The Miölnir had done its duty in this Round, and:

On the field of Ida, the field of resurrection [for the Fifth Round], the sons of the highest gods assembled, and in them their fathers rose again [the Egos of all their past incarnations]. They talked of the Past and the Present, and remembered the wisdom and prophecies of their ancestors which had all been fulfilled. Near them, but unseen by them, was the strong, the mighty One, who rules all things, makes peace between those who are angry with each other, and ordains the eternal laws that govern the world. They all knew he was there, they felt his presence and his power, but were ignorant of his name. At his command the new earth rose out of the waters [of Space]. To the south above the Field of Ida, he made another heaven called Audlang, and further off, a third, known as Widblain. Over Gimil's cave a wondrous palace was erected, which was covered with gold and shining bright in the sun. [These are the three gradually ascending Globes of our Chain.] There the gods were enthroned, as they used to be, and they rejoiced in the restoration and in the better time. From Gimil's heights [the Seventh Globe, the highest and purest], they looked down upon the happy descendants of Lif [and Lifthrasir, the coming Adam and Eve of purified Humanity] and signed to them to climb up higher, to rise in knowledge and wisdom, in piety and in deeds of love, step by step, from one heaven to another, until they were at last fit to be united to the divinities in the house of All father.[224]

He who knows the doctrines of Esoteric Budhism, or Wisdom, [pg 106] though so imperfectly sketched hitherto, will see clearly the allegory contained in the above.

Its more philosophical meaning will be better understood if the reader thinks carefully over the myth of Prometheus. It is examined, further on, in the light of the Hindû Pramantha. Degraded into a purely physiological symbol by some Orientalists, and taken in connection with terrestrial fire only, their interpretation is an insult to every religion, including Christianity, whose greatest mystery is thus dragged down to Matter. The “friction” of divine Pramantha and Arani could suggest itself under this image only to the brutal conceptions of the German Materialists—than whom there are none worse. It is true that the Divine Babe, Agni with the Sanskrit-speaking Race, who became Ignis with the Latins, is born from the conjunction of Pramantha and Arani—the Svastika—during the sacrificial ceremony. But what of that? Tvashtri (Vishvakarman) is the “divine artist and carpenter,”[225] and is also the Father of the Gods and of “Creative Fire” in the Vedas. So ancient is the symbol and so sacred, that there is hardly an excavation made on the sites of old cities without its being found. A number of such terra-cotta discs, called fusaïoles, were found by Dr. Schliemann under the ruins of ancient Troy. Both the forms, [Symbol: swastika with dots around the center] and [Symbol: Cross with dot in the middle], were excavated in great abundance; their presence being one more proof that the ancient Trojans and their ancestors were pure Aryans.

(c) Chhâyâ, as already explained, is the Astral Image. It bears this meaning in Sanskrit works. Thus Sanjnâ, Spiritual Consciousness, the wife of Sûrya, the Sun, is shown retiring into the jungle to lead an ascetic life, and leaving behind to her husband her Chhâyâ, Shadow or Image.

16. How are the Manushya[226] born? The Manus with minds, how are they made? (a) The Fathers[227] called to their help their own Fire,[228] which is the Fire that burns in Earth. The Spirit of the Earth called to his help the Solar Fire.[229] These Three[230] produced in their joint efforts a good Rûpa. It[231] could stand, walk, run, recline, or fly. Yet it was still but a Chhâyâ, a Shadow with no sense. (b) ...

(a) Here an explanation again becomes necessary in the light and with the help of the exoteric added to the Esoteric Scriptures. The Manushyas (Men) and the Manus are here equivalent to the Chaldæan Adam—this term not meaning at all the first man, as with the Jews, or one solitary individual, but Mankind collectively, as with the Chaldæans and Assyrians. It is the four Orders or Classes of Dhyân Chohans out of the Seven, says the Commentary, “who were the Progenitors of the Concealed Man”—i.e., the subtle Inner Man. The Lha of the Moon, the Lunar Spirits, were, as already stated, only the Ancestors of his Form, i.e., of the model according to which Nature began her external work upon him. Thus Primitive Man was, when he appeared, only a senseless Bhûta[232] or “phantom.” This “creation” was a failure.

(b) This attempt again was a failure. It allegorizes the vanity of physical Nature's unaided attempts to construct even a perfect animal—let alone man. For the Fathers, the Lower Angels, are all Nature-Spirits, and the higher Elementals also possess an intelligence of their own; but this is not enough to construct a thinking man. “Living Fire” was needed, that Fire which gives the human mind its self-perception and self-consciousness, or Manas; and the progeny of Pârvaka and Shuchi are the Animal-Electric and Solar Fires, which create animals, and could thus furnish only a physical living constitution to that first astral model of man. The first Creators, then, were the [pg 108] Pygmalions of Primeval Man: they failed to animate the statue—intellectually.

This Stanza we shall see is very suggestive. It explains the mystery of, and fills the gap between, the Informing Principle in man—the Higher Self or Human Monad—and the Animal Monad, both one and the same, although the former is endowed with divine intelligence, the latter with instinctual faculty alone. How is the difference to be explained, and the presence of that Higher Self in man accounted for?

Says the Commentary: