by H. P. Blavatsky
"THERE was neither day nor night, nor sky nor earth, nor darkness
nor light, nor any other thing save only ONE, unapprehensible by
intellect, or THAT which is Brahma and Pumis (Spirit) and Pradhana
(crude matter)" (Veda: "Vishnu Purana Commentary"); or
literally: "One Pradhanika Brahma Spirit: THAT was." The
"Pradhanika Brahma Spirit" is Mulaprakriti and Parabrahmam.
In Vishnu Purana, Parasara says to Maitreya, his pupil: -- "I
have thus explained to you, excellent Muni, six creations. . . . the
creation of the Arvaksrotas beings was the seventh, and was that of
man." Then he proceeds to speak of two additional and very
mysterious creations, variously interpreted by the commentators.
Origen, commenting upon the books written by Celsus, his opponent --
books which were all destroyed by the prudent Church Fathers --
evidently answers the objections of his contradictor and reveals his
system at the same time. This was evidently septenary. But his theogony,
the genesis of the stars or planets, that of sound and colour, all found
as an answer satire, and no better. Celsus, you see, "desiring to
exhibit his learning," speaks of a ladder of creation with seven
gates, and on the top
of it the eighth -- ever closed. The mysteries of the Persian Mithras
are explained and "musical reasons, moreover, are added." . .
. . And to these again he strives "to add a second explanation
connected also with musical considerations,"* -- i.e., with the
seven notes of the scale, the Seven Spirits of the Stars, &c.,
Valentinus expatiates upon the power of the great Seven, who were
called to bring forth this universe after Ar(r)hetos, or the Ineffable,
whose name is composed of seven letters, had represented the first
hebdomad. This name (Ar(r)hetos) is one to indicate the Sevenfold nature
of the One (the logos). "The goddess Rhea," says Proclus in
Timaeus (p. 121), "is a Monad, Duad, and Heptad,"
comprehending in herself all the Titanidae, "who are seven."
The Seven Creations are found in almost every Purana. They are all
preceded by what Wilson translates -- "the indiscrete
Principle," absolute Spirit independent of any relation with
objects of sense. They are -- (1) Mahattattwa, the Universal Soul,
Infinite Intellect, or Divine Mind; (2) Bhuta or Bhutasarga, elemental
creation, the first differentiation of Universal indiscrete Substance;
(3) Indriya or Aindriyaka, organic evolution. "These three were the
Prakrita creations, the developments of indiscrete nature preceded by
indiscrete principle"; (4) Mukhya, the fundamental creation of
perceptible things, was that of inanimate bodies**; (5) Tairyagyonya, or
Tiryaksrotas, was that of animals; (6) Urdhwasrotas, or that of
divinities*** (?); (7) Arvaksrotas, was that of man. (See Vishnu Purana.)
This is the order given in the exoteric texts. According to esoteric
teaching there are seven primary, and seven secondary
"creations;" the former being the Forces self-evolving from
the one causeless FORCE; the latter, showing the manifested Universe
emanating from the already differentiated divine elements.
Esoterically, as well as exoterically, all the above enumerated
Creations stand for the (7) periods of Evolution, whether after an
"Age" or a "Day" of Brahma. This is the teaching par
excellence of Occult Philosophy, which, however, never uses the term
"creation," nor even that of evolution, "with regard to
primary 'Creation':" but calls all such forces "the aspects of
the Causeless Force." In the Bible
* Origen contra Celsum, b. vi., chap. xxii.
** The text says: "And the fourth creation is here the primary,
for things immovable are emphatically known as primary." (See
Fitzedward Hall's Corrections.)
*** How can "divinities" have been created after the
animals? The esoteric meaning of the expression "animals" is
the germs of all animal life including man. Man is called a sacrificial
animal, and an animal that is the only one among animal creation who
sacrifices to the gods. Moreover, by the "sacred animals," the
12 signs of the zodiac are often meant in the sacred texts, as already
the seven periods are dwarfed into the six days of creation and the
seventh day of rest, and the Westerns adhere to the letter. In the Hindu
philosophy, when the active Creator has produced the world of gods, the
germs of all the undifferentiated elements and the rudiments of future
senses (the world of noumena, in short), the Universe remains unaltered
for a "Day of Brahma," a period of 4,320,000,000 years. This
is the seventh passive period or the "Sabbath day" of Eastern
philosophy, that follows six periods of active evolution. In the
Satapatha Brahmana "Brahma" (neuter), the absolute Cause of
all Causes, radiates the gods. Having radiated the gods (through its
inherent nature) the work is interrupted. In the 1st Book of Manu it is
said, "At the expiration of each night (pralaya) Brahma, having
been asleep, awakes, and, through the sole energy of the motion, CAUSES
to emanate from itself the spirit, which in its essence is, and yet is
THE ORDER OF THE EVOLUTION.
In the Sepher Jezirah, the Kabalistic Book of Creation, the author
has evidently repeated the words of Manu. In it the Divine Substance is
represented as having alone existed from the eternity, boundless and
absolute; and as having emitted from itself the Spirit. "One is the
Spirit of the living God, blessed be his Name, who liveth for ever!
Voice, Spirit, and Word, this is the Holy Spirit." (Sepher Jezireh,
chap. 1, Mishna IX.) And this is the Kabalistic abstract Trinity, so
unceremoniously anthropomorphized by the Fathers. From this triple ONE
emanated the whole Kosmos. First from ONE emanated number TWO, or Air,
the creative element; and then number THREE, Water, proceeded from the
air; Ether or Fire complete the mystic four, the Arba-il. (Ibid.) In the
Eastern doctrine Fire is the first Element -- Ether, synthesizing the
whole (since it contains all of them).
In the Vishnu Purana, the whole seven periods are given, and the
progressive Evolution of "Spirit-Soul," and of the seven forms
of matter (or principles) are shown. It is impossible to enumerate them
in this work. The reader is asked to peruse one of the Puranas.
"R. Yehudah began, it is written: 'Elohim said: Let there be a
firmament, in the midst of waters. . . . . At the time that the Holy . .
. created the world, He (they) created seven heavens Above. He created
seven earths Below, seven seas, seven days, seven rivers, seven weeks,
seven years, seven times, and 7,000 years that the world has been. . . .
. the seventh of all the millennium. So here are seven earths Below,
they are all inhabited except those which are above, and those . . . .
below. And . . . . between each earth, a heaven (firmament) is spread
out between each other. . . . . And there are in them (these earths)
creatures who look different from each other . . . . but if you object
and say that all the children of the world came out from Adam,
it is not so. . . . . And the lower earths, where do they come from?
They are from the chain of the earth, and from the heaven below,"
Irenaeus is our witness (and a very unwilling one, too) that the
Gnostics taught the same system, veiling very carefully the true
esoteric meaning. This "veiling," however, is identical with
that of the Vishnu Purana and others. Thus Irenaeus writes of the
Marcosians: "They maintain that first of all the four elements,
fire, water, earth and air, were produced after the image of the primary
tetrad above, and that then if we add their operations, namely, heat,
cold, dryness and moisture, an exact likeness of the ogdoad is
presented." (B. i. ch. xvii.)
Only this "likeness" and the ogdoad itself is a blind, just
as in the seven creations of the Vishnu Puranas, to which two more are
added of which the eighth, termed Anugraha, "possesses both the
qualities of goodness and darkness," a Sankhyan more than a Puranic
idea. For Irenaeus says again (b. I. xxx. 6) that "they (the
Gnostics) had a like eighth creation which was good and bad, divine and
human. They affirm that man was formed on the eighth day. Sometimes they
affirm that he was made on the sixth day, and at others on the eighth;
unless, perchance, they mean that his earthly part was formed on the
sixth day and his fleshly part (?) on the eighth day; these two being
distinguished by them."
They were so "distinguished," but not as Irenaeus gives it.
The Gnostics had a superior Hebdomad, and an inferior one, in Heaven;
and a third terrestrial Hebdomad, on the plane of matter. IAO, the
mystery god and the Regent of the Moon, as given in Origen's chart, was
the chief of these superior "Seven Heavens,"** hence identical
with the chief of the lunar Pitris, that name being given by them to the
lunar Dhyan-Chohans. "They affirm that these seven heavens are
intelligent, and speak of them as being angels," writes the same
Irenaeus; and adds that on this account they termed Iao Hebdomas, while
his mother was called "Ogdoas," because, as he explains,
"she preserved the number of the first begotten and primary Ogdoad
of the Pleroma." (Ibid. b. I, v. 2).
This "first begotten Ogdoad" was (a) in theogony the second
Logos (the manifested) because he was born of the Seven-fold first
Logos, hence he is the eighth on this manifested plane; and (b) in
astrolatry, it was the Sun, Marttanda -- the eighth son of Aditi, whom
she rejects while preserving her Seven Sons, the planets. For the
ancients have never regarded the Sun as a planet, but as a central and
fixed Star. This, then, is the second Hebdomad born of the Seven-rayed
one, Agni, the Sun
* Qabbalah, p. 415-16, by T. Myer, Philadelphia.
** Superior to the Spirits or "Heavens" of the Earth only.
THE SIX STELLAR GODS.
and what not, only not the seven planets, which are Surya's brothers,
not his Sons. These Astral gods, whose chief with the Gnostics was
Ildabaoth* (from Ilda "child," and Baoth "the egg"),
the son of Sophia Achamoth, the daughter of Sophia (Wisdom), whose
region is the Pleroma, were his (Ildabaoth's) sons. He produces from
himself these six stellar spirits: Jove (Jehovah), Sabaoth, Adonai, Eloi,
Osraios, Astaphaios,** and it is they who are the second, or inferior
Hebdomad. As to the third, it is composed of the seven primeval men, the
shadows of the lunar gods, projected by the first Hebdomad. In this the
Gnostics did not, as seen, differ much from the esoteric doctrine except
that they veiled it. As to the charge made by Irenaeus, who was
evidently ignorant of the true tenets of the "Heretics," with
regard to man being created on the sixth day, and man being created on
the eighth, this relates to the mysteries of the inner man. It will
become comprehensible to the reader only after he has read Book II., and
understood well the Anthropogenesis of the Esoteric doctrine.
Ildabaoth is a copy of Manu. The latter boasts, "Oh, best of
twice-born men! Know that I (Manu) am he, the creator of all this world,
whom that male Viraj . . . spontaneously produced" (I., 33). He
first creates the ten lords of Being, the Prajapatis, who, as verse 36
says . . . "produce seven other Manus." (The Ordinances of
Manu.) Ildabaoth does likewise: "I am Father and God, and there is
no one above me," he exclaims. For which his mother coolly puts him
down by saying, "Do not lie, Ildabaoth, for the father of all, the
first man (Anthropos) is above thee, and so is Anthropos, the Son of
Anthropos" (Irenaeus, b. I, ch. xxx., 6). This is a good proof that
there were three Logoi (besides the Seven born of the First), one of
these being the Solar Logos. And, again, who was that "Anthropos"
himself, so much higher than Ildabaoth? The Gnostic records alone can
solve this riddle. In Pistis Sophia the four-vowelled name IEOV is in
each case accompanied by the epithet of "the Primal, or First
man." This shows again that the gnosis was but an echo of our
archaic doctrine. The names answering to Parabrahm, to Brahm, and Manu
(the first thinking man) are composed of one-vowelled, three-vowelled
and seven-vowelled sounds. Marcus, whose philosophy was certainly more
Pythagorean than anything else, speaks of a revelation to him of the
seven heavens sounding each one vowel as they pronounced the seven names
of the seven (angelic) hierarchies.
When spirit has permeated every minutest atom of the seven principles
of Kosmos, then the secondary creation, after the above-mentioned period
of rest, begins.
* See "Isis Unveiled," Vol. II., p. 183.
** See also King's Gnostics. Other sects regarded Jehovah as
Ildabaoth himself King identifies him with Saturn.
"The creators (Elohim) outline in the second 'hour' the shape of
man," says Rabbi Simeon (The Nuctameron of the Hebrews).
"There are twelve hours in the day," says the Mishna,
"and it is during these that creation is accomplished." The
"twelve hours of the day" are again the dwarfed copy, the
faint, yet faithful, echo of primitive Wisdom. They are like the 12,000
divine years of the gods, a cyclic blind. Every "Day of
Brahma" has 14 Manus, which the Hebrew Kabalists, following,
however, in this the Chaldeans, have disguised into 12
"Hours."* The Nuctameron of Apollonius of Tyana is the same
thing. "The Dodecahedron lies concealed in the perfect Cube,"
say the Kabalists. The mystic meaning of this is, that the twelve great
transformations of Spirit into matter (the 12,000 divine years) take
place during the four great ages, or the first Mahayuga. Beginning with
the metaphysical and the supra-human, it ends in the physical and purely
human natures of Kosmos and man. Eastern philosophy can give the number
of mortal years that run along the line of spiritual and physical
evolutions of the seen and the unseen, if Western science fails to do
Primary Creation is called the Creation of Light (Spirit); and the
Secondary -- that of Darkness (matter).** Both are found in Genesis,
chap. i., v. 2, and at the beginning of chapter ii. The first is the
emanation of self-born gods (Elohim); the second of physical nature.
This is why it is said in the Zohar: -- "Oh, companions,
companions, man as emanation was both man and woman; as well on the side
of the FATHER as on the side of the MOTHER. And this is the sense of the
words: -- And Elohim spoke: 'Let there be Light and it was Light!' . . .
And this is the 'two-fold man'" Light, moreover, on our plane, is
darkness in the higher spheres.
"Man and woman on the side of the FATHER" (Spirit) refers
to Primary Creation; and on the side of the Mother (matter) to the
secondary. The two-fold man is Adam Kadmon, the male and female abstract
prototype and the differentiated Elohim. Man proceeds from the Dhyan
Chohan, and is a "Fallen Angel," a god in exile, as will be
In India these creations were described as follows: --
(I.) Mahat-tattwa creation -- so-called because it was the primordial
self-evolution of that which had to become Mahat -- the "divine
MIND, conscious and intelligent"; esoterically, "the spirit of
the Universal soul." . . . "Worthiest of ascetics, through its
potency (the potency of that cause); every produced cause comes by its
proper nature." (Vishnu Purana.) "Seeing that the potencies of
all beings are under-
* Elsewhere, however, the identity is revealed. See supra, the quotation
from Ibn-Gabirol and his 7 heavens, 7 earths, etc.
** This must not be confused with precosmic "DARKNESS," the
MANY VERSIONS OF THE ONE TRUTH.
stood only through the knowledge of That (Brahma), which is beyond
reasoning, creation, and the like, such potencies are referable to
Brahma." THAT, then, precedes the manifestation. "The first
was Mahat," says Linga Purana; for the ONE (the That) is neither
first nor last, but ALL. Exoterically, however, this manifestation is
the work of the "Supreme One" (a natural effect, rather, of an
Eternal Cause); or, as the Commentator says, it might have been
understood to mean that Brahma was then created (?), being identified
with Mahat, active intelligence or the operating will of the Supreme.
Esoteric philosophy renders it "the operating LAW."
It is on the right comprehension of this tenet in the Brahmanas and
Puranas that hangs, we believe, the apple of discord between the three
Vedantin Sects: the Advaita, Dwaita, and the Visishtadvaitas. The first
arguing rightly that Parabrahman, having no relation, as the absolute
all, to the manifested world -- the Infinite having no connection with
the finite -- can neither will nor create; that, therefore, Brahma,
Mahat, Iswara, or whatever name the creative power may be known by,
creative gods and all, are simply an illusive aspect of Parabrahmam in
the conception of the conceivers; while the other sects identify the
impersonal Cause with the Creator, or Iswara.
Mahat (or Maha-Buddhi) is, with the Vaishnavas, however, divine mind
in active operation, or, as Anaxagoras has it, "an ordering and
disposing mind, which was the cause of all things," -- [[Nous o
diakosmonte kai panton aitios]].
Wilson saw at a glance the suggestive connection between Mahat and
the Phoenician Mot, or Mut, who was female with the Egyptians -- the
Goddess Mout, the "Mother" -- "which, like Mahat,"
he says, "was the first product of the mixture (?) of Spirit and
matter, and the first rudiment of Creation": "Ex connexione
autem ejus spiritus prodidit Mot . . . . . From whose seed were created
all living things" -- repeats Brucker (I., 240) -- giving it a
still more materialistic and anthropomorphic colouring.
Nevertheless, the esoteric sense of the doctrine is seen through
every exoteric sentence on the very face of the old Sanscrit texts that
treat of primordial Creation. "The Supreme Soul, the all permeant (Sarvaga)
Substance of the World, having entered (been drawn) into matter
(prakriti) and Spirit (purusha), agitated the mutable and the immutable
principles the season of Creation (manvantara) having arrived."* .
* The nous of the Greeks, which is (spiritual or divine) mind, or mens,
"Mahat," operates upon matter in the same way; it "enters
into" and agitates it:
"Spiritus intus alit, totamque infusa per artus,
Mens agitat molem, et magno se corpore miscet."
In the Phoenician Cosmogony, "Spirit mixing with its own principles
gives rise to [[Footnote continued on next page]]
Esoteric doctrine teaches that the Dhyan Chohans are the collective
aggregate of divine Intelligence or primordial mind, and that the first
Manus -- the seven "mind-born" Spiritual Intelligences -- are
identical with the former. Hence the "Kwan-shi-yin" --
"the golden Dragon in whom are the seven," of Stanza III. --
is the primordial Logos, or Brahma, the first manifested creative Power;
and the Dhyani-Energies are the Manus, or Manu-Swayambhuva collectively.
The direct connection, moreover, between the "Manus" and
"Mahat" is easy to see. Manu is from the root man, "to
think"; and thinking proceeds from the mind. It is, in Cosmogony,
the pre-nebular period.
(II.) "The second Creation," "Bhuta," was of the
rudimental principles (Tanmatras), thence termed the elemental creation
(Bhuta-sarga).* It is the period of the first breath of the
differentiation of the pre-Cosmic Elements or matter. Bhutadi means
literally "the origin of the Elements," and precedes
Bhuta-sarga -- the "creation" or differentiation of those
Elements in primordial "Akasa" (Chaos or Vacuity).** In the
"Vishnu Purana" it is said to proceed along, and belong to,
the triple aspect of Ahankara, translated Egotism, but meaning rather
that untranslateable term the "I-AM-NESS," that which first
issues from "Mahat," or divine mind; the first shadowy outline
of Self-hood, for "pure" Ahankara becomes
"passionate" and finally "rudimental"
[[Footnote continued from previous page]] creation" also; (Brucker,
I., 240); the Orphic triad shows an identical doctrine: for there Phanes
(or Eros), Chaos, containing crude undifferentiated Cosmic matter, and
Chronos (time), are the three co-operating principles, emanating from
the Unknowable and concealed point, which produce the work of
"Creation." And they are the Hindu Purusha (phanes), Pradhana
(chaos), and Kala (Chronos) or time. The good Professor Wilson does not
like the idea, as no Christian clergyman, however liberal, would. He
remarks that "as presently explained,. the mixture (of the Supreme
Spirit or Soul) is not mechanical; it is an influence or effect exerted
upon intermediate agents which produce effects." The sentence in
Vishnu Purana: "As fragrance affects the mind from its proximity
merely, and not from any immediate operation upon mind itself, so the
Supreme influenced the elements of creation," the reverend and
erudite Sanscritist correctly explains . . . : "As perfumes do not
delight the mind by actual contact, but by the impression they make upon
the sense of smelling, which communicates it to the mind," adding:
"The entrance of the Supreme into spirit, as well as matter, is
less intelligible than the view elsewhere taken of it, as the infusion
of spirit, identified with the supreme, into Prakriti or matter
alone." He prefers the verse in Padma Purana: "He who is
called the male (spirit) of Prakriti . . . that same divine Vishnu
entered into Prakriti." This "view" is certainly more
akin to the plastic character of certain verses in the Bible concerning
the Patriarchs, such as Lot (Gen. xix., 34-38) and even Adam (iv., v.
1), and others of a still more anthropomorphic nature. But it is just
that which led Humanity to Phallicism, Christian religion being
honeycombed with it, from the first chapter of Genesis down to the
* All these sentences are quoted from "Vishnu Purana," Book
I., ch. v.
** Vishnu is both Bhutesa, "Lord of the Elements, and all
things," and Viswarupa, "Universal Substance or Soul."
THE SEVEN CREATIONS.
(initial); it is "the origin of conscious as of all unconscious
being," though the Esoteric school rejects the idea of anything
being "unconscious" -- save on this (our) plane of illusion
and ignorance. At this stage of the Second Creation, the second
hierarchy of the Manus appear, the Dhyan Chohans or Devas, who are the
origin of Form (rupa): the Chitrasikhandina (bright-crested) or the
Riksha -- those Rishis who have become the informing souls of the seven
stars (of the Great Bear).* In astronomical and Cosmogonical language
this Creation relates to the first stage of Cosmic-life, the Fire-Mist
Period after its Chaotic stage,** when atoms issue from Laya.
