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Updated: May 23, 2025
China was still in manvantara, though under obscuration; she still drew her moiety of Crest-Wave souls: there were great men, but through a lack of co-ordination, they failed to make a great empire or nation. So here we may take leave of her for a couple of centuries. Just why the vigor of the Crest-Wave was called off in the two-twenties, causing her to split then, we shall see presently.
This much we may say: about the time when Yao is said to have come to the throne a manvantara began, which would have finished its course of fifteen centuries in 850 or so B. C. It is a period we see only as through a glass darkly: what is told about it is, to recent and defined history, as a ghost to a living man.
What hindered Rome from mastery of Europe; absolute mastery; and keeping it forever? Nothing but the eternal Cyclic Law. So Persia. She was the last phase of that West Asian manvantara which began in 1890 and was due to end in 590 B. C. As such a phase, a splendor-day of thirteen decades should have been hers; that, we find, being always the length of a national illumination.
The weight of what has been thought and done, of old habit, presses down on men, obstructs and torments them, till they go mad and riot and destroy. The manvantara opens: the Crest-Wave, the great tide of life, rushes in. It finds the world of mind cluttered up and encumbered; there is an acute disparity between the future and the past, which produces a kind of psychic maelstrom.
The Yogi Teachings contain much regarding the "Days and Nights of Brahm;" the "In-breathing and Out-breathing of the Creative Principle;" the periods of "Manvantara," and the periods of "Pralaya." This thought runs through all the Oriental thought, although in different forms, and with various interpretations.
The Parthians had no superior culture to impose on the Persians; whereas the Greeks had, because theirs was active and in manvantara, while that of the Persians themselves was negative, because in pralaya.
But under the dominance of a stronger, but less advanced, people, they tend to seek refuge the more keenly in their own cultural sources: as the Finns and Poles have done under the Russians. This explains in part the difference between Egypt and Persia it the dawn of the new West-Asian manvantara.
You see, railways, quick communications, and all the appliances of modern science and invention cannot do as much for India in pralaya, as her own native civilization could do for her in manvantara. Then he goes on to show how that civilization guarded against famine and many other things; and incidentally to prove it not only much higher than the Greek, but much higher than our own.
Blessed is that nation then, which has a man at its head who can guide things, so that the good may not go with the bad, the useful with the useless! But what he did do, throws the whole of that past manvantara, and to some extent the pralaya that followed it, into the realm of shadows. He burnt the literature.
Tales come down of the fiendishness of their kings: of a man that for his sport would have elephants hurled from the top of precipices; it may be that the Indian manvantara closed with the Gupta fall; though we get the finical dandiacal 'great' reign of Harsha in 700.
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