Now, with regard to the seven Classes of Pitris, each of which is again divided into seven, a word to students and a query to the profane. That Class of the “Fire Dhyânîs,” which we identify on undeniable grounds with the Agnishvâttas, is called in our school the “Heart” of the Dhyân‐ Chohanic Body, and is said to have incarnated in the Third Race of men and made them perfect. The Esoteric Mystagogy speaks of the mysterious relation existing between the hebdomadic essence or substance of this angelic Heart and that of man, whose every physical organ, and psychic, and spiritual function, is a reflection, so to say, a copy on the terrestrial plane, of the model or prototype _above_. Why, it is asked, should there be such a strange repetition of the number seven in the anatomical structure of man? Why should the heart have _four lower_ cavities and _three higher_ divisions, answering so strangely to the septenary division of the human principles, separated into two groups, the higher and the lower; and why should the same division be found in the various classes of Pitris, and especially our Fire Dhyânîs? For, as already stated, these Beings fall into four Corporeal, or grosser, and three Incorporeal, or subtler, “Principles,” or call them by any other name you please. Why do the seven nervous plexuses of the body radiate seven rays? Why are there these seven plexuses, and why seven distinct layers in the human skin? Says the Commentary: _Having projected their Shadows and made men of one Element [Ether], the Progenitors reäscend to Mahâ‐Loka, whence they descend periodically, when the World is renewed, to give birth to new Men._ _The Subtle Bodies remain without understanding [Manas] until the advent of the Suras [Gods] now called Asuras [Not‐Gods]._ “Not‐Gods,” for the Brâhmans, perhaps, but the highest “Breaths,” for the Occultist; since those Progenitors (Pitaras), the formless and the intellectual, refuse to build man, but endow him with Mind; the four corporeal Classes creating only his body. This is very plainly shown in various texts of the _Rig Veda_—the highest authority for a Hindû of any sect whatever. Therein Asura means “spiritual, divine,” and the word is used as a synonym for Supreme Spirit, and the term Asura, in the sense of a “God,” is applied to Varuna and Indra and preëminently to Agni—the three having been in days of old the three _highest_ Gods, before Brâhmanical Theo‐Mythology distorted the true meaning of almost everything in the Archaic Scriptures. But, as the key is now lost, the Asuras are hardly mentioned.