Table of Contents
Arthur Powell
Powell describes the first root-race on Earth as ethereal, self-born entities formed from the chhâyas (shadows) of the Barhishad Pitris. These beings lacked human parents and reproduced by fission or budding. He links them to biblical symbolism.
Full quote: “Hence, because of the lofty consciousness which touches them, they are sometimes spoken of as the Race of the Gods; also as sons of Yoga, because the Barhishads sent out their chhâyas when immersed in yogic meditation. They have been called also the self-born, because they were not born from human parents. They are the second Adam of the Jewish scriptures.” (p. 153).
Samael Aun Weor
The first root race inhabited the polar continent at the North Pole. Their bodies were semi-etheric and mutable, allowing alteration in size and form. They were in direct contact with their inner divinity.
Polarians were androgynous, embodying both creative forces. Procreation occurred through division of their semi-etheric bodies. Their existence represented an early recapitulation of human potential, preserved in present astral experiences.
The Second Adam
In Jewish scriptures, specifically the Book of Genesis in the Torah, there are two distinct accounts of human creation, which some Jewish thinkers interpret as describing two archetypal aspects of humanity: Adam the First and Adam the Second. This concept arises from apparent discrepancies between Genesis chapter 1 and chapter 2, rather than a literal “second Adam” figure. It represents a philosophical understanding of human nature, not a separate biblical character.
Adam the First, drawn from Genesis 1:27-28, embodies majestic humanity focused on mastery and achievement. Created in God’s image as male and female simultaneously, this Adam is tasked with subduing the earth, harnessing nature through intellect and technology, and building cooperative communities for practical success. The emphasis is on dignity, functionality, and asking “how” the world works to dominate it.
Adam the Second, from Genesis 2:7-8 and 2:15, represents covenantal humanity centered on humility and redemption. Formed alone from dust with God breathing life into him, this Adam experiences solitude, seeks intimate connection with God, and serves the world receptively rather than conquering it. The focus is on inner existential questions like “why” existence matters, leading to personal surrender and covenantal relationship for spiritual fulfillment.
This dual framework, notably expounded by Rabbi Joseph B. Soloveitchik in his essay “The Lonely Man of Faith,” illustrates the dialectical tension within every person: pursuing external control while seeking internal meaning. It draws directly from the Torah text, without reference to later Christian ideas like Jesus as a “second Adam.”
