At this stage of the reäwakening of the Universe, the sacred symbolism represents it as a perfect Circle with the Point (Root) in the centre. This sign was universal, therefore we find it in the _Kabalah_ also. The Western _Kabalah_, however, now in the hands of Christian Mystics, ignores it altogether, though it is plainly shown in the _Zohar_. These sectarians begin at the end, and give, as the symbol of pregenetic Kosmos, [cross], calling it the “Union of the Rose and Cross,” the great mystery of occult generation, from whence the name—Rosicrucian (Rose Cross)! This may be seen from one of the most important and best known of their symbols, one which has never been hitherto understood even by modern Mystics. It is that of the Pelican tearing open its breast to feed its seven little ones—the real creed of the Brothers of the Rosie‐Cross and a direct outcome from the Eastern Secret Doctrine. Brahman (neuter) is called Kâlahamsa, meaning, as explained by Western Orientalists, the Eternal Swan (or goose), and so is Brahmâ, the Creator. A great mistake is thus brought under notice; it is Brahman (neuter) which ought to be referred to as Hamsa‐vâhana (that which uses the Swan as its Vehicle), and not Brahmâ, the Creator, who is the real Kâlahamsa; while Brahman (neuter) is Hamsa, and A‐hamsa, as will be explained in the Commentaries. Let it be understood that the terms Brahmâ and Parabrahman are not used here because they belong to our Esoteric nomenclature, but simply because they are more familiar to the students in the West. Both are the perfect equivalents of our one, three, and seven vowelled terms, which stand for the ONE ALL, and the One “All in All.” Such are the basic conceptions on which the Secret Doctrine rests. It would not be in place here to enter upon any defence or proof of their inherent reasonableness; nor can I pause to show how they are, in fact, contained—though too often under a misleading guise—in every system of thought or philosophy worthy of the name. Once that the reader has gained a clear comprehension of them and realized the light which they throw on every problem of life, they will need no further justification in his eyes, because their truth will be to him as evident as the sun in heaven. I pass on, therefore, to the subject matter of the Stanzas as given in this volume, adding a skeleton outline of them, in the hope of thereby rendering the task of the student more easy, by placing before him in a few words the general conception therein explained.