This is changed by some into: “The centre being nowhere, and the circumference everywhere,” a rather heretical idea for a Cardinal, though perfectly orthodox from a Kabalistic standpoint. The theory of rebirth must be set forth by Occultists, and then applied to special cases. The right comprehension of this psychic fact is based upon a correct view of that group of celestial Beings who are universally called the seven Primeval Gods or Angels—our Dhyân Chohans—the “Seven Primeval Rays” or Powers, adopted later on by the Christian Religion as the “Seven Angels of the Presence.” Arûpa, formless, at the upper rung of the ladder of Being, materializing more and more as they descend in the scale of objectivity and form, ending in the grossest and most imperfect of the Hierarchy, man—it is the former purely spiritual group that is pointed out to us, in our Occult teaching, as the nursery and fountain‐ head of human beings. Therein germinates that consciousness which is the earliest manifestation from causal Consciousness—the Alpha and the Omega of divine being and life for ever. And as it proceeds downward through every phase of existence descending through man, through animal and plant, it ends its descent only in the mineral. It is represented by the double triangle—the most mysterious and the most suggestive of all mystic signs, for it is a double glyph, embracing spiritual and physical consciousness and life, the former triangle running upwards, and the lower downwards, both interlaced, and showing the various planes of the twice‐seven modes of consciousness, the fourteen spheres of existence, the Lokas of the Brâhmans. The reader may now be able to obtain a clearer comprehension of the whole thing. He will also see what is meant by the “Watchers,” there being one placed as the Guardian or Regent over each of the seven divisions or regions of the earth, according to old traditions, as there is one to watch over and guide every one of the fourteen worlds or Lokas.(655) But it is not with any of these that we are at present concerned, but with the “Seven Breaths,” so‐called, that furnish man with his immortal Monad in his cyclic pilgrimage. The Commentary on the _Book of Dzyan_ says: _Descending on his region first as Lord of Glory, the Flame (or Breath), having called into conscious being the highest of the Emanations of that special region, ascends from it again to Its primeval seat, whence It watches __ over and guides Its countless Beams (Monads). It chooses as Its Avatâras only those who had the Seven Virtues in them_(_656_)_ in their previous incarnation. As for the rest, It overshadows each with one of Its countless beams.... Yet even the __“__beam__”__ is a part of the Lord of Lords._(657)