COSMