[cover: Third and revised edition of The Secret Doctrine.]

(H.P. Blavatsky, The Secret Doctrine - Vol. I Cosmogenesis, pp. 182-193, 1893 — PART I, COSMIC EVOLUTION, COMMENTARIES, STANZA VI Continued.)

"... For the benefit of those who may not have read, or, if they have, may not have clearly understood, in Theosophical writings, the doctrine of the septenary Chains of Worlds in the Solar Cosmos, the teaching is briefly as follows.

1. Everything in the metaphysical as in the physical Universe is septenary. Hence every sidereal body, every planet, whether visible or invisible, is credited with six companion Globes. The
evolution of life proceeds on these seven Globes or bodies, from the First to the Seventh, in Seven Rounds or Seven Cycles.

2. These Globes are formed by a process which the Occultists call the "rebirth of Planetary Chains (or Rings)." When the Seventh and last Round of one of such Rings has been entered upon, the highest or first Globe, A, followed by all the others down to the last, instead of entering upon a certain time of rest—or "Obscuration," as in the previous Rounds—begins to die out. The Planetary Dissolution (Pralaya) is at hand, and its hour has struck; each Globe has to transfer its life and energy to another planet.{276}

3. Our Earth, as the visible representative of its invisible superior fellow-globes, its "Lords" or "Principles," has to live, as have the others, through seven Rounds. During the first three, it forms and consolidates; during the fourth, it settles and hardens; during the last three, it gradually returns to its first ethereal form: it is spiritualized, so to say.

4. Its Humanity develops fully only in the Fourth—our present Round. Up to this Fourth Life-Cycle, it is referred to as "Humanity" only for lack of a more appropriate term. Like the grub which becomes chrysalis and butterfly, Man, or rather that which becomes Man, passes through all the forms and kingdoms during the First Round, and through all the human shapes during the two following Rounds. Arrived on our Earth at the commencement of the Fourth, in the present series of Life-Cycles and Races, Man is the first form that appears thereon, being preceded only by the mineral and vegetable kingdoms—even the latter having to develop and continue its further evolution through man. This will be explained in Volume II. During the three Rounds to come, Humanity, like the Globe on which it lives, will be ever tending to reassume its primeval form, that of a Dliyan Chohanic Host. Man tends to become a God and then—God, like every other Atom in the Universe.

Beginning so early as with the Second Round, Evolution proceeds already on quite a different plan. It is only during the first Round that (Heavenly) Man becomes a human being on Globe A, (rebecomes) a mineral, a plant, an animal, on Globe B and C, etc. The process changes entirely/row the Second Round; but you have learned prudence . . . and I advise you to say nothing before the time for saying it has come. . .{277}

5. Every Life-Cycle on Globe D (our Earth){278} is composed of seven Root-Races. They commence with the ethereal and end with the spiritual, on the double line of physical and moral evolution—from the beginning of the Terrestrial Round to its close. One is a "Planetary Round" from Globe A to Globe G, the seventh; the other, the "Globe Round," or the Terrestrial. This is very well described in Esoteric Buddhism, and needs no further elucidation for the time being.

6. The First Root-Race, i.e., the first "Men" on earth (irrespective of form), were the progeny of the "Celestial Men," rightly called in Indian philosophy the "Lunar Ancestors" or the Pitris, of which there are seven Classes or Hierarchies. As all this will be sufficiently explained in the following sections and in Volume II, no more need be said of it here.

But the two works already mentioned, both of which treat of subjects from the Occult doctrine, need particular notice. Esoteric Buddhism is too well known in Theosophical circles, and even to the outside world, for it to be necessary to enter at length upon its merits here. It is an excellent book, and has done still more excellent work. But this does not alter the fact that it contains some mistaken notions, and that it has led many Theosophists and lay-readers to form an erroneous conception of the Eastern Secret Doctrine. Moreover it seems, perhaps, a little too materialistic.

Man, which came later, was an attempt to present the archaic doctrine from a more ideal standpoint, to translate some visions in and from the Astral Light, to render some teachings partly gathered from a Master's thoughts, but unfortunately misunderstood. This work also speaks of the evolution of the early Races of men on Earth, and contains some excellent pages of a philosophical character. But so far it is only an interesting little mystical romance. It has failed in its mission, because the conditions required for a correct translation of these visions were not present. Hence the reader must not wonder if our volumes contradict these earlier descriptions in several particulars.

Esoteric cosmogony in general, and the evolution of the human Monad especially, differ so essentially in these two books, and in other Theosophical works written independently by beginners, that it becomes impossible to proceed with the present work without special mention of these two earlier volumes, for both have a number of admirers—Esoteric Buddhism especially. The time has arrived for the explanation of some matters in this direction. Mistakes have now to be checked by the original teachings, and corrected. If one of the said works has too pronounced a bias toward materialistic Science, the other is decidedly too idealistic, and at times is fantastic.

From the doctrine—rather incomprehensible to Western minds— which deals with the periodical Obscurations and successive Rounds of the Globes, along their circular Chains, were born the first perplexities and misconceptions. One of such has reference to the "Fifth-" and even "Sixth-Rounders." Those who knew that a Round was preceded and followed by a long Pralaya, a pause of rest, which created an impassable gulf between two Rounds until the time came for a renewed cycle of life, could not understand the "fallacy" of talking about "Fifth and Sixth-Rounders" in our Fourth Round. Gautama Buddha, it was held, was a "Sixth-Rounder," Plato and some other great philosophers and minds, "Fifth-Rounders." How could it be? One Master taught and affirmed that there were such "Fifth-Rounders" even now on Earth; and though understood to say that mankind was yet in the Fourth Round, in another place he seemed, to say that we were in the Fifth. To this an "apocalyptic answer" was returned by another Teacher: "A few drops of rain do not make a monsoon, though they presage it." . . . "No, we are not in the Fifth Round, but Fifth Round men have been coming in for the last few thousand years." This was worse than the riddle of the Sphinx! Students of Occultism subjected their brains to the wildest work of speculation. For a considerable time they tried to outvie Edipus and reconcile the two statements. And as the Masters kept as silent as the stony Sphinx herself, they were accused of "inconsistency," "contradiction," and "discrepancies." But they were simply allowing the speculations to go on, in order to teach a lesson which the Western mind sorely needs. In their conceit and arrogance, and in their habit of materializing every metaphysical conception and term, without allowing any margin for Eastern metaphor and allegory, the Orientalists had made a jumble of the Hindu exoteric philosophy, and the Theosophists were now doing the same with regard to Esoteric teachings. To this day it is evident that the latter have utterly failed to understand the meaning of the term "Fifth and Sixth-Rounders." But it is simply this: every Round brings about a new development, and even an entire change, in the mental, psychic, spiritual and physical constitution of man; all these principles evolving on an ever ascending scale. Hence it follows that those persons who, like Confucius and Plato, belonged psychically, mentally and spiritually to the higher planes of evolution, were in our Fourth Round as the average man will be in the Fifth Round, whose mankind is destined to find itself, on this scale of evolution, immensely higher than is our present humanity. Similarly, Gautama Buddha—Wisdom incarnate—was still higher and greater than all the men we have mentioned who are called "Fifth-Rounders," and so Buddha and Shankaracharya are termed "Sixth Rounders," allegorically. Hence again the concealed wisdom of the remark, pronounced at the time "evasive"—"a few drops of rain do not make a monsoon, though they presage it."

And now the truth of the following remark, in Esoteric Buddhism, will be fully apparent:

It is impossible, when the complicated facts of an entirely unfamiliar science are being presented to untrained minds for the first time, to put them forward with all their appropriate qualifications . . . and abnormal developments. . . . We must be content to take the broad rules first and deal with the exceptions afterwards, and especially is this the case with a study, in connection with which the traditional methods of teaching, generally followed, aim at impressing every fresh idea on the memory by provoking the perplexity it at last relieves.

As the author of the remark was himself, as he says, "an untrained mind" in Occultism, his own inferences, and his better knowledge of modern astronomical speculations than of archaic doctrines, led him, quite naturally, and unconsciously to himself, to commit a few mistakes of detail rather than of any "broad rule." One such will now be noticed. It is a trifling one, still it is calculated to lead many a beginner into erroneous conceptions. But as the mistaken notions of the earlier editions were corrected in the annotations of the fifth edition, so the sixth may be revised and perfected. There were several reasons for such mistakes. They were due to the necessity, under which the Teachers laboured, of giving what were considered as "evasive answers"; the questions being too persistently pressed to be left unnoticed, while, on the other hand, they could only be partially answered. This position notwithstanding, the confession that "half a loaf is better than no bread" was but too often misunderstood, and hardly appreciated as it ought to have been. As a result thereof gratuitous speculations were sometimes indulged in by the European lay-chelas. Among such were the "Mystery of the Eighth Sphere" in its relation to the Moon, and the erroneous statement that two of the superior Globes of the Terrestrial Chain were two of our well-known planets; "besides the earth . . . there are only two other worlds of our chain which are visible. . . . Mars and Mercury. . . ."{279}

This was a great mistake. But the blame for it is to be attached as much to the vagueness and incompleteness of the Master's answer as to the question of the learner itself, which was equally vague and indefinite.

It was asked: "What planets, of those known to ordinary Science, besides Mercury, belong to our system of worlds?" Now if by "system of worlds" our Terrestrial Chain, or "String," was intended, in the mind of the querist, instead of the "Solar System of Worlds," as it should have been, then of course the answer was likely to have been misunderstood. For the reply was: "Mars, etc., and four other planets of which Astronomy knows nothing. Neither A, B, nor Y, Z, are known, nor can they be seen through physical means, however perfected" This is plain: (a) Astronomy as yet knows nothing in reality of the planets, neither the ancient ones, nor those discovered in modern times. (V) No companion planets from A to Z, i.e., no upper Globes of any Chain in the Solar System, can be seen; with the exception of course of all the planets which come fourth in number, as our Earth, the Moon, etc., etc. As to Mars, Mercury, and "the four other planets," they bear a relation to Earth of which no Master or high Occultist will ever speak, much less explain the nature.

In this same letter the impossibility is distinctly stated by one of the Teachers to the author of Esoteric Buddhism: "Try to understand that you are putting me questions pertaining to the highest Initiation; that I can give you (only) a general view, but that I dare not, nor will I, enter into details. . . ." Copies of all the letters ever received, or sent, with the exception of a few private ones—"in which there was no teaching" the Master says—are with the writer. As it was her duty, in the beginning, to answer and explain certain points not touched upon, it is more than likely that, notwithstanding the many annotations on these copies, the writer, in her ignorance of English and her fear of saying too much, may have bungled the information given. She takes the whole blame for it upon herself in any and every case. But it is impossible for her to allow students to remain any longer under erroneous impressions, or to believe that the fault lies with the Esoteric system.

Let it then be now distinctly stated that the theory broached is impossible, with or without the additional evidence furnished by modern Astronomy. Physical Science can supply corroborative, though still very uncertain, evidence, but only as regards heavenly bodies on the same plane of materiality as our objective Universe. Mars and Mercury, Venus and Jupiter, like every hitherto discovered planet, or those still to be discovered, are all, per se, the representatives on our plane of such Chains. As distinctly stated in one of the numerous letters of Mr. Sinnett's Teacher: "there are other and innumerable manvantaric Chains of Globes which bear intelligent Beings, both in and outside our Solar System." But neither Mars nor Mercury-belong to our Chain. They are, along with other planets, septenary Units in the great host of Chains of our System, and all are as visible as their upper Globes are invisible.

If it is still argued that certain expressions in the Teacher's letters were liable to mislead, the answer comes: Amen; so they v/ere. The author of Esoteric Buddhism understood it well when he wrote that such are "the traditional modes of teaching ... by provoking the perplexity," they do or do not relieve—as the case may be. At all events, if it is urged that this might have been explained earlier, and the true nature of the planets given out as they now are, the answer comes that: It was not found expedient to do so at the time, as it would have opened the way to a series of additional questions which could never be answered on account of their Esoteric nature, and thus would only become embarrassing. It had been declared from the first, and has been repeatedly asserted since: (1) That no Theosophist, not even as an accepted Chela, let alone lay students, could expect to have the secret teachings explained to him thoroughly and completely, before he had irretrievably pledged himself to the Brotherhood and passed through at least one Initiation, because no figures and numbers could be given to the public, for figures and numbers are the key to the Esoteric system. (2) That what was revealed was merely the Esoteric lining of that which is contained in almost all the exoteric scriptures of the world-religions—preeminently in the Brâhmanas and the Upanishads of the Vedas, and even in the Purdnas. It was a small portion of what is divulged far more fully now in the present volumes; and even this is very incomplete and fragmentary.

When the present work was commenced, the writer, feeling sure that the speculation about Mars and Mercury was a mistake, applied to the Teachers by letter for an explanation and an authoritative version. Both came in due time, and verbatim extracts from these are now given.

“. . . It is quite correct that Mars is in a state of obscuration at present, and Mercury just beginning to get out of it. You might add that Venus is in her last Round. . . . If neither Mercury nor Venus have satellites, it is because of the reasons . . . and also because Mars has two satellites to which he has no right. . . . Phobos, the supposed. 'inner' satellite, is no satellite at all. Thus, this remark of long ago by Laplace and now by Faye do not agree, you see. (Read "Comptes Rendus" Tome XC, p. 569.) Phobos keeps a too short periodic time, and therefore there 'must exist some defect in the mother idea of the theory,' as Faye justly observes. . . . Again, both [Mars and Mercury] are septenary Chains, as independent of the Earths sidereal lords and superiors as you are independent of the 'principles' of Däumling [Tom Thumb]—which were perhaps his six brothers, with or without night-caps. . . . 'Gratification of curiosity is the end of knowledge for some men,' was said by Bacon, who was as right in postulating this truism, as those who were familiar with it before him, were right in hedging off WISDOM from Knowledge, and tracing limits to that which is to be given out at one time. . . . Remember:

. . . . . . . . . . . knowledge dwells
In heads replete with thoughts of other men,
Wisdom in minds attentive to their own. . . .
"You can never impress it too profoundly on the minds of those to whom you impart some of the Esoteric teachings."

Here are more extracts from another letter written by the same authority. This time it is in answer to some objections laid before the Teachers. They are based upon extremely scientific, and as futile, reasonings about the advisability of trying to reconcile the Esoteric theories with thespeculations of Modern Science, were written by a young Theosophist as a warning against the "Secret Doctrine," and in reference to the same subject. He had declared that if there were such companion Earths, "they must be only a wee bit less material than our globe." How then was it that they could not be seen ? The answer was:

". . . . Were psychic and spiritual teachings more fully undersiood, it would become next to impossible to even imagine such an incongruity. Unless less trouble is taken to reconcile the irreconcilable—that is to say, the metaphysical and spiritual sciences with physical or natural philosophy, 'natural' being a synonym to them [men of Science] of that matter which falls under the perception of their corporeal senses—no progress can be really achieved. Our Globe, as taught from the first, is at the bottom of the arc of descent, where the matter of our perceptions exhibits itself in its grossest form. ..... Hence it only stands to reason that the Globes which overshadow our Earth, must be on different and superior planes. In short, as Globes, they are in COÄDUNITION but not in CONSUBSTANTIALITY with our Earth, and thus pertain to quite another state of  consciousness. Our planet (like all those we see) is adapted to the peculiar state of its human stock, that state which enables us to see with our naked eye the sidereal bodies which are coessential with our terrene plane and substance, just as their respective inhabitants, the Jovians, Martians and others, can perceive our little world; because our planes of consciousness, differing as they do in degree, but being the same in kind, are on the same layer of differentiated matter. . . . . What I wrote was: 'The minor Pralaya concerns only our little Strings of Globes. (We called Chains " Strings" in those days of lip-confusion.) . . . To such a String our Earth belongs.' This ought to have shown plainly that the other planets were also 'Strings,' or CHAINS. . . . If he [meaning the objector] would perceive even the dim silhouette of one of such 'planets' on the higher planes, he has to first throw off even the thin clouds of the astral matter that stand between him and the next plane."

It thus becomes patent why we could not perceive, even with the help of the best telescopes, that which is outside our world of matter. Those alone, whom we call Adepts, who know how to direct their mental vision and to transfer their consciousness—both physical and psychic—to other planes of being, are able to speak with authority on such subjects. And they tell us plainly:

"Lead the life necessary for the acquisition of such knowledge and powers, and Wisdom will come to you naturally. Whenever you are able to attune your consciousness to any of the seven chords of 'Universal Consciousness,' those chords that run along the sounding-board of Kosmos, vibrating from one Eternity to another; when you have studied thoroughly the 'Music of the Spheres,' then only will you become quite free to share your knowledge with those with whom it is safe to do so. Meanwhile, be prudent. Do not give out the great Truths that are the inheritance of the future Races, to our present generation. Do not attempt to unveil the secret of Being and Non-Being to those unable to see the hidden meaning of Apollo's Heptachord, the lyre of the radiant god, in each of the seven strings of which dwelleth the Spirit, Soul and Astral Body of the Kosmos, whose shell only has now fallen into the hands of modern Science. . . . Be prudent, we say, prudent and wise, and above all take care what those who learn from you believe in; lest by deceiving themselves they deceive others, . . . for such is the fate of every truth with which men are, as yet, unfamiliar. . . . Let rather the Planetary Chains and other supcr-and sub-cosmic mysteries remain a dreamland for those who can neither see, nor yet believe that others can."

It is to be regretted that few of us have followed the wise advice, and that many a priceless pearl, many a jewel of wisdom, has been cast to an enemy, unable to understand its value, who has turned round and rent us.

"Let us imagine"—wrote the same Master to his two "lay chelas," as he called the author of Esoteric Buddhism and another gentleman, his co-student for some time—"let us imagine that our earth is one of a group of seven planets or man-bearing worlds. . . . [The 'seven planets' are the sacred planets of antiquity, and are all septenary.] Now the life-impulse reaches A, or rather that which is destined to become A, and which so far is but cosmic dust [a laya-centre] . . ." etc.

In these early letters, in which terms had to be invented and words coined, the "Rings" very often became "Rounds," and the "Rounds," "Life-Cycles," and vice versa. To a correspondent who called a "Round" a "World-Ring," the Teacher wrote: "I believe this will lead to a further confusion. A Round we are agreed to call the passage of a Monad/row Globe A to Globe G or Z. . . . The 'World-Ring' is correct. . . . Advise Mr. . . . strongly, to agree upon a nomenclature before going any further." Notwithstanding this agreement, many mistakes, owing to this confusion, crept into the earliest teachings. The "Races" even were occasionally mixed up with the "Rounds" and "Rings," and led to similar mistakes in Man: Fragments of Forgotten Truth. From the first the Master had written:

"Not being permitted to give you the whole truth, or divulge the number of isolated fractions, . . . I am unable to satisfy you."

This in answer to the questions: "If we are right, then the total existence prior to the manperiod is 637," etc., etc. To all the queries relating to figures, the reply was: "Try to solve the problem of 777 incarnations. . . . Though I am obliged to withhold information, . . . yet if you should work out the problem by yourself, it will be my duty to tell you so."

But it never was so worked out, and the results were—never-ceasing perplexity and mistakes.

Even the teaching about the septenary constitution of the sidereal bodies and of the macrocosm—from which the septenary division of the microcosm, or man—has until now been among the most esoteric. In olden times it used to be divulged only at Initiation together with the most sacred figures of the cycles. Now, as stated in one of the Theosophical journals,{280} the revelation of the whole system of cosmogony had not been contemplated, nor even thought for one moment possible, at a time when a few scraps of information were sparingly given out, in answer to letters, written by the author of Esoteric Buddhism, in which he put forward a multiplicity of questions. Among these were questions on such problems as no MASTER, however high and independent he might be, would have the right to answer, and thus divulge to the world the most time-honoured and archaic of the mysteries of the ancient college-temples. Hence only a few of the doctrines were revealed in their broad outlines, while details were constantly withheld, and all the efforts made to elicit more information about them were systematically eluded from the beginning. This was perfectly natural. Of the four Vidyâs, out of the seven branches of Knowledge mentioned in the Purânas—namely, Yajna Vidyâ, the performance of religious rites in order to produce certain results; Maha Vidyâ, the great (magic) knowledge, now degenerated into Tantrika worship; Guhya Vidyâ, the science of Mantras and their true rhythm or chanting, of mystical incantations, etc.; Âtmâ Vidyâ, or the true spiritual and divine Wisdom—it is only the last which can throw final and absolute light upon the teachings of the three first named. Without the help of Âtmâ Vidyâ, the other three remain no better than surface sciences, geometrical magnitudes having length and breadth, but no thickness. They are like the soul, limbs and mind of a sleeping man, capable of mechanical motions, of chaotic dreams and even sleepwalking, of producing visible effects, but stimulated only by instinctual not intellectual causes, least of all by fully conscious spiritual impulses. A good deal can be given out and explained from the three first-named sciences. But unless the key to their teachings is furnished by Âtmâ Vidyâ, they will remain for ever like the fragments of a mangled text-book, like the adumbrations of great truths, dimly perceived by the most spiritual, but distorted out of all proportion by those who would nail every shadow to the wall.

Then, again, another great perplexity was created in the minds of students by the incomplete exposition of the doctrine of the evolution of the Monads. To be fully realized, both this process and that of the birth of the Globes must be examined far more from their metaphysical aspect, than from what one might call a statistical standpoint, involving figures and numbers which are rarely permitted to be widely used. Unfortunately, there are few who are inclined to handle these doctrines only metaphysically. Even the best of the Western writers upon our doctrine declares in his work, when speaking of the evolution of the Monads, that "on pure metaphysics of that sort we are not now engaged."{281} And in such case, as the Teacher remarks in a letter to him: "Why this preaching of our doctrines, all this uphill work and swimming 'in adversum flumen'? Why should the West . . . learn . . . from the East . . . that which can never meet the requirements of the special tastes of the esthetics?" And he draws his correspondent's attention "to the formidable difficulties encountered by us [the Adepts] in every attempt we make to explain our metaphysics to the Western mind."

And well he may; for outside of metaphysics, no Occult philosophy, no Esotericism is possible. It is like trying to explain the aspirations and affections, love and hatred, the most private and sacred workings in the soul and mind of a living man, by an anatomical description of the thorax and brain of his dead body. ..."

———————
{276} See Diagram II, p. 195.

Diagram II

{277} Extract from the Teacher's letters on various topics.
{278} We are not concerned with the other Globes in this work except incidentally.
{279} Esoteric Buddhism, p. 136.
{280} Lucifer, May, 1888.
{281} Esoteric Buddhism (5th ed.), p. 46.