2, Page]] 17 THE SLOKAS OF "DZYAN." IV.
14.
T HE S EVEN H OSTS, THE " W ILL-BORN L ORDS," PROPELLED BY THE S PIRIT OF L IFE-GIVING, SEPARATE MEN FROM THEMSELVES, EACH ON HIS OWN ZONE.
15.
S EVEN TIMES SEVEN S HADOWS OF FUTURE MEN WERE BORN, EACH OF HIS OWN COLOUR AND KIND.
E ACH INFERIOR TO HIS FATHER.
T HE FATHERS, THE BONELESS, COULD GIVE NO LIFE TO BEINGS WITH BONES.
T HEIR PROGENY WERE B HUTA, WITH NEITHER FORM NOR MIND.
T HEREFORE THEY ARE CALLED THE C HHAYA.
16.
H OW ARE THE M ANUSHYA BORN?
T HE M ANUS WITH MINDS, HOW ARE THEY MADE?
T HE FATHERS CALLED TO THEIR HELP THEIR OWN FIRE; WHICH IS THE FIRE THAT BURNS IN E ARTH.
T HE S PIRIT OF THE E ARTH CALLED TO HIS HELP THE S OLAR F IRE.
T HESE THREE PRODUCED IN THEIR JOINT EFFORTS A GOOD R UPA.
I T COULD STAND, WALK, RUN, RECLINE, OR FLY.
Y ET IT WAS STILL BUT A C HHAYA, A SHADOW WITH NO SENSE .
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17.
T HE BREATH NEEDED A FORM; T HE F ATHERS GAVE IT.
T HE BREATH NEEDED A GROSS BODY; THE E ARTH MOULDED IT.
T HE BREATH NEEDED THE S PIRIT OF L IFE; THE S OLAR L HAS BREATHED IT INTO ITS FORM.
T HE BREATH NEEDED A M IRROR OF ITS B ODY; " W E GAVE IT OUR OWN," SAID THE D HYANIS.
T HE B REATH NEEDED A V EHICLE OF D ESIRES; " I T HAS IT," SAID THE D RAINER OF W ATERS.
B UT B REATH NEEDS A MIND TO EMBRACE THE U NIVERSE; " W E CANNOT GIVE THAT," SAID THE F ATHERS.
" I NEVER HAD IT," SAID THE S PIRIT OF THE E ARTH.
" T HE FORM WOULD BE CONSUMED WERE I TO GIVE IT MINE," SAID THE G REAT F IRE .
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M AN REMAINED AN EMPTY SENSELESS B HUTA .
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T HUS HAVE THE BONELESS GIVEN LIFE TO THOSE WHO BECAME MEN WITH BONES IN THE THIRD.
------- V.
18.
T HE FIRST WERE THE SONS OF Y OGA.
T HEIR SONS THE CHILDREN OF THE Y ELLOW F ATHER AND THE W HITE M OTHER.
19.
T HE S ECOND R ACE WAS THE PRODUCT BY BUDDING AND [[Vol.
2, Page]] 18 THE SECRET DOCTRINE.
EXPANSION, THE A - S EXUAL FROM THE S EXLESS* -- T HUS WAS, O L ANOO, THE S ECOND R ACE PRODUCED.
20.
T HEIR FATHERS WERE THE SELF-BORN.
T HE SELF-BORN, THE C HHAYA FROM THE BRILLIANT BODIES OF THE L ORDS, THE F ATHERS, THE S ONS OF T WILIGHT.
21.
W HEN THE R ACE BECAME OLD, THE OLD WATERS MIXED WITH THE FRESHER WATERS.
W HEN ITS DROPS BECAME TURBID, THEY VANISHED AND DISAPPEARED IN THE NEW STREAM, IN THE HOT STREAM OF LIFE.
T HE OUTER OF THE FIRST BECAME THE INNER OF THE SECOND.
T HE OLD W ING BECAME THE NEW S HADOW, AND THE S HADOW OF THE W ING.
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T HEN THE SECOND EVOLVED THE E GG-BORN, THE THIRD.
T HE SWEAT GREW, ITS DROPS GREW, AND THE DROPS BECAME HARD AND ROUND.
T HE S UN WARMED IT; THE M OON COOLED AND SHAPED IT; THE WIND FED IT UNTIL ITS RIPENESS.
T HE WHITE SWAN FROM THE STARRY VAULT OVERSHADOWED THE BIG DROP.
T HE EGG OF THE FUTURE RACE, THE M AN-SWAN OF THE LATER THIRD.
F IRST MALE-FEMALE, THEN MAN AND WOMAN.
23.
T HE SELF-BORN WERE THE C HHAYAS: THE S HADOWS FROM THE BODIES OF THE S ONS OF T WILIGHT.
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T HE S ONS OF W ISDOM, THE S ONS OF N IGHT, READY FOR REBIRTH, CAME DOWN, THEY SAW THE VILE FORMS OF THE F IRST T HIRD, " W E CAN CHOOSE," SAID THE L ORDS, "WE HAVE WISDOM." S OME ENTERED THE C HHAYA.
S OME PROJECTED THE S PARK.
S OME DEFERRED TILL THE F OURTH.
F ROM THEIR OWN R UPA THEY FILLED THE K AMA.
T HOSE WHO ENTERED BECAME A RHATS.
T HOSE WHO RECEIVED BUT A SPARK, REMAINED DESTITUTE OF KNOWLEDGE; THE SPARK BURNED LOW.
T HE THIRD REMAINED MIND-LESS.
T HEIR J IVAS WERE NOT [[Footnote(s) -------------------------------------------------]] * The idea and the spirit of the sentence is here given, as a verbal translation would convey very little to the reader.
[[Vol.
2, Page]] 19 THE SLOKAS OF "DZYAN." READY.
T HESE WERE SET APART AMONG THE S EVEN.
T HEY BECAME NARROW-HEADED.
T HE T HIRD WERE READY.
" I N THESE SHALL WE DWELL," SAID THE L ORDS OF THE F LAME.
25.
H OW DID THE M ANASA, THE S ONS OF W ISDOM, ACT?
T HEY REJECTED THE S ELF-BORN.
T HEY ARE NOT READY.
T HEY SPURNED THE S WEAT-BORN.
T HEY ARE NOT QUITE READY.
T HEY WOULD NOT ENTER THE FIRST E GG-BORN.
26.
W HEN THE S WEAT-BORN PRODUCED THE E GG-BORN, THE TWOFOLD AND THE MIGHTY, THE POWERFUL WITH BONES, THE L ORDS OF W ISDOM SAID: " N OW SHALL WE CREATE." 27.
T HE T HIRD R ACE BECAME THE V AHAN OF THE L ORDS OF W ISDOM.
Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.
The entire passage is a cosmogonic narrative describing the successive origin of human races through stages: boneless shadows, Bhuta, forms with bones, and finally mind-endowed Manushya.
Fragments of divine light or spirit trapped inside material bodies, awaiting liberation and return to their source.
The Sons of Wisdom 'projected the spark' into some forms, leaving them 'destitute of knowledge; the spark burned low,' describing fragments of divine consciousness trapped in material bodies.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The passage explicitly describes a cascading chain from the Dhyanis (Will-Born Lords) through their shadows (Chhaya), the Bhuta, and progressively more differentiated forms, with each level 'inferior to his father.'
The Hermetic doctrine that a masculine-feminine generative principle operates on every plane of being, not only the biological — present at all times as a structural feature of creation itself. Distinct from divine_marriage (a specific reunification event or symbol) and aeons (paired divine beings arranged in syzygies, not a universal structural claim).
The passage states 'First male-female, then man and woman,' asserting a masculine-feminine generative principle operating on the cosmic plane as a structural feature of creation.
The doctrine that the divine or a spiritual principle takes on a specific, bounded material or bodily form — descending from an unconditioned state into individual, corporeal existence — as a discrete act rather than a diffuse pervading presence. The Christian Word made flesh, the Hindu avatara, the Egyptian pharaoh as living Horus, the Vajrayana tulku. Distinct from divine_immanence (the general claim that the divine pervades all of creation diffusely, not a specific embodiment-event) and separation_from_source (the felt exile FROM origin, the opposite motion) in describing a specific, individuated descent INTO a particular body or form.
The Sons of Wisdom 'came down' and 'some entered the Chhaya,' describing a specific, discrete descent of spiritual beings into bounded material forms as individuated acts.
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
The Dhyanis explicitly give the human breath 'a mirror of its body,' establishing the human as a small-scale reflection of the divine form.
A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.
The passage distinguishes those who received the full spark (becoming Arhats) from those who received only a low-burning spark or remained 'mind-less,' creating a hierarchy of spiritual endowment among human beings.
Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).
The passage explicitly distinguishes breath/spirit (given by the Solar Lhas), gross body (moulded by Earth), and mind (which the Fathers cannot give), mapping a threefold human constitution.