Band 2 Anthropogenesis - H.P. Blavatsky

[[Footnote(s)]] -------------------------------------------------
* Vide "Vishnu-Purana," Book III., chap. 2.
** In the oldest MS. of "Vishnu-Purana" in the possession of an Initiate in Southern India, the god is not Indra, but Kama,
the god of love and desire. See text further on.
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[[Vol. 2, Page]] 175 A SAINT -- HYPNOTISED.
the reverse that we find in all the Puranic allegories, and not without good esoteric reason.
The king of the gods (or Indra) sends a beautiful Apsarasas (nymph) named Pramlocha to seduce Kandu and disturb his
penance. She succeeds in her unholy purpose and "907 years six months and three days"* spent in her company seem
to the sage as one day. When this psychological or hypnotic state ends, the Muni curses bitterly the creature who
seduced him, thus disturbing his devotions. "Depart, begone!" he cries, "vile bundle of illusions!" . . . And Pramlocha,
terrified, flies away, wiping the perspiration from her body with the leaves of the trees as she passes through the air. She
went from tree to tree, and as, with the dusky shoots that crowned their summits, she dried her limbs, the child she had
conceived by the Rishi came forth from the pores of her skin in drops of perspiration. The trees received the living dews;
and the winds collected them into one mass. "This," said Soma (the Moon), "I matured by my rays; and gradually it
increased in size, till the exhalation that had rested on the tree tops became the lovely girl named Marisha."**
Now Kandu stands here for the First Race. He is a son of the Pitris, hence one devoid of mind, which is hinted at by his
being unable to discern a period of nearly one thousand years from one day; therefore he is shown to be so easily
deluded and blinded. Here is a variant of the allegory in Genesis, of Adam, born an image of clay, into which the "Lordgod"
breathes the breath of life but not of intellect and discrimination, which are developed only after he had tasted of the
fruit of the Tree of Knowledge; in other words when he has acquired the first development of Mind, and had implanted in
him Manas, whose terrestrial aspect is of the Earth earthy, though its highest faculties connect it with Spirit and the divine
Soul. Pramlocha is the Hindu Lilith of the Aryan Adam; and Marisha, the daughter born of the perspiration from her pores,
is the "sweat-born," and stands as a symbol for the Second Race of Mankind.
As remarked in the foot note (vide supra) it is not Indra, who now figures in the Puranas, but Kamadeva, the god of love
and desire, who sends Pramlocha on Earth. Logic, besides the esoteric doctrine, shows that it must be so. For Kama is
the king and lord of the Apsarasas, of whom Pramlocha is one; and, therefore, when Kandu, in cursing her,
[[Footnote(s)]] -------------------------------------------------
* These are the exoteric figures given in a purposely reversed and distorted way, being the figure of the duration of the
cycle between the first and second human race. All Orientalists to the contrary, there is not a word in any of the Puranas
that has not a special esoteric meaning.
** "Vishnu Purana," Book I., ch. 15. Cf. also Vivien's temptation of Merlin (Tennyson), the same legend in Irish tradition.
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[[Vol. 2, Page]] 176 THE SECRET DOCTRINE.
exclaims "Thou hast performed the office assigned by the monarch of the gods, go!" he must mean by that monarch
Kama and not Indra, to whom the Apsarasas are not subservient. For Kama, again, is in the Rig Veda (x. 129) the
personification of that feeling which leads and propels to creation. He was the first movement that stirred the ONE, after
its manifestation from the purely abstract principle, to create, "Desire first arose in It, which was the primal germ of mind;
and which sages, searching with their intellect, have discovered to be the bond which connects Entity with Non-Entity." A
hymn in the Atharva Veda exalts Kama into a supreme God and Creator, and says: "Kama was born the first. Him,
neither gods nor fathers (Pitara) nor men have equalled." . . . . The Atharva Veda identifies him with Agni, but makes him
superior to that god. The Taittariya Brahmana makes him allegorically the son of Dharma (moral religious duty, piety and
justice) and of Sraddha (faith). Elsewhere Kama is born from the heart of Brahma; therefore he is Atma-Bhu "Self-
Existent," and Aja, the "unborn." His sending Promlocha has a deep philosophical meaning; sent by Indra -- the narrative
has none. As Eros was connected in early Greek mythology with the world's creation, and only afterwards became the
sexual Cupid, so was Kama in his original Vedic character, (Harivansa making him a son of Lakshmi, who is Venus). The
allegory, as said, shows the psychic element developing the physiological, before the birth of Daksha, the progenitor of
real physical men, made to be born from Marisha and before whose time living beings and men were procreated "by the
will, by sight, by touch and by Yoga," as will be shown.
This, then, is the allegory built on the mode of procreation of the Second or the "Sweat-born." The same for the Third
Race in its final development.
Marisha, through the exertions of Soma, the Moon, is taken to wife by the Prachetasas, the production of the "Mind-born"
sons of Brahma also*, from whom they beget the Patriarch Daksha, a son of Brahma
[[Footnote(s)]] -------------------------------------------------
* The text has:-- "From Brahma were born mind-engendered progeny, with forms and faculties derived from his corporeal
nature, embodied spirits produced from the limbs (gatra) of Dhimat (all-wise deity). These beings were the abode of the
three qualities of deva-sarga (divine creation, which, as the five-fold creation, is devoid of clearness of perception, without
reflection, dull of nature). But as they did not multiply themselves, Brahma created "other mind-born sons like himself,"
namely, the Brahma-rishis, or the Prajapati (ten and seven). Sanandana and the other sons of Vedhas (Brahma) were
previously created, but, as shown elsewhere, they were "without desire or passion, inspired with holy wisdom, estranged
from the universe and undesirous of progeny" (Book I, ch. 7). These Sanandana and other Kumaras are then the Gods,