(III.) The third (the Indriya) was the modified form of Ahankara, the
conception of "I," (from "Aham," "I")
termed the organic Creation, or creation of the senses (Aindriyaka).
"These three were the Prakrita creation, the (discrete)
developments of indiscrete nature preceded by the indiscrete
principle." "Preceded by," ought to be replaced here with
"beginning by," Buddhi; for the latter is neither a discrete
nor an indiscrete quantity, but partakes of the nature of both, in man
as in Kosmos: a unit -- a human MONAD on the plane of illusion -- when
once freed from the three forms of Ahankara and liberated from its
terrestrial manas, Buddhi becomes truly a continued quantity, both in
duration and extension, because eternal and immortal. Earlier it is
stated, that the third Creation "abounding with the quality of
goodness, is termed Urdhvasrotas"; and a page or two further the
Urdhvasrotas creation is referred to as "the sixth creation . . .
that of the divinities" (p. 75). This shows plainly that earlier as
well as later manvantaras have been purposely confused, to prevent the
* See concerning their post-types, the Treatise written by Trithemius
(Agrippa's master, 16th cent.). "Concerning the seven secondaries,
or Spiritual Intelligences, who, after God, actuate the Universe;"
giving out, besides secret cycles and several prophecies, certain facts
and beliefs about the Genii, or the Elohim, which preside over and guide
the septenary stages of the World's Course.
** From the first, the Orientalists have found themselves beset by
great difficulties with regard to any possible order in the Puranic
Creations. Brahma is very often confused with Brahm, by Wilson, for
which he is criticised by his successors. The "Original Sanscrit
Texts" are preferred by Mr. Fitzedward Hall for the translation of
Vishnu Purana and texts, to those used by Wilson. "Had Professor
Wilson enjoyed the advantages which are now at the command of the
student of Indian philosophy, unquestionably he would have expressed
himself differently," as said by the editor of his works. This
reminds one of the answer given by one of Thomas Taylor's admirers to
those scholars who criticised his translations of Plato. "Thomas
Taylor may have had less knowledge of the Greek than his critics have,
but he understood Plato far better than they do," he said. Our
present Orientalists disfigure the mystic sense of the Sanskrit texts
far more than Wilson ever did, though the latter is undeniably guilty of
very gross errors.
fane from perceiving the truth. This is called "incongruity"
and "contradictions" by the Orientalists.*
This "creation" of the immortals, the "Deva-Sarga,"
is the last of the first series, and has a universal reference; namely,
to Evolutions in general, not specifically to our Manvantara; but the
latter begins with the same over and over again, showing that it refers
to several distinct Kalpas. For it is said "at the close of the
past (Padma) Kalpa the divine Brahma awoke from his night of sleep and
beheld the universe void." Then Brahma is shown going once more
over the "seven creations" in the secondary stage of
evolution, repeating the first three on the objective plane.
(IV.) The Mukhya, the Primary as it begins the series of four.
Neither the word "inanimate" bodies nor yet immovable things,
as translated by Wilson, gives a correct idea of the Sanskrit terms
used. Esoteric philosophy is not the only one to reject the idea of any
atom being inorganic, for it is found also in orthodox Hinduism.
Moreover, Wilson himself says (in his collected Works, vol. iii., p.
381): "All the Hindu systems consider vegetable bodies as endowed
with life . . . " Charachara, or the synonymous sthavara and
jangama, is, therefore, inaccurately rendered by "animate and
inanimate," "sentient beings," and
"unconscious," or "conscious and unconscious
beings," etc., etc. "Locomotive and fixed" would be
better, since trees are considered to possess souls." Mukhya is the
"creation" or organic evolution of the vegetable kingdom. In
this secondary Period, the three degrees of Elemental or Rudimental
Kingdoms are evolved in this world, corresponding inversely in order to
the three Prakritic creations during the Primary period of Brahma's
activity. As in that period, in the words of "Vishnu Purana":
"The first creation was that of Mahat (Intellect), the second, of
Tanmatras (rudimental principles), and the third, that of the senses (Aindriyaka)";
in this one, the order of the Elemental Forces stands thus: (1) The
nascent centres of Force (intellectual and physical); (2) the rudimental
principles -- nerve force, so to say; and (3) nascent apperception,
which is the Mahat of the lower kingdoms, especially developed in the
third order of Elementals; these are succeeded by the
* "The three Creations beginning with Intelligence are elemental,
but the six creations which proceed from the series of which Intellect
is the first are the work of Brahma" (Vayu-Purana). Here
"creations" mean everywhere stages of Evolution. Mahat,
"Intellect" or mind (which corresponds with Manas, the former
being on the Cosmic, and the latter on the human plane) stands here,
too, lower than Buddhi or Supra-divine Intelligence. Therefore, when we
read in Linga Purana that "the first Creation was that of Mahat,
Intellect being the first in manifestation," we must refer that
(specified) creation to the first evolution of our system or even our
Earth, none of the preceding ones being discussed in the Puranas, but
only occasionally hinted at.
objective kingdom of minerals, in which latter that apperception is
entirely latent, to re-develop only in the plants). The mukhya
"Creation," then, is the middle point between the three lower
and the three higher kingdoms, which represent the seven esoteric
kingdoms of Kosmos, as of Earth.
(V.) The Tiryaksrotas (or Tairyagyonya) creation,* that of the
"(sacred) animals," corresponding only on Earth, to the dumb
animal creation. That which is meant by "animals," in primary
Creation, is the germ of awakening consciousness or of apperception,
that which is faintly traceable in some sensitive plants on Earth and
more distinctly in the protistic monera.** On our globe, during the
first round, animal "creation" precedes that of man, while the
former (or mammal) evolves from the latter in our fourth round -- on the
physical plane: in Round I. the animal atoms are drawn into a cohesion
of human physical form; while in Round IV. the reverse occurs according
to magnetic conditions developed during life. And this is metempsychosis
(See "Mineral Monad" in "Five Years of Theosophy,"
p. 276). This fifth stage of evolution, called exoterically
"Creation," may be viewed in both the Primary and Secondary
periods, one as the Spiritual and Cosmic, the other as the material and
terrestrial. It is Archibiosis, or life-origination --
"origination," so far, of course, as the manifestation of life
on all the seven planes is concerned. It is at this period of Evolution
that the absolutely eternal universal motion, or vibration, that which
is called in Esoteric language "the GREAT BREATH,"
differentiates in the primordial, first manifested ATOM. More and more,
as chemical and physical sciences progress, does this occult axiom find
its corroboration in the world of knowledge: the scientific hypothesis,
that even the simplest elements of matter are identical in nature and
differ from each other only owing to the variety of the distributions of
atoms in the molecule or speck of substance, or by the modes of its
atomic vibration, gains every day more ground.
Thus, as the differentiation of the primordial germ of life has to
precede the evolution of the Dhyan Chohan of the third group or
hierarchy of Being in Primary Creation, before those "gods"
can become rupa (embodied in their first ethereal form), so animal
creation has to precede,
* Professor Wilson translates it, as though animals were higher on the
scale of "creation" than divinities, or angels, although the
truth about the devas is very plainly stated further on. This
"creation," says the text, is both primary (Prakrita) and
secondary (Vaikrita). It is the latter, as regards the origin of the
gods from Brahma (the personal anthropomorphic creator of our material
universe); it is the former (primary) as affecting Rudra, who is the
immediate production of the first principle. Rudra is not alone a title
of Siva, but embraces agents of creation, angels and men, as will be
shown further on.
** Neither plant nor animal, but an existence between the two.
for that same reason, divine MAN on earth. And this is why we find in
the Puranas: "The fifth, the Tairyagyonya creation, was that of
animals, and --
(VI). The Urdhvasrotas creation, or that of divinities (Vishnu Purana
Book I. chap. i.). But these (divinities) are simply the prototypes of
the First Race, the fathers of their "mind-born" progeny with
the soft bones.* It is these who became the Evolvers of the
"Sweat-born" -- an expression explained in Book II. Finally,
the sixth "Creation" is followed, and "Creation in
general, closed by --
(VII.) The evolution of the "Arvaksrotas beings, which was the
seventh, and was that of man" (Vishnu Purana, Book I.).
The "eighth creation" mentioned is no Creation at all; it
is a blind again, for it refers to a purely mental process: the
cognition of the "ninth" creation, which, in its turn, is an
effect, manifesting in the secondary of that which was a
"Creation" in the Primary (Prakrita) Creation.** The Eighth,
then, called Anugraha (the Pratyayasarga or the intellectual creation of
the Sankhyas, explained in Karika, v. 46, p. 146), is "that
creation of which we have a perception" -- in its esoteric aspect
-- and "to which we give intellectual assent (Anugraha) in
contradistinction to organic creation." It is the correct
perception of our relations to the whole range of "gods" and
especially of those we bear to the Kumaras -- the so-called "Ninth
Creation" -- which is in reality an aspect of or reflection of the
sixth in our manvantara (the Vaivasvata). "There is a ninth, the
Kumara Creation, which is both primary and secondary," says Vishnu
Purana, the oldest of such texts.*** "The Kumaras," explains
an esoteric text,
* "Created beings" -- explains Vishnu Purana -- "although
they are destroyed (in their individual forms) at the periods of
dissolution, yet being affected by the good or evil acts of former
existences, are never exempted from their consequences. And when Brahma
produces the world anew, they are the progeny of his will . . ."
"Collecting his mind into itself (Yoga willing), Brahma creates the
four orders of beings, termed gods, demons, progenitors, and MEN" .
. . "progenitors" meaning the prototypes and Evolvers of the
first Root Race of men. The progenitors are the Pitris, and are of seven
classes. They are said in exoteric mythology to be born of Brahma's
side, like Eve from the rib of Adam.
** "These notions," remarks Dr. Wilson, "the birth of
Rudra and the saints, seem to have been borrowed from the Saivas, and to
have been awkwardly engrafted upon the Vaishnava system." The
esoteric meaning ought to have been consulted before venturing such a
*** Parasara, the Vedic Rishi, who received the Vishnu Purana from
Pulastya and taught it to Maitreya, is placed by the Orientalists at
various epochs. As correctly observed, in the Hindu Class. Dict: --
"Speculations as to his era differ widely from 575 B.C. to 1391
B.C., and cannot be trusted." Quite so; but no less, however, than
any other date as assigned by the Sanskritists, so famous in this
department of arbitrary fancy.
WHO THE KUMARAS ARE.
"are the Dhyanis, derived immediately from the supreme Principle,
who reappear in the Vaivasvata Manu period, for the progress of
mankind."* The commentator of the Vishnu Purana corroborates it, by
remarking that "these sages live as long as Brahma; and they are
only created by him in the first Kalpa, although their generation is
very commonly and inconsistently introduced in the Varaha, or Padma
Kalpa" (the secondary). Thus, the Kumaras are, exoterically,
"the creation of Rudra or Nilalohita, a form of Siva, by Brahma,
and of certain other mind-born sons of Brahma. But, in the esoteric
teaching, they are the progenitors of the true spiritual SELF in the
physical man -- the higher Prajapati, while the Pitris, or lower
Prajapati, are no more than the fathers of the model, or type of his
physical form, made "in their image." Four (and occasionally
five) are mentioned freely in the exoteric texts, three Kumaras being
secret.** (Compare what is said of "The Fallen Angels" in Book
The Exoteric four are: Sanat-Kumara, Sananda, Sanaka, and Sanatana;
and the esoteric three are: Sana, Kapila, and Sanat-sujata. Special
attention is once more drawn to this class of Dhyan Chohans, for herein
lies the mystery of generation and heredity hinted at in Book I. (See
the four Orders of Angelic Beings; Comment on Stanza VII.). Book II.
explains their position in the divine Hierarchy. Meanwhile, let us see
what the exoteric texts say about them.
They do not say much; nothing to him who fails to read between the
lines. "We must have recourse, here, to other Puranas for the
elucidation of this term," remarks Wilson, who does not suspect for
one moment that he is in the presence of the "Angels of
Darkness," the mythical "great enemy" of his Church.
Therefore, he contrives to elucidate no more than that these
(divinities) DECLINING TO CREATE PROGENY*** (and thus rebelling against
Brahma), remained, as the name
* They may indeed mark a "special" or extra creation, since it
is they who, by incarnating themselves within the senseless human shells
of the two first Root-races, and a great portion of the Third Root-race
-- create, so to speak, a new race: that of thinking, self-conscious and
** "The four Kumaras (are) the mind-born Sons of Brahma. Some
specify seven" (H. Class. Dict.). All these seven Vaidhatra, the
patronymic of the Kumaras, "the Maker's Sons," are mentioned
and described in Iswara Krishna's "Sankhya Karika" with the
Commentary of Gaudapadacharya (Sankaracharya's Paraguru) attached to it.
It discusses the nature of the Kumaras, though it refrains from
mentioning by name all the seven Kumaras, but calls them instead
"the seven sons of Brahma," which they are, as they are
created by Brahma in Rudra. The list of names it gives us is: Sanaka,
Sanandana, Sanatana, Kapila, Ribhu, and Panchasikha. But these are again
*** So untrustworthy are some translations of the Orientalists that
in the French Translation of Hari-Vamsa, it is said "The seven
Prajapati, Rudra, Skanda (his son) [[Footnote continued on next page]]
of the first implies, ever boys, Kumaras: that is, ever pure and
innocent, whence their creation is also called the "Kumara."
(Book I. chap. v., Vishnu Purana.) The Puranas, however, may afford a
little more light. "Being ever as he was born, he is here called a
youth; and hence his name is well known as Sanat-Kumara" (Linga
purana, prior section LXX. 174.) In the Saiva Purana, the Kumaras are
always described as Yogins. The Kurma Purana, after enumerating them,
says: "These five, O Brahmans, were Yogins, who acquired entire
exemption from passion." They are five, because two of the Kumaras
Of all the seven great divisions of Dhyan-Chohans, or Devas, there is
none with which humanity is more concerned than with the Kumaras.
Imprudent are the Christian Theologians who have degraded them into
fallen Angels, and now call them "Satan" and Demons; as among
these heavenly denizens who refuse to create, the Archangel Michael --
the greatest patron Saint of Western and Eastern Churches, under his
double name of St. Michael and his supposed copy on earth, St. George
conquering the DRAGON -- has to be allowed one of the most prominent
places. (See Book II., "The Sacred Dragons and their
The Kumaras, the "mind-born Sons" of Brahma-Rudra (or Siva)
[[Footnote continued from previous page]] and Sanat-Kumara proceeded to
create beings." Whereas, as Wilson shows, the original is:
"These seven . . . created progeny; and so did Rudra, but Skanda
and Sanat Kumara, restraining their power, abstained from
creation." The "four orders of beings" are referred to
sometimes as "Ambhamsi," which Wilson renders: "literally
Waters," and believes it "a mystic term." It is one, no
doubt; but he evidently failed to catch the real esoteric meaning.
"Waters" and "water" stand as the symbol for Akasa,
the "primordial Ocean of Space," on which Narayana, the
self-born Spirit, moves: reclining on that which is its progeny (See
Manu). "Water is the body of Nara; thus we have heard the name of
water explained. Since Brahma rests on the water, therefore he is termed
Narayana" (Linga, Vayu, and Markandeya Puranas) ". . . Pure,
Purusha created the Waters pure . . ." at the same time Water is
the third principle in material Kosmos, and the third in the realm of
the Spiritual: Spirit of Fire, Flame, Akasa, Ether, Water, Air, Earth,
are the cosmic, sidereal, psychic, spiritual and mystic principles,
pre-eminently occult, in every plane of being. "Gods, Demons,
Pitris and men," are the four orders of beings to whom the term
Ambhamsi is applied (in the Vedas it is a synonym of gods): because they
are all the product of WATERS (mystically), of the Akasic Ocean, and of
the Third Principle in nature. Pitris and men on earth are the
transformations (rebirths) of gods and demons (Spirits) on a higher
plane. Water is, in another sense, the feminine principle. Venus
Aphrodite is the personified Sea, and the mother of the god of love, the
generator of all the gods as much as the Christian Virgin Mary is Mare
(the sea), the mother of the Western God of Love, Mercy and Charity. If
the student of Esoteric philosophy thinks deeply over the subject he is
sure to find out all the suggestiveness of the term Ambhamsi, in its
manifold relations to the Virgin in Heaven, to the Celestial Virgin of
the Alchemists, and even to the "Waters of Grace" of the
THE PATRON-GUIDE OF ISRAEL.
the howling and terrific destroyer of human passions and physical
senses, which are ever in the way of the development of the higher
spiritual perceptions and the growth of the inner eternal man --
mystically,* are the progeny of Siva, the Mahayogi, the great patron of
all the Yogis and mystics of India. They themselves, being the
"Virgin-Ascetics," refuse to create the material being MAN.
Well may they be suspected of a direct connection with the Christian
Archangel Michael, the "Virgin Combatant" of the Dragon
Apophis, whose victim is every soul united too loosely to its immortal
Spirit, the Angel who, as shown by the Gnostics, refused to create just
as the Kumaras did. (See Book II., "The Mystic Dragons and their
Slayers.") . . . Does not that patron-Angel of the Jews preside
over Saturn (Siva or Rudra), and the Sabbath, the day of Saturn? Is he
not shown of the same essence with his father (Saturn), and called the
"Son of Time," Kronos, or Kala (time), a form of Brahma
(Vishnu and Siva)?" And is not "Old Time" of the Greeks,
with its scythe and sand-glass, identical with the "Ancient of
Days" of the Kabalists, the latter "Ancient" being one
with the Hindu "Ancient of Days," Brahma (in his triune form),
whose name is also "Sanat," the Ancient? Every Kumara bears
the prefix of Sanat and Sana; and Sanaischara is Saturn, the planet (Sani
and Sarra), the King Saturn whose Secretary in Egypt was Thot-Hermes the
first. They are thus identified both with the planet and the god (Siva),
who are, in their turn, shown the prototypes of Saturn, who is the same
as Bel, Baal, Siva, and Jehovah Sabbaoth, The angel of whose face is
MIKAEL ( "who is as God"). He is the patron, and guardian
Angel of the Jews, as Daniel tells us (v. 21); and, before the Kumaras
were degraded, by those who were ignorant of their very name, into
demons and fallen angels, the Greek Ophites, the occultly inclined
predecessors and precursors of the Roman Catholic Church after its
secession and separation from the primitive Greek Church, had identified
Michael with their Ophiomorphos, the rebellious and opposing spirit.
This means nothing more than the reverse aspect (symbolically) of Ophis
-- divine Wisdom or Christos. In the Talmud, Mikael (Michael) is
"Prince of Water" and the chief of the seven Spirits, for the
same reason that his prototype (among many others) Sanat-Sujata,
* Siva-Rudra is the Destroyer, as Vishnu is the preserver; and both are
the regenerators of spiritual as well as of physical nature. To live as
a plant, the seed must die. To live as a conscious entity in the
Eternity, the passions and senses of man must first DIE before his body
does. "To live is to die and to die is to live," has been too
little understood in the West. Siva, the destroyer, is the creator and
the Saviour of Spiritual man, as he is the good gardener of nature. He
weeds out the plants, human and cosmic, and kills the passions of the
physical, to call to life the perceptions of the spiritual, man.
-- the chief of the Kumaras -- is called Ambhamsi, "Waters,"
-- according to the commentary on Vishnu Purana. Why? Because the
"Waters" is another name of the "Great Deep," the
primordial Waters of space or Chaos, and also means "Mother,"
Amba, meaning Aditi and Akasa, the Celestial Virgin-Mother of the
visible universe. Furthermore, the "Waters of the flood" are
also called "the GREAT DRAGON," or Ophis, Ophio-Morphos.
The Rudras will be noticed in their Septenary character of
"Fire-Spirits" in the "Symbolism" attached to the
Stanzas in Book II. There we shall also consider the Cross (3 + 4) under
its primeval and later forms, and shall use for purposes of comparison
the Pythagorean numbers side by side with Hebrew Metrology. The immense
importance of the number seven will thus become evident, as the root
number of nature. We shall examine it from the standpoints of the Vedas
and the Chaldean Scriptures, as it existed in Egypt thousands of years
B.C., and as treated in the Gnostic records; we shall show how its
importance as a basic number has gained recognition in physical Science;
and we shall endeavour to prove that the importance attached to the
number seven throughout all antiquity was due to no fanciful imaginings
of uneducated priests, but to a profound knowledge of natural law.
Suggested Further Reading
Source: fThe Secret Doctrine by H. P. Blavatsky -- Vol. 1