largely into the diet of the period. We have
a bewildering
variety of fruits, and centuries of
care have
been devoted to scientific crossing of
fruits, so as
to produce the most perfect forms of
nourishment
and to give them at the same time remarkable
flavours.
If we look in
at a fruit-farm we see that the section
devoted to
each kind of fruit is always divided
into smaller
sections, and each section is labelled as
having a
particular flavour. We may have, for example,
grapes or
apples, let us say, with a strawberry
flavour, a
clove flavour, a vanilla flavour, and
so on
mixtures which would seem curious from the
point of view
of those who are not accustomed to
them. This is
a country where there is almost no
rain, so that
all cultivation is managed by means
of
irrigation, and as they irrigate these different
sections they
throw into the water what is called
4
plant-food'
and by variations in this they succeed in
imparting
different flavours. By varying the food,
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MAN: WHENCE, HOW AND WHITHER
growth can be
intensified or retarded, and the size
of the fruits
can also be regulated. The estate of
the community
runs up into the hills, so they have
the opportunity
at different levels of cultivating almost
all possible
kinds of fruit.
The food
which is most eaten is a sort of substance
somewhat
resembling blanc-mange. It is to
be had in all
kinds of colourings, and the colouring
indicates the
flavour, just as it used to do in ancient
Peru. There
is a large selection. Perhaps the
choice of
different flavours in the food may to some
extent take
the place of many habits which have
now
disappeared, such as smoking, wine-drinking,
or the eating
of sweets. There is also a substance
which looks
like cheese, but is sweet. It is certainly
not cheese,
for no animal products are used, and
no animals
are kept in the colony except as pets.
Milk is used,
but it is exclusively the vegetable milk
obtained from
what is sometimes called the cowtree,
or an exact
imitation made from some kind of
bean. Knives
and forks do not appear, but spoons
are still
used, and most people bring their own with
them. The
attendant has a sort of weapon like a
hatchet with
which he opens fruits and nuts. It is
made of an
alloy which has all the qualities of gold
but has a
hard edge, which apparently does not need
resharpening.
It is possibly made of one of the
rarer metals,
such as iridium. In these restaurant
gardens also
there are no chairs, but each person
half-reclines
in a marble depression in the ground,
and there is
a marble slab which can be turned
round in
front of him so that he can put his food
upon it, and
when he has finished he turns this up
and water
flows over it.
BUILDINGS AND
CUSTOMS 403
On the whole
people eat distinctly less than in the
twentieth
century. The usual custom is to have one
regular meal
in the middle of the day, and to take
a light
refection of fruit in the morning and evening.
Everybody is
at breakfast just after sunrise,
for people
are always up then or a little before.
The light
evening meal is at about five o'clock, for
most people
go to bed fairly early. So far as has
been seen, no
one sits down to a heavy meal in the
evening; but
there is complete individual freedom
with regard
to all these matters, so that people follow
their own
taste. The drinking of tea or coffee
has not been
observed ; indeed there seems to be
but little
drinking of any sort, possibly because so
much fruit is
eaten.
Plenty of
water is available everywhere, even
though there
is almost no rain. They have enormous
works for the
distillation of sea-water, which
is raised to
a great height and then sent out on a
most liberal
scale. It is worthy of note, however,
that the
water specially sent out for drinking is not
the pure
result of the distillation, but they add to it
a small
proportion of certain chemicals the theory
being that
pure distilled water is not the most
healthy for
drinking purposes. The manager of the
distillation-works
explains that they use natural
spring water
as far as it will go, but they cannot
get nearly
enough of it, and so it has to be supplemented
by the
distilled water; but then it is necessary
to add the
chemicals to this in order to make
it fresh and
sparkling and really thirst-quenching.
LIBRAKIES
The literary
arrangements are curious but perfect.
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MAN: WHENCE, HOW AND WHITHER
Every house
is provided, gratis and as part of its
permanent
fittings, with a sort of encyclopaedia of
the most
comprehensive nature, containing an epitome
of
practically all that is known, put as tersely
as possible
and yet with great wealth of detail, so
as to contain
all the information that an ordinary
man is ever
likely to want on any subject. If, however,
for some
reason he needs to know more, he has
only to go to
the nearest district-library, of which
there is one
connected with each Temple. There he
finds a far
fuller encyclopaedia, in which the article
on any given
subject contains a careful epitome of
every book
that has ever been written upon it a
most colossal
work. If he wants to know still more,
or if he
wants to consult original books printed in
the old
languages or the ancient Eoman type now
disused, he
has to go to the central library of the
community,
which is on a scale commensurate with
that of the
British Museum. Translations into the
English of
the day printed in this shorthand-like
script, are
always appended to these originals.
Thus it is
possible for a man to study to the fullest
any subject
in which he is interested, for all instruments
of research
and books are provided free in
this way. New
books are being written all the time
on all
conceivable subjects. The fiction of the day
is almost
entirely based upon reincarnation, the
characters
always passing from life to life and exemplifying
the working
of karma; but a novelist in
these days
writes not with a view to fame or money,
but always to
the good of the community. Some
people are
writing short articles, and these are always
on view at
their own district Temple hall. Anyone
may go and
read them there, and anyone who
BUILDINOS AND
CUSTOMS 405
is interested
has only to go and ask for a copy and
it is giver
to him. If a man is writing a book it
is exhibited
in this way, chapter by chapter; the
whole life is
in this way communal ; the people share
with their
neighbours what they are doing while
they are
doing it.
NEWSPAPERS
The daily
newspaper has disappeared or perhaps
we may rather
say that it survives in a much
amended form.
To make it comprehensible it must
be premised
that in each house there is a machine
which is a
kind of combination of a telephone and
recording
tape-machine. This is in connection with
a central
office in the capital city, and is so arranged
that not only
can one speak through it as through
a telephone,
but that anything written or drawn
upon a
specially prepared plate and put into the
box of the
large machine at the central office will reproduce
itself automatically
upon slips which fall
into the box
of the machine in each of the houses.
What takes
the place of the morning newspaper is
managed in
this way. It may be said that each
person has
his newspaper printed in his own house.
When any news
of importance arrives at any time
it is
instantly forwarded in this way to every house
in the
community; but a special collection of such
news is sent
early each morning and is commonly
called the
Community Breakfast Chat. It is a comparatively
small affair
and has a certain resemblance
to a table of
contents and an index, for it gives
the briefest
epitome of the news, but attaches a number
to each item,
the different departments being
printed upon
different colours. If any person wants
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MAN: WHENCE, HOW AND WHITHER
full
information as to any of the items, he has only
to ring up
the central office and ask for details of
number
so-and-so, and all that is available is at
once sent
along his wire and dropped before him.
But the
newspaper differs greatly from those of older
times. There
is hardly any political news, for
even the
outer world has changed in many ways.
There is a
great deal of information upon scientific
subjects, and
as to new theories. There are still
notes of the
private doings of royal people, but
they are
quite brief. There is a department for
community
news, but even that is chiefly concerned
with
scientific papers, inventions and discoveries,
although it
also records marriages and births.
The same
instrument is also used for adding to
the household
encyclopaedias whenever it is necessary.
Extra slips
are sent out daily whenever there
is anything
to say, so that just as the newpaper is
being
delivered in slices all day, so now and then
come little
slips to be added to the various departments
of the
encyclopaedia.
PUBLIC
MEETINGS
In connection
with each Temple there is a definite
scheme of
educational buildings, so that broadly
speaking the
school-work of each district is done
under the
aegis of its Temple. The great central
Temple has in
connection with it the huge openair
places of
assembly, where, when necessary, almost
the entire
community can be gathered together.
More usually,
when the Manu desires to promulgate
some edict or
information to .all His people He Himself
speaks in the
great central Temple, and what
He says is
simultaneously produced by a sort of
BUILDINGS AND
CUSTOMS 407
altogether
improved phonographic system in all the
other
Temples. It would seem that each of the district
Temples has a
sort of representative phonograph
in the
central Temple, which records at the
other end of
the line all that takes place there, so
that all
particulars are in this way immediately reproduced.
SCIENCE DEPARTMENTS
Mention has
already been made of the great central
library in
connection with the central Temple.
In addition
to that, as another part of the same
great mass of
buildings, there is a complete and
well-appointed
museum, and also what may be called
a university.
Mary branches of study are taken
up here, but
they are pursued by methods different
from those of
old. The study of animals and plants,
for example,
is entirely and only done by means of
clairvoyance,
and never by destruction of any kind,
only those
being professors and students of these
arts who have
developed sufficient sight to work in
this manner.
There is a department of what we
may call
physical geography, which has already
mapped out
the entire earth in a vast number of
large-scale
models, which show by coloured signs
and
inscriptions not only the nature of the surface
soil, but
also what is to be found in the way of minerals
and fossils
down to a considerable depth.
There is also
an elaborate ethnographical department
in which
there are life-size statues of all races
of men which
have ever existed on the earth, and
also models
of those existing on other planets of this
chain. There
is even a department with reference to
the other
chains of the solar system. For each of
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MAN: WHENCE, HOW AND WHITHER
the statues
there is an exhaustive description with
diagrams
showing in what way his higher vehicles
differ* The
whole is tabulated and arranged from
the point of
view of the Manu, to show what the
development
of mankind has been in the various
Races and
sub-races. A good deal is also shown of
the future,
and models with detailed explanations
are given for
them also. In addition to this there
is also the
anatomical department, dealing with the
whole
detailed anatomy of the human and animal
bodies in the
past, the present and the future. There
is not
exactly any medical department, for illness
no longer
exists: it has been eliminated. There is
still,
however, surgery for cases of accident, though
even that has
been much improved. Few professors
of that art
are needed, for naturally accidents
are rare.
There is nothing corresponding to the
great
hospitals of former times, but only a few light
and airy
rooms, in which the victims of accidents
can be
temporarily laid if necessary.
Connected
with the centre of learning is also an
elaborate
museum of all sorts of arts and crafts
which have
existed in the world from the beginning
onwards.
There are also models of all kinds of
machinery,
most of which is new to us, since it has
been invented
between the twentieth century and the
twenty-eighth.
There is also much Atlantean machinery,
which had
long been forgotten, so that there
is a complete
arrangement for any kind of study
along these
lines.
History is
still being written, and it has been
in process of
production for more than a hundred
years ; but
it is being written from a reading of the
BUILDINGS AND
CUSTOMS 409
records. It
is illustrated by a method which is quite
new to us a
method which precipitates a scene
from the
records when it is considered important.
We have in
addition a series of models illustrating
the history
of the world at all periods. In the
central
library there are certain small rooms somewhat
like
telephone- cabinets, into which students
can take the
record of any prominent event in
history, and
by putting it into a machine and setting
that in
motion they can have the whole scene reproduced
audibly and
visibly, with the exact presentment
of the
appearance of the actors, and their
words in the
very tones in which they were spoken.
There is also
an astronomical department, with
most
interesting machinery indicating the exact position
at any moment
of everything visible in the
sky. There is
a great mass of information about
all these
worlds. There are two departments, one
for direct
observation by various means and another
for the
tabulation of information acquired by
testimony.
Miich of this information has been given
by Devas
connected with various planets and stars ;
but this is
always kept entirely apart from the results
of direct
observation. Chemistry has been carried
to a
wonderful height and depth. All possible
combinations
are now fully understood, and the
science has
an extension in connection with elemental
essence,
which leads on to the whole question
of
nature-spirits and Devas as a definite department
of science,
studied with illustrative models.
There is also
a department of talismans, so that any
sensitive
person can by psychometry go behind the
mere models,
and see the things in themselves.
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MAN: WHENCE, HOW AND WHITHER
ABTS
It does not
seem that lecturing holds at all a
prominent
place. Sometimes a man who ig studying
a subject may
talk to a few friends about it, but beyond
that, if he
has anything to say he submits it
to the
officials and it gets into the daily news. If
anybody
writes poetry or an essay he communicates
it to his own
family, and perhaps puts it up in the
district
hall. People still paint, but only as a kind
of
recreation. No one now devotes the whole of his
time to that.
Art, however, permeates life to a far
greater
extent than ever before, for everything,
even the
simplest object for daily use, is artistically
made, and the
people put something of themselves
into their
work and are always trying new experiments.
There is
nothing corresponding to a theatre, and
on bringing
the idea to the notice of an inhabitant,
a definition
of it comes into his mind as a place in
which people
used to run about and declaim, pretending
to be other
than they were, and taking the
Jparts of
great people. They consider it as archaic
and childish.
The great choric dances and processions
may be
considered as theatrical, but to them
these appear
as religious exercises.
Games and
athletics are prominent in this new
life. There
are gymnasiums, and much attention is
given to
physical development in women as well as
in men. A
game much like lawn-tennis is one of the
principal
favourites. The children play about just
as of old,
and enjoy great freedom.
WILL-POWEB
The force of
will is universally recognised in the
BUILDINGS AND
CUSTOMS 411
community and
many things are performed by its
direct
action. Nature-spirits are well-known, and
take a
prominent part in the daily life of the people,
most of whom
can see them. Almost all children
are able to
see them and to use them in various
ways, but
they often lose some of this power as
they grow up.
The use of such methods, and also
of telepathy,
is a kind of game among the children,
and the
grown-up people recognise their superiority
in this
respect, so that if they want to convey a
message to
some friend at a distance they often call
the nearest
child and ask him to send it rather than
attempt to do
it themselves. He can send the message
telepathically
to some child at the other end,
who then
immediately conveys it to the person for
whom it is
intended, and this is a quite reliable and
usual method
of communication. Adults often lose
the power at
the time of their marriage, but some
few of them
retain it, though it needs a far greater
effort for
them than it does for the child.
ECONOMIC
CONDITIONS
Some effort
was made to comprehend the economic
conditions of
the colony, but it was not found easy
to understand
them. The community is self-supporting,
making for
itself everything which it needs.
The only
importations from outside are curiosities
such as
ancient manuscripts, books and objects of
art. These
are always paid for by the officials of
the
community, who have a certain amount of the
money of the
outside world, which has been brought
in by
tourists or visitors. Also they have learnt the
secret of
making gold and jewels of various kinds
by alchemical
means, and these are often used for
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MAN: WHENCE, HOW AND WHITHER
payment for
the few goods imported from the outside.
If a private
member wishes for something
which can
only be bought from the outer world, he
gives notice
of his desire to the nearest official, and
work of some
sort is assigned to him in addition to
the daily
work which he is normally doing, so that
by that he
may earn the value of whatever he desires.
Everybody
undertakes some work for the good of
the
community, but it is usually left entirely to each
to choose
what it is to be. No one kind of work is
esteemed
nobler than any other kind and there is
no idea of
caste of any sort. The child at a certain
age chooses
what he will do, and it is always open
to him to
change from one kind of work to another
by giving due
notice. Education is free, but the free
tuition of
the central university is given only to
those who
have already shown themselves specially
proficient in
the branches which they wish to pursue.
Food and
clothing are given freely to all or rather,
to each
person is distributed periodically a number
of tokens in
exchange for one of which he can obtain
a meal at any
of the great restaurant-gardens
anywhere all
over the colony. Or if he prefers it he
can go to
certain great stores and there obtain foodmaterials,
which he can
take home and prepare as
he wishes.
The arrangement appears complicated
to an
outsider, but it works perfectly simply among
those who
thoroughly understand it.
All the
people are working for the community,
and among the
work done is the production of food
and clothing,
which it then proceeds to hand round.
Take, for
example, the case of a cloth factory. It is
the
Government's factory, and it is turning out on
BUILDINGS AND
CUSTOMS 413
an average so
much cloth, but the output can be increased
or decreased
at will. The work is chiefly in
the hands of
girls, who join the factory voluntarily ;
indeed, there
is a competition to get in, for only a
certain
number are needed. If things are not wanted
they are not
made. If cloth is wanted the factory
is there to
produce it; if not, it simply waits. The
superintendent
in charge of the cloth-store of the
Government
calculates that in a certain time he will
need so much
cloth, that he has in stock so much,
and therefore
requires for renewal so much, and
he asks for
it accordingly ; if he does not want any,
he says he
has enough. The factory never closes,
though the hours
vary considerably.
In this cloth
factory the workers are mostly women,
quite young,
and they are doing little but
superintending
certain machines and seeing that
they do not
go wrong. Each of them is managing a
kind of loom
into which she has put a number of
patterns.
Imagine something like a large clock-face
with a number
of movable studs on it. When a girl
fctarts her
machine she arranges these studs according
to her own
ideas, and as the machine goes
on its
movements produce a certain design. She
can set it to
turn out fifty cloths, each of different
pattern, and
then leave it. Each girl sets her
machine
differently that is where their art comes
in ; every
piece is different from every other piece,
unless she
allows the machine to run through its list
over again
after it has finished the fifty. In the
meantime,
after having started the machines the
girls need
only to glance at them occasionally, and
the machinery
is so perfect that practically nothing
ever goes
wrong with it. It is arranged to run al414
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MAN: WHENCE, HOW AND WHITHER
most
silently, so that while they are waiting one of
the girls
reads from a book to the rest.
THE NEW POWER
One feature
which makes an enormous difference
is the way in
which power is supplied. There are
no longer any
fires anywhere, and therefore no heat,
no grime, no
smoke, and hardly any dust. The whole
world has
evolved by this time beyond the use of
steam, or any
other form of power which needs heat
to generate
it. There seems to have been an intermediate
period when
some method was discovered
of
transferring electrical power without loss for
enormous
distances, and at that time all the available
water-power
of the earth was collected and syndicated
; falls in
Central Africa and in all sorts of
out-of-the-way
places were made to contribute their
share, and
all this was gathered together at great
central
stations and internationally distributed.
Tremendous as
was the power available in that way,
it has now
been altogether transcended, and all that
elaborate
arrangement has been rendered useless
by the
discovery of the best method to utilise what
the late Mr.
Keely called dynaspheric force the
force
concealed in every atom of physical matter.
It will be
remembered that as long ago as 1907,
3ir Oliver
Lodge remarked that "the total output
>f a
million-kilowatt station for thirty million years
exists
permanently and at present inaccessibly in
rvery cubic
millimetre of space ". (Philosophical
Magazine,
April, 1907, p. 493.) At the period which
ve are now
describing, this power is no longer iniccessible,
and
consequently unlimited power is sup-
)lied free to
everyone all over the world. It is on
BUILDINGS AND
CUSTOMS 415
tap, like gas
or water, in every house and every
factory in
this community, as well as everywhere
else where it
is needed, and it can be utilised for
all possible
purposes to which power can be turned.
Every kind of
work all over the world is now done
in this way.
Heating and lighting are simply manifestations
of it. For
example, whenever heat is required,
no one in any
civilised country dreams of
going through
the clumsy and wasteful process of
lighting a
fire. He simply turns on the force and,
by a tiny
little instrument which can be carried in
the pocket,
converts it into heat at exactly the point
required. A
temperature of many thousands of degrees
can be
produced instantly wherever needed,
even in an
area as small as a pin's head.
By this power
all the machines are running in the
factory which
we inspected, and one result of this is
that all the
workers emerge at the end of the day
without
having even soiled their hands. Another
consequence
is that the factory is no longer the ugly
and barren
horror to which in earlier ages we were
painfully
accustomed. It is beautifully decorated
all the
pillars are carved and wreathed with intricate
ornament, and
there are statues standing all about,
white and
rose and purple the last being made of
porphyry
beautifully polished. Like all the rest of
the
buildings, the factory has no walls, but only
pillars. The
girls wear flowers in their hair, and
indeed
flowers plentifully decorate the factory in all
directions.
It is quite as beautiful architecturally
as a private
house.
CONDITIONS OF
WOKK
A visitor who
calls to look over the factory ofclig416
MAN: WHENCE.
HOW AND WHITHER
ingly asks
some questions from the manageress
a young girl
with black hair and a gorgeous* garland
of scarlet
flowers in it. The latter replies :
"Oh, we
are told how much we are to do. The
manager of
the community cloth-stores considers
that he will
want so many cloths by such a time.
Sometimes few
are wanted, sometimes many, but always
some, and we
work accordingly. I tell my girls
to come
to-morrow according to this demand for
one hour, or
two, or four according to what there
is to do.
Usually about three hours is a fair average
day's work,
but they have worked as long as five
hours a day
when there was a great festival approaching.
Oh, no, not
so much because new clothes
were required
for the festival, but because the girls
themselves
wanted to be entirely free from work for
a week, in
order to attend the festival. You see we
always know
beforehand how much we are expected
to turn out
in a given week or month, and we calculate
that we can
do it by working, say, two and
a half hours
each day. But if the girls want a
week's
holiday for a festival, we can compress two
weeks' work
into one by working five hours a day
for that
week, and then we can close altogether during
the next one,
and yet deliver the appointed
amount of
cloth at the proper time. Of course, we
rarely work
as much as five hours ; we should more
usually
spread the work of the holiday-week over
some three
previous weeks, so that an hour extra
each day
would provide all that is needed. An individual
girl
frequently wants such a holiday, and
she can
always arrange it by asking some one to come
and act as a
substitute for her, or the other girls will
gladly work a
few minutes longer so as to make up
BUILDINGS AND
CUSTOMS 417
fo the amount
which she would have done. They
are all good
friends and thoroughly happy. When
they take a
holiday they generally go in to visit the
central
library or cathedral, to do which comfortably
they need a
whole day free."
A visitor
from the outside world wonders that
anyone should
work at all where there is no compulsion,
and asks why
people do so, but meets with
little
sympathy or comprehension from the inhabitants:
"What do
you mean!" says one of them, in answer,
"we are
here to work. If there is work to do,
it is done
for His sake. If there is no work, it is
a calamity
that it happens so, but He knows best."
"It is
another world." exclaims the visitor.
"But
what other world is possible!" asks the bewildered
colonist;
"for what does man exist!"
The visitor
gives up the point in despair, and asks :
"But who
tells you to work, and when and
where!"
"Every
child reaches a certain stage," replies the
colonist.
"He has been carefully watched by teachers
and otherg!fo
see in what direction his strength
moves most
easily. Then he chooses accordingly,
perfectly
freely, but with the advice of others to
help him. You
say work must begin at this time
or at that
time, but that is a matter of agreement
between the
workers, and of arrangement each day."
There is a
certain difficulty in following this conversation,
for though
the language is the same a
good many new
words have been introduced, and the
grammar has
been much modified. There is, for example,
a
common-gender pronoun, which signifies
either 'he'
or 'she'. It is probable that the invention
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206 Newport Road, Cardiff, Wales. UK. CF24 - 1DL
MAN: WHENCE, HOW AND WHITHER
of this has
become a necessity because of the fact
that people
remember and frequently have to speak
of
incarnations in both sexes.
At all the
various kinds of factories visited the
methods of
work are of much the same kind. In
every place
the people work by watching machines
doing the
work, and occasionally touching adjusting
buttons or
setting the machine going anew. In all,
the same
short hours of labour are the rule, except
that the
arrangements at the restaurant gardens are
somewhat
different. In this case the staff cannot
altogether
absent itself simultaneously, because food
has to be
ready at all times, so that there are always
some workers
on duty, and no one can go away
for a whole
day without previous arrangement. In
all places
where perpetual attendance is necessary,
as it is at a
restaurant, and at certain repairing
shops, and in
some other departments, there is an
elaborate
scheme of substitution. The staff is always
greatly in
excess of the requirements, so that
only a small
proportion of it is on duty at any one
time. The
cooking or arrangement of food, for
example, at
each of the restaurants is done by one
man or one
woman for each meal one for the big
meal in the
middle of the day, another for morning
breakfast,
another for tea, each being on duty something
like three
hours.
Cooking has
been revolutionised. The lady who
does this
work sits at a kind of office-table with a
regular
forest of knobs within her reach. Messages
reach her by
telephone as to the things that are required;
she presses
certain knobs which squirt the
required
flavour into the blanc-mange, for example,
and then it
is shot down a kind of tube and is delivBUILDINGS
AND CUSTOMS
419
ered to the
attendant waiting in the garden below. In
some cases
the application of heat is required, but
that also she
does without moving from her seat, by
another
arrangement of knobs. A number of little
girls hover
about her and wait upon her little girls
from eight to
fourteen years olJ. They are evidently
apprentices,
learning the business ; they are seen
to pour
things out of little bottles and also to mix
other foods
in little bowls. But even among
these little
girls, if one wants a day or a week off,
she asks
another little girl to take her place, and
the request
is always granted ; and though of course
the
substitute is likely to be unskilled, yet the companions
are always so
eager to help her that no
difficulty
ever arises. There is always a large
amount of
interplay and exchange in all these matters
; but perhaps
the most striking thing is the eager
universal
good-will which is displayed everybody
anxious to
help everybody else, and no one ever
thinking that
he is being unfairly treated or 'put
upon'.
It is also
pleasant to see, as has been already
mentioned,
that no class of work is considered as inferior
to any other
class. But indeed there is no
longer any
mean or dirty labour left. Mining is
no longer
undertaken, because all that is needed can
be as a rule
alchemically produced with much less
trouble. The
knowledge of the inner side of chemistry
is such that
almost anything can be made in this
way, but some
things are difficult and therefore impracticable
for ordinary
use. There are many alloys
which were
not known to the older world.
All
agricultural work is now done by machinery,
and no person
any longer needs to dig or to plough
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206 Newport Road, Cardiff, Wales. UK. CF24 - 1DL
MAN: WHENCE, HOW AND WHITHER
by hand. A
man does not even dig his own private
garden, but
uses instead a curious little machine
which looks
something like a barrel on legs, which
digs holes to
any required depth, and at any required
distance
apart, according to the way in which
it is set,
and shifts itself along a row automatically,
needing only
to be watched and turned back at tho
end of the
row. There is no manual labour in the
old sense of
the word, for even the machinery itself
is now made
by other machinery; and though machinery
still needs
oiling, even that appears to be
done in a
clean manner. There is really no low or
dirty labour
required. There are not even drains,
for
everything is chemically converted and eventually
emerges as an
odourless grey powder, something
like ashes,
which is used as a manure for the
garden. Each
house has its own converter.
There are no
servants in this scheme of life, because
there is
practically nothing for them to do;*
but there are
always plenty of people ready to come
and help if
necessary. There are times in the life
of every lady
when she is temporarily incapacitated
from managing
her household affairs; but in such
a case some
one always comes in to help sometimes
a friendly
neighbour, and at other times a kind of
ladies' help,
who comes because she is glad to help,
but not for a
wage. When any such assistance is
required, the
person who needs it simply applies
through the
recognised means of communication, and
some one at
once volunteers.
PRIVATE
PROPERTY
There is but
little idea of private property in
anything. The
whole colony, for example, belongs
BUILDINGS AND
CUSTOMS 421
to the
community. A man lives in a certain house,
and the
gardens are his so that he can alter or arrange
them in any
way that he chooses, but he doea
not keep
people out of them in any way, nor does
he encroach
upon his neighbours. The principle in
the community
is not to own things, but to enjoy
them. When a
man dies, since he usually does so
voluntarily,
he takes care to arrange all his business.
If he has a
wife living, she holds his house
until her
death or her remarriage. Since all, except
in the rarest
cases, live to old age, it is scarcely
possible that
any children can be left unprotected
but if such a
thing does happen, there are always manj
volunteers
anxious to adopt them. At the death oi
both parents,
if the children are all married, th<f
house lapses
to the community, and is handed ovei
to the next
young couple in the neighbourhood whc
happen to
marry. It is usual on marriage for the
young couple
to take a new house, but there are cases
in which one
of the sons or daughters is asked by the
parents to
remain with them and take charge ol
the house for
them. In one case an extension is
built on to a
house for a grandchild who marries
in order that
she may still remain in close toucl:
with the old
people; but this is exceptional.
There is no
restriction to prevent people fron
gathering
portable property, and handing it ovei
before death
to the parents selected for the nexl
life. This is
always done with the talisman, as hat
already been
said, and not infrequently a few books
accompany it,
and sometimes perhaps a favourite
picture or
object of art. A man, as we have men
tioned, can
earn money if he wishes, and can buj
things in the
ordinary way, but it is not necessarj
422
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MAN: WHENCE, HOW AND WHITHER
for him to do
so, since food, clothing and lodging
are provided
free, and there is no particular advantage
in the
private ownership of other objects.
A PAKK-LIKE
CITY
Although in
this community so large a number of
people are
gathered together into one central city
and other
subordinate centres, there is no effect of
crowding.
Nothing now exists in the least like what
used to be
meant by the central part of a city in
earlier
centuries. The heart of the great central
city is the
cathedral, with its attendant block of
museum,
university and library buildings. This has
perhaps a
certain resemblance to the buildings of
the Capitol
and Congressional Library at Washington,
though on a
still larger scale. Just as in that
case, a great
park surrounds it. The whole city
and even the
whole community exists in a park a
park
abundantly interspersed with fountains, statues
and flowers.
The remarkable abundance of water
everywhere is
one of the striking features. In every
direction one
finds splendid fountains, shooting up
like those at
the Crystal Palace of old. In many
cases one
recognises with pleasure exact copies of
old and
familiar beauties ; for example, one fountain
is exactly
imitated from the Fontana di Trevi at
Borne. The
roads are not at all streets in the old
sense of the
word, but more like drives through the
park, the
houses always standing well back from
them. It is
not permitted to erect them at less than
a certain
minimum distance one from another.
There is
practically no dust, and there are no
street sweepers.
The road is all in one piece, not
made of
blocks, for there are no horses now to
BUILDINGS AND
CUSTOMS 423
slip. The
surface is a beautiful polished stone with
a face like
marble and yet an appearance of
grain
somewhat like granite. The roads are
broad, and
they have at their sides slight curbstones
; or rather
it would be clearer to say that the
road is sunk
slightly below the level of the grass at
each side,
and that the curb-stones rise to the level
of the grass.
The whole is thus a kind of shallow
channel of
polished marble, which is flooded with
water every
morning, so that the roads are thus
kept clean
and spotless without the necessity of the
ordinary army
of cleaners. The stone is of various
colours. Most
of the great streets are a lovely pale
rose-colour,
but some are laid in pale green.
Thus there is
really nothing but grass and highly
polished
stone for the people to walk upon, which
explains the
fact that they are always able to go
bare-footed,
not only without inconvenience but with
the maximum
of comfort. Even after a long walk
the feet are
scarcely soiled, but notwithstanding, at
the door of
every house or factory, there is a depression
in the stone
a sort of shallow trough,
through which
there is a constant rush of fresh
water. The
people, before entering the house, step
into this and
their feet are instantly cooled and
cleansed. All
the Temples are surrounded by a ring
of shallow
flowing water, so that each person before
entering must
step into this. It is as though one of
the steps leading
up to the Temple were a kind of
shallow
trough, so that no one carries into the Temple
even a speck
of dust.
LOCOMOTION
All this
park-like arrangement and the space be424
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MAN: WHENCE, HOW AND WHITHER
tween the
houses make the capital of our community
emphatically
a 'city of magnificent distances'. This
however does
not cause the slightest practical inconvenience,
since every
house possesses several
light running
cars of graceful appearance. They
are not in
the least like any variety of motor-car
they rather
resemble bath-chairs made of light metal
filigree
work, probably aluminium, with tyres of
some
exceedingly elastic substance, though apparently
not
pneumatic. They run with perfect
smoothness
and can attain a high speed, but are so
light that
the largest size can be readily pushed
with one
finger. They are driven by the universal
power; a
person wishing to start on a journey
charges from
the power-tap a sort of flat shallow
box which
fits under the seat. This gives him sufficient
to carry him
clear across the community without
recharging,
and if he wishes for more than that,
he simply
calls at the nearest house, and asks to
be allowed to
attach his accumulator to its tap for
a few
moments. These little cars are perpetually
used; they
are in fact the ordinary means of locomotion,
and the
beautiful hollow polished roads are
almost
entirely for them, as pedestrians mostly
walk along
the little paths among the grass. There
is little
heavy transport no huge and clumsy vehicles.
Any large
amount of goods or material is carried
in a number
of small vehicles, and even large
beams and
girders are supported on a number of
small
trolleys which distribute the weight. Flying
machines are
observed to be commonly in use in
the outer
world, but are not fashionable in the community,
as the
members feel that they ought to be
able to get
about freely in their astral bodies, and
BUILDINGS AND
CUSTOMS 42
therefore
rather despise other means of aerial loco
motion. They
are taught at school to use astral con
sciousness,
and they have a regular course of lessoni
in the
projection of the astral body.
SANITATION
AND IRRIGATION
There is no
trouble with regard to sanitation
The method of
chemical conversion, mentioned som<
time ago,
includes deodorisation, and the gasei
thrown off
from -it are not in any way injurious
They seem to
be principally carbon and nitrogen
with some
chlorine, but no carbon dioxide. Th(
gases are
passed through water, which contains som<
solution, as
it has a sharp acid feeling. All th(
gases are
perfectly harmless, and so is the grej
powder, of
which only a little is present. All bac
smells of
every kind are against the law now, evei
in the outer
world. There is not what we shoulc
call a
special business-quarter in the town, thougl
certain
factories are built comparatively near om
another, for
convenience in interchanging various
products.
There is, however, so little difference be
tween a
factory and private house that it is difficull
to know them
apart, and as the factory makes nc
noise or
smell it is not in any way an objectionable
neighbour.
One great
advantage which these people have i*
their
climate. There is no real winter, and in the
season
corresponding to it the whole land is stil
covered with
flowers just as at other times. The}
irrigate even
where they do not cultivate; the sys
tern has been
extended in a number of cases int<
fields and
woods and the country in general, evei
where there
is no direct cultivation. They have spe
426
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206 Newport Road, Cardiff, Wales. UK. CF24 - 1DL
MAN: WHENCE, HOW AND WHITHER
cialised the
eschscholtzia, which was so common in
California
even centuries ago, and have developed
many
varieties of it, scarlet as well as brilliant
orange, and
they have sown them all about and allowed
them to run
wild. They have evidently in the
beginning
imported seeds of all sorts extensively
from all
parts of the world. People sometimes grow
in their
gardens plants which require additional heat
in winter,
but this is not obtained by putting them
in a
green-house, but by surrounding them with little
jets of the
power in its heat form. They have not
yet needed to
build anywhere near the boundary
line of the
community, nor are there any towns or
villages for
some distance on the other side of that
boundary. The
whole estate was a kind of huge
farm before
they bought it, and it is surrounded
principally
by smaller farms. The laws of the outside
world do not
trouble or affect the community,
and the
Government of the continent does not in any
way interfere
with it, as it receives a nominal yearly
tribute from
it. The people of the community are
well-informed
as regards the outside world; even
school-children
know the names and location of all
the principal
towns in the world.
------Cardiff Theosophical Society in Wales-------
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CHAPTER XXVII
CONCLUSION
THE
FEDERATION OF NATIONS
THE whole
object of this investigation was to obtain
such
information as was possible about the
beginnings of
the Sixth Root-Race and the community
founded by
the Manu and the High-Priest for
that purpose.
Naturally therefore no special attention
was directed
to any other part of the world
than this.
Notwithstanding, certain glimpses of
other parts
were obtained incidentally, and it will
perhaps be
interesting to note these; but they are
put down
without attempt at order or completeness,
just as they
were observed.
Practically the
whole world has federated itself
politically.
Europe seems to be a Confederation
with a kind
of Reichstag, to which all countries
send
representatives. This central body adjusts
matters, and
the Kings of the various countries are
Presidents of
the Confederation in rotation. The
rearrangement
of political machinery by which this
wonderful
change has been brought about is the work
of Julius
Caesar, who reincarnated some time in the
twentieth
century in connection with the coining of
the Christ to
reproclaim the WISDOM. Enormous
improvements
have been made in all directions, and
427
428
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MAN: WHENCE, HOW AND WHITHER
one cannot
but be struck with the extraordinary
abundance of
wealth that must have been lavished
upon these.
Caesar, when he succeeds in forming
the
Federation and persuades all the countries to
give up war,
arranges that each of them shall set
aside for a
certain number of years half or a third
of the money
that it has been accustomed to spend
upon
armaments, and devote it to certain social improvements
which he
specifies. According to his
scheme the
taxation of the entire world is gradually
reduced, but
notwithstanding, sufficient money is
reserved to
feed all the poor, to destroy all the
slums, and to
introduce wonderful improvements
into all the
cities. He arranges that those countries
in which
compulsory military service has been the
rule shall
for a time still preserve the habit, but
shall make
their conscripts work for the State in
the making of
parks and roads and the pulling down
of slums and
the opening up of communications
everywhere.
He arranges that the old burdens shall
be gradually
eased off, but yet contrives with what
is left of them
to regenerate the world. He is indeed
a great man;
a most marvellous genius.
There seems
to have been some trouble at first
and some
preliminary quarrelling, but he gets together
an
exceedingly capable band of people a
kind of
cabinet of all the best organisers whom the
world has
produced reincarnations of Napoleon,
Scipio
Africanus, Akbar and others one of the
finest bodies
of men for practical work that has ever
been seen.
The thing is done on a gorgeous scale.
When all the
Kings and prime ministers are gathered
together to
decide upon the basis for the Confederation,
Caesar builds
for the occasion a circular
CONCLUSION
429
hall with a
great number of doors so that all may
enter at
once, and no one Potentate take precedence
of another.
THE RELIGION
OF THE CHRIST
Caesar
arranges all the machinery of this wonderful
revolution,
but his work is largely made possible
by the
arrival and preaching of the Christ Himself,
so we have
here a new era in all senses, not merely
in outward
arrangement, but in inner feeling as well.
All this is
long ago from the point of view of the
time at which
we are looking, and the Christ is now
becoming
somewhat mythical to the people, much
as He was to
many people at the beginning of the
twentieth
century. The religion of the world now
is that which
He founded ; that is the Religion, and
there is no
other of any real importance, though
there are
still some survivals, of which the world
at large is
somewhat contemptuously tolerant, regarding
them as fancy
religions or curious superstitions.
There are a
few people who represent the
older form of
Christianity who in the name of the
Christ
refused to receive Him when He came in a
new form. The
majority regard these people as
hopelessly
out-of-date. On the whole the state of
affairs all
the world over is obviously much more
satisfactory
than in the earlier civilisations. Armies
and navies
have disappeared, or are only represented
by a kind of
small force used for police
purposes.
Poverty also has practically disappeared
from
civilised lands; all slums in the great cities
have been
pulled down, and their places taken, not
by other
buildings, but by parks and gardens.
430
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MAN: WHENCE, HOW AND WHITHER
THE NEW
LANGUAGE
This curious
altered form of English, written in a
kind of
short-hand with many grammalogues, has
been adopted
as a universal commercial and literary
language.
Ordinarily educated people in every
country know
it in addition to their own, and indeed
it is obvious
that among the upper and commercial
classes it is
rapidly superseding the tongues of the
different
countries. Naturally the common people
in every
country still speak their old tongue, but
even
they
recognise that the first step towards getting
on in the
world is to learn the universal language.
The great
majority of books, for example,
are printed
only in that, unless they are intended
especially to
appeal to the uneducated. In this way
it is now
possible for a book to have a much wider
circulation
than it could ever have had before. There
are still
university professors and learned men who
know all the
old languages, but they are a small
minority, and
all the specially good books of all
languages
have long ago been translated into this
universal
tongue.
In every
country there is a large body of middle
and upper
class people who know no other language,
or know only
the few words of the language
of the
country which are necessary in order to
communicate
with servants and labourers. One thing
which has
greatly contributed to this change is this
new and
improved method of writing and printing,
which was
first introduced in connection with the
English
language and is therefore more adapted to
it than
others. In our community all books are
printed on
pale sea-green paper in dark blue ink,
CONCLUSION
431
the theory
being apparently that this is less trying
to the eyes
than the old scheme of black on white.
The same plan
is being widely adopted in the rest
of the world.
Civilised rule or colonisation haa
spread over
many parts of the world which formerly
were savage
and chaotic; indeed almost no real
savages are
now to be seen.
THE OLD
NATIONS
People have
by no means yet transcended national
feelings. The
countries no longer fight with one
another, but
each nation still thinks of itself with
pride. The
greatest advantage is that they are not
now afraid of
one another, and that there is no
suspicion,
and therefore far greater fraternity. But
on the whole,
people have not changed much; it is
only that now
the better side of them has more opportunity
to display
itself. There has not as yet
been much
mingling of the nations ; the bulk of the
people still
marry in their own neighbourhood, for
those who
till the soil almost always tend to stay in
the same
place. Crime appears occasionally, but
there is much
less of it than of old, because the
people on the
whole know more than they did, and
chiefly
because they are much more content.
The new
religion has spread widely and its influence
is undoubtedly
strong. It is an entirely
scientific
religion, -so that though religion and
science are
still separate institutions, they are no
longer in
opposition as they used to be. Naturally
people are
still arguing, though the subjects are not
those which
we know so well. For example, they discuss
the different
kinds of spirit-communion, and
quarrel as to
whether it is safe to listen to any
[32
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MAN: WHENCE, HOW AND WHITHER
pooks except
those who have been authorised and
guaranteed by
the orthodox authorities of the time.
Schools exist
everywhere, but are no longer under
he control of
the Church, which educates no one exept
those who are
to be its own preachers. Ordinay
philanthrophy
is not needed, since there is pracically
no poverty.
There are still hospitals, and they
,re all
Government institutions. ,A11 necessaries of
Lfe are
controlled, so that there can be no serious
luctuations
in their price. All sorts of luxuries and
innecessary
things are still left in the hands of prir
ate trade
objects of art, and things of that kind,
iut even with
this, there is not so much competition
is division
of business; if a certain man opens a
hop for the
sale of ornaments and such things, anther
one is not
likely to start in business close by,
imply because
there would not be enough trade for
he two ; but
there is no curtailing of liberty with re-
;ard to that.
LAND AND
MINES
The
conditions as to the ownership of private land
nd of mines
and factories are much changed. A
arge amount
at least of the land is held nominally
rom the King,
on some sort of lease by which it rer
erts to him
unconditionally at the end of a thousand
rears, but he
has the right to resume it at any interr
ening period
if he chooses, with certain compensaions.
In the
meantime it may descend from father
o son, or be
sold or divided, but never without the
onsent of the
authorities. There are also considerible
restrictions
as to many of these estates, reerring
to what kind
of buildings may be erected
n them. All
factories for necessaries are State propCONCLUSION
433
terty, but
still there is no restriction which prevents
anyone from
starting a similar factory if he
likes. There
is still some mining, but much less than
of old. The
cavities and galleries of many of the
old mines in
the northern parts of Europe are now
used as
sanatoria for the rare cases of consumption
or bronchial
or other affections, because of their
equal
temperature in summer and winter. There
are also
arrangements for raising metal from great
depths, which
cannot exactly be called mines, for
they are much
more like wells. This may be considered
a modern and
improved type of mine. Little
of the work
is done down below by human beings;
rather
machines excavate, cut out huge slices and
lift them.
All these are State property in the ultimate,
but in many
cases private owners rent them
from the
State. Iron is burnt out of various earths
in some way,
and the material is obtained with less
trouble than
of old.
THE
GOVERNMENT OF BRITAIN
The
Government of England has been considerably
changed. All
real power is in the hands of the
King, though
there are ministers in charge of separate
departments.
There is no parliament but there
is a scheme
the working of which is not easy fully
to comprehend
in the rapid glimpse which is all that
we had. It is
something more or less of the nature
of the
referendum. Everybody has a right to make
representations,
and these pass through the hands
of a body of
officials whose business it is to receive
complaints or
petitions. If these representations
show any
injustice, it is rapidly set right without
reference to
the Jiigher authorities. Every such peti434
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MAN: WHENCE, HOW AND WHITHER
tion is
attended to if it can be shown to be reasonable,
but it does
not usually penetrate to the King
himself,
unless there are many requests for the
same thing.
The Monarchy is still hereditary, still
ruling by the
claim of descent from Cerdic. The
British
Empire appears to be much as in the
twentieth
century, but it was an earlier federation
than the
greater one, and it naturally acknowledges
permanently
one King, while the World-Federation
is constantly
changing its President. Some of what
used to be
Colonial Governors now hold their offices
by heredity,
and are like tributary Monarchs.
LONDON
London still
exists, and is larger than ever, but
much changed,
for now all over the world there are
no fires, and
consequently no smoke. Some of the
old streets
and squares are still recognisable in general
outline, but
there has been a vast amount of
pulling-down,
and improvements upon a large scale.
S. Paul's
Cathedral is still there, preserved with
great care as
an ancient monument. The Tower has
been partly
reconstructed. The introduction of one
unlimited
power has produced great effects here
also, and
most things that are wanted seem to be
supplied on
the principle of turning on a tap. Here
also few
people any longer cook in private houses,
but they go
out for meals much as they do in the
community,
although things are served here in a
different
manner.
OTHER PLACES
Taking a
passing glance at Paris, it also is seen
to be much
changed. All the streets are larger and
CONCLUSION
435
the whole
city is, as it were, looser. They have
pulled down
whole blocks, and thrown them into
gardens.
Everything is so hopelessly different.
Glancing at
Holland, we see a country so thickly
inhabited
that it looks like almost a solid city. Amsterdam
is, however,
still clearly distinguishable,
and they have
elaborated some system by which they
have
increased the number of canals and contrive to
change all
the water in all of them every day. There
is not any
natural flow of water, but there is some
curious
scheme of central suction, a kind of enormous
tube system
with a deep central excavation.
The details
are not clear; but they somehow exhaust
the area and
draw into that all sewage and
such matters,
which are carried in a great channel
under the sea
to a considerable distance and are
then spouted
out with tremendous vigour. No ships
pass anywhere
near that spot, as the force is too
great. Here
also, as in the community, they are distilling
sea-water and
extracting things from it obtaining
products from
which many things are made
articles of
food among others, and also dyes. In
some of the
streets they grow tropical trees in the
open air by
keeping round them a constant flow of
the power in
its heat aspect.
Centuries ago
they began by roofing in the streets
and keeping
them warm, like a greenhouse ; but when
the unlimited
power appeared they decided to dispense
with the
roofs, about which there were many
inconveniences.
In passing glimpses at other parts
of the world,
hardly anything worth chronicling
was seen.
China appears to have had some vicissitudes.
The race is
still there and it does not seem
to have
diminished. There is a good deal of super436
------Cardiff Theosophical Society in Wales-------
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MAN: WHENCE, HOW AND WHITHER
ficial change
in some of the towns, but the vast body
of the race
is not really altered in its civilisation.
The great
majority of the country people still speak
their own
tongue, but all the leading people know
the universal
language.
India is
another country where but little change
is
observable. The immemorial Indian village is an
Indian
village still, but there are no famines now.
The country
groups itself into two or three big kingdoms,
but is still
part of the one great Empire.
There is
evidently far more mixture in the higher
classes than
there used to be, and much more intermarriage
with white
races; so that it is clear that
among a large
section of the educated people the
caste system
must to a great extent have been
broken down.
Tibet seems to have been a good deal
opened up,
since easy access is to be had to it by
means of
flying machines. Even these, however,
meet with
occasional difficulties, owing to the rarity
of the air at
a great height. Central Africa is
radically
changed, and the neighbourhood of the
Victoria
Nyanza has become a sort of Switzerland
full of great
hotels.
ADYAR
Naturally it
is interesting to see what has happened
by this time
to our Headquarters at Adyar, and
it is
delightful to find it still flourishing, and on a
far grander
scale than in older days. There is still
a
Theosophical Society; but as its first object has
to a large
extent been achieved, it is devoting itself
principally
to the second and third. It has developed
into a great
central University for the promotion
of studies
along both these lines, with subCONCLUSION
437
sidiary
centres in various parts of the world affiliated
to it.
The present
Headquarters building is replaced by
a kind of
gorgeous palace with an enormous dome,
the central
part of which must be an imitation of the
Taj Mahal at
Agra, but on a much larger scale. In
this great
building they mark as memorials certain
spots by
pillars and inscriptions, such as: "Here
was Madame
Blavatsky's room"; "Here such and
such a book
was written "; "Here was the original
shrine-room
"; and so on. They even have statues
of some of
us, and they have made a copy in marble
of the
statues of the Founders in the great hall. Even
that marble
copy is now considered as a relic of
remote ages.
The Society owns the Adyar Kiver
now, and also
the ground on the other side of it, in
order that
nothing may be built over there that may
spoil its
prospect, and it has lined the river-bed with
stone of some
sort to keep it clean. They have
covered the
estate with buildings, and have acquired
perhaps an
additional square mile along the seashore.
Away beyond
Olcott Gardens they have a
department
for occult chemistry, and there they
have all the
original plates reproduced on a larger
scale and
also exceedingly beautiful models of all
the different
kinds of chemical atoms. They have a
magnificent
museum and library, and a few of the
things which
were here at the beginning of the
twentieth
century are still to be seen. One fine old
enamelled
manuscript still exists, but it is doubtful
whether there
are any books going back as far
as the
twentieth century. They have copies of The
Secret
Doctrine, but they are all transcribed into the
universal
language.
438
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MAN: WHENCE, HOW AND WHITHER
THE
THEOSOPHICAL SOCIETY
The Society
has taken a great place in the world.
It is a
distinct department in the world's science,
and has a
long line of specialities which no one else
seems to
teach. It is turning out a vast amount of
literature,
possibly what we should call texts, and
is keeping
alive an interest in the old religions and
in forgotten
things. It is issuing a great series
somewhat
resembling the old 'Sacred Books of the
East,
' but on a
more magnificent scale. The volume
just issued
is number 2,159. There are many pandits
who are
authorities on the past. Each man appears
to.
specialise on a book. He knows it by heart
and knows all
about it, and has read thoroughly all
the
commentaries upon it. The literary department is
enormous, and
is the centre of a world-wide organisation.
Though they
still use English, they
speak it
differently, but they keep the archaic motto
of the
Society written in its original form. The
Society's
dependencies in other parts of the world
are
practically autonomous big establishments and
universities
in all the principal countries ; but they
all look up
to Adyai as the centre and origin of the
movement and
make it a place of pilgrimage. Colonel
Olcott,
though working in the community in
California as
a lieutenant of the Manu, is the nominal
President of
the Society, and visits its Headquarters
at least once
in every two years. He comes
and leads the
salutations before the statues of the
Founders.
THREE METHODS
OF REINCARNATION
As in the
examination of the Californian comCONCLUSION
439
munity a
great many people were seen who were
clearly
recognisable as friends of the twentieth century,
it seems
desirable to enquire how they manage
to be there
whether they have been taking a number
of rapid
incarnations, or have calculated their
stay in the
heaven-world so as to arrive at the right
moment.
The enquiry
leads in unexpected directions and
gives more
trouble than had been anticipated, but
at least
three methods of occupying the intermediate
time have
been discovered. First, some of the workers
do take the
heaven-life, but greatly shorten and
intensify it.
This process of shortening but intensifying
produces
considerable and fundamental differences
in the causal
body; its effects cannot in
any way be
described as better or worse, but they
are quite
certainly different. It is a type which is
much more
amenable to the influence of the Devas
than the
other, and this is one of the ways in which
modifications
have been introduced. That shorter
heaven-life
is not shut in in a little world of its own,
but is to a
great extent open to this Deva influence.
The brains of
the people who come along that line
are
different, because they have preserved lines of
receptivity
which in other cases have been atrophied.
They can be
more easily influenced for good by invisible
beings, but
there is a corresponding liability
to less
desirable influences. The personality is
less awake,
but the man inside is more awake in
proportion.
Those who take the longer heaven-life
focus
practically all their consciousness in one place
at once, but
people of this other type do not. Their
consciousness
is more equally distributed on the
different
levels, and consequently they are usually
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MAN: WHENCE, HOW AND WHITHER
less
concentrated upon the physical plane and less
able to
achieve in connection with it.
There are
others to whom a different opportunity
has been
offered, for they were asked whether they
felt
themselves able to endure a series of rapid incarnations
of hard work
devoted to the building of
the
Thoosophical Society. Naturally, such an offer
is made only
to those who bring themselves definitely
to a point
where they are useful those who work
hard enough
to give satisfactory promise for the
future. To
them is offered this opportunity of continuing
their work,
of taking incarnation after incarnation
without
interval, in different parts of the
world, to
carry the Theosophical Movement up to
the point
where it can provide this large contingent
for the
community. The community at the time when
it is
observed is much larger than the Theosophical
Society of
the twentieth century; but that Society
has increased
by geometrical progression during the
intervening
centuries so much so that although
practically
all the hundred thousand members of
the community
have passed through its ranks (most
of them many
times), there is still a huge Society
left to carry
on the activities at Adyar and the other
great centres
all over the world.
We have seen
already two methods by which persons
who are in
the Society in the twentieth century
may form part
of the community of the twenty-eighth
century by
the intensification of the heaven-life,
and by the
taking of special and repeated incarnations.
Another
method is far more remarkable than
either of
these one which is probably applied in
only a
limited number of instances. The case which
drew
attention to this was that of a man who had
CONCLUSION
441
pledged
himself to the Master for this work towards
the
conclusion of his twentieth century incarnation,
and
unreservedly devoted himself to preparation
for it. The
preparation assigned was indeed
most unusual,
for he needed development of
a certain
kind in order to round off his character
and make him
really useful development which
could only be
obtained under the conditions existing
in another
planet of the chain. Therefore he was
transferred
for some lives to that planet and then
brought back
again here a special experiment
made by
permission of the Maha-Chohan Himself.
The same
permission was in some cases obtained
by other
Masters for Their pupils, though such an
extreme
measure is rarely necessary.
Most of the
members of the community have been
taking a
certain number of special incarnations, and
therefore
have preserved through all those lives the
same astral
and mental bodies. Consequently they
have retained
the same memory, and that means that
they have
known all about the community for several
lives, and
had the idea of it before them. Normally
such a series
of special and rapid incarnations is
arranged only
for those who have already taken the
first of the
great Initiations. For them it is understood
that an
average of seven such lives should
bring them to
the Arhat Initiation, and that after
that is
attained seven more should suffice to cast off
the remaining
five fetters and attain the perfect
liberation of
the Asekha level. This number, fourteen
incarnations,
is given merely as an average,
and it is
possible greatly to shorten the time by especially
earnest and
devoted work, or, on the other
hand, to
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MAN: WHENCE, HOW AND WHITHER
lessness. The
preparation for the work of the community
is an
exception to ordinary rules, and although
all its
members are definitely aiming at the
Path, we must
not suppose that all of them have
attained as
yet to the greater heights.
A certain
small number of persons from the outside
world, who
are already imbued with the ideals
of the
community, sometimes come and desire to join
it, and some
at least of these are accepted. They
are not
allowed to intermarry with the community,
because of
the especial purity of race which is exacted,
but they are
allowed to come and live among
the rest, and
are treated exactly like all the others.
When such
members die they reincarnate in bodies
belonging to
the families of the community.
The Manu has
advanced ideas as to the amount
of progress
which He expects the community as a
whole to make
in a given time. In the principal
Temple He
keeps a kind of record of this, somewhat
resembling a
weather-chart, showing by lines
what He has
expected and how much more or less
has been
achieved. The whole plan of the community
was arranged
by our two Masters, and the light
of Their
watchful care is always hovering over it
All that has
been written gives only a little gleam
of that light
a partial foreshadowing of that which
They are
about to do.
How TO
PBEPABE OUBSELVES
It is
certainly not without definite design that just
at this time
in the history of our Society permission
has been given
thus to publish this, the first definite
and detailed
forecast of the great work that has to
be done.
There can be little doubt that at least one
CONCLUSION
443
of the
objects of the great Ones in allowing this is
not only to
encourage and stimulate our faithful
members, but
to show them along what lines they
must
specially develop themselves, if they desire the
inestimable
privilege of being permitted to share in
this glorious
future, and also what (if anything)
they can do
to pave the way for the changes that are
to come. One
thing that can be done here and now
to prepare
for this glorious development is the earnest
promotion of
our first object, of a better understanding
between the
different nations and castes
and creeds.
In that
everyone of us can help, limited though
our powers
may be, for every one of us can try to
understand
and appreciate the qualities of nations
other than
our own ; every one of us, when he hears
some foolish
or prejudiced remark made against
men of
another nation, can take the opportunity of
putting
forward the other side of the question of
recommending
to notice their good qualities rather
than their
failings. Every one of us can take the
opportunity
of acting in an especially kindly manner
toward any
foreigner with whom we happen to come
into contact,
and feeling the great truth that when
a stranger
visits our country all of us stand temporarily
to him in the
position of hosts. If it comes
in our way to
go abroad and none to whom such
an
opportunity is possible should neglect it we must
remember that
we are for the moment representatives
of our
country to those whom we happen to
meet, and
that we owe it to that country to endeavour
to give the
best possible impression of kindliness
and readiness
to appreciate all the manifold
beauties that
will open before us, while at the same
444 MAN:
WHENCE. HOW AND WHITHER
time we pass
over or make the best of any points
which strike
us as deficiencies.
Another way
in which we can help to prepare is
by the
endeavour to promote beauty in all its aspects,
even in the
commonest things around us. One
of the most
prominent characteristics of the community
of the future
is its intense devotion to beauty,
so that even
the commonest utensil is in its simple
way an object
of art. We should see to it that, at
least within
the sphere of our influence, all this is
so with us at
the present day; and this does not
mean that we
should surround ourselves with costly
treasures,
but rather that, in the selection of the
simple
necessaries of every-day life, we should consider
always the
question of harmony, suitability
and grace. In
that sense and to that extent we must
all strive to
become artistic; we must develop within
ourselves
that power of appreciation and comprehension
which is the
grandest feature of the artist's
character.
Yet, on the
other hand, while thus making an
effort to
evolve its good side, we must carefully
avoid the
less desirable qualities which it sometimes
brings with
it. The artistic man may be elevated
clear out of
his ordinary every-day self by his devotion
to his art.
By the very intensity of that, he
has not only
marvellously uplifted himself, but he
also uplifts
such others as are capable of responding
to such a
stimulus. But unless he is an abnormally
well-balanced
man, this wonderful exaltation is almost
invariably
followed by its reaction, a correspondingly
great
depression. Not only does this
stage usually
last far longer than the first, but the
waves of
thought and feeling which it pours forth
CONCLUSION
445
affect nearly
everybody within a considerable area,
while only a
few (in all probability) have been able
to respond to
the elevating influence of the art. It is
indeed a
question whether many men of artistic
temperament
are not, on the whole, thus doing far
more harm
than good; but the artist of the future
will learn
the necessity and the value of perfect
equipoise,
and so will produce the good without the
harm ; and it
is at this that we must aim.
It is obvious
that helpers are needed for the
work of the
Manu and the Chief Priest, and that
in such work
there is room for all conceivable diversities
of talent and
of disposition. None need
despair of
being useful because he thinks himself
lacking in
intellect or ecstatic emotion ; there is room
for all, and
qualities which are lacking now may
be speedily
developed under the special conditions
which the
community will provide. Good-will and
docility are
needed, and perfect confidence in the
wisdom and
capability of the Manu; and above all
the resolve
to forget self utterly and to live only
for the work
that has to be done in the interests of
humanity.
Without this last, all other qualifications
" water
but the desert ".
Those who
offer themselves to help must have in
some sort the
spirit of an army a spirit of perfect
self-sacrifice,
of devotion to the Leader and of
confidence in
Him. They must above all things be
loyal,
obedient, painstaking, unselfish. They may
have many
other great qualities as well, and the
more they
have the better; but these at least they
must have.
There will be scope for the keenest intelligence,
the greatest
ingenuity and ability in every
direction;
but all these will be useless without the
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MAN: WHENCE, HOW AND WHITHER
capacity of
instant obedience and utter trust in
the Masters.
Self-conceit is an absolute barrier
to
usefulness. The man who can never obey an
order because
he always thinks that he knows better
than the
authorities, the man who cannot sink
his personality
entirely in the work which is given
to him to do
and co-operate harmoniously with his
fellow-workers
such a man has no place in the
army of the
Manu, however transcendent his other
qualifications
may be. All this lies before us to be
done, and it
will be done, whether we take our share
in it or not
; but since the opportunity is offered to
us surely we
shall be criminally foolish if we neglect
it. Even
already the preparatory work is beginning ;
the harvest
truly is plenteous, but as yet the labourers
are all too
few. The Lord of the Harvest calls
for willing
helpers ; who is there among us who is
ready to
respond?
EPILOGUE
IT is obvious
that the outline of the California^
community and
of the world of the twenty-eighth
century is
but an infinitesimal fragment of the
'Whither' of
the road along which humanity will
travel. It is
an inch or two of the indefinite number
of miles
which stretch between us and the goal
of our Chain,
and even then a longer 'Whither 1
stretches
beyond. . It tells of the first small beginnings
of the sixth
Eoot Race, beginnings which bear
much the same
proportion to the life of that Race,
as the
gathering of the few thousands on the shore
of the sea
that washed the south-eastern part of
Ruta bore to
the great fifth Root Race that is now
leading the
world. We do not know how long a time
is to elapse
from those peaceful days to the years
during which
America will be rent into pieces by
earthquakes
and volcanic outbursts, and a new continent
will be
thrown up in the Pacific, to be the
home of the
sixth Root Race. We see that later the
strip in the
far west of Mexico, on which the community
exists will
become a strip on the far east
of the new
continent, while Mexico and the United
States will
be whelmed in ruin. Gradually will that
new continent
be upheaved, with many a wild outburst
of volcanic
energy, and the land that was once
Lemuria will
arise from its age-long sleep, and lie
again beneath
the sun-rays of our earthly day.
447
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MAN: WHENCE, HOW AND WHITHER
It may be
supposed that a very long period will
be occupied
by these great seismic changes, ere the
new land will
be ready for the new Bace, and its
Manu and its
Bodhisattva will lead it thither.
Then will
come the ages during which its seven
sub-races
will rise, and reign, and decay; and from
the seventh
the choosing of the germs of the seventh
Root Race by
its future Manu, and the long labours
of that new
Manu and of His Brother the new Bodhisattva,
until it
shall, in turn, grow into a definite
new Race and
inherit the earth. It also will have
its seven
sub-races, to rise, and reign, and vanish
vanishing as
the earth itself falls asleep, and passes
into its
fourth obscuration.
. The Sun of
Life will rise on a new earth, the
planet
Mercury, and that fair orb will pass through
its day of
ages, and again that Sun will set and the
night will
fall. A new rising, a new setting, on the
globes F and
G of our Round, and the ending of
the Round,
and the gathering of its fruits into the
bosom of its
Seed Manu.
Then, after
long repose, the fifth, sixth and seventh
Rounds, ere
our terrene Chain shall vanish into
the past.
Then, onwards yet, after an Inter-Chain
Nirvana, and
still there are fifth and sixth and
seventh
Chains yet to come and to pass away, ere
the Day of
the High Gods shall decline to its setting,
and the soft
still Night shall brood over a resting
system, and
the great Preserver shall repose on the
many-headed
serpent of Time.
But even then
the * Whither 1 stretches onward into
the endless
ages of Immortal Life. The dazzled
EPILOGUE 449
eyes close ;
the numbed brain is still. But above, below,
on every
side, stretches the illimitable Life
who is GOD,
and in Him will ever live and move and
exist the
children of men.
PEACE TO ALL
BEINGS
APPENDIX
THE MOON
CHAIN
THE names of
individuals who have been traced
through the
ages adopted from 'Bents in the Veil
of Time,'
with many subsequent additions have
been as far
as possible relegated to Appendices. In
a book
intended for the general public, too many
of these
names would be wearisome. On the other
hand, they
are of great interest to Fellows of the
Theosophical
Society, many of whom may thus trace
some of their
former incarnations. We have retained
these names
in the text where the exigencies
of the story
required it, and have added large numbers,
family
relationships, etc., in the form of Appendices.
P. 31.
Individualised on Globe D, in the fourth
Round of the
Moon Chain: MAES and MERCURY;
probably many
others who have become Masters in
the Earth
Chain. Yet loftier Beings individualised
in earlier
Chains. Thus, the MAHAGUBU and SURYA
dropped out
of globe D of the seventh Bound of the
second Chain
at its Day of Judgment, and came to
globe D of
the third, or Moon Chain, in the fourth
Round as
primitive men, with second Chain animals
ready for
individualisation. JUPITER was probably
with these
and VAXVASVATA MANU Manu of the
fifth Race on
the fourth Round of the Earth Chain.
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MAN: WHENCE, HOW AND WHITHER
P. 34.
Individualised on globe D, in the fifth
Round :
Herakles, Sirius, Alcyone, Mizar, and probably
all those
later called Servers, who worked together
through the
ages see the next paragraph.
Many others,
who have made great progress along
other lines,
probably individualised during this
Round. Also
individualised on globe D, in the fifth
Rouhd:
Scorpio, and many of that ilk; but the}
dropped out
again at the Day of Judgment in the
sixth Round.
These were first noticed in the sixth
Round,
evidently at the same stage as Herakles,
Sirius,
Alcyone and Mizar; and therefore must have
individualised
in the fi^th Hound.
II
IN THE CITY
OF THE GOLDEN GATE ABOUT
B. C. 220,000
IN these
lists all the people recognised up to the
time of
writing will be named, whether given in the
text or not,
so as to enable the reader to draw, without
much trouble,
a genealogical chart, if he likes
to do so.
MARS was
Emperor, the Crown Prince Vajra, the
Hierophant of
the State, Mercury. Ulysses was
Captain of
the Palace Guard. In the Imperial
Guard were
recognised : Herakles, Pindar, Beatrix,
Oeinini,
Capella, Lutetia, Bellona, Apis, Arcor, Capricorn,
Theodoros,
Scotus, Sappho. Herakles had as
APPENDIX 455
servants
three Tlavatli youths, Alcmene, Hygeia
and Bootes
who had been captured in battle by his
father, and
given to him.
Ill
ANCIENT PERU
WHEN the
articles on ancient Peru appeared in
the
Theosophical Review, Mr. Leadbeater wrote the
following
introduction to them, and it is useful to
reprint it
here. It was written in 1899.
When, in
writing on the subject of clairvoyance, I
referred to
the magnificent possibilities which the
examination
of the records of the past opened up
before the
student of history, several readers suggested
to me that
deep interest would be felt by our
Theosophical
public in any fragments of the results
of such
researches which could be placed before
them. That is
no doubt true, but it is not so easy
as might be
supposed to carry out the suggestion,
It has to be
remembered that investigations are not
undertaken
for the pleasure of the thing, nor for
the
gratification of mere curiosity, but only when
they happen
to be necessary for the due p< ^
f nnance
of some piece
of work, or for the elunr.Vion of
some obscure
point in our study. Most oT tW scenes
from the past
history of the world wh; r have BO
interested
and delighted our enquirers have come
before us in
the course of the examination of one or
other of the
lines of successive lives which have been
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MAN: WHENCE, HOW AND WHITHER
followed far
back into earlier ages, in the endeavour
to gather
information as to the working of the great
laws of karma
and reincarnation; so that what we
know of
remote antiquity is rather in the nature of
a series of
glimpses than in any way a sustained
view rather a
gallery of pictures than a history.
Nevertheless,
even in this comparatively casual
and desultory
manner, much of exceeding interest
has been
unveiled before our eyes much not only
with regard
to the splendid civilisations of Egypt,
of India and
of Babylonia, as well as to the far more
modern States
of Persia, Greece, and Eome, but to
others on a
scale vaster and grander far even than
these to
which, indeed, these are but as buds of
yesterday;
mighty Empires whose beginnings reach
back into
primeval dawnings, even though some
fragments of
their traces yet remain on earth for
those who
have eyes to see.
Greatest
perhaps of all these was the magnificent
and
world-embracing dominion of the Divine Kulers
of the city
of the Golden Gate in old Atlantis ; for
with the
exception of the primary Aryan civilisation
round the
shores of the Central Asian sea, almost all
Empires that
men have called great since then have
been but
feeble and partial copies of its marvellous
organisation;
while before it there existed nothing
at all
comparable to it, the only attempts at government
on a really
large scale having been those of the
egg-headed
sub-race of the Lemurians, and of the
myriad hosts
of the Tlavatli mound-builders in the
far west of
early Atlantis.
Some outline
of the polity which for so many
thousands of
years centred round the glorious City
of the Golden
Gate has already been given in one
APPENDIX 457
of the
Transactions of the London Lodge; what I
wish to do
now is to offer a slight sketch of one of
its later
copies one which, though on but a small
scale as
compared to its mighty parent, yet preserved
to within
almost what we are in the habit of calling
historical
periods much of the splendid public
spirit and
paramount sense of duty which were the
very life of
that grand old scheme.
The part of
the world, then, to which we must for
this purpose
direct our attention is the ancient kingdom
of Peru a
kingdom, however, embracing enormously
more of the
South American continent than
the Republic
to which we now give that name, or
even the
tract of country which the Spaniards found
in possession
of the Incas in the sixteenth century.
It is true
that the system of government in this later
kingdom,
which excited the admiration of Pizarro,
aimed at
reproducing the conditions of the earlier
and grander
civilisation of which I have now to
speak ; yet,
wonderful as even that pale copy was acknowledged
to be, we
must remember that it was but
a copy,
organised thousands of years later by a far
inferior
race, in the attempt to revivify traditions,
;ome of the
best points of which had been forgotten.
The first
introduction of our investigators to this
most
interesting epoch took place, as has already
been hinted,
in the course of an endeavour to follow
back a long
line of incarnations. It was found that
after two
nobly-borne lives of great toil and stress
(themselves
the consequence, apparently, of a serious
failure in
the one preceding them), the subject (Erato)
whose history
was being followed was born under
favourable
circumstances in this great Peruvian
Empire, and there
lived a life which, though
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MAN: WHENCE, HOW AND WHITHER
certainly as
full of hard work as either of its predecessors,
yet differed
from them in being honoured,
happy and
successful far beyond the common lot.
Naturally the
sight of a State in which most of
the social
problems seemed to have been solved in
which there
was no poverty, no discontent, and practically
no crime
attracted our attention immediately,
though we
could not at the time stay to examine
it more
closely; but when afterwards it was found
that several
other lines of lives in which we were
interested
had also passed through that country at
the same
period, and we thus began to learn more
and more of
its manners and customs, we gradually
realised that
we had come upon a veritable physical
Utopia a time
and place where at any rate the
physical life
of man was better organised, happier,
and more
useful than it has perhaps ever been elsewhere.
No doubt
there will be many who will ask themselves
:
' i How are
we to know that this account differs
from those of
other Utopias how can we feel
certain that
the investigators were not deceiving
themselves
with beautiful dreams, and reading theoretical
ideas of
their own into the visions which they
persuaded
themselves that they saw; how, in fact,
can we assure
ourselves that this is more than a
mere
fairy-story T
M
The only
answer that can be given to such enquiries
is that for
them there is no assurance. The
investigators
themselves are certain certain by
long
accumulation of manifold proofs, small often
in
themselves, perhaps, yet irresistible in combinationcertain
also in their
knowledge, gradually acquired
by many
patient experiments, of the difAPPENDIX
459
ference
between observation and imagination. They
know well how
often they have met with the absolutely
unexpected
and unimaginable, and how frequently
and how
entirely their cherished preconceptions
have been
overset. Outside the ranks of tho
actual
investigators there are a few others who
have attained
practically equal certainty, either by
their own
intuitions, or by a personal knowledge of
those who do
the work; to the rest of the world the
results of
all enquiry into a past so remote must
necessarily
remain hypothetical. They may regard
this account
of the ancient Peruvian civilisation as
a mere
fairy-tale, in fact ; yet even so I think I may
hope for
their admission that it is a beautiful fairytale.
I imagine
that except by these methods of clairvoyance
it would be
impossible now to recover any
traces of the
civilisation which we are about to
examine. I
have little doubt that traces still exist,
but it would
probably require extensive and elaborate
excavations
to enable us to acquire sufficient
knowledge to
separate them with any certainty from
those of
other and later races. It may be that, in
the future,
antiquarians and archaeologists will turn
their
attention more than they have hitherto done
to these
wonderful countries of South America, and
then perhaps
they may be able to sort out the various
footprints of
the different races which one after
another
occupied and governed them ; but at present
all that we
know (outside of clairvoyance) about old
Peru is the
little that was told to us by the Spanish
conquerors ;
and the civilisation at which they marvelled
so greatly
was but a faint and far distant reflection
of the older
and grander reality.
460
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MAN: WHENCE, HOW AND WHITHER
The very race
itself had changed; for though
those whom
the Spaniards found in possession were
still some
offshoot of that splendid third sub-race
of the
Atlanteans, which seems to have been endued
with so much
more enduring power and vitality than
any of those
which followed it, it is yet evident that
this offshoot
was in many ways in the last stage of
decrepitude,
in many ways more barbarous, more
degraded,
less refined, than the much older branch
of which we
have to speak.
This little
leaf out of the world's true historythis
glimpse at
just one picture in nature's vast
galleries
reveals to us what might well seem an
ideal State
compared to anything which exists at
the present
day; and part of its interest to us consists
in the fact
that all the results at which our
modern social
reformers are aiming were already
fully
achieved there, but achieved by methods diametrically
opposite to
most that are being suggested
now. The
people were peaceful and prosperous ; no
such thing as
poverty was known, and there was
practically
no crime ; no single person had cause for
discontent,
for everyone had an opening for his
genius (if he
had any) and he chose for himself his
profession or
line of activity, whatever it might be.
In no case
was work too hard or too heavy placed
upon any man;
everyone had plenty of spare time
to give to
any desired accomplishment or occupation;
education was
full, free, and efficient, and the
sick and aged
were perfectly and even luxuriously
cared for. And
yet the whole of this wonderfully
elaborate
system for the promotion of physical wellbeing
was carried
out, and so far as we can see could
only have
been carried out, under an autocracy which
APPENDIX 461
was one of
the most absolute that the world has
ever known.
IV
PERU, ABOUT
B. C. 12,000
THIS is one
of the largest of the gatherings of
those who are
now working in the Theosophioal
Society. MARS
was Emperor at the time, and the
lists begin
with his father and mother. There were
three
families of the time among which they were
distributed,
those descended from JUPITER, SATURN,
and Psyche.
JUPITER
married VULCAN and had two sons
MARS and
URANUS. The family of MARS by his marriage
with
BRIIASPATI consisted of two sons, Siwa
and Pindar,
who respectively married Proteus and
Tolosa. Siwa
and Proteus also had two sons,
Corona and
Orpheus, Corona marrying Pallas, and
having as
sons Ulysses and OSIRIS, and as Daughter
Theodoros
Ulysses marrying Cassiopeia, VIRAJ
being their
son; OSIRIS marrying ATHENA, and Theodoros
marrying
Deneb; Orpheus marrying Hestia,
by whom he
had two sons Thor and Rex who respectively
married
Iphigenia and Ajax. Pindar and
Tolosa had
three daughters, Herakles, Adrona and
Cetus, and
one son Olympia. Herakles married
Castor,
Adrona Berenice, Cetus Procyon and Olympia
Diana.
URANUS
married Hesperia, and had three sons
Sirius,
Cetitaurus and Alcyone and two daughters
462 MAN:
WHENCE. HOW AND WHITHER
Aquarius and
Sagittarius. The wife of Sirius was
Spica, and
Pollux, Vega and Castor were their sons,
and Alcestis
and Minerva their daughters. Fides was
an adopted
son and married Glaucus. Pollux married
Melpomene and
had three sons Cyrene, Apis,
Flora and two
daughters Eros and Chamaeleon.
Apis married
Bootes, Eros Pisces, and Chamseleon
Gemini. Vega
married Pomona and they had one
son, Ursa,
who espoused Lacerta, and two daughters
Circe and
Ajax, the latter marrying Eex. Ursa's
family
included Cancer (daughter), Alastor (son),
Phocea
(daughter), and Thetis (son). Of these,
Alastor
married Clio and had one daughter, Trapezium,
and a son,
Markab. Castor married Herakles,
and they had
as issue: Vajra and Aurora (sons),
the latter
marrying Wenceslas, and daughters Lacerta,
Alcmene, and
Sappho, who respectively married
Ursa, Hygeia
and Dorado. Alcestis married
Nicosia and
they had a son Formator. Minerva
married
Beatus. The next son ot URANUS was Centaurus,
who marripH
ftimel, their son being Beatus.
Alcyone had
Mizar as his wife, and their children
were Perseus,
Leo, Capella, Begulus and Irene
(sons), and
Ausonia (daughter). Perseus married
Alexandros.
Leo married Concordia, and they had
as children
Deneb, whose wife was Theodoros,
Egeria, whose
husband was Telemachus, Calliope,
whose wife
was Parthenope, Iphigenia, whose husband
was Thor, and
Daleth, whose husband was
Polaris.
Capella married Soma and they had two
sons
Telemachus and Aquila and one daughter
Parthenope,
who married Calliope. Telemachus
married
Egeria and they had a son, Beth. Ausonia
married Rama.
Regulus married Mathematicus,
APPENDIX 463
and they had
a daughter, Trefoil, who married Aquila.
Irene married
Flos. Of the daughters of
URANUS,
Aquarius married Virgo, and Sagittarius
Apollo.
The second
great family of this period was that
of SATURN,
who had VENUS as his wife. Their children
were six
Hesperia (daughter) who married
URANUS;
MERCURY (son) who married Lyra (by
whom he had
two sons, SURYA and Apollo, and one
daughter,
Andromeda, who married Argus) ; Calypso
(son) who
married Avelledo, by whom he had
one son Rhea
(who married Zama and had two sons
Sirona and
Lachesis) and one daughter, Amalthea;
Crux
(daughter) married NEPTUNE, by whom there
were five
children Melete, son (married Erato, sons
Hebe,
Stella), Tolosa, daughter (married Pindar),
Virgo, son,
(married Aquarius-son Euphrosyne, who
married
Canopus), Alba, daughter (married Altair),
Leopardus,
son, (married Auriga) ; Selene (son)
who married
Beatrix, and by whom there were six
children,
Erato, daughter, who married Melete, Aldebaran,
son, who
married Orion (children: Theseus,
wife Dactyl;
Arcor, husband Capricorn children,
Hygeia, wife
Alcmene ; Bootes, husband Apis ;
Gemini, wife
Chameleon; Polaris, wife Daleth
Fomalhaut,
son; Arcturus, husband Nitocris; and
Canopus,
husband Euphrosyne) ; Spica, daughter,
who married
Sirius, Albireo, son, who married Hector,
Leto, son,
who married Fons (children: Norma,
wife Aulus,
Scotus, wife Elsa, Sextans, husband
Pegasus) and
Elektra; Vesta (son) who married
Mira, by whom
there was one son, Bellatrix (married
Tiphys, sons
Juno, who weds Minorca, and Proserpina,
who espouses
Colossus), and four daugh464
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MAN: WHENCE, HOW AND WHITHER
It may be
supposed that a very long period will
be occupied
by these great seismic changes, ere the
new land will
be ready for the new Bace, and its
Manu and its
Bodhisattva will lead it thither.
Then will
come the ages during which its seven
sub-races
will rise, and reign, and decay; and from
the seventh
the choosing of the germs of the seventh
Root Race by
its future Manu, and the long labours
of that new
Manu and of His Brother the new Bodhisattva,
until it
shall, in turn, grow into a definite
new Race and
inherit the earth. It also will have
its seven
sub-races, to rise, and reign, and vanish
vanishing as
the earth itself falls asleep, and passes
into its
fourth obscuration.
. The Sun of
Life will rise on a new earth, the
planet
Mercury, and that fair orb will pass through
its day of
ages, and again that Sun will set and the
night will
fall. A new rising, a new setting, on the
globes F and
G of our Round, and the ending of
the Round,
and the gathering of its fruits into the
bosom of its
Seed Manu.
Then, after
long repose, the fifth, sixth and seventh
Rounds, ere
our terrene Chain shall vanish into
the past.
Then, onwards yet, after an Inter-Chain
Nirvana, and
still there are fifth and sixth and
seventh
Chains yet to come and to pass away, ere
the Day of
the High Gods shall decline to its setting,
and the soft
still Night shall brood over a resting
system, and
the great Preserver shall repose on the
many-headed
serpent of Time.
But even then
the ' Whither ' stretches onward into
the endless
ages of Immortal Life. The dazzled
APPENDIX 465
they had as
sons : Sirius, Achilles, Alcyone, Orion,
and one
daughter, Mizar. Sirius married Vega,
and had as
children: Mira, Rigel, Ajax, Bellatrix
and
Proserpina, all massacred. Achilles married
Albireo, and
had a daughter, Hector. Alcyone
married Leo,
and had as sons: URANUS and NEPTUNE,
and as
daughters SURYA and BRHASPATI; all
these were
saved from the massacre, and, as a woman,
SURYA married
SATURN, saved at the same
time, and
VAIVASVATA MANU, VIRAJ and MARS were
their
children ; in the next generation, Herakles was
the son of
MARS. Keturning to the children of MARS
and MERCURY,
Mizar married Herakles, the son of
VIRAJ, and
they had three sons: Capricorn, Arcor,
Fides, and
two daughters, Psyche and Pindar.
Corona
married Deneb, and had two sons, one of
whom was
Dorado. Adrona had Pollux as son.
Cetus married
Clio. Others seen were Orpheus,
VULCAN and
VENUS, who were both saved, and
JUPITER, the
head of the community. Vega and Leo
were sisters,
as were Albireo and Helios, the latter
a very pretty
and coquettish young lady. Scorpio
appeared
among the Turanian assailants.
VI
IN SHAMBALLA,
ABOUT B. C. 60,000
MARS, a
Toltec Prince from Poseidonis, married
JUPITER, the
daughter of the MANU. They had VIRAJ
as son, who
married SATURN and of them VAIVASVATA
MANU was
bora.
466
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MAN: WHENCE, HOW AND WHITHER
VII
IN THE CITY
OF THE BRIDGE, AND THE
VALLEY OF THE
SECOND SUB-RACE,
ABOUT B. C.
40,000
Two families
chiefly provided the emigrants,
Corona and
Theodoros, who sent two sons, Herakles
and Pindar,
and Demeter and Fomalhaut sent
their sons
Vega and Aurora, and their daughters
Sirius and
Dorado; their remaining son Mira and
daughter
Draco remained with them in the City.
In the City
were also Castor and Rhea. Lachesis,
who married
Amalthea, had Velleda as son; and
Calypso who
ran away with Amalthea, Crux, a
foreigner,
with Phocea, jcame as visitors.
Herakles
married Sirius, and they had as children:
Alcyone,
Mizar, Orion, Achilles, URANUS,
Aldebaran,
Siwa, Selene, NEPTUNE, Capricorn, and
some others
unrecognised. Alcyone married Perseus,
and VULCAN,
Bellatrix, Rigel, Algol, and Aro
turus were
their children. Mizar married Deneb,
and their
children were Wenceslas, Ophiuchus, and
Cygnus, with
many unrecognised. Orion married
Eros, and had
Sagittarius, Theseus and Mu in his
family.
Achilles married Leo, and had as children
Ulysses,
Vesta, Psyche, and Cassiopeia. URANUS
married
Andromeda, and MARS and VENUS were
born to them.
Aldebaran married Pegasus and
Capella and
Juno were among their children. Selene
married
Albireo, and MERCURY appeared in their
family ; she
married MARS, and they had VAIVASVATA
MANU as son.
Capicorn married her first cousin,
APPENDIX 467
Polaris, and
their children were Vajra, Adrona,
Pollux, and
Diana.
Pindar
married Beatrix, and they had Gemini,
Arcor, and
Polaris as children. Gemini married a
foreigner,
Apis, and Spica and Fides were born to
them as
twins.
The children
of Sirius are given above; his
brother Vega
married Helios, and they had
children Leo,
Proserpina, Canopus, Aquarius, and
Ajax. Aurora
married Hector, and one of their
children was
Albireo. Dorado had a daughter Aletheia,
who married
Argus.
VIII
IN THE CITY
OF THE BRIDGE AND THE
VALLEY OF THE
THIRD SUB-RACE, ABOUT
B. C. 32,000.
THE MANU was
married to MERCURY, and i.^d
Sirius as a
younger son. Sirius married Mi/^r%
and had as
children: Alcyone, Orion, VENUS, Uhv
ses, Albireo
and SATURN, and went to the valley. Aicyone
married
Achilles, who was the daughter of
Vesta and
Aldebaran, and had Libra as a brother.
Orion married
Herakles, an Akkadian, and they had
six sons: the
eldest, Capella, was a fine horseman;
Fides, a good
runner, slim and lightly built; Dorado,
a fair rider
and first-rate at games, fond of
a game like quoits,
throwing rings on upright posts ;
Elektra,
Canopus and Arcor, the third, fifth and
468
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MAN: WHENCE, HOW AND WHITHER
It may be
supposed that a very long period will
be occupied
by these great seismic changes, ere the
new land will
be ready for the new Race, and its
Manu and its
Bodhisattva will lead it thither.
Then will
come the ages during which its seven
sub-races
will rise, and reign, and decay; and from
the seventh
the choosing of the germs of the seventh
Root Race by
its future Manu, and the long labours
of that new
Manu and of His Brother the new Bodhisattva,
until it
shall, in turn, grow into a definite
new Race and
inherit the earth. It also will have
its seven
sub-races, to rise, and reign, and vanish
vanishing as
the earth itself falls asleep, and passes
into its
fourth obscuration.
. The Sun of
Life will rise on a new earth, the
planet
Mercury, and that fair orb will pass through
its day of
ages, and again that Sun will set and the
night will
fall. A new rising, a new setting, on the
globes F and
G of our Round, and the ending of
the Round,
and the gathering of its fruits into the
bosom of its
Seed Manu.
Then, after
long repose, the fifth, sixth and seventh
Rounds, ere
our terrene Chain shall vanish into
the past.
Then, onwards yet, after an Inter-Chain
Nirvana, and
still there are fifth and sixth and
seventh
Chains yet to come and to pass away, ere
the Day of
the High Gods shall decline to its setting,
and the soft
still Night shall brood over a resting
system, and
the great Preserver shall repose on the
many-headed
serpent of Time.
But even then
the * Whither 1 stretches onward into
the endless
ages of Immortal Life. The dazzled
APPENDIX 469
Markab was a
soldier, and Married Clio. Vesta,
Mizar,
Albireo, Orion, Ajax, Hector, Crux and Selene
were also
seen. Trapezium was an insurgent
chief.
THE FIRST
ARYAN IMMIGRATION INTO
INDIA, B. C.
18,875
MARS married
MERCURY, and had sons URANUS,
Herakles, and
Alcyone, daughters BRHASPATI and
Demeter.
BRHASPATI married first VULCAN, and
after his
death Corona, the son of VIRAJ, and had
one son,
Trefoil, who married Arcturus, and five
daughters:
Fides, who married Betelgueuse; Thor,
who married
Iphigenia; Rama, who married Perseus
; Daedalus,
who married Elsa ; and Rector who
married
Fomalhaut. SATURN was King in South
India, and
had Crux as son ; SURYA was High Priest,
and OSIRIS,
Deputy High Priest.
Herakles
married Capella, and had as sons Cassiopeia,
Altair and
Leto, as daughters Argus and
Centaurus.
Alcyone married Theseus, and had
four sons :
Andromeda, Betelgueuse, Fomalhaut and
Perseus, and
three daughters, Draco, NEPTUNE, and
Arcturus.
Demeter married Wenceslas, and had as
sons, Elsa,
Iphigenia and Diana, who married respectively,
Daedalus,
Thor, and Draco. Cassiopeia
married
Capricorn, and had Cetus, Spica and Adrona
as sons,
Sirona as daughter; Spica married
Kudos, Altair
married Polaris, and had Tolosa as
470
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MAN: WHENCE, HOW AND WHITHER
son. Leto
married Gemini. Argus married Andromeda
and had among
her sons Arcor, who married
Mizar, the
daughter of NEPTUNE and Hector; the
latter had
also Siwa and Orpheus as sons. Diomede
married
Orpheus. Regnlus and Irene were daughters
of Arcor and
Mizar. Argus married a second
husband,
Mathematicus, and had three daughters,
Diomede,
Judex who married Beatus, and Kudos.
Centaurus
married Concordia. Of Alcyone's sons:
Andromeda
married Argus as said, and died early ;
Betelgueuse
married Fides, and had as sons Flos,
and Beatus
who married Judex. Fomalhaut married
Rector,
Perseus married Rama, Draco Diana,
NEPTUNE
Hector, and Arcturus Trefoil. Alcyone's
wife, Theseus,
was the daughter of Glaucus and
Telemachus,
and the latter had a sister, Soma. Alastor
was in
Central Asia. Taurus, a Mongol, had
Procyon as
wife, and Cygnus as daughter, who
married
Aries.
XI
AN ARYAN
IMMIGRATION INTO INDIA,
B. C. 17,455
JUPITER
married SATURN and had MARS as his son
and MERCURY
as his sister. MARS married NEPTUNE,
and had sons,
Herakles, Siwa and Mizar, daughters
OSIRIS,
Pindar and Andromeda. Herakles married
Cetus, and
had, as sons, Gemini and Arcor; as
daughters,
Polaris who married Diana, Capricorn
who married
Glaucus, and Adrona. Siwa married
APPENDIX 471
Proserpina,
Mizar married Kama, and had as sons :
Diana and
Daedalus; as daughters: Diomede and
Kudos. OSIRIS
married Perseus.
VULCAN
married Corona, and their three daughters,
Kama Rector
and Thor, married respectively
Mizar,
Trefoil and Leto. Psyche, a friend of Mars,
married
Arcturus, and had as sons, Alcyone, Albireo,
Leto and Ajax
; as daughters, Beatrix, Procyon
and Cygnus.
Alcyone married Eigel and had as
sons:
Cassiopeia who married Diomede; Crux who
married
Kudos, and Wenceslas who married Begulus.
They had also
three daughters: Taurus
who married
Concordia, Irene who married Flos,
and Theseus
who married Daedalus. Albireo married
Hector, and
had a daughter Beatus, who married
Iphigenia.
Leto married Thor, and had a son
Flos. Ajax
married Elsa, Beatrix Mathematicus
and Cygnus
Fomalhaut. Capella, another friend of
Mars, married
Judex, and had as sons Perseus, who
married
OSIRIS, and Fomalhaut who married Cygnus.
The daughters
were Hector, Demeter who
married
Aries, and "Rlsa who married Ajax. Vajra
married
Orpheus, and had Draca and Altair as sons,
BRHASPATI,
URANUS and Proserpina as daughters.
Draco married
Argus, and had as son Concordia,
who married
Taurus. Altair married Centaurus
and their
daughter Kegulus married Wenceslas.
Betelgueuse
married Canopus, and had Spica and
Olympia as
sons, Rigel as daughter. Spica married
Telemachus,
and had two sons, Glaucus and Iphigenia,
whose
marriages are mentioned above. Castor
married Pollux,
and had as sons Aries and Alastor,
and three
daughters, Minerva, Sirona and Pomona.
472
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MAN: WHENCE, HOW AND WHITHER
XII
AN ARYAN
IMMIGRATION INTO INDIA,
B. C. 15,950
SURYA was the
father of MARS and MERCUBY.
MARS married
BRHASPATI, and had sons, JUPITER,
Siwa and
VIRAJ; daughters, OSIRIS, URANUS, and
Ulysses.
JUPITER married Herakles, and they had
as sons :
Beatrix who married Pindar, Aletheia who
married
Taurus, Betelgueuse; and as daughters:
Canopus who
married Fomalhaut, Pollux who married
Melpomene,
and Hector who married NEPTUNE.
URANUS
married Leo, and Ulysses Vajra ; the latter
had as sons:
Clio who married Concordia, Melpomene,
and Alastor,
who married Gemini; as
daughters :
Irene who married Adrona, Sirona who
married
Spica, and Beatus who married Soma.
MERCURY
married SATURN, and their sons were:
Selene, Leo,
Vajra and Castor, and their daughters,
Herakles,
Alcyone and Mizar. Selene married Aurora,
and had as
sons : Wenceslas . who married
Crux, Theseus
who married Lignus, and Polaris
who married
Proserpina ; as daughters : Taurus who
married
Aletheia, Arcturus, who married Perseus,
and Argus who
married Draco. Leo married URANUS,
and had as
sons: Leto, who married Demeter,
Draco,
Fomalhaut both married as above and as
daughters:
Centaurus who married Altair, Proserpina,
and Concordia
who married Clio. Castor married
Iphigenia.
Alcyone married Albireo, and had
four sons:
NEPTUNE who married Hector, Psyche
married
Clarion, Perseus married Arcturus, and
Ajax Capella;
the daughters were Eigel who marAPPENDIX
473
ried
Centurion, Demeter who married Leto, and
Algol who
married Priam. Mizar married Glaucus,
and had two
sons, Soma and Flos. The
daughters,
Diomede and Telemachus, married
respectively
Trefoil and Betelgueuse ; VULCAN married
Cetus and had
one son, Procyon, and three
daughters,
Olympia, Minerva and Pomona. Arcor
married
Capricorn and had four sons: Altair, Adrona,
Spica,
Trefoil, and four daughters: Pindar,
Capella,
Crux, and Gemini. Corona married Orpheus,
and had three
sons: Kama who married
VENUS,
Cassiopeia who married Bector, and Aries ;
of the
daughters, Andromeda married Daedalus, Elsa
Mathematicus,
and Pallas Diana. Thor married
Kudos ; his
sons were Mathematicus, Diana and Dae
dalus who
married three sisters as above and
Judex; the
daughter was Eector.
At the one
pole of human evolution there stood
at the date
of this immigration the four KUMAEAS,
the MANU and
the MAHAGUBU; far down towards the
other,
Scorpio, the high priest Ya-uli.
XIII
IN NOETHEEN
INDIA, B. C. 12,800
MARS and
MERCURY are brothers. MARS married
SATURN, and
had two sons, Vajra and VIRAJ, and two
daughters,
VULCAN and Herakles. Vajra married
Proserpina,
and had three sons, Ulysses, Fides and
Selene, and
three daughters, Beatrix, Hector and
Hestia. VIRAJ
married OSIRIS, VULCAN married
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MAN: WHENCE, HOW AND WHITHER
URANUS, and
Herakles Polaris. Ulysses married
Philae, and
had three sons: Cygnus who married
Diana,
Calliope who married Parthenope, and Pis*
ces Ajax; the
daughters were Bellatrix who married
Thor,
Aquarius who married Clarion, and Pepin
who married Lignus.
Eeturning to the sons of
Vajra we
have: Fides who married Iphigenia, and
had three
sons: Aquila who married Sappho, Kudos
Concordia,
and Beatus Gimel. They had four
daughters:
Herminius married to Nicosia, Sextans
to Virgo,
Sagittarius to Clio, Parthenope to Calliope,
Selene
married Achilles and had two sons:
Aldebaran
marrying Elektra, and Helios marrying
Lomia. There
were five daughters : Vega marrying
Leo, Kigel
marrying Leto, Alcestis marrying
Aurora,
Colossus marrying Aries, and Eros marrying
Juno. Of
Vajra 's daughters, Beatrix married
Albireo, and
had two sons, Berenice who married
Canopus, and
Deneb. The daughters, Pindar and
Lyra, married
respectively Capella and Euphrosyne.
Hector
married Wenceslas, and has as sons:
Leo, Leto,
Norma marrying Melete, Nicosia marrying
Herminius ;
the daughters were : Ajax married
lo Pisces,
and Crux married to Demeter. Hestia
married
Telemachus; their sons were: Thor, Dioniede
married to
Chrysos; the daughters were Sap
pno, Trefoil,
Minorca married to Lobelia, and Magnus
to Calypso.
Herakles, the daughter of MARS,
married
Polaris; their three sons, Viola, Dorado,
and Olympia,
married respectively Egeria, Dactyl
and Mira ;
the daughter, Phoenix, married Atalanta,
Viola and
Egeria had four sons: Betelgueuse married
to Iris,
Nitocris married to Brunhilda, Taurus
to Tiphvs and
Perseus to Fons: one daughter, LoAPPENDIX
475
mia, married
Helios, the other, Libra, married Boreas.
Dorado and
Dactyl had sons : Centurion married
to Theodoros,
Pegasus to Priam, Scotos to Ausonia;
daughters:
Arcturus to Eector, and Brunhilda
to Nitocris.
Olympia married Mira, and had
four sons:
Clarion married Aquarius, Pollux Cancer,
Procyon
Avelledo, and Capricorn Zama. The
daughter,
Arcor, married Centaurus. Phoenix, the
daughter of
Herakles, who married Atalanta, had
three sons:
Gemini, Lignus and Virgo, who married
Adrona, Pepin
and Sextans; there were three
daughters:
Daleth married Kegulus, Dolphin married
Formator, and
Daphne Apis. That finishes the
descendants
of MAKS.
MERCURY, his
brother, married VENUS, and had
NEPTUNE and
URANUS as sons, OSIRIS, Proserpina
and Tolosa as
daughters. URANUS married VULCAN,
had two sons,
Rama and Albireo, who married Glaucus
and Beatrix ;
and two daughters, BRHASPATI and
ATHENA, who
married Apollo and JUPITER. Eama
and Glaucus
had Juno and Ara as sons, who married
Eros and
Ophiuchus; their daughters were
four: Canopus
married to Berenice, Diana to Cygnus,
Chrysos to
Diomede, and Judex to Irene. Albireo,
marrying into
the family of Vajra, has his
children
noted above. BRHASPATI and Apollo had
three sons :
Capella married to Pindar, Corona and
Siwa; their
daughter Proteus married Bex. OSIRIS
married
VIRAJ, and had as sons JUPITER and Apollo,
the latter
marrying BRHASPATI. The daughter, Pallas,
married Castor;
they had five sons: Clio who
married
Sagittarius, Markab who married Cetus,
Aries who
married Colossus, Aglaia who married
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MAN: WHENCE, HOW AND WHITHER
Pomona, and
Sirona, who married Quies. That
finishes the
descendants of MERCURY.
Algol married
Theseus, and had son Alcyone, who
married
Mizar, the daughter of Orpheus and sister
of Psyche.
Alcyone and Mizar had five sons : Fomalhaut
who married
Alexandros, Altair Alba, Wenceslas
Hector,
Telemachus Hestia, Soma Flos ; their
three
daughters were: Iphigenia married to Fides,
Glaucus to
Rama, Philae to Ulysses. Fomalhaut
and
Alexandros had three sons : Bex who married
Proteus,
Rector who married Arcturus, and Leopardus;
their three
daughters were: Melete who married
Norma,
Ausonia who married Scotus, and Concordia
who married
Kudos.
Altair and
Alba had three sons: Apis who married
Daphne,
Centaurus who married Arcor, and
Flora ; their
daughters were Chamaeleon, Gimel who
married
Beatus, and Priam who married Pegasus.
The children
of Wenceslas are given among the descendants
of MARS, as
are those of Telemachus, Iphigenia,
and Philae,
while those of Glaucus are among
the
descendants of MERCURY. Soma and Flos had
four sons:
Alastor married to Melpomene, Boreas
to Libra,
Regulus to Daleth, Irene to Judex; the two
daughters,
Phocea and Daedalus, married Zephyr
and
Leopardus.
Aletheia took
Spes to wife, and had two sons,
Mona and
Fortuna, and four daughters: Achilles,
Aulus, Flos
and Alba. Mona married Andromeda,
and they had
as sons : Lobelia who married Minorca,
and Zephyr
who married Phocea ; their daughters
were : Adrona
who married Gemini, Cetus who married
Markab,
Melpomene who married Alastor, and
Avelledo who
married Procyon, Fortuna married
APPENDIX 477
Auriga, and
their two sons, Hebe and Stella, married
Trefoil and
Chamaeleon ; their daughters were :
Iris, Tiphys,
Eudoxia married to Flora, and Pomona
to Aglaia.
Aulus married Argus, and they had
three sons:
Calypso married to Magnus, Formator
to Dolphin,
and Minerva; the daughters, Elektra
and
Ophiuchus, married Aldebaran and Ara.
Psyche, the
brother of Mizar, married Mathematicus,
and they had
three daughters: Egeria, Elsa
who married
Beth, and Mira. Elsa and Beth had
Aurora,
Demeter and Euphrosyne as sons, who married
Alcestis,
Crux and Lyra; their daughters were:
Theodoros
married to Centurion, and Fons to Perseus.
Draco married
Cassiopeia; their sons were: Argus
Beth,
Atalanta and Castor, who married Pallas ;
his daughters
were: Andromeda, Dactyl, Alexandros,
Auriga. Vesta
was also present.
XIV
THE
ARYANISATION OF EGYPT
IN the body
of this book we have three times referred
(on pp. 228,
267, 311) to the expedition sent
forth from
South India by the MANU for the express
purpose of
Aryanising the noble families of
Egypt. While
the book is going through the press
some further
investigations have been made, which
are found to
throw additional light upon the subject,
and to some
extent to link it up with accepted Egyptian
history. The
earlier part of the book being
already in
type, all that we can do is to append here
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an article
which has been written to explain the
later
discoveries.
Keferring to
our remark on p. 311 that "Manetho's
history
apparently deals with this Aryan dynasty,"
we now see
that he quite reasonably begins
with the
reunification of Egypt under the MANU,
and that the
date which our researches assign to
that
reunification (though not yet verified with perfect
exactitude)
comes within a few years of 5,510
B. C., which
is the latest selection by the most distinguished
living
Egyptologist for the commencement
of the First
Dynasty. The new Egyptological
theories now
make the date of the Pharaoh
Unas about
two hundred years earlier than we do.
Others of our
characters, besides the few whom
MARS took
with Him, are to be found in Egypt in
13,500 B. C.
; a full list of all these will be given
when the
Lives of Alcyone appear in book form.
In the sixth
life of Alcyone we followed the first
of the great
Aryan migrations from the shores of
what was then
the Central Asian sea to the south
of the Indian
Peninsula. The religious kingdom
that the
Aryans established there was, as centuries
rolled on,
used by the MANU as a subsidiary centre
of radiation,
as we have already said.
From South
India likewise was sent forth the
expedition
destined to bring about the Aryanisation
of Egypt,
which was carried out in much the
same way and
by many of the same egos who five
thousand
years previously had played their part in
the migration
from Central Asia to which reference
has just been
made.
About the
year 13,500 B. C. (shortly after the
time of the
thirteenth life of Alcyone and the twelfth
APPENDIX 479
life of
Orion, when so many of our characters had
taken birth
in the Tlavatli race inhabiting the southern
part of the
Island of Poseidonis) VIRAJ was
ruler of the
great South Indian Empire. He had
married
BRHASPATI, and Mars was one of their sons.
The MANU
appeared astrally to the Emperor, and
directed him
to send MARS over the sea to Egypt
by way of
Ceylon. VIRAJ obeyed, and MARS departed
upon his long
journey, taking with him ( according
to the
instructions received) a band of young
men and
women, of whom twelve are recognisable :
Ajax,
Betelgueuse, Deneb, Leo, Perseus and Theodoros
among the
men, and Arcturus, Canopus,
lympia,
VULCAN, Pallas and OSIRIS among the ladies.
On their
arrival in Egypt, then under Toltec rule,
they were met
by JUPITER, the Pharaoh of the time.
He had one
child only his daughter SATURN his
wife having
died in child-birth. The High-Priest
SURYA had
been directed in a vision by the MAHAGURU
to receive
the strangers with honour, and to advise
JUPITER to
give his daughter to MARS in marriage,
which he did;
and in a comparatively short
time
marriages were arranged among the existing
nobility for
all the new-comers.
Small as was
this importation of Aryan blood, in
a few generations
it had tinged the whole of the
Egyptian
nobility, for since the Pharaoh had set his
seal of
august approval upon these .mixed marriages,
all the
patrician families competed eagerly
for the
honour of an alliance with the sons or
daughters of
the new-comers. The mingling of the
two races
produced a new and distinctive type,
which had the
high Aryan features, but the Tolteo
colouring the
type which we know so well from the
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Egyptian
monuments. So powerful is the Aryan
blood that it
still shows its unmistakable traces
even after
centuries of dilution ; and from this time
onward an
incarnation among the principal classes
of Egypt
counted as a birth in the first sub-race of
the fifth
root-race.
Many changes
took place as the centuries rolled
by, and the
impetus given by the Aryan rejuvenation
gradually
died out. The country never reached
so low a
level as the parallel civilisation of Poseidonis,
chiefly
because of the retention of Aryan tradition
by a certain
clan whose members claimed exclusively
for
themselves direct descent from the
royal line of
MARS and SATUBW. For more than a
thousand
years after the Aryanisation this clan
ruled the
country, the Pharaoh being always its
head ; but
there came a time when for political reasons
the reigning
monarch espoused a foreign princess,
who by
degrees acquired over him so great an
influence
that she was able to wean him from the
traditions of
his forefathers, and to establish new
forms of
worship to which the clan as a whole would
not
subscribe. The country, weary of Aryan strictness,
followed its
monarch into license and luxury;
the clan drew
its ranks together in stern disapproval,
and
thenceforward its members held themselves
markedly
aloof not declining offices in the
army or in
the service of the State, but marrying
onlv among
themselves, and making a great point
of
maintaining old customs and what they called the
purity of the
religion as well as of the race.
After nearly
four thousand years had passed, we
find a
condition of affairs in which the Egyptian
Empire, its
religion and even its language were
APPENDIX 481
alike
degenerate and decaying. Only in the ranks of
the conservative
clan can we find some pale reflection
of the Egypt
of earlier days. About this time,
among the
priests of the clan arose some who were
prophets, who
re-echoed in Egypt the message that
was being
given in Poseidonis a warning that, because
of the wickedness
of these mighty and longestablished
civilisations,
they were doomed to destruction,
arid that it
behoved the few righteous to
flee promptly
from the wrath to come. Just as 'a
considerable
proportion of the white race of mountaineers
left
Poseidonis, so the members of the clan
in a body
shook off the dust of Egypt from their
feet, took
ship across the Bed Sea and found a refuge
among the
mountains of Arabia.
As we know,
in due time the prophecy was fulfilled,
and in the
year 9564 B. C. the island of Poseidonis
sank beneath
the Atlantic. The effect of the
cataclysm on
the rest of the world was of the most
serious
character, and for the land of Egypt it
was specially
ruinous. Up to this point Egypt had
had an
extensive western seaboard, and although
the Sahara
Sea was shallow, it was sufficient for
the great
fleets of comparatively small ships which
carried the
traffic to Atlantis and the Algerian
Islands. In
this great catastrophe the bed of the
Sahara Sea
rose, a vast tidal wave swept over
Egypt, and almost
its entire population was destroyed.
And even when
everything settled down,
the country
was a wilderness, bounded on the west
no longer by
a fair and peaceful sea, but by a vast
salt swamp,
which as the centuries rolled on dried
into an
inhospitable desert. Of all the glories of
Egypt there
remained only the Pyramids tower482
MAN: WHENCE.
HOW AND WHITHER
ing in lonely
desolation a desolation which endured
for fifteen
hundred years before the selfexiled
clan returned
from its mountain, refuge,
grown into a
great nation.
But long
before this, half-savage tribes had ventured
into the
land, fighting their primitive battles
on the banks
of the great river which once had
borne the
argosies of a mighty civilisation, and was
yet again to
witness a revival of those ancient glories,
and to mirror
the stately temples of Osiris and
Amen-ra.
Professor Flinders Petrie describes five
of these
earlier races, which overran different parts
of the
country and warred desultorily among themselves.
1. An
aquiline race of the Libyo-Amorite type,
which
occupied a large part of the land, and held
its own
longer than any other, maintaining for centuries
a fair level
of civilisation.
2. A Hittite
race with curly hair and plaited
beards.
3. A people
with pointed noses and Jong pigtails
mountaineers,
wearing long, thick robes.
4. A people
with short and tilted noses, who established
themselves
for some time in the central
part of the
country.
5. Another
variant of this race, with longer noses
and
projecting beards, who occupied chiefly the
marshland
near the Mediterranean. All these are
observable by
clairvoyance, but they have mingled
so much that
it is often difficult to distinguish them ;
and in
addition to these, and probably earlier in the
field than
any of them, a savage negroid race from
the interior
of Africa, which has left practically no
record of its
passing.
APPENDIX 483
Into this
turmoil of mixed races came our clan,
priest-led
across the sea from its Arabian hills, and
gradually
made its footing sure in Upper Egypt,
establishing
its capital in Abydos, and slowly possessing
itself of
more and more of the surrounding
land, until
by weight of its superior civilisation it
was
recognised as the dominant power. All through
its earlier
centuries its policy was less to fight than
to absorb to
build out of this chaos of peoples a
race upon
which its hereditary characteristics
should be
stamped. A thousand years had passed
since their
arrival, when, in the twenty-first life of
Alcyone, we
find MAKS reigning over an already
highly-organised
empire; but it was fourteen hundred
years later
still before the MANIT Himself
(they have
corrupted His name to Menes now)
united the
whole of Egypt under one rule, and
founded at
the same time the first dynasty and His
great city of
Memphis thus initiating in person
another stage
of the work begun by His direction in
13,500 B. C.
Clio and
Markab were noticed among a group of
Egyptian
statesmen who disapproved of the Aryan
immigration
and schemed against it. Clio's wife
Adrona, and
Markab 's wife Avelledo were implicated
in their
plots. All four of them were eventually
exiled, as
was also Cancer, the sister of Adrona.
INDEX
ABOLITION of
war, 428
Action,
self-sacrifice in, 367
temple of,
367
Adscititious
Arabs, 273
Agnishvatta
Pitrs, 23
Airships
128
Akbar,
reincarnation of, 428
Albanians,
the 296
'Alcyone/32,43,
110, 114,116,236
237, 260,
274, 280, 310, 313,
314, 454,
462, 465, 466,
472, 476,
478.
All Paths
equal, 371
Amun-ra, 269,
479
Ancient Peru,
134
Angel
evolution, the 12, 20, 25
Angels of the
stars, 214, 215
Animal-men,
69, 107
Animals of
the Moon, 30, 32
pet, in Peru,
186
Anthropoid
apes 111
Antiquity,
mighty monarchies
of, 135
Ants, bees
and wheat, 130
Appearance,
physical, of
Peruvians,
136
Apollo's
Lyre, 298
Appointments
of schoolrooms,
380
Arabia,
Manu's rule in, 21, 228
Arabian
emigration to the
Somali Coast,
271
sub-race,
the, 259, 262
Arbitration
in Peru, 141
Archangel
Raphael, the, 369
Architecture,
Aryan, 242
Arabians and
Aryans,
intermarriage
of, 265
Arabs,
adscititious 273
Hamyaritic,
273
Arabs, Manu's
collision
with the,
263, 264
in the
Community, 397, 398
Peruvian, 165
Arhat
initiation, the, 441
Armada,
destruction of
Atlantean,
293
Arranging to
die, 388, 389
Artistic
race, the 289
Arts in the
Community, 410
Aryan, an,
251
and Atlantean
civilisations
contrasted,
249-250
architecture,
238
blood m East
Africa, 311
brotherhood,
250
ceremony, an,
252
colonisation,
257
Empire, the,
247
Empire,
decline of the, 258
festival, an,
252
migrations,
257
Mysteries,
the, 245
race, Toltec
infusion
in, 240
root-stock,
256
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MAN: WHENCE, HOW AND WHITHER
Aryan
civilisation, the 456
Aryanisation
of Egypt, 310, 477
Aryans and
Arabs, intermarriage
of, 265
brotherhood
of the, 242
in
Australasia, 311
in Egypt,
228, 267, 477
in Java, 311
joyous
religion of the, 251
joyous work
of the, 242
stern rule of
the, 251
Ascension of
the Mahaguru,
285
Ashoka, King,
vision of, 321
Asia, removal
from Central
306
Astrological
theories in
Chaldaea, 192
Astronomical
dances, 384
Astronomy in
Peru, 163
Asuras, 23
'Athena/ 461,
475
Athens, 298
Atlantean
civilisation, the,
456
Atlantean and
Aryan civilisations
contrasted,
249,250
armada,
destruction
of, 293
art, 129
government,
131
Atlanteans
built Egyptian
pyramids, 227
in Egypt,
227, 266
in India, 306
Atlantis, ii,
105, 126
food in, 131
science in,
129
Atom, force
in the, 414
the pranic,
245
worship of
the, 252
Attainment,
levels of 13,18
Aura of a
Deva, 348
Australasia
held by
Aryans, 258
Autocracy,
success of, 460
Avatara, an,
11
BABYLONIA and
Peru, contrast
between, 191
Raider, 299
Balloon, the
nitrogen, 245
Barhishad
Pitrs, 23, 58, 77
Basket-works,
the,
68, 82, 85,
89, 94,
Beauty,
promotion of, 444
Bees, ants
and wheat, 130
Beginnings of
the fifth
root race,
225
sixth root
race, 323, 329
Benediction
of the Devapriest,
350, 357, 370
Bhakti yoga,
366
Birth in the
Community, 387
in the Manu's
family, 394
preparation
for, 388
Bismarck, 97
Black magic,
story of, 116
Blue Temple,
the, 354
music in the,
355
Boat-load,
the orange,
57, 68, 95
the pink, 95
the yellow,
57, 69
Boat-loads,
the, 77, 93
Bodhisattva,
the, 31, 253
Body,
disposal of the, in
the
Community, 390
Book of Duty,
The, 220
Books in
Peru, 179
Brahmana, 315
Brain, stimulation
of the, 375
Breeding,
scientific, 129
Bridge, the,
247
City of (see
Manova
City)
Bridges in
Peru, 173
Brhaspati,
237, 461, 465
471, 472. 475
1NDEI 489
Britain,
future government
of, 433
Brotherhood,
Aryan, 242, 249
BUDDHA, His
office, 72
The Lord
Dipankara, 71, 72
The Lord
Gautama,
32, 71, 225,
300
The Lord
Kashyapa, 72
Building in
Peru, 168
of the great
city, 240, 242
Buildings,
public in the
Community,
396, 422
Byarsha, 309
QBSAR,
Julius, 107, 427
Calculation
in Peru, 187
Carnivorous
trees, 50
Carthaginians,
296
Caste system,
founding of
the, 315
Castes,
colours of the, 315
intermarriage
of, 307
Catastrophe
of 75,025 B C,
231
Caucasian
race, the, 290
Causal body,
consciousness
raised into
the, 363
Central Asia,
removal
from, 306
Ceremonies,
public, in
Chaidaea,
202, 209
Ceremony, an
Aryan, 252
Chain, the
first, 16
the second,
25
the third, 27
Chakrams, 370
Chakshushas,
the Seed-
Manu, 74
Chaidaea,
astrological theories
in, 192
early history
of, 221
education in,
219
festivals in,
206
poetry in, 221
prayer in,
201
priesthood
in, 218
public
ceremonies in,
202209
religion in,
191
sacred fires
in, 212
star-worship
in, 211
symbolical
colours in, 207
temples in,
202
Chaldaean
Empire, destruction
of, 222
Changes,
seismic, 234
Character of
the fifth subrace
302
Chemistry in
Peru, 162
Cheops, 227
Chhayas, 59
Chief priest
in the Community,
344
Chieftain of
the Ray,
349, 357,
362, 370
Children,
education of, 374
of the Manu,
the, 335
of the Sun,
the, 139
Children's
services, 384
China
conquered by Aryans,
257
in the
future, 435
Choosing
partners in the
Community,
392
Choric dance,
the, 384
Chosen,
migration of the, 227
segregation
of the, 226
Christ,
religion of the, 429, 431
return of
the, 427
City, a Moon,
46
a park-like,
422
of the Golden
Gate, 105,
107, 110,
114, 126, 233 454
of the Sun,
315
the Sacred,
244
City of the
Manu,
234, 241,
246, 276, 466
building of
the, 242
destruction
of the, 315
science in
the, 255
writing in
the, 256
Civilisation,
the Atlantean, 456
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the Aryan,
456
Civilisation,
a Turanian, 250
of Egypt,
joyous, 270
Civilisations,
Aryan and
Atlantean
contrasted, 207, 256
Clairvoyant
teachers, 375
Clan, the, 110,
114
Gasses in
imagination, advanced,
377
Cloth
factory, a, 412
Colony on
Mars, a, 74
Colour Deva,
a 346
sermon of the
Devapriest,
354
Colours,
symbolical, in
Chaldaea, 207
Common-gender
pronoun, a, 417
Community,
architecture
in the, 397
arts in the,
410
birth in the,
387
choosing
partners in
the, 392
conditions of
work in
the, 412, 415
cooking in
the, 418
death in the,
390
Devas in the,
342
disposal of
body in the, 390
dress in the,
40G
ethnography
in the, 407
economic
conditions in
the, 411
farming in the,
401, 419, 420
food in the,
401, 402
founding of
the, 330
furniture in
the, 390
government of
the, 336
houses in
the, 397
how to
prepare for
the 442, 444
language in
the, 383
length of
life in the, 488
libraries in
the, 404
locomotion in
the, 424
machinery in
the, 413
marriage in
the, 392
musical
instruments in
the, 354
newspapers in
the, 405
private
property in
the, 420
progress of
the, 442
psychical
development
in the, 339
public
buildings in the,
396, 422
public
meetings in the, 406
religion in
the, 341
sanitation
and irrigation
in the, 425
science in
the, 407
spirit of
the, 337
stature in
the, 396
temple
services in the, 343
Theosophy in
the, 341
vegetarianism
in the, 401
visitors to
the, 337
Conditions,
economic in
the
Community, 411
of work in
the Community,
412, 415
Confidence in
the Manu, 340
Congregation
of the dead, 372
Conquest of
Georgia, 290
of
Mesopotamia, 274
Consciousness
raised into
the causal
body, 363
the
vegetable, 25
Continuous
reincarnation
in the
Community, 332
Contrast
between Babylonia
and Peru, 191
Conventional
type, the, 84
Cooking in
the Community,
418
Co-operation
between
parents and
scholmasters,
376
INDEX 491
'Corona/ 107,
110, 114, 229 236,
255, 256,
258, 260, 262, 278,
280, 309,
313, 461, 465, 465,
469, 471, 473
Council of
the Manu, 338
Crete, 291
Crimson,
meaning of, 345
Temple, the,
345
Curriculum in
Peru, 157
in the
Community, 381
DAGHESTAN,
302
Daitya, 114,
125
Daityas, 314
Dance, the
choric, 384
Dances,
astronomical, 384
symbolical,
385
Dark Face,
Lords of the,
57,96
Dasyas, 314
Day of
Judgment, 14, 48, 53
Dead,
congregation of the, 372
Death,
arranging for, 393
in the
Community, 390
Decision of
the Monad, 327
Decline of
the Aryan
Empire, 258
Deity, the
Solar, 342
Delhi,
founding of, 313
Destiny of
the fifth race, 304
Destruction
of the Atlantean
armada, 293
of the
Chaldaean Empire,
222
Deva, aura of
a, 348
evolution,
the, 12, 20, 25
helper, the,
324
materialisation
of a, 346, 375
of colour,
346
pictures
shown by a, 325
Deva-priest,
the, 347
benediction
of the 357, 369
colour sermon
of the, 354
music of the,
357
Devas in the
Community, 342
materialisation
of, 346, 375
move among
men, 343, 386
of music, 357
special
training by, 373
the healing,
368
the yellow,
361
Development
by music, 298
of the horse,
231
of the sixth
sub-race 335
Devotional
service, the, 355
Dharmakaya, 1
1
Dipankara
BUDDHA, 71, 72
Divine
Emanations, the, 14
Dress in
Peru, 170
in the
Community 400
Duty, The
Book of, 220
Duty in
marriage, 392
EARTH chain,
the 74
East Africa,
Aryan blood
in, 311
Economic conditions
in
the Community
411
Education,
electricity used in 374
in Chaldaea,
219
in Peru, 149,
156
of children,
374
Effects of
the sinking of
Poseidonis,
295
Egg-born,
the, 93
Egg-headed,
the, 90
Egos, the
seven groups of, 66, 67
Egypt,
Aryanisation of, 310, 477
Aryans in,
242, 269, 310, 477
Atlanteans
in, 227
early races
in, 482
flooded, 228,
234
joyous
civilisation of, 270
religion in,
267
Egyptian
Empire, decline
of the, 480
pyramids
built by
Atlanteans,
227, 481
Electricity
superseded, 414
used in education,
374
Elemental
kingdoms, the,
8, 9, 59
the
planetary, 214
Emanations,
the Divine, 14
492 MAN i
WHENCE, HOW AND WHITHER
247
222
258
273
274
147
Empire, the
Aryan,
Chaldaean
destruction
of,
decline of
the Aryan,
the South
African,
the
Sumiro-Akkad,
Engineering
in Peru,
English
language, future
of the,
383,430
Estate,
preparation of the, 333
Ethnography
in the Community,
407
Evolution,
schemes of, 4, f
the angel,
11, 20, 25
Evolutionary
wave, the, 14
Eye, the
third, 100
FACTORIES,
ownership
of, 432
Factory, a
cloth, 412
Failures, 14,
26
Faith, the
Zoroastrian, 286
'Faithful
unto death/ 112
Family of the
Manu, birth
in, 394
Fanatical
opponent of the
Manu, 265
Farming in
the Community,
401, 419, 420
Father and
mother, selecting
your, 388
Federation of
nations, the 427
Festival, an
Aryan, 252
Festivals at
the Temples, 385
in Chaldaea,
206
Fiction in
Peru, 181
Fifth race,
beginnings of
the, 225
destiny of
the, 304
Fifth
sub-race, the, '301
character of
the, 301
type of the,
t
301
Fire,
founding of the Religion
of the, 280
Sons of the,
77, 98, 282
the sacred,
254
Flame, Lords
of the,
76, 91, 97,
Floods in
Egypt,
'Follow the
King/
Food in
Atlantis,
in Peru,
in the
Community,
Force in the
atom,
Formosa held
by Aryans,
Fortresses in
Peru,
Founding of a
sub-race,
of Delhi,
of the
caste-system,
of the
Community,
Four valleys,
the,
Fourth
dimensional sight,
sub-race, the
Keltic,
Fraternity of
nations,
Fruits of our
round,
Furniture in
the Community,
Future, the
Adyar in the,
China in the,
Government of
Britain,
Holland in
the,
India in the,
London in
the,
Paris in the,
seeing the
Theosohical
Society
in the,
GANDHARVAS,
the,
Gas,
modelling in,
Gathering the
members,
Gautama
BUDDHA, The
Lord, 91,
General
Staff, the,
Georgia,
conquest of,
Germanic
race, the
Glass,
malleable,
Globe, the
spirit of a,
401,
252, 283
228, 234
270
131
185
402
414
257
172
260
313
315
330
235, 259
361
288
430
448
399
436
435
433
435
436
434
434
325
438
357
379
330
226, 300
13
290
303
176
59
INDEX 493
Gobi Sea,
the, 97, 234, 235, 464
God
geometrises, 3
Golden Gate,
City of the,
105, 107,
110, 114
126, 233, 454
Governing
class in Peru,
the, 139, 159
Government,
future, of
Britain, 433
of Atlantis,
131
of Peru, 137
of the
Community, 336
Great city,
building of the, 240
Greece and
Poseidonis,
war between
292
Greeks of
history, 296
Green Temple,
the, 366
Group from
Venus, the, 108
of Servers,
the, 63, 259
Groups of
egos, the seven, 66, 67
Gipsy tribes,
316
HALL, Sun in
the, 252, 253, 254
Hamyaritic
Arabs, 273
HEAD of the
Hierarchy,
the, 234, 253
Healing Devas,
the, 368
Heart, Osiris
in the, 269
Heavenly Man,
the, 66
Helper, the
Deva, 324
'Herakles,'
32, 42, 108, 114, 229,
237, 260,
274, 276, 277, 280,
301, 309,
313, 461, 462, 465,
467, 468,
469, 470, 472, 473,
474
Hermaphrodites,
86, 91
Hermes, 268
Hierarchy,
HEAD of the, 234, 253
the Occult,
12, 76
Hill tribes,
partly Aryan, 316
Himalayas
lifted, 233
History,
living, 409
of Chaldaea,
the, 221
Holiness, the
path of 371
Holland in
the future, 435
Home of the
sixth rootrace,
the, 447
Horse,
development of the, 231
Horus, 269
House, a
Peruvian, 167
Houses in the
Community,
397
Huyaranda,
King, 309
Hyksos Kings,
the, 273, 311
IMAGINATION,
advanced
classes in,
379
of symbols,
378
training the
377
Imitation by
nature-spirits, 13?
