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FOUR (4) DIMENSIONS OF SPACE May 28, 2012

FOUR (4) DIMENSIONS OF SPACE

Erle Frayne D. Argonza

Gracious day to all ye seekers and Aspirants to the Path!

For this particular note, the focus will be on the subject of 4-dimensional space. Let it be echoed that the mahatmas of the spiritual Brotherhood have already shared to us the core knowledge about space some couples of decades before Albert Einstein theorized about the Special Theory of Relativity which is premised precisely on a 4-dimensional space.

Space is distinct from the term ‘reality’, in that space has been 4-dimensional from the very inception whereas reality has been subdivided into seven (7) planes or dimensions from the beginnings yet of the emanation of the elements, worlds and sentient beings by the Almighty One I Am That I Am. This note continues on the reflections derived from Sloka 5 of the Book of Dzyan concerning the formation of man ‘the thinker’.

HPBlavatsky, who was mandated by spiritual Brotherhood to release Divine Wisdom to mankind, this being the new policy to share the Wisdom openly to all men and women, articulated more on the subject of space in Volume I, Secret Doctrine, as follows:

The Second Round brought forth and developed two Elements—Fire and Earth—and its humanity, adapted to this condition of Nature, if we can give the name Humanity to beings living under conditions unknown to men, was—to use again a familiar phrase in a strictly figurative sense (the only way in which it can be used correctly)—“a two-dimensional species.” The processes of natural development which we are now considering will at once elucidate and discredit the fashion of speculating on the attributes of the two, three, and four or more “dimensional Space;” but in passing, it is worth while to point out the real significance of the sound but incomplete intuition that has prompted—among Spiritualists and Theosophists, and several great men of Science, for the matter of that*—the use of the modern expression. “the fourth dimension of Space.” To begin with, of course, the superficial absurdity of assuming that Space itself is measurable in any direction is of little consequence. The familiar phrase can only be an abbreviation of the fuller form—the “Fourth dimension of MATTER in Space.”† But it is an unhappy phrase even thus expanded, because while it is perfectly true that the progress of evolution may be destined to introduce us to new characteristics of matter, those with which we are already familiar are really more numerous than the three dimensions. The faculties, or what is perhaps the best available term, the characteristics of matter, must clearly bear a direct relation always to the senses of man. Matter has extension, colour, motion (molecular motion), taste, and smell, corresponding to the existing senses of man, and by the time that it fully develops the next characteristic—let us call it for the moment PERMEABILITY—this will correspond to the next sense of man—let us call it “NORMAL CLAIRVOYANCE;” thus, when some bold thinkers have been thirsting for a fourth dimension to explain the passage of matter through matter, and the production of knots upon an endless cord, what they were really in want of, was a sixth characteristic of matter. The three dimensions belong really but to one attribute or characteristic of matter—extension; and popular common sense justly rebels against the idea that under any condition of things there can be more than three of such dimensions as length, breadth, and thickness. These terms, and the term “dimension” itself, all belong to one plane of thought, to one stage of evolution, to one characteristic of matter. So long as there are foot-rules within the resources of Kosmos, to apply to matter, so long will they be able to measure it three ways and no more; and from the time the idea of measurement first occupied a place in the human understanding, it has been possible to apply measurement in three directions and no more. But these considerations do not militate in any way against the certainty that in the progress of time—as the faculties of humanity are multiplied—so will the characteristics of matter be multiplied also. Meanwhile, the expression is far more incorrect than even the familiar one of the “Sun rising or setting.”
We now return to the consideration of material evolution through the Rounds. Matter in the second Round, it has been stated, may be figuratively referred to as two-dimensional. But here another caveat must be entered. That loose and figurative expression may be regarded—in one plane of thought, as we have just seen—as equivalent to the second characteristic of matter corresponding to the second perceptive faculty or sense of man. But these two linked scales of evolution are concerned with the processes going on within the limits of a single Round. The succession of primary aspects of Nature with which the succession of Rounds is concerned, has to do, as already indicated, with the development of the “Elements” (in the Occult sense)—Fire, Air, Water,* Earth. We are only in the fourth Round, and our catalogue so far stops short. The centres of consciousness (destined to develop into humanity as we know it) of the third Round arrived at a perception of the third Element Water.† Those of the fourth Round have added earth as a state of matter to their stock as well as the three other elements in their present transformation. In short, none of the so-called elements were, in the three preceding Rounds, as they are now. For all we know, FIRE may have been pure AKASA, the first Matter of the Magnum Opus of the Creators and “Builders,” that Astral Light which the paradoxical Eliphas Lévi calls in one breath “the body of the Holy Ghost,” and in the next “Baphomet,” the “Androgyne Goat of Mendes”*; AIR, simply Nitrogen, “the breath of the Supporters of the Heavenly Dome,” as the Mahometan mystics call it; WATER, that primordial fluid which was required, according to Moses, to make a living soul with. And this may account for the flagrant discrepancies and unscientific statements found in Genesis. Separate the first from the second chapter; read the former as a scripture of the Elohists, and the latter as that of the far younger Jehovists; still one finds, if one reads between the lines, the same order in which things created appear—namely, Fire (light), Air, Water, and MAN (or the Earth). For the sentence: “In the beginning God created Heaven and Earth” is a mistranslation; it is not “Heaven and Earth,” but the duplex or dual Heaven, the upper and the lower Heavens, or the separation of primordial substance that was light in its upper and dark in its lower portions—or the manifested Universe—in its duality of the invisible (to the senses) and the visible to our perceptions. God divided the light from the Darkness (v. 4); and then made the firmament, air (5), “a firmament in the midst of the waters, and let it divide the waters from the waters,” (6), i.e., “the waters which were under the firmament (our manifested visible Universe) from the waters above the firmament,” or the (to us) invisible planes of being. In the second chapter (the Jehovistic), plants and herbs are created before water, just as in the first, light is produced before the Sun. “God made the Earth and the Heavens and every plant of the field before it was in the Earth and every herb of the field before it grew; for the Elohim (‘gods’) had not caused it to rain upon the earth, etc.” (v. 5)—an absurdity unless the esoteric explanation is accepted. The plants were created before they were in the earth—for there was no earth then such as it is now; and the herb of the field was in existence before it grew as it does now in the fourth Round.
Discussing and explaining the nature of the invisible Elements and the “primordial fire” mentioned above, Eliphas Lévi calls it invariably the “Astral Light.” It is the “grand Agent Magique” with him; undeniably it is so, but—only so far as Black Magic is concerned, and on the lowest planes of what we call Ether, the noumenon of which is Akâsa; and even this would be held incorrect by orthodox Occultists. The “Astral Light” is simply the older “sidereal Light” of Paracelsus; and to say that “everything which exists has been evolved from it, and it preserves and reproduces all forms,” as he writes, is to enunciate truth only in the second proposition. The first is erroneous; for if all that exists was evolved through (or via ) it, it is not the astral light. The latter is not the container of all things but only the reflector, at best, of this all. Eliphas Lévi writes:—
“The great Magic agent is the fourth emanation of the life principle(we say—it is the first in the inner, and the second in the outer (our) Universe), of which the Sun is the third form. . . for the daystar (the sun) is only the reflection and material shadow of the Central Sun of truth, which illuminates the intellectual (invisible) world of Spirit and which itself is but a gleam borrowed from the ABSOLUTE.”
So far he is right enough. But when the great authority of the Western Kabalists adds that nevertheless, “it is not the immortal Spirit as the Indian Hierophants have imagined”—we answer that he slanders the said Hierophants, as they have said nothing of the kind; while even the Purânic exoteric writings flatly contradict the assertion. No Hindu has ever mistaken Prakriti—the Astral Light being only above the lowest plane of Prakriti, the material Kosmos—for the “immortal Spirit.” Prakriti is ever called Maya, illusion, and is doomed to disappear with the rest, the gods included, at the hour of the Pralaya; for it is shown that Akâsa is not even the Ether, least of all then, we imagine, can it be the Astral Light. Those unable to penetrate beyond the dead letter of the Purânas, have occasionally confused Akâsa with Prakriti, with Ether, and even with the visible Sky! It is true also that those who have invariably translated the term Akâsa by “Ether” (Wilson, for instance), finding it called “the material cause of sound” possessing, moreover, this one single property (Vishnu Purâna), have ignorantly imagined it to be “material,” in the physical sense. True, again, that if the characteristics are accepted literally, then, since nothing material or physical, and therefore conditioned and temporary can be immortal—according to metaphysics and philosophy—it would follow that Akâsa is neither infinite nor immortal. But all this is erroneous, since both the words Pradhâna (primeval matter) and sound, as a property, have been misunderstood; the former term (Pradhâna) being certainly synonymous with Mulaprakriti and Akâsa, and the latter (sound) with the Verbum, the Word or the Logos. This is easy to demonstrate; for it is shown in the following sentences in Vishnu Purâna: “In the beginning there was neither day nor night, nor sky, nor earth, nor darkness, nor light. . . . . Save only ONE, unapprehensible by intellect, or that which is Brahma and Pums (Spirit) and Pradhâna (primordial matter).” . . . . (Book I., ch. ii.).
Now, what is Pradhâna, if it is not Mulaprakriti, the root of all, in another aspect? For Pradhâna, though said further on to merge into the Deity as everything else does, in order to leave the ONE absolute during the Pralaya, yet is held as infinite and immortal. The Commentator describes the Deity as: “One Pradhánika Brahma Spirit: THAT, was,” and interprets the compound term as a substantive, not as a derivative word used attributively, i.e., like something conjoined with Pradhâna.* Hence Pradhâna even in the Purânas is an aspect of Parabrahmam, not an evolution, and must be the same as the Vedantic Mulaprakriti. “Prakriti in its primary state is Akâsa,” says a Vedantin scholar (see “Five Years of Theosophy,” p. 169). It is almost abstract Nature.
Akâsa, then, is Pradhâna in another form, and as such cannot be Ether, the ever-invisible agent, courted even by physical Science. Nor is it Astral Light. It is, as said, the noumenon of the seven-fold differentiated Prakriti†—the ever immaculate “Mother” of the fatherless Son, who becomes “Father” on the lower manifested plane. For MAHAT is the first product of Pradhâna, or Akâsa, and Mahat—Universal intelligence “whose characteristic property is Buddhi”—is no other than the Logos, for he is called “Eswara” Brahmâ, Bhâva, etc. (See Linga Purâna, sec. lxx. 12 et seq.; and Vâyu Purâna, but especially the former Purâna—prior, section viii., 67-74). He is, in short, the “Creator” or the divine mind in creative operation, “the cause of all things.” …

[Philippines, 19 May 2012]

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PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:
https://erlefraynebrightworld.wordpress.com, http://cosmicbuhay.blogspot.com, http://kathapantas.blogdrive.com, http://talangguro.blogfree.com, http://tribes.tribe.com, http://lovingenergies.spruz.com, http://www.newciv.org, http://thatsthewayoflight.socialparadox.com, http://lightworkers.org, http://www.spiritualpassions.com, http://www.articlesforfree.net
http://community.beliefnet.com/erleargonza, http://paranormaluniverse.ning.com, http://healinginternational.ning.com, http://innercoredaystarcommand.ning.com, http://raefdargon.mysticblogs.com, http://efdargon.multiply.com, http://newageconnection.com, http://www.facebook.com

MASTERS’ SITES:
http://www.theascendedmasters.com, http://www.greatdreams.com,
http://www.drunvalo.net, http://www.lightchannels.com,
http://www.blavatsky.net, http://www.joelyonskincheloe.info/,
http://www.kriyayoga.com, http://www.lightascension.com,
http://www.tsl.org, http://www.gandhiserve.org,
http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,
http://www.salrachele.com, http://www.yogananda.srf.org,
http://www.sriaurobindosociety.org

 

MAN THE THINKER: FORMATION PROCESS May 25, 2012

MAN THE THINKER: FORMATION PROCESS

Erle Frayne D. Argonza

Peace & Love greetings from this Fellow of the Order of Melchizedek!

Having articulated on the elements in previous notes, including the one preceding this, with emphasis on the atma-buddhi-manas triad as key to man’s immortality, let us then proceed to the next logical phase of the reflections: the formation of man ‘the thinker’.

Let it be re-echoed that man is no sexist term but means ‘thinking being’ based on its root word manu. As already explicated, the Manu is the title bestowed on the divine leader of a root-race, such as the Vaivasvata Manu for our present 5th root-race.

As an introductory discourse, Sloka 5 of Stanza VII, Book of Dzyan, cogitated thus:

THE SPARK HANGS FROM THE FLAME BY THE FINEST THREAD OF FOHAT. IT JOURNEYS THROUGH THE SEVEN WORLDS OF MAYA (a). IT STOPS IN THE FIRST (Kingdom), AND IS A METAL AND A STONE; IT PASSES INTO THE SECOND (Kingdom), AND BEHOLD—A PLANT; THE PLANT WHIRLS THROUGH SEVEN FORMS AND BECOMES A SACRED ANIMAL; (the first shadow of the physical man) (b).
FROM THE COMBINED ATTRIBUTES OF THESE, MANU (man), THE THINKER, IS FORMED.
WHO FORMS HIM? THE SEVEN LIVES; AND THE ONE LIFE (c). WHO COMPLETES HIM? THE FIVEFOLD LHA. AND WHO PERFECTS THE LAST BODY? FISH, SIN, AND SOMA (the moon) (d).

The ennobled chela of the mahatmas, Helena P. Blavatsky, further articulated on the subject with length. Let me share to you an excerpt of that articulation, as HPB stated in Volume I, Secret Doctrine, to wit:

(a) The phrase “through the seven Worlds of Maya” refers here to the seven globes of the planetary chain and the seven rounds, or the 49 stations of active existence that are before the “Spark” or Monad, at the beginning of every “Great Life-Cycle” or Manvantara. The “thread of Fohat” is the thread of life before referred to.
This relates to the greatest problem of philosophy—the physical and substantial nature of life, the independent nature of which is denied by modern science because that science is unable to comprehend it. The reincarnationists and believers in Karma alone dimly perceive that the whole secret of Life is in the unbroken series of its manifestations: whether in, or apart from, the physical body. Because if—
“Life, like a dome of many-coloured glass,
Stains the white radiance of Eternity”—
yet it is itself part and parcel of that Eternity; for life alone can understand life.
What is that “Spark” which “hangs from the flame?” It is JIVA the MONAD in conjunction with MANAS, or rather its aroma—that which remains from each personality, when worthy, and hangs from Atma-Buddhi, the Flame, by the thread of life. In whatever way interpreted, and into whatever number of principles the human being is divided, it may easily be shown that this doctrine is supported by all the ancient religions, from the Vedic to the Egyptian, from the Zoroastrian to the Jewish. In the case of the last-mentioned, the Kabalistic works offer abundant proof of this statement. The entire system of the Kabalistic numerals is based on the divine septenary hanging from the Triad (thus forming the Decade) and its permutations 7, 5, 4, and 3, which, finally, all merge into the ONE itself: an endless and boundless Circle.
“The Deity (the ever Invisible Presence),” says the Zohar, “manifests itself through the ten Sephiroth which are its radiating witnesses. The Deity is like the Sea from which outflows a stream called WISDOM, the waters of which fall into a lake named Intelligence. From the basin, like seven channels, issue the Seven Sephiroth. . . . . For ten equal seven: the Decade contains four Unities and three Binaries.” The ten Sephiroth correspond to the limbs of MAN. “When I framed Adam Kadmon,” the Elohim are made to say, “the Spirit of the Eternal shot out of his Body like a sheet of lightning that radiated at once on the billows of the Seven millions of skies, and my ten splendours were his limbs.” But neither the Head nor the shoulders of Adam-Kadmon can be seen; therefore we read in the Sephra Dzenioutha (the “Book of the Concealed Mystery”):—
“In the beginning of Time, after the Elohim (the “Sons of Light and Life,” or the “Builders”) had shaped out of the eternal Essence the Heavens and the Earth, they formed the worlds six by six, the seventh being Malkuth, which is our Earth (see Mantuan Codex) on its plane, and the lowest on all the other planes of conscious existence. The Chaldean Book of Numbers contains a detailed explanation of all this. “The first triad of the body of Adam Kadmon (the three upper planes of the seven*) cannot be seen before the soul stands in the presence of the Ancient of Days.” The Sephiroth of this upper triad are:—“1, Kether (the Crown) represented by the brow of Macroprosopos; 2, Chochmah (Wisdom, a male Principle) by his right shoulder; and 3, Binah (Intelligence, a female Principle) by the left shoulder.” Then come the seven limbs (or Sephiroth) on the planes of manifestation, the totality of these four planes being represented by Microprosopus (the lesser Face) or Tetragrammaton, the “four-lettered” Mystery. “The seven manifested and the three concealed limbs are the Body of the Deity.”
Thus our Earth, Malkuth, is both the Seventh and the Fourth world, the former when counting from the first globe above, the latter if reckoned by the planes. It is generated by the sixth globe or Sephiroth called Yezod, “foundation,” or as said in the Book of Numbers “by Yezod, He (Adam Kadmon) fecundates the primitive Heva” (Eve or our Earth). Rendered in mystic language this is the explanation why Malkuth, called “the inferior Mother,” Matrona, Queen, and the Kingdom of the Foundation, is shown as the Bride of Tetragrammaton or Microprosopus (the 2nd Logos) the Heavenly Man. When free from all impurity she will become united with the Spiritual Logos, i.e., in the 7th Race of the 7th Round—after the regeneration, on the day of “SABBATH.” For the “seventh day” has again an occult significance undreamt of by our theologians.
“When Matronitha, the Mother, is separated and brought face to face with the King, in the excellence of the Sabbath, all things become one body,” says verse 746, in chapter xxii. of “Ha Idra Zuta Kadisha.” “Becomes one body” means that all is reabsorbed once more into the one element, the spirits of men becoming Nirvanees and the elements of everything else becoming again what they were before—protyle or undifferentiated substance. “Sabbath” means rest or Nirvana. It is not the seventh day after six days but a period the duration of which equals that of the seven “days” or any period made up of seven parts. Thus a pralaya is equal in duration to the manwantara, or a night of Brahmâ is equal to this “day.” If the Christians will follow Jewish customs they ought to adopt the spirit and not the dead letter thereof: i.e., to work one week of seven days and rest seven days. That the word “Sabbath” had a mystic significance is shown in the contempt shown by Jesus for the Sabbath day, and by what is said in Luke xviii. 12. Sabbath is there taken for the whole week. (See Greek text where the week is called Sabbath. “I fast twice in the Sabbath.”) Paul, an Initiate, knew it well when referring to the eternal rest and felicity in heaven, as Sabbath; “and their happiness will be eternal, for they will ever be (one) with the Lord and will enjoy an eternal Sabbath.” (Hebrew iv. 2.) The difference between the two systems, taking the Kabala as contained in the Chaldean Book of Numbers, not as misrepresented by its now disfigured copy, the Kabala of the Christian mystics—the Kabala and the archaic esoteric Vidya, is very small indeed, being confined to unimportant divergences of form and expression. Thus Eastern occultism refers to our earth as the fourth world, the lowest of the chain, above which run upward on both its sides the six globes, three on each side. The Zohar, on the other hand, calls the earth the lower, or the Seventh, adding that upon the six depend all things which are in it, “Microprosopus.” The “smaller face,” smaller because manifested and finite, “is formed of six Sephiroth,” says the same work. “Seven kings come and die in the thrice-destroyed world”—(Malkuth our earth, destroyed after each of the three rounds which it has gone through). “And their reign (of the seven kings) will be broken up.” (Book of Numbers, 1. viii., 3.) This relates to the Seven Races, five of which have already appeared, and two more have still to appear in this Round.
The Shinto allegorical accounts of Cosmogony and the origin of man in Japan hint at the same belief.
Captain C. Pfoundes studied for nearly nine years in the monasteries of Japan the religion underlying the various sects of the land. . . . . . “The Shinto idea of creation,” he says, “is as follows: Out of chaos (Konton) the earth (in) was the sediment precipitated, and the Heavens (yo) the ethereal essences which ascended: Maa (jin) appeared between the two. The first man was called Kuni-to ko tatchi-no-mikoto, and five other names were given to him, and then the human race appeared, male and female. Isanagi and Isanami begat Tenshoko doijin, the first of the five gods of the Earth.” These “gods” are simply our five races, Isanagi and Isanami being the two kinds of the “ancestors,” the two preceding races which give birth to animal and to rational man.
It will be shown (Vol. II. Pt. II.) that the number seven, as well as the doctrine of the septenary constitution of man, was pre-eminent in all the secret systems. It plays as important a part in Western Kabala as in Eastern Occultism. Eliphas Lévi calls the number seven “the key to the Mosaic creation and the symbols of every religion.” He shows the Kabala following faithfully even the septenary division of man, as the diagram he gives in his “Clef des Grands Mystères” is septenary. This may be seen at a glance on page 389, “Une prophetie et diverses pensees de Paracelse,” however cleverly the correct thought is veiled. One need also only to look at the diagram (Plate VII. in Mr. Mathers’ Kabala) “the formation of the Soul”* from the same “Key of the Great Mysteries” by Lévi to find the same, though with a different interpretation.

[Philippines, 15 May 2012]

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PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:
https://erlefraynebrightworld.wordpress.com, http://cosmicbuhay.blogspot.com, http://kathapantas.blogdrive.com, http://talangguro.blogfree.com, http://tribes.tribe.com, http://lovingenergies.spruz.com, http://www.newciv.org, http://thatsthewayoflight.socialparadox.com, http://lightworkers.org, http://www.spiritualpassions.com, http://www.articlesforfree.net
http://community.beliefnet.com/erleargonza, http://paranormaluniverse.ning.com, http://healinginternational.ning.com, http://innercoredaystarcommand.ning.com, http://raefdargon.mysticblogs.com, http://efdargon.multiply.com, http://newageconnection.com, http://www.facebook.com

MASTERS’ SITES:
http://www.theascendedmasters.com, http://www.greatdreams.com,
http://www.drunvalo.net, http://www.lightchannels.com,
http://www.blavatsky.net, http://www.joelyonskincheloe.info/,
http://www.kriyayoga.com, http://www.lightascension.com,
http://www.tsl.org, http://www.gandhiserve.org,
http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,
http://www.salrachele.com, http://www.yogananda.srf.org,
http://www.sriaurobindosociety.org

 

IMMORTAL ROOT May 22, 2012

IMMORTAL ROOT

Erle Frayne D. Argonza

Gracious day from this Fellow of the Great White Lodge!

Still about Stanza VII of the Book of Dzyan, body of ancient discourse handed to mankind by the ascended masters of the Brotherhood, the reflection agenda will next move to the subject of ‘immortal root.’ As it was clarified in past articles of mine, the elements of atma, buddhi and manas comprise the three elements of man (from manu or thinking being) are those that bring us closer to understanding the ‘immortal’ in man.

Having gone through those reflections in my past notes, let us then move on to deepen our understanding of the subject of ‘immortal’. Sloka 4 of Stanza VII, Book of Dzyan, sums up the discourse as follows:

…IT IS THE ROOT THAT NEVER DIES, THE THREE-TONGUED FLAME OF THE FOUR WICKS* (a) . . . THE WICKS ARE THE SPARKS, THAT DRAW FROM THE THREE-TONGUED FLAME (their upper triad) SHOT OUT BY THE SEVEN, THEIR FLAME; THE BEAMS AND SPARKS OF ONE MOON REFLECTED IN THE RUNNING WAVES OF ALL THE RIVERS OF THE EARTH (“Bhumi,” or “Prithivi”)† (b).

In aid of our reflection, HP Blavatsky wrote the brief articulation in Volume I, Secret Doctrine, as follows:

(a) The “Three-tongued flame” that never dies is the immortal spiritual triad—the Atma-Buddhi and Manas—the fruition of the latter assimilated by the first two after every terrestrial life. The “four wicks” that go out and are extinguished, are the four lower principles, including the body.
“I am the three-wicked Flame and my wicks are immortal,” says the defunct. “I enter into the domain of Sekhem (the God whose arm sows the seed of action produced by the disembodied soul) and I enter the region of the Flames who have destroyed their adversaries,” i.e., got rid of the sin-creating “four wicks.” (See chap. i., vii., “Book of the Dead,” and the “Mysteries of Ro-stan.”)

(b) Just as milliards of bright sparks dance on the waters of an ocean above which one and the same moon is shining, so our evanescent personalities—the illusive envelopes of the immortal MONAD-EGO—twinkle and dance on the waves of Maya. They last and appear, as the thousands of sparks produced by the moon-beams, only so long as the Queen of the Night radiates her lustre on the running waters of life: the period of a Manvantara; and then they disappear, the beams—symbols of our eternal Spiritual Egos—alone surviving, re-merged in, and being, as they were before, one with the Mother-Source.
—————
* The three-tongued flame of the four wicks corresponds to the four unities and the three Binaries of the Sephirothal tree (see Commentary on Stanza VI.).
† Useless to repeat again that the terms given here are Sanskrit translations; for the original terms, unknown and unheard of in Europe, would only puzzle the reader more, and serve no useful purpose.

As already explicated before, the soul alone does not constitute what is ‘immortal’ in man. If a person keeps on committing horrendous crimes across many lives, chances are that the personal soul will be cut off from its Oversoul and will, after prolonged drifting in the dark regions of 4-dimensional space, disintegrate.

Billions of souls among us today, in the 3-dimensional physical plane that is our habitat, won’t be able to evolve fast enough so that, at the end of the present Manvantara or Evolutionary Round, they will meet their corresponding destruction. Remember that souls were not created to automatically return to I Am That I Am but must strive to evolve and return to the Oversoul, which in turn must strive to evolve in order to be integrated into the Monad.

All monads for that matter will eventually be reintegrated back to the Godhead, the I Am That I Am.

[Philippines, 11 May 2012]

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PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:
https://erlefraynebrightworld.wordpress.com, http://cosmicbuhay.blogspot.com, http://kathapantas.blogdrive.com, http://talangguro.blogfree.com, http://tribes.tribe.com, http://lovingenergies.spruz.com, http://www.newciv.org, http://thatsthewayoflight.socialparadox.com, http://lightworkers.org, http://www.spiritualpassions.com, http://www.articlesforfree.net
http://community.beliefnet.com/erleargonza, http://paranormaluniverse.ning.com, http://healinginternational.ning.com, http://innercoredaystarcommand.ning.com, http://raefdargon.mysticblogs.com, http://efdargon.multiply.com, http://newageconnection.com, http://www.facebook.com

MASTERS’ SITES:
http://www.theascendedmasters.com, http://www.greatdreams.com,
http://www.drunvalo.net, http://www.lightchannels.com,
http://www.blavatsky.net, http://www.joelyonskincheloe.info/,
http://www.kriyayoga.com, http://www.lightascension.com,
http://www.tsl.org, http://www.gandhiserve.org,
http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,
http://www.salrachele.com, http://www.yogananda.srf.org,
http://www.sriaurobindosociety.org

 

DIFFERENTIATION OF THE ONE, WHAT EMBODIES IN ANIMAL MAN May 19, 2012

DIFFERENTIATION OF THE ONE, WHAT EMBODIES IN ANIMAL MAN

Erle Frayne D. Argonza

Gracious day from this Fellow of the Great White Lodge!

In this note will be clarified the ‘differentiation of the One’ and such differentiation’s causal link to the embodiments of Man in the Earth Round. As already clarified in previous articles of mine, Earth and mankind had already passed through four (4) Evolutionary Rounds or (micro)manvantaras: mineral, vegetative, animal, and devic-man. We are still in 4th Round, on the 4th globe of Earth, a round that will take two (2) more generic or root-races before going through a blissful ‘sleep’ prior to the 5th Round.

Many seekers may be asking questions about what embodiments were possible for Man in the ‘animal man’ phase or 3rd Round. The question will be clarified in this note.

As a guiding contention, Sloka 3 of Stanza VII, Book of Dzyan, declared thus:

WHEN THE ONE BECOMES TWO—THE “THREE-FOLD APPEARS (a). THE THREE ARE (linked into) ONE; AND IT IS OUR THREAD, O LANOO, THE HEART OF THE MAN-PLANT, CALLED SAPTAPARNA (b).

The ennobled chela of the Brotherhood’s mahatmas, HPBlavatsky, articulated more on the subject in Volume I, Secret Doctrine, as follows:

(a) “When the ONE becomes two, the three-fold appears”: to wit, when the One Eternal drops its reflection into the region of Manifestation, that reflection, “the Ray,” differentiates the “Water of Space”; or, in the words of the “Book of the Dead”; “Chaos ceases, through the effulgence of the Ray of Primordial light dissipating total darkness by the help of the great magic power of the WORD of the (Central) Sun.” Chaos becomes male-female, and Water, incubated through Light, and the “three-fold being issues as its First-born.” “Osiris-Ptah (or RA) creates his own limbs (like Brahmâ) by creating the gods destined to personify his phases” during the Cycle (xvii., 4). The Egyptian Ra, issuing from the DEEP, is the Divine Universal Soul in its manifested aspect, and so is Narâyana, the Purusha, “concealed in Akâsa and present in Ether.”
This is the metaphysical explanation, and refers to the very beginning of Evolution, or, as we should rather say, of Theogony. The meaning of the Stanza when explained from another standpoint in its reference to the mystery of man and his origin, is still more difficult to comprehend. In order to form a clear conception of what is meant by the One becoming two, and then being transformed into the “three-fold,” the student has to make himself thoroughly acquainted with what we call “Rounds.” If he refers to “Esoteric Buddhism”—the first attempt to sketch out an approximate outline of archaic Cosmogony—he will find that by a “Round” is meant the serial evolution of nascent material nature, of the seven globes of our chain* with their mineral, vegetable, and animal kingdoms (man being there included in the latter and standing at the head of it) during the whole period of a life-cycle. The latter would be called by the Brahmins “a Day of Brahmâ.” It is, in short, one revolution of the “Wheel” (our planetary chain), which is composed of seven globes (or seven separate “Wheels,” in another sense this time). When evolution has run downward into matter, from planet A to planet G, or Z, as the Western students call it, it is one Round. In the middle of the Fourth revolution, which is our present “Round”: “Evolution has reached its acme of physical development, crowned its work with the perfect physical man, and, from this point, begins its work spirit-ward.” All this needs little repetition, as it is well explained in “Esoteric Buddhism.” That which was hardly touched upon, and of which the little that was said has misled many, is the origin of man, and it is upon this that a little more light may now be thrown, just enough to make the Stanza more comprehensible, as the process will be fully explained only in its legitimate place, in Book II.
Now every “Round” (on the descending scale) is but a repetition in a more concrete form of the Round which preceded it, as every globe—down to our fourth sphere (the actual earth)—is a grosser and more material copy of the more shadowy sphere which precedes it in their successive order, on the three higher planes. (See diagram in Stanza VI. Comm. 6). On its way upwards on the ascending arc, Evolution spiritualises and etherealises, so to speak, the general nature of all, bringing it on to a level with the plane on which the twin globe on the opposite side is placed; the result being, that when the seventh globe is reached (in whatever Round) the nature of everything that is evolving returns to the condition it was in at its starting point—plus, every time, a new and superior degree in the states of consciousness. Thus it becomes clear that the “origin of man,” so-called, on this our present Round, or life-cycle on this planet, must occupy the same place in the same order—save details based on local conditions and time—as in the preceding Round. Again, it must be explained and remembered that, as the work of each Round is said to be apportioned to a different group of so-called “Creators” or “Architects,” so is that of every globe; i.e., it is under the supervision and guidance of special “Builders” and “Watchers”—the various Dhyan-Chohans.
The group of the hierarchy which is commissioned to “create” * men is a special group, then; yet it evolved shadowy man in this cycle just as a higher and still more spiritual group evolved him in the Third Round. But as it is the Sixth—on the downward scale of Spirituality—the last and seventh being the terrestrial Spirits (elementals) which gradually form, build, and condense his physical body—this Sixth group evolves no more than the future man’s shadowy form, a filmy, hardly visible transparent copy of themselves. It becomes the task of the fifth Hierarchy—the mysterious beings that preside over the constellation Capricornus, Makara, or “Crocodile” in India as in Egypt—to inform the empty and ethereal animal form and make of it the Rational Man. This is one of those subjects upon which very little may be said to the general public. It is a MYSTERY, truly but only to him who is prepared to reject the existence of intellectual and conscious spiritual Beings in the Universe, limiting full Consciousness to man alone, and that only as a “function of the Brain.” Many are those among the Spiritual Entities, who have incarnated bodily in man, since the beginning of his appearance, and who, for all that, still exist as independently as they did before, in the infinitudes of Space. . . .
To put it more clearly: the invisible Entity may be bodily present on earth without abandoning, however, its status and functions in the supersensuous regions. If this needs explanation, we can do no better than remind the reader of like cases in Spiritualism, though such cases are very rare, at least as regards the nature of the Entity incarnating,†or taking temporary possession of a medium. Just as certain persons—men and women, reverting to parallel cases among living persons—whether by virtue of a peculiar organization, or through the power of acquired mystic knowledge, can be seen in their “double” in one place, while the body is many miles away; so the same thing can occur in the case of superior Beings.
Man, philosophically considered, is, in his outward form, simply an animal, hardly more perfect than his pithecoid-like ancestor of the third round. He is a living body, not a living being, since the realisation of existence, the “Ego-Sum,” necessitates self-consciousness, and an animal can only have direct consciousness, or instinct. This was so well understood by the Ancients that the Kabalist even made of soul and body two lives, independent of each other.* The soul, whose body vehicle is the Astral, ethero-substantial envelope, could die and man be still living on earth—i.e., the soul could free itself from and quit the tabernacle for various reasons—such as insanity, spiritual and physical depravity, etc.† Therefore, that which living men (Initiates) can do, the Dhyanis, who have no physical body to hamper them, can do still better. This was the belief of the Antediluvians, and it is fast becoming that of modern intellectual society, in Spiritualism, besides the Greek and Roman Churches, which teach the ubiquity of their angels. The Zoroastrians regarded their Amshaspends as dual entities (Ferouers), applying this duality—in esoteric philosophy, at any rate—to all the spiritual and invisible denizens of the numberless worlds in space which are visible to our eye. In a note of Damascius (sixth century) on the Chaldean oracles, we have a triple evidence of the universality of this doctrine, for he says: “In these oracles the seven Cosmocratores of the world, (‘The World-Pillars,’) mentioned likewise by St. Paul, are double—one set being commissioned to rule the superior worlds the spiritual and the sidereal, and the other to guide and watch over the worlds of matter.” Such is also the opinion of Jamblichus, who makes an evident distinction between the archangels and the “Archontes.” (See “De Mysteriis,” sec. ii., ch. 3.) The above may be applied, of course, to the distinction made between the degrees or orders of spiritual beings, and it is in this sense that the Roman Catholic Church tries to interpret and teach the difference; for while the archangels are in her teaching divine and holy, their doubles are denounced by her as devils.* But the word “ferouer” is not to be understood in this sense, for it means simply the reverse or the opposite side of some attribute or quality. Thus when the Occultist says that the “Demon is the lining of God” (evil, the reverse of the medal), he does not mean two separate actualities, but the two aspects or facets of the same Unity. Now the best man living would appear, side by side with an Archangel—as described in Theology—a fiend. Hence a certain reason to depreciate a lower “double,” immersed far deeper in matter than its original. But there is still as little cause to regard them as devils, and this is precisely what the Roman Catholics maintain against all reason and logic.

(b) The concluding sentence of this sloka shows how archaic is the belief and the doctrine that man is seven-fold in his constitution. The thread of being which animates man and passes through all his personalities, or rebirths on this Earth (an allusion to Sutratma), the thread on which moreover all his “Spirits” are strung—is spun from the essence of the “threefold,” the “fourfold” and the “fivefold”; which contain all the preceding. Panchâsikha, agreeably to Bhâgavata Purâna (V. XX. 25-28), is one of the seven Kumâras who go to Sveta-Dvipa to worship Vishnu. We shall see further on, what connection there is between the “celibate” and chaste sons of Brahmâ, who refuse “to multiply,” and terrestrial mortals. Meanwhile it is evident that “the Man-Plant,” Saptaparna, thus refers to the seven principles, and man is compared to the seven-leaved plant of this name* so sacred among Buddhists.
For further details as to Saptaparna and the importance of the number seven in occultism, as well as in symbology, the reader is referred to Part II., Book II., on Symbolism: Sections on “Saptaparna,” “The Septenary in the Vedas,” etc. etc.

[Philippines, 07 May 2012]

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PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:
https://erlefraynebrightworld.wordpress.com, http://cosmicbuhay.blogspot.com, http://kathapantas.blogdrive.com, http://talangguro.blogfree.com, http://tribes.tribe.com, http://lovingenergies.spruz.com, http://www.newciv.org, http://thatsthewayoflight.socialparadox.com, http://lightworkers.org, http://www.spiritualpassions.com, http://www.articlesforfree.net
http://community.beliefnet.com/erleargonza, http://paranormaluniverse.ning.com, http://healinginternational.ning.com, http://innercoredaystarcommand.ning.com, http://raefdargon.mysticblogs.com, http://efdargon.multiply.com, http://newageconnection.com, http://www.facebook.com

MASTERS’ SITES:
http://www.theascendedmasters.com, http://www.greatdreams.com,
http://www.drunvalo.net, http://www.lightchannels.com,
http://www.blavatsky.net, http://www.joelyonskincheloe.info/,
http://www.kriyayoga.com, http://www.lightascension.com,
http://www.tsl.org, http://www.gandhiserve.org,
http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,
http://www.salrachele.com, http://www.yogananda.srf.org,
http://www.sriaurobindosociety.org

 

MYSTERY OF BEING, SPIRIT DESCENDING ON MATTER May 16, 2012

Filed under: Uncategorized — erleargonza @ 6:48 am

MYSTERY OF BEING, SPIRIT DESCENDING ON MATTER

Erle Frayne D. Argonza

In this note we will add our reflections about the mystery of Being as applied to our very own planet which hopefully enables us to understand ourselves during this present 4th Evolutionary Round.

At this juncture of the discussions on Divine Wisdom, we need to refine our comprehension of the threads that tie the ‘descended spirits’ to the Planetary Spirits or Dhyan Chohans identified as man’s parents on Earth in the ancient wisdom. To begin with, Sloka 2 of Stanza 7, Book of Dzyan, declared thus:

THE ONE RAY MULTIPLIES THE SMALLER RAYS. LIFE PRECEDES FORM, AND LIFE SURVIVES THE LAST ATOM (of Form, Sthula-sarira, external body). THROUGH THE COUNTLESS RAYS THE LIFE-RAY, THE ONE, LIKE A THREAD THROUGH MANY BEADS (pearls) (a).

Helena P.Blavatsky, noble chela of the Mahatmas of the spiritual Brotherhood, articulated more on the same sloka, in Volume I, Secret Doctrine, to note:

(a) This sloka expresses the conception—a purely Vedantic one, as already explained elsewhere—of a life-thread, Sutratma, running through successive generations. How, then, can this be explained? By resorting to a simile, to a familiar illustration, though necessarily imperfect, as all our available analogies must be. Before resorting to it, however, I would ask whether it seems unnatural, least of all “supernatural,” to any one of us, when we consider that process known as the growth and development of a fœtus into a healthy baby weighing several pounds—evolves from what? From the segmentation of an infinitesimally small ovum and a spermatozoon; and afterwards we see that baby develop into a six-foot man! This refers to the atomic and physical expansion from the microscopically small into something very large, from the—to the naked eye—unseen, into the visible and objective. Science has provided for all this; and, I dare say, her theories, embryological, biological, and physiological, are correct enough so far as exact observation of the material goes. Nevertheless, the two chief difficulties of the science of embryology—namely, what are the forces at work in the formation of the fœtus, and the cause of “hereditary transmission” of likeness, physical, moral or mental—have never been properly answered; nor will they ever be solved till the day when scientists condescend to accept the Occult theories.* But if this physical phenomenon astonishes no one, except in so far as it puzzles the Embryologists, why should our intellectual and inner growth, the evolution of the human-spiritual to the Divine-Spiritual, be regarded as, or seem, more impossible than the other? Now to the simile.
Complete the physical plasm, mentioned in the last foot-note, the “Germinal Cell” of man with all its material potentialities, with the “spiritual plasm,” so to say, or the fluid that contains the five lower principles of the six-principled Dhyan—and you have the secret, if you are spiritual enough to understand it.
“When the seed of the animal man is cast into the soil of the animal woman, that seed cannot germinate unless it has been fructified by the five virtues (the fluid of, or the emanation from the principles) of the six-fold Heavenly man. Wherefore the Microcosm is represented as a Pentagon, within the Hexagon Star, the “Macrocosm.” (“U<2DTB@l,” a work on Occult Embryology, Book I.). Then: “The functions of Jiva on this Earth are of a five-fold character. In the mineral atom it is connected with the lowest principles of the Spirits of the Earth (the six-fold Dhyanis); in the vegetable particle, with their second—the Prana (life); in the animal, with all these plus the third and the fourth; in man, the germ must receive the fruition of all the five. Otherwise he will be born no higher than an animal”; namely, a congenital idiot. Thus in man alone the Jiva is complete. As to his seventh principle, it is but one of the Beams of the Universal Sun. Each rational creature receives only the temporary loan of that which has to return to its source; while his physical body is shaped by the lowest terrestrial lives, through physical, chemical, and physiological evolution. “The Blessed Ones have nought to do with the purgations of matter.” (Kabala, Chaldean Book of Numbers).
It comes to this: Mankind in its first prototypal, shadowy form, is the offspring of the Elohim of Life (or Pitris); in its qualitative and physical aspect it is the direct progeny of the “Ancestors,” the lowest Dhyanis, or Spirits of the Earth; for its moral, psychic, and spiritual nature, it is indebted to a group of divine Beings, the name and characteristics of which will be given in Book II. Collectively, men are the handiwork of hosts of various spirits; distributively, the tabernacles of those hosts; and occasionally and singly, the vehicles of some of them. In our present all-material Fifth Race, the earthly Spirit of the Fourth is still strong in us; but we are approaching the time when the pendulum of evolution will direct its swing decidedly upwards, bringing Humanity back on a parallel line with the primitive third Root-Race in Spirituality. During its childhood, mankind was composed wholly of that Angelic Host, who were the indwelling Spirits that animated the monstrous and gigantic tabernacles of clay of the Fourth Race—built by (as they are now also) and composed of countless myriads of lives.* This sentence will be explained later on in the present Commentary. The “tabernacles” have improved in texture and symmetry of form, growing and developing with the globe that bore them; but the physical improvement took place at the expense of the spiritual inner man and nature. The three middle principles in earth and man became with every race more material; the Soul stepping back to make room for the physical intellect; the essence of elements becoming the material and composite elements now known.
Man is not, nor could he ever be, the complete product of the “Lord God”; but he is the child of the Elohim, so arbitrarily changed into the singular masculine gender. The first Dhyanis, commissioned to “create” man in their image, could only throw off their shadows, like a delicate model for the Nature Spirits of matter to work upon. (See Book II.) Man is, beyond any doubt, formed physically out of the dust of the Earth, but his creators and fashioners were many. Nor can it be said that the “Lord God breathed into his nostrils the breath of life,” unless that God is identified with the “ONE LIFE,” Omnipresent though invisible, and unless the same operation is attributed to “God” on behalf of every living Soul—or Nephesch, which is the vital Soul, not the divine Spirit or Ruach, which ensures to man alone a divine degree of immortality, that no animal, as such, could ever attain in this cycle of incarnation. It is the inadequate distinctions made by the Jews, and now by our Western metaphysicians, who, not knowing of, and being unable to understand, hence to accept, more than a triune man—Spirit, Soul, Body—thus confuse the “breath of life” with immortal Spirit.* This applies also directly to the Protestant theologians, who, in translating verse 8 of Ch. III. in the Fourth Gospel, have entirely perverted the meaning. Indeed the verse is made to say “The wind bloweth where it listeth,” instead of “the Spirit goeth where it willeth,” as in the original and also in the translation of the Greek Eastern Church.
Thus the philosophy of psychic, spiritual, and mental relations with man’s physical functions is in almost inextricable confusion. Neither the old Aryan, nor the Egyptian psychology are now properly understood. Nor can they be assimilated without accepting the esoteric septenary, or, at any rate, the Vedantic quinquepartite division of the human inner principles. Failing which, it will be for ever impossible to understand the metaphysical and purely psychic and even physiological relations between the Dhyan-Chohans, or Angels, on the one plane, and humanity on the other. No Eastern (Aryan) esoteric works are so far published, but we possess the Egyptian papyri which speak clearly of the seven principles or the “Seven Souls of Man.”* The Book of the Dead gives a complete list of the “transformations” that every defunct undergoes, while divesting himself, one by one, of all those principles—materialised for the sake of clearness into ethereal entities or bodies. We must, moreover, remind those who try to prove that the ancient Egyptians knew nothing of and did not teach Reincarnation, that the “Soul” (the Ego or Self ) of the defunct is said to be living in Eternity: it is immortal, “co-eval with, and disappearing with the Solar boat,” i.e., for the cycle of necessity. This “Soul” emerges from the Tiaou (the realm of the cause of life) and joins the living on Earth by day, to return to Tiaou every night. This expresses the periodical existences of the Ego. (Book of the Dead, cvxliii.)
The shadow, the astral form, is annihilated, “devoured by the Uræus” (cxlix., 51), the Manes will be annihilated; the two twins (the 4th and 5th principles) will be scattered; but the Soul-bird, “the divine Swallow—and the Uræus of Flame” (Manas and Atma-Buddhi) will live in the eternity, for they are their mother’s husbands.†
Like alone produces like. The Earth gives Man his body, the gods (Dhyanis) his five inner principles, the psychic Shadow, of which those gods are often the animating principle. SPIRIT (Atman) is one—and indiscrete. It is not in the Tiaou.
For what is the Tiaou? The frequent allusion to it in the “Book of the Dead” contains a mystery. Tiaou is the path of the Night Sun, the inferior hemisphere, or the infernal region of the Egyptians, placed by them on the concealed side of the moon. The human being, in their esotericism, came out from the moon (a triple mystery—astronomical, physiological, and psychical at once); he crossed the whole cycle of existence and then returned to his birth-place before issuing from it again. Thus the defunct is shown arriving in the West, receiving his judgment before Osiris, resurrecting as the god Horus, and circling round the sidereal heavens, which is an allegorical assimilation to Ra, the Sun; then having crossed the Noot (the celestial abyss), returning once more to Tiaou: an assimilation to Osiris, who, as the God of life and reproduction, inhabits the moon. Plutarch (Isis and Osiris, ch. xliii.) shows the Egyptians celebrating a festival called “The Ingress of Osiris into the moon.” In chapter xli. life is promised after death; and the renovation of life is placed under the patronage of Osiris-Lunus, because the moon was the symbol of life-renewals or reincarnations, owing to its growth, waning, dying, and reappearance every month. In the Dankmoe, (iv. 5) it is said:—“Oh, Osiris-Lunus! That renews to thee thy renewal.” And Safekh says to Seti I. (Mariette’s Abydos, plate 51), “Thou renewest thyself as the god Lunus when a babe.” It is still better explained in a Louvre papyrus (P. Pierret, “Etudes Egyptologiques”): “Couplings and conceptions abound when he (Osiris-Lunus) is seen in heaven on that day.” Says Osiris: “Oh, sole radiant beam of the moon! I issue from the circulating multitudes (of stars) . . . . . Open me the Tiaou, for Osiris N. I will issue by day to do what I have to do amongst the living” (“Book of the Dead,” ch. ii.),—i.e., to produce conceptions.
Osiris was “God manifest in generation,” because the ancients knew, far better than the moderns, the real occult influences of the lunar body upon the mysteries of conception.* Later on, when the moon became connected with female goddesses†—with Diana, Isis, Artemis, Juno, etc., that connection was due to a thorough knowledge of physiology and female nature, physical as much as psychic. But, primarily, the Sun and Moon were the only visible and, so to say, tangible [by their effects] psychic and physiological deities—the Father and the Son, while Space and air in general, or that expanse of Heaven called Noot by the Egyptians, was the concealed Spirit or Breath of the two. These “Father and Son” were interchangeable in their functions and worked harmoniously together in their effects upon terrestrial nature and humanity; hence they were regarded as ONE, though TWO in personified Entities. They were both males, and both had their distinct and also collaborative work in the causative generation of Humanity. So much from the astronomical and cosmic standpoints viewed and expressed in symbolical language—which became in our last races theological and dogmatic. But behind this veil of Cosmic and Astrological symbols, there were the Occult mysteries of Anthropography and the primeval genesis of man. And in this, no knowledge of symbols—or even the key to the post-diluvian symbolical language of the Jews—will, or can help, save only with reference to that which was laid down in national scriptures for exoteric uses; the sum of which, however cleverly veiled, was only the smallest portion of the real primitive history of each people, often relating, moreover,—as in the Hebrew Scriptures—merely to the terrestrial human, not divine life of that nation. That psychic and spiritual element belonged to MYSTERY and INITIATION. There were things never recorded in scrolls, but, as in Central Asia, on rocks and in subterranean crypts.
Nevertheless, there was a time when the whole world was “of one lip and of one knowledge,” and Man knew more of his origin than he does now, and thus knew that the Sun and Moon, however large a part they do play in the constitution, growth and development of the human body, were not the direct causative agents of his appearance on Earth; these agents being, in truth, the living and intelligent Powers which the Occultists call Dhyan Chohans.
As to this, a very learned admirer of the Jewish Esotericism tells us that “the Kabala says expressly that Elohim is a ‘general abstraction’; what we call in mathematics ‘a constant co-efficient’ or a ‘general function entering into all construction, not particular; that is, by the general ratio 1 to 31415, (the astro-Dhyanic and) Elohistic figures.” To this the Eastern Occultist replies: Quite so, it is an abstraction to our physical senses. To our spiritual perceptions, however, and to our inner spiritual eye, the Elohim or Dhyanis are no more an abstraction than our soul and spirit are to us. Reject the one and you reject the other—since that which is the surviving Entity in us is partly the direct emanation from, and partly those celestial Entities themselves. One thing is sure; the Jews were perfectly acquainted with sorcery and various maleficent forces; but, with the exception of some of their great prophets and seers like Daniel and Ezekiel (Enoch belonging to a far distant race and not to any nation but to all, as a generic character), they knew little of, nor would they deal with, the real divine Occultism, their national character being averse to anything which had no direct bearing upon their own ethnical, tribal, and individual benefits—witness their own prophets, and the curses thundered by them against the “stiff-necked race.” But even the Kabala plainly shows the direct relation between the Sephiroth, or Elohim, and men.
Therefore, when it is proved to us that the Kabalistic identification of Jehovah with Binah, a female Sephiroth, has still another, a sub-occult meaning in it, then and then only the Occultist will be ready to pass the palm of perfection to the Kabalist. Until then, it is asserted that, as Jehovah is in the abstract sense of a “one living God,” a single number, a metaphysical figment, and a reality only when put in his proper place as an emanation and a Sephiroth—we have a right to maintain that the Zohar (as witnessed by the BOOK OF NUMBERS, at any rate), gave out originally, before the Christian Kabalists had disfigured it, and still gives out the same doctrine that we do; i.e., it makes Man emanate, not from one Celestial MAN, but from a Septenary group of Celestial men or Angels, just as in “Pymander, the Thought Divine.”

[Philippines, 04 May 2012]

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PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:
https://erlefraynebrightworld.wordpress.com, http://cosmicbuhay.blogspot.com, http://kathapantas.blogdrive.com, http://talangguro.blogfree.com, http://tribes.tribe.com, http://lovingenergies.spruz.com, http://www.newciv.org, http://thatsthewayoflight.socialparadox.com, http://lightworkers.org, http://www.spiritualpassions.com, http://www.articlesforfree.net
http://community.beliefnet.com/erleargonza, http://paranormaluniverse.ning.com, http://healinginternational.ning.com, http://innercoredaystarcommand.ning.com, http://raefdargon.mysticblogs.com, http://efdargon.multiply.com, http://newageconnection.com, http://www.facebook.com

MASTERS’ SITES:
http://www.theascendedmasters.com, http://www.greatdreams.com,
http://www.drunvalo.net, http://www.lightchannels.com,
http://www.blavatsky.net, http://www.joelyonskincheloe.info/,
http://www.kriyayoga.com, http://www.lightascension.com,
http://www.tsl.org, http://www.gandhiserve.org,
http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,
http://www.salrachele.com, http://www.yogananda.srf.org,
http://www.sriaurobindosociety.org

 

CREATIVE POWERS: MAN’S PARENTS ON EARTH, HIERARCHIES OF SPIRITS May 13, 2012

CREATIVE POWERS: MAN’S PARENTS ON EARTH, HIERARCHIES OF SPIRITS

Erle Frayne D. Argonza

To continue with our peregrinations about the origins of sentient beings on Earth, let’s move on to Stanza 7 of the Book of Dzyan. The stanza begins with clarifications about the creative powers that role-played man’s parents on Earth. Further elucidations of the Hierarchies of Divine Beings will be made.

To begin with, Sloka 1 of Stanza VII, Book of Dzyan, declared thus:

BEHOLD THE BEGINNING OF SENTIENT FORMLESS LIFE (a). FIRST, THE DIVINE (vehicle) (b), THE ONE FROM THE MOTHER-SPIRIT (Atman); THEN THE SPIRITUAL—(Atma-Buddhi, Spirit-soul)* (c); (again) THE THREE FROM THE ONE (d), THE FOUR FROM THE ONE (e), AND THE FIVE (f ), FROM WHICH THE THREE, THE FIVE AND THE SEVEN (g)—THESE ARE THE THREE-FOLD AND THE FOUR-FOLD DOWNWARD; THE “MIND-BORN SONS OF THE FIRST LORD (Avalôkitêshwara) THE SHINING SEVEN (the “Builders”).† IT IS THEY WHO ARE THOU, ME, HIM, O LANOO; THEY WHO WATCH OVER THEE AND THY MOTHER, BHUMI (the Earth).

To aid us in our comprehension of the very recondite subject of the same Sloka, let me now cite the articulations made by the noble chela of the Mahatmas, HP Blavatsky, in Volume I, Secret Doctrine, to note:

(a) The hierarchy of Creative Powers is divided into seven (or 4 and 3) esoteric, within the twelve great Orders, recorded in the twelve signs of the Zodiac; the seven of the manifesting scale being connected, moreover, with the Seven Planets. All this is subdivided into numberless groups of divine Spiritual, semi-Spiritual, and ethereal Beings.
The Chief Hierarchies among these are hinted at in the great Quaternary, or the “four bodies and the three faculties” of Brahmâ exoterically, and the Panchâsyam, the five Brahmâs, or the five Dhyani-Buddhas in the Buddhist system.
The highest group is composed of the divine Flames, so-called, also spoken of as the “Fiery Lions” and the “Lions of Life,” whose esotericism is securely hidden in the Zodiacal sign of Leo. It is the nucleole of the superior divine World (see Commentary in first pages of Addendum). They are the formless Fiery Breaths, identical in one aspect with the upper sephirothal TRIAD, which is placed by the Kabalists in the “Archetypal World.”
The same hierarchy, with the same numbers, is found in the Japanese system, in the “Beginnings” as taught by both the Shinto and the Buddhist sects. In this system, Anthropogenesis precedes Cosmogenesis, as the Divine merges into the human, and creates—midway in its descent into matter—the visible Universe. The legendary personages—remarks reverentially Omoie—“having to be understood as the stereotyped embodiment of the higher (secret) doctrine, and its sublime truths.” To state it at full length, however, would occupy too much of our space, but a few words on this old system cannot be out of place. The following is a short synopsis of this Anthropo-Cosmogenesis, and it shows how closely the most separated notions echoed one and the same Archaic teaching.
When all was as yet Chaos (Kon-ton) three spiritual Beings appeared on the stage of future creation: (1) Ame no ani naka nushi no Kami, “Divine Monarch of the Central Heaven”; (2) Taka mi onosubi no Kami, “Exalted, imperial Divine offspring of Heaven and the Earth”; and (3) Kamu mi musubi no Kami, “Offspring of the Gods,” simply.
These were without form or substance (our arupa triad), as neither the celestial nor the terrestrial substance had yet differentiated, “nor had the essence of things been formed.”
In the Zohar—which, as now arranged and re-edited by Moses de Leon, with the help of Syrian and Chaldean Christian Gnostics in the XIIIth century, and corrected and revised still later by many Christian hands, is only a little less exoteric than the Bible itself—this divine “Vehicle” no longer appears as it does in the “Chaldean Book of Numbers.’ True enough, Ain-Soph, the ABSOLUTE ENDLESS NO-THING, uses also the form of the ONE, the manifested “Heavenly man” (the FIRST CAUSE) as its chariot (Mercabah, in Hebrew; Vahan, in Sanskrit) or vehicle to descend into, and manifest through, in the phenomenal world. But the Kabalists neither make it plain how the ABSOLUTE can use anything, or exercise any attribute whatever, since, as the Absolute, it is devoid of attributes; nor do they explain that in reality it is the First Cause (Plato’s Logos) the original and eternal IDEA, that manifests through Adam Kadmon, the Second Logos, so to speak. In the “Book of Numbers” it is explained that EN (or Ain, Aiôr) is the only self-existent, whereas its “Depth” (Bythos or Buthon of the Gnostics, called Propator) is only periodical. The latter is Brahmâ as differentiated from Brahma or Parabrahm. It is the Depth, the Source of Light, or Propator, which is the unmanifested Logos or the abstract Idea, and not Ain-Soph, whose ray uses Adam-Kadmon or the manifested Logos (the objective Universe) “male and female”—as a chariot through which to manifest. But in the Zohar we read the following incongruity: “Senior occultatus est et absconditus; Microprosopus manifestus est, et non manifestus.” (Rosenroth; Liber Mysterii, IV., 1.) This is a fallacy, since Microprosopus or the microcosm can only exist during its manifestations, and is destroyed during the Maha- Pralayas. Rosenroth’s Kabala is no guide, but very often a puzzle.

(b) As in the Japanese system, in the Egyptian, and every old cosmogony—at this divine FLAME, The “One,” are lit the three descending groups. Having their potential being in the higher group, they now become distinct and separate Entities. These are called the “Virgins of Life,” the “Great Illusion,” etc., etc., and collectively the “Six-pointed Star.” The latter is the symbol, in almost every religion, of the Logos as the first emanation. It is that of Vishnu in India (the Chakra, or wheel), and the glyph of the Tetragrammaton, the “He of the four letters” or—metaphorically—“the limbs of Microprosopos” in the Kabala, which are ten and six respectively. The later Kabalists however, especially the Christian mystics, have played sad havoc with this magnificent symbol.* For the “ten limbs” of the Heavenly Man are the ten Sephiroth; but the first Heavenly Man is the unmanifested Spirit of the Universe, and ought never to be degraded into Microprosopus—the lesser Face or Countenance, the prototype of man on the terrestrial plane.† Of this, however, later on. The six-pointed Star refers to the six Forces or Powers of Nature, the six planes, principles, etc., etc., all synthesized by the seventh, or the central point in the Star. All these, the upper and lower hierarchies included, emanate from the “Heavenly or Celestial Virgin,”‡ the great mother in all religions, the Androgyne, the Sephira-Adam-Kadmon. In its Unity, primordial light is the seventh, or highest, principle, Daivi-prakriti, the light of the unmanifested Logos. But in its differentiation it becomes Fohat, or the “Seven Sons.” The former is symbolised by the Central point in the double-Triangle; the latter by the hexagon itself, or the “six limbs” of the Microprosopus the Seventh being Malkuth, the “Bride” of the Christian Kabalists, or our Earth. Hence the expressions:
“The first after the ‘One’ is divine Fire; the second, Fire and Æther; the third is composed of Fire, Æther and Water; the fourth of Fire, Æther, Water, and Air.”* The One is not concerned with Man-bearing globes, but with the inner invisible Spheres. “The ‘First-Born’ are the LIFE, the heart and pulse of the Universe; the Second are its MIND or Consciousness,”†
as said in the Commentary.

(c) The second Order of Celestial Beings, those of Fire and Æther corresponding to Spirit and Soul, or the Atma-Buddhi) whose names are legion, are still formless, but more definitely “substantial.” They are the first differentiation in the Secondary Evolution or “Creation”—a misleading word. As the name shows, they are the prototypes of the incarnating Jivas or Monads, and are composed of the Fiery Spirit of Life. It is through these that passes, like a pure solar beam, the ray which is furnished by them with its future vehicle, the Divine Soul, Buddhi. These are directly concerned with the Hosts of the higher world of our system. From these twofold Units emanate the threefold.
In the cosmogony of Japan, when, out of the chaotic mass, an egg-like nucleus appears, having within itself the germ and potency of all the universal as well as of all terrestrial life, it is the “three-fold” just named, which differentiates. “The male æthereal” (Yo) principle ascends and the female grosser or more material principle (In) is precipitated into the Universe of substance, when a separation occurs between the celestial and the terrestrial. From this the female, the mother, the first rudimentary objective being is born. It is ethereal, without form or sex, and yet it is from this and the mother that the Seven Divine Spirits are born, from whom will emanate the seven creations, just as in the Codex Nazaræus from Karabtanos and the Mother Spiritus the seven evilly disposed (material) spirits are born. It would be too long to give here the Japanese names, but once translated they stand in this order:—
(1.) The “Invisible Celibate,” which is the creative logos of the non-creating “father,” or the creative potentiality of the latter made manifest.
(2.) “The Spirit (or the God) of the rayless depths” (of Chaos); which becomes differentiated matter, or the world-stuff; also the mineral realm.
(3.) “The Spirit of the Vegetable Kingdom,” of the “Abundant Vegetation.”
(4.) This one is of dual nature, being at the same time “The Spirit of the Earth” and “the Spirit of the Sands,” the former containing the potentiality of the male element, the latter that of the female element, the two forming a combined nature.
These two were ONE; yet unconscious of being two.
In this duality were contained (a) the male, dark and muscular Being, Isu no gai no Kami; and (b) Eku gai no Kami, the female, fair and weaker or more delicate Being. Then, the:—
(5th and 6th.) Spirits who were androgynous or dual-sexed, and, finally:—
(7.) The Seventh Spirit, the last emanated from the “mother,” appears as the first divine human form distinctly male and female. It was the seventh creation, as in the Purânas, wherein man is the seventh creation of Brahmâ.
These, Tsanagi-Tsanami, descended into the Universe by the celestial Bridge (the milky way), and “Tsanagi, perceiving far below a chaotic mass of cloud and water, thrust his jewelled spear into the depths, and dry land appeared.” Then the two separated to explore Onokoro, the newly-created island-world; etc., etc. (Omoie).
Such are the Japanese exoteric fables, the rind that conceals the kernel of the same one truth of the Secret Doctrine. Turning back to the esoteric explanations in every cosmogony:—

(d) The Third order corresponds to the Atma-Buddhi-Manas: Spirit, Soul and Intellect, and is called the “Triads.”

(e) The Fourth are substantial Entities. This is the highest group among the Rupas (Atomic Forms*). It is the nursery of the human, conscious, spiritual Souls. They are called the “Imperishable Jivas,” and constitute, through the order below their own, the first group of the first septenary† host—the great mystery of human conscious and intellectual Being. For the latter are the field wherein lies concealed in its privation the germ that will fall into generation. That germ will become the spiritual potency in the physical cell that guides the development of the embryo, and which is the cause of the hereditary transmission of faculties and all the inherent qualities in man. The Darwinian theory, however, of the transmission of acquired faculties, is neither taught nor accepted in Occultism. Evolution, in it, proceeds on quite other lines; the physical, according to esoteric teaching, evolving gradually from the spiritual, mental, and psychic. This inner soul of the physical cell—this “spiritual plasm” that dominates the germinal plasm—is the key that must open one day the gates of the terra incognita of the Biologist, now called the dark mystery of Embryology. (See text and note infra.)

(f) The Fifth group is a very mysterious one, as it is connected with the Microcosmic Pentagon, the five-pointed star representing man. In India and Egypt these Dhyanis were connected with the Crocodile, and their abode is in Capricornus. These are convertible terms in Indian astrology, as this (tenth) sign of the Zodiac is called Makara, loosely translated “crocodile.” The word itself is occultly interpreted in various ways, as will be shown further on. In Egypt the defunct man—whose symbol is the pentagram or the five-pointed star, the points of which represent the limbs of a man—was shown emblematically transformed into a crocodile: Sebakh or Sevekh “or seventh,” as Mr. Gerald Massey says, showing it as having been the type of intelligence, is a dragon in reality, not a crocodile. He is the “Dragon of Wisdom” or Manas, the “Human Soul,” Mind, the Intelligent principle, called in our esoteric philosophy the “Fifth” principle.
Says the defunct “Osirified” in ch. lxxxviii., “Book of the Dead,” or the Ritual, under the glyph of a mummiform god with a crocodile’s head:—
(I) “I am the god (crocodile) presiding at the fear . . . at the arrival of his Soul among men. I am the god-crocodile brought for destruction” (an allusion to the destruction of divine spiritual purity when man acquires the knowledge of good and evil; also to the “fallen” gods, or angels of every theogony).
(2) “I am the fish of the great Horus (as Makara is the “crocodile,” the vehicle of Varuna). I am merged in Sekten.”
This last sentence gives the corroboration of, and repeats the doctrine of, esoteric Buddhism, for it alludes directly to the fifth principle (Manas), or the most spiritual part of its essence rather, which merges into, is absorbed by, and made one with Atma-Buddhi after the death of man. For Se-khen is the residence or loka of the god Khem (Horus-Osiris, or Father and Son), hence the “Devachan” of Atma-Buddhi. In the Ritual of the Dead the defunct is shown entering into Sekhem with Horus-Thot and “emerging from it as pure spirit “ (lxiv., 29). Thus the defunct says (v. 130): “I see the forms of (myself, as various) men transforming eternally . . . I know this (chapter). He who knows it . . . takes all kinds of living forms.” . . .
And in verse 35, addressing in magic formula that which is called, in Egyptian esotericism, the “ancestral heart,” or the re-incarnating principle, the permanent EGO, the defunct says:—
“Oh my heart, my ancestral heart necessary for my transformations,. . . . . . do not separate thyself from me before the guardian of the Scales. Thou art my personality within my breast, divine companion watching over my fleshes (bodies). . . . . . ”
It is in Sekhem that lies concealed “the Mysterious Face,” or the real man concealed under the false personality, the triple-crocodile of Egypt, the symbol of the higher Trinity or human Triad, Atma, Buddhi and Manas.* In all the ancient papyri the crocodile is called Sebek (Seventh), while the water is the fifth principle esoterically; and, as already stated, Mr. Gerald Massey shows that the crocodile was “the Seventh Soul, the supreme one of seven—the Seer unseen.” Even exoterically Sekhem is the residence of the god Khem, and Khem is Horus avenging the death of his father Osiris, hence punishing the Sins of man when he becomes a disembodied Soul. Thus the defunct “Osirified” became the god Khem, who “gleans the field of Aanroo,” i.e., he gleans either his reward or punishment, as that field is the celestial locality (Devachan) where the defunct is given wheat, the food of divine justice The fifth group of the celestial Beings is supposed to contain in itself the dual attributes of both the spiritual and physical aspects of the Universe; the two poles, so to say, of Mahat the Universal Intelligence, and the dual nature of man, the spiritual and the physical. Hence its number Five, multiplied and made into ten, connecting it with Makara, the 10th sign of Zodiac.

(g) The sixth and seventh groups partake of the lower qualities of the Quaternary. They are conscious, ethereal Entities, as invisible as Ether, which are shot out like the boughs of a tree from the first central group of the four, and shoot out in their turn numberless side groups, the lower of which are the Nature-Spirits, or Elementals of countless kinds and varieties; from the formless and insubstantial—the ideal THOUGHTS of their creators—down to the Atomic, though, to human perception, invisible organisms. The latter are considered as the “Spirits of Atoms” for they are the first remove (backwards) from the physical Atom—sentient, if not intelligent creatures. They are all subject to Karma, and have to work it out through every cycle. For, as the doctrine teaches, there are no such privileged beings in the universe, whether in our or in other systems, in the outer or the inner worlds,* as the angels of the Western Religion and the Judean. A Dhyan Chohan has to become one; he cannot be born or appear suddenly on the plane of life as a full-blown angel. The Celestial Hierarchy of the present Manvantara will find itself transferred in the next cycle of life into higher, superior worlds, and will make room for a new hierarchy, composed of the elect ones of our mankind. Being is an endless cycle within the one absolute eternity, wherein move numberless inner cycles finite and conditioned. Gods, created as such, would evince no personal merit in being gods. Such a class of beings, perfect only by virtue of the special immaculate nature inherent in them, in the face of suffering and struggling humanity, and even of the lower creation, would be the symbol of an eternal injustice quite Satanic in character, an ever present crime. It is an anomaly and an impossibility in Nature. Therefore the “Four” and the “Three” have to incarnate as all other beings have. This sixth group, moreover, remains almost inseparable from man, who draws from it all but his highest and lowest principles, or his spirit and body, the five middle human principles being the very essence of those Dhyanis.* Alone, the Divine Ray (the Atman) proceeds directly from the One. When asked how that can be? How is it possible to conceive that those “gods,” or angels, can be at the same time their own emanations and their personal selves? Is it in the same sense in the material world, where the son is (in one way) his father, being his blood, the bone of his bone and the flesh of his flesh? To this the teachers answer “Verily it is so.” But one has to go deep into the mystery of BEING before one can fully comprehend this truth.

[Philippines, 01 May 2012]

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PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

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MASTERS’ SITES:
http://www.theascendedmasters.com, http://www.greatdreams.com,
http://www.drunvalo.net, http://www.lightchannels.com,
http://www.blavatsky.net, http://www.joelyonskincheloe.info/,
http://www.kriyayoga.com, http://www.lightascension.com,
http://www.tsl.org, http://www.gandhiserve.org,
http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,
http://www.salrachele.com, http://www.yogananda.srf.org,
http://www.sriaurobindosociety.org

 

ADEPTS & SECRET LAND: INITIATION, SUPERCONTINENT, LIBERATION May 10, 2012

ADEPTS & SECRET LAND: INITIATION, SUPERCONTINENT, LIBERATION

Erle Frayne D. Argonza

Gracious day to thee, enthused Aspirants to the Path!

Where is the place of spiritual Initiation in the course of human evolution within the purview of the evolving Globes or Evolutionary Rounds? As to the Adepts of which very little is known by the broad public, what sayeth the Mahatmas? Does Adeptship dovetail into the peoples of the ‘imperishable land’ as well as the supercontinent of Mu or Lemuria?

To begin answering the guide question, let us first note the following contention declared in Sloka 7 of Stanza 6, Book of Dzyan:

MAKE THY CALCULATIONS, O LANOO, IF THOU WOULDST LEARN THE CORRECT AGE OF THY SMALL WHEEL (chain). ITS FOURTH SPOKE IS OUR MOTHER (Earth) (a). REACH THE FOURTH “FRUIT” OF THE FOURTH PATH OF KNOWLEDGE THAT LEADS TO NIRVANA, AND THOU SHALT COMPREHEND, FOR THOU SHALT SEE (b).

As one can see, the term ‘liberation’ or ‘nirvana’ was well embedded in the very ancient text given to mankind by the mahatmas of ages long gone. The ‘fourth path of knowledge’ is a very intriguing principle, and will be explicated below.

HPBlavatsky, ennobled chela of the mahatmas, articulated on the subject matter, in Volume I of Secret Doctrine, to note:

(a) The “small wheel” is our chain of spheres, and the fourth spoke is our Earth, the fourth in the chain. It is one of those on which the “hot (positive) breath of the Sun” has a direct effect.*
To calculate its age, however, as the pupil is asked to do in the Stanza, is rather difficult, since we are not given the figures of the Great Kalpa, and are not allowed to publish those of our small Yugas, except as to the approximate duration of these. “The older wheels rotated for one Eternity and one half of an Eternity,” it says. We know that by “Eternity” the seventh part of 311,040,000,000,000 years, or an age of Brahmâ is meant. But what of that? We also know that, to begin with, if we take for our basis the above figures, we have first of all to eliminate from the 100 years of Brahmâ (or 311,040,000,000,000 years) two years taken up by the Sandhyas (twilights), which leaves 98, as we have to bring it to the mystical combination 14 x 7. But we have no knowledge at what time precisely the evolution and formation of our little earth began. Therefore it is impossible to calculate its age, unless the time of its birth is given—which the TEACHERS refuse to do, so far. At the close of this Book and in Book II., however, some chronological hints will be given. We must remember, moreover, that the law of Analogy holds good for the worlds, as it does for man; and that as “The ONE (Deity) becomes Two (Deva or Angel) and Two becomes Three (or man),” etc., etc., so we are taught that the Curds (world-stuff) become wanderers, (Comets), these become stars, and the stars (the centres of vortices) our sun and planets—to put it briefly.*

(b) There are four grades of initiation mentioned in exoteric works, which are known respectively in Sanskrit as “Sçrôtâpanna,” “Sagardagan,” “Anagamin,” and “Arhan”—the four paths to Nirvana, in this, our fourth Round, hearing the same appellations. The Arhan, though he can see the Past, the Present, and the Future, is not yet the highest Initiate; for the Adept himself, the initiated candidate, becomes chela (pupil) to a higher Initiate. Three further higher grades have to be conquered by the Arhan who would reach the apex; of the ladder of Arhatship. There are those who have reached it even in this fifth race of ours, but the faculties necessary for the attainment of these higher grades will be fully developed in the average ascetic only at the end of this Root-Race, and in the Sixth and Seventh. Thus there will always be Initiates and the Profane till the end of this minor Manvantara, the present life-cycle. The Arhats of the “fire-mist” of the 7th rung are but one remove from the Root-Base of their Hierarchy—the highest on Earth, and our Terrestrial chain. This “Root-Base” has a name which can only be translated by several compound words into English”—“the ever-living-human-Banyan.” This “Wondrous Being” descended from a “high region,” they say, in the early part of the Third Age, before the separation of the sexes of the Third Race.
This Third Race is sometimes called collectively “the Sons of Passive Yoga,” i.e., it was produced unconsciously by the second Race, which, as it was intellectually inactive, is supposed to have been constantly plunged in a kind of blank or abstract contemplation, as required by the conditions of the Yoga state. In the first or earlier portion of the existence of this third race, while it was yet in its state of purity, the “Sons of Wisdom,” who, as will be seen, incarnated in this Third Race, produced by Kriyasakti a progeny called the “Sons of Ad” or “of the Fire-Mist,” the “Sons of Will and Yoga,” etc. They were a conscious production, as a portion of the race was already animated with the divine spark of spiritual, superior intelligence. It was not a Race, this progeny. It was at first a wondrous Being, called the “Initiator,” and after him a group of semi-divine and semi-human beings. “Set apart” in Archaic genesis for certain purposes, they are those in whom are said to have incarnated the highest Dhyanis, “Munis and Rishis from previous Manvantaras”—to form the nursery for future human adepts, on this earth and during the present cycle. These “Sons of Will and Yoga” born, so to speak, in an immaculate way, remained, it is explained, entirely apart from the rest of mankind.
The “BEING” just referred to, which has to remain nameless, is the Tree from which, in subsequent ages, all the great historically known Sages and Hierophants, such as the Rishi Kapila, Hermes, Enoch, Orpheus, etc., etc., have branched off. As objective man, he is the mysterious (to the profane—the ever invisible) yet ever present Personage about whom legends are rife in the East, especially among the Occultists and the students of the Sacred Science. It is he who changes form, yet remains ever the same. And it is he again who holds spiritual sway over the initiated Adepts throughout the whole world. He is, as said, the “Nameless One” who has so many names, and yet whose names and whose very nature are unknown. He is the “Initiator,” called the “GREAT SACRIFICE. For, sitting at the threshold of LIGHT, he looks into it from within the circle of Darkness, which he will not cross; nor will he quit his post till the last day of this life-cycle. Why does the solitary Watcher remain at his self-chosen post? Why does he sit by the fountain of primeval Wisdom, of which he drinks no longer, as he has naught to learn which he does not know—aye, neither on this Earth, nor in its heaven ? Because the lonely, sore-footed pilgrims on their way back to their home are never sure to the last moment of not losing their way in this limitless desert of illusion and matter called Earth-Life. Because he would fain show the way to that region of freedom and light, from which he is a voluntary exile himself, to every prisoner who has succeeded in liberating himself from the bonds of flesh and illusion. Because, in short, he has sacrificed himself for the sake of mankind, though but a few Elect may profit by the GREAT SACRIFICE.
It is under the direct, silent guidance of this MAHA—(great)—GURU that all the other less divine Teachers and instructors of mankind became, from the first awakening of human consciousness, the guides of early Humanity. It is through these “Sons of God” that infant humanity got its first notions of all the arts and sciences, as well as of spiritual knowledge; and it is they who have laid the first foundation-stone of those ancient civilizations that puzzle so sorely our modern generation of students and scholars.*
Although these matters were barely hinted at in “Isis Unveiled,” it will be well to remind the reader of what was said in Vol. I., pp. 587 to 593, concerning a certain Sacred Island in Central Asia, and to refer him for further details to the chapter in Book II. on “The Sons of God and the Sacred Island.” A few more explanations, however, though thrown out in a fragmentary form, may help the student to obtain a glimpse into the present mystery.
To state at least one detail concerning these mysterious “Sons of God” in plain words. It is from them, these Brahmaputras, that the high Dwijas, the initiated Brahmins of old justly claimed descent, while the modern Brahmin would have the lowest castes believe literally that they issued direct from the mouth of Brahmâ. This is the esoteric teaching, which adds moreover that, although these descendants (spiritually of course) from the “sons of Will and Yoga,” became in time divided into opposite sexes, as their “Kriyasakti” progenitors did themselves, later on; yet even their degenerate descendants have down to the present day retained a veneration and respect for the creative function, and still regard it in the light of a religious ceremony, whereas the more civilized nations consider it as a mere animal function. Compare the western views and practice in these matters with the Institutions of Manu in regard to the laws of Grihasta and married life. The true Brahmin is thus indeed “he whose seven forefathers have drunk the juice of the moon-plant (Soma),” and who is a “Trisuparna,” for he has understood the secret of the Vedas.
And, to this day, such Brahmins know that, during its early beginnings, psychic and physical intellect being dormant and consciousness still undeveloped, the spiritual conceptions of that race were quite unconnected with its physical surroundings. That divine man dwelt in his animal—though externally human—form; and, if there was instinct in him, no self-consciousness came to enlighten the darkness of the latent fifth principle. When, moved by the law of Evolution, the Lords of Wisdom infused into him the spark of consciousness, the first feeling it awoke to life and activity was a sense of solidarity, of one-ness with his spiritual creators. As the child’s first feeling is for its mother and nurse, so the first aspirations of the awakening consciousness in primitive man were for those whose element he felt within himself, and who yet were outside, and independent of him. DEVOTION arose out of that feeling, and became the first and foremost motor in his nature; for it is the only one which is natural in our heart, which is innate in us, and which we find alike in human babe and the young of the animal. This feeling of irrepressible, instinctive aspiration in primitive man is beautifully, and one may say intuitionally, described by Carlyle. “The great antique heart,” he exclaims, “how like a child’s in its simplicity, like a man’s in its earnest solemnity and depth ! heaven lies over him wheresoever he goes or stands on the earth; making all the earth a mystic temple to him, the earth’s business all a kind of worship. Glimpses of bright creatures flash in the common sunlight; angels yet hover, doing God’s messages among men . . . . . Wonder, miracle, encompass the man; he lives in an element of miracle * . . . . A great law of duty, high as these two infinitudes (heaven and hell), dwarfing all else, annihilating all else—it was a reality, and it is one: the garment only of it is dead; the essence of it lives through all times and all eternity!”
It lives undeniably, and has settled in all its ineradicable strength and power in the Asiatic Aryan heart from the Third Race direct through its first “mind-born” sons,—the fruits of Kriyasakti. As time rolled on the holy caste of Initiates produced but rarely, and from age to age, such perfect creatures: beings apart, inwardly, though the same as those who produced them, outwardly.
While in the infancy of the third primitive race:—
“A creature of a more exalted kind
Was wanting yet, and therefore was designed;
Conscious of thought, of more capacious breast
For empire formed and fit to rule the rest. . . . . ”
It was called into being, a ready and perfect vehicle for the incarnating denizens of higher spheres, who took forthwith their abodes in these forms born of Spiritual WILL and the natural divine power in man. It was a child of pure Spirit, mentally unalloyed with any tincture of earthly element. Its physical frame alone was of time and of life, as it drew its intelligence direct from above. It was the living tree of divine wisdom; and may therefore be likened to the Mundane Tree of the Norse Legend, which cannot wither and die until the last battle of life shall be fought, while its roots are gnawed all the time by the dragon Nidhogg; for even so, the first and holy Son of Kriyasakti had his body gnawed by the tooth of time, but the roots of his inner being remained for ever undecaying and strong, because they grew and expanded in heaven not on earth. He was the first of the FIRST, and he was the seed of all the others. There were other “Sons of Kriyasakti” produced by a second Spiritual effort, but the first one has remained to this day the Seed of divine Knowledge, the One and the Supreme among the terrestrial “Sons of Wisdom.” Of this subject we can say no more, except to add that in every age—aye, even in our own—there have been great intellects who have understood the problem correctly.
How comes our physical body to the state of perfection it is found in now? Through millions of years of evolution, of course, yet never through, or from, animals, as taught by materialism. For, as Carlyle says:—“. . . The essence of our being, the mystery in us that calls itself ‘I,’—what words have we for such things?—it is a breath of Heaven, the highest Being reveals himself in man. This body, these faculties, this life of ours, is it not all as a vesture for the UNNAMED?”
The breath of heaven, or rather the breath of life, called in the Bible Nephesh, is in every animal, in every animate speck as in every mineral atom. But none of these has, like man, the consciousness of the nature of that highest Being,* as none has that divine harmony in its form which man possesses. It is, as Novalis said, and no one since has said it better, as repeated by Carlyle:—
“There is but one temple in the universe, and that is the body of man. Nothing is holier than that high form . . . . We touch heaven when we lay our hand on a human body!” “This sounds like a mere flourish of rhetoric,” adds Carlyle, “but it is not so. If well meditated it will turn out to be a scientific fact; the expression . . . of the actual truth of the thing. We are the miracle of miracles,—the great inscrutable Mystery.”

[Philippines, 28 April 2012]

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PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:
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http://www.kriyayoga.com, http://www.lightascension.com,
http://www.tsl.org, http://www.gandhiserve.org,
http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,
http://www.salrachele.com, http://www.yogananda.srf.org,
http://www.sriaurobindosociety.org

 

STRUGGLE FOR LIFE & BIRTH OF WORLDS May 8, 2012

STRUGGLE FOR LIFE & BIRTH OF WORLDS

Erle Frayne D. Argonza

Magandang araw! Good day!

For this note, let us substantiate our understanding of the birthing of worlds. The emanation of the elements, the planes of existence, with the active intervention of the spiritual Hierarchy, made possible the evolution of worlds with their sentient beings.

Sloka 6 of Stanza 6, Book of Dzyan, went on to further contend:

THE OLDER WHEELS ROTATED DOWNWARD AND UPWARD (a). . . . THE MOTHER’S SPAWN FILLED THE WHOLE (Kosmos).* THERE WERE BATTLES FOUGHT BETWEEN THE CREATORS AND THE DESTROYERS, AND BATTLES FOUGHT FOR SPACE; THE SEED APPEARING AND REAPPEARING CONTINUOUSLY (b).†

The said contention already contains the notions of ‘globes’ and ‘previous rounds’. Appearing and reappearing signifies the periods of Pralaya or dissolution at the end of a respective Manvantara or round of emanation/evolution.

Long as the discourse is, let me now present the further articulations of the subject by the noblesse chela of the mahatmas, HPBlavatsky, in Volume I of Secret Doctrine, to wit:

(a) Here, having finished for the time being with our side-issues—which, however they may break the flow of the narrative, are necessary for the elucidation of the whole scheme—the reader must return once more to Cosmogony. The phrase “Older wheels” refers to the worlds or Globes of our chain as they were during the “previous Rounds.” The present Stanza, when explained esoterically, is found embodied entirely in the Kabalistic works. Therein will be found the very history of the evolution of those countless Globes which evolve after a periodical Pralaya, rebuilt from old material into new forms. The previous Globes disintegrate and reappear transformed and perfected for a new phase of life. In the Kabala, worlds are compared to sparks which fly from under the hammer of the great Architect—LAW, the law which rules all the smaller Creators.
The following comparative diagram shows the identity between the two systems, the Kabalistic and the Eastern. The three upper are the three higher planes of consciousness, revealed and explained in both schools only to the Initiates, the lower ones represent the four lower planes—the lowest being our plane, or the visible Universe.
These seven planes correspond to the seven states of consciousness in man. It remains with him to attune the three higher states in himself to the three higher planes in Kosmos. But before he can attempt to attune, he must awaken the three “seats” to life and activity. And how many are capable of bringing themselves to even a superficial comprehension of Atma-Vidya (Spirit-Knowledge), or what is called by the Sufis, Rohanee! In Section the VIIth of this Book, in Sub-section 3,
the reader will find a still clearer explanation of the above in the Commentary upon Saptaparna—the man-plant. See also the Section of that name in Part II.

(b) “The Seed appears and disappears continuously.” Here “Seed” stands for “the World-germ,” viewed by Science as material particles in a highly attenuated condition, but in Occult physics as “Spiritual particles,” i.e., supersensuous matter existing in a state of primeval differentiation.* In theogony, every Seed is an ethereal organism, from which evolves later on a celestial being, a God.
In the “beginning,” that which is called in mystic phraseology Cosmic Desire” evolves into absolute Light. Now light without any shadow would be absolute light—in other words, absolute darkness—as physical science seeks to prove. That shadow appears under the form of primordial matter, allegorized—if one likes—in the shape of the Spirit of Creative Fire or Heat. If, rejecting the poetical form and allegory, science chooses to see in this the primordial Fire-Mist, it is welcome to do so. Whether one way or the other, whether Fohat or the famous FORCE of Science, nameless, and as difficult of definition as our Fohat himself, that Something “caused the Universe to move with circular motion,” as Plato has it; or, as the Occult teaching expresses it:
“The Central Sun causes Fohat to collect primordial dust in the form of balls, to impel them to move in converging lines and finally to approach each other and aggregate.” (Book of Dzyan). . . . . “Being scattered in Space, without order or system, the world-germs come into frequent collision until their final aggregation, after which they become wanderers (Comets). Then the battles and struggles begin. The older (bodies) attract the younger, while others repel them. Many perish, devoured by their stronger companions. Those that escape become worlds.”†

We have been assured that there exist several modern works of speculative fancy upon such struggles for life in sidereal heaven, especially in the German language. We rejoice to hear it, for ours is an Occult teaching lost in the darkness of archaic ages. We have treated of it fully in “Isis Unveiled,” and the idea of Darwinian-like evolution, of struggle for life and supremacy, and of the “survival of the fittest” among the Hosts above as the Hosts below, runs throughout both the volumes of our earlier work, written in 1876 (See Index in “Isis Unveiled” at the words “Evolution”—“Darwin”—“Kapila”—“Battle of Life,” etc. etc.) But the idea was not ours, it is that of antiquity. Even the Purânic writers have ingeniously interwoven allegory with Cosmic facts and human events. Any symbologist may discern the astrocosmical allusion even though he be unable to grasp the whole meaning. The great “Wars in Heaven,” in the Purânas; the wars of the Titans, in Hesiod and other classical writers; the “struggles,” also in the Egyptian legend between Osiris and Typhon, and even those in the Scandinavian legends, all refer to the same subject. Northern Mythology refers to it as the battle of the Flames, the sons of Muspel who fought on the field of Wigred. All these relate to Heaven and Earth, and have a double and often even a triple meaning, and esoteric application to things above as to things below. They relate severally to astronomical, theogonical and human struggles; to the adjustment of orbs, and the supremacy among nations and tribes. The “Struggle for Existence” and the “Survival of the Fittest” reigned supreme from the moment that Kosmos manifested into being, and could hardly escape the observant eye of the ancient Sages. Hence the incessant fights of Indra, the god of the Firmament, with the Asuras—degraded from high gods into Cosmic demons; and with Vritri or Ah-hi; the battles fought between stars and constellations, between Moon and planets—later on incarnated as kings and mortals. Hence also the War in Heaven of Michael and his Host against the Dragon (Jupiter and Lucifer-Venus), when a third of the stars of the rebellious host was hurled down into Space, and “its place was found no more in Heaven.” As said long ago—“This is the basic and fundamental stone of the secret cycles. It shows that the Brahmins and Tanäim. . . speculated on the creation and development of the world quite in a Darwinian way, both anticipating him and his school in the natural selection of species, the survival of the fittest, and transformation. . . . There were old worlds that perished conquered by the new,” etc., etc. (“Isis Unveiled,” Vol. II., p. 260.) The assertion that all the worlds (Stars, planets, etc.)—as soon as a nucleus of primordial substance in the laya (undifferentiated) state is informed by the freed principles, of a just deceased sidereal body—become first comets, and then Suns to cool down to inhabitable worlds, is a teaching as old as the Rishis.
Thus the Secret Books distinctly teach, as we see, an astronomy that would not be rejected even by modern speculation could the latter thoroughly understand its teachings.
For, archaic astronomy, and the ancient, physical and mathematical sciences, expressed views identical with those of modern science, and many of far more momentous import. A “struggle for life” as a “survival of the fittest” in the worlds above, as on our planet here below, are distinctly taught. This teaching, however, although it would not be “entirely rejected” by Science, is sure to be repudiated as an integral whole. For it avers that there are only seven Self-born primordial “gods” emanated from the trinitarian ONE. In other words, it means that all the worlds or sidereal bodies (always on strict analogy) are formed one from the other, after the primordial manifestation at the beginning of the “Great Age” is accomplished. The birth of the celestial bodies in Space is compared to a crowd or multitude of “pilgrims” at the festival of the “Fires.” Seven ascetics appear on the threshold of the temple with seven lighted sticks of incense. At the light of these the first row of pilgrims light their incense sticks. After which every ascetic begins whirling his stick around his head in space, and furnishes the rest with fire. Thus with the heavenly bodies. A laya-centre is lighted and awakened into life by the fires of another “pilgrim,” after which the new “centre” rushes into space and becomes a comet. It is only after losing its velocity, and hence its fiery tail, that the “Fiery Dragon” settles down into quiet and steady life as a regular respectable citizen of the sidereal family. Therefore it is said:—
Born in the unfathomable depths of Space, out of the homogeneous Element called the World-Soul, every nucleus of Cosmic matter, suddenly launched into being, begins life under the most hostile circumstances. Through a series of countless ages, it has to conquer for itself a place in the infinitudes. It circles round and round between denser and already fixed bodies, moving by jerks, and pulling towards some given point or centre that attracts it, trying to avoid, like a ship drawn into a channel dotted with reefs and sunken rocks, other bodies that draw and repel it in turn; many perish, their mass disintegrating through stronger masses, and, when born within a system, chiefly within the insatiable stomachs of various Suns. (See Comm. to Stanza IV). Those which move slower and are propelled into an elliptic course are doomed to annihilation sooner or later. Others moving in parabolic curves generally escape destruction, owing to their velocity.
Some very critical readers will perhaps imagine that this teaching, as to the cometary stage passed through by all heavenly bodies, is in contradiction with the statements just made as to the moon being the mother of the earth. They will perhaps fancy that intuition is needed to harmonise the two. But no intuition is in truth required. What does Science know of Comets, their genesis, growth, and ultimate behaviour? Nothing—absolutely nothing! And what is there so impossible that a laya centre—a lump of cosmic protoplasm, homogeneous and latent, when suddenly animated or fired up—should rush from its bed in Space and whirl throughout the abysmal depths in order to strengthen its homogeneous organism by an accumulation and addition of differentiated elements? And why should not such a comet settle in life, live, and become an inhabited globe!
“The abodes of Fohat are many,” it is said. “He places his four fiery (electro-positive) Sons in the “Four circles”; these Circles are the Equator, the Ecliptic, and the two parallels of declination, or the tropics—to preside over the climates of which are placed the Four mystical Entities. Then again: “Other seven (sons) are commissioned to preside over the seven hot, and seven cold lokas (the hells of the orthodox Brahmins) at the two ends of the Egg of Matter (our Earth and its poles). The seven lokas are also called the “Rings,” elsewhere, and the “Circles.” The ancients made the polar circles seven instead of two, as Europeans do; for Mount Meru, which is the North Pole, is said to have seven gold and seven silver steps leading to it.
The strange statement made in one of the Stanzas: “The Songs of Fohat and his Sons were radiant as the noon-tide Sun and the Moon combined;” and that the four Sons on the middle four-fold
Circle “saw their father’s songs and heard his Solar-selenic radiance;” is explained in the Commentary in these words: “The agitation of the Fohatic Forces at the two cold ends (North and South Poles) of the Earth which resulted in a multicoloured radiance at night, have in them several of the properties of Akâsa (Ether) colour and sound as well.” . . . . . . “Sound is the characteristic of Akâsa (Ether): it generates air, the property of which is Touch; which (by friction) becomes productive of Colour and Light.” . . . (Vishnu Purâna.)
Perhaps the above will be regarded as archaic nonsense, but it will be better comprehended, if the reader remembers the Aurora Borealis and Australis, both of which take place at the very centres of terrestrial electric and magnetic forces. The two poles are said to be the store-houses, the receptacles and liberators, at the same time, of Cosmic and terrestrial Vitality (Electricity); from the surplus of which the Earth, had it not been for these two natural “safety-valves,” would have been rent to pieces long ago. At the same time it is now a theory that has lately become an axiom, that the phenomenon of polar lights is accompanied by, and productive of, strong sounds, like whistling, hissing, and cracking. (But see Professor Trumholdt’s works on the Aurora Borealis, and his correspondence regarding this moot question.)

[Philippines, 24 April 2012]

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PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:
https://erlefraynebrightworld.wordpress.com, http://cosmicbuhay.blogspot.com, http://kathapantas.blogdrive.com, http://talangguro.blogfree.com, http://tribes.tribe.com, http://lovingenergies.spruz.com, http://www.newciv.org, http://thatsthewayoflight.socialparadox.com, http://lightworkers.org, http://www.spiritualpassions.com, http://www.articlesforfree.net
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http://www.blavatsky.net, http://www.joelyonskincheloe.info/,
http://www.kriyayoga.com, http://www.lightascension.com,
http://www.tsl.org, http://www.gandhiserve.org,
http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,
http://www.salrachele.com, http://www.yogananda.srf.org,
http://www.sriaurobindosociety.org

 

CURSE, SIN, WAR AS PER DIVINE WISDOM May 5, 2012

CURSE, SIN, WAR AS PER DIVINE WISDOM

Erle Frayne D. Argonza

Gracious day from this Adept of the spiritual Brotherhood!

We now move on to the subject of ‘curse’, ‘sin’ and ‘war’, three phenomena that are intertwined as per Theos Sophia or divine wisdom. Man has already begun to evolve during the 4th Evolutionary Round, as explicated in previous notes, with the proper reinforcements from the lessons given out by the Mahatmas through HP Blavatsky.

Sloka 6 of of Stanza 6, Book of Dzyan, declared thus:

THE CURSE IS PRONOUNCED (a): THEY WILL BE BORN IN THE FOURTH (Race), SUFFER AND CAUSE SUFFERING (b). THIS IS THE FIRST WAR (c).

Intricately webbed and extensive, let me present, without further ado, HP Blavatsky’s further articulations on the subject, as contained in Volume I of the Secret Doctrine:

(a) It is a universal tradition that, before the physiological “Fall,” propagation of one’s kind, whether human or animal, took place through the WILL of the Creators, or of their progeny. It was the Fall of Spirit into generation, not the Fall of mortal man. It has already been stated that, to become a Self-Conscious Spirit, the latter must pass through every cycle of being, culminating in its highest point on earth in Man. Spirit per se is an unconscious negative ABSTRACTION. Its purity is inherent, not acquired by merit; hence, as already shown, to become the highest Dhyan Chohan it is necessary for each Ego to attain to full self-consciousness as a human, i.e., conscious Being, which is synthesized for us in Man. The Jewish Kabalists arguing that no Spirit could belong to the divine hierarchy unless Ruach (Spirit) was united to Nephesh (living Soul), only repeat the Eastern Esoteric teaching. “A Dhyani has to be an Atma-Buddhi; once the Buddhi-Manas breaks loose from its immortal Atma of which it (Buddhi) is the vehicle, Atman passes into NON-BEING, which is absolute Being.” This means that the purely Nirvanic state is a passage of Spirit back to the ideal abstraction of Be-ness which has no relation to the plane on which our Universe is accomplishing its cycle.

(b) “The curse is pronounced” does not mean, in this instance, that any personal Being, god, or superior Spirit, pronounced it, but simply that the cause which could but create bad results had been generated, and that the effects of a Karmic cause could lead the “Beings” that counteracted the laws of Nature, and thus impeded her legitimate progress, only to bad incarnations, hence to suffering.

(c) “There were many wars” refers to several struggles of adjustment, spiritual, cosmical, and astronomical, but chiefly to the mystery of the evolution of man as he is now. Powers—pure Essences—“that were told to create” is a sentence that relates to a mystery explained, as already said, elsewhere. It is not only one of the most hidden secrets of Nature—that of generation, over whose solution the Embryologists have vainly put their heads together—but likewise a divine function that involves that other religious, or rather dogmatic, mystery, the “Fall” of the Angels, as it is called. Satan and his rebellious host would thus prove, when the meaning of the allegory is explained, to have refused to create physical man, only to become the direct Saviours and the Creators of “divine Man.” The symbolical teaching is more than mystical and religious, it is purely scientific, as will be seen later on. For, instead of remaining a mere blind, functioning medium, impelled and guided by fathomless LAW, the “rebellious” Angel claimed and enforced his right of independent judgment and will, his right of free-agency and responsibility, since man and angel are alike under Karmic Law.*
“And there was war in Heaven. . . . Michael and his angels fought against the Dragon; and the Dragon fought and his angels, and prevailed not; neither was their place found any more in Heaven. And the Dragon was cast out, that old serpent, called the devil and Satan, which deceiveth the whole world.”
Kabalistic version of the same story is given in the Codex Nazareus, the scripture of the Nazarenes, the real mystic Christians of John the Baptist and the Initiates of Christos. Bahak-Zivo, the “Father of the Genii,” is ordered to construct creatures (to create). But, as he is “ignorant of Orcus,” he fails to do so, and calls in Fetahil, a still purer spirit, to his aid, who fails still worse. This is a repetition of the failure of the “Fathers,” the lords of light who fail one after the other. (Book II, Sloka 17.)
We will now quote from our earlier Volumes:—
“Then steps on the stage of creation the spirit† (of the Earth so-called, or the Soul, Psyche, which St. James calls ‘devilish’) the lower portion the Anima Mundi or Astral Light. (See the close of this Sloka). With the Nazarenes and the Gnostics this Spirit was feminine. Thus the spirit of the Earth perceiving that for Fetahil,* the newest man (the latest), the splendour was ‘changed,’ and that for splendour existed ‘decrease and damage,’ she awakes Karabtanos,† “who was frantic and without sense and judgment,’ and says to him:—‘Arise, see, the splendour (light) of the newest man (Fetahil) has failed (to produce or create men),. the decrease of this splendour is visible. Rise up, come with thy MOTHER (the Spiritus) and free thee from limits by which thou art held, and those more ample than the whole world.’ After which follows the union of the frantic and blind matter, guided by the insinuations of the spirit (not the Divine breath but the Astral spirit, which by its double essence is already tainted with matter); and the offer of the MOTHER being accepted, the Spiritus conceives “Seven Figures,” and the seven stellars (planets) which represent also the seven capital sins, the progeny of an astral soul separated from its divine source (spirit) and matter, the blind demon of concupiscence. Seeing this, Fetahil extends his hand towards the abyss of matter, and says:—‘Let the Earth exist, just as the abode of the powers has existed.’ Dipping his hand in the chaos, which he condenses, he creates our planet.‡”
“Then the Codex proceeds to tell how Bahak-Zivo was separated from the Spiritus, and the Genii or angels from the rebels.§ Then Mano|| (the greatest), who dwells with the greatest FERHO, call Kebar-Zivo (known also by the name of Nebat-Iavar bar Iufin Ifafin), Helm and Vine of the food of life,¶ he being the third life, and commiserating the rebellious and foolish Genii, on account of the magnitude of their ambition, says: ‘Lord of the Genii** (Æons), see what the Genii, the rebellious angels do, and about what they are consulting.* They say, “Let us call for the world, and let us call the ‘powers’ into existence,” The Genii are the Principes, the “Sons of Light,” but thou art the “Messenger of Life.”†
And in order to counteract the influence of the seven “badly disposed” principles, the progeny of Spiritus, CABAR-ZIO, the mighty Lord of Splendor, produces seven other lives (the cardinal virtues) who shine in their own form and light “from on high”‡ and thus re-establish the balance between good and evil, light and darkness.
Here one finds a repetition of the early allegorical, dual systems, as the Zoroastrian, and detects a germ of the dogmatic and dualistic religions of the future, a germ which has grown into such a luxuriant tree in ecclesiastical Christianity. It is already the outline of the two “Supremes”—God and Satan. But in the Stanzas no such idea exists.
Most of the Western Christian Kabalists—pre-eminently Eliphas Lévi—in their desire to reconcile the Occult Sciences with Church dogmas, did their best to make of the “Astral Light” only and preeminently the Pleroma of early Church Fathers, the abode of the Hosts of the Fallen Angels, of the “Archons” and “Powers.” But the Astral Light, while only the lower aspect of the Absolute, is yet dual. It is the Anima Mundi, and ought never to be viewed otherwise, except for Kabalistic purposes. The difference which exists between its “light” and its “Living Fire” ought to be ever present in the mind of the Seer and the “Psychic.” The higher aspect, without which only creatures of matter from that Astral Light can be produced, is this Living Fire, and it is the Seventh Principle. It is said in “Isis Unveiled,” in a complete description of it:—
“The Astral Light or Anima Mundi is dual and bisexual. The (ideal) male part of it is purely divine and spiritual, it is the Wisdom, it is Spirit or Purusha; while the female portion (the Spiritus of the Nazarenes) is tainted, in one sense, with matter, is indeed matter, and therefore is evil already. It is the life-principle of every living creature, and furnishes the astral soul, the fluidic perisprit, to men, animals, fowls of the air, and everything living. Animals have only the latent germ of the highest immortal soul in them. . . . . This latter will develop only after a series of countless evolutions; the doctrine of which evolution is contained in the Kabalistic axiom: ‘A stone becomes a plant; a plant, a beast; a beast, a man; a man, a spirit; and the spirit, a god.”’ (Vol. I., p. 301, note.)
The seven principles of the Eastern Initiates had not been explained when “Isis” was written, but only the three Kabalistic Faces of the semi-exoteric Kabala.* But these contain the description of the mystic natures of the first group of Dhyan Chohans in the regimen ignis, the region and “rule (or government) of fire,” which group is divided into three classes, synthesized by the first, which makes four or the “Tetraktis.” (See Comments on Stanza VII. Book I.) If one studies the Comments attentively he will find the same progression in the angelic natures, viz., from the passive down to the active, the last of these Beings being as near to the Ahamkara element (the region or plane wherein Egoship or the feeling of I-am-ness is beginning to be defined) as the first ones are near to the undifferentiated essence. The former are Arupa incorporeal; the latter, Rupa, corporeal.
In Volume II. of Isis (p. 183 et seq.) the philosophical systems of the Gnostics and the primitive Jewish Christians, the Nazarenes and the Ebionites, are fully considered. They show the views held in those days—outside the circle of Mosaic Jews—about Jehovah. He was identified by all the Gnostics with the evil, rather than with the good principle. For them, he was Ilda-Baoth, “the son of Darkness,” whose mother, Sophia Achamoth, was the daughter of Sophia, the Divine Wisdom (the female Holy Ghost of the early Christians)—Akâsa;† while Sophia Achamoth personified the lower Astral Light or Ether. Ilda-Baoth‡, or Jehovah, is simply one of the Elohim, the seven creative Spirits, and one of the lower Sephiroth. He produces from himself seven other Gods, “Stellar Spirits” (or the lunar ancestors*), for they are all the same.† They are all in his own image (the “Spirits of the Face”), and the reflections one of the other, and have become darker and more material as they successively receded from their originator. They also inhabit seven regions disposed like a ladder, as its rungs slope up and down the scale of spirit and matter.‡ With Pagans and Christians, with Hindus and Chaldeans, with the Greek as with the Roman Catholics—with a slight variation of the texts in their interpretations—they all were the Genii of the seven planets, as of the seven planetary spheres of our septenary chain, of which Earth is the lowest. (See Isis, Vol. II. p. 186.) This connects the “Stellar” and “Lunar “ Spirits with the higher planetary Angels and the Saptarishis (the seven Rishis of the Stars) of the Hindus—as subordinate Angels (Messengers) to these “Rishis,” the emanations, on the descending scale, of the former. Such, in the opinion of the philosophical Gnostics, were the God and the Archangels now worshipped by the Christians! The “Fallen Angels” and the legend of the “War in Heaven” is thus purely pagan in its origin and comes from India viâ Persia and Chaldea. The only reference to it in the Christian canon is found in Revelations xii., as quoted a few pages back.
Thus “SATAN,” once he ceases to be viewed in the superstitious, dogmatic, unphilosophical spirit of the Churches, grows into the grandiose image of one who made of terrestrial a divine MAN; who gave him, throughout the long cycle of Mahâ-kalpa the law of the Spirit of Life, and made him free from the Sin of Ignorance, hence of death. (See the Section On Satan in Part II. Vol. II.)

[Philippines, 20 April 2012]

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PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:
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http://community.beliefnet.com/erleargonza, http://paranormaluniverse.ning.com, http://healinginternational.ning.com, http://innercoredaystarcommand.ning.com, http://raefdargon.mysticblogs.com, http://efdargon.multiply.com, http://newageconnection.com, http://www.facebook.com

MASTERS’ SITES:
http://www.theascendedmasters.com, http://www.greatdreams.com,
http://www.drunvalo.net, http://www.lightchannels.com,
http://www.blavatsky.net, http://www.joelyonskincheloe.info/,
http://www.kriyayoga.com, http://www.lightascension.com,
http://www.tsl.org, http://www.gandhiserve.org,
http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,
http://www.salrachele.com, http://www.yogananda.srf.org,
http://www.sriaurobindosociety.org

 

MAN EVOLVED IN 4TH EVOLUTIONARY ROUND May 4, 2012

MAN EVOLVED IN 4TH EVOLUTIONARY ROUND

Erle Frayne D. Argonza

In a previous articles of mine, the subject of ‘evolutionary rounds’ were already discussed. Let us augment our understanding on the matter with the elucidations on divine wisdom by Helena P. Blavatsky, done with the close guidance of the mahatmas.

As already articulated, the evolution of life-forms on Terra already passed through four (4) ‘evolutionary rounds’ or stages. Three (3) more rounds will come to pass, before the Kalpa (great cycle) for the planet will end (Kalpa comprises of 7 manvantaras or ‘day of Brahma’ relative to Earth’s vibrance with the lifewave).

The said rounds are: 1st Round, mineral stage; 2nd Round, vegetative stage; 3rd Round, animal stage; and, 4th Round, devic-Man stage. The matter of human evolution was discussed more thoroughly in Volume II, Secret Doctrine, though several preliminary discussions were already presented in Volume I.

The spiritually Perfected Ones then declared, in Sloka 5 of Stanza 6, Book of Dzyan, the following cogitation:

AT THE FOURTH (Round, or revolution of life and being around “the seven smaller wheels) (a), THE SONS ARE TOLD TO CREATE THEIR IMAGES ONE THIRD REFUSES. Two (thirds) OBEY.

HPB substantiated the said thesis, in Volume I, Secret Doctrine, to note:

The full meaning of this sloka can be fully comprehended only after reading the detailed additional explanations in the “Anthropogenesis” and its commentaries, in Book II. Between this Sloka and the last, Sloka 4 in this same Stanza, extend long ages; and there now gleams the dawn and sunrise of another æon. The drama enacted on our planet is at the beginning of its fourth act, but for a clearer comprehension of the whole play the reader will have to turn back before he can proceed onward. For this verse belongs to the general Cosmogony given in the archaic volumes, whereas Book II. will give a detailed account of the “Creation” or rather the formation, of the first human beings, followed by the second humanity, and then by the third; or, as they are called, “the first, second, and the third Root-Races.” As the solid Earth began by being a ball of liquid fire, of fiery dust and its protoplasmic phantom, so did man.

(a) That which is meant by the qualification the “Fourth” is explained as the “fourth Round” only on the authority of the Commentaries. It can equally mean fourth “Eternity” as “Fourth Round,” or even the fourth (our) Globe. For, as will repeatedly be shown, it is the fourth Sphere on the fourth or lowest plane of material life. And it so happens that we are in the Fourth Round, at the middle point of which the perfect equilibrium between Spirit and Matter had to take place.* Says the Commentary explaining the verse:—
“The holy youths (the gods) refused to multiply and create species after their likeness, after their kind. They are not fit forms (rupas) for us. They have to grow. They refuse to enter the chhayas (shadows or images) of their inferiors. Thus had selfish feeling prevailed from the beginning, even among the gods, and they fell under the eye of the Karmic Lipikas.”
They had to suffer for it in later births. How the punishment reached the gods will be seen in the second volume.

[Philippines, 16 April 2012]

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PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:
https://erlefraynebrightworld.wordpress.com, http://cosmicbuhay.blogspot.com, http://kathapantas.blogdrive.com, http://talangguro.blogfree.com, http://tribes.tribe.com, http://lovingenergies.spruz.com, http://www.newciv.org, http://thatsthewayoflight.socialparadox.com, http://lightworkers.org, http://www.spiritualpassions.com, http://www.articlesforfree.net
http://community.beliefnet.com/erleargonza, http://paranormaluniverse.ning.com, http://healinginternational.ning.com, http://innercoredaystarcommand.ning.com, http://raefdargon.mysticblogs.com, http://efdargon.multiply.com, http://newageconnection.com, http://www.facebook.com

MASTERS’ SITES:
http://www.theascendedmasters.com, http://www.greatdreams.com,
http://www.drunvalo.net, http://www.lightchannels.com,
http://www.blavatsky.net, http://www.joelyonskincheloe.info/,
http://www.kriyayoga.com, http://www.lightascension.com,
http://www.tsl.org, http://www.gandhiserve.org,
http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,
http://www.salrachele.com, http://www.yogananda.srf.org,
http://www.sriaurobindosociety.org

 

BUILDING OF NEW WORLDS, NATURE NEVER CEASES May 2, 2012

BUILDING OF NEW WORLDS, NATURE NEVER CEASES

Erle Frayne D. Argonza

Ilaw at kapayapaan! Love and peace!

Let us continue to deepen our reflections about the creation of worlds. Additional articulations on the subject are hereby presented, for Sloka 4 of Stanza 6, Book of Dzyan.

Additional reflection will be presented about the esoteric ‘center’. This is with reference to the symbolism of the circle and of the midpoint of it at center. What is the significance of this in regard to the creation of worlds?

Furthermore, reflections on the moon—whether the satellite of Earth is now dead or sleeping—will be taken up. This reflection moves on till the subject of ‘nature ceases not’.

The spiritually Perfected Ones thus contended in Sloka 4 the following contention:

HE BUILDS THEM IN THE LIKENESS OF OLDER WHEELS (worlds), PLACING THEM ON THE IMPERISHABLE CENTRES (a).
HOW DOES FOHAT BUILD THEM? HE COLLECTS THE FIERY DUST. HE MAKES BALLS OF FIRE, RUNS THROUGH THEM AND ROUND THEM, INFUSING LIFE THEREINTO; THEN SETS THEM INTO MOTION, SOME ONE, SOME THE OTHER WAY. THEY ARE COLD—HE MAKES THEM HOT. THEY ARE DRY—HE MAKES THEM MOIST. THEY SHINE—HE FANS AND COOLS THEM (b).
THUS ACTS FOHAT FROM ONE Twilight TO THE OTHER DURING SEVEN ETERNITIES.‡

HPBlavatsky, noble chela of the mahatmas & chohans, substantiated the sloka in Volume I, Secret Doctrine, to wit:

(a) The Worlds are built “in the likeness of older Wheels”—i.e., those that existed in preceding Manvantaras and went into Pralaya, because the LAW for the birth, growth, and decay of everything in Kosmos, from the Sun to the glow-worm in the grass, is ONE. It is an everlasting work of perfection with every new appearance, but the Substance-Matter and Forces are all one and the same. But this LAW acts on every planet through minor and varying laws. The “imperishable Laya Centres” have a great importance, and their meaning must be fully understood if we would have a clear conception of the Archaic Cosmogony, whose theories have now passed into Occultism. At present, one thing may be stated. The worlds are built neither upon, nor over, nor in the Laya centres, the zero-point being a condition, not any mathematical point.

(b) Bear in mind that Fohat, the constructive Force of Cosmic Electricity, is said, metaphorically, to have sprung like Rudra from Brahmâ “from the brain of the Father and the bosom of the Mother,” and then to have metamorphosed himself into a male and a female, i.e., polarity, into positive and negative electricity. He has seven sons who are his brothers; and Fohat is forced to be born time after time whenever any two of his son-brothers indulge in too close contact—whether an embrace or a fight. To avoid this, he binds together and unites those of unlike nature and separates those of similar temperaments. This, of course, relates, as any one can see, to electricity generated by friction and to the law involving attraction between two objects of unlike, and repulsion between those of like polarity. The Seven “Sons-brothers,” however, represent and personify the seven forms of Cosmic magnetism called in practical Occultism the “Seven Radicals,” whose co-operative and active progeny are, among other energies, Electricity, Magnetism, Sound, Light, Heat, Cohesion, etc. Occult Science defines all these as Super-sensuous effects in their hidden behaviour, and as objective phenomena in the world of senses; the former requiring abnormal faculties to perceive them—the latter, our ordinary physical senses. They all pertain to, and are the emanations of, still more supersensuous spiritual qualities, not personated by, but belonging to, real and conscious CAUSES. To attempt a description of such ENTITIES would be worse than useless. The reader must bear in mind that, according to our teaching which regards this phenomenal Universe as a great Illusion, the nearer a body is to the UNKNOWN SUBSTANCE, the more it approaches reality, as being removed the farther from this world of Maya. Therefore, though the molecular constitution of their bodies is not deducible from their manifestations on this plane of consciousness, they nevertheless (from the standpoint of the adept Occultist) possess a distinctive objective if not material structure, in the relatively noumenal—as opposed to the phenomenal—Universe. Men of science may term them Force or Forces generated by matter, or “modes of its motion,” if they will; Occultism sees in the effects “Elemental” (forces), and, in the direct causes producing them, intelligent DIVINE Workmen. The intimate connection of those Elementals (guided by the unerring hand of the Rulers)—their correlation we might call it—with the elements of pure Matter, results in our terrestrial phenomena, such as light, heat, magnetism, etc., etc. Of course we shall never agree with the American Substantialists* who call every Force and Energy—whether Light, Heat, Electricity or Cohesion—an “Entity;” for this would be equivalent to calling the noise produced by the rolling of the wheels of a vehicle an Entity—thus confusing and identifying that “noise” with the driver outside, and the guiding Master Intelligence within the vehicle. But we certainly give that name to the “drivers” and to these guiding Intelligences—the ruling Dhyan Chohans, as shown. The “Elementals,” the Nature-Forces, are the acting, though invisible, or rather imperceptible, secondary Causes and in themselves the effects of primary Causes behind the Veil of all terrestrial phenomena. Electricity, light, heat, etc., have been aptly termed the “Ghost or Shadow of Matter in Motion,” i.e., supersensuous states of matter whose effects only we are able to cognize. To expand, then, the simile given above. The sensation of light is like the sound of the rolling wheels—a purely phenomenal effect, having no existence outside the observer; the proximate exciting cause of the sensation is comparable to the driver—a supersensuous state of matter in motion, a Nature-Force or Elemental. But, behind even this, stand—just as the owner of the carriage directs the driver from within—the higher and noumenal causes, the Intelligences from whose essence radiate these States of “Mother,” generating the countless milliards of Elementals or psychic Nature-Spirits, just as every drop of water generates its physical infinitesimal Infusoria. (See “Gods, Monads, and Atoms,” in Part III.) It is Fohat who guides the transfer of the principles from one planet to the other, from one star to another—child-star. When a planet dies, its informing principles are transferred to a laya or sleeping centre, with potential but latent energy in it, which is thus awakened into life and begins to form itself into a new sidereal body. (Vide infra, “A Few Theosophical Misconceptions, etc.”)
It is most remarkable that, while honestly confessing their entire ignorance of the true Nature of even terrestrial matter—primordial substance being regarded more as a dream than as a sober reality—the physicists should set themselves up as judges, nevertheless, of that matter, and claim to know what it is able and is not able to do, in various combinations. Scientists know it (matter) hardly skin-deep, and yet they will dogmatise. It is “a mode of motion” and nothing else. But the force that is inherent in a living person’s breath, when blowing a speck of dust from the table, is also, and undeniably, “a mode of motion”; and it is as undeniably not a quality of the matter, or the particles of that speck, and it emanates from the living and thinking Entity that breathed, whether the impulse originated consciously or unconsciously. Indeed, to endow matter—something of which nothing is known so far—with an inherent quality called Force, of the nature of which still less is known, is to create a far more serious difficulty than that which lies in the acceptation of the intervention of our “Nature-Spirits” in every natural phenomenon.
The Occultists, who do not say—if they would express themselves correctly—that matter, but only the substance or essence of matter, is in destructible and eternal, (i.e., the Root of all, Mulaprakriti): assert that all the so-called Forces of Nature, Electricity, Magnetism, Light, Heat, etc., etc., far from being modes of motion of material particles, are in esse, i.e., in their ultimate constitution, the differentiated aspects of that Universal Motion which is discussed and explained in the first pages of this volume (See Proem). When Fohat is said to produce “Seven Laya Centres,” it means that for formative or creative purposes, the GREAT LAW (Theists may call it God) stops, or rather modifies its perpetual motion on seven invisible points within the area of the manifested Universe. “The great Breath digs through Space seven holes into Laya to cause them to circumgyrate during Manvantara” (Occult Catechism). We have said that Laya is what Science may call the Zero-point or line; the realm of absolute negativeness, or the one real absolute Force, the NOUMENON of the Seventh State of that which we ignorantly call and recognise as “Force”; or again the Noumenon of Undifferentiated Cosmic Substance which is itself an unreachable and unknowable object to finite perception; the root and basis of all states of objectivity and subjectivity too; the neutral axis, not one of the many aspects, but its centre. It may serve to elucidate the meaning if we attempt to imagine a neutral centre—the dream of those who would discover perpetual motion. A “neutral centre” is, in one aspect, the limiting point of any given set of senses. Thus, imagine two consecutive planes of matter as already formed; each of these corresponding, to an appropriate set of perceptive organs. We are forced to admit that between these two planes of matter an incessant circulation takes place; and if we follow the atoms and molecules of (say) the lower in their transformation upwards, these will come to a point where they pass altogether beyond the range of the faculties we are using on the lower plane. In fact, to us the matter of the lower plane there vanishes from our perception into nothing—or rather it passes on to the higher plane, and the state of matter corresponding to such a point of transition must certainly possess special and not readily discoverable properties. Such “Seven Neutral Centres,”* then, are produced by Fohat, who, when, as Milton has it—
“Fair foundations (are) laid whereon to build . . .”
quickens matter into activity and evolution.
The Primordial Atom (anu) cannot be multiplied either in its pregenetic state, or its primogeneity; therefore it is called “SUM TOTAL,” figuratively, of course, as that “SUM TOTAL” is boundless. (See Addendum to this Book.) That which is the abyss of nothingness to the physicist, who knows only the world of visible causes and effects, is the boundless Space of the Divine Plenum to the Occultist. Among many other objections to the doctrine of an endless evolution and re-involution (or re-absorption) of the Kosmos, a process which, according to the Brahminical and Esoteric Doctrine, is without a beginning or an end, the Occultist is told that it cannot be, since “by all the admissions of modern scientific philosophy it is a necessity of Nature to run down.” If the tendency of Nature “to run down” is to be considered so forcible an objection to Occult Cosmogony, “How,” we may ask, “do your Positivists and Free-thinkers and Scientists account for the phalanx around us of active stellar systems?” They had eternity to “run down” in; why, then, is not the Kosmos a huge inert mass? Even the moon is only hypothetically believed to be a dead planet, “run down,” and astronomy does not seem to be acquainted with many such dead planets.* The query is unanswerable. But apart from this it must be noted that the idea of the amount of “transformable energy” in our little system coming to an end is based purely on the fallacious conception of a “white-hot, incandescent Sun” perpetually radiating away his heat without compensation into Space. To this we reply that nature runs down and disappears from the objective plane, only to reemerge after a time of rest out of the subjective and to reascend once more. Our Kosmos and Nature will run down only to reappear on a more perfect plane after every PRALAYA. The matter of the Eastern philosophers is not the “matter” and Nature of the Western metaphysicians. For what is Matter? And above all, what is our scientific philosophy but that which was so justly and so politely defined by Kant as “the Science of the limits to our Knowledge?” Where have the many attempts made by Science to bind, to connect, and define all the phenomena of organic life by mere physical and chemical manifestations, brought it to? To speculation generally—mere soap-bubbles, that burst one after the other before the men of Science were permitted to discover real facts. All this would have been avoided, and the progress of knowledge would have proceeded with gigantic strides, had only Science and its philosophy abstained from accepting hypotheses on the mere one-sided Knowledge of their Matter.†
If no physical intellect is capable of counting the grains of sand covering a few miles of sea-shore; or to fathom the ultimate nature and essence of those grains, palpable and visible on the palm of the naturalist, how can any materialist limit the laws changing the conditions and being of the atoms in primordial chaos, or know anything certain about the capabilities and potency of their atoms and molecules before and after their formation into worlds? These changeless and eternal molecules—far thicker in space than the grains on the ocean shore—may differ in their constitution along the line of their planes of existence, as the soul-substance differs from its vehicle, the body. Each atom has seven planes of being or existence, we are taught; and each plane is governed by its specific laws of evolution and absorption. Ignorant of any, even approximate, chronological data from which to start in attempting to decide the age of our planet or the origin of the solar system, astronomers, geologists, and physicists are drifting with each new hypothesis farther and farther away from the shores of fact into the fathomless depths of speculative ontology.* The Law of Analogy in the plan of structure between the trans-Solar systems and the intra-Solar planets, does not necessarily bear upon the finite conditions to which every visible body is subject, in this our plane of being. In Occult Science this law is the first and most important key to Cosmic physics; but it has to be studied in its minutest details and, “to be turned seven times,” before one comes to understand it. Occult philosophy is the only science that can teach it. How, then, can anyone hang the truth or the untruth of the Occultist’s proposition that “the Kosmos is eternal in its unconditioned collectivity, and finite but in its conditioned manifestations” on this one-sided physical enunciation that “it is a necessity of Nature to run down? ”

[Philippines, 13 April 2012]

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PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:
https://erlefraynebrightworld.wordpress.com, http://cosmicbuhay.blogspot.com, http://kathapantas.blogdrive.com, http://talangguro.blogfree.com, http://tribes.tribe.com, http://lovingenergies.spruz.com, http://www.newciv.org, http://thatsthewayoflight.socialparadox.com, http://lightworkers.org, http://www.spiritualpassions.com, http://www.articlesforfree.net
http://community.beliefnet.com/erleargonza, http://paranormaluniverse.ning.com, http://healinginternational.ning.com, http://innercoredaystarcommand.ning.com, http://raefdargon.mysticblogs.com, http://efdargon.multiply.com, http://newageconnection.com, http://www.facebook.com

MASTERS’ SITES:
http://www.theascendedmasters.com, http://www.greatdreams.com,
http://www.drunvalo.net, http://www.lightchannels.com,
http://www.blavatsky.net, http://www.joelyonskincheloe.info/,
http://www.kriyayoga.com, http://www.lightascension.com,
http://www.tsl.org, http://www.gandhiserve.org,
http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,
http://www.salrachele.com, http://www.yogananda.srf.org,
http://www.sriaurobindosociety.org