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Volume 2:180-190

In the Eighth Stanza of The Secret Doctrine 2:183, humanity "variously propagated--by the will, by sight, by touch, and by the Yoga-power" before the "time of Daksha." The humanities of the late Second and early Third Root-Races even propagated mammals by these means. In Dialogues 2:236-237, G. de Purucker asserted that a semi-plastic human being threw off from his own body "portions of itself" in the sweat-drops and egg-drops that did not grow up into "human bodies like their parent bodies" but became the "primal beginnings of the mammalian beast strain." Mammals hatched out of human eggs. Therefore, when Vaivasvata split the Third Root-Race in its 4th Sub-Race, there were three types of gradually, sexually, physicalizing groups: animals, humans, and mammals. The animals separated "first" while the humans and mammals followed. Once sexual intercourse became possible, these three groups began mating with one another. Animals mated with mammals, humans mated with animals, mammals mated with humans. It was a real menage a trois in the Third Root-Race. Some human beings (the "narrow-brained") who had not been awakened by their respective Manasaputras ("Sons of Wisdom") united with "HUGE SHE-ANIMALS" to produce a new breed of "CROOKED, RED-HAIR-COVERED MONSTERS," GOING ON ALL FOURS." Then these "MONSTERS" mated with more animals, humans, and mammals to eventually produce their modern-day descendants: monkeys. In The Secret Doctrine 2:184, H.P. Blavatsky referred to the "unknown ancestry" of the mammals because all this was taking place in the "primeval astral prototypes" of these three groups before Vaivasvata in the 5th Sub-Race of the Third Root-Race. This coming together of disparate species developed in the 3rd and 4th Sub-Races millions of years before the 18,618,728 year marker and only later extends into Daksha's age of "sexual, physical, man."

The /Xam-speaking San Bushmen traditions of the South African people captured this gradual transformation of the Third Root-Race. In the late nineteenth century, Wilhelm Bleek and Lucy Lloyd dedicated years of their lives to the /Xam-speakers recording their language, culture, and religion. In an article entitled "The Relevance of the Bleek/Lloyd Folktales to the General Khoisan Traditions" in Voices from the Past on pages 100-101, Sigrid Schmidt wrote, "A general trait of the /Xam traditions is the conception of 'the people of the early race.' It was assumed that in a remote time the world did not have its present form. In those days neither the celestial bodies and the mountains and rivers in the landscape had their current positions nor did men and women have the same appearance as they do today. The people of the early race were nearly like men and women but many had animal names and some animal characteristics. When at a certain point the old world changed into the present one, those people became the animals whose names they possessed, and men and women became real human beings." In this specific example, there are four main similarities between the /Xam tradition and the Esoteric tradition: 1) men and women are radically different in the historical past 2) men and women with animal characteristics belong to the early races 3) men and women with animal characteristics who become animals embody in their own offspring 4) men and women become real human beings because this is now the age of Daksha, or /Kaggen as the African Trickster.

In a way, Daksha is Trickster; he only reaches completion as God, man, and animal as he creates more and more beings in his fourth cycle, or Fourth Sub-Race, Fourth Root-Race, and even Fourth Round. Daksha receives his name because he is skillful in what he does in the act of begetting children. In The Secret Doctrine 2:180, mankind must first evolve out of its own "inmetallization" through the mineral, vegetable, and animal realms in the First, Second, and Third Root-Races. This entire generative process is symbolized by the "ram," per The Secret Doctrine 2:182. Daksha loses "his head from his body in the general strife between the gods and the Raumas [ed. the oozing pore people]" and it is replaced by the "head of a ram." The "ram's head and horns are ever the symbol of generating power and of reproductive force, and are "phallic" since it is Daksha "who establishes the era of men engendered by sexual intercourse." To understand this, one can turn to the Native American traditions in the American West. In Anne Smith's Shoshone Tales on page 42, she related the story of how Coyote uses the "bone of a mountain sheep" to put in, pry out, and break off the teeth in a woman's vagina. Here is the link in Trickster mythology that joins the ram symbol to its phallic connotation: someone who knows how to use the "bone of a mountain sheep" is someone who possesses knowledge. Such an individual belongs in a special category. For example, Coyote's daughters complain to their mother on page 7 that their father is "sex crazy." Instead of reprimanding her husband, she rages at her daughters, scolding them that they "wouldn't be here in this world if Coyote hadn't done things like that." The daughters owe their existence to Coyote; they owe their existence to the fact that is capable of having sex and producing offspring. Like Daksha, Coyote demonstrates a skillfulness at begetting children. Symbolically, the mother is a Root-Race; the daughters are the Sub-Races. Coyote, like Vaivasvata, procreates down through the entire generational line. This is why the Paiute Indians referred to Coyote as "Yohovuhts" or the "one who always has sex," per LeVan Martineau's The Southern Paiutes on page 2. When Coyote finishes his last meal and passes into the heavens, he leaves an imprint of his buttocks on the rocks. This imprint can be seen on one of the boulders beneath the shadow of Avikwame Mountain outside Laughlin, Nevada. The imprint is a combination of three distinct glyphs: a penis, a vulva, and a bighorn sheep. What Coyote leaves behind in his ascent to heaven is generative. Sex and transcendence are a mirrored equivalency, both mythologically and biologically. In the Great Basin, the Rain Shaman is associated with the bighorn sheep. The bighorn sheep act as his spirit guides. Through their aid, the shaman can bring rain to his people. Rain brings souls into life and makes the crops grow. The bighorn sheep are responsible for producing the yield of the harvest as a sign associated with life, not death. In the Hopi tradition, the Two-Horn Society holds the keys to the sacred tribal knowledge. By preserving that knowledge and correctly performing the rituals skillfully, the Two-Horn Society infuses life into the community at large. The two horns represent the horns of a "ram," or Daksha in his "phallic" capacity of knowing.


H.P. Blavatsky, The Secret Doctrine (Pasadena: Theosophical University Press, 2019).

Janette Deacon and Thomas A. Dowson, eds., Voices from the Past: /Xam Bushmen and the Bleek and Lloyd Collection (Johannesburg: Witwatersrand University Press, 1996).

LeVan Martineau, The Southern Paiutes: Legends, Lore, Language and Lineage (Las Vegas: KC Publications, 1992).

G. de Purucker, The Dialogues of G. de Purucker (Pasadena: Theosophical University Press, 1948).

Anne M. Smith, Shoshone Tales (Salt Lake City: University of Utah Press, 1993).

(Photo by Saint Rambo on Unsplash)

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