That the Âryans never made their religion rest solely on physiological symbols, as the old Hebrews have done, may be seen in the exoteric Hindû Scriptures. That these accounts, also, are blinds is shown by their contradicting each other, a different explanation being found in almost every _Purâna_ and epic poem. Read esoterically, however, they will all yield the same meaning. Thus one account enumerates seven worlds, exclusive of the nether worlds, also seven in number; these fourteen upper and nether worlds have nothing to do with the classification of the Septenary Chain and belong to the purely ethereal, invisible worlds. These will be noticed elsewhere. Suffice it for the present to show that they are purposely referred to as though they belonged to the Chain. “Another enumeration calls the seven worlds earth, sky, heaven, middle region, place of birth, mansion of the blest, and abode of truth; placing the Sons of Brahmâ in the sixth division, and stating the fifth, or Jana‐loka, to be that where animals destroyed in the general conflagration are born again.”(206) Some real Esoteric teaching is given in the subsequent chapters on Symbolism. He who is prepared for it will understand the hidden meaning. 3. HE IS THEIR GUIDING SPIRIT AND LEADER. WHEN HE COMMENCES WORK, HE SEPARATES THE SPARKS OF THE LOWER KINGDOM,(207) THAT FLOAT AND THRILL WITH JOY IN THEIR RADIANT DWELLINGS,(208) AND FORMS THEREWITH THE GERMS OF WHEELS. HE PLACES THEM IN THE SIX DIRECTIONS OF SPACE, AND ONE IN THE MIDDLE—THE CENTRAL WHEEL. “Wheels,” as already explained, are the centres of force, around which primordial cosmic matter expands, and, passing through all the six stages of consolidation, becomes spheroidal and ends by being transformed into globes or spheres. It is one of the fundamental dogmas of Esoteric cosmogony, that during the Kalpas (or Æons) of Life, Motion, which, during the periods of Rest, “_pulsates and thrills through every slumbering atom_”—assumes an evergrowing tendency, from the first awakening of Kosmos to a new “Day,” to circular movement. “The Deity becomes a Whirlwind.” It may be asked, as the writer has not failed to ask: Who is there to ascertain the difference in that Motion, since all Nature is reduced to its primal essence, and there can be no one—not even one of the Dhyâni‐ Chohans, who are all in Nirvâna—to see it? The answer to this is: Everything in Nature has to be judged by analogy. Though the highest Deities (Archangels or Dhyâni‐Buddhas) are unable to penetrate the mysteries which lie too far beyond our Planetary System and the visible Cosmos, yet there were great seers and prophets in olden times who were enabled to perceive the mystery of Breath and Motion retrospectively, when the systems of Worlds were at rest and plunged in their periodic sleep.