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Updated: May 23, 2025
Conditions had outgrown the astral molds made for them in the last manvantara: the molds that had been made for a small homogeneous China.
Transport yourselves then, say in the year 552, to the peaks of Tien Shan of Kuen Lun, or high Tai-hsing, or the grand South Mountain; and see the Pantheon assembled. They look down over Chu Hia; they know that in three centuries or so a manvantara will be beginning there, and grow anxious lest anything has been left undone to insure its success.
There have been, with us, too great ups and downs of civilization; too little continuity. We might have grown to it by now, had that medieval pralaya been a quiet and natural thing, instead of what it was: a smash-up total and orgy of brutalities come as punishment for our sins done in the prime of manvantara. A word or two as to the Ramayana.
The end of an earlier manvantara, the break-up of older and forgotten civilizations, made Italy what she was in the sixth century B.C. Both peninsulas, by their mere physical geography, seem specially designed for the purpose. Italy is divided into four by the Apennines, and is mostly Apennines.
The truth is, we seem to have in it the relics and wreckage of the literary output of a whole foregone manvantara, or perhaps several. For in the vast mass of epics and romances that comes down, one distinguishes three main cycles: the Mythological, the Red Branch, and the Fenian.
Pralaya comes, with conquest, the overturning of civilization, mixture of blood; all the precious results obtained hurled back into the vortex; and then to be cast up anew with the new manvantara, a new uncouth formless form, to be played on, shaped and infused by the life-currents again.
But note this: Domitian was killed, and Nerva came to the throne, and Rome had leave to breathe freely again, in five years before the half-cycle of shadows should have ended: the two years of Nerva, and the first three of Trajan, we may call borrowed by the dawning manvantara from the dusk of the pralaya that was passing.
Now if we took the strictness of the cycles au very pied de lettre, we should be a little uneasy about the last five years of that manvantara; we should expect them at least to be filled with omens of coming evil; we should expect to find in them a dark compensation for the five bright years at the tail of the old pralaya. Well, cycles have sometimes a pretty way of fulfilling expectations.
We call the Asiatic creation, China, Ts'in-a; it may surprise you to know that they called the European attempt by the same name: Ta Ts'in, 'the Great Ts'in. Put the words Augustus Primus Romae into Chinese, and without much straining they might read, Ta Ts'in Shi Hwangti. The whole period of the Chinese manvantara is, from the two-forties B.C. to the twelve-sixties A.D., fifteen centuries.
In the fifth and sixth centuries A. D., when the old manvantara was closing, Europe was flung into the Cauldron of Regeneration. Nations and fragments of nations were thrown in and tossing and seething; the broth of them was boiling over, and, just as the the Story of Taliesin, flooding the world with poison and destruction: and all that a new order of ages might in due time come into being.
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