To some extent, it is admitted that even the Esoteric Teaching is allegorical. To make the latter comprehensible to the average intelligence, the use of symbols cast in an intelligible form is needed. Hence the allegorical and semi‐mythical narratives in the exoteric, and the only _semi_‐metaphysical and objective representations in the Esoteric Teachings. For the purely and transcendentally spiritual conceptions are adapted only to the perceptions of those who “_see without eyes, hear without ears, and sense without organs_,” according to the graphic expression of the Commentary. The too puritan Idealist is at liberty to spiritualize the tenet, whereas the modern Psychologist would simply try to spirit away our “fallen,” yet still divine, human Soul—divine in its connection with Buddhi. The mystery attached to the highly spiritual Ancestors of the _Divine_ Man within the earthly man is very great. His dual creation is hinted at in the _Purânas_, though its Esoteric meaning can be approached only by collating together the many varying accounts, and reading them in their symbolical and allegorical character. So it is in the _Bible_, both in _Genesis_ and even in the _Epistles_ of Paul. For that “Creator,” who is called in the second chapter of _Genesis_ the “Lord God,” is in the original the Elohim, or Gods (the Lords), in the plural; and while one of them makes the earthly Adam of Dust, the other breathes into him the Breath of Life, and the third makes of him a Living Soul, all of which readings are implied in the plural number of the word Elohim.(177) Or again, as Paul says: The first man is of the earth, the second [the last, or rather highest] is the Lord from heaven.(178) In the Âryan allegory the rebellious Sons of Brahmâ are all represented as holy Ascetics and Yogîs. Re‐born in every Kalpa, they generally try to impede the work of human procreation. When Daksha, the chief of the Prajâpatis or Creators, brings forth 10,000 sons for the purpose of peopling the world, Nârada—a son of Brahmâ, the great Rishi, and _virtually_ a Kumâra, if not so in name—interferes with, and twice frustrates Daksha’s aim, by persuading those Sons to remain holy Ascetics and eschew marriage. For this, Daksha curses Nârada to be “re‐born as a man,” as Brahmâ had cursed him before for refusing to marry, and obtain progeny, saying: “Perish in thy (present [Deva or Angelic] form); and take up thy abode in the womb”—_i.e._, become a man.(179) Notwithstanding several conflicting versions of the same story, it is easy to see that Nârada belongs to that Class of Brahmâ’s “First‐born,” who have all proven rebellious to the law of animal procreation, for which they had to incarnate as _men_. Of all the Vedic Rishis, Nârada, as already shown, is the most incomprehensible, because the most closely connected with the Occult Doctrines—especially with the Secret Cycles and Kalpas.