Immigrations
into North
India, 312
Imperishable
Sacred Land,
the, 98
Incarnations
of the Manu, 331
rapid, 439
Incense in
the Temples, 352 359
India,
Atlantean kingdom
in, 306
immigrations
into
North, 312
in the
future, 436
migrations
to, 257
Individualisation
on the
Moon, 34
three modes of,
34, 62
wrong ways
of, 35
Influences,
planetary, 195
Infusion of
Toltec blood
into the
Aryan race, 240
Inner Light,
the, 268, 270
Round, the,
108
Intellect,
stimulation of the, 361
Intellectual
pride, transmutation
of, 365
Intermarriage
of Aryans
with Arabs,
266
with Toltecs,
314
Intervals
between lives, 63, 106
Intuition, a
rush of, 364
Invasion of
Persia, the, 279
494
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MAN: WHENCE, HOW AND WHITHER
Iranian
sub-race, the
third, 276
Iranians,
the, 286
Ireland, the
population of, 297
Irrigation in
the Community,
425
Isis, 269
Island, the
White, 98, 110
231, 233,
241, 243
Italian race,
the, 296
JAPAN
conquered by
Aryans, 257
Jews, the,
272
JnSna yoga,
367
Journey of
Manu northward,
the, 231
Joyous
civilisation of
Egypt, the,
270
work of
Aryans, 242
Judgment, the
Day of,
14, 48, 53
Julius Cesar,
107, 427
Jupiter, 7
'Jupiter/ 72,
230, 236, 240, 312,
313, 453,
461, 465, 470, 472,
479
KARMA yoga,
367
Kashyapa, the
Lord, 72
Kelt, special
marks of the, 289
Keltic
sub-race the fourth, 288
character of
the, 298
Kindergarten
machine, a, 378
'King, follow
the/ 270
Kingdoms of
nature, the
seven, 1
King-Initates,
the, 100
Kings, the
Hyksos, 273,311
Kryashakti,
12, 98
KUMARAS, the
Four,
99, 251, 473
the Three,
253
LAND,
apportionment of, 143
ownership of,
421
system of
Peru, 142
Language,
future of the
English, 383,
430
in the
Community, 383
Law of
progress, the, 224
Laws in Peru,
139
Legacies left
to oneself, 389
Lemuria, ii
reappearance
of, 447
Lemurian
Polar Star, the,
93, 97, 232
race, the,
100
Length of
life in the Community,
488
Lettish race,
the, 303
Levels of
attainment, 12, 18
Libraries in
the Community,
404
Life Streams,
the, 7
Life-Wave,
the second, 8
the third, 76
'Light, look
for the/ 269
'Light, the
Inner/ 268, 270
'Light, thou
art the/ 269
Lines, the,
68
Links with
the Locos, 349
Literature in
Peru, 180
Lives, memory
of past, 376
Living
history, 409
Locomotion in
the Community,
424
Logoi,
planetary, 3
LOGOS, the,
iv
among His
peers, the, 357
links with
the, 349
thought-form
of the, 330
the
twelve-stringed
lyre of the,
356
London in the
Future, 434
'Look for the
Light/ 269
Lords of the
Dark Face, 57, 96
of the Flame,
76, 90, 97
252, 283
of the Moon,
46, 58
75, 86, 90,
93, 94
INDEX 495
Lunar life,
episodes of,
32, 39, 40,
44, 49
Nirvana, the,
61, 69, 72, 74
77, 93, 99,
101, 106
Lyre of
Apollo, the, 298
twelve-stringed,
of the
LOGOS, 356
MACHINE, a
kindergarten, 378
Machinery in
Peru, 162
in the
Community, 413
Magic, black,
a story of, 116
mental, 364
MAHAGURU, 34,
253, 266, 280
281, 283,
284, 298, 453, 473
ascension of
the, 285
symbolism
used by the, 299
Maharshis,
243
MAITREYA, the
Lord, J2
Malleable
glass, 176
Man, second
round, description
of the, 78
the Heavenly,
66
what he is, 1
Man, Visible
and Invisible, 348
Mftnasaputras,
23, 76
Manetho, the
history of, 311
Manova City,
234, 251,
247, 276, 466, 479
occult
science in, 255
the building
of, 252
the
destruction of, 315
the writing
in, 257
MANU, the,
31, 64, 102, 134, 236,
276, 277,
280, 305, 307,
391,467,475,477
birth in
family of the, 374
children of
the, 335
collision of
the, with
the Arabs,
263, 264
confidence in
the, 340
fanatical
opponent of, 265
founded root
race, 240
in Arabia,
228
incarnation
of the, 331
northward
journey of, 231
of the sixth
root race,
322, 329
rule of, in
Arabia, 265
the, and His
council, 338
the Root, 55,
73, 74, 75
the Seed, 55,
64, 73
Vaivasvata,
66, 75, 105
125, 228,
240, 453, 465
466,468
work of the,
330
MANUS, the
three, 253
Marriage as a
duty, 397
customs in
Peru, 184
in the
Community, 392
Master K. H.,
72, 373, 376
M. as MANU,
322
of religion,
the, 373
Mars, 6, 82,
83, 84, 89
colony on, 83
'Mars,' 31,
32, 45, 260, 261, 262,
273, 278,
280, 308, 309, 310,
311, 312,
313, 453, 454, 461,
464, 465,
466, 468, 470, 472,
473, 478,
479, 483
Materialisation
of a Deva,
346, 375
Meetings,
public, in the
Community,
406
Members,
gathering the, 330
Memory of
past lives, 376
talisman, the
383, 389
Menes, 483
Mental magic,
364
Mercury, 6
men sent to,
109
'Mercury/ 31,
32, 43, 107, 235, 260
261,277,281,285,308,312,
313, 463,
464, 465, 466, 467,
468, 469,
470, 472, 473, 475,
476
Mesopotamia,
conquest of, 274
Metal,
precious, in Peru, 171
Metal-man,
the, 233
Metal-work in
Peru, 175
Methods of
reincarnation,
three, 438
of
reproduction, 86, 91
Migration
into mid-Europe, 302
496 MANi
WHENCE, HOW AND WHITHER
of the
chosen, 226
Migrations,
Aryan, 257
to India, 257
Milesian
kings, 299
Mindless, sin
of the, 96
Mines,
ownership of, 432
Mineral life,
17, 22
'Mizar,' 32,
43, 110, 260, 314, 462,
464, 465,
466, 467, 469, 470,
471, 473, 477
Modelling in
gas, 379
Monad, the,
14, 15, 21, 23
decision of
the, 327
Monarchies,
mighty, of
antiquity,
135
Moon, the, 6
animals of
the, 30, 32
city, a, 46
individualisation
on the, 34
Lords of the,
46, 58 75,
86, 89, 90, 92, 95
Moon-chain,
the, 29, 31, 453
Moon-life,
episodes of,
32, 39, 40,
46, 49
a story of,
32
Moon-men, 32,
40, 108
More, Sir
Thomas, 106
Mostareb
Arabs, 273
Mother and
father, selecting
your, 388
Music, Devas
of, 357
development
by, 298
in Peru, 182
in the blue
Temple, 354
of the
Deva-priest, 355
Musical
instruments in
the
Community, 354
Mysteries,
the Aryan, 245
NAGAS, 313
Napoleon, 97
reincarnation
of, 428
Nations,
fraternity of, 430
the
federation of, 427
Nature-spirits,
imitation by, 130
used in
education, 375
Neptune, 6
'Neptune/
237, 260, 278, 289, 314
463, 465,
466, 468,
469, 470,
472, 475
New power, a,
414
New
shorthand, the, 430
Newspapers in
the Community 425
NirmanakSya,
12
Nirvana,
Inter-Chain, 61, 71, 72, 74,
77, 93 99,
101, 106
Nitrogen
balloon, the, 245
North India,
immigrations
into, 312
Northward
journey of the
Manu, 231
OBSCURATION,
87
of the sun,
333
Occult
Hierarchy, the, 12, 76
science, in
Manova
City, 255
Olcott,
Colonel H. S., 321
Opponent of Mars,
a fanatical,
265
Orange
boat-load, the
36, 51, 57,
68, 95
Origin of
Samskrt, 243
Orpheus, 298,
300
Orrery, a
complete, 409
Osiris, 267
in the heart,
269
'Osiris,'
278,309,310,314,461
468, 470,
472, 473, 475
Overthrow of
the Tartars, 316
Ownership of land,
mines
and
factories, 432
Oxygen snake,
the, 245
PAINTING in
Peru, 177
Pan, 114
Parentage by
arrangement, 388
Parents and
schoolmasters,
co-operation
of, 376
Paris in the
future, 434
Park-like
city, a, 422
Partners,
choosing of, in the
Community,
392
INDEX 497
Past lives,
memory of, 376
records of
the, 455
Path of
Holiness, the, 371
Paths, the
seven, 10
Pedigree of
Man, The, 23, 98
Peers, the
LOGOS among His, 357
Pelasgians,
the, 291
Persia,
invasion of, 279
Persian
Empire, the latest, 316
Peru, ancient,
134
and
Babylonia, contrast
between, 191
arbitration
in, 140
astronomy in,
164
books in, 177
bridges in,
172
building in,
168
calculation
in, 187
chemistry in,
162
climate of,
137
curriculum
in, 157
dress in, 187
education in,
149, 157
engineering
in, 147
fiction in,
181
food in, 185
fortresses
in, 172
governing
class in,
139, 159
kingdom of,
474
land system
in, 142
literature
in, 180
machinery in,
162
marriage
customs in, 184
metal-work
in, 175
music in, 183
painting in,
177
pet animals
in, 186
pottery in,
175
precious
metals in, 171
provision for
the aged
in, 150
public
opinion in, 139
pyramids in,
170
registration
in, 142
religion in,
151
religious
services in, 153
. roads in,
172
scientific
agriculture in, 160
sculpture in,
149
sickness in,
149
soldiers in,
173
temples in,
171
weapons in,
175
Peruvian
architecture, 166
government,
137
house, a, 167
laws, 139
sermon, a,
154
Peruvians,
physical appearance
of the, 136
Philalethes,
106
Philanthropy,
ordinary,
will be
unnecessary, 368
Phoebus
Apollo, 299
Phoenicians,
the, 296
Pictures
modified by
thought, 378
shown by a
Deva, 325
Pink
boat-load, the, 95
Pitrs,
Agnishvatta, 23
Barhishad,
23, 58, 77
Solar, 65, 67
Planetary
elemental, the, 215
influences,
195
Logoi, 3
Podishpar,
King, 309
Poetry in
Chaldaea, 221
Polar Star,
the Lemurian,
93, 97, 232
Polynesians,
the brown, 312
Population of
Ireland, 297
Poseidonis,
125
and Greece,
war Between, 292
sinking of,
294, 481
effects of
the sinking of 295
Power of
visualisation, 366
the new, 414
the Rod of,
283
Pranic atom,
the, 245
Prayer in
Chaldxa, 201
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MAN: WHENCE, HOW AND WHITHER
Preparation
for birth, 388
for the sixth
root race 323
of the
estate, 333
Pride, intellectual,
transmutation
of, 365
Priesthood in
Chaldaea, 218
Priests of
the Sun, 147
Private
property in the
Community,
420
Progress of
the Community, 442
the law of,
224
Pronoun, a
common-gender, 417
Psychical
development in
the
Community, 339
Public ceremonies
in
Chaldaea,
202, 209
meetings in
the Community,
406
opinion in
Peru, 138
Pudding-bags,
79, 92
Pyramids of
Egypt built
by
Atlante.ans, 227
Peruvian, 170
RACE
prejudice, 444
the artistic,
288
the
Caucasian, 290
the Germanic,
303
the Italian,
296
the Lemurian,
99
the Lettish,
303
the Slavonic,
303
Toltec, Aryan
infusion
in the, 240
Races, early,
in Egypt, 482
Rajan, 315
Raphael, the
archangel, 369
Rapid
reincarnations, 439
Ravipur, 313
Ray,
Chieftain of the, 357, 362
Reappearance
of Lemuria, 447
Records of
the past, 455
Recurrence of
types, 87
Registration
in Peru, 141
Reincarnation
in the Community,
continuous,
332
of Akbar, 428
of Napoleon,
428
of Scipio
Africanus, 428
on another
planet, 441
three methods
of, 438
Religion in
Chaldaea, 191
in Egypt, 267
in Peru, 151
in the
Community, 341
of the
Christ, the, 429
of the Fire,
founding
of the, 280
the joyous
Aryan, 251
the Master
of, 373
Religious
services in Peru, 153
Removal from
Central
Asia, the,
306
Reproduction,
methods of,
86,91
Return of the
Christ, 429
Rmoahal, the,
103
Roads in
Peru, 173
Rod of Power,
the 283
Root-Manu,
the 55, 73, 74
Vaivasvata,
168
Root race,
beginnings of
the fifth,
224
fourth, the,
103
seventh, the,
448
sixth,
beginnings of the, <529
sixth, home
of the, 447
sixth, Manu
of the, 322
sixth,
preparation for the, 323
Root-stock,
Aryan, 256
Rounds,
fruits of our, 448
the first, 77
the fourth,
88
the inner,
108
the second,
79
the third, 82
what is a, 14
Rounds,
correspond to sabplanes,
28
Rule, the
stern Aryan, 251
Ruler of
Sumiro-Akkad
Empire, 231,
274
INDEX 499
Rush of
intuition, a, 364
Ruta, 114,
125
SACRED city,
the, 244
fires in
Chaldaea, 212
land, the
imperishable, 108
Samadhi, 363
Sambhogakaya,
12
Samskrt,
origin of, 243
Sanat Kumara,
254
Sanitation in
the Community, 425
Saturn, 6
'Saturn/ 252,
255, 309, 312, 329
461, 463,
465, 467, 469, 470,
472, 473
Schemes of
evolution, 4, 6
School
curriculum in the
Community,
381
system in the
Community, 379
rooms,
appointments of, 375
Schoolmasters
and parents,
co-operation
between, 376
Science in
Atlantis, 129
in the
Community, 407
Scientific
agriculture in Peru, 161
breeding, 129
Scipio
Africanus, reincarnation
of, 428
'Scorpio/ 43,
109, 237
465, 473
Sculpture in
Peru, 184
Sea, the
Gobi, 97
Secret
Doctrine, The, 17, 23
59, 76, 79,
92, 96, 98, 437
Seed-Manu,
the, 55, 64
65, 73, 74
Seeing the
future, 325
Segregation
of the chosen, 225
sixth root
race, 329, 332
Seismic
changes, 234
Selection of
sex, the, 395
of your
father and
mother, 398
Self-sacrifice
in action, 367
Sermon, a
Peruvian, 154
Servers, the
group of,
63, 259
Service, the
devotional, 355
Services,
children's, 384
Seven groups
of egos, 66, 67
paths, the,
11
the number, 3
world's, the,
5
Seventh root
race, the, 448
Sex,
selection of, 391, 395
Shamballa,
235, 237, 259, 270
281, 283, 465
Shorthand,
the new, 430
Shudras, 316
Siam
conquered by Aryans, 257
Siaposh
people, the, 316
Sight, fourth
dimensional, 361
Silent
Watcher, the, 99
Sin of the
Mindless, 96
Sinking of
Poseidonis, effects
of the, 294,
295
'Sinus/ 32,
43, 107, 228, 235
260, 274,
277, 461
465, 467, 468
Sixth root
race, beginnings
of the, 323,
329
home of the,
447
Manu of the,
322
preparation
for the, 323
Sixth
sub-race, development
of the, 335
Slavonic
race, the, 303
Snake, the
oxygen, 245
Solar deity,
the, 342
Pitrs, the,
65, 68
system, the,
2
Soldiers in
Peru, 173
Somali Coast,
Arabian emigration
to the, 271
Sons of the
Fire, 77, 98, 283
South African
Empire, the, 273
Speakers of
Zend, 316
Special marks
of the Kelt, 289
training by
Devas, 373
Spirit of a
globe, the, 59
of the Community,
337
the triple,
14
Staff, the
General, 12
MO MANi
WHENCE, HOW AND WHITHEH
Star, the,
254
the Lemurian
Polar,
94, 96, 232
Angels, the,
214, 216
worship in
Chaldaea, 211
Stature in
the Community, 396
Stimulation
of the brain, 375
of the
intellect, 361
Stone used
for temples, 353
Story of
black magic, a, 117
of 'Ulysses'
and
'Vajra,' 113
Subjective
mind, the, iii
Sub-planes
correspond to
Rounds, 28
Sub-race, the
Arabian, 259, 262
fifth or
Teutonic, 301
founding of
a, 260
the fourth or
Keltic, 288, 297
the second or
Arab, 273
the third or
Iranian, 276
type of the
fifth, 302
Sumiro-Akkad
Empire,
Ruler of,
231, 274
Sun, children
of the, 137
City of the,
313
land of the,
146
obscuration
of the, 233
Priests of
the, 148
Spirits in
the, 251
the Temple of
the, 252
Superseded,
electricity, 414
Super-man,
the, 14, 23
'Surya,' 32,
108, 237, 253, 281
309, 310
463, 465,
469, 472, 479
Symbolical
colours in
Chaldaea, 207
dances, 385
Symbolism
used by the
Mahaguru, 299
Symbols,
imagination of, 378
Sympathy,
cultivation of, 370
System,
founding of the, caste, 315
the school,
379
the Solar, 2
TAKSHAKS, 314
Talisman, the
memory, 383, 389
Tartars,
overthrow of the, 316
Teachers,
clairvoyant, 375
Temple,
incense in the,
352, 356, 359
music in the
blue, 354
of action,
363
services in
the Community,
343
the blue, 354
the crimson,
345
the green,
366
the yellow,
359
visualisation
in the yellow, 360
Temples in
Chaldaea, 202
festivals in
the, 385
in Peru, 171
incense in
the, 352, 356, 359
on the White
Island, 243
stone used
for, 353
the four, 344
Teutonic
sub-race, the fifth, the,
301
Theories,
astrological, in
Chaldaea, 192
Theosophy in
the Community,
341
Third eye,
the, 100
Thoth, 268
Thou art the
Light/ 269
Thought-forms
of the LOGOS, 330
Thought,
pictures modified by, 378
Tlavatli
sub-race, the, 105
Toltec
infusion in the
Aryan race,
24C
Toltecs, the,
104, 105, 129
in
intermarriage
of
Aryans with,
314
Training by
Devas, special, 373
of the
imagination, 377
of the will,
366'
Trees,
carnivorous, 4C
Tribes,
Gipsy, 316
hill, partly
Aryan, 316
Trojans, the,
291
INDEX 501
Transmutation
of intellectual
pride,
Tuatha-de-Danaan,
Tuition,
utilitarian,
Turanian
civilisation, a,
Turanians,
attack of the,
Types of
matter,
recurrence
of,
'ULYSSES/
111, 236, 461, AM, 466,
468, 472, 473,
474
'Ulysses' and
'Vajra/
the story of,
Unas,
Uranus,
'Uranus,'
237, 259, 309, 461, 462,
463, 465,
466, 469, 471, 472,
Utilitarian
tuition,
Utopia, an,
VAivASVATA
Manu,
66, 75, 105,
126, 228, 240, 459,
465,
Root-Manu,
the,
'Vajra,' 111,
237, 278, 312, 464,
468, 472,
473, 475
'Vajra' and
'Ulysses/
the story of,
Valleys, the
four, 2
Vaughan,
Thomas,
Vegetable
Consciousness,
Vegetarianism
in the Community,
Venus, 7, 24,
76,
the group
from,
/enus/ 237,
261, 463, 465, 466,
467,
Vestures, the
three,
Viraj/ 46,
226, 230, 309, 314
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