Sethites

79:3.3The su­pe­rior cul­ture and re­li­gious lean­ings of the peo­ples of In­dia date from the early times of Dra­vid­ian dom­i­na­tion and are due, in part, to the fact that so many of the Sethite priest­hood en­tered In­dia, both in the ear­lier And­ite and in the later Aryan in­va­sions. The thread of mono­the­ism run­ning through the re­li­gious his­tory of In­dia thus stems from the teach­ings of the Adamites in the sec­ond gar­den.

79:3.4As early as 16,000 B.C. a com­pany of one hun­dred Sethite priests en­tered In­dia and very nearly achieved the re­li­gious con­quest of the west­ern half of that poly­glot peo­ple. But their re­li­gion did not per­sist. Within five thou­sand years their doc­trines of the Par­a­dise Trin­ity had de­gen­er­ated into the tri­une sym­bol of the fire god.

79:4.6Of the four great castes, all but the first were es­tab­lished in the fu­tile ef­fort to pre­vent racial amal­ga­ma­tion of the Aryan con­querors with their in­fe­rior sub­jects. But the pre­mier caste, the teacher-priests, stems from the Sethites; the Brah­mans of the twen­ti­eth cen­tury af­ter Christ are the lin­eal cul­tural de­scen­dants of the priests of the sec­ond gar­den, al­beit their teach­ings dif­fer greatly from those of their il­lus­tri­ous pre­de­ces­sors.

79:4.7When the Aryans en­tered In­dia, they brought with them their con­cepts of De­ity as they had been pre­served in the lin­ger­ing tra­di­tions of the re­li­gion of the sec­ond gar­den. But the Brah­man priests were never able to with­stand the pa­gan mo­men­tum built up by the sud­den con­tact with the in­fe­rior re­li­gions of the Dec­can af­ter the racial oblit­er­a­tion of the Aryans. Thus the vast ma­jor­ity of the pop­u­la­tion fell into the bond­age of the en­slav­ing su­per­sti­tions of in­fe­rior re­li­gions; and so it was that In­dia failed to pro­duce the high civ­i­liza­tion which had been fore­shad­owed in ear­lier times.

92:5.91. The Sethite pe­riod. The Sethite priests, as re­gen­er­ated un­der the lead­er­ship of Amo­sad, be­came the great post-Adamic teach­ers. They func­tioned through­out the lands of the And­ites, and their in­flu­ence per­sisted longest among the Greeks, Sume­ri­ans, and Hin­dus. Among the lat­ter they have con­tin­ued to the pres­ent time as the Brah­mans of the Hindu faith. The Sethites and their fol­low­ers never en­tirely lost the Trin­ity con­cept re­vealed by Adam.

92:4.62. The Edenic teach­ings. Adam and Eve again por­trayed the con­cept of the Fa­ther of all to the evo­lu­tion­ary peo­ples. The dis­rup­tion of the first Eden halted the course of the Adamic rev­e­la­tion be­fore it had ever fully started. But the aborted teach­ings of Adam were car­ried on by the Sethite priests, and some of these truths have never been en­tirely lost to the world. The en­tire trend of Lev­an­tine re­li­gious evo­lu­tion was mod­i­fied by the teach­ings of the Sethites. But by 2500 B.C. man­kind had largely lost sight of the rev­e­la­tion spon­sored in the days of Eden.

83:8.1Mar­riage which cul­mi­nates in the home is in­deed man’s most ex­alted in­sti­tu­tion, but it is es­sen­tially hu­man; it should never have been called a sacra­ment. The Sethite priests made mar­riage a re­li­gious rit­ual; but for thou­sands of years af­ter Eden, mat­ing con­tin­ued as a purely so­cial and civil in­sti­tu­tion.

78:6.3Ten per cent, in­clud­ing a large group of the Sethite priests, moved east­ward through the Elamite high­lands to the Ira­nian pla­teau and Tur­kes­tan. Many of their de­scen­dants were later driven into In­dia with their Aryan breth­ren from the re­gions to the north.

76:3.4The re­li­gious rulers, or priest­hood, orig­i­nated with Seth, the el­dest sur­viv­ing son of Adam and Eve born in the sec­ond gar­den. He was born one hun­dred and twenty-nine years af­ter Adam’s ar­rival on Uran­tia. Seth be­came ab­sorbed in the work of im­prov­ing the spir­i­tual sta­tus of his fa­ther’s peo­ple, be­com­ing the head of the new priest­hood of the sec­ond gar­den. His son, Enos, founded the new or­der of wor­ship, and his grand­son, Ke­nan, in­sti­tuted the for­eign mis­sion­ary ser­vice to the sur­round­ing tribes, near and far.

76:3.5The Sethite priest­hood was a three­fold un­der­tak­ing, em­brac­ing re­li­gion, health, and ed­u­ca­tion. The priests of this or­der were trained to of­fi­ci­ate at re­li­gious cer­e­monies, to serve as physi­cians and san­i­tary in­spec­tors, and to act as teach­ers in the schools of the gar­den.

76:3.6Adam’s car­a­van had car­ried the seeds and bulbs of hun­dreds of plants and ce­re­als of the first gar­den with them to the land be­tween the rivers; they also had brought along ex­ten­sive herds and some of all the do­mes­ti­cated an­i­mals. Be­cause of this they pos­sessed great ad­van­tages over the sur­round­ing tribes. They en­joyed many of the ben­e­fits of the pre­vi­ous cul­ture of the orig­i­nal Gar­den.

76:3.7Up to the time of leav­ing the first gar­den, Adam and his fam­ily had al­ways sub­sisted on fruits, ce­re­als, and nuts. On the way to Mes­o­po­ta­mia they had, for the first time, par­taken of herbs and veg­eta­bles. The eat­ing of meat was early in­tro­duced into the sec­ond gar­den, but Adam and Eve never par­took of flesh as a part of their reg­u­lar diet. Nei­ther did Adam­son nor Eve­son nor the other chil­dren of the first gen­er­a­tion of the first gar­den be­come flesh eaters.

76:3.8The Adamites greatly ex­celled the sur­round­ing peo­ples in cul­tural achieve­ment and in­tel­lec­tual de­vel­op­ment. They pro­duced the third al­pha­bet and oth­er­wise laid the foun­da­tions for much that was the fore­run­ner of mod­ern art, sci­ence, and lit­er­a­ture. Here in the lands be­tween the Tigris and Eu­phrates they main­tained the arts of writ­ing, met­al­work­ing, pot­tery mak­ing, and weav­ing and pro­duced a type of ar­chi­tec­ture that was not ex­celled in thou­sands of years.

76:3.9The home life of the vi­o­let peo­ples was, for their day and age, ideal. Chil­dren were sub­jected to courses of train­ing in agri­cul­ture, crafts­man­ship, and an­i­mal hus­bandry or else were ed­u­cated to per­form the three­fold duty of a Sethite: to be priest, physi­cian, and teacher.

76:3.10And when think­ing of the Sethite priest­hood, do not con­fuse those high-minded and no­ble teach­ers of health and re­li­gion, those true ed­u­ca­tors, with the de­based and com­mer­cial priest­hoods of the later tribes and sur­round­ing na­tions. Their re­li­gious con­cepts of De­ity and the uni­verse were ad­vanced and more or less ac­cu­rate, their health pro­vi­sions were, for their time, ex­cel­lent, and their meth­ods of ed­u­ca­tion have never since been sur­passed.

78:5.1For twenty thou­sand years the cul­ture of the sec­ond gar­den per­sisted, but it ex­pe­ri­enced a steady de­cline un­til about 15,000 B.C., when the re­gen­er­a­tion of the Sethite priest­hood and the lead­er­ship of Amosad in­au­gu­rated a bril­liant era. The mas­sive waves of civ­i­liza­tion which later spread over Eura­sia im­me­di­ately fol­lowed the great re­nais­sance of the Gar­den con­se­quent upon the ex­ten­sive union of the Adamites with the sur­round­ing mixed Nod­ites to form the And­ites.

80:9.6For al­most twenty thou­sand years the An­don­ites had been pushed far­ther and far­ther to the north of cen­tral Asia by the And­ites. By 3000 B.C. in­creas­ing arid­ity was driv­ing these An­don­ites back into Tur­kes­tan. This An­don­ite push south­ward con­tin­ued for over a thou­sand years and, split­ting around the Caspian and Black seas, pen­e­trated Eu­rope by way of both the Balkans and the Ukraine. This in­va­sion in­cluded the re­main­ing groups of Adam­son’s de­scen­dants and, dur­ing the lat­ter half of the in­va­sion pe­riod, car­ried with it con­sid­er­able num­bers of the Ira­nian And­ites as well as many of the de­scen­dants of the Sethite priests.

78:8.7Af­ter the breakup of the early Sume­rian con­fed­er­a­tion the later city-states were ruled by the apos­tate de­scen­dants of the Sethite priests. Only when these priests made con­quests of the neigh­bor­ing cities did they call them­selves kings. The later city kings failed to form pow­er­ful con­fed­er­a­tions be­fore the days of Sar­gon be­cause of de­ity jeal­ousy. Each city be­lieved its mu­nic­i­pal god to be su­pe­rior to all other gods, and there­fore they re­fused to sub­or­di­nate them­selves to a com­mon leader.

104:1.2The sec­ond pre­sen­ta­tion of the Trin­ity was made by Adam and Eve in the first and sec­ond gar­dens. These teach­ings had not been wholly oblit­er­ated even in the times of Ma­chi­venta Mel­chiz­e­dek about thirty-five thou­sand years later, for the Trin­ity con­cept of the Sethites per­sisted in both Mes­o­po­ta­mia and Egypt but more es­pe­cially in In­dia, where it was long per­pet­u­ated in Agni, the Vedic three-headed fire god.