Incas

The term "Inca" originates from Quechua, the language of the Inca Empire, where it signified "lord" or "ruler." Blavatsky's usage also links it to the Latin "incubus," a demon or malevolent spirit, suggesting a dual interpretation of divine authority and potentially dangerous elemental forces.

The name given to the creative gods in the Peruvian theology, and later to the rulers of the country. "The Incas, OLOSSAKV 143 seven in number have repeoplcd the earth after the Deluge", Coste makes them say (I. iv., p. 19). They belonged at the beginning of the fifth Root-race to a dynasty of divine kings, siieh as thos*of Egypt. India and Chaldea. Incubus (LdtJ. Something nioi-ii-t-al and dangirous tlian tli<ordinary meaning given to the word, viz., that of "nightmare". An f)tcuhus is the male Elemental, and Surcuha the female, and these are undeniably the spooks of media'val demonology, called forth from the invisible regions by human passion and lust. They are now called ■'Spirit brides" and "Spirit husbands" among some benighted Si)iritists and spiritual mediums. But these poetical names do not jirevent them in the least being that which they are — Ghools, Vampires and soulless Eleraentals; formless centers of Life, devoid of sense ; in sliort. subjective protoplasms when left alone, but called into a definite beijig and form by the creative and diseased imagination of certain mortals. They were known under every clime as in every age. and tlie Hindus can tell more than one teri-ible tab' of tiie dramas enacted in the life of } oung students and mystics by the Pisachas, tiieir name in India. Individuality. One of the names given in Thtus()|»hy and i)rlultisni to the Human Higher Ego. We make a distinction between the immortal and divine P^go, and the mortal human Ego which perishes. The latter, or "|)ersonality " (i)ersoiuil Ego) survives the dead body only for a time in the Kama Loka ; the Individuality prevails for ever. Indra fN/,-.y. The god of tile FinnaiMi-nt. tlif King of the sidereal gods. A Vedic Deity. Indrani (SLj. The female aspect of Indra. . Indriya or I)(lni Sanifanui (SkJ. The control of the senses m Yoga practice. These are the ten external agents; the five senses which are used for pci'ception are called J iKind-indrij/ii, and the five used fo

Blavatsky's conflation of the Inca rulers with the Latin "incubus" is a fascinating, if somewhat jarring, example of how esoteric lexicons weave disparate threads into a singular, often symbolic, whole. The Inca Empire, a marvel of pre-Columbian civilization, represented for many a pinnacle of earthly dominion, a divinely sanctioned rule akin to the ancient dynasties of Egypt or India, as Blavatsky notes. These rulers were not merely political figures but conduits of cosmic power, embodying a sacred kingship that mirrored the heavens.

Yet, Blavatsky pivots sharply, introducing the "incubus" as a malevolent elemental, a creature of "human passion and lust." This is not the benevolent, earth-shaping Inca of historical imagination, but a shadowy entity drawn from the invisible realms by desire. This echoes the ancient Gnostic concept of the Archons, rulers of the material world who can trap souls, or the Islamic notion of the jinn, beings of smokeless fire capable of both good and ill. The danger lies in their being "soulless Elementals," formless centers of life that gain definite being through the "creative and diseased imagination of certain mortals." This speaks to the Jungian idea of the shadow, the unacknowledged aspects of the psyche that can manifest as external forces or projections, and the occult principle that thought, especially charged with emotion, possesses creative power. The "spooks of media'val demonology" are, in this light, not necessarily external entities but potent psychic constructs, given form by the very individuals who fear or desire them. The term, therefore, becomes a lens through which to examine the human capacity to create both divine order and internal demons from the same raw material of consciousness. It reminds us that the unseen realms are not merely populated by external spirits, but are also the fertile ground of our own inner landscapes, shaped by our deepest desires and fears.