Since, in the exoteric accounts, the Asuras are the first Beings created from the “Body of Night,” while the Pitris issue from that of “Twilight”; the “Gods” being placed by Parâshara, in the _Vishnu Purâna_, between the two, and shown to evolve from the “Body of the Day,” it is easy to discover a determined purpose to veil the order of creation. Man is the Arvâksrota coming from the “Body of the Dawn”; and elsewhere, man is again referred to, when the Creator of the World, Brahmâ, is shown “creating fierce beings, who were denominated Bhûtas, and eaters of flesh,” or as the text has it, “fiends, frightful from being monkey‐coloured and carnivorous.”(380) Whereas the Râkshasas are generally translated by “evil Spirits” and “enemies of the Gods,” which identifies them with the Asuras. In the _Râmâyana_, when Hanumân is reconnoitering the enemy in Lankâ, he finds there Râkshasas, some hideous, “while some were beautiful to look upon,” and, in the _Vishnu Purâna_, there is a direct reference to their becoming the Saviours of “Humanity,” or of Brahmâ. The allegory is very ingenious. Great intellect and too much knowledge are a two‐edged weapon in life, and instruments for evil as well as for good. When combined with selfishness, they will make of the whole of Humanity a footstool for the elevation of him who possesses them, and a means for the attainment of his objects; while, applied to altruistic humanitarian purposes, they may become the means of the salvation of many. At all events, the absence of self‐consciousness and intellect will make of man an idiot, a brute in human form. Brahmâ is Mahat, the Universal Mind; hence the too selfish among the Râkshasas showing the desire to become possessed of it all—to “devour” Mahat. The allegory is transparent. At any rate, Esoteric Philosophy identifies the pre‐Brâhmanical Asuras, Rudras,(381) Râkshasas and all the “Adversaries” of the Gods in the allegories, with the Egos, which, by incarnating in the still witless man of the Third Race, made him _consciously_ immortal. They are, then, during the cycle of Incarnations, the true _dual_ Logos—the conflicting and two‐ faced Divine Principle in Man. The Commentary that follows, and the next Stanzas may, no doubt, throw more light on this very difficult tenet, but the writer does not feel competent to give it out fully. Of the succession of Races, however, the Commentary says: _First come the __SELF‐EXISTENT__ on this Earth. They are the __“__Spiritual Lives__”__ projected by the absolute __WILL__ and __LAW__, at the Dawn of every Rebirth of the Worlds. These Lives are the divine __“__Shishta__”__ [the Seed‐Manus, or the Prajâpatis and the Pitris]._ From these proceed: