If thou wilt know the invisible, open thine eyes wide on the visible.In theDescent of Manoccurs the following passage, which shows how near Darwin came to the acceptance of this ancient teaching.It has long been known that in the vertebrate kingdom one sex bears rudiments of various accessory parts, appertaining to the reproductive system, which properly belong to the opposite sex.... Some remote progenitor of the whole vertebrate kingdom appears to have been hermaphrodite or androgynous.268But here we encounter a singular difficulty.In the mammalian class the males possess rudiments of a uterus with the adjacent passages in the vesiculæ prostaticæ; they bear also rudiments of mammæ, and some male marsupials have traces of a marsupial sac.Other analogous facts could be added. Are we, then, to suppose that some extremely ancient mammal continued androgynous, after it had acquired the chief distinctions of its class, and therefore after it had diverged from the lower classes of the vertebrate kingdom? This seems very improbable,269for we have to look to fishes, the lowest of all the classes, to find any still existent androgynous forms.270Mr. Darwin is evidently strongly disinclined to adopt the hypothesis which the facts so forcibly suggest, viz., that of a primeval androgynous stem from which the Mammalia sprang. His explanation runs:That various accessory organs, proper to each sex, are found in a rudimentary condition in the opposite sex, may be explained by such organs having been gradually acquired by the one sex, and then transmitted in a more or less imperfect state to the other.271He instances the case of“spurs, plumes, and brilliant colours, acquired for battle or ornament by male birds”and onlypartiallyinherited by their female descendants. In the problem to be dealt with, however, the need of a more satisfactory explanation is evident, the facts being of so much more prominent and important a character than the mere superficial details with which they are compared by[pg 126]Darwin. Why not candidly admit the argument in favour of the hermaphroditism which characterizes the old fauna? Occultism proposes a solution which embraces the facts in a most comprehensive and simple manner. These relics of a prior androgyne stock must be placed in the same category as the pineal gland, and other organs equally mysterious, which afford us silent testimony as to the reality of functions which have long since become atrophied in the course of animal and human progress, but which once played a signal part in the general economy of primeval life.The Occult doctrine, in any case, can be advantageously compared with that of the most liberal men of Science, who have theorized upon the origin of the first man.Long before Darwin, Naudin, who gave the name of Blastema to that which the Darwinists call Protoplasm, put forward a theory half Occult and half scientifico-materialistic. He made Adam, the A-sexual, spring suddenly from theclay, as it is called in theBible, the Blastema of Science. As Naudin explains:It is from this larval form of mankind, that the evolutive force effected the completion of species. For the accomplishment of this great phenomenon, Adam had to pass through a phase of immobility and unconsciousness, very analogous to the nymphal state of animals undergoing metamorphosis.272For the eminent Botanist, Adam was not one man, however, butmankind, which remainedConcealed within a temporary organism, already distinct from all others, and incapable of contracting an alliance with any of them.He shows the differentiation of sexes accomplished byA process of germination similar to that of medusæ and ascidians.Mankind, thus constituted physiologically,Would retain a sufficient evolutive force for the rapid production of the various great human races.De Quatrefages criticizes this position inThe Human Species. It isunscientific, he says, or, properly speaking, Naudin's ideas“do not form a scientific theory,”inasmuch as Primordial Blastema is connected in his theory with the“first cause,”which is credited with having made potentially in the Blastema all past, present, and future beings, and thus of having in realitycreatedthese beingsen masse; moreover, Naudin does not even consider the“second causes,”or their action in[pg 127]this evolution of the organic world. Science, which is only occupied with“second causes,”has thusNothing to say to the theory of M. Naudin.273Nor will it have any more to say to the Occult teachings, which are to some extent approached by Naudin. For if we but see in his“Primordial Blastema”the Dhyân-Chohanic Essence, the Chhâyâ or Double of the Pitris, which contains within itself the potentiality of all forms, we are quite in accord. But there are two real and vital differences between our teachings. M. Naudin declares that evolution has progressed by sudden leaps and bounds, instead of extending slowly over millions of years; and his Primordial Blastema is endowed only with blind instincts—a kind ofunconsciousFirst Cause in the Manifested Kosmos—which is an absurdity. Whereas it is our Dhyân-Chohanic Essence—theCausalityof the Primal Cause which createsphysicalman—which is the living, active and potential Matter (pregnantper sewith that animal consciousness of a superior kind, such as is found in the ant and the beaver) which produces the long series of physiological differentiations. Apart from this, his“ancient and general process ofcreation”from Proto-organisms is as Occult as any theory of Paracelsus or Khunrath could be.Moreover, the Kabalistic works are full of the proof of this. TheZohar, for instance, says that every type in the visible has its prototype in the invisible Universe.All that which is in the Lower (our) World is found in the Upper. The Lower and the Upper act and reäct upon each other.27420.Their Fathers were the Self-born. The Self-born, the Chhâyâ from the brilliant Bodies of the Lords, the Fathers, the Sons of Twilight.The“Shadows,”or Chhâyâs, are called the Sons of the“Self-born,”as the latter name is applied to all the Gods and Beings, born through the Will, whether of Deity or Adept. The Homunculi of Paracelsus would, perhaps, be also given this name, though the latter process is on a far more material plane. The name“Sons of Twilight”shows that the“Self-born”Progenitors of our Doctrine are identical with the[pg 128]Pitris of the Brâhmanical System, as the title is a reference to their mode of birth; these Pitris being stated to have issued from Brahmâ's“Body of Twilight,”as stated in thePurânas.21.When the Race became old, the old Waters mixed with the fresher Waters (a). When its Drops became turbid, they vanished and disappeared in the new Stream, in the Hot Stream of Life. The Outer of the First became the Inner of the Second (b). The old Wing became the new Shadow, and the Shadow of the Wing (c).(a) The old or Primitive Race merged in the Second Race, and became one with it.(b) This is the mysterious process of the transformation and evolution of mankind. The material of the first Forms—shadowy, ethereal, and negative—was drawn or absorbed into, and thus became the complement of the Forms of the Second Race. The Commentary explains this by saying that, as the First Race was simply composed of the Astral Shadows of the Creative Progenitors, having of course neither astral nor physical bodies of its own—the Racenever died. Its“Men”melted gradually away, becoming absorbed in the bodies of their own“Sweat-born”progeny, more solid than their own. The old Form vanished and was absorbed by, disappeared in, the new Form, more human and physical. There was no death in those days of a period more blissful than the Golden Age; but the first, or parent, material was used for the formation of the new being, to form the Body and even the inner orlowerPrinciples or Bodies of the progeny.(c) When the“Shadow”retires,i.e., when the Astral Body becomes covered with more solid flesh, man develops a Physical Body. The“Wing,”or the ethereal Form that produced its Shadow and Image, became the Shadow of the Astral Body and its own progeny. The expression is queer and original.As there may be no occasion to refer to this mystery later, it is as well to point out at once the dual meaning contained in the Greek myth bearing upon this particular phase of evolution. It is found in the several variants of the allegory of Leda and her two sons Castor and Pollux, each of which variants has a special meaning. Thus in Book XI of theOdyssey, Leda is spoken of as the spouse of Tyndarus, who gave birth by her husband“to two sons of valiant heart”—Castor[pg 129]and Pollux. Jupiter endows them with a marvellous gift and privilege. They are semi-immortal; they live and die, each in turn, and every alternate day (ἑτερήμεροι275). As the Tyndaridæ, the twin brothers are an astronomical symbol, and stand for Day and Night; their two wives, Phœbe and Hilaeira, the daughters of Apollo or the Sun, personifying the Dawn and the Twilight.276Again, in the allegory where Zeus is shown as the father of the two heroes—born from the Egg to which Leda gives birth—the myth is entirely theogonical. It relates to that group of cosmic allegories in which the world is described as born from an Egg. For Leda assumes in it the shape of a white swan, when uniting herself to the Divine Swan or Brahma-Kalahamsa. Leda is the mythical Bird, then, to which, in the traditions of various peoples of the Âryan race, are attributed various ornithological forms of birds which all lay golden Eggs.277In theKalevala, the Epic Poem of Finland, the beauteous daughter of the Ether, the“Water-Mother,”creates the World in conjunction with a“Duck”—another form of the Swan or Goose, Kalahamsa—who lays six golden eggs, and the seventh, an“egg of iron,”in her lap. But the variant of the Leda allegory which has a direct reference to mystic man is found in Pindar278only, with a slighter reference to it in the Homeric Hymns.279Castor and Pollux are in it no longer the Dioscuri of Apollodorus280; but become the highly significant symbol of the dual man, the Mortal and the Immortal. Not only this, but as will now be seen, they are also the symbol of the Third Race, and its transformation from the Animal-man into a God-man with only an animal body.Pindar shows Leda uniting herself in the same night to her husband and also to the Father of the Gods—Zeus. Thus Castor is the son of the Mortal, Pollux the progeny of the Immortal. In the allegory made up for the occasion, it is said that in a riot of vengeance against the Apharides,281Pollux kills Lynceus—“of all mortals he whose sight is the most penetrating”—but Castor is wounded by Idas,“he who sees and knows.”Zeus puts an end to the fight by hurling his thunderbolt and killing the last two combatants. Pollux finds his brother dying.282[pg 130]In his despair he calls upon Zeus to slay him also.“Thou canst not die altogether,”answers the master of the Gods;“thou art of a divine race.”But he gives him the choice: Pollux will either remain immortal, living eternally in Olympus; or, if he would share his brother's fate in all things, he must pass half his existence underground, and the other half in the golden heavenly abodes. This semi-immortality, which is also to be shared by Castor, is accepted by Pollux.283And thus the twin brothers live alternately, one during the day, and the other during the night.284Is this a poetical fiction only? An allegory, one of those“solar myth”interpretations, higher than which no modern Orientalist seems able to soar? Indeed, it is much more. Here we have an allusion to the“Egg-born”Third Race; the first half of which is mortal,i.e., unconscious in its Personality, and having nothing within itself to survive;285and the latter half of which becomes immortal in its Individuality, by reason of its Fifth Principle being called to life by theInforming Gods, and thus connecting the Monad with this Earth. This is Pollux; while Castor represents thepersonal, mortal man, an animal of not even a superior kind, when unlinked from the divineIndividuality.“Twins”truly; yet divorced by death for ever, unless Pollux, moved by the voice of twinship, bestows on his less favoured mortal brother a share of his own divine nature, thus associating him with his own immortality.Such is the Occult meaning of the metaphysical aspect of the allegory. The widely spread modern interpretation of it—so celebrated in antiquity, Plutarch tells us,286as symbolical of brotherly devotion—namely, that it was an image of the Sun and Moon borrowed from the spectacle of Nature, is weak and inadequate to explain the secret meaning. Besides the fact that the Moon, with the Greeks, was feminine in exoteric mythology, and could therefore hardly be regarded as Castor, and at the same time be identified with Diana, ancient Symbologists who held the Sun, the king of all sidereal orbs, as the[pg 131]visible image of the highest Deity, would not have personified it by Pollux, a demi-god only.287If from Greek mythology we pass to the Mosaic allegories and symbolism, we shall find a still more striking corroboration of the same tenet under another form. Unable to trace in them the“Egg-born,”we shall still unmistakably find in the first four chapters ofGenesisthe Androgynes and the first Three Races of the Secret Doctrine, hidden under most ingenious symbology.The Divine Hermaphrodite.An impenetrable veil of secrecy was thrown over the Occult and Religious Mysteries, after the submersion of the last remnant of the Atlantean Race, some 12,000 years ago, lest they should be shared by the unworthy, and so desecrated. Of these Sciences several have now become exoteric—such as Astronomy, for instance, in its purely mathematical and physical aspects. But their dogmas and tenets, being all symbolized and left to the sole guardianship of parable and allegory, have been forgotten, and hence the meaning has become perverted. Nevertheless, one finds the Hermaphrodite in the scriptures and traditions of almost every nation; and why such unanimous agreement if the statement is only a fiction?Under cover of this secrecy the Fifth Race were led to the establishment, or rather the reëstablishment of the Religious Mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. Behold the imperishable witness to the evolution of the Human Races from the Divine, and especially from the Androgynous Race—the Egyptian Sphinx, that riddle of the Ages! Divine Wisdom incarnating on Earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated on Earth only under the shade of the Tree of the Knowledge of Good and Evil—a secret first known only to the Elohim, the Self-Initiated,“Higher Gods.”288[pg 132]In theBook of Enochwe have Adam,289the first Divine Androgyne, separating into man and woman, and becoming Jah-Heva in one form, or Race, and Cain and Abel290—male and female—in its other form or Race—the double-sexed Jehovah,291an echo of its Âryan prototype, Brahmâ-Vâch. After which come the Third and Fourth Root-Races of mankind292—that is to say, Races of men and women, or individuals of opposite sexes, no longer sexless Semi-spirits and Androgynes, as were the two Races which precede them. This fact is hinted at in every Anthropogony. It is found in fable and allegory, in myth and revealed Scriptures, in legend and tradition. For, of all the great Mysteries, inherited by Initiates from hoary antiquity, this isone of the greatest. It accounts for the bi-sexual element found in every Creative Deity, in Brahmâ-Virâj-Vâch, as in Adam-Jehovah-Eve, also in Cain-Jehovah-Abel. For“The Book of the Generations of Adam”does not even mention Cain and Abel, but says only:Male and female created he them; ... and called their name Adam.293Then it proceeds to say:And Adam ... begat a son inhis own likeness, after his image; and called his name Seth.294After which he begets other sons and daughters, thus proving that Cain and Abel are his own allegorical permutations. Adam stands for the primitiveHumanRace, especially in its cosmo-sidereal sense. Not so, however, in its theo-anthropological meaning. The compound name of Jehovah, or Jah-Hovah, meaningmale lifeandfemale life—first androgynous, then separated into sexes—is used in this sense inGenesisfrom Chapter V onwards. As the author of theSource of Measuressays:The two words of whichJehovahis composed make up the original idea of male-female, as the birth originator.295[pg 133]For the Hebrew letterJodwas themembrum virileandHovahwas Eve, the mother of all living, or the procreatrix, Earth and Nature. The author believes, therefore, that:It is seen that theperfect one[the perfect female circle or Yoni, 20612, numerically], asoriginator of measures, takes also the form ofbirthorigin, ashermaphrodite one; hence the phallic form and use.Precisely; only“the phallic form and use”came long ages later; and the first and original meaning of Enos, the son of Seth, was the first Race born in the present usual way from man and woman—for Seth is no man, but arace. Before him humanity was hermaphrodite. While Seth is the first result (physiologically) after the“Fall,”he is also the firstman; hence his son Enos is referred to as the“Son ofMan.”Seth represents thelaterThird Race.To screen the real mystery name of Ain Suph—the Boundless and Endless No-Thing—the Kabalists have brought forward the compound attribute-appellation of one of the personal Creative Elohim, whose name was Yah or Jah—the lettersiorjorybeing interchangeable—or Jah-Hovah,i.e.,maleandfemale;296Jah-Eve a hermaphrodite, or thefirst form of humanity, the original Adam of Earth, not even Adam Kadmon, whose“Mind-born Son”is the earthly Jah-Hovah, mystically. And knowing this, the crafty Rabbin-Kabalist has made of it a name sosecret, that he could not divulge it later on without exposing the whole scheme; and thus he was obliged to make itsacred.How close is the identity between Brahmâ-Prajâpati and Jehovah-Sephiroth, between Brahmâ-Virâj and Jehovah-Adam, theBibleand thePurânascompared alone can show. Analyzed, and read in the same light, they afford cogent evidence that they are two copies of the same original—made at two periods far distant from each other. Compare once more in relation to this subjectGenesisiv. 1 and 26 andManui. 32 and they will both yield their meaning. In Manu, Brahmâ, who, like Jehovah or Adam inGenesis, is both man and God, and divides his body into male and female, stands, in his Esoteric meaning, for the symbolical personification of creative andgenerativepower, both divine and human. TheZoharaffords still more convincing proof of identity, while some Rabbins repeat word for word certain original Paurânic expressions;e.g., the“creation”of the world is generally considered in[pg 134]the Brâhmanical books to be the Lîlâ, the delight or sport, the amusement of the Supreme Creator.Vishnu, being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy, as you shall learn by listening to his frolics.297Now compare this with what is said in the Book,Nobeleth 'Hokhmah:The Qabbalists say, that the entering into existence of the worlds happened through delight, in that Ain Suph [? !] rejoiced in Itself, and flashed and beamed from Itself to Itself ... which are all called delight.298Thus it is not a“curious idea of the Qabbalists,”as the author just quoted remarks, but a purely Paurânic, Âryan idea. Only, why make of Ain Suph a Creator?The“Divine Hermaphrodite”is, then, Brahmâ-Vâch-Virâj; and that of the Semites, or rather of the Jews, is Jehovah-Cain-Abel. Only the“Heathen”were, and are, more sincere and frank than were the later Israëlites and Rabbis, who undeniably knew the real meaning of their exoteric deity. The Jews regard the name given to them—the Yah-oudi—as an insult. Yet they have, or would have if they only wished it, as undeniable a right to call themselves the ancient Yah-oudi,“Jah-hovians,”as the Brâhmans have to call themselves Brâhmansafter their national deity. For Jah-hovah is the generic name of that Group or Hierarchy of Creative Planetary Angels, under whose Star their nation has evolved. He is one of the Planetary Elohim of the Regent Group of Saturn. Verse 26 of Chapter iv ofGenesis, when read correctly, would alone give them such a right, for it calls the new Race of men—sprung from Seth and Enos—Jehovah, something quite different from the translation adopted in theBible, which ought to read:To him also, was born a son, Enos; then began men to call themselves Jah, or Yah-hovah,to wit,men and women, the“Lords of Creation.”One has but to read the above-mentioned verse in the original Hebrew text and by the light of the Kabalah, to find that, instead of the words as they now stand translated, the correct translation should be:Then began men tocall themselvesJehovah;and not:Then began men to call upon the name of the Lord[pg 135]the latter being a mistranslation, whether deliberate or not. Again the well-known passage:I have gotten a man from the Lord,should read:I have gotten a man, even Jehovah.299Luther translated the passage one way, the Roman Catholics quite differently. Bishop Wordsworth renders it:Cain—I have gotten—Kain, fromKâ'nithi, I have gotten.Luther:I have gotten a man—even the Lord [Jehovah].And the author ofThe Source of Measures:I havemeasured a man, evenJehovah.The last is the correct rendering for—(a) a famous Rabbin, a Kabalist, explained the passage to the writer in precisely this way, and (b) this rendering is identical with that in the Secret Doctrine of the East with regard to Brahmâ.InIsis Unveiled,300it was explained by the writer that:Cain ... is the son of the“Lord”not of Adam.The“Lord”is Adam Kadmon, the“Father”of Yod-Heva,“Adam-Eve,”or Jehovah, the son of sinful thought, not the progeny of flesh and blood. Seth, on the other hand, is theleader and the progenitor of the Races of the Earth; for he is the son of Adam, exoterically, but Esoterically he is the progeny of Cain and Abel, since Abel or Hebel is a female, the counterpart and female half of the male Cain, and Adam is the collective name for man and woman:Male and female (zachar va nakobeh) created he them ... and calledtheirname Adam.The verses inGenesisfrom Chapters i to v, are purposely mixed up for Kabalistic reasons. After the“Man”ofGenesisi. 26, and Enos, the Son of Man, of iv. 26; after Adam, the first Androgyne; after Adam Kadmon—the sexless (the first) Logos—Adam and Eve once separated, come finally Jehovah-Eve and Cain-Jehovah. These represent distinct Root-Races, for millions of years elapsed between them.Hence the Âryan and the Semitic Theo-anthropographies are two[pg 136]leaves on the same stem; their respective personifications and symbolic personages standing in relation to each other in the following way:I. The“Unknowable”referred to in various ways in Rig Vedic verse, such as“Noughtwas,”called, later on, Parabrahman—the אין, Ain, No-thing, or Ain Suph of the Kabalists—and again, the“Spirit”(of God) that moves upon the face of the Waters, inGenesis. All these areidentical. Moreover, inGenesisi, verse 2 is placed as verse 1 in thesecretKabalistic texts, where it is followed by the Elohim“creating the Heaven and the Earth.”This deliberate shifting of the order of the verses was necessary formonotheisticand Kabalistic purposes. Jeremiah's curse against those Elohim (Gods) whohave not createdthe Heavens and the Earth,301shows that there were other Elohim who had.II. The Heavenly Manu-Svâyambhuva, who sprang from Svayambhû-Nârâyana, the“Self-existent,”the Adam Kadmon of the Kabalists, and the Androgyne“Man,”ofGenesisi, are also identical.III. Manu-Svâyambhuva is Brahmâ, or the Logos; and he is Adam Kadmon, who inGenesis, iv. 5, separates himself into two halves, male and female, thus becoming Jah-Hovah or Jehovah-Eve; as Manu-Svâyambhuva, or Brahmâ, separates himself to become“Brahmâ-Virâj and Vâch-Virâj,”male and female. All the rest of the texts and versions are“blinds.”IV. Vâch is the daughter of Brahmâ and is named Shata-Rûpâ,“the hundred-formed,”and Sâvitrî, Generatrix, the Mother of the Gods and of all living. She is identical with Eve,“the Mother [of all the Lords or Gods or] of all living.”Besides this there are many other Occult meanings.What is written on the subject inIsis Unveiled, although scattered about and very cautiously expressed at the time, is correct.Explaining Esoterically Ezekiel's Wheel, it is said of Jodhevah or Jehovah:When the Ternary is taken in the beginning of the Tetragram, it expresses the Divine Creationspiritually,i.e., without any carnal sin: taken at its opposite end it expresses the latter; it is feminine. The name of Eve is composed of three letters, that of the primitive or heavenly Adam, is written with one letter, Jod or Yod; therefore it must not be read Jehovah but Ieva, or Eve. The Adam of the first chapter is the spiritual, therefore pure androgyne, Adam Kadmon. When woman[pg 137]issues from the left rib of the second Adam (of dust), the pure Virgo is separated, and falling into“generation,”or the downward cycle, becomes Scorpio, emblem of sin and matter. While the ascending cycle points to the purely Spiritual Races, or the ten Prediluvian Patriarchs, the Prajâpatis and Sephiroth, led on by the creative Deity itself, who is Adam Kadmon or Yodcheva, [spiritually,] the lower one [Jehovah] is that of the Terrestrial Races, led on by Enoch or Libra, the seventh; who, because he is half-divine, half-terrestrial, is said to have been taken by God alive. Enoch, or Hermes, or Libra, are one.302This is only one of the several meanings. No need to remind the scholar that Scorpio is the astrological sign of the organs of reproduction. Like the Indian Rishis, the Patriarchs are all convertible in their numbers, as well as interchangeable. According to the subject to which they relate they become ten, twelve, seven or five, and evenfourteen, and they have the same Esoteric meaning as the Manus or Rishis.Moreover, Jehovah, as may be shown, has a variety of etymologies, but only those aretruewhich are found in the Kabalah. יהוה (Ieve) is theOld Testamentterm, and was pronounced Ya-va. Inman suggests that it is contracted from the two words יהו יה, Yaho-Iah, Jaho-Jah, or Jaho is Jah. Punctuated it is יְהוֶֹה, which is, however, a Rabbinical caprice to associate it with the name Adoni, or אֲדנָי, which has the same points. It is curious, and indeed hardly conceivable, that the Jews anciently read the name יהוה Adoni, when they had so many names of which Jeho, and Jah, and Iah, constituted a part. But so it was; and Philo Byblus, who gives us the so-called fragment of Sanchuniathon, spelt it in Greek letters Ιευω, Javo or Jevo. Theodoret says that the Samaritans pronounced it Yahva, and the Jews Yaho. Prof. Gibbs, however, suggests its punctuation thus: יֵהִוֶה (Ye-hou-vih); and he cut the Gordian knot of its true Occult meaning. For in this last form, as a Hebrew verb, it means“he will—be.”303It was also derived from the Chaldaic verb הֲוָא, or הִוָה, eue (eve), or eua (eva),“to be.”And so it was, since from Enosh, the“Son of Man,”only, were the truly human Races to begin and“to be,”as males and females. This statement receives further corroboration, inasmuch as Parkhurst makes the verb הוה to mean, (1)“to fall down”(i.e.into generation or Matter); and (2)“to be, to continue”—as arace. The aspirate of the word eua (Eva),“to be,”being הוה, Heve (Eve), which is the feminine of יהוה, and the same as Hebe, the Grecian[pg 138]Goddess of youth and the Olympian bride of Heracles, makes the name Jehovah appear still more clearly in its primitive double-sexed form.Finding in Sanskrit such syllables as Jah and Yah,e.g., Jâh-navî,“Ganges,”and Jagan-nâtha,“Lord of the World,”it becomes clear why Mr. Rawlinson is so very confident in his works of an Âryan or Vedic influence on the early mythology of Babylon. Nor is it to be much wondered at that the alleged ten tribes of Israel disappeared during the captivity period, without leaving a trace behind them, when we are informed that the Jews hadde factobut two tribes—those of Judah and of Levi. The Levites, moreover, were not a tribe at all, but a priestly caste. The descendants have only followed their progenitors, the various patriarchs, into thin, sidereal air. There wereBrahmsandA-brahms, in days of old, truly, and before the first Jew had been born. Every nation held its first God and Gods to be androgynous; nor could it be otherwise, since they regarded their distant primeval progenitors, their dual-sexed ancestors, as divine Beings and Gods, just as do the Chinese to this day. And they were divine in one sense, as also was their first human progeny, the“mind-born”primitive humanity, which was most assuredly bi-sexual, as all the more ancient symbols and traditions show.Under the emblematical devices and peculiar phraseology of the priesthood of old, lie latent hints of sciences as yet undiscovered during the present cycle. Well acquainted as may be a scholar with the hieratic writing and hieroglyphical system of the Egyptians, he must first of all learn to sift their records. He has to assure himself, compasses and rule in hand, that the picture-writing he is examining fits, to a line,certain fixed geometrical figureswhich are the hidden keys to such records, before he ventures on an interpretation.But there are myths which speak for themselves. In this class we may include the double-sexed first creators of every Cosmogony. The Greek Zeus-Zên (Æther), and Chthonia (the Chaotic Earth) and Metis (Water), his wives; Osiris and Isis-Latona—the former God also representing Æther, the first emanation of the Supreme Deity, Amun, the primeval source of Light; the Goddess Earth and Water again; Mithras, the rock-born God, the symbol of the male Mundane Fire, or the personified Primordial Light, and Mithra, the Fire-Goddess, at once his mother and his wife; the pure element of Fire (the active, or male principle) regarded as light and heat, in conjunction with Earth and Water, or Matter (the female or passive element of cosmical generation).304All these are records of the primeval divine Hermaphrodite.
If thou wilt know the invisible, open thine eyes wide on the visible.In theDescent of Manoccurs the following passage, which shows how near Darwin came to the acceptance of this ancient teaching.It has long been known that in the vertebrate kingdom one sex bears rudiments of various accessory parts, appertaining to the reproductive system, which properly belong to the opposite sex.... Some remote progenitor of the whole vertebrate kingdom appears to have been hermaphrodite or androgynous.268But here we encounter a singular difficulty.In the mammalian class the males possess rudiments of a uterus with the adjacent passages in the vesiculæ prostaticæ; they bear also rudiments of mammæ, and some male marsupials have traces of a marsupial sac.Other analogous facts could be added. Are we, then, to suppose that some extremely ancient mammal continued androgynous, after it had acquired the chief distinctions of its class, and therefore after it had diverged from the lower classes of the vertebrate kingdom? This seems very improbable,269for we have to look to fishes, the lowest of all the classes, to find any still existent androgynous forms.270Mr. Darwin is evidently strongly disinclined to adopt the hypothesis which the facts so forcibly suggest, viz., that of a primeval androgynous stem from which the Mammalia sprang. His explanation runs:That various accessory organs, proper to each sex, are found in a rudimentary condition in the opposite sex, may be explained by such organs having been gradually acquired by the one sex, and then transmitted in a more or less imperfect state to the other.271He instances the case of“spurs, plumes, and brilliant colours, acquired for battle or ornament by male birds”and onlypartiallyinherited by their female descendants. In the problem to be dealt with, however, the need of a more satisfactory explanation is evident, the facts being of so much more prominent and important a character than the mere superficial details with which they are compared by[pg 126]Darwin. Why not candidly admit the argument in favour of the hermaphroditism which characterizes the old fauna? Occultism proposes a solution which embraces the facts in a most comprehensive and simple manner. These relics of a prior androgyne stock must be placed in the same category as the pineal gland, and other organs equally mysterious, which afford us silent testimony as to the reality of functions which have long since become atrophied in the course of animal and human progress, but which once played a signal part in the general economy of primeval life.The Occult doctrine, in any case, can be advantageously compared with that of the most liberal men of Science, who have theorized upon the origin of the first man.Long before Darwin, Naudin, who gave the name of Blastema to that which the Darwinists call Protoplasm, put forward a theory half Occult and half scientifico-materialistic. He made Adam, the A-sexual, spring suddenly from theclay, as it is called in theBible, the Blastema of Science. As Naudin explains:It is from this larval form of mankind, that the evolutive force effected the completion of species. For the accomplishment of this great phenomenon, Adam had to pass through a phase of immobility and unconsciousness, very analogous to the nymphal state of animals undergoing metamorphosis.272For the eminent Botanist, Adam was not one man, however, butmankind, which remainedConcealed within a temporary organism, already distinct from all others, and incapable of contracting an alliance with any of them.He shows the differentiation of sexes accomplished byA process of germination similar to that of medusæ and ascidians.Mankind, thus constituted physiologically,Would retain a sufficient evolutive force for the rapid production of the various great human races.De Quatrefages criticizes this position inThe Human Species. It isunscientific, he says, or, properly speaking, Naudin's ideas“do not form a scientific theory,”inasmuch as Primordial Blastema is connected in his theory with the“first cause,”which is credited with having made potentially in the Blastema all past, present, and future beings, and thus of having in realitycreatedthese beingsen masse; moreover, Naudin does not even consider the“second causes,”or their action in[pg 127]this evolution of the organic world. Science, which is only occupied with“second causes,”has thusNothing to say to the theory of M. Naudin.273Nor will it have any more to say to the Occult teachings, which are to some extent approached by Naudin. For if we but see in his“Primordial Blastema”the Dhyân-Chohanic Essence, the Chhâyâ or Double of the Pitris, which contains within itself the potentiality of all forms, we are quite in accord. But there are two real and vital differences between our teachings. M. Naudin declares that evolution has progressed by sudden leaps and bounds, instead of extending slowly over millions of years; and his Primordial Blastema is endowed only with blind instincts—a kind ofunconsciousFirst Cause in the Manifested Kosmos—which is an absurdity. Whereas it is our Dhyân-Chohanic Essence—theCausalityof the Primal Cause which createsphysicalman—which is the living, active and potential Matter (pregnantper sewith that animal consciousness of a superior kind, such as is found in the ant and the beaver) which produces the long series of physiological differentiations. Apart from this, his“ancient and general process ofcreation”from Proto-organisms is as Occult as any theory of Paracelsus or Khunrath could be.Moreover, the Kabalistic works are full of the proof of this. TheZohar, for instance, says that every type in the visible has its prototype in the invisible Universe.All that which is in the Lower (our) World is found in the Upper. The Lower and the Upper act and reäct upon each other.27420.Their Fathers were the Self-born. The Self-born, the Chhâyâ from the brilliant Bodies of the Lords, the Fathers, the Sons of Twilight.The“Shadows,”or Chhâyâs, are called the Sons of the“Self-born,”as the latter name is applied to all the Gods and Beings, born through the Will, whether of Deity or Adept. The Homunculi of Paracelsus would, perhaps, be also given this name, though the latter process is on a far more material plane. The name“Sons of Twilight”shows that the“Self-born”Progenitors of our Doctrine are identical with the[pg 128]Pitris of the Brâhmanical System, as the title is a reference to their mode of birth; these Pitris being stated to have issued from Brahmâ's“Body of Twilight,”as stated in thePurânas.21.When the Race became old, the old Waters mixed with the fresher Waters (a). When its Drops became turbid, they vanished and disappeared in the new Stream, in the Hot Stream of Life. The Outer of the First became the Inner of the Second (b). The old Wing became the new Shadow, and the Shadow of the Wing (c).(a) The old or Primitive Race merged in the Second Race, and became one with it.(b) This is the mysterious process of the transformation and evolution of mankind. The material of the first Forms—shadowy, ethereal, and negative—was drawn or absorbed into, and thus became the complement of the Forms of the Second Race. The Commentary explains this by saying that, as the First Race was simply composed of the Astral Shadows of the Creative Progenitors, having of course neither astral nor physical bodies of its own—the Racenever died. Its“Men”melted gradually away, becoming absorbed in the bodies of their own“Sweat-born”progeny, more solid than their own. The old Form vanished and was absorbed by, disappeared in, the new Form, more human and physical. There was no death in those days of a period more blissful than the Golden Age; but the first, or parent, material was used for the formation of the new being, to form the Body and even the inner orlowerPrinciples or Bodies of the progeny.(c) When the“Shadow”retires,i.e., when the Astral Body becomes covered with more solid flesh, man develops a Physical Body. The“Wing,”or the ethereal Form that produced its Shadow and Image, became the Shadow of the Astral Body and its own progeny. The expression is queer and original.As there may be no occasion to refer to this mystery later, it is as well to point out at once the dual meaning contained in the Greek myth bearing upon this particular phase of evolution. It is found in the several variants of the allegory of Leda and her two sons Castor and Pollux, each of which variants has a special meaning. Thus in Book XI of theOdyssey, Leda is spoken of as the spouse of Tyndarus, who gave birth by her husband“to two sons of valiant heart”—Castor[pg 129]and Pollux. Jupiter endows them with a marvellous gift and privilege. They are semi-immortal; they live and die, each in turn, and every alternate day (ἑτερήμεροι275). As the Tyndaridæ, the twin brothers are an astronomical symbol, and stand for Day and Night; their two wives, Phœbe and Hilaeira, the daughters of Apollo or the Sun, personifying the Dawn and the Twilight.276Again, in the allegory where Zeus is shown as the father of the two heroes—born from the Egg to which Leda gives birth—the myth is entirely theogonical. It relates to that group of cosmic allegories in which the world is described as born from an Egg. For Leda assumes in it the shape of a white swan, when uniting herself to the Divine Swan or Brahma-Kalahamsa. Leda is the mythical Bird, then, to which, in the traditions of various peoples of the Âryan race, are attributed various ornithological forms of birds which all lay golden Eggs.277In theKalevala, the Epic Poem of Finland, the beauteous daughter of the Ether, the“Water-Mother,”creates the World in conjunction with a“Duck”—another form of the Swan or Goose, Kalahamsa—who lays six golden eggs, and the seventh, an“egg of iron,”in her lap. But the variant of the Leda allegory which has a direct reference to mystic man is found in Pindar278only, with a slighter reference to it in the Homeric Hymns.279Castor and Pollux are in it no longer the Dioscuri of Apollodorus280; but become the highly significant symbol of the dual man, the Mortal and the Immortal. Not only this, but as will now be seen, they are also the symbol of the Third Race, and its transformation from the Animal-man into a God-man with only an animal body.Pindar shows Leda uniting herself in the same night to her husband and also to the Father of the Gods—Zeus. Thus Castor is the son of the Mortal, Pollux the progeny of the Immortal. In the allegory made up for the occasion, it is said that in a riot of vengeance against the Apharides,281Pollux kills Lynceus—“of all mortals he whose sight is the most penetrating”—but Castor is wounded by Idas,“he who sees and knows.”Zeus puts an end to the fight by hurling his thunderbolt and killing the last two combatants. Pollux finds his brother dying.282[pg 130]In his despair he calls upon Zeus to slay him also.“Thou canst not die altogether,”answers the master of the Gods;“thou art of a divine race.”But he gives him the choice: Pollux will either remain immortal, living eternally in Olympus; or, if he would share his brother's fate in all things, he must pass half his existence underground, and the other half in the golden heavenly abodes. This semi-immortality, which is also to be shared by Castor, is accepted by Pollux.283And thus the twin brothers live alternately, one during the day, and the other during the night.284Is this a poetical fiction only? An allegory, one of those“solar myth”interpretations, higher than which no modern Orientalist seems able to soar? Indeed, it is much more. Here we have an allusion to the“Egg-born”Third Race; the first half of which is mortal,i.e., unconscious in its Personality, and having nothing within itself to survive;285and the latter half of which becomes immortal in its Individuality, by reason of its Fifth Principle being called to life by theInforming Gods, and thus connecting the Monad with this Earth. This is Pollux; while Castor represents thepersonal, mortal man, an animal of not even a superior kind, when unlinked from the divineIndividuality.“Twins”truly; yet divorced by death for ever, unless Pollux, moved by the voice of twinship, bestows on his less favoured mortal brother a share of his own divine nature, thus associating him with his own immortality.Such is the Occult meaning of the metaphysical aspect of the allegory. The widely spread modern interpretation of it—so celebrated in antiquity, Plutarch tells us,286as symbolical of brotherly devotion—namely, that it was an image of the Sun and Moon borrowed from the spectacle of Nature, is weak and inadequate to explain the secret meaning. Besides the fact that the Moon, with the Greeks, was feminine in exoteric mythology, and could therefore hardly be regarded as Castor, and at the same time be identified with Diana, ancient Symbologists who held the Sun, the king of all sidereal orbs, as the[pg 131]visible image of the highest Deity, would not have personified it by Pollux, a demi-god only.287If from Greek mythology we pass to the Mosaic allegories and symbolism, we shall find a still more striking corroboration of the same tenet under another form. Unable to trace in them the“Egg-born,”we shall still unmistakably find in the first four chapters ofGenesisthe Androgynes and the first Three Races of the Secret Doctrine, hidden under most ingenious symbology.The Divine Hermaphrodite.An impenetrable veil of secrecy was thrown over the Occult and Religious Mysteries, after the submersion of the last remnant of the Atlantean Race, some 12,000 years ago, lest they should be shared by the unworthy, and so desecrated. Of these Sciences several have now become exoteric—such as Astronomy, for instance, in its purely mathematical and physical aspects. But their dogmas and tenets, being all symbolized and left to the sole guardianship of parable and allegory, have been forgotten, and hence the meaning has become perverted. Nevertheless, one finds the Hermaphrodite in the scriptures and traditions of almost every nation; and why such unanimous agreement if the statement is only a fiction?Under cover of this secrecy the Fifth Race were led to the establishment, or rather the reëstablishment of the Religious Mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. Behold the imperishable witness to the evolution of the Human Races from the Divine, and especially from the Androgynous Race—the Egyptian Sphinx, that riddle of the Ages! Divine Wisdom incarnating on Earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated on Earth only under the shade of the Tree of the Knowledge of Good and Evil—a secret first known only to the Elohim, the Self-Initiated,“Higher Gods.”288[pg 132]In theBook of Enochwe have Adam,289the first Divine Androgyne, separating into man and woman, and becoming Jah-Heva in one form, or Race, and Cain and Abel290—male and female—in its other form or Race—the double-sexed Jehovah,291an echo of its Âryan prototype, Brahmâ-Vâch. After which come the Third and Fourth Root-Races of mankind292—that is to say, Races of men and women, or individuals of opposite sexes, no longer sexless Semi-spirits and Androgynes, as were the two Races which precede them. This fact is hinted at in every Anthropogony. It is found in fable and allegory, in myth and revealed Scriptures, in legend and tradition. For, of all the great Mysteries, inherited by Initiates from hoary antiquity, this isone of the greatest. It accounts for the bi-sexual element found in every Creative Deity, in Brahmâ-Virâj-Vâch, as in Adam-Jehovah-Eve, also in Cain-Jehovah-Abel. For“The Book of the Generations of Adam”does not even mention Cain and Abel, but says only:Male and female created he them; ... and called their name Adam.293Then it proceeds to say:And Adam ... begat a son inhis own likeness, after his image; and called his name Seth.294After which he begets other sons and daughters, thus proving that Cain and Abel are his own allegorical permutations. Adam stands for the primitiveHumanRace, especially in its cosmo-sidereal sense. Not so, however, in its theo-anthropological meaning. The compound name of Jehovah, or Jah-Hovah, meaningmale lifeandfemale life—first androgynous, then separated into sexes—is used in this sense inGenesisfrom Chapter V onwards. As the author of theSource of Measuressays:The two words of whichJehovahis composed make up the original idea of male-female, as the birth originator.295[pg 133]For the Hebrew letterJodwas themembrum virileandHovahwas Eve, the mother of all living, or the procreatrix, Earth and Nature. The author believes, therefore, that:It is seen that theperfect one[the perfect female circle or Yoni, 20612, numerically], asoriginator of measures, takes also the form ofbirthorigin, ashermaphrodite one; hence the phallic form and use.Precisely; only“the phallic form and use”came long ages later; and the first and original meaning of Enos, the son of Seth, was the first Race born in the present usual way from man and woman—for Seth is no man, but arace. Before him humanity was hermaphrodite. While Seth is the first result (physiologically) after the“Fall,”he is also the firstman; hence his son Enos is referred to as the“Son ofMan.”Seth represents thelaterThird Race.To screen the real mystery name of Ain Suph—the Boundless and Endless No-Thing—the Kabalists have brought forward the compound attribute-appellation of one of the personal Creative Elohim, whose name was Yah or Jah—the lettersiorjorybeing interchangeable—or Jah-Hovah,i.e.,maleandfemale;296Jah-Eve a hermaphrodite, or thefirst form of humanity, the original Adam of Earth, not even Adam Kadmon, whose“Mind-born Son”is the earthly Jah-Hovah, mystically. And knowing this, the crafty Rabbin-Kabalist has made of it a name sosecret, that he could not divulge it later on without exposing the whole scheme; and thus he was obliged to make itsacred.How close is the identity between Brahmâ-Prajâpati and Jehovah-Sephiroth, between Brahmâ-Virâj and Jehovah-Adam, theBibleand thePurânascompared alone can show. Analyzed, and read in the same light, they afford cogent evidence that they are two copies of the same original—made at two periods far distant from each other. Compare once more in relation to this subjectGenesisiv. 1 and 26 andManui. 32 and they will both yield their meaning. In Manu, Brahmâ, who, like Jehovah or Adam inGenesis, is both man and God, and divides his body into male and female, stands, in his Esoteric meaning, for the symbolical personification of creative andgenerativepower, both divine and human. TheZoharaffords still more convincing proof of identity, while some Rabbins repeat word for word certain original Paurânic expressions;e.g., the“creation”of the world is generally considered in[pg 134]the Brâhmanical books to be the Lîlâ, the delight or sport, the amusement of the Supreme Creator.Vishnu, being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy, as you shall learn by listening to his frolics.297Now compare this with what is said in the Book,Nobeleth 'Hokhmah:The Qabbalists say, that the entering into existence of the worlds happened through delight, in that Ain Suph [? !] rejoiced in Itself, and flashed and beamed from Itself to Itself ... which are all called delight.298Thus it is not a“curious idea of the Qabbalists,”as the author just quoted remarks, but a purely Paurânic, Âryan idea. Only, why make of Ain Suph a Creator?The“Divine Hermaphrodite”is, then, Brahmâ-Vâch-Virâj; and that of the Semites, or rather of the Jews, is Jehovah-Cain-Abel. Only the“Heathen”were, and are, more sincere and frank than were the later Israëlites and Rabbis, who undeniably knew the real meaning of their exoteric deity. The Jews regard the name given to them—the Yah-oudi—as an insult. Yet they have, or would have if they only wished it, as undeniable a right to call themselves the ancient Yah-oudi,“Jah-hovians,”as the Brâhmans have to call themselves Brâhmansafter their national deity. For Jah-hovah is the generic name of that Group or Hierarchy of Creative Planetary Angels, under whose Star their nation has evolved. He is one of the Planetary Elohim of the Regent Group of Saturn. Verse 26 of Chapter iv ofGenesis, when read correctly, would alone give them such a right, for it calls the new Race of men—sprung from Seth and Enos—Jehovah, something quite different from the translation adopted in theBible, which ought to read:To him also, was born a son, Enos; then began men to call themselves Jah, or Yah-hovah,to wit,men and women, the“Lords of Creation.”One has but to read the above-mentioned verse in the original Hebrew text and by the light of the Kabalah, to find that, instead of the words as they now stand translated, the correct translation should be:Then began men tocall themselvesJehovah;and not:Then began men to call upon the name of the Lord[pg 135]the latter being a mistranslation, whether deliberate or not. Again the well-known passage:I have gotten a man from the Lord,should read:I have gotten a man, even Jehovah.299Luther translated the passage one way, the Roman Catholics quite differently. Bishop Wordsworth renders it:Cain—I have gotten—Kain, fromKâ'nithi, I have gotten.Luther:I have gotten a man—even the Lord [Jehovah].And the author ofThe Source of Measures:I havemeasured a man, evenJehovah.The last is the correct rendering for—(a) a famous Rabbin, a Kabalist, explained the passage to the writer in precisely this way, and (b) this rendering is identical with that in the Secret Doctrine of the East with regard to Brahmâ.InIsis Unveiled,300it was explained by the writer that:Cain ... is the son of the“Lord”not of Adam.The“Lord”is Adam Kadmon, the“Father”of Yod-Heva,“Adam-Eve,”or Jehovah, the son of sinful thought, not the progeny of flesh and blood. Seth, on the other hand, is theleader and the progenitor of the Races of the Earth; for he is the son of Adam, exoterically, but Esoterically he is the progeny of Cain and Abel, since Abel or Hebel is a female, the counterpart and female half of the male Cain, and Adam is the collective name for man and woman:Male and female (zachar va nakobeh) created he them ... and calledtheirname Adam.The verses inGenesisfrom Chapters i to v, are purposely mixed up for Kabalistic reasons. After the“Man”ofGenesisi. 26, and Enos, the Son of Man, of iv. 26; after Adam, the first Androgyne; after Adam Kadmon—the sexless (the first) Logos—Adam and Eve once separated, come finally Jehovah-Eve and Cain-Jehovah. These represent distinct Root-Races, for millions of years elapsed between them.Hence the Âryan and the Semitic Theo-anthropographies are two[pg 136]leaves on the same stem; their respective personifications and symbolic personages standing in relation to each other in the following way:I. The“Unknowable”referred to in various ways in Rig Vedic verse, such as“Noughtwas,”called, later on, Parabrahman—the אין, Ain, No-thing, or Ain Suph of the Kabalists—and again, the“Spirit”(of God) that moves upon the face of the Waters, inGenesis. All these areidentical. Moreover, inGenesisi, verse 2 is placed as verse 1 in thesecretKabalistic texts, where it is followed by the Elohim“creating the Heaven and the Earth.”This deliberate shifting of the order of the verses was necessary formonotheisticand Kabalistic purposes. Jeremiah's curse against those Elohim (Gods) whohave not createdthe Heavens and the Earth,301shows that there were other Elohim who had.II. The Heavenly Manu-Svâyambhuva, who sprang from Svayambhû-Nârâyana, the“Self-existent,”the Adam Kadmon of the Kabalists, and the Androgyne“Man,”ofGenesisi, are also identical.III. Manu-Svâyambhuva is Brahmâ, or the Logos; and he is Adam Kadmon, who inGenesis, iv. 5, separates himself into two halves, male and female, thus becoming Jah-Hovah or Jehovah-Eve; as Manu-Svâyambhuva, or Brahmâ, separates himself to become“Brahmâ-Virâj and Vâch-Virâj,”male and female. All the rest of the texts and versions are“blinds.”IV. Vâch is the daughter of Brahmâ and is named Shata-Rûpâ,“the hundred-formed,”and Sâvitrî, Generatrix, the Mother of the Gods and of all living. She is identical with Eve,“the Mother [of all the Lords or Gods or] of all living.”Besides this there are many other Occult meanings.What is written on the subject inIsis Unveiled, although scattered about and very cautiously expressed at the time, is correct.Explaining Esoterically Ezekiel's Wheel, it is said of Jodhevah or Jehovah:When the Ternary is taken in the beginning of the Tetragram, it expresses the Divine Creationspiritually,i.e., without any carnal sin: taken at its opposite end it expresses the latter; it is feminine. The name of Eve is composed of three letters, that of the primitive or heavenly Adam, is written with one letter, Jod or Yod; therefore it must not be read Jehovah but Ieva, or Eve. The Adam of the first chapter is the spiritual, therefore pure androgyne, Adam Kadmon. When woman[pg 137]issues from the left rib of the second Adam (of dust), the pure Virgo is separated, and falling into“generation,”or the downward cycle, becomes Scorpio, emblem of sin and matter. While the ascending cycle points to the purely Spiritual Races, or the ten Prediluvian Patriarchs, the Prajâpatis and Sephiroth, led on by the creative Deity itself, who is Adam Kadmon or Yodcheva, [spiritually,] the lower one [Jehovah] is that of the Terrestrial Races, led on by Enoch or Libra, the seventh; who, because he is half-divine, half-terrestrial, is said to have been taken by God alive. Enoch, or Hermes, or Libra, are one.302This is only one of the several meanings. No need to remind the scholar that Scorpio is the astrological sign of the organs of reproduction. Like the Indian Rishis, the Patriarchs are all convertible in their numbers, as well as interchangeable. According to the subject to which they relate they become ten, twelve, seven or five, and evenfourteen, and they have the same Esoteric meaning as the Manus or Rishis.Moreover, Jehovah, as may be shown, has a variety of etymologies, but only those aretruewhich are found in the Kabalah. יהוה (Ieve) is theOld Testamentterm, and was pronounced Ya-va. Inman suggests that it is contracted from the two words יהו יה, Yaho-Iah, Jaho-Jah, or Jaho is Jah. Punctuated it is יְהוֶֹה, which is, however, a Rabbinical caprice to associate it with the name Adoni, or אֲדנָי, which has the same points. It is curious, and indeed hardly conceivable, that the Jews anciently read the name יהוה Adoni, when they had so many names of which Jeho, and Jah, and Iah, constituted a part. But so it was; and Philo Byblus, who gives us the so-called fragment of Sanchuniathon, spelt it in Greek letters Ιευω, Javo or Jevo. Theodoret says that the Samaritans pronounced it Yahva, and the Jews Yaho. Prof. Gibbs, however, suggests its punctuation thus: יֵהִוֶה (Ye-hou-vih); and he cut the Gordian knot of its true Occult meaning. For in this last form, as a Hebrew verb, it means“he will—be.”303It was also derived from the Chaldaic verb הֲוָא, or הִוָה, eue (eve), or eua (eva),“to be.”And so it was, since from Enosh, the“Son of Man,”only, were the truly human Races to begin and“to be,”as males and females. This statement receives further corroboration, inasmuch as Parkhurst makes the verb הוה to mean, (1)“to fall down”(i.e.into generation or Matter); and (2)“to be, to continue”—as arace. The aspirate of the word eua (Eva),“to be,”being הוה, Heve (Eve), which is the feminine of יהוה, and the same as Hebe, the Grecian[pg 138]Goddess of youth and the Olympian bride of Heracles, makes the name Jehovah appear still more clearly in its primitive double-sexed form.Finding in Sanskrit such syllables as Jah and Yah,e.g., Jâh-navî,“Ganges,”and Jagan-nâtha,“Lord of the World,”it becomes clear why Mr. Rawlinson is so very confident in his works of an Âryan or Vedic influence on the early mythology of Babylon. Nor is it to be much wondered at that the alleged ten tribes of Israel disappeared during the captivity period, without leaving a trace behind them, when we are informed that the Jews hadde factobut two tribes—those of Judah and of Levi. The Levites, moreover, were not a tribe at all, but a priestly caste. The descendants have only followed their progenitors, the various patriarchs, into thin, sidereal air. There wereBrahmsandA-brahms, in days of old, truly, and before the first Jew had been born. Every nation held its first God and Gods to be androgynous; nor could it be otherwise, since they regarded their distant primeval progenitors, their dual-sexed ancestors, as divine Beings and Gods, just as do the Chinese to this day. And they were divine in one sense, as also was their first human progeny, the“mind-born”primitive humanity, which was most assuredly bi-sexual, as all the more ancient symbols and traditions show.Under the emblematical devices and peculiar phraseology of the priesthood of old, lie latent hints of sciences as yet undiscovered during the present cycle. Well acquainted as may be a scholar with the hieratic writing and hieroglyphical system of the Egyptians, he must first of all learn to sift their records. He has to assure himself, compasses and rule in hand, that the picture-writing he is examining fits, to a line,certain fixed geometrical figureswhich are the hidden keys to such records, before he ventures on an interpretation.But there are myths which speak for themselves. In this class we may include the double-sexed first creators of every Cosmogony. The Greek Zeus-Zên (Æther), and Chthonia (the Chaotic Earth) and Metis (Water), his wives; Osiris and Isis-Latona—the former God also representing Æther, the first emanation of the Supreme Deity, Amun, the primeval source of Light; the Goddess Earth and Water again; Mithras, the rock-born God, the symbol of the male Mundane Fire, or the personified Primordial Light, and Mithra, the Fire-Goddess, at once his mother and his wife; the pure element of Fire (the active, or male principle) regarded as light and heat, in conjunction with Earth and Water, or Matter (the female or passive element of cosmical generation).304All these are records of the primeval divine Hermaphrodite.
If thou wilt know the invisible, open thine eyes wide on the visible.In theDescent of Manoccurs the following passage, which shows how near Darwin came to the acceptance of this ancient teaching.It has long been known that in the vertebrate kingdom one sex bears rudiments of various accessory parts, appertaining to the reproductive system, which properly belong to the opposite sex.... Some remote progenitor of the whole vertebrate kingdom appears to have been hermaphrodite or androgynous.268But here we encounter a singular difficulty.In the mammalian class the males possess rudiments of a uterus with the adjacent passages in the vesiculæ prostaticæ; they bear also rudiments of mammæ, and some male marsupials have traces of a marsupial sac.Other analogous facts could be added. Are we, then, to suppose that some extremely ancient mammal continued androgynous, after it had acquired the chief distinctions of its class, and therefore after it had diverged from the lower classes of the vertebrate kingdom? This seems very improbable,269for we have to look to fishes, the lowest of all the classes, to find any still existent androgynous forms.270Mr. Darwin is evidently strongly disinclined to adopt the hypothesis which the facts so forcibly suggest, viz., that of a primeval androgynous stem from which the Mammalia sprang. His explanation runs:That various accessory organs, proper to each sex, are found in a rudimentary condition in the opposite sex, may be explained by such organs having been gradually acquired by the one sex, and then transmitted in a more or less imperfect state to the other.271He instances the case of“spurs, plumes, and brilliant colours, acquired for battle or ornament by male birds”and onlypartiallyinherited by their female descendants. In the problem to be dealt with, however, the need of a more satisfactory explanation is evident, the facts being of so much more prominent and important a character than the mere superficial details with which they are compared by[pg 126]Darwin. Why not candidly admit the argument in favour of the hermaphroditism which characterizes the old fauna? Occultism proposes a solution which embraces the facts in a most comprehensive and simple manner. These relics of a prior androgyne stock must be placed in the same category as the pineal gland, and other organs equally mysterious, which afford us silent testimony as to the reality of functions which have long since become atrophied in the course of animal and human progress, but which once played a signal part in the general economy of primeval life.The Occult doctrine, in any case, can be advantageously compared with that of the most liberal men of Science, who have theorized upon the origin of the first man.Long before Darwin, Naudin, who gave the name of Blastema to that which the Darwinists call Protoplasm, put forward a theory half Occult and half scientifico-materialistic. He made Adam, the A-sexual, spring suddenly from theclay, as it is called in theBible, the Blastema of Science. As Naudin explains:It is from this larval form of mankind, that the evolutive force effected the completion of species. For the accomplishment of this great phenomenon, Adam had to pass through a phase of immobility and unconsciousness, very analogous to the nymphal state of animals undergoing metamorphosis.272For the eminent Botanist, Adam was not one man, however, butmankind, which remainedConcealed within a temporary organism, already distinct from all others, and incapable of contracting an alliance with any of them.He shows the differentiation of sexes accomplished byA process of germination similar to that of medusæ and ascidians.Mankind, thus constituted physiologically,Would retain a sufficient evolutive force for the rapid production of the various great human races.De Quatrefages criticizes this position inThe Human Species. It isunscientific, he says, or, properly speaking, Naudin's ideas“do not form a scientific theory,”inasmuch as Primordial Blastema is connected in his theory with the“first cause,”which is credited with having made potentially in the Blastema all past, present, and future beings, and thus of having in realitycreatedthese beingsen masse; moreover, Naudin does not even consider the“second causes,”or their action in[pg 127]this evolution of the organic world. Science, which is only occupied with“second causes,”has thusNothing to say to the theory of M. Naudin.273Nor will it have any more to say to the Occult teachings, which are to some extent approached by Naudin. For if we but see in his“Primordial Blastema”the Dhyân-Chohanic Essence, the Chhâyâ or Double of the Pitris, which contains within itself the potentiality of all forms, we are quite in accord. But there are two real and vital differences between our teachings. M. Naudin declares that evolution has progressed by sudden leaps and bounds, instead of extending slowly over millions of years; and his Primordial Blastema is endowed only with blind instincts—a kind ofunconsciousFirst Cause in the Manifested Kosmos—which is an absurdity. Whereas it is our Dhyân-Chohanic Essence—theCausalityof the Primal Cause which createsphysicalman—which is the living, active and potential Matter (pregnantper sewith that animal consciousness of a superior kind, such as is found in the ant and the beaver) which produces the long series of physiological differentiations. Apart from this, his“ancient and general process ofcreation”from Proto-organisms is as Occult as any theory of Paracelsus or Khunrath could be.Moreover, the Kabalistic works are full of the proof of this. TheZohar, for instance, says that every type in the visible has its prototype in the invisible Universe.All that which is in the Lower (our) World is found in the Upper. The Lower and the Upper act and reäct upon each other.27420.Their Fathers were the Self-born. The Self-born, the Chhâyâ from the brilliant Bodies of the Lords, the Fathers, the Sons of Twilight.The“Shadows,”or Chhâyâs, are called the Sons of the“Self-born,”as the latter name is applied to all the Gods and Beings, born through the Will, whether of Deity or Adept. The Homunculi of Paracelsus would, perhaps, be also given this name, though the latter process is on a far more material plane. The name“Sons of Twilight”shows that the“Self-born”Progenitors of our Doctrine are identical with the[pg 128]Pitris of the Brâhmanical System, as the title is a reference to their mode of birth; these Pitris being stated to have issued from Brahmâ's“Body of Twilight,”as stated in thePurânas.21.When the Race became old, the old Waters mixed with the fresher Waters (a). When its Drops became turbid, they vanished and disappeared in the new Stream, in the Hot Stream of Life. The Outer of the First became the Inner of the Second (b). The old Wing became the new Shadow, and the Shadow of the Wing (c).(a) The old or Primitive Race merged in the Second Race, and became one with it.(b) This is the mysterious process of the transformation and evolution of mankind. The material of the first Forms—shadowy, ethereal, and negative—was drawn or absorbed into, and thus became the complement of the Forms of the Second Race. The Commentary explains this by saying that, as the First Race was simply composed of the Astral Shadows of the Creative Progenitors, having of course neither astral nor physical bodies of its own—the Racenever died. Its“Men”melted gradually away, becoming absorbed in the bodies of their own“Sweat-born”progeny, more solid than their own. The old Form vanished and was absorbed by, disappeared in, the new Form, more human and physical. There was no death in those days of a period more blissful than the Golden Age; but the first, or parent, material was used for the formation of the new being, to form the Body and even the inner orlowerPrinciples or Bodies of the progeny.(c) When the“Shadow”retires,i.e., when the Astral Body becomes covered with more solid flesh, man develops a Physical Body. The“Wing,”or the ethereal Form that produced its Shadow and Image, became the Shadow of the Astral Body and its own progeny. The expression is queer and original.As there may be no occasion to refer to this mystery later, it is as well to point out at once the dual meaning contained in the Greek myth bearing upon this particular phase of evolution. It is found in the several variants of the allegory of Leda and her two sons Castor and Pollux, each of which variants has a special meaning. Thus in Book XI of theOdyssey, Leda is spoken of as the spouse of Tyndarus, who gave birth by her husband“to two sons of valiant heart”—Castor[pg 129]and Pollux. Jupiter endows them with a marvellous gift and privilege. They are semi-immortal; they live and die, each in turn, and every alternate day (ἑτερήμεροι275). As the Tyndaridæ, the twin brothers are an astronomical symbol, and stand for Day and Night; their two wives, Phœbe and Hilaeira, the daughters of Apollo or the Sun, personifying the Dawn and the Twilight.276Again, in the allegory where Zeus is shown as the father of the two heroes—born from the Egg to which Leda gives birth—the myth is entirely theogonical. It relates to that group of cosmic allegories in which the world is described as born from an Egg. For Leda assumes in it the shape of a white swan, when uniting herself to the Divine Swan or Brahma-Kalahamsa. Leda is the mythical Bird, then, to which, in the traditions of various peoples of the Âryan race, are attributed various ornithological forms of birds which all lay golden Eggs.277In theKalevala, the Epic Poem of Finland, the beauteous daughter of the Ether, the“Water-Mother,”creates the World in conjunction with a“Duck”—another form of the Swan or Goose, Kalahamsa—who lays six golden eggs, and the seventh, an“egg of iron,”in her lap. But the variant of the Leda allegory which has a direct reference to mystic man is found in Pindar278only, with a slighter reference to it in the Homeric Hymns.279Castor and Pollux are in it no longer the Dioscuri of Apollodorus280; but become the highly significant symbol of the dual man, the Mortal and the Immortal. Not only this, but as will now be seen, they are also the symbol of the Third Race, and its transformation from the Animal-man into a God-man with only an animal body.Pindar shows Leda uniting herself in the same night to her husband and also to the Father of the Gods—Zeus. Thus Castor is the son of the Mortal, Pollux the progeny of the Immortal. In the allegory made up for the occasion, it is said that in a riot of vengeance against the Apharides,281Pollux kills Lynceus—“of all mortals he whose sight is the most penetrating”—but Castor is wounded by Idas,“he who sees and knows.”Zeus puts an end to the fight by hurling his thunderbolt and killing the last two combatants. Pollux finds his brother dying.282[pg 130]In his despair he calls upon Zeus to slay him also.“Thou canst not die altogether,”answers the master of the Gods;“thou art of a divine race.”But he gives him the choice: Pollux will either remain immortal, living eternally in Olympus; or, if he would share his brother's fate in all things, he must pass half his existence underground, and the other half in the golden heavenly abodes. This semi-immortality, which is also to be shared by Castor, is accepted by Pollux.283And thus the twin brothers live alternately, one during the day, and the other during the night.284Is this a poetical fiction only? An allegory, one of those“solar myth”interpretations, higher than which no modern Orientalist seems able to soar? Indeed, it is much more. Here we have an allusion to the“Egg-born”Third Race; the first half of which is mortal,i.e., unconscious in its Personality, and having nothing within itself to survive;285and the latter half of which becomes immortal in its Individuality, by reason of its Fifth Principle being called to life by theInforming Gods, and thus connecting the Monad with this Earth. This is Pollux; while Castor represents thepersonal, mortal man, an animal of not even a superior kind, when unlinked from the divineIndividuality.“Twins”truly; yet divorced by death for ever, unless Pollux, moved by the voice of twinship, bestows on his less favoured mortal brother a share of his own divine nature, thus associating him with his own immortality.Such is the Occult meaning of the metaphysical aspect of the allegory. The widely spread modern interpretation of it—so celebrated in antiquity, Plutarch tells us,286as symbolical of brotherly devotion—namely, that it was an image of the Sun and Moon borrowed from the spectacle of Nature, is weak and inadequate to explain the secret meaning. Besides the fact that the Moon, with the Greeks, was feminine in exoteric mythology, and could therefore hardly be regarded as Castor, and at the same time be identified with Diana, ancient Symbologists who held the Sun, the king of all sidereal orbs, as the[pg 131]visible image of the highest Deity, would not have personified it by Pollux, a demi-god only.287If from Greek mythology we pass to the Mosaic allegories and symbolism, we shall find a still more striking corroboration of the same tenet under another form. Unable to trace in them the“Egg-born,”we shall still unmistakably find in the first four chapters ofGenesisthe Androgynes and the first Three Races of the Secret Doctrine, hidden under most ingenious symbology.The Divine Hermaphrodite.An impenetrable veil of secrecy was thrown over the Occult and Religious Mysteries, after the submersion of the last remnant of the Atlantean Race, some 12,000 years ago, lest they should be shared by the unworthy, and so desecrated. Of these Sciences several have now become exoteric—such as Astronomy, for instance, in its purely mathematical and physical aspects. But their dogmas and tenets, being all symbolized and left to the sole guardianship of parable and allegory, have been forgotten, and hence the meaning has become perverted. Nevertheless, one finds the Hermaphrodite in the scriptures and traditions of almost every nation; and why such unanimous agreement if the statement is only a fiction?Under cover of this secrecy the Fifth Race were led to the establishment, or rather the reëstablishment of the Religious Mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. Behold the imperishable witness to the evolution of the Human Races from the Divine, and especially from the Androgynous Race—the Egyptian Sphinx, that riddle of the Ages! Divine Wisdom incarnating on Earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated on Earth only under the shade of the Tree of the Knowledge of Good and Evil—a secret first known only to the Elohim, the Self-Initiated,“Higher Gods.”288[pg 132]In theBook of Enochwe have Adam,289the first Divine Androgyne, separating into man and woman, and becoming Jah-Heva in one form, or Race, and Cain and Abel290—male and female—in its other form or Race—the double-sexed Jehovah,291an echo of its Âryan prototype, Brahmâ-Vâch. After which come the Third and Fourth Root-Races of mankind292—that is to say, Races of men and women, or individuals of opposite sexes, no longer sexless Semi-spirits and Androgynes, as were the two Races which precede them. This fact is hinted at in every Anthropogony. It is found in fable and allegory, in myth and revealed Scriptures, in legend and tradition. For, of all the great Mysteries, inherited by Initiates from hoary antiquity, this isone of the greatest. It accounts for the bi-sexual element found in every Creative Deity, in Brahmâ-Virâj-Vâch, as in Adam-Jehovah-Eve, also in Cain-Jehovah-Abel. For“The Book of the Generations of Adam”does not even mention Cain and Abel, but says only:Male and female created he them; ... and called their name Adam.293Then it proceeds to say:And Adam ... begat a son inhis own likeness, after his image; and called his name Seth.294After which he begets other sons and daughters, thus proving that Cain and Abel are his own allegorical permutations. Adam stands for the primitiveHumanRace, especially in its cosmo-sidereal sense. Not so, however, in its theo-anthropological meaning. The compound name of Jehovah, or Jah-Hovah, meaningmale lifeandfemale life—first androgynous, then separated into sexes—is used in this sense inGenesisfrom Chapter V onwards. As the author of theSource of Measuressays:The two words of whichJehovahis composed make up the original idea of male-female, as the birth originator.295[pg 133]For the Hebrew letterJodwas themembrum virileandHovahwas Eve, the mother of all living, or the procreatrix, Earth and Nature. The author believes, therefore, that:It is seen that theperfect one[the perfect female circle or Yoni, 20612, numerically], asoriginator of measures, takes also the form ofbirthorigin, ashermaphrodite one; hence the phallic form and use.Precisely; only“the phallic form and use”came long ages later; and the first and original meaning of Enos, the son of Seth, was the first Race born in the present usual way from man and woman—for Seth is no man, but arace. Before him humanity was hermaphrodite. While Seth is the first result (physiologically) after the“Fall,”he is also the firstman; hence his son Enos is referred to as the“Son ofMan.”Seth represents thelaterThird Race.To screen the real mystery name of Ain Suph—the Boundless and Endless No-Thing—the Kabalists have brought forward the compound attribute-appellation of one of the personal Creative Elohim, whose name was Yah or Jah—the lettersiorjorybeing interchangeable—or Jah-Hovah,i.e.,maleandfemale;296Jah-Eve a hermaphrodite, or thefirst form of humanity, the original Adam of Earth, not even Adam Kadmon, whose“Mind-born Son”is the earthly Jah-Hovah, mystically. And knowing this, the crafty Rabbin-Kabalist has made of it a name sosecret, that he could not divulge it later on without exposing the whole scheme; and thus he was obliged to make itsacred.How close is the identity between Brahmâ-Prajâpati and Jehovah-Sephiroth, between Brahmâ-Virâj and Jehovah-Adam, theBibleand thePurânascompared alone can show. Analyzed, and read in the same light, they afford cogent evidence that they are two copies of the same original—made at two periods far distant from each other. Compare once more in relation to this subjectGenesisiv. 1 and 26 andManui. 32 and they will both yield their meaning. In Manu, Brahmâ, who, like Jehovah or Adam inGenesis, is both man and God, and divides his body into male and female, stands, in his Esoteric meaning, for the symbolical personification of creative andgenerativepower, both divine and human. TheZoharaffords still more convincing proof of identity, while some Rabbins repeat word for word certain original Paurânic expressions;e.g., the“creation”of the world is generally considered in[pg 134]the Brâhmanical books to be the Lîlâ, the delight or sport, the amusement of the Supreme Creator.Vishnu, being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy, as you shall learn by listening to his frolics.297Now compare this with what is said in the Book,Nobeleth 'Hokhmah:The Qabbalists say, that the entering into existence of the worlds happened through delight, in that Ain Suph [? !] rejoiced in Itself, and flashed and beamed from Itself to Itself ... which are all called delight.298Thus it is not a“curious idea of the Qabbalists,”as the author just quoted remarks, but a purely Paurânic, Âryan idea. Only, why make of Ain Suph a Creator?The“Divine Hermaphrodite”is, then, Brahmâ-Vâch-Virâj; and that of the Semites, or rather of the Jews, is Jehovah-Cain-Abel. Only the“Heathen”were, and are, more sincere and frank than were the later Israëlites and Rabbis, who undeniably knew the real meaning of their exoteric deity. The Jews regard the name given to them—the Yah-oudi—as an insult. Yet they have, or would have if they only wished it, as undeniable a right to call themselves the ancient Yah-oudi,“Jah-hovians,”as the Brâhmans have to call themselves Brâhmansafter their national deity. For Jah-hovah is the generic name of that Group or Hierarchy of Creative Planetary Angels, under whose Star their nation has evolved. He is one of the Planetary Elohim of the Regent Group of Saturn. Verse 26 of Chapter iv ofGenesis, when read correctly, would alone give them such a right, for it calls the new Race of men—sprung from Seth and Enos—Jehovah, something quite different from the translation adopted in theBible, which ought to read:To him also, was born a son, Enos; then began men to call themselves Jah, or Yah-hovah,to wit,men and women, the“Lords of Creation.”One has but to read the above-mentioned verse in the original Hebrew text and by the light of the Kabalah, to find that, instead of the words as they now stand translated, the correct translation should be:Then began men tocall themselvesJehovah;and not:Then began men to call upon the name of the Lord[pg 135]the latter being a mistranslation, whether deliberate or not. Again the well-known passage:I have gotten a man from the Lord,should read:I have gotten a man, even Jehovah.299Luther translated the passage one way, the Roman Catholics quite differently. Bishop Wordsworth renders it:Cain—I have gotten—Kain, fromKâ'nithi, I have gotten.Luther:I have gotten a man—even the Lord [Jehovah].And the author ofThe Source of Measures:I havemeasured a man, evenJehovah.The last is the correct rendering for—(a) a famous Rabbin, a Kabalist, explained the passage to the writer in precisely this way, and (b) this rendering is identical with that in the Secret Doctrine of the East with regard to Brahmâ.InIsis Unveiled,300it was explained by the writer that:Cain ... is the son of the“Lord”not of Adam.The“Lord”is Adam Kadmon, the“Father”of Yod-Heva,“Adam-Eve,”or Jehovah, the son of sinful thought, not the progeny of flesh and blood. Seth, on the other hand, is theleader and the progenitor of the Races of the Earth; for he is the son of Adam, exoterically, but Esoterically he is the progeny of Cain and Abel, since Abel or Hebel is a female, the counterpart and female half of the male Cain, and Adam is the collective name for man and woman:Male and female (zachar va nakobeh) created he them ... and calledtheirname Adam.The verses inGenesisfrom Chapters i to v, are purposely mixed up for Kabalistic reasons. After the“Man”ofGenesisi. 26, and Enos, the Son of Man, of iv. 26; after Adam, the first Androgyne; after Adam Kadmon—the sexless (the first) Logos—Adam and Eve once separated, come finally Jehovah-Eve and Cain-Jehovah. These represent distinct Root-Races, for millions of years elapsed between them.Hence the Âryan and the Semitic Theo-anthropographies are two[pg 136]leaves on the same stem; their respective personifications and symbolic personages standing in relation to each other in the following way:I. The“Unknowable”referred to in various ways in Rig Vedic verse, such as“Noughtwas,”called, later on, Parabrahman—the אין, Ain, No-thing, or Ain Suph of the Kabalists—and again, the“Spirit”(of God) that moves upon the face of the Waters, inGenesis. All these areidentical. Moreover, inGenesisi, verse 2 is placed as verse 1 in thesecretKabalistic texts, where it is followed by the Elohim“creating the Heaven and the Earth.”This deliberate shifting of the order of the verses was necessary formonotheisticand Kabalistic purposes. Jeremiah's curse against those Elohim (Gods) whohave not createdthe Heavens and the Earth,301shows that there were other Elohim who had.II. The Heavenly Manu-Svâyambhuva, who sprang from Svayambhû-Nârâyana, the“Self-existent,”the Adam Kadmon of the Kabalists, and the Androgyne“Man,”ofGenesisi, are also identical.III. Manu-Svâyambhuva is Brahmâ, or the Logos; and he is Adam Kadmon, who inGenesis, iv. 5, separates himself into two halves, male and female, thus becoming Jah-Hovah or Jehovah-Eve; as Manu-Svâyambhuva, or Brahmâ, separates himself to become“Brahmâ-Virâj and Vâch-Virâj,”male and female. All the rest of the texts and versions are“blinds.”IV. Vâch is the daughter of Brahmâ and is named Shata-Rûpâ,“the hundred-formed,”and Sâvitrî, Generatrix, the Mother of the Gods and of all living. She is identical with Eve,“the Mother [of all the Lords or Gods or] of all living.”Besides this there are many other Occult meanings.What is written on the subject inIsis Unveiled, although scattered about and very cautiously expressed at the time, is correct.Explaining Esoterically Ezekiel's Wheel, it is said of Jodhevah or Jehovah:When the Ternary is taken in the beginning of the Tetragram, it expresses the Divine Creationspiritually,i.e., without any carnal sin: taken at its opposite end it expresses the latter; it is feminine. The name of Eve is composed of three letters, that of the primitive or heavenly Adam, is written with one letter, Jod or Yod; therefore it must not be read Jehovah but Ieva, or Eve. The Adam of the first chapter is the spiritual, therefore pure androgyne, Adam Kadmon. When woman[pg 137]issues from the left rib of the second Adam (of dust), the pure Virgo is separated, and falling into“generation,”or the downward cycle, becomes Scorpio, emblem of sin and matter. While the ascending cycle points to the purely Spiritual Races, or the ten Prediluvian Patriarchs, the Prajâpatis and Sephiroth, led on by the creative Deity itself, who is Adam Kadmon or Yodcheva, [spiritually,] the lower one [Jehovah] is that of the Terrestrial Races, led on by Enoch or Libra, the seventh; who, because he is half-divine, half-terrestrial, is said to have been taken by God alive. Enoch, or Hermes, or Libra, are one.302This is only one of the several meanings. No need to remind the scholar that Scorpio is the astrological sign of the organs of reproduction. Like the Indian Rishis, the Patriarchs are all convertible in their numbers, as well as interchangeable. According to the subject to which they relate they become ten, twelve, seven or five, and evenfourteen, and they have the same Esoteric meaning as the Manus or Rishis.Moreover, Jehovah, as may be shown, has a variety of etymologies, but only those aretruewhich are found in the Kabalah. יהוה (Ieve) is theOld Testamentterm, and was pronounced Ya-va. Inman suggests that it is contracted from the two words יהו יה, Yaho-Iah, Jaho-Jah, or Jaho is Jah. Punctuated it is יְהוֶֹה, which is, however, a Rabbinical caprice to associate it with the name Adoni, or אֲדנָי, which has the same points. It is curious, and indeed hardly conceivable, that the Jews anciently read the name יהוה Adoni, when they had so many names of which Jeho, and Jah, and Iah, constituted a part. But so it was; and Philo Byblus, who gives us the so-called fragment of Sanchuniathon, spelt it in Greek letters Ιευω, Javo or Jevo. Theodoret says that the Samaritans pronounced it Yahva, and the Jews Yaho. Prof. Gibbs, however, suggests its punctuation thus: יֵהִוֶה (Ye-hou-vih); and he cut the Gordian knot of its true Occult meaning. For in this last form, as a Hebrew verb, it means“he will—be.”303It was also derived from the Chaldaic verb הֲוָא, or הִוָה, eue (eve), or eua (eva),“to be.”And so it was, since from Enosh, the“Son of Man,”only, were the truly human Races to begin and“to be,”as males and females. This statement receives further corroboration, inasmuch as Parkhurst makes the verb הוה to mean, (1)“to fall down”(i.e.into generation or Matter); and (2)“to be, to continue”—as arace. The aspirate of the word eua (Eva),“to be,”being הוה, Heve (Eve), which is the feminine of יהוה, and the same as Hebe, the Grecian[pg 138]Goddess of youth and the Olympian bride of Heracles, makes the name Jehovah appear still more clearly in its primitive double-sexed form.Finding in Sanskrit such syllables as Jah and Yah,e.g., Jâh-navî,“Ganges,”and Jagan-nâtha,“Lord of the World,”it becomes clear why Mr. Rawlinson is so very confident in his works of an Âryan or Vedic influence on the early mythology of Babylon. Nor is it to be much wondered at that the alleged ten tribes of Israel disappeared during the captivity period, without leaving a trace behind them, when we are informed that the Jews hadde factobut two tribes—those of Judah and of Levi. The Levites, moreover, were not a tribe at all, but a priestly caste. The descendants have only followed their progenitors, the various patriarchs, into thin, sidereal air. There wereBrahmsandA-brahms, in days of old, truly, and before the first Jew had been born. Every nation held its first God and Gods to be androgynous; nor could it be otherwise, since they regarded their distant primeval progenitors, their dual-sexed ancestors, as divine Beings and Gods, just as do the Chinese to this day. And they were divine in one sense, as also was their first human progeny, the“mind-born”primitive humanity, which was most assuredly bi-sexual, as all the more ancient symbols and traditions show.Under the emblematical devices and peculiar phraseology of the priesthood of old, lie latent hints of sciences as yet undiscovered during the present cycle. Well acquainted as may be a scholar with the hieratic writing and hieroglyphical system of the Egyptians, he must first of all learn to sift their records. He has to assure himself, compasses and rule in hand, that the picture-writing he is examining fits, to a line,certain fixed geometrical figureswhich are the hidden keys to such records, before he ventures on an interpretation.But there are myths which speak for themselves. In this class we may include the double-sexed first creators of every Cosmogony. The Greek Zeus-Zên (Æther), and Chthonia (the Chaotic Earth) and Metis (Water), his wives; Osiris and Isis-Latona—the former God also representing Æther, the first emanation of the Supreme Deity, Amun, the primeval source of Light; the Goddess Earth and Water again; Mithras, the rock-born God, the symbol of the male Mundane Fire, or the personified Primordial Light, and Mithra, the Fire-Goddess, at once his mother and his wife; the pure element of Fire (the active, or male principle) regarded as light and heat, in conjunction with Earth and Water, or Matter (the female or passive element of cosmical generation).304All these are records of the primeval divine Hermaphrodite.
If thou wilt know the invisible, open thine eyes wide on the visible.In theDescent of Manoccurs the following passage, which shows how near Darwin came to the acceptance of this ancient teaching.It has long been known that in the vertebrate kingdom one sex bears rudiments of various accessory parts, appertaining to the reproductive system, which properly belong to the opposite sex.... Some remote progenitor of the whole vertebrate kingdom appears to have been hermaphrodite or androgynous.268But here we encounter a singular difficulty.In the mammalian class the males possess rudiments of a uterus with the adjacent passages in the vesiculæ prostaticæ; they bear also rudiments of mammæ, and some male marsupials have traces of a marsupial sac.Other analogous facts could be added. Are we, then, to suppose that some extremely ancient mammal continued androgynous, after it had acquired the chief distinctions of its class, and therefore after it had diverged from the lower classes of the vertebrate kingdom? This seems very improbable,269for we have to look to fishes, the lowest of all the classes, to find any still existent androgynous forms.270Mr. Darwin is evidently strongly disinclined to adopt the hypothesis which the facts so forcibly suggest, viz., that of a primeval androgynous stem from which the Mammalia sprang. His explanation runs:That various accessory organs, proper to each sex, are found in a rudimentary condition in the opposite sex, may be explained by such organs having been gradually acquired by the one sex, and then transmitted in a more or less imperfect state to the other.271He instances the case of“spurs, plumes, and brilliant colours, acquired for battle or ornament by male birds”and onlypartiallyinherited by their female descendants. In the problem to be dealt with, however, the need of a more satisfactory explanation is evident, the facts being of so much more prominent and important a character than the mere superficial details with which they are compared by[pg 126]Darwin. Why not candidly admit the argument in favour of the hermaphroditism which characterizes the old fauna? Occultism proposes a solution which embraces the facts in a most comprehensive and simple manner. These relics of a prior androgyne stock must be placed in the same category as the pineal gland, and other organs equally mysterious, which afford us silent testimony as to the reality of functions which have long since become atrophied in the course of animal and human progress, but which once played a signal part in the general economy of primeval life.The Occult doctrine, in any case, can be advantageously compared with that of the most liberal men of Science, who have theorized upon the origin of the first man.Long before Darwin, Naudin, who gave the name of Blastema to that which the Darwinists call Protoplasm, put forward a theory half Occult and half scientifico-materialistic. He made Adam, the A-sexual, spring suddenly from theclay, as it is called in theBible, the Blastema of Science. As Naudin explains:It is from this larval form of mankind, that the evolutive force effected the completion of species. For the accomplishment of this great phenomenon, Adam had to pass through a phase of immobility and unconsciousness, very analogous to the nymphal state of animals undergoing metamorphosis.272For the eminent Botanist, Adam was not one man, however, butmankind, which remainedConcealed within a temporary organism, already distinct from all others, and incapable of contracting an alliance with any of them.He shows the differentiation of sexes accomplished byA process of germination similar to that of medusæ and ascidians.Mankind, thus constituted physiologically,Would retain a sufficient evolutive force for the rapid production of the various great human races.De Quatrefages criticizes this position inThe Human Species. It isunscientific, he says, or, properly speaking, Naudin's ideas“do not form a scientific theory,”inasmuch as Primordial Blastema is connected in his theory with the“first cause,”which is credited with having made potentially in the Blastema all past, present, and future beings, and thus of having in realitycreatedthese beingsen masse; moreover, Naudin does not even consider the“second causes,”or their action in[pg 127]this evolution of the organic world. Science, which is only occupied with“second causes,”has thusNothing to say to the theory of M. Naudin.273Nor will it have any more to say to the Occult teachings, which are to some extent approached by Naudin. For if we but see in his“Primordial Blastema”the Dhyân-Chohanic Essence, the Chhâyâ or Double of the Pitris, which contains within itself the potentiality of all forms, we are quite in accord. But there are two real and vital differences between our teachings. M. Naudin declares that evolution has progressed by sudden leaps and bounds, instead of extending slowly over millions of years; and his Primordial Blastema is endowed only with blind instincts—a kind ofunconsciousFirst Cause in the Manifested Kosmos—which is an absurdity. Whereas it is our Dhyân-Chohanic Essence—theCausalityof the Primal Cause which createsphysicalman—which is the living, active and potential Matter (pregnantper sewith that animal consciousness of a superior kind, such as is found in the ant and the beaver) which produces the long series of physiological differentiations. Apart from this, his“ancient and general process ofcreation”from Proto-organisms is as Occult as any theory of Paracelsus or Khunrath could be.Moreover, the Kabalistic works are full of the proof of this. TheZohar, for instance, says that every type in the visible has its prototype in the invisible Universe.All that which is in the Lower (our) World is found in the Upper. The Lower and the Upper act and reäct upon each other.27420.Their Fathers were the Self-born. The Self-born, the Chhâyâ from the brilliant Bodies of the Lords, the Fathers, the Sons of Twilight.The“Shadows,”or Chhâyâs, are called the Sons of the“Self-born,”as the latter name is applied to all the Gods and Beings, born through the Will, whether of Deity or Adept. The Homunculi of Paracelsus would, perhaps, be also given this name, though the latter process is on a far more material plane. The name“Sons of Twilight”shows that the“Self-born”Progenitors of our Doctrine are identical with the[pg 128]Pitris of the Brâhmanical System, as the title is a reference to their mode of birth; these Pitris being stated to have issued from Brahmâ's“Body of Twilight,”as stated in thePurânas.21.When the Race became old, the old Waters mixed with the fresher Waters (a). When its Drops became turbid, they vanished and disappeared in the new Stream, in the Hot Stream of Life. The Outer of the First became the Inner of the Second (b). The old Wing became the new Shadow, and the Shadow of the Wing (c).(a) The old or Primitive Race merged in the Second Race, and became one with it.(b) This is the mysterious process of the transformation and evolution of mankind. The material of the first Forms—shadowy, ethereal, and negative—was drawn or absorbed into, and thus became the complement of the Forms of the Second Race. The Commentary explains this by saying that, as the First Race was simply composed of the Astral Shadows of the Creative Progenitors, having of course neither astral nor physical bodies of its own—the Racenever died. Its“Men”melted gradually away, becoming absorbed in the bodies of their own“Sweat-born”progeny, more solid than their own. The old Form vanished and was absorbed by, disappeared in, the new Form, more human and physical. There was no death in those days of a period more blissful than the Golden Age; but the first, or parent, material was used for the formation of the new being, to form the Body and even the inner orlowerPrinciples or Bodies of the progeny.(c) When the“Shadow”retires,i.e., when the Astral Body becomes covered with more solid flesh, man develops a Physical Body. The“Wing,”or the ethereal Form that produced its Shadow and Image, became the Shadow of the Astral Body and its own progeny. The expression is queer and original.As there may be no occasion to refer to this mystery later, it is as well to point out at once the dual meaning contained in the Greek myth bearing upon this particular phase of evolution. It is found in the several variants of the allegory of Leda and her two sons Castor and Pollux, each of which variants has a special meaning. Thus in Book XI of theOdyssey, Leda is spoken of as the spouse of Tyndarus, who gave birth by her husband“to two sons of valiant heart”—Castor[pg 129]and Pollux. Jupiter endows them with a marvellous gift and privilege. They are semi-immortal; they live and die, each in turn, and every alternate day (ἑτερήμεροι275). As the Tyndaridæ, the twin brothers are an astronomical symbol, and stand for Day and Night; their two wives, Phœbe and Hilaeira, the daughters of Apollo or the Sun, personifying the Dawn and the Twilight.276Again, in the allegory where Zeus is shown as the father of the two heroes—born from the Egg to which Leda gives birth—the myth is entirely theogonical. It relates to that group of cosmic allegories in which the world is described as born from an Egg. For Leda assumes in it the shape of a white swan, when uniting herself to the Divine Swan or Brahma-Kalahamsa. Leda is the mythical Bird, then, to which, in the traditions of various peoples of the Âryan race, are attributed various ornithological forms of birds which all lay golden Eggs.277In theKalevala, the Epic Poem of Finland, the beauteous daughter of the Ether, the“Water-Mother,”creates the World in conjunction with a“Duck”—another form of the Swan or Goose, Kalahamsa—who lays six golden eggs, and the seventh, an“egg of iron,”in her lap. But the variant of the Leda allegory which has a direct reference to mystic man is found in Pindar278only, with a slighter reference to it in the Homeric Hymns.279Castor and Pollux are in it no longer the Dioscuri of Apollodorus280; but become the highly significant symbol of the dual man, the Mortal and the Immortal. Not only this, but as will now be seen, they are also the symbol of the Third Race, and its transformation from the Animal-man into a God-man with only an animal body.Pindar shows Leda uniting herself in the same night to her husband and also to the Father of the Gods—Zeus. Thus Castor is the son of the Mortal, Pollux the progeny of the Immortal. In the allegory made up for the occasion, it is said that in a riot of vengeance against the Apharides,281Pollux kills Lynceus—“of all mortals he whose sight is the most penetrating”—but Castor is wounded by Idas,“he who sees and knows.”Zeus puts an end to the fight by hurling his thunderbolt and killing the last two combatants. Pollux finds his brother dying.282[pg 130]In his despair he calls upon Zeus to slay him also.“Thou canst not die altogether,”answers the master of the Gods;“thou art of a divine race.”But he gives him the choice: Pollux will either remain immortal, living eternally in Olympus; or, if he would share his brother's fate in all things, he must pass half his existence underground, and the other half in the golden heavenly abodes. This semi-immortality, which is also to be shared by Castor, is accepted by Pollux.283And thus the twin brothers live alternately, one during the day, and the other during the night.284Is this a poetical fiction only? An allegory, one of those“solar myth”interpretations, higher than which no modern Orientalist seems able to soar? Indeed, it is much more. Here we have an allusion to the“Egg-born”Third Race; the first half of which is mortal,i.e., unconscious in its Personality, and having nothing within itself to survive;285and the latter half of which becomes immortal in its Individuality, by reason of its Fifth Principle being called to life by theInforming Gods, and thus connecting the Monad with this Earth. This is Pollux; while Castor represents thepersonal, mortal man, an animal of not even a superior kind, when unlinked from the divineIndividuality.“Twins”truly; yet divorced by death for ever, unless Pollux, moved by the voice of twinship, bestows on his less favoured mortal brother a share of his own divine nature, thus associating him with his own immortality.Such is the Occult meaning of the metaphysical aspect of the allegory. The widely spread modern interpretation of it—so celebrated in antiquity, Plutarch tells us,286as symbolical of brotherly devotion—namely, that it was an image of the Sun and Moon borrowed from the spectacle of Nature, is weak and inadequate to explain the secret meaning. Besides the fact that the Moon, with the Greeks, was feminine in exoteric mythology, and could therefore hardly be regarded as Castor, and at the same time be identified with Diana, ancient Symbologists who held the Sun, the king of all sidereal orbs, as the[pg 131]visible image of the highest Deity, would not have personified it by Pollux, a demi-god only.287If from Greek mythology we pass to the Mosaic allegories and symbolism, we shall find a still more striking corroboration of the same tenet under another form. Unable to trace in them the“Egg-born,”we shall still unmistakably find in the first four chapters ofGenesisthe Androgynes and the first Three Races of the Secret Doctrine, hidden under most ingenious symbology.The Divine Hermaphrodite.An impenetrable veil of secrecy was thrown over the Occult and Religious Mysteries, after the submersion of the last remnant of the Atlantean Race, some 12,000 years ago, lest they should be shared by the unworthy, and so desecrated. Of these Sciences several have now become exoteric—such as Astronomy, for instance, in its purely mathematical and physical aspects. But their dogmas and tenets, being all symbolized and left to the sole guardianship of parable and allegory, have been forgotten, and hence the meaning has become perverted. Nevertheless, one finds the Hermaphrodite in the scriptures and traditions of almost every nation; and why such unanimous agreement if the statement is only a fiction?Under cover of this secrecy the Fifth Race were led to the establishment, or rather the reëstablishment of the Religious Mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. Behold the imperishable witness to the evolution of the Human Races from the Divine, and especially from the Androgynous Race—the Egyptian Sphinx, that riddle of the Ages! Divine Wisdom incarnating on Earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated on Earth only under the shade of the Tree of the Knowledge of Good and Evil—a secret first known only to the Elohim, the Self-Initiated,“Higher Gods.”288[pg 132]In theBook of Enochwe have Adam,289the first Divine Androgyne, separating into man and woman, and becoming Jah-Heva in one form, or Race, and Cain and Abel290—male and female—in its other form or Race—the double-sexed Jehovah,291an echo of its Âryan prototype, Brahmâ-Vâch. After which come the Third and Fourth Root-Races of mankind292—that is to say, Races of men and women, or individuals of opposite sexes, no longer sexless Semi-spirits and Androgynes, as were the two Races which precede them. This fact is hinted at in every Anthropogony. It is found in fable and allegory, in myth and revealed Scriptures, in legend and tradition. For, of all the great Mysteries, inherited by Initiates from hoary antiquity, this isone of the greatest. It accounts for the bi-sexual element found in every Creative Deity, in Brahmâ-Virâj-Vâch, as in Adam-Jehovah-Eve, also in Cain-Jehovah-Abel. For“The Book of the Generations of Adam”does not even mention Cain and Abel, but says only:Male and female created he them; ... and called their name Adam.293Then it proceeds to say:And Adam ... begat a son inhis own likeness, after his image; and called his name Seth.294After which he begets other sons and daughters, thus proving that Cain and Abel are his own allegorical permutations. Adam stands for the primitiveHumanRace, especially in its cosmo-sidereal sense. Not so, however, in its theo-anthropological meaning. The compound name of Jehovah, or Jah-Hovah, meaningmale lifeandfemale life—first androgynous, then separated into sexes—is used in this sense inGenesisfrom Chapter V onwards. As the author of theSource of Measuressays:The two words of whichJehovahis composed make up the original idea of male-female, as the birth originator.295[pg 133]For the Hebrew letterJodwas themembrum virileandHovahwas Eve, the mother of all living, or the procreatrix, Earth and Nature. The author believes, therefore, that:It is seen that theperfect one[the perfect female circle or Yoni, 20612, numerically], asoriginator of measures, takes also the form ofbirthorigin, ashermaphrodite one; hence the phallic form and use.Precisely; only“the phallic form and use”came long ages later; and the first and original meaning of Enos, the son of Seth, was the first Race born in the present usual way from man and woman—for Seth is no man, but arace. Before him humanity was hermaphrodite. While Seth is the first result (physiologically) after the“Fall,”he is also the firstman; hence his son Enos is referred to as the“Son ofMan.”Seth represents thelaterThird Race.To screen the real mystery name of Ain Suph—the Boundless and Endless No-Thing—the Kabalists have brought forward the compound attribute-appellation of one of the personal Creative Elohim, whose name was Yah or Jah—the lettersiorjorybeing interchangeable—or Jah-Hovah,i.e.,maleandfemale;296Jah-Eve a hermaphrodite, or thefirst form of humanity, the original Adam of Earth, not even Adam Kadmon, whose“Mind-born Son”is the earthly Jah-Hovah, mystically. And knowing this, the crafty Rabbin-Kabalist has made of it a name sosecret, that he could not divulge it later on without exposing the whole scheme; and thus he was obliged to make itsacred.How close is the identity between Brahmâ-Prajâpati and Jehovah-Sephiroth, between Brahmâ-Virâj and Jehovah-Adam, theBibleand thePurânascompared alone can show. Analyzed, and read in the same light, they afford cogent evidence that they are two copies of the same original—made at two periods far distant from each other. Compare once more in relation to this subjectGenesisiv. 1 and 26 andManui. 32 and they will both yield their meaning. In Manu, Brahmâ, who, like Jehovah or Adam inGenesis, is both man and God, and divides his body into male and female, stands, in his Esoteric meaning, for the symbolical personification of creative andgenerativepower, both divine and human. TheZoharaffords still more convincing proof of identity, while some Rabbins repeat word for word certain original Paurânic expressions;e.g., the“creation”of the world is generally considered in[pg 134]the Brâhmanical books to be the Lîlâ, the delight or sport, the amusement of the Supreme Creator.Vishnu, being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy, as you shall learn by listening to his frolics.297Now compare this with what is said in the Book,Nobeleth 'Hokhmah:The Qabbalists say, that the entering into existence of the worlds happened through delight, in that Ain Suph [? !] rejoiced in Itself, and flashed and beamed from Itself to Itself ... which are all called delight.298Thus it is not a“curious idea of the Qabbalists,”as the author just quoted remarks, but a purely Paurânic, Âryan idea. Only, why make of Ain Suph a Creator?The“Divine Hermaphrodite”is, then, Brahmâ-Vâch-Virâj; and that of the Semites, or rather of the Jews, is Jehovah-Cain-Abel. Only the“Heathen”were, and are, more sincere and frank than were the later Israëlites and Rabbis, who undeniably knew the real meaning of their exoteric deity. The Jews regard the name given to them—the Yah-oudi—as an insult. Yet they have, or would have if they only wished it, as undeniable a right to call themselves the ancient Yah-oudi,“Jah-hovians,”as the Brâhmans have to call themselves Brâhmansafter their national deity. For Jah-hovah is the generic name of that Group or Hierarchy of Creative Planetary Angels, under whose Star their nation has evolved. He is one of the Planetary Elohim of the Regent Group of Saturn. Verse 26 of Chapter iv ofGenesis, when read correctly, would alone give them such a right, for it calls the new Race of men—sprung from Seth and Enos—Jehovah, something quite different from the translation adopted in theBible, which ought to read:To him also, was born a son, Enos; then began men to call themselves Jah, or Yah-hovah,to wit,men and women, the“Lords of Creation.”One has but to read the above-mentioned verse in the original Hebrew text and by the light of the Kabalah, to find that, instead of the words as they now stand translated, the correct translation should be:Then began men tocall themselvesJehovah;and not:Then began men to call upon the name of the Lord[pg 135]the latter being a mistranslation, whether deliberate or not. Again the well-known passage:I have gotten a man from the Lord,should read:I have gotten a man, even Jehovah.299Luther translated the passage one way, the Roman Catholics quite differently. Bishop Wordsworth renders it:Cain—I have gotten—Kain, fromKâ'nithi, I have gotten.Luther:I have gotten a man—even the Lord [Jehovah].And the author ofThe Source of Measures:I havemeasured a man, evenJehovah.The last is the correct rendering for—(a) a famous Rabbin, a Kabalist, explained the passage to the writer in precisely this way, and (b) this rendering is identical with that in the Secret Doctrine of the East with regard to Brahmâ.InIsis Unveiled,300it was explained by the writer that:Cain ... is the son of the“Lord”not of Adam.The“Lord”is Adam Kadmon, the“Father”of Yod-Heva,“Adam-Eve,”or Jehovah, the son of sinful thought, not the progeny of flesh and blood. Seth, on the other hand, is theleader and the progenitor of the Races of the Earth; for he is the son of Adam, exoterically, but Esoterically he is the progeny of Cain and Abel, since Abel or Hebel is a female, the counterpart and female half of the male Cain, and Adam is the collective name for man and woman:Male and female (zachar va nakobeh) created he them ... and calledtheirname Adam.The verses inGenesisfrom Chapters i to v, are purposely mixed up for Kabalistic reasons. After the“Man”ofGenesisi. 26, and Enos, the Son of Man, of iv. 26; after Adam, the first Androgyne; after Adam Kadmon—the sexless (the first) Logos—Adam and Eve once separated, come finally Jehovah-Eve and Cain-Jehovah. These represent distinct Root-Races, for millions of years elapsed between them.Hence the Âryan and the Semitic Theo-anthropographies are two[pg 136]leaves on the same stem; their respective personifications and symbolic personages standing in relation to each other in the following way:I. The“Unknowable”referred to in various ways in Rig Vedic verse, such as“Noughtwas,”called, later on, Parabrahman—the אין, Ain, No-thing, or Ain Suph of the Kabalists—and again, the“Spirit”(of God) that moves upon the face of the Waters, inGenesis. All these areidentical. Moreover, inGenesisi, verse 2 is placed as verse 1 in thesecretKabalistic texts, where it is followed by the Elohim“creating the Heaven and the Earth.”This deliberate shifting of the order of the verses was necessary formonotheisticand Kabalistic purposes. Jeremiah's curse against those Elohim (Gods) whohave not createdthe Heavens and the Earth,301shows that there were other Elohim who had.II. The Heavenly Manu-Svâyambhuva, who sprang from Svayambhû-Nârâyana, the“Self-existent,”the Adam Kadmon of the Kabalists, and the Androgyne“Man,”ofGenesisi, are also identical.III. Manu-Svâyambhuva is Brahmâ, or the Logos; and he is Adam Kadmon, who inGenesis, iv. 5, separates himself into two halves, male and female, thus becoming Jah-Hovah or Jehovah-Eve; as Manu-Svâyambhuva, or Brahmâ, separates himself to become“Brahmâ-Virâj and Vâch-Virâj,”male and female. All the rest of the texts and versions are“blinds.”IV. Vâch is the daughter of Brahmâ and is named Shata-Rûpâ,“the hundred-formed,”and Sâvitrî, Generatrix, the Mother of the Gods and of all living. She is identical with Eve,“the Mother [of all the Lords or Gods or] of all living.”Besides this there are many other Occult meanings.What is written on the subject inIsis Unveiled, although scattered about and very cautiously expressed at the time, is correct.Explaining Esoterically Ezekiel's Wheel, it is said of Jodhevah or Jehovah:When the Ternary is taken in the beginning of the Tetragram, it expresses the Divine Creationspiritually,i.e., without any carnal sin: taken at its opposite end it expresses the latter; it is feminine. The name of Eve is composed of three letters, that of the primitive or heavenly Adam, is written with one letter, Jod or Yod; therefore it must not be read Jehovah but Ieva, or Eve. The Adam of the first chapter is the spiritual, therefore pure androgyne, Adam Kadmon. When woman[pg 137]issues from the left rib of the second Adam (of dust), the pure Virgo is separated, and falling into“generation,”or the downward cycle, becomes Scorpio, emblem of sin and matter. While the ascending cycle points to the purely Spiritual Races, or the ten Prediluvian Patriarchs, the Prajâpatis and Sephiroth, led on by the creative Deity itself, who is Adam Kadmon or Yodcheva, [spiritually,] the lower one [Jehovah] is that of the Terrestrial Races, led on by Enoch or Libra, the seventh; who, because he is half-divine, half-terrestrial, is said to have been taken by God alive. Enoch, or Hermes, or Libra, are one.302This is only one of the several meanings. No need to remind the scholar that Scorpio is the astrological sign of the organs of reproduction. Like the Indian Rishis, the Patriarchs are all convertible in their numbers, as well as interchangeable. According to the subject to which they relate they become ten, twelve, seven or five, and evenfourteen, and they have the same Esoteric meaning as the Manus or Rishis.Moreover, Jehovah, as may be shown, has a variety of etymologies, but only those aretruewhich are found in the Kabalah. יהוה (Ieve) is theOld Testamentterm, and was pronounced Ya-va. Inman suggests that it is contracted from the two words יהו יה, Yaho-Iah, Jaho-Jah, or Jaho is Jah. Punctuated it is יְהוֶֹה, which is, however, a Rabbinical caprice to associate it with the name Adoni, or אֲדנָי, which has the same points. It is curious, and indeed hardly conceivable, that the Jews anciently read the name יהוה Adoni, when they had so many names of which Jeho, and Jah, and Iah, constituted a part. But so it was; and Philo Byblus, who gives us the so-called fragment of Sanchuniathon, spelt it in Greek letters Ιευω, Javo or Jevo. Theodoret says that the Samaritans pronounced it Yahva, and the Jews Yaho. Prof. Gibbs, however, suggests its punctuation thus: יֵהִוֶה (Ye-hou-vih); and he cut the Gordian knot of its true Occult meaning. For in this last form, as a Hebrew verb, it means“he will—be.”303It was also derived from the Chaldaic verb הֲוָא, or הִוָה, eue (eve), or eua (eva),“to be.”And so it was, since from Enosh, the“Son of Man,”only, were the truly human Races to begin and“to be,”as males and females. This statement receives further corroboration, inasmuch as Parkhurst makes the verb הוה to mean, (1)“to fall down”(i.e.into generation or Matter); and (2)“to be, to continue”—as arace. The aspirate of the word eua (Eva),“to be,”being הוה, Heve (Eve), which is the feminine of יהוה, and the same as Hebe, the Grecian[pg 138]Goddess of youth and the Olympian bride of Heracles, makes the name Jehovah appear still more clearly in its primitive double-sexed form.Finding in Sanskrit such syllables as Jah and Yah,e.g., Jâh-navî,“Ganges,”and Jagan-nâtha,“Lord of the World,”it becomes clear why Mr. Rawlinson is so very confident in his works of an Âryan or Vedic influence on the early mythology of Babylon. Nor is it to be much wondered at that the alleged ten tribes of Israel disappeared during the captivity period, without leaving a trace behind them, when we are informed that the Jews hadde factobut two tribes—those of Judah and of Levi. The Levites, moreover, were not a tribe at all, but a priestly caste. The descendants have only followed their progenitors, the various patriarchs, into thin, sidereal air. There wereBrahmsandA-brahms, in days of old, truly, and before the first Jew had been born. Every nation held its first God and Gods to be androgynous; nor could it be otherwise, since they regarded their distant primeval progenitors, their dual-sexed ancestors, as divine Beings and Gods, just as do the Chinese to this day. And they were divine in one sense, as also was their first human progeny, the“mind-born”primitive humanity, which was most assuredly bi-sexual, as all the more ancient symbols and traditions show.Under the emblematical devices and peculiar phraseology of the priesthood of old, lie latent hints of sciences as yet undiscovered during the present cycle. Well acquainted as may be a scholar with the hieratic writing and hieroglyphical system of the Egyptians, he must first of all learn to sift their records. He has to assure himself, compasses and rule in hand, that the picture-writing he is examining fits, to a line,certain fixed geometrical figureswhich are the hidden keys to such records, before he ventures on an interpretation.But there are myths which speak for themselves. In this class we may include the double-sexed first creators of every Cosmogony. The Greek Zeus-Zên (Æther), and Chthonia (the Chaotic Earth) and Metis (Water), his wives; Osiris and Isis-Latona—the former God also representing Æther, the first emanation of the Supreme Deity, Amun, the primeval source of Light; the Goddess Earth and Water again; Mithras, the rock-born God, the symbol of the male Mundane Fire, or the personified Primordial Light, and Mithra, the Fire-Goddess, at once his mother and his wife; the pure element of Fire (the active, or male principle) regarded as light and heat, in conjunction with Earth and Water, or Matter (the female or passive element of cosmical generation).304All these are records of the primeval divine Hermaphrodite.
If thou wilt know the invisible, open thine eyes wide on the visible.In theDescent of Manoccurs the following passage, which shows how near Darwin came to the acceptance of this ancient teaching.It has long been known that in the vertebrate kingdom one sex bears rudiments of various accessory parts, appertaining to the reproductive system, which properly belong to the opposite sex.... Some remote progenitor of the whole vertebrate kingdom appears to have been hermaphrodite or androgynous.268But here we encounter a singular difficulty.In the mammalian class the males possess rudiments of a uterus with the adjacent passages in the vesiculæ prostaticæ; they bear also rudiments of mammæ, and some male marsupials have traces of a marsupial sac.Other analogous facts could be added. Are we, then, to suppose that some extremely ancient mammal continued androgynous, after it had acquired the chief distinctions of its class, and therefore after it had diverged from the lower classes of the vertebrate kingdom? This seems very improbable,269for we have to look to fishes, the lowest of all the classes, to find any still existent androgynous forms.270Mr. Darwin is evidently strongly disinclined to adopt the hypothesis which the facts so forcibly suggest, viz., that of a primeval androgynous stem from which the Mammalia sprang. His explanation runs:That various accessory organs, proper to each sex, are found in a rudimentary condition in the opposite sex, may be explained by such organs having been gradually acquired by the one sex, and then transmitted in a more or less imperfect state to the other.271He instances the case of“spurs, plumes, and brilliant colours, acquired for battle or ornament by male birds”and onlypartiallyinherited by their female descendants. In the problem to be dealt with, however, the need of a more satisfactory explanation is evident, the facts being of so much more prominent and important a character than the mere superficial details with which they are compared by[pg 126]Darwin. Why not candidly admit the argument in favour of the hermaphroditism which characterizes the old fauna? Occultism proposes a solution which embraces the facts in a most comprehensive and simple manner. These relics of a prior androgyne stock must be placed in the same category as the pineal gland, and other organs equally mysterious, which afford us silent testimony as to the reality of functions which have long since become atrophied in the course of animal and human progress, but which once played a signal part in the general economy of primeval life.The Occult doctrine, in any case, can be advantageously compared with that of the most liberal men of Science, who have theorized upon the origin of the first man.Long before Darwin, Naudin, who gave the name of Blastema to that which the Darwinists call Protoplasm, put forward a theory half Occult and half scientifico-materialistic. He made Adam, the A-sexual, spring suddenly from theclay, as it is called in theBible, the Blastema of Science. As Naudin explains:It is from this larval form of mankind, that the evolutive force effected the completion of species. For the accomplishment of this great phenomenon, Adam had to pass through a phase of immobility and unconsciousness, very analogous to the nymphal state of animals undergoing metamorphosis.272For the eminent Botanist, Adam was not one man, however, butmankind, which remainedConcealed within a temporary organism, already distinct from all others, and incapable of contracting an alliance with any of them.He shows the differentiation of sexes accomplished byA process of germination similar to that of medusæ and ascidians.Mankind, thus constituted physiologically,Would retain a sufficient evolutive force for the rapid production of the various great human races.De Quatrefages criticizes this position inThe Human Species. It isunscientific, he says, or, properly speaking, Naudin's ideas“do not form a scientific theory,”inasmuch as Primordial Blastema is connected in his theory with the“first cause,”which is credited with having made potentially in the Blastema all past, present, and future beings, and thus of having in realitycreatedthese beingsen masse; moreover, Naudin does not even consider the“second causes,”or their action in[pg 127]this evolution of the organic world. Science, which is only occupied with“second causes,”has thusNothing to say to the theory of M. Naudin.273Nor will it have any more to say to the Occult teachings, which are to some extent approached by Naudin. For if we but see in his“Primordial Blastema”the Dhyân-Chohanic Essence, the Chhâyâ or Double of the Pitris, which contains within itself the potentiality of all forms, we are quite in accord. But there are two real and vital differences between our teachings. M. Naudin declares that evolution has progressed by sudden leaps and bounds, instead of extending slowly over millions of years; and his Primordial Blastema is endowed only with blind instincts—a kind ofunconsciousFirst Cause in the Manifested Kosmos—which is an absurdity. Whereas it is our Dhyân-Chohanic Essence—theCausalityof the Primal Cause which createsphysicalman—which is the living, active and potential Matter (pregnantper sewith that animal consciousness of a superior kind, such as is found in the ant and the beaver) which produces the long series of physiological differentiations. Apart from this, his“ancient and general process ofcreation”from Proto-organisms is as Occult as any theory of Paracelsus or Khunrath could be.Moreover, the Kabalistic works are full of the proof of this. TheZohar, for instance, says that every type in the visible has its prototype in the invisible Universe.All that which is in the Lower (our) World is found in the Upper. The Lower and the Upper act and reäct upon each other.27420.Their Fathers were the Self-born. The Self-born, the Chhâyâ from the brilliant Bodies of the Lords, the Fathers, the Sons of Twilight.The“Shadows,”or Chhâyâs, are called the Sons of the“Self-born,”as the latter name is applied to all the Gods and Beings, born through the Will, whether of Deity or Adept. The Homunculi of Paracelsus would, perhaps, be also given this name, though the latter process is on a far more material plane. The name“Sons of Twilight”shows that the“Self-born”Progenitors of our Doctrine are identical with the[pg 128]Pitris of the Brâhmanical System, as the title is a reference to their mode of birth; these Pitris being stated to have issued from Brahmâ's“Body of Twilight,”as stated in thePurânas.21.When the Race became old, the old Waters mixed with the fresher Waters (a). When its Drops became turbid, they vanished and disappeared in the new Stream, in the Hot Stream of Life. The Outer of the First became the Inner of the Second (b). The old Wing became the new Shadow, and the Shadow of the Wing (c).(a) The old or Primitive Race merged in the Second Race, and became one with it.(b) This is the mysterious process of the transformation and evolution of mankind. The material of the first Forms—shadowy, ethereal, and negative—was drawn or absorbed into, and thus became the complement of the Forms of the Second Race. The Commentary explains this by saying that, as the First Race was simply composed of the Astral Shadows of the Creative Progenitors, having of course neither astral nor physical bodies of its own—the Racenever died. Its“Men”melted gradually away, becoming absorbed in the bodies of their own“Sweat-born”progeny, more solid than their own. The old Form vanished and was absorbed by, disappeared in, the new Form, more human and physical. There was no death in those days of a period more blissful than the Golden Age; but the first, or parent, material was used for the formation of the new being, to form the Body and even the inner orlowerPrinciples or Bodies of the progeny.(c) When the“Shadow”retires,i.e., when the Astral Body becomes covered with more solid flesh, man develops a Physical Body. The“Wing,”or the ethereal Form that produced its Shadow and Image, became the Shadow of the Astral Body and its own progeny. The expression is queer and original.As there may be no occasion to refer to this mystery later, it is as well to point out at once the dual meaning contained in the Greek myth bearing upon this particular phase of evolution. It is found in the several variants of the allegory of Leda and her two sons Castor and Pollux, each of which variants has a special meaning. Thus in Book XI of theOdyssey, Leda is spoken of as the spouse of Tyndarus, who gave birth by her husband“to two sons of valiant heart”—Castor[pg 129]and Pollux. Jupiter endows them with a marvellous gift and privilege. They are semi-immortal; they live and die, each in turn, and every alternate day (ἑτερήμεροι275). As the Tyndaridæ, the twin brothers are an astronomical symbol, and stand for Day and Night; their two wives, Phœbe and Hilaeira, the daughters of Apollo or the Sun, personifying the Dawn and the Twilight.276Again, in the allegory where Zeus is shown as the father of the two heroes—born from the Egg to which Leda gives birth—the myth is entirely theogonical. It relates to that group of cosmic allegories in which the world is described as born from an Egg. For Leda assumes in it the shape of a white swan, when uniting herself to the Divine Swan or Brahma-Kalahamsa. Leda is the mythical Bird, then, to which, in the traditions of various peoples of the Âryan race, are attributed various ornithological forms of birds which all lay golden Eggs.277In theKalevala, the Epic Poem of Finland, the beauteous daughter of the Ether, the“Water-Mother,”creates the World in conjunction with a“Duck”—another form of the Swan or Goose, Kalahamsa—who lays six golden eggs, and the seventh, an“egg of iron,”in her lap. But the variant of the Leda allegory which has a direct reference to mystic man is found in Pindar278only, with a slighter reference to it in the Homeric Hymns.279Castor and Pollux are in it no longer the Dioscuri of Apollodorus280; but become the highly significant symbol of the dual man, the Mortal and the Immortal. Not only this, but as will now be seen, they are also the symbol of the Third Race, and its transformation from the Animal-man into a God-man with only an animal body.Pindar shows Leda uniting herself in the same night to her husband and also to the Father of the Gods—Zeus. Thus Castor is the son of the Mortal, Pollux the progeny of the Immortal. In the allegory made up for the occasion, it is said that in a riot of vengeance against the Apharides,281Pollux kills Lynceus—“of all mortals he whose sight is the most penetrating”—but Castor is wounded by Idas,“he who sees and knows.”Zeus puts an end to the fight by hurling his thunderbolt and killing the last two combatants. Pollux finds his brother dying.282[pg 130]In his despair he calls upon Zeus to slay him also.“Thou canst not die altogether,”answers the master of the Gods;“thou art of a divine race.”But he gives him the choice: Pollux will either remain immortal, living eternally in Olympus; or, if he would share his brother's fate in all things, he must pass half his existence underground, and the other half in the golden heavenly abodes. This semi-immortality, which is also to be shared by Castor, is accepted by Pollux.283And thus the twin brothers live alternately, one during the day, and the other during the night.284Is this a poetical fiction only? An allegory, one of those“solar myth”interpretations, higher than which no modern Orientalist seems able to soar? Indeed, it is much more. Here we have an allusion to the“Egg-born”Third Race; the first half of which is mortal,i.e., unconscious in its Personality, and having nothing within itself to survive;285and the latter half of which becomes immortal in its Individuality, by reason of its Fifth Principle being called to life by theInforming Gods, and thus connecting the Monad with this Earth. This is Pollux; while Castor represents thepersonal, mortal man, an animal of not even a superior kind, when unlinked from the divineIndividuality.“Twins”truly; yet divorced by death for ever, unless Pollux, moved by the voice of twinship, bestows on his less favoured mortal brother a share of his own divine nature, thus associating him with his own immortality.Such is the Occult meaning of the metaphysical aspect of the allegory. The widely spread modern interpretation of it—so celebrated in antiquity, Plutarch tells us,286as symbolical of brotherly devotion—namely, that it was an image of the Sun and Moon borrowed from the spectacle of Nature, is weak and inadequate to explain the secret meaning. Besides the fact that the Moon, with the Greeks, was feminine in exoteric mythology, and could therefore hardly be regarded as Castor, and at the same time be identified with Diana, ancient Symbologists who held the Sun, the king of all sidereal orbs, as the[pg 131]visible image of the highest Deity, would not have personified it by Pollux, a demi-god only.287If from Greek mythology we pass to the Mosaic allegories and symbolism, we shall find a still more striking corroboration of the same tenet under another form. Unable to trace in them the“Egg-born,”we shall still unmistakably find in the first four chapters ofGenesisthe Androgynes and the first Three Races of the Secret Doctrine, hidden under most ingenious symbology.The Divine Hermaphrodite.An impenetrable veil of secrecy was thrown over the Occult and Religious Mysteries, after the submersion of the last remnant of the Atlantean Race, some 12,000 years ago, lest they should be shared by the unworthy, and so desecrated. Of these Sciences several have now become exoteric—such as Astronomy, for instance, in its purely mathematical and physical aspects. But their dogmas and tenets, being all symbolized and left to the sole guardianship of parable and allegory, have been forgotten, and hence the meaning has become perverted. Nevertheless, one finds the Hermaphrodite in the scriptures and traditions of almost every nation; and why such unanimous agreement if the statement is only a fiction?Under cover of this secrecy the Fifth Race were led to the establishment, or rather the reëstablishment of the Religious Mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. Behold the imperishable witness to the evolution of the Human Races from the Divine, and especially from the Androgynous Race—the Egyptian Sphinx, that riddle of the Ages! Divine Wisdom incarnating on Earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated on Earth only under the shade of the Tree of the Knowledge of Good and Evil—a secret first known only to the Elohim, the Self-Initiated,“Higher Gods.”288[pg 132]In theBook of Enochwe have Adam,289the first Divine Androgyne, separating into man and woman, and becoming Jah-Heva in one form, or Race, and Cain and Abel290—male and female—in its other form or Race—the double-sexed Jehovah,291an echo of its Âryan prototype, Brahmâ-Vâch. After which come the Third and Fourth Root-Races of mankind292—that is to say, Races of men and women, or individuals of opposite sexes, no longer sexless Semi-spirits and Androgynes, as were the two Races which precede them. This fact is hinted at in every Anthropogony. It is found in fable and allegory, in myth and revealed Scriptures, in legend and tradition. For, of all the great Mysteries, inherited by Initiates from hoary antiquity, this isone of the greatest. It accounts for the bi-sexual element found in every Creative Deity, in Brahmâ-Virâj-Vâch, as in Adam-Jehovah-Eve, also in Cain-Jehovah-Abel. For“The Book of the Generations of Adam”does not even mention Cain and Abel, but says only:Male and female created he them; ... and called their name Adam.293Then it proceeds to say:And Adam ... begat a son inhis own likeness, after his image; and called his name Seth.294After which he begets other sons and daughters, thus proving that Cain and Abel are his own allegorical permutations. Adam stands for the primitiveHumanRace, especially in its cosmo-sidereal sense. Not so, however, in its theo-anthropological meaning. The compound name of Jehovah, or Jah-Hovah, meaningmale lifeandfemale life—first androgynous, then separated into sexes—is used in this sense inGenesisfrom Chapter V onwards. As the author of theSource of Measuressays:The two words of whichJehovahis composed make up the original idea of male-female, as the birth originator.295[pg 133]For the Hebrew letterJodwas themembrum virileandHovahwas Eve, the mother of all living, or the procreatrix, Earth and Nature. The author believes, therefore, that:It is seen that theperfect one[the perfect female circle or Yoni, 20612, numerically], asoriginator of measures, takes also the form ofbirthorigin, ashermaphrodite one; hence the phallic form and use.Precisely; only“the phallic form and use”came long ages later; and the first and original meaning of Enos, the son of Seth, was the first Race born in the present usual way from man and woman—for Seth is no man, but arace. Before him humanity was hermaphrodite. While Seth is the first result (physiologically) after the“Fall,”he is also the firstman; hence his son Enos is referred to as the“Son ofMan.”Seth represents thelaterThird Race.To screen the real mystery name of Ain Suph—the Boundless and Endless No-Thing—the Kabalists have brought forward the compound attribute-appellation of one of the personal Creative Elohim, whose name was Yah or Jah—the lettersiorjorybeing interchangeable—or Jah-Hovah,i.e.,maleandfemale;296Jah-Eve a hermaphrodite, or thefirst form of humanity, the original Adam of Earth, not even Adam Kadmon, whose“Mind-born Son”is the earthly Jah-Hovah, mystically. And knowing this, the crafty Rabbin-Kabalist has made of it a name sosecret, that he could not divulge it later on without exposing the whole scheme; and thus he was obliged to make itsacred.How close is the identity between Brahmâ-Prajâpati and Jehovah-Sephiroth, between Brahmâ-Virâj and Jehovah-Adam, theBibleand thePurânascompared alone can show. Analyzed, and read in the same light, they afford cogent evidence that they are two copies of the same original—made at two periods far distant from each other. Compare once more in relation to this subjectGenesisiv. 1 and 26 andManui. 32 and they will both yield their meaning. In Manu, Brahmâ, who, like Jehovah or Adam inGenesis, is both man and God, and divides his body into male and female, stands, in his Esoteric meaning, for the symbolical personification of creative andgenerativepower, both divine and human. TheZoharaffords still more convincing proof of identity, while some Rabbins repeat word for word certain original Paurânic expressions;e.g., the“creation”of the world is generally considered in[pg 134]the Brâhmanical books to be the Lîlâ, the delight or sport, the amusement of the Supreme Creator.Vishnu, being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy, as you shall learn by listening to his frolics.297Now compare this with what is said in the Book,Nobeleth 'Hokhmah:The Qabbalists say, that the entering into existence of the worlds happened through delight, in that Ain Suph [? !] rejoiced in Itself, and flashed and beamed from Itself to Itself ... which are all called delight.298Thus it is not a“curious idea of the Qabbalists,”as the author just quoted remarks, but a purely Paurânic, Âryan idea. Only, why make of Ain Suph a Creator?The“Divine Hermaphrodite”is, then, Brahmâ-Vâch-Virâj; and that of the Semites, or rather of the Jews, is Jehovah-Cain-Abel. Only the“Heathen”were, and are, more sincere and frank than were the later Israëlites and Rabbis, who undeniably knew the real meaning of their exoteric deity. The Jews regard the name given to them—the Yah-oudi—as an insult. Yet they have, or would have if they only wished it, as undeniable a right to call themselves the ancient Yah-oudi,“Jah-hovians,”as the Brâhmans have to call themselves Brâhmansafter their national deity. For Jah-hovah is the generic name of that Group or Hierarchy of Creative Planetary Angels, under whose Star their nation has evolved. He is one of the Planetary Elohim of the Regent Group of Saturn. Verse 26 of Chapter iv ofGenesis, when read correctly, would alone give them such a right, for it calls the new Race of men—sprung from Seth and Enos—Jehovah, something quite different from the translation adopted in theBible, which ought to read:To him also, was born a son, Enos; then began men to call themselves Jah, or Yah-hovah,to wit,men and women, the“Lords of Creation.”One has but to read the above-mentioned verse in the original Hebrew text and by the light of the Kabalah, to find that, instead of the words as they now stand translated, the correct translation should be:Then began men tocall themselvesJehovah;and not:Then began men to call upon the name of the Lord[pg 135]the latter being a mistranslation, whether deliberate or not. Again the well-known passage:I have gotten a man from the Lord,should read:I have gotten a man, even Jehovah.299Luther translated the passage one way, the Roman Catholics quite differently. Bishop Wordsworth renders it:Cain—I have gotten—Kain, fromKâ'nithi, I have gotten.Luther:I have gotten a man—even the Lord [Jehovah].And the author ofThe Source of Measures:I havemeasured a man, evenJehovah.The last is the correct rendering for—(a) a famous Rabbin, a Kabalist, explained the passage to the writer in precisely this way, and (b) this rendering is identical with that in the Secret Doctrine of the East with regard to Brahmâ.InIsis Unveiled,300it was explained by the writer that:Cain ... is the son of the“Lord”not of Adam.The“Lord”is Adam Kadmon, the“Father”of Yod-Heva,“Adam-Eve,”or Jehovah, the son of sinful thought, not the progeny of flesh and blood. Seth, on the other hand, is theleader and the progenitor of the Races of the Earth; for he is the son of Adam, exoterically, but Esoterically he is the progeny of Cain and Abel, since Abel or Hebel is a female, the counterpart and female half of the male Cain, and Adam is the collective name for man and woman:Male and female (zachar va nakobeh) created he them ... and calledtheirname Adam.The verses inGenesisfrom Chapters i to v, are purposely mixed up for Kabalistic reasons. After the“Man”ofGenesisi. 26, and Enos, the Son of Man, of iv. 26; after Adam, the first Androgyne; after Adam Kadmon—the sexless (the first) Logos—Adam and Eve once separated, come finally Jehovah-Eve and Cain-Jehovah. These represent distinct Root-Races, for millions of years elapsed between them.Hence the Âryan and the Semitic Theo-anthropographies are two[pg 136]leaves on the same stem; their respective personifications and symbolic personages standing in relation to each other in the following way:I. The“Unknowable”referred to in various ways in Rig Vedic verse, such as“Noughtwas,”called, later on, Parabrahman—the אין, Ain, No-thing, or Ain Suph of the Kabalists—and again, the“Spirit”(of God) that moves upon the face of the Waters, inGenesis. All these areidentical. Moreover, inGenesisi, verse 2 is placed as verse 1 in thesecretKabalistic texts, where it is followed by the Elohim“creating the Heaven and the Earth.”This deliberate shifting of the order of the verses was necessary formonotheisticand Kabalistic purposes. Jeremiah's curse against those Elohim (Gods) whohave not createdthe Heavens and the Earth,301shows that there were other Elohim who had.II. The Heavenly Manu-Svâyambhuva, who sprang from Svayambhû-Nârâyana, the“Self-existent,”the Adam Kadmon of the Kabalists, and the Androgyne“Man,”ofGenesisi, are also identical.III. Manu-Svâyambhuva is Brahmâ, or the Logos; and he is Adam Kadmon, who inGenesis, iv. 5, separates himself into two halves, male and female, thus becoming Jah-Hovah or Jehovah-Eve; as Manu-Svâyambhuva, or Brahmâ, separates himself to become“Brahmâ-Virâj and Vâch-Virâj,”male and female. All the rest of the texts and versions are“blinds.”IV. Vâch is the daughter of Brahmâ and is named Shata-Rûpâ,“the hundred-formed,”and Sâvitrî, Generatrix, the Mother of the Gods and of all living. She is identical with Eve,“the Mother [of all the Lords or Gods or] of all living.”Besides this there are many other Occult meanings.What is written on the subject inIsis Unveiled, although scattered about and very cautiously expressed at the time, is correct.Explaining Esoterically Ezekiel's Wheel, it is said of Jodhevah or Jehovah:When the Ternary is taken in the beginning of the Tetragram, it expresses the Divine Creationspiritually,i.e., without any carnal sin: taken at its opposite end it expresses the latter; it is feminine. The name of Eve is composed of three letters, that of the primitive or heavenly Adam, is written with one letter, Jod or Yod; therefore it must not be read Jehovah but Ieva, or Eve. The Adam of the first chapter is the spiritual, therefore pure androgyne, Adam Kadmon. When woman[pg 137]issues from the left rib of the second Adam (of dust), the pure Virgo is separated, and falling into“generation,”or the downward cycle, becomes Scorpio, emblem of sin and matter. While the ascending cycle points to the purely Spiritual Races, or the ten Prediluvian Patriarchs, the Prajâpatis and Sephiroth, led on by the creative Deity itself, who is Adam Kadmon or Yodcheva, [spiritually,] the lower one [Jehovah] is that of the Terrestrial Races, led on by Enoch or Libra, the seventh; who, because he is half-divine, half-terrestrial, is said to have been taken by God alive. Enoch, or Hermes, or Libra, are one.302This is only one of the several meanings. No need to remind the scholar that Scorpio is the astrological sign of the organs of reproduction. Like the Indian Rishis, the Patriarchs are all convertible in their numbers, as well as interchangeable. According to the subject to which they relate they become ten, twelve, seven or five, and evenfourteen, and they have the same Esoteric meaning as the Manus or Rishis.Moreover, Jehovah, as may be shown, has a variety of etymologies, but only those aretruewhich are found in the Kabalah. יהוה (Ieve) is theOld Testamentterm, and was pronounced Ya-va. Inman suggests that it is contracted from the two words יהו יה, Yaho-Iah, Jaho-Jah, or Jaho is Jah. Punctuated it is יְהוֶֹה, which is, however, a Rabbinical caprice to associate it with the name Adoni, or אֲדנָי, which has the same points. It is curious, and indeed hardly conceivable, that the Jews anciently read the name יהוה Adoni, when they had so many names of which Jeho, and Jah, and Iah, constituted a part. But so it was; and Philo Byblus, who gives us the so-called fragment of Sanchuniathon, spelt it in Greek letters Ιευω, Javo or Jevo. Theodoret says that the Samaritans pronounced it Yahva, and the Jews Yaho. Prof. Gibbs, however, suggests its punctuation thus: יֵהִוֶה (Ye-hou-vih); and he cut the Gordian knot of its true Occult meaning. For in this last form, as a Hebrew verb, it means“he will—be.”303It was also derived from the Chaldaic verb הֲוָא, or הִוָה, eue (eve), or eua (eva),“to be.”And so it was, since from Enosh, the“Son of Man,”only, were the truly human Races to begin and“to be,”as males and females. This statement receives further corroboration, inasmuch as Parkhurst makes the verb הוה to mean, (1)“to fall down”(i.e.into generation or Matter); and (2)“to be, to continue”—as arace. The aspirate of the word eua (Eva),“to be,”being הוה, Heve (Eve), which is the feminine of יהוה, and the same as Hebe, the Grecian[pg 138]Goddess of youth and the Olympian bride of Heracles, makes the name Jehovah appear still more clearly in its primitive double-sexed form.Finding in Sanskrit such syllables as Jah and Yah,e.g., Jâh-navî,“Ganges,”and Jagan-nâtha,“Lord of the World,”it becomes clear why Mr. Rawlinson is so very confident in his works of an Âryan or Vedic influence on the early mythology of Babylon. Nor is it to be much wondered at that the alleged ten tribes of Israel disappeared during the captivity period, without leaving a trace behind them, when we are informed that the Jews hadde factobut two tribes—those of Judah and of Levi. The Levites, moreover, were not a tribe at all, but a priestly caste. The descendants have only followed their progenitors, the various patriarchs, into thin, sidereal air. There wereBrahmsandA-brahms, in days of old, truly, and before the first Jew had been born. Every nation held its first God and Gods to be androgynous; nor could it be otherwise, since they regarded their distant primeval progenitors, their dual-sexed ancestors, as divine Beings and Gods, just as do the Chinese to this day. And they were divine in one sense, as also was their first human progeny, the“mind-born”primitive humanity, which was most assuredly bi-sexual, as all the more ancient symbols and traditions show.Under the emblematical devices and peculiar phraseology of the priesthood of old, lie latent hints of sciences as yet undiscovered during the present cycle. Well acquainted as may be a scholar with the hieratic writing and hieroglyphical system of the Egyptians, he must first of all learn to sift their records. He has to assure himself, compasses and rule in hand, that the picture-writing he is examining fits, to a line,certain fixed geometrical figureswhich are the hidden keys to such records, before he ventures on an interpretation.But there are myths which speak for themselves. In this class we may include the double-sexed first creators of every Cosmogony. The Greek Zeus-Zên (Æther), and Chthonia (the Chaotic Earth) and Metis (Water), his wives; Osiris and Isis-Latona—the former God also representing Æther, the first emanation of the Supreme Deity, Amun, the primeval source of Light; the Goddess Earth and Water again; Mithras, the rock-born God, the symbol of the male Mundane Fire, or the personified Primordial Light, and Mithra, the Fire-Goddess, at once his mother and his wife; the pure element of Fire (the active, or male principle) regarded as light and heat, in conjunction with Earth and Water, or Matter (the female or passive element of cosmical generation).304All these are records of the primeval divine Hermaphrodite.
If thou wilt know the invisible, open thine eyes wide on the visible.
If thou wilt know the invisible, open thine eyes wide on the visible.
In theDescent of Manoccurs the following passage, which shows how near Darwin came to the acceptance of this ancient teaching.
It has long been known that in the vertebrate kingdom one sex bears rudiments of various accessory parts, appertaining to the reproductive system, which properly belong to the opposite sex.... Some remote progenitor of the whole vertebrate kingdom appears to have been hermaphrodite or androgynous.268But here we encounter a singular difficulty.In the mammalian class the males possess rudiments of a uterus with the adjacent passages in the vesiculæ prostaticæ; they bear also rudiments of mammæ, and some male marsupials have traces of a marsupial sac.Other analogous facts could be added. Are we, then, to suppose that some extremely ancient mammal continued androgynous, after it had acquired the chief distinctions of its class, and therefore after it had diverged from the lower classes of the vertebrate kingdom? This seems very improbable,269for we have to look to fishes, the lowest of all the classes, to find any still existent androgynous forms.270
It has long been known that in the vertebrate kingdom one sex bears rudiments of various accessory parts, appertaining to the reproductive system, which properly belong to the opposite sex.... Some remote progenitor of the whole vertebrate kingdom appears to have been hermaphrodite or androgynous.268But here we encounter a singular difficulty.In the mammalian class the males possess rudiments of a uterus with the adjacent passages in the vesiculæ prostaticæ; they bear also rudiments of mammæ, and some male marsupials have traces of a marsupial sac.Other analogous facts could be added. Are we, then, to suppose that some extremely ancient mammal continued androgynous, after it had acquired the chief distinctions of its class, and therefore after it had diverged from the lower classes of the vertebrate kingdom? This seems very improbable,269for we have to look to fishes, the lowest of all the classes, to find any still existent androgynous forms.270
Mr. Darwin is evidently strongly disinclined to adopt the hypothesis which the facts so forcibly suggest, viz., that of a primeval androgynous stem from which the Mammalia sprang. His explanation runs:
That various accessory organs, proper to each sex, are found in a rudimentary condition in the opposite sex, may be explained by such organs having been gradually acquired by the one sex, and then transmitted in a more or less imperfect state to the other.271
That various accessory organs, proper to each sex, are found in a rudimentary condition in the opposite sex, may be explained by such organs having been gradually acquired by the one sex, and then transmitted in a more or less imperfect state to the other.271
He instances the case of“spurs, plumes, and brilliant colours, acquired for battle or ornament by male birds”and onlypartiallyinherited by their female descendants. In the problem to be dealt with, however, the need of a more satisfactory explanation is evident, the facts being of so much more prominent and important a character than the mere superficial details with which they are compared by[pg 126]Darwin. Why not candidly admit the argument in favour of the hermaphroditism which characterizes the old fauna? Occultism proposes a solution which embraces the facts in a most comprehensive and simple manner. These relics of a prior androgyne stock must be placed in the same category as the pineal gland, and other organs equally mysterious, which afford us silent testimony as to the reality of functions which have long since become atrophied in the course of animal and human progress, but which once played a signal part in the general economy of primeval life.
