_Stanza IV_ shows the differentiation of the “Germ” of the Universe into the Septenary Hierarchy of conscious Divine Powers, which are the active manifestations of the One Supreme Energy. They are the framers, shapers, and ultimately the creators of all the manifested Universe, in the only sense in which the name “creator” is intelligible; they inform and guide it; they are the intelligent Beings who adjust and control evolution, embodying in themselves those manifestations of the One Law, which we know as the “Laws of Nature.” Generically, they are known as the Dhyân Chohans, though each of the various groups has its own designation in the Secret Doctrine. This stage of evolution is spoken of in Hindû mythology as the “Creation of the Gods.” _Stanza V_ describes the process of world‐formation. First, diffused Cosmic Matter, then the “Fiery Whirlwind,” the first stage in the formation of a nebula. This nebula condenses, and after passing through various transformations, forms a Solar Universe, a Planetary Chain, or a single Planet, as the case may be. _Stanza VI_ indicates the subsequent stages in the formation of a “World” and brings the evolution of such a World down to its fourth great period, corresponding to the period in which we are now living. _Stanza VII_ continues the history, tracing the descent of life down to the appearance of Man; and thus closes the First Book of the Secret Doctrine. The development of “Man” from his first appearance on this earth in this Round to the state in which we now find him will form the subject of Book II. The Stanzas which form the thesis of every section are given throughout in their modern translated version, as it would be worse than useless to make the subject still more difficult by introducing the archaic phraseology of the original, with its puzzling style and words. Extracts are given from the Chinese, Tibetan and Sanskrit translations of the original Senzar Commentaries and Glosses on the _Book of Dzyan_—now rendered for the first time into a European language. It is almost unnecessary to state that only portions of the seven Stanzas are here given. Were they published complete they would remain incomprehensible to all save a few high Occultists. Nor is there any need to assure the reader that no more than most of the profane, does the writer, or rather the humble recorder, understand those forbidden passages. To facilitate the reading, and to avoid the too frequent reference to foot‐notes, it was thought best to blend together texts and glosses, using the Sanskrit and Tibetan proper names whenever these could not be avoided, in preference to giving the originals: the more so as the said terms are all accepted synonyms, the latter only being used between a Master and his Chelâs (or Disciples). Thus, were one to translate into English, using only the substantives and technical terms as employed in one of the Tibetan and Senzar versions, shloka 1 would read as follows: