View source for HPB-SD(ed.1) v.2 p.1 st.12 sl.47-49 ch.Curse

{{HPB-SD-header
 | volume = 2
 | part = 1
 | stanza = 12
 | stanza title = The Fifth Race and Its Divine Instructors
 | sloka = 47-49
 | sloka title = The remnants of the first two races disappear for ever. Groups of the various Atlantean races saved from the Deluge along with the Forefathers of the Fifth. The origins of our present Race, the Fifth. The first divine Dynasties. The earliest glimmerings in History, now pinned to the allegorical chronology of the Bible, and “ universal ” History slavishly following it. The nature of the first instructors and civilizers of mankind
 | chapter = Curse
 | chapter title = The “Curse” from a Philosophical point of view.
 | previous = v.2 p.1 st.12 sl.47-49 ch.Western Speculations
 | next     = v.2 p.1 st.12 ch.Additional Fragments
 | edition = ed.1
}}

{{Page continues|409|what marcellus says.}}


<center>{{Style S-Small capitals|The “&nbsp;Curse&nbsp;” from a Philosophical point of view.}}</center>

{{Vertical space|}}

The foregoing teachings of the Secret Doctrine, supplemented by universal traditions, must now have demonstrated that the Brâhmanas and Purânas, the Yâthâs and other Mazdean Scriptures,

{{Page|410|the secret doctrine.}}

{{Style P-No indent|down to the Egyptian, Greek, and Roman, and finally to the Jewish Sacred records, all have the same origin. None are meaningless and baseless stories, invented to entrap the unwary profane&nbsp;: all are allegories intended to convey, under a more or less fantastic veil, the great truths gathered in the same field of pre-historic tradition. Space forbids us from entering, in these two volumes, into further and more minute details with respect to the four Races which preceded our own. But before offering to the student the history of the psychic and spiritual evolution of the direct antediluvian fathers of our Fifth (Aryan) humanity, and before demonstrating its bearing upon all the other side branches grown from the same trunk, we have to elucidate a few more facts. It has been shown, on the evidence of the whole ancient literary world, and the intuitional speculations of more than one philosopher and scientist of the later ages, that the tenets of our Esoteric Doctrine are corroborated by inferential as well as by direct proof in almost every case. That neither the “&nbsp;legendary&nbsp;” giants, nor the lost continents, nor yet the evolution of the preceding races, are quite baseless tales. In the ''Addenda ''which close this volume, science will find itself more than once unable to reply&nbsp;; they will, it is hoped, finally dispose of every sceptical remark with regard to the sacred number in nature, and our figures in general. (Vide&nbsp;§§ on the ''Septenaries.'')}}

Meanwhile, one task is left incomplete&nbsp;: that of disposing of that most pernicious of all the theological dogmas&nbsp;—&nbsp;the curse under which mankind is alleged to have suffered ever since the supposed disobedience of Adam and Eve in the bower of Eden.

Creative powers in man were the gift of divine wisdom, not the result of sin. This is clearly instanced in the paradoxical behaviour of Jehovah, who first ''curses ''Adam and Eve (or Humanity) for the supposed committed crime, and then ''blesses ''his “&nbsp;chosen people&nbsp;” by saying “&nbsp;Be fruitful and multiply, and replenish the earth&nbsp;” (''Gen. ix. ''1). The curse was not brought on mankind by the Fourth Race, for the comparatively sinless Third Race, the still more gigantic Antediluvians, had perished in the same way&nbsp;; hence the Deluge was no punishment, but simply a result of a periodical and geological law. Nor was the curse of {{Style S-Small capitals|Karma}} called down upon them for seeking ''natural ''union, as all the mindless animal-world does in its proper seasons&nbsp;; but, for abusing the creative power, for desecrating the divine gift, and wasting the life-essence for no purpose except bestial personal gratification. When understood, the third chapter of Genesis will be found to refer to the Adam and Eve of the closing Third and the commencing Fourth Races. In the beginning, conception was as easy for woman as it was for all animal creation. Nature had never intended that woman should bring forth her young ones “&nbsp;in sorrow.” Since that period, however, during the

{{Page|411|the ancient and the modern man.}}

{{Style P-No indent|evolution of the Fourth Race, there came enmity between its seed, and the “&nbsp;Serpent’s&nbsp;” seed, the seed or product of ''Karma ''and divine wisdom. For the seed of woman or lust, ''bruised the head ''of the seed of ''the fruit of wisdom and knowledge'', by turning the holy mystery of procreation into animal gratification&nbsp;; hence the law of Karma “&nbsp;bruised the ''heel&nbsp;”'' of the Atlantean race, by gradually changing physiologically, morally, physically, and mentally, the whole nature of the Fourth Race of mankind,&nbsp;* until, from the healthy King of animal creation of the Third Race, man became in the Fifth, our race, a helpless, scrofulous being, and has now become the wealthiest heir on the globe to constitutional and hereditary diseases, the most consciously and intelligently bestial of all animals&nbsp;!&nbsp;†}}

This is the real curse from the physiological standpoint, almost the only one touched upon in the Kabalistic esotericism. Viewed from this aspect, the curse is undeniable, for it is evident. The intellectual evolution, in its progress hand-in-hand with the physical, has certainly been a curse instead of a blessing&nbsp;—&nbsp;a gift quickened by the “&nbsp;Lords of Wisdom,” who have poured on the human ''manas ''the fresh dew of their own spirit and essence. The divine Titan has then suffered in vain&nbsp;; and one feels inclined to regret his benefaction to mankind, and sigh for those days so graphically depicted by Æschylus, in his “&nbsp;Prometheus Bound,” when, at the close of the first Titanic age (the age that followed that of ethereal man, of the pious Kandu and Pramlochâ), nascent, physical mankind, still mindless and (physiologically) senseless, is described as&nbsp;—

{{Style P-Poem|poem=“&nbsp;Seeing, they saw in vain&nbsp;;
Hearing, they heard not&nbsp;; but like shapes in dreams, 
Through the long time all things at random mixed.”}}

Our ''Saviours'', the Agnishwatta and other divine “&nbsp;Sons of the Flame of Wisdom&nbsp;” (personified by the Greeks in Prometheus&nbsp;‡), may well, in

{{Footnotes start}}
<nowiki>*</nowiki> How wise and grand, how far-seeing and morally beneficent are the laws of Manu on connubial life, when compared with the licence tacitly allowed to man in civilized countries. That those laws have been neglected for the last two millenniums does not prevent us from admiring their forethought. The Brahmin was a ''grihasta'', a family man, till a certain period of his life, when, after begetting a son, he broke with married life and became a chaste Yogi. His very connubial life was regulated by his Brahmin astrologer in accordance with his nature. Therefore, in such countries as the Punjâb, for instance, where the lethal influence of Mussulman, and later on of European, licentiousness, has hardly touched the orthodox Aryan castes, one still finds the finest men&nbsp;—&nbsp;so far as stature and physical strength go&nbsp;—&nbsp;on the whole globe&nbsp;; whereas the mighty men of old have found themselves replaced in the Deccan, and especially in Bengal, by men whose generation becomes with every century (and almost with every year) dwarfed and weakened.

† Diseases and over-population are facts that can never be denied.

‡ In Mrs. Anna Swanwick’s volumes, “&nbsp;The Dramas of Æschylus,” it is said of “&nbsp;Prometheus Bound&nbsp;” (Vol. II., pp. 146, 147), that Prometheus truly appears in it “&nbsp;as
{{Footnotes end}}

{{Page|412|the secret doctrine.}}

{{Style P-No indent|the injustice of the human heart, be left unrecognized and unthanked. They may, in our ignorance of the truth, be indirectly cursed for Pandora’s gift&nbsp;: but to find themselves proclaimed and declared by the mouth of the clergy, the {{Style S-Small capitals|evil ones}}, is too heavy a Karma for “&nbsp;Him&nbsp;” “&nbsp;who dared alone&nbsp;”&nbsp;—&nbsp;when Zeus “&nbsp;ardently desired&nbsp;” to quench the entire human race&nbsp;—&nbsp;to save “&nbsp;that mortal race&nbsp;” from perdition, or, as the suffering Titan is made to say&nbsp;:&nbsp;—}}

{{Style P-Poem|poem=“&nbsp;From sinking blasted down to Hades’ gloom. 
For this by the dire tortures I am bent, 
Grievous to suffer, piteous to behold,
I who did mortals pity&nbsp;! . . . .”}}

The chorus remarking very pertinently&nbsp;:&nbsp;—

{{Style P-Poem|poem=“&nbsp;Vast boon was this thou gavest unto mortals . . . .”}}

Prometheus answers&nbsp;:&nbsp;—

{{Style P-Poem|poem=::::“&nbsp;Yea, and besides ‘&nbsp;twas I that gave them fire,
{{Style S-Small capitals|Chorus}}&nbsp;: Have now these short-lived creatures flame-eyed fire&nbsp;? 
{{Style S-Small capitals|Prom}}.&nbsp;: Ay, and by it full many arts will learn. . . . .”}}

But, with the arts, the fire received has turned into the greatest curse&nbsp;: the animal element, and ''consciousness ''of its possession, has changed periodical instinct into chronic animalism and sensuality.&nbsp;* It is this which hangs over humanity like a heavy funereal pall. Thus arises the responsibility of free-will&nbsp;; the Titanic passions which represent humanity in its darkest aspect&nbsp;; “&nbsp;the restless insatiability of the lower passions and desires, when, with self-asserting insolence, they bid defiance to the restraints of law.”&nbsp;†

Prometheus having endowed man, according to Plato’s “&nbsp;Protagoras,” with that “&nbsp;wisdom which ministers to physical well-being,” but the lower aspect of ''manas ''of the animal ''(&nbsp;Kama&nbsp;) ''having remained unchanged,

{{Footnotes start}}
{{Style P-No indent|the champion and benefactor of mankind, whose condition . . . . is depicted as weak and miserable in the extreme. . . . Zeus, it is said, proposed to annihilate these puny ephemerals, and to plant upon the earth a new race in their stead.” We see the Lords of Being doing likewise, and exterminating the first product of nature and the sea, in the Stanzas (V, ''et seq''.). . . . Prometheus ''represents ''himself as having frustrated this design, and as being consequently subjected, for the sake of mortals, to the most agonising pain, inflicted by the remorseless cruelty of Zeus. We have, thus, the Titan, the symbol of finite reason and free will (of intellectual humanity, or the higher aspect of ''Manas''), depicted ''as the sublime philanthropist'', while Zeus, the supreme deity of Hellas, is portrayed as the cruel and obdurate despot, a character peculiarly revolting to Athenian sentiment.” The reason for it is explained further on. The “&nbsp;Supreme Deity&nbsp;” bears, in every ancient Pantheon&nbsp;—&nbsp;including that of the Jews&nbsp;—&nbsp;a ''dual ''character, composed of light and shadow.}}

<nowiki>*</nowiki> The animal world, having simple instinct to guide it, has its ''seasons of procreation'', and the sexes become neutralized during the rest of the year. Therefore, the free animal knows sickness but once in its life&nbsp;—&nbsp;before it dies.