The Occult doctrine, in any case, can be advantageously compared with that of the most liberal men of Science, who have theorized upon the origin of the first man.
Long before Darwin, Naudin, who gave the name of Blastema to that which the Darwinists call Protoplasm, put forward a theory half Occult and half scientifico-materialistic. He made Adam, the A-sexual, spring suddenly from theclay, as it is called in theBible, the Blastema of Science. As Naudin explains:
It is from this larval form of mankind, that the evolutive force effected the completion of species. For the accomplishment of this great phenomenon, Adam had to pass through a phase of immobility and unconsciousness, very analogous to the nymphal state of animals undergoing metamorphosis.272
It is from this larval form of mankind, that the evolutive force effected the completion of species. For the accomplishment of this great phenomenon, Adam had to pass through a phase of immobility and unconsciousness, very analogous to the nymphal state of animals undergoing metamorphosis.272
For the eminent Botanist, Adam was not one man, however, butmankind, which remained
Concealed within a temporary organism, already distinct from all others, and incapable of contracting an alliance with any of them.
Concealed within a temporary organism, already distinct from all others, and incapable of contracting an alliance with any of them.
He shows the differentiation of sexes accomplished by
A process of germination similar to that of medusæ and ascidians.
A process of germination similar to that of medusæ and ascidians.
Mankind, thus constituted physiologically,
Would retain a sufficient evolutive force for the rapid production of the various great human races.
Would retain a sufficient evolutive force for the rapid production of the various great human races.
De Quatrefages criticizes this position inThe Human Species. It isunscientific, he says, or, properly speaking, Naudin's ideas“do not form a scientific theory,”inasmuch as Primordial Blastema is connected in his theory with the“first cause,”which is credited with having made potentially in the Blastema all past, present, and future beings, and thus of having in realitycreatedthese beingsen masse; moreover, Naudin does not even consider the“second causes,”or their action in[pg 127]this evolution of the organic world. Science, which is only occupied with“second causes,”has thus
Nothing to say to the theory of M. Naudin.273
Nothing to say to the theory of M. Naudin.273
Nor will it have any more to say to the Occult teachings, which are to some extent approached by Naudin. For if we but see in his“Primordial Blastema”the Dhyân-Chohanic Essence, the Chhâyâ or Double of the Pitris, which contains within itself the potentiality of all forms, we are quite in accord. But there are two real and vital differences between our teachings. M. Naudin declares that evolution has progressed by sudden leaps and bounds, instead of extending slowly over millions of years; and his Primordial Blastema is endowed only with blind instincts—a kind ofunconsciousFirst Cause in the Manifested Kosmos—which is an absurdity. Whereas it is our Dhyân-Chohanic Essence—theCausalityof the Primal Cause which createsphysicalman—which is the living, active and potential Matter (pregnantper sewith that animal consciousness of a superior kind, such as is found in the ant and the beaver) which produces the long series of physiological differentiations. Apart from this, his“ancient and general process ofcreation”from Proto-organisms is as Occult as any theory of Paracelsus or Khunrath could be.
Moreover, the Kabalistic works are full of the proof of this. TheZohar, for instance, says that every type in the visible has its prototype in the invisible Universe.
All that which is in the Lower (our) World is found in the Upper. The Lower and the Upper act and reäct upon each other.274
All that which is in the Lower (our) World is found in the Upper. The Lower and the Upper act and reäct upon each other.274
20.Their Fathers were the Self-born. The Self-born, the Chhâyâ from the brilliant Bodies of the Lords, the Fathers, the Sons of Twilight.
The“Shadows,”or Chhâyâs, are called the Sons of the“Self-born,”as the latter name is applied to all the Gods and Beings, born through the Will, whether of Deity or Adept. The Homunculi of Paracelsus would, perhaps, be also given this name, though the latter process is on a far more material plane. The name“Sons of Twilight”shows that the“Self-born”Progenitors of our Doctrine are identical with the[pg 128]Pitris of the Brâhmanical System, as the title is a reference to their mode of birth; these Pitris being stated to have issued from Brahmâ's“Body of Twilight,”as stated in thePurânas.
21.When the Race became old, the old Waters mixed with the fresher Waters (a). When its Drops became turbid, they vanished and disappeared in the new Stream, in the Hot Stream of Life. The Outer of the First became the Inner of the Second (b). The old Wing became the new Shadow, and the Shadow of the Wing (c).
(a) The old or Primitive Race merged in the Second Race, and became one with it.
(b) This is the mysterious process of the transformation and evolution of mankind. The material of the first Forms—shadowy, ethereal, and negative—was drawn or absorbed into, and thus became the complement of the Forms of the Second Race. The Commentary explains this by saying that, as the First Race was simply composed of the Astral Shadows of the Creative Progenitors, having of course neither astral nor physical bodies of its own—the Racenever died. Its“Men”melted gradually away, becoming absorbed in the bodies of their own“Sweat-born”progeny, more solid than their own. The old Form vanished and was absorbed by, disappeared in, the new Form, more human and physical. There was no death in those days of a period more blissful than the Golden Age; but the first, or parent, material was used for the formation of the new being, to form the Body and even the inner orlowerPrinciples or Bodies of the progeny.
(c) When the“Shadow”retires,i.e., when the Astral Body becomes covered with more solid flesh, man develops a Physical Body. The“Wing,”or the ethereal Form that produced its Shadow and Image, became the Shadow of the Astral Body and its own progeny. The expression is queer and original.
As there may be no occasion to refer to this mystery later, it is as well to point out at once the dual meaning contained in the Greek myth bearing upon this particular phase of evolution. It is found in the several variants of the allegory of Leda and her two sons Castor and Pollux, each of which variants has a special meaning. Thus in Book XI of theOdyssey, Leda is spoken of as the spouse of Tyndarus, who gave birth by her husband“to two sons of valiant heart”—Castor[pg 129]and Pollux. Jupiter endows them with a marvellous gift and privilege. They are semi-immortal; they live and die, each in turn, and every alternate day (ἑτερήμεροι275). As the Tyndaridæ, the twin brothers are an astronomical symbol, and stand for Day and Night; their two wives, Phœbe and Hilaeira, the daughters of Apollo or the Sun, personifying the Dawn and the Twilight.276Again, in the allegory where Zeus is shown as the father of the two heroes—born from the Egg to which Leda gives birth—the myth is entirely theogonical. It relates to that group of cosmic allegories in which the world is described as born from an Egg. For Leda assumes in it the shape of a white swan, when uniting herself to the Divine Swan or Brahma-Kalahamsa. Leda is the mythical Bird, then, to which, in the traditions of various peoples of the Âryan race, are attributed various ornithological forms of birds which all lay golden Eggs.277In theKalevala, the Epic Poem of Finland, the beauteous daughter of the Ether, the“Water-Mother,”creates the World in conjunction with a“Duck”—another form of the Swan or Goose, Kalahamsa—who lays six golden eggs, and the seventh, an“egg of iron,”in her lap. But the variant of the Leda allegory which has a direct reference to mystic man is found in Pindar278only, with a slighter reference to it in the Homeric Hymns.279Castor and Pollux are in it no longer the Dioscuri of Apollodorus280; but become the highly significant symbol of the dual man, the Mortal and the Immortal. Not only this, but as will now be seen, they are also the symbol of the Third Race, and its transformation from the Animal-man into a God-man with only an animal body.
Pindar shows Leda uniting herself in the same night to her husband and also to the Father of the Gods—Zeus. Thus Castor is the son of the Mortal, Pollux the progeny of the Immortal. In the allegory made up for the occasion, it is said that in a riot of vengeance against the Apharides,281Pollux kills Lynceus—“of all mortals he whose sight is the most penetrating”—but Castor is wounded by Idas,“he who sees and knows.”Zeus puts an end to the fight by hurling his thunderbolt and killing the last two combatants. Pollux finds his brother dying.282[pg 130]In his despair he calls upon Zeus to slay him also.“Thou canst not die altogether,”answers the master of the Gods;“thou art of a divine race.”But he gives him the choice: Pollux will either remain immortal, living eternally in Olympus; or, if he would share his brother's fate in all things, he must pass half his existence underground, and the other half in the golden heavenly abodes. This semi-immortality, which is also to be shared by Castor, is accepted by Pollux.283And thus the twin brothers live alternately, one during the day, and the other during the night.284
Is this a poetical fiction only? An allegory, one of those“solar myth”interpretations, higher than which no modern Orientalist seems able to soar? Indeed, it is much more. Here we have an allusion to the“Egg-born”Third Race; the first half of which is mortal,i.e., unconscious in its Personality, and having nothing within itself to survive;285and the latter half of which becomes immortal in its Individuality, by reason of its Fifth Principle being called to life by theInforming Gods, and thus connecting the Monad with this Earth. This is Pollux; while Castor represents thepersonal, mortal man, an animal of not even a superior kind, when unlinked from the divineIndividuality.“Twins”truly; yet divorced by death for ever, unless Pollux, moved by the voice of twinship, bestows on his less favoured mortal brother a share of his own divine nature, thus associating him with his own immortality.
Such is the Occult meaning of the metaphysical aspect of the allegory. The widely spread modern interpretation of it—so celebrated in antiquity, Plutarch tells us,286as symbolical of brotherly devotion—namely, that it was an image of the Sun and Moon borrowed from the spectacle of Nature, is weak and inadequate to explain the secret meaning. Besides the fact that the Moon, with the Greeks, was feminine in exoteric mythology, and could therefore hardly be regarded as Castor, and at the same time be identified with Diana, ancient Symbologists who held the Sun, the king of all sidereal orbs, as the[pg 131]visible image of the highest Deity, would not have personified it by Pollux, a demi-god only.287
If from Greek mythology we pass to the Mosaic allegories and symbolism, we shall find a still more striking corroboration of the same tenet under another form. Unable to trace in them the“Egg-born,”we shall still unmistakably find in the first four chapters ofGenesisthe Androgynes and the first Three Races of the Secret Doctrine, hidden under most ingenious symbology.
The Divine Hermaphrodite.An impenetrable veil of secrecy was thrown over the Occult and Religious Mysteries, after the submersion of the last remnant of the Atlantean Race, some 12,000 years ago, lest they should be shared by the unworthy, and so desecrated. Of these Sciences several have now become exoteric—such as Astronomy, for instance, in its purely mathematical and physical aspects. But their dogmas and tenets, being all symbolized and left to the sole guardianship of parable and allegory, have been forgotten, and hence the meaning has become perverted. Nevertheless, one finds the Hermaphrodite in the scriptures and traditions of almost every nation; and why such unanimous agreement if the statement is only a fiction?Under cover of this secrecy the Fifth Race were led to the establishment, or rather the reëstablishment of the Religious Mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. Behold the imperishable witness to the evolution of the Human Races from the Divine, and especially from the Androgynous Race—the Egyptian Sphinx, that riddle of the Ages! Divine Wisdom incarnating on Earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated on Earth only under the shade of the Tree of the Knowledge of Good and Evil—a secret first known only to the Elohim, the Self-Initiated,“Higher Gods.”288[pg 132]In theBook of Enochwe have Adam,289the first Divine Androgyne, separating into man and woman, and becoming Jah-Heva in one form, or Race, and Cain and Abel290—male and female—in its other form or Race—the double-sexed Jehovah,291an echo of its Âryan prototype, Brahmâ-Vâch. After which come the Third and Fourth Root-Races of mankind292—that is to say, Races of men and women, or individuals of opposite sexes, no longer sexless Semi-spirits and Androgynes, as were the two Races which precede them. This fact is hinted at in every Anthropogony. It is found in fable and allegory, in myth and revealed Scriptures, in legend and tradition. For, of all the great Mysteries, inherited by Initiates from hoary antiquity, this isone of the greatest. It accounts for the bi-sexual element found in every Creative Deity, in Brahmâ-Virâj-Vâch, as in Adam-Jehovah-Eve, also in Cain-Jehovah-Abel. For“The Book of the Generations of Adam”does not even mention Cain and Abel, but says only:Male and female created he them; ... and called their name Adam.293Then it proceeds to say:And Adam ... begat a son inhis own likeness, after his image; and called his name Seth.294After which he begets other sons and daughters, thus proving that Cain and Abel are his own allegorical permutations. Adam stands for the primitiveHumanRace, especially in its cosmo-sidereal sense. Not so, however, in its theo-anthropological meaning. The compound name of Jehovah, or Jah-Hovah, meaningmale lifeandfemale life—first androgynous, then separated into sexes—is used in this sense inGenesisfrom Chapter V onwards. As the author of theSource of Measuressays:The two words of whichJehovahis composed make up the original idea of male-female, as the birth originator.295[pg 133]For the Hebrew letterJodwas themembrum virileandHovahwas Eve, the mother of all living, or the procreatrix, Earth and Nature. The author believes, therefore, that:It is seen that theperfect one[the perfect female circle or Yoni, 20612, numerically], asoriginator of measures, takes also the form ofbirthorigin, ashermaphrodite one; hence the phallic form and use.Precisely; only“the phallic form and use”came long ages later; and the first and original meaning of Enos, the son of Seth, was the first Race born in the present usual way from man and woman—for Seth is no man, but arace. Before him humanity was hermaphrodite. While Seth is the first result (physiologically) after the“Fall,”he is also the firstman; hence his son Enos is referred to as the“Son ofMan.”Seth represents thelaterThird Race.To screen the real mystery name of Ain Suph—the Boundless and Endless No-Thing—the Kabalists have brought forward the compound attribute-appellation of one of the personal Creative Elohim, whose name was Yah or Jah—the lettersiorjorybeing interchangeable—or Jah-Hovah,i.e.,maleandfemale;296Jah-Eve a hermaphrodite, or thefirst form of humanity, the original Adam of Earth, not even Adam Kadmon, whose“Mind-born Son”is the earthly Jah-Hovah, mystically. And knowing this, the crafty Rabbin-Kabalist has made of it a name sosecret, that he could not divulge it later on without exposing the whole scheme; and thus he was obliged to make itsacred.How close is the identity between Brahmâ-Prajâpati and Jehovah-Sephiroth, between Brahmâ-Virâj and Jehovah-Adam, theBibleand thePurânascompared alone can show. Analyzed, and read in the same light, they afford cogent evidence that they are two copies of the same original—made at two periods far distant from each other. Compare once more in relation to this subjectGenesisiv. 1 and 26 andManui. 32 and they will both yield their meaning. In Manu, Brahmâ, who, like Jehovah or Adam inGenesis, is both man and God, and divides his body into male and female, stands, in his Esoteric meaning, for the symbolical personification of creative andgenerativepower, both divine and human. TheZoharaffords still more convincing proof of identity, while some Rabbins repeat word for word certain original Paurânic expressions;e.g., the“creation”of the world is generally considered in[pg 134]the Brâhmanical books to be the Lîlâ, the delight or sport, the amusement of the Supreme Creator.Vishnu, being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy, as you shall learn by listening to his frolics.297Now compare this with what is said in the Book,Nobeleth 'Hokhmah:The Qabbalists say, that the entering into existence of the worlds happened through delight, in that Ain Suph [? !] rejoiced in Itself, and flashed and beamed from Itself to Itself ... which are all called delight.298Thus it is not a“curious idea of the Qabbalists,”as the author just quoted remarks, but a purely Paurânic, Âryan idea. Only, why make of Ain Suph a Creator?The“Divine Hermaphrodite”is, then, Brahmâ-Vâch-Virâj; and that of the Semites, or rather of the Jews, is Jehovah-Cain-Abel. Only the“Heathen”were, and are, more sincere and frank than were the later Israëlites and Rabbis, who undeniably knew the real meaning of their exoteric deity. The Jews regard the name given to them—the Yah-oudi—as an insult. Yet they have, or would have if they only wished it, as undeniable a right to call themselves the ancient Yah-oudi,“Jah-hovians,”as the Brâhmans have to call themselves Brâhmansafter their national deity. For Jah-hovah is the generic name of that Group or Hierarchy of Creative Planetary Angels, under whose Star their nation has evolved. He is one of the Planetary Elohim of the Regent Group of Saturn. Verse 26 of Chapter iv ofGenesis, when read correctly, would alone give them such a right, for it calls the new Race of men—sprung from Seth and Enos—Jehovah, something quite different from the translation adopted in theBible, which ought to read:To him also, was born a son, Enos; then began men to call themselves Jah, or Yah-hovah,to wit,men and women, the“Lords of Creation.”One has but to read the above-mentioned verse in the original Hebrew text and by the light of the Kabalah, to find that, instead of the words as they now stand translated, the correct translation should be:Then began men tocall themselvesJehovah;and not:Then began men to call upon the name of the Lord[pg 135]the latter being a mistranslation, whether deliberate or not. Again the well-known passage:I have gotten a man from the Lord,should read:I have gotten a man, even Jehovah.299Luther translated the passage one way, the Roman Catholics quite differently. Bishop Wordsworth renders it:Cain—I have gotten—Kain, fromKâ'nithi, I have gotten.Luther:I have gotten a man—even the Lord [Jehovah].And the author ofThe Source of Measures:I havemeasured a man, evenJehovah.The last is the correct rendering for—(a) a famous Rabbin, a Kabalist, explained the passage to the writer in precisely this way, and (b) this rendering is identical with that in the Secret Doctrine of the East with regard to Brahmâ.InIsis Unveiled,300it was explained by the writer that:Cain ... is the son of the“Lord”not of Adam.The“Lord”is Adam Kadmon, the“Father”of Yod-Heva,“Adam-Eve,”or Jehovah, the son of sinful thought, not the progeny of flesh and blood. Seth, on the other hand, is theleader and the progenitor of the Races of the Earth; for he is the son of Adam, exoterically, but Esoterically he is the progeny of Cain and Abel, since Abel or Hebel is a female, the counterpart and female half of the male Cain, and Adam is the collective name for man and woman:Male and female (zachar va nakobeh) created he them ... and calledtheirname Adam.The verses inGenesisfrom Chapters i to v, are purposely mixed up for Kabalistic reasons. After the“Man”ofGenesisi. 26, and Enos, the Son of Man, of iv. 26; after Adam, the first Androgyne; after Adam Kadmon—the sexless (the first) Logos—Adam and Eve once separated, come finally Jehovah-Eve and Cain-Jehovah. These represent distinct Root-Races, for millions of years elapsed between them.Hence the Âryan and the Semitic Theo-anthropographies are two[pg 136]leaves on the same stem; their respective personifications and symbolic personages standing in relation to each other in the following way:I. The“Unknowable”referred to in various ways in Rig Vedic verse, such as“Noughtwas,”called, later on, Parabrahman—the אין, Ain, No-thing, or Ain Suph of the Kabalists—and again, the“Spirit”(of God) that moves upon the face of the Waters, inGenesis. All these areidentical. Moreover, inGenesisi, verse 2 is placed as verse 1 in thesecretKabalistic texts, where it is followed by the Elohim“creating the Heaven and the Earth.”This deliberate shifting of the order of the verses was necessary formonotheisticand Kabalistic purposes. Jeremiah's curse against those Elohim (Gods) whohave not createdthe Heavens and the Earth,301shows that there were other Elohim who had.II. The Heavenly Manu-Svâyambhuva, who sprang from Svayambhû-Nârâyana, the“Self-existent,”the Adam Kadmon of the Kabalists, and the Androgyne“Man,”ofGenesisi, are also identical.III. Manu-Svâyambhuva is Brahmâ, or the Logos; and he is Adam Kadmon, who inGenesis, iv. 5, separates himself into two halves, male and female, thus becoming Jah-Hovah or Jehovah-Eve; as Manu-Svâyambhuva, or Brahmâ, separates himself to become“Brahmâ-Virâj and Vâch-Virâj,”male and female. All the rest of the texts and versions are“blinds.”IV. Vâch is the daughter of Brahmâ and is named Shata-Rûpâ,“the hundred-formed,”and Sâvitrî, Generatrix, the Mother of the Gods and of all living. She is identical with Eve,“the Mother [of all the Lords or Gods or] of all living.”Besides this there are many other Occult meanings.What is written on the subject inIsis Unveiled, although scattered about and very cautiously expressed at the time, is correct.Explaining Esoterically Ezekiel's Wheel, it is said of Jodhevah or Jehovah:When the Ternary is taken in the beginning of the Tetragram, it expresses the Divine Creationspiritually,i.e., without any carnal sin: taken at its opposite end it expresses the latter; it is feminine. The name of Eve is composed of three letters, that of the primitive or heavenly Adam, is written with one letter, Jod or Yod; therefore it must not be read Jehovah but Ieva, or Eve. The Adam of the first chapter is the spiritual, therefore pure androgyne, Adam Kadmon. When woman[pg 137]issues from the left rib of the second Adam (of dust), the pure Virgo is separated, and falling into“generation,”or the downward cycle, becomes Scorpio, emblem of sin and matter. While the ascending cycle points to the purely Spiritual Races, or the ten Prediluvian Patriarchs, the Prajâpatis and Sephiroth, led on by the creative Deity itself, who is Adam Kadmon or Yodcheva, [spiritually,] the lower one [Jehovah] is that of the Terrestrial Races, led on by Enoch or Libra, the seventh; who, because he is half-divine, half-terrestrial, is said to have been taken by God alive. Enoch, or Hermes, or Libra, are one.302This is only one of the several meanings. No need to remind the scholar that Scorpio is the astrological sign of the organs of reproduction. Like the Indian Rishis, the Patriarchs are all convertible in their numbers, as well as interchangeable. According to the subject to which they relate they become ten, twelve, seven or five, and evenfourteen, and they have the same Esoteric meaning as the Manus or Rishis.Moreover, Jehovah, as may be shown, has a variety of etymologies, but only those aretruewhich are found in the Kabalah. יהוה (Ieve) is theOld Testamentterm, and was pronounced Ya-va. Inman suggests that it is contracted from the two words יהו יה, Yaho-Iah, Jaho-Jah, or Jaho is Jah. Punctuated it is יְהוֶֹה, which is, however, a Rabbinical caprice to associate it with the name Adoni, or אֲדנָי, which has the same points. It is curious, and indeed hardly conceivable, that the Jews anciently read the name יהוה Adoni, when they had so many names of which Jeho, and Jah, and Iah, constituted a part. But so it was; and Philo Byblus, who gives us the so-called fragment of Sanchuniathon, spelt it in Greek letters Ιευω, Javo or Jevo. Theodoret says that the Samaritans pronounced it Yahva, and the Jews Yaho. Prof. Gibbs, however, suggests its punctuation thus: יֵהִוֶה (Ye-hou-vih); and he cut the Gordian knot of its true Occult meaning. For in this last form, as a Hebrew verb, it means“he will—be.”303It was also derived from the Chaldaic verb הֲוָא, or הִוָה, eue (eve), or eua (eva),“to be.”And so it was, since from Enosh, the“Son of Man,”only, were the truly human Races to begin and“to be,”as males and females. This statement receives further corroboration, inasmuch as Parkhurst makes the verb הוה to mean, (1)“to fall down”(i.e.into generation or Matter); and (2)“to be, to continue”—as arace. The aspirate of the word eua (Eva),“to be,”being הוה, Heve (Eve), which is the feminine of יהוה, and the same as Hebe, the Grecian[pg 138]Goddess of youth and the Olympian bride of Heracles, makes the name Jehovah appear still more clearly in its primitive double-sexed form.Finding in Sanskrit such syllables as Jah and Yah,e.g., Jâh-navî,“Ganges,”and Jagan-nâtha,“Lord of the World,”it becomes clear why Mr. Rawlinson is so very confident in his works of an Âryan or Vedic influence on the early mythology of Babylon. Nor is it to be much wondered at that the alleged ten tribes of Israel disappeared during the captivity period, without leaving a trace behind them, when we are informed that the Jews hadde factobut two tribes—those of Judah and of Levi. The Levites, moreover, were not a tribe at all, but a priestly caste. The descendants have only followed their progenitors, the various patriarchs, into thin, sidereal air. There wereBrahmsandA-brahms, in days of old, truly, and before the first Jew had been born. Every nation held its first God and Gods to be androgynous; nor could it be otherwise, since they regarded their distant primeval progenitors, their dual-sexed ancestors, as divine Beings and Gods, just as do the Chinese to this day. And they were divine in one sense, as also was their first human progeny, the“mind-born”primitive humanity, which was most assuredly bi-sexual, as all the more ancient symbols and traditions show.Under the emblematical devices and peculiar phraseology of the priesthood of old, lie latent hints of sciences as yet undiscovered during the present cycle. Well acquainted as may be a scholar with the hieratic writing and hieroglyphical system of the Egyptians, he must first of all learn to sift their records. He has to assure himself, compasses and rule in hand, that the picture-writing he is examining fits, to a line,certain fixed geometrical figureswhich are the hidden keys to such records, before he ventures on an interpretation.But there are myths which speak for themselves. In this class we may include the double-sexed first creators of every Cosmogony. The Greek Zeus-Zên (Æther), and Chthonia (the Chaotic Earth) and Metis (Water), his wives; Osiris and Isis-Latona—the former God also representing Æther, the first emanation of the Supreme Deity, Amun, the primeval source of Light; the Goddess Earth and Water again; Mithras, the rock-born God, the symbol of the male Mundane Fire, or the personified Primordial Light, and Mithra, the Fire-Goddess, at once his mother and his wife; the pure element of Fire (the active, or male principle) regarded as light and heat, in conjunction with Earth and Water, or Matter (the female or passive element of cosmical generation).304All these are records of the primeval divine Hermaphrodite.
