In the “fall of Adam” we must see, not the personal transgression of man, but simply the law of the dual evolution. Adam, or “Man,” begins his career of existences by dwelling in the garden of Eden “dressed in the celestial garment, which _is a garment of heavenly light_” (_Sohar_, ii., 229 b); but when expelled he is “clothed” by God, or the eternal law of Evolution or necessarianism, with coats of skin. But even on this earth of material degradation--in which the divine spark (Soul, a corruscation of the Spirit) was to begin its physical progression in a series of imprisonments from a stone up to a man’s body--if he but exercise his WILL and call his deity to his help, man can transcend the powers of the angel. “Know ye not that we shall judge angels?” asks Paul (_1 Corinthians_, vi. 3). The real man is the Soul (Spirit), teaches the _Sohar_. “The mystery of the earthly man is after the mystery of the heavenly man ... the wise can read the mysteries in the human face” (ii., 76 a). This is still another of the many sentences by which Paul must be recognized as an initiate. For reasons fully explained, we give far more credit for genuineness to certain Epistles of the apostles, now dismissed as apocryphal, than to many suspicious portions of the _Acts_. And we find corroboration of this view in the _Epistle of Paul to Seneca_. In this message Paul styles Seneca “my respected master,” while Seneca terms the apostle simply “brother.” No more than the true religion of Judaic philosophy can be judged by the absurdities of the exoteric _Bible_, have we any right to form an opinion of Brahmanism and Buddhism by their nonsensical and sometimes disgusting popular forms. If we only search for the true essence of the philosophy of both _Manu_ and the _Kabala_, we will find that Vishnu is, as well as Adam Kadmon, the expression of the universe itself; and that his incarnations are but concrete and various embodiments of the manifestations of this “Stupendous Whole.” “I am the Soul, O, Arjuna. I am the Soul which exists in the heart of all beings; and I am the beginning and the middle, and also the end of existing things,” says Vishnu to his disciple, in _Bagaved-gitta_ (ch. x., p. 71). “I am Alpha and Omega, the beginning and the end.... I am the first and the last,” says Jesus to John (_Rev._ i. 6, 17). Brahma, Vishnu, and Siva are a trinity in a unity, and, like the Christian trinity, they are mutually convertible. In the esoteric doctrine they are one and the same manifestation of him “whose name is too sacred to be pronounced, and whose power is too majestic and infinite to be imagined.” Thus by describing the avatars of one, all others are included in the allegory, with a change of form but not of substance. It is out of such manifestations that emanated the many worlds that were, and that will emanate the one--which is to come.