† Introduction to “&nbsp;''Prometheus Bound'',” p. 152.
{{Footnotes end}}

{{Page|413|the travesty of prometheus.}}

{{Style P-No indent|instead of “&nbsp;an untainted mind, heaven’s first gift&nbsp;” (Æschylus), there was created the eternal vulture of the ever unsatisfied desire, of regret and despair coupled with “&nbsp;the dreamlike feebleness that fetters the blind race of mortals&nbsp;” ''(&nbsp;p''. 556), unto the day when Prometheus is released by his heaven-appointed deliverer, Herakles.}}

Now Christians&nbsp;—&nbsp;Roman Catholics especially&nbsp;—&nbsp;have tried to prophetically connect this drama with the coming of Christ. No greater mistake could be made. The true theosophist, the pursuer of divine wisdom and worshipper of {{Style S-Small capitals|absolute}} perfection&nbsp;—&nbsp;the unknown deity which is neither Zeus nor Jehovah&nbsp;—&nbsp;will demur to such an idea. Pointing to antiquity he will prove that there never was an ''original ''sin, but only an abuse of physical intelligence&nbsp;—&nbsp;the psychic being guided by the animal, and both putting out the light of the spiritual. He will say, “&nbsp;All ye who can read between the lines, study ancient wisdom in the old dramas&nbsp;—&nbsp; the Indian and the Greek&nbsp;; read carefully the one just mentioned, one enacted on the theatres of Athens 2,400 years ago, namely ‘&nbsp;Prometheus Bound.’&nbsp;” The myth belongs to neither Hesiod nor Æschylus&nbsp;; but, as Bunsen says, it “&nbsp;is older than the Hellenes themselves,” for it belongs, in truth, to the dawn of human consciousness. The ''Crucified ''Titan is the personified symbol of the collective Logos, the “&nbsp;Host,” and of the “&nbsp;Lords of Wisdom&nbsp;” or the {{Style S-Small capitals|heavenly man}}, who incarnated in Humanity. Moreover, as his name ''Pro''-me-''theus'', meaning “&nbsp;he who sees before him&nbsp;” or futurity, shows&nbsp;*&nbsp;—&nbsp;in the arts he devised and taught to humanity, psychological insight was not the least. For as he complains to the daughters of Oceanos&nbsp;:&nbsp;—

{{Style P-Poem|poem=“&nbsp;Of prophecies the various modes I fixed, 
And among dreams did first discriminate 
The truthful vision . . . and mortals guided 
To a mysterious art. . . . . . . . . . . . . . .
All arts to mortals from Prometheus came. . .&nbsp;”}}

{{Footnotes start}}
<nowiki>*</nowiki> From πρὸ μῆτις, “&nbsp;forethought.” “&nbsp;Professor Kuhn,” we are told in the above-named volumes of “&nbsp;The Dramas of Æschylus,” “&nbsp;considers the name of the Titan to be derived from the Sanskrit word Pramantha, the instrument used for kindling fire. The root ma''nd or'' ma''nth, ''implies rotatory motion, and the word ma''nthami (u''sed to denote the process of fire kindling) acquired the secondary sense of snatching away&nbsp;; hence we find another word of the same stock, pr''amatha, ''signifying theft.” This is very ingenious, but perhaps not altogether correct&nbsp;; besides, there is a very prosaic element in it. No doubt in physical nature, the higher forms may develop from the lower ones, but it is hardly so in the world of thought. And as we are told that the word ma''nthami pa''ssed into the Greek language and became the word ma''nthano, ''to learn&nbsp;; that is to say, to appropriate knowledge&nbsp;; whence pr''ometheia, ''fore-knowledge, fore-thought&nbsp;; we may find, in searching, a more poetical origin for the “&nbsp;fire-bringer&nbsp;” than that displayed in its Sanskrit origin. The Sv''astica, ''the sacred sign and the instrument for kindling sa''cred fi''re, may explain it better. “&nbsp;Prometheus, the fire-bringer, is the Pr''amantha pe''rsonified,” goes on the author&nbsp;; “&nbsp;he finds his prototype in the Aryan
{{Footnotes end}}

{{Page|414|the secret doctrine.}}

Leaving for a few pages the main subject, let us pause and see what may be the hidden meaning of this, the most ancient as it is the most suggestive of traditional allegories. As it relates directly to the early races, this will be no real digression.

The subject of Æschylus’ drama (the trilogy is lost) is known to all cultured readers. The demi-god robs the gods (the Elohim) of their secret&nbsp;—&nbsp;the mystery of the ''creative fire. ''For this sacrilegious attempt he is struck down by kronos&nbsp;* and delivered unto Zeus, the father and creator of a mankind which he would wish to have blind intellectually, and animal-like&nbsp;; a ''personal ''deity, which will not see man “&nbsp;like one of us.” Hence Prometheus, “&nbsp;the fire and light-giver,” is chained on Mount Caucasus and condemned to suffer torture. But the triform Fates (Karma), whose decrees, as the Titan says, even Zeus&nbsp;:&nbsp;—

{{Style P-Poem|poem=“&nbsp;E’en he the fore-ordained cannot escape. . .&nbsp;”}}

{{Style P-No indent|—&nbsp;ordain that those sufferings will last only to that day when a son of Zeus&nbsp;—}}

{{Style P-Poem|poem=“&nbsp;Ay, a son bearing stronger than his sire&nbsp;” (787)
. . . . . . . . . .
“&nbsp;One of thine (Io’s) own descendants it must be. . .&nbsp;” (791)}}

{{Style P-No indent|—&nbsp;is born. This “&nbsp;Son&nbsp;” will deliver Prometheus (the suffering Humanity) from his own fatal gift. His name is, “&nbsp;He who has to come.&nbsp;”}}

On the authority, then, of these few lines, which, like any other allegorical sentence, may be twisted into almost any meaning&nbsp;; namely, on the words pronounced by Prometheus and addressed to Io, the daughter of Inachos, persecuted by Zeus&nbsp;—&nbsp;a whole prophecy is constructed by some Catholic writers. Says the crucified Titan&nbsp;:&nbsp;—

{{Style P-Poem|poem=“&nbsp;And, portent past belief, the speaking oaks 
By which full clearly, in no riddling phrase 
Wast hailed ''as the illustrious spouse of Zeus''
. . . . . . . . . (v. 853).
:::::::. . . . stroking thee 
With ''touch alone of unalarming hand&nbsp;;''
Then thou ''dark Epaphos ''shalt bear, whose name 
Records his sacred gendering . . . .&nbsp;” (870)}}

This was construed by several fanatics&nbsp;—&nbsp;des Mousseaux and de Mir-

{{Footnotes start}}
{{Style P-No indent|Matarisvan, a divine . . . . personage, closely associated with the fire god of the Veda, Agni. . . . .” Mati, in Sanskrit, is “&nbsp;understanding,” and a synonym of mahat and ''manas'', and must be of some account in the origin of the name&nbsp;: ''Promati ''is the son of Fohat, and has his story also.}}

<nowiki>*</nowiki> Kronos is “&nbsp;time,” and thus the allegory becomes very suggestive. ''(&nbsp;See closing pages of this Sub-section.&nbsp;)''
{{Footnotes end}}

{{Page|415|christ connected with epaphos.}}

{{Style P-No indent|ville amongst others&nbsp;—&nbsp;into a clear prophecy. Io&nbsp;—&nbsp;“&nbsp;is the mother of God,” we are told, and “&nbsp;dark Epaphos&nbsp;”&nbsp;—&nbsp;Christ. But, the latter has not dethroned his father, except metaphorically, if one has to regard Jehovah as that “&nbsp;Father&nbsp;”&nbsp;; nor has the Christian Saviour hurled ''his ''Father down into Hades. Prometheus says, in verse 930, that Zeus will be humbled yet&nbsp;; as for himself&nbsp;:&nbsp;—}}

{{Style P-Poem|poem=:::“. . . . such marriage he prepares
Which from his throne of power to nothingness 
Shall hurl him down&nbsp;; so shall be all fulfilled 
His father Kronos’ curse&nbsp;. . . .*
::::. . . . Then let him sit 
Confiding in his lofty thunder-peals,
And wielding with both hands the fiery bolt&nbsp;; 
For ''these shall not avail'', ''but fall he shall'',
''A fall disgraceful'', not to be endured . . . .&nbsp;” (v. 980).}}

“&nbsp;Dark Epaphos&nbsp;” was the Dionysos-Sabazius, the son of Zeus and of Demeter in the Sabasian Mysteries, during which the “&nbsp;father of the gods,” assuming the ''shape of a Serpent'', begot on Demeter, Dionysos, or the solar Bacchus. Io is the moon, and at the same time the Eve ''of a new race'', and so is Demeter&nbsp;—&nbsp;in the present case. The Promethean myth is a prophecy indeed&nbsp;; but it does not relate to any of the cyclic Saviours who have appeared periodically in various countries and among various nations, in their transitionary conditions of evolution. It points to the last of the mysteries of cyclic transformations, in the series of which mankind, having passed from the ethereal to the solid physical state, from spiritual to physiological procreation, is now carried onward on the opposite arc of the cycle, toward that second phase of its primitive state, when ''woman knew no man'', and human progeny ''was created'', ''not begotten.''

That state will return to it and to the world at large, when the latter shall discover and really appreciate the truths which underlie this vast problem of sex. It will be like “&nbsp;the light that never shone on sea or land,” and has to come to men through the Theosophical Society. That light will lead on and up to the ''true spiritual intuition. ''Then (as expressed once in a letter to a theosophist), “&nbsp;the world ''will have a race of Buddhas and Christs'', for the world will have discovered that individuals ''have it in their own powers to procreate Buddha-like children&nbsp;—&nbsp; or demons.''” “&nbsp;When that knowledge comes, all dogmatic religions, and with these the demons, will die out.”

If we reflect upon the serial development of the allegory, and the character of the heroes, the mystery may be unriddled. Kronos is of course “&nbsp;time&nbsp;” in its cyclic course. He swallows his children&nbsp;—&nbsp;the

{{Footnotes start}}
<nowiki>*</nowiki> See, for explanation of this curse, the last page of the present sub-section.
{{Footnotes end}}

{{Page|416|the secret doctrine.}}

{{Style P-No indent|''personal ''gods of exoteric dogmas included. He has swallowed instead of Zeus, his ''stone ''idol&nbsp;; but the symbol has grown, and has only developed in human fancy as mankind was cycling down toward only its physical and intellectual&nbsp;—&nbsp;not spiritual&nbsp;—&nbsp;perfection. When it is as far advanced in its spiritual evolution Kronos will be no longer deceived. Instead of the ''stone image ''he will have swallowed the anthropomorphic fiction itself. Because, ''the serpent of wisdom'', represented in the Sabasian mysteries by the anthropomorphised Logos, the unity of spiritual and physical Powers, will have begotten in Time (Kronos) a progeny&nbsp;—&nbsp;Dionysos-Bacchus or the “&nbsp;dark Epaphos,” the “&nbsp;mighty one&nbsp;”&nbsp;—&nbsp;the race that will overthrow him. Where will he be born&nbsp;? Prometheus traces him to his origin and birth-place in his prophecy to Io. Io is the moon-goddess of generation&nbsp;—&nbsp;for she is Isis and she is Eve, the great mother.&nbsp;* He traces the path of the (racial) wanderings as plainly as words can express it. She has to quit Europe and go to Asia’s continent, reaching there the highest of the mountains of Caucasus (737), the Titan telling her&nbsp;:&nbsp;—}}

{{Style P-Poem|poem=“&nbsp;When thou hast crossed the flood, limit betwixt 
Two continents, fronting the burning East.” (810)}}

{{Style P-No indent|that she must travel eastward, after passing the “&nbsp;Kimmerian Bosphorus,” and cross what is evidently the Volga and now Astrakhân on the Caspian Sea. After this she will encounter “&nbsp;fierce northern blasts&nbsp;” and cross thither to the land of the “&nbsp;Arimaspian host&nbsp;” (east of Herodotus’ Scythia) to&nbsp;—}}

{{Style P-Poem|poem=“&nbsp;Pluto’s gold-abounding flood. . . .” (825)}}

{{Style P-No indent|Which is rightly conjectured by Professor Newman to have meant the}}

{{Footnotes start}}
<nowiki>*</nowiki> It is complained by the author of the version on, and translator of, “&nbsp;Prometheus Bound&nbsp;” that in this tracing of Io’s wanderings, “&nbsp;no consistency with our known geography is attainable&nbsp;” ''(&nbsp;p. ''191, ''Vol. II.&nbsp;)''. There may be good reason for it. First of all it is the journey and wandering from place to place of the ''race ''from which the “&nbsp;tenth,” or ''Kalki ''Avatar, so called, is to issue. This he calls the “&nbsp;Kingly race born in ''Argos&nbsp;”'' (888). But Argos has no reference here to Argos in Greece. It comes from ''Arg ''or ''arca''&nbsp;—&nbsp;the female generative power symbolised in the moon&nbsp;—&nbsp;the navi-formed Argha of the mysteries, meaning the Queen of Heaven. Eustathius shows that, in the dialect of the Arg-ians, Io signified the moon&nbsp;; while esotericism explains it as the divine Androgyne, or the mystic 10&nbsp;; in Hebrew 10 is the perfect number, or Jehovah. ''Arghya ''in Sanskrit is the libation cup, the ''navi''-form or boat-shaped vessel in which flowers and fruit are offered to the deities. ''Arghyanath ''is a title of the Maha-Chohan, meaning “&nbsp;the Lord of Libations&nbsp;;&nbsp;” and ''Arghya Varsha&nbsp;—&nbsp;''“&nbsp;the land of libations&nbsp;”&nbsp;—&nbsp;is the mystery name of that region which extends from Kailas mountain nearly to the Schamo Desert&nbsp;—&nbsp;from within which the ''Kalki Avatar ''is expected. The Airyâna-Varsedya of the Zoroastrians, as a locality, is identical with it. It is now said to have been situated between the sea of Aral, Baltistan, and little Tibet&nbsp;; but in olden times its area was far larger, as it was the birth-place of ''physical ''humanity, of which Io is the mother and symbol.
{{Footnotes end}}

{{Page|417|the mistake of arrian explained.}}

{{Style P-No indent|Ural, the Arimaspi of Herodotus being “&nbsp;the recognised inhabitants of this golden region.”}}

And here comes, between verses 825 and 835, a puzzle to all the European interpreters. Says the Titan&nbsp;:&nbsp;—

{{Style P-Poem|poem=“&nbsp;To these (Arimaspi and Grypes) approach not&nbsp;; a far border land 
Thou next wilt reach, where dwells a swarthy race
Near the Sun’s founts, where is the Æthiop “&nbsp;river&nbsp;”&nbsp;; 
Along its banks proceed till thou attain
The mighty rapids, where from Bybline heights 
Pure draughts of sacred water Neilos sends . . .”}}

There Io was ordained to found a colony for herself and sons. Now we must see how the passage is interpreted. As Io is told that she has to travel eastward till she comes to the river Ethiops, which she is to follow till it falls into the Nile&nbsp;—&nbsp;hence the perplexity. “&nbsp;According to the geographical theories of the earliest Greeks&nbsp;” we are informed by the author of the version on “&nbsp;Prometheus Bound&nbsp;”&nbsp;—

{{Style P-Quote|“&nbsp;This condition was fulfilled by the river Indus. Arrian (''vi. ''i.) mentions that Alexander the Great, when preparing to sail down the Indus (having seen crocodiles in the river Indus, and in no other river except the Nile . . .), seemed to himself to have discovered the sources of the Nile, as though the Nile, rising from some place in India, and flowing through much desert land, and thereby losing its name Indus, next . . . flowed through inhabited land, being now called the Nile by the Ethiopians of those parts and afterwards by the Egyptians. Virgil in the 4th Georgic echoes the absolute error&nbsp;” (&nbsp;''p''. 197, ''Vol. II''.).}} 

Both Alexander and Virgil may have erred considerably in their geographical notions&nbsp;; but the prophecy of Prometheus has not so sinned, in the least&nbsp;—&nbsp;not, at any rate, in its esoteric spirit. When a certain race is symbolised, and events pertaining to its history are rendered allegorically, no topographical accuracy ought to be expected in the itinerary traced for its personification. Yet it so happens, that the river “&nbsp;Ethiops&nbsp;” is certainly the Indus, and it is also the ''Nil ''or ''Nila. ''It is the river born on the ''Kailas ''(heaven) mountain, the mansion of the gods&nbsp;—&nbsp;22,000 feet above the level of the sea. It was the Ethiops river&nbsp;—&nbsp;and was so called by the Greeks, long before the days of Alexander, because its banks, from Attock down to Sind, were peopled by tribes generally referred to as the Eastern Ethiopians. India and Egypt were two kindred nations, and the Eastern Ethiopians&nbsp;—&nbsp;the mighty builders&nbsp;—&nbsp;have come from India, as is pretty well proved, it is hoped, in “&nbsp;{{Style S-Small capitals|Isis Unveiled}}.” (Vol. I. p. 569-70).

Then why could not Alexander, and even the learned Virgil have used the word Nile or ''Neilos ''when speaking of the Indus, since it is one of its names&nbsp;? To this day that river is called, in the regions around Kala-Bagh, ''nil ''(blue), and ''Nilah'', “&nbsp;the blue river.” The water here is of such dark blue colour that the name given to it from time immemorial led to

{{Page|418|the secret doctrine.}}

{{Style P-No indent|a small town on its banks being called by the same name. It exists to this day. Evidently Arrian&nbsp;—&nbsp;who wrote far later than the day of Alexander, and who was ignorant of the old name of the Indus&nbsp;—&nbsp;has unconsciously slandered the Greek conqueror. Nor are our modern historians much wiser, in judging as they do. For they often make the most sweeping declarations on mere appearances, as much as their ancient colleagues ever did in days of old, when no Encyclopædias were yet ready for them.}}

The race of Io, “&nbsp;the cow-horned maid&nbsp;” is then simply the first pioneer race of the Æthiopians brought by her from the Indus to the Nile (which received its name in memory of the mother river of the colonists from India&nbsp;*). For does not Prometheus say to Io&nbsp;† that the sacred Neilos (the god, not the river)&nbsp;—

. . . “&nbsp;He to the land, ''three-cornered'', thee shall guide,”&nbsp;—&nbsp;namely, to the ''Delta'', where her sons are foreordained to found&nbsp;—&nbsp; “&nbsp;that far-off colony. . .” (''v''. 830 ''et seq''.).

It is there that a new race (the Egyptians) will begin, and a “&nbsp;female race&nbsp;” (873) which, “&nbsp;fifth in descent&nbsp;” from dark Epaphos&nbsp;—

{{Style P-Poem|poem=“&nbsp;Fifty in number shall return to Argos.”}}

Then one of the fifty virgins will fail through love and shall&nbsp;—

{{Style P-Poem|poem=“ A kingly race in Argos bear
. . . . . . . .
But from this seed shall dauntless heroes spring, 
Bow-famous, who shall free me from these ills.”}}

When this hero shall arise, the Titan does not reveal&nbsp;; for as he remarks&nbsp;:&nbsp;—

{{Style P-Poem|poem=“&nbsp;This, to set forth at large needs lengthy speech.”}}

{{Footnotes start}}
<nowiki>*</nowiki> Alexander, who was better acquainted with Attock than with India (where he never went) could not have failed to hear the Indus near its very sources called ''Nil ''and ''Nilah. ''Even if a mistake, it is thus easily accounted for.

† That Io is identical allegorically with Isis and the moon is shown by her being “&nbsp;cow-horned.” The allegory undeniably reached Greece from India, where Vâch&nbsp;—&nbsp; “&nbsp;the melodious cow&nbsp;” (Rig-Veda) “&nbsp;from whom mankind was produced&nbsp;” (Bhagavata Purâna) is shown in the Aitareya Brâhmana as pursued by her father Brahmâ, who was moved by an illicit passion, and changed her into a deer. Hence Io, refusing to yield to Jupiter’s passion, becomes “&nbsp;horned.” The cow was in every country the symbol of the passive generative power of nature, Isis, Vâch, Venus&nbsp;—&nbsp;the mother of the prolific god of love, Cupid, but, at the same time, that of the ''Logos ''whose symbol became with the Egyptians and the Indians&nbsp;—&nbsp;the bull&nbsp;—&nbsp;as testified to by Apis and the Hindu bulls in the most ancient temples. In esoteric philosophy the cow is the symbol of creative nature, and the Bull (her calf) the spirit which vivifies her, or “&nbsp;the Holy Spirit,” as Mr. Kenealy shows. Hence the symbol of the horns. These were sacred also with the Jews, who placed near the altar horns of Shittim wood, by seizing which a criminal ensured his safety.
{{Footnotes end}}

{{Page|419|was æschylus initiated&nbsp;?}}

But “&nbsp;Argos&nbsp;” is ''Arghya Varsha'', the land of libation of the old Hierophants, whence the deliverer of Humanity will appear, a name which became ages later that of its neighbour, India&nbsp;—&nbsp;the Arya-varta of old.

That the subject formed part of the Sabasian mysteries is made known by several ancient writers&nbsp;: by Cicero (''in Tuscul. Quæst. ''1, ''ii. No. ''20) and by Clemens Alexandrinus (''Strom''. 1, ''ii.'', ''oper. tom''. 1, ''p''. 467&nbsp;—&nbsp;''Ed. Potter''’''s&nbsp;)''. The latter writers are the only ones who attribute the fact that Æschylus was charged by the Athenians with sacrilege and condemned to be stoned to death, to its true cause. They say that having been himself uninitiated, Æschylus had profaned the Mysteries by exposing them in his trilogies on a public stage.&nbsp;* But he would have incurred the same condemnation had he been initiated&nbsp;—&nbsp;which must have been the case, as otherwise he must, like Socrates, have had a ''daimon ''to reveal to him the secret and sacred allegorical drama of initiation. At all events, it is not the “&nbsp;father of the Greek tragedy&nbsp;” who invented the prophecy of Prometheus&nbsp;; for he only repeated in dramatic form that which was revealed by the priests during the mysteria of the Sabasia.&nbsp;† The latter, however, is one of the oldest sacred festivals, whose origin is to this day unknown to history. Mythologists connect it through Mithras (the Sun, called Sabasius on some old monuments) with Jupiter and Bacchus. But it was never the property of the Greeks, but dates from days immemorial.

The translators of the drama wonder how Æschylus could become guilty of such “&nbsp;discrepancy between the character of Zeus as portrayed in the ‘&nbsp;Prometheus Bound&nbsp;’ and that depicted in the remaining dramas.” (''Mrs. A. Swanwick.'') This is just because Æschylus, like Shakespeare, was and will ever remain the intellectual “&nbsp;Sphinx&nbsp;” of the ages. Between Zeus, the abstract deity of Grecian thought, and the Olympic Zeus, there was an abyss. The latter represented during the mysteries no higher a principle than the lower aspect of human physical intelligence&nbsp;—&nbsp;''Manas ''wedded to ''Kama&nbsp;; ''Prometheus&nbsp;—&nbsp; its divine aspect merging into and aspiring to Buddhi&nbsp;—&nbsp;the divine Soul. Zeus was the human soul and nothing more, whenever shown yielding to his lower passions,&nbsp;—&nbsp;the ''jealous ''God, revengeful and cruel in its egotism or {{Style S-Small capitals|I-am-ness}}. Hence, Zeus is represented as a serpent&nbsp;—&nbsp;the intellectual tempter of man&nbsp;—&nbsp;which, nevertheless, begets in the course of

{{Footnotes start}}
<nowiki>*</nowiki> Herodotus and Pausanias supposed that the cause of the condemnation was that Æschylus, adopting the theogony of the Egyptians, made Diana, the daughter of Ceres, and not of Latona. ''(&nbsp;''See ''Ælian Var. Hist. I.'', ''v. c''. xviii., ''tom''. 1, ''p''. 433 ''Edition Gronov.&nbsp;) ''But Æschylus ''was ''initiated.

† ''Sabasia ''was a periodical festival with mysteries enacted in honour of some gods, a variant on the Mithraic Mysteries. The whole evolution of the races was performed in them.
{{Footnotes end}}

{{Page|420|the secret doctrine.}}

{{Style P-No indent|cyclic evolution the “&nbsp;Man-Saviour,” the solar Bacchus or “&nbsp;Dionysos,” ''more than a man.''}}

Dionysos is one with Osiris, with Krishna, and with Buddha (the heavenly wise), and with the coming (tenth) Avatar, the glorified Spiritual ''Christos'', who will deliver the suffering ''Chréstos ''(mankind, or Prometheus, on its trial). This, say Brahminical and Buddhistic legends, echoed by the Zoroastrian and now by the Christian teachings (the latter only occasionally), will happen at the end of ''Kaliyuga. ''It is only after the appearance of Kalki-Avatar, or Sosiosh, that man will be born from woman without sin. Then will Brahmâ, the Hindu deity&nbsp;; Ahura-Mazda (Ormazd), the Zoroastrian&nbsp;; Zeus, the Greco-Olympian Don Juan&nbsp;; Jehovah, the jealous, repenting, cruel, tribal God of the Israelites, and all their likes in the universal Pantheon of human fancy&nbsp;—&nbsp;vanish and disappear in thin air. And along with these will vanish their shadows, ''the dark aspects ''of all those deities, ever represented as their “&nbsp;twin brothers&nbsp;” and creatures, in exoteric legend, ''their own reflection ''on earth&nbsp;—&nbsp;in esoteric philosophy. The Ahrimans and Typhons, the Samaels and Satans, must be all dethroned on that day, when every dark evil passion will be subdued.

There is one eternal Law in nature, one that always tends to adjust contraries and to produce final harmony. It is owing to this law of spiritual development superseding the physical and purely intellectual, that mankind will become freed from its false gods, and find itself finally&nbsp;—&nbsp;''SELF-REDEEMED''.

In its final revelation, the old myth of Prometheus&nbsp;—&nbsp;his ''proto- ''and ''anti''-types being found in every ancient theogony&nbsp;—&nbsp;stands in each of them at the very origin of physical evil, because at the threshold of human physical life. Kronos is “&nbsp;Time,” whose first law is that the order of the successive and harmonious phases in the process of evolution during cyclic development should be strictly preserved&nbsp;—&nbsp; under the severe penalty of abnormal growth with all its ensuing results. It was not in the programme of natural development that man&nbsp;—&nbsp;higher animal though he may be&nbsp;—&nbsp;should become at once&nbsp;—&nbsp; intellectually, spiritually, and psychically&nbsp;—&nbsp;the demi-god he is on earth, while his physical frame remains weaker and more helpless and ephemeral than that of almost any huge mammal. The contrast is too grotesque and violent&nbsp;; the tabernacle much too unworthy of its indwelling god. The gift of Prometheus thus became a curse&nbsp;—&nbsp;though ''foreknown ''and ''foreseen ''by the host personified in that personage, as his name well shows.&nbsp;* It is in this that rests, at one and the same time,

{{Footnotes start}}
<nowiki>*</nowiki> ''Vide supra'', a foot-note concerning the etymology of προμῆτις or ''forethought.'' Prometheus confesses it in the drama when saying&nbsp;:&nbsp;—
{{Footnotes end}}

{{Page|421|one of the functions of zeus.}}

{{Style P-No indent|its sin and its redemption. For the Host that incarnated in a portion of humanity, though led to it by Karma or ''Nemesis'', preferred free-will to passive slavery, intellectual self-conscious pain and even torture&nbsp;—&nbsp; “&nbsp;while myriad time shall flow&nbsp;”&nbsp;—&nbsp;to inane, imbecile, instinctual beatitude. Knowing such an incarnation was premature and not in the programme of nature, the heavenly host, “&nbsp;Prometheus,” still sacrificed itself to benefit thereby, at least, one portion of mankind.&nbsp;* But while saving man from mental darkness, they inflicted upon him the tortures of the self-consciousness of his responsibility&nbsp;—&nbsp;the result of his free will&nbsp;—&nbsp; besides every ill to which mortal man and flesh are heir to. This torture Prometheus accepted for himself, since the Host became hence-forward blended with the tabernacle prepared for them, which was still unachieved at that period of formation.}}

Spiritual evolution being incapable of keeping pace with the physical, once its homogeneity was broken by the admixture, the gift thus became the chief cause, if not the sole origin of ''Evil.''&nbsp;† The allegory which shows Kronos cursing Zeus for dethroning him (in the primitive “&nbsp;golden&nbsp;” age of Saturn, when all men were demi-gods), and for creating a physical race of men weak and helpless in comparison&nbsp;; and then as delivering to his (Zeus’) revenge the culprit, who despoiled the gods of their prerogative of creation and who thereby raised man to their level, intellectually and spiritually&nbsp;—&nbsp;is highly philosophical. In the case of Prometheus, Zeus represents the Host of the primeval progenitors, of the pitar, the “&nbsp;Fathers&nbsp;” who created man senseless

{{Footnotes start}}
{{Style P-Poem|poem=“&nbsp;Oh&nbsp;! holy Ether, swiftly-winged gales . . . .
Behold what I, a god, from gods endure
. . . . . . . . .
And yet what say I&nbsp;? ''Clearly I foreknew''
All that must happen . . . .
:::. . . . The Destined it behoves, 
As best I may, to bear, for well I wot
How incontestable the strength of Fate . . . . (105)}} 

{{Style P-No indent|“&nbsp;Fate&nbsp;” stands here for Karma, or ''Nemesis.''}}

<nowiki>*</nowiki> Mankind is obviously divided into god-informed men and lower human creatures. The intellectual difference between the Aryan and other civilized nations and such savages as the South Sea Islanders, is inexplicable on any other grounds. No amount of culture, nor generations of training amid civilization, could raise such human specimens as the Bushmen, the Veddhas of Ceylon, and some African tribes, to the same intellectual level as the Aryans, the Semites, and the Turanians so called. The “&nbsp;sacred spark&nbsp;” s missing in them and it is they who are the only ''inferior ''races on the globe, now happily&nbsp;—&nbsp;owing to the wise adjustment of nature which ever works in that direction&nbsp;—&nbsp; fast dying out. Verily mankind is “&nbsp;of one blood,” ''but not of the same essence. ''We are the hot-house, artificially quickened plants in nature, having in us a spark, which in them is latent.

† The philosophical view of Indian metaphysics places the Root of Evil in the differentiation of the Homogeneous into the Heterogeneous, of the unit into plurality.
{{Footnotes end}}

{{Page|422|the secret doctrine.}}

{{Style P-No indent|and without any mind&nbsp;; while the divine Titan stands for the Spiritual creators, the ''devas ''who “&nbsp;fell&nbsp;” into generation. The former are spiritually lower, but physically stronger, than the “&nbsp;Prometheans&nbsp;”&nbsp;: therefore, the latter are shown conquered. “&nbsp;The lower Host, whose work the Titan spoiled and thus defeated the plans of Zeus,” was on this earth in its own sphere and plane of action&nbsp;; whereas, the superior Host was an exile from Heaven, who had got entangled in the meshes of matter. They (the inferior “&nbsp;Host&nbsp;”) were masters of all the Cosmic and lower titanic forces&nbsp;; the higher Titan possessed only the intellectual and spiritual fire. This drama of the struggle of Prometheus with the Olympic tyrant and despot, sensual Zeus, one sees enacted daily within our actual mankind&nbsp;: the lower passions chain the higher aspirations to the rock of matter, to generate in many a case the vulture of sorrow, pain, and repentance. In every such case one sees once more&nbsp;—}}

{{Style P-Poem|poem=“&nbsp;A god . . . in fetters, anguish fraught&nbsp;;
The foe of Zeus, in hatred held by all. . . .”}}

{{Style P-No indent|A god, bereft even of that supreme consolation of Prometheus, who suffered in self-sacrifice&nbsp;—}}

{{Style P-Poem|poem=“&nbsp;For that to men he bare too fond a mind. . .”}}

{{Style P-No indent|as the divine Titan is moved by altruism, but the mortal man by Selfishness and Egoism in every instance.}}

The modern Prometheus has now become ''Epi-metheus'', “&nbsp;he who sees only after the event&nbsp;”&nbsp;; because the universal philanthropy of the former has long ago degenerated into selfishness and self-adoration. Man will rebecome the ''free ''Titan of old, but not before cyclic evolution has re-established the broken harmony between the two natures&nbsp;—&nbsp;the terrestrial and the divine&nbsp;; after which he becomes impermeable to the lower titanic forces, invulnerable in his personality, and immortal in his individuality, which cannot happen before every animal element is eliminated from his nature. When man understands that “&nbsp;''Deus non fecit mortem&nbsp;”'' (''Sap. I.'', 13), but that man has created it himself, he will re-become the Prometheus before his Fall.

For the full symbolism of Prometheus and the origin of this mythos in Greece, the reader is referred to Part II. of this Volume, chapter “&nbsp;A Second Key to Prometheus,” etc. In the said Part&nbsp;—&nbsp;a kind of supplement to the present portion&nbsp;—&nbsp;every additional information is given upon those tenets that will be the most controverted and questioned. This work is so heterodox, when confronted with the acknowledged standards of theology and modern science, that no proof which tends to show that these standards often usurp an illegal authority should be neglected.