"Thousands of years ago the gods [devas] came down to Earth from the stars to initiate a genesis. Human civilization was formed and reached a peak [one of many] with Atlantis. A Dark Age began, and the battle of Atlantean gods led to its fall. A secret brotherhood brought Atlantean secret teachings before the fall to Egypt. Through all civilizations and with inspiration from extraterrestrial guards, the secret Atlantean brotherhood managed all political systems with an educational mission. This thrilling documentary shows for the first time the secret activities of a brotherhood in relation with invisible masters from Shambhala and Agharta [the opening to our hollow planet] and the secret about the hollow Earth."
O, Vâsetthâ, there is a season, at vast intervals in the lapse of time, when this world is dissolved. And upon the world's dissolution, the inhabitants are mostly brought together in the space world of the radiant. And there they dwell for a long, long time, mind-made, feed[ing] on joy, self-resplendent, traversing the sky [space], and abiding in goodness.
TRANSLATOR'S NOTE: Since my translation of the Buddhist Genesis document appeared in the January Monist, I have found that Rockhill rendered it from the Tibetan in 1884. (Life of the Buddha and Early History of His Order. Translated from the Tibetan. By W. Woodville Rockhill. London, Trübner's Oriental Series, 1884). I had known this book for years, but it escaped me when making the Genesis translation and also in my Buddhist Bibliography (London, 1903). In Rockhill's volume the Genesis document comes at the very beginning. Like the Sanskritized Prâkrit version used by me, it belongs to the Vinaya Pitaka. The Tibetan Canon is that of the sect of Realists (Sarvastivada), whose account of the compilation of the Scriptures was translated by Suzuki, also in the January Monist. There are two versions of the Genesis document in the Tibetan Vinaya Pitaka: A short one in the Vinaya-vastu (corresponding in part to the Pâli Mahâvaggo), and a long one (translated by Rockhill) in the Vinaya-Vibhâga (Pâli Bhikkhu-Vibhanga). The Theravâda sect, who have handed down the Pâli Tripitaka, do not place this document in the Vinaya, but in the Sûtra Pitaka. Thus do we prove the truth of the Island Chronicle of Ceylon, which says that the Realists, the Great Council, and many other sects, made recensions of the Canon to suit themselves. We must never forget that the Pâli, though the oldest version of the Canon known, is by no means the only one. The Mahâsamghika (Great Council) school also claims to be the oldest, and their Book of Discipline has come down to us in a fifth-century Chinese translation. Suzuki also gave us extracts from this, and we saw therefrom that they had no Abhidharma. This looks as if their Canon belonged to an earlier period than the Pâli, for the Abhidharma was in the nature of commentary, and was compiled after the Buddhists had split up into sects. We know that one ancient sect, the Sautrântikas (i.e., Sûtra-men) refused to admit the canonicity of the Abhidharma and were content with the Sûtra-Pitaka. Moreover, the Great Council sect not only tabooed the Abhidharma, but they also had a very short recension of the Fifth Nikâya. This collection, known as the Khuddaka (Short) in Pâli, was called the Miscellaneous Pitaka by other sects, and consisted largely of commentaries. The Great Council refused to canonize these commentaries, but admitted into it only the Udâna, the Itivuttka, and the Nidâna. It is high time that Japanese scholars translated the books of this early rival sect, which may yet be proved to be older than the Pâli.