The Third Race had thus created the so‐called “Sons of Will and Yoga,” or the “Ancestors”—the _Spiritual_ Forefathers—of all the subsequent and present Arhats, or Mahâtmâs, in a truly _immaculate_ way. They were indeed _created_, not _begotten_, as were their brethren of the Fourth Race, who were generated sexually after the separation of sexes, the “Fall of Man.” For Creation is but the result of Will acting on phenomenal Matter, the calling forth out of it the Primordial Divine Light and Eternal Life. They were the “Holy Seed Grain” of the future Saviours of Humanity. Here we have to again make a break, in order to explain certain difficult points, of which there are so many. It is almost impossible to avoid such interruptions.(398) The order of the evolution of the Human Races stands as follows in the Fifth Book of the Commentaries, and has already been given: _The first men were Chhâyâs (1); the Second, the __“__Sweat‐born__”__ (2); the Third, __“__Egg‐born,__”__ and the holy Fathers born by the power of Kriyâshakti (3); the Fourth were the children of the Padmapâni [Chenresi] (4)._ Of course such primeval modes of procreation—by the evolution of one’s image; through drops of perspiration; after that by Yoga; and then by what people will regard as magic (Kriyâshakti)—are doomed beforehand to be regarded as fairy‐tales. Nevertheless, beginning with the first and ending with the last, there is really nothing miraculous in them, nor anything which may not be shown to be natural. This must be proven. 1. Chhâyâ‐birth, or that primeval mode of _sexless_ procreation—the First Race having _oozed out_, so to say, from the bodies of the Pitris—is hinted at in a cosmic allegory in the _Purânas_.(399) It is the beautiful allegory and story of Sanjñâ, the daughter of Vishvakarman—married to the Sun, who, “unable to endure the fervours of her Lord,” gave him her Chhâyâ (shadow, image, or astral body), while she herself repaired to the jungle to perform religious devotions, or Tapas. The Sun, supposing the Chhâyâ to be his wife, begat by her children, like Adam with Lilith—an _ethereal shadow_ also, as in the legend, though an actual living female monster millions of years ago. But, perhaps, this instance proves little except the exuberant fancy of the Paurânic authors. We have another proof ready. If the materialized forms, which are sometimes seen oozing out of the bodies of certain mediums could, instead of vanishing, be fixed and made solid—the “creation” of the First Race would become quite comprehensible. This kind of procreation cannot fail to be suggestive to the student. Neither the mystery nor the impossibility of such a mode is certainly any greater—while it is far more comprehensible to the mind of the true metaphysical thinker—than the mystery of the conception of the fœtus, its gestation and birth as a child, as we now know it. Now to the curious and little understood corroboration in the _Purânas_ about the “Sweat‐born.”