“The speculations of Dupuis, Volney, and Godfrey Higgins on the secret meaning of the cycles, or the kalpas and the yugs of the Brahmans and Buddhists, amounted to little, as they did not have the key to the esoteric, spiritual doctrine therein contained.
No philosophy ever speculated on God as an abstraction, but considered Him under His various manifestations. The “First Cause” of the Hebrew Bible, the Pythagorean “Monad”, the “One Existence” of the Hindu philosopher, and the kabalistic “En-Soph” – the Boundless – are identical.
The Hindu Bhagavant does not create; he enters the egg of the world, and emanates from it as Brahm, in the same manner as the Pythagorean Duad evolves from the highest and solitary Monas. The Monas of the Samian philosopher is the Hindu Monas (mind), “who has no first cause (apurva, or material cause), nor is liable to destruction.”
Brahma, as Prajapati, manifests himself first of all as “twelve bodies”, or attributes, which are represented by the twelve gods, symbolizing 1, Fire; 2, the Sun; 3, Soma, which gives omniscience; 4, all living Beings; 5, Vayu, or material ether; 6, Death, or breath of destruction – Siva; 7, Earth; 8, Heaven; 9, Agni, the Immaterial Fire; 10, Aditya, the immaterial and female invisible Sun; 11, Mind; 12, the great Infinite Cycle, “which is not to be stopped.”
After that, Brahma dissolves himself into the Visible Universe, every atom of which is himself. When this is done, that not-manifested, indivisible, and definite Monas retires into the undisturbed and majestic solitude of its unity.
The manifested deity, a duad at first, now becomes a triad, its triune quality emanates incessantly spiritual powers, who become immortal gods (souls). Each of these souls must be united in its turn with a human being, and from the moment of its consciousness it commences a series of births and deaths.”
H. P. Blavatsky