An impenetrable veil of secrecy was thrown over the Occult and Religious Mysteries, after the submersion of the last remnant of the Atlantean Race, some 12,000 years ago, lest they should be shared by the unworthy, and so desecrated. Of these Sciences several have now become exoteric—such as Astronomy, for instance, in its purely mathematical and physical aspects. But their dogmas and tenets, being all symbolized and left to the sole guardianship of parable and allegory, have been forgotten, and hence the meaning has become perverted. Nevertheless, one finds the Hermaphrodite in the scriptures and traditions of almost every nation; and why such unanimous agreement if the statement is only a fiction?
Under cover of this secrecy the Fifth Race were led to the establishment, or rather the reëstablishment of the Religious Mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. Behold the imperishable witness to the evolution of the Human Races from the Divine, and especially from the Androgynous Race—the Egyptian Sphinx, that riddle of the Ages! Divine Wisdom incarnating on Earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated on Earth only under the shade of the Tree of the Knowledge of Good and Evil—a secret first known only to the Elohim, the Self-Initiated,“Higher Gods.”288
In theBook of Enochwe have Adam,289the first Divine Androgyne, separating into man and woman, and becoming Jah-Heva in one form, or Race, and Cain and Abel290—male and female—in its other form or Race—the double-sexed Jehovah,291an echo of its Âryan prototype, Brahmâ-Vâch. After which come the Third and Fourth Root-Races of mankind292—that is to say, Races of men and women, or individuals of opposite sexes, no longer sexless Semi-spirits and Androgynes, as were the two Races which precede them. This fact is hinted at in every Anthropogony. It is found in fable and allegory, in myth and revealed Scriptures, in legend and tradition. For, of all the great Mysteries, inherited by Initiates from hoary antiquity, this isone of the greatest. It accounts for the bi-sexual element found in every Creative Deity, in Brahmâ-Virâj-Vâch, as in Adam-Jehovah-Eve, also in Cain-Jehovah-Abel. For“The Book of the Generations of Adam”does not even mention Cain and Abel, but says only:
Male and female created he them; ... and called their name Adam.293
Male and female created he them; ... and called their name Adam.293
Then it proceeds to say:
And Adam ... begat a son inhis own likeness, after his image; and called his name Seth.294
And Adam ... begat a son inhis own likeness, after his image; and called his name Seth.294
After which he begets other sons and daughters, thus proving that Cain and Abel are his own allegorical permutations. Adam stands for the primitiveHumanRace, especially in its cosmo-sidereal sense. Not so, however, in its theo-anthropological meaning. The compound name of Jehovah, or Jah-Hovah, meaningmale lifeandfemale life—first androgynous, then separated into sexes—is used in this sense inGenesisfrom Chapter V onwards. As the author of theSource of Measuressays:
The two words of whichJehovahis composed make up the original idea of male-female, as the birth originator.295
The two words of whichJehovahis composed make up the original idea of male-female, as the birth originator.295
For the Hebrew letterJodwas themembrum virileandHovahwas Eve, the mother of all living, or the procreatrix, Earth and Nature. The author believes, therefore, that:
It is seen that theperfect one[the perfect female circle or Yoni, 20612, numerically], asoriginator of measures, takes also the form ofbirthorigin, ashermaphrodite one; hence the phallic form and use.
It is seen that theperfect one[the perfect female circle or Yoni, 20612, numerically], asoriginator of measures, takes also the form ofbirthorigin, ashermaphrodite one; hence the phallic form and use.
Precisely; only“the phallic form and use”came long ages later; and the first and original meaning of Enos, the son of Seth, was the first Race born in the present usual way from man and woman—for Seth is no man, but arace. Before him humanity was hermaphrodite. While Seth is the first result (physiologically) after the“Fall,”he is also the firstman; hence his son Enos is referred to as the“Son ofMan.”Seth represents thelaterThird Race.
To screen the real mystery name of Ain Suph—the Boundless and Endless No-Thing—the Kabalists have brought forward the compound attribute-appellation of one of the personal Creative Elohim, whose name was Yah or Jah—the lettersiorjorybeing interchangeable—or Jah-Hovah,i.e.,maleandfemale;296Jah-Eve a hermaphrodite, or thefirst form of humanity, the original Adam of Earth, not even Adam Kadmon, whose“Mind-born Son”is the earthly Jah-Hovah, mystically. And knowing this, the crafty Rabbin-Kabalist has made of it a name sosecret, that he could not divulge it later on without exposing the whole scheme; and thus he was obliged to make itsacred.
How close is the identity between Brahmâ-Prajâpati and Jehovah-Sephiroth, between Brahmâ-Virâj and Jehovah-Adam, theBibleand thePurânascompared alone can show. Analyzed, and read in the same light, they afford cogent evidence that they are two copies of the same original—made at two periods far distant from each other. Compare once more in relation to this subjectGenesisiv. 1 and 26 andManui. 32 and they will both yield their meaning. In Manu, Brahmâ, who, like Jehovah or Adam inGenesis, is both man and God, and divides his body into male and female, stands, in his Esoteric meaning, for the symbolical personification of creative andgenerativepower, both divine and human. TheZoharaffords still more convincing proof of identity, while some Rabbins repeat word for word certain original Paurânic expressions;e.g., the“creation”of the world is generally considered in[pg 134]the Brâhmanical books to be the Lîlâ, the delight or sport, the amusement of the Supreme Creator.
Vishnu, being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy, as you shall learn by listening to his frolics.297
Vishnu, being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy, as you shall learn by listening to his frolics.297
Now compare this with what is said in the Book,Nobeleth 'Hokhmah:
The Qabbalists say, that the entering into existence of the worlds happened through delight, in that Ain Suph [? !] rejoiced in Itself, and flashed and beamed from Itself to Itself ... which are all called delight.298
The Qabbalists say, that the entering into existence of the worlds happened through delight, in that Ain Suph [? !] rejoiced in Itself, and flashed and beamed from Itself to Itself ... which are all called delight.298
Thus it is not a“curious idea of the Qabbalists,”as the author just quoted remarks, but a purely Paurânic, Âryan idea. Only, why make of Ain Suph a Creator?
The“Divine Hermaphrodite”is, then, Brahmâ-Vâch-Virâj; and that of the Semites, or rather of the Jews, is Jehovah-Cain-Abel. Only the“Heathen”were, and are, more sincere and frank than were the later Israëlites and Rabbis, who undeniably knew the real meaning of their exoteric deity. The Jews regard the name given to them—the Yah-oudi—as an insult. Yet they have, or would have if they only wished it, as undeniable a right to call themselves the ancient Yah-oudi,“Jah-hovians,”as the Brâhmans have to call themselves Brâhmansafter their national deity. For Jah-hovah is the generic name of that Group or Hierarchy of Creative Planetary Angels, under whose Star their nation has evolved. He is one of the Planetary Elohim of the Regent Group of Saturn. Verse 26 of Chapter iv ofGenesis, when read correctly, would alone give them such a right, for it calls the new Race of men—sprung from Seth and Enos—Jehovah, something quite different from the translation adopted in theBible, which ought to read:
To him also, was born a son, Enos; then began men to call themselves Jah, or Yah-hovah,
To him also, was born a son, Enos; then began men to call themselves Jah, or Yah-hovah,
to wit,men and women, the“Lords of Creation.”One has but to read the above-mentioned verse in the original Hebrew text and by the light of the Kabalah, to find that, instead of the words as they now stand translated, the correct translation should be:
Then began men tocall themselvesJehovah;
Then began men tocall themselvesJehovah;
and not:
Then began men to call upon the name of the Lord
Then began men to call upon the name of the Lord
the latter being a mistranslation, whether deliberate or not. Again the well-known passage:
I have gotten a man from the Lord,
I have gotten a man from the Lord,
should read:
I have gotten a man, even Jehovah.299
I have gotten a man, even Jehovah.299
Luther translated the passage one way, the Roman Catholics quite differently. Bishop Wordsworth renders it:
Cain—I have gotten—Kain, fromKâ'nithi, I have gotten.
Cain—I have gotten—Kain, fromKâ'nithi, I have gotten.
Luther:
I have gotten a man—even the Lord [Jehovah].
I have gotten a man—even the Lord [Jehovah].
And the author ofThe Source of Measures:
I havemeasured a man, evenJehovah.
I havemeasured a man, evenJehovah.
The last is the correct rendering for—(a) a famous Rabbin, a Kabalist, explained the passage to the writer in precisely this way, and (b) this rendering is identical with that in the Secret Doctrine of the East with regard to Brahmâ.
InIsis Unveiled,300it was explained by the writer that:
Cain ... is the son of the“Lord”not of Adam.
Cain ... is the son of the“Lord”not of Adam.
The“Lord”is Adam Kadmon, the“Father”of Yod-Heva,“Adam-Eve,”or Jehovah, the son of sinful thought, not the progeny of flesh and blood. Seth, on the other hand, is theleader and the progenitor of the Races of the Earth; for he is the son of Adam, exoterically, but Esoterically he is the progeny of Cain and Abel, since Abel or Hebel is a female, the counterpart and female half of the male Cain, and Adam is the collective name for man and woman:
Male and female (zachar va nakobeh) created he them ... and calledtheirname Adam.
Male and female (zachar va nakobeh) created he them ... and calledtheirname Adam.
The verses inGenesisfrom Chapters i to v, are purposely mixed up for Kabalistic reasons. After the“Man”ofGenesisi. 26, and Enos, the Son of Man, of iv. 26; after Adam, the first Androgyne; after Adam Kadmon—the sexless (the first) Logos—Adam and Eve once separated, come finally Jehovah-Eve and Cain-Jehovah. These represent distinct Root-Races, for millions of years elapsed between them.
Hence the Âryan and the Semitic Theo-anthropographies are two[pg 136]leaves on the same stem; their respective personifications and symbolic personages standing in relation to each other in the following way:
I. The“Unknowable”referred to in various ways in Rig Vedic verse, such as“Noughtwas,”called, later on, Parabrahman—the אין, Ain, No-thing, or Ain Suph of the Kabalists—and again, the“Spirit”(of God) that moves upon the face of the Waters, inGenesis. All these areidentical. Moreover, inGenesisi, verse 2 is placed as verse 1 in thesecretKabalistic texts, where it is followed by the Elohim“creating the Heaven and the Earth.”This deliberate shifting of the order of the verses was necessary formonotheisticand Kabalistic purposes. Jeremiah's curse against those Elohim (Gods) whohave not createdthe Heavens and the Earth,301shows that there were other Elohim who had.
II. The Heavenly Manu-Svâyambhuva, who sprang from Svayambhû-Nârâyana, the“Self-existent,”the Adam Kadmon of the Kabalists, and the Androgyne“Man,”ofGenesisi, are also identical.
III. Manu-Svâyambhuva is Brahmâ, or the Logos; and he is Adam Kadmon, who inGenesis, iv. 5, separates himself into two halves, male and female, thus becoming Jah-Hovah or Jehovah-Eve; as Manu-Svâyambhuva, or Brahmâ, separates himself to become“Brahmâ-Virâj and Vâch-Virâj,”male and female. All the rest of the texts and versions are“blinds.”
IV. Vâch is the daughter of Brahmâ and is named Shata-Rûpâ,“the hundred-formed,”and Sâvitrî, Generatrix, the Mother of the Gods and of all living. She is identical with Eve,“the Mother [of all the Lords or Gods or] of all living.”Besides this there are many other Occult meanings.
What is written on the subject inIsis Unveiled, although scattered about and very cautiously expressed at the time, is correct.
Explaining Esoterically Ezekiel's Wheel, it is said of Jodhevah or Jehovah:
When the Ternary is taken in the beginning of the Tetragram, it expresses the Divine Creationspiritually,i.e., without any carnal sin: taken at its opposite end it expresses the latter; it is feminine. The name of Eve is composed of three letters, that of the primitive or heavenly Adam, is written with one letter, Jod or Yod; therefore it must not be read Jehovah but Ieva, or Eve. The Adam of the first chapter is the spiritual, therefore pure androgyne, Adam Kadmon. When woman[pg 137]issues from the left rib of the second Adam (of dust), the pure Virgo is separated, and falling into“generation,”or the downward cycle, becomes Scorpio, emblem of sin and matter. While the ascending cycle points to the purely Spiritual Races, or the ten Prediluvian Patriarchs, the Prajâpatis and Sephiroth, led on by the creative Deity itself, who is Adam Kadmon or Yodcheva, [spiritually,] the lower one [Jehovah] is that of the Terrestrial Races, led on by Enoch or Libra, the seventh; who, because he is half-divine, half-terrestrial, is said to have been taken by God alive. Enoch, or Hermes, or Libra, are one.302
When the Ternary is taken in the beginning of the Tetragram, it expresses the Divine Creationspiritually,i.e., without any carnal sin: taken at its opposite end it expresses the latter; it is feminine. The name of Eve is composed of three letters, that of the primitive or heavenly Adam, is written with one letter, Jod or Yod; therefore it must not be read Jehovah but Ieva, or Eve. The Adam of the first chapter is the spiritual, therefore pure androgyne, Adam Kadmon. When woman[pg 137]issues from the left rib of the second Adam (of dust), the pure Virgo is separated, and falling into“generation,”or the downward cycle, becomes Scorpio, emblem of sin and matter. While the ascending cycle points to the purely Spiritual Races, or the ten Prediluvian Patriarchs, the Prajâpatis and Sephiroth, led on by the creative Deity itself, who is Adam Kadmon or Yodcheva, [spiritually,] the lower one [Jehovah] is that of the Terrestrial Races, led on by Enoch or Libra, the seventh; who, because he is half-divine, half-terrestrial, is said to have been taken by God alive. Enoch, or Hermes, or Libra, are one.302
This is only one of the several meanings. No need to remind the scholar that Scorpio is the astrological sign of the organs of reproduction. Like the Indian Rishis, the Patriarchs are all convertible in their numbers, as well as interchangeable. According to the subject to which they relate they become ten, twelve, seven or five, and evenfourteen, and they have the same Esoteric meaning as the Manus or Rishis.
Moreover, Jehovah, as may be shown, has a variety of etymologies, but only those aretruewhich are found in the Kabalah. יהוה (Ieve) is theOld Testamentterm, and was pronounced Ya-va. Inman suggests that it is contracted from the two words יהו יה, Yaho-Iah, Jaho-Jah, or Jaho is Jah. Punctuated it is יְהוֶֹה, which is, however, a Rabbinical caprice to associate it with the name Adoni, or אֲדנָי, which has the same points. It is curious, and indeed hardly conceivable, that the Jews anciently read the name יהוה Adoni, when they had so many names of which Jeho, and Jah, and Iah, constituted a part. But so it was; and Philo Byblus, who gives us the so-called fragment of Sanchuniathon, spelt it in Greek letters Ιευω, Javo or Jevo. Theodoret says that the Samaritans pronounced it Yahva, and the Jews Yaho. Prof. Gibbs, however, suggests its punctuation thus: יֵהִוֶה (Ye-hou-vih); and he cut the Gordian knot of its true Occult meaning. For in this last form, as a Hebrew verb, it means“he will—be.”303It was also derived from the Chaldaic verb הֲוָא, or הִוָה, eue (eve), or eua (eva),“to be.”And so it was, since from Enosh, the“Son of Man,”only, were the truly human Races to begin and“to be,”as males and females. This statement receives further corroboration, inasmuch as Parkhurst makes the verb הוה to mean, (1)“to fall down”(i.e.into generation or Matter); and (2)“to be, to continue”—as arace. The aspirate of the word eua (Eva),“to be,”being הוה, Heve (Eve), which is the feminine of יהוה, and the same as Hebe, the Grecian[pg 138]Goddess of youth and the Olympian bride of Heracles, makes the name Jehovah appear still more clearly in its primitive double-sexed form.
Finding in Sanskrit such syllables as Jah and Yah,e.g., Jâh-navî,“Ganges,”and Jagan-nâtha,“Lord of the World,”it becomes clear why Mr. Rawlinson is so very confident in his works of an Âryan or Vedic influence on the early mythology of Babylon. Nor is it to be much wondered at that the alleged ten tribes of Israel disappeared during the captivity period, without leaving a trace behind them, when we are informed that the Jews hadde factobut two tribes—those of Judah and of Levi. The Levites, moreover, were not a tribe at all, but a priestly caste. The descendants have only followed their progenitors, the various patriarchs, into thin, sidereal air. There wereBrahmsandA-brahms, in days of old, truly, and before the first Jew had been born. Every nation held its first God and Gods to be androgynous; nor could it be otherwise, since they regarded their distant primeval progenitors, their dual-sexed ancestors, as divine Beings and Gods, just as do the Chinese to this day. And they were divine in one sense, as also was their first human progeny, the“mind-born”primitive humanity, which was most assuredly bi-sexual, as all the more ancient symbols and traditions show.
Under the emblematical devices and peculiar phraseology of the priesthood of old, lie latent hints of sciences as yet undiscovered during the present cycle. Well acquainted as may be a scholar with the hieratic writing and hieroglyphical system of the Egyptians, he must first of all learn to sift their records. He has to assure himself, compasses and rule in hand, that the picture-writing he is examining fits, to a line,certain fixed geometrical figureswhich are the hidden keys to such records, before he ventures on an interpretation.But there are myths which speak for themselves. In this class we may include the double-sexed first creators of every Cosmogony. The Greek Zeus-Zên (Æther), and Chthonia (the Chaotic Earth) and Metis (Water), his wives; Osiris and Isis-Latona—the former God also representing Æther, the first emanation of the Supreme Deity, Amun, the primeval source of Light; the Goddess Earth and Water again; Mithras, the rock-born God, the symbol of the male Mundane Fire, or the personified Primordial Light, and Mithra, the Fire-Goddess, at once his mother and his wife; the pure element of Fire (the active, or male principle) regarded as light and heat, in conjunction with Earth and Water, or Matter (the female or passive element of cosmical generation).304
Under the emblematical devices and peculiar phraseology of the priesthood of old, lie latent hints of sciences as yet undiscovered during the present cycle. Well acquainted as may be a scholar with the hieratic writing and hieroglyphical system of the Egyptians, he must first of all learn to sift their records. He has to assure himself, compasses and rule in hand, that the picture-writing he is examining fits, to a line,certain fixed geometrical figureswhich are the hidden keys to such records, before he ventures on an interpretation.
But there are myths which speak for themselves. In this class we may include the double-sexed first creators of every Cosmogony. The Greek Zeus-Zên (Æther), and Chthonia (the Chaotic Earth) and Metis (Water), his wives; Osiris and Isis-Latona—the former God also representing Æther, the first emanation of the Supreme Deity, Amun, the primeval source of Light; the Goddess Earth and Water again; Mithras, the rock-born God, the symbol of the male Mundane Fire, or the personified Primordial Light, and Mithra, the Fire-Goddess, at once his mother and his wife; the pure element of Fire (the active, or male principle) regarded as light and heat, in conjunction with Earth and Water, or Matter (the female or passive element of cosmical generation).304
All these are records of the primeval divine Hermaphrodite.