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Man: Whence,

How and Whither

-a Record of Clairvoyant Investigation

By

Annie Besant

and

C W leadbeater

 

 

 

 

 

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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 'Kents in the V^il of Time' rents

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 Irving, whatever part he is playing;

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 Corona ; to Plato that of Pallas ;

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

NEPTUNE

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

AURORA

CAPELLA

CORONA

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

 


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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

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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 Crete is dug out of his

ancient grave, a man and not a myth ; Babylon, once

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 Turkestan,

in Central Asia, and whispering of cyclopean

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
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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

 


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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 Man. Man is but one stage of his

unfolding, and mineral, vegetable, animal, are but

stages of his embryonic life in the womb of nature,

ere he is born as Man. Man is the stage in which

*Bhagavad-Gitat xv. 7.

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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.

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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,

Neptune (see Diagram I). In the Scheme to which

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


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first Elemental Kingdom, and there develops during

the life-period of the Chain; it passes into the second

Elemental Kingdom on the second Chain, and

develops therein during its life-period; it appears

in the third Elemental Kingdom on the

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

Elemental Kingdom on the first Chain. Leaving the

irrhese seven Life-Stroaras and the six additional ingresses

for the lowest Elemental Kingdom in the remaining

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 Elemental Kingdom, breaks off from

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 Elemental Kingdom of this second

Chain, receiving into itself some laggards from the

second Elemental Kingdom of the first Chain, assimilating

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 Elemental Kingdom in the third Chain, while

the bulk goes on to form th? third Elemental Kingdom

of this third Chain ; again it receives some laggards

from the third Elemental Kingdom of the

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 Elemental Kingdom of the fourth Chain, and

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

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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 Human Kingdom on the

seventh Chain, dropping its too undeveloped animals

into the Animal Kingdom of the seventh Chain, receiving

some human beings from the Human Kingdom

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 Human Kingdom

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 Elemental Kingdom in the first Chain and

having therefore, one stage of life in a Chain behind

it, or, in other words, having entered the stream of

evolution as the first Elemental Kingdom in the

seventh Chain of a previous Scheme (see the top

left-hand circle with arrow in the seventh Chain in

our Diagram) reaches the Human Kingdom in 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 Human Kingdom in the fifth

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 Elemental Kingdom on

the second Chain, the matter which is to be that of

the first Elemental Kingdom on that second Chain

has to be ensouled by a new Life-Stream from the

LOGOS, and so on with each of the remaining Chains.1

When the Human Kingdom is traversed, and man

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.

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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

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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.


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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.

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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 Angel Kingdom primarily, and

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


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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.

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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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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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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

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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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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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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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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

!>2
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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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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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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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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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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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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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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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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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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.

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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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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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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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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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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

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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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

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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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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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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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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

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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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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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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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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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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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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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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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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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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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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

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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

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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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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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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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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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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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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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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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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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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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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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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

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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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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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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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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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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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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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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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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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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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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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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.

A. B.

 


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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

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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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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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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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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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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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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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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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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

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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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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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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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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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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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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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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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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

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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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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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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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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.


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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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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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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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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.

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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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

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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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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

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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.


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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

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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.

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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

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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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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


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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.

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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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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 lengthen it by any lukewarmness or care442


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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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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.

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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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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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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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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.

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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

474
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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

476
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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

478
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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

480
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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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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

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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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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 Egypt, 22"

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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By

William Quan Judge

 

Psychic Glossary

 

Sanskrit Dictionary

 

Fundamentals of the Esoteric Philosophy

G de Purucker

 

In The Outer Court

Annie Besant

 

Dreams and

Dream-Stories

Anna Kingsford

 

My Path to Atheism

Annie Besant

 

From the Caves and

Jungles of Hindostan

H P Blavatsky

 

The Hidden Side

Of Things

C W Leadbeater

 

Glimpses of

Masonic History

C W Leadbeater

 

Five Years Of

Theosophy

Various Theosophical

Authors

Mystical, Philosophical, Theosophical, Historical

and Scientific Essays Selected from "The Theosophist"

Edited by George Robert Stow Mead

 

Spiritualism and Theosophy

C W Leadbeater

 

Commentary on

The Voice of the Silence

Annie Besant and

C W Leadbeater

From Talks on the Path of Occultism - Vol. II

 

Is This Theosophy?

Ernest Egerton Wood

 

In The Twilight

Annie Besant

In the Twilight” Series of Articles

The In the Twilight” series appeared during

1898 in The Theosophical Review and

from 1909-1913 in The Theosophist.

 

Incidents in the Life

of Madame Blavatsky

compiled from information supplied by

her relatives and friends and edited by A P Sinnett

 

The Friendly Philosopher

Robert Crosbie

Letters and Talks on Theosophy and the Theosophical Life

 

 

Obras Teosoficas En Espanol

 

La Sabiduria Antigua

Annie Besant

 

Glosario Teosofico

1892

H P Blavatsky

 

 

Theosophische Schriften Auf Deutsch

 

Die Geheimlehre

Von

H P Blavatsky

 

 

 

Elementary Theosophy

An Outstanding Introduction to Theosophy

By a student of Katherine Tingley

 

Elementary Theosophy Who is the Man?  Body and Soul   

 

Body, Soul and Spirit  Reincarnation  Karma

 

The Seven in Man and Nature

 

The Meaning of Death

 

 

Try these if you are looking for a local

Theosophy Group or Centre

 

 

UK Listing of Theosophical Groups

 

Worldwide Directory of 

Theosophical Links

 

International Directory of 

Theosophical Societies

 

 

Cardiff Theosophical Society in Wales

Theosophy House

206 Newport Road, Cardiff, Wales, UK. CF24 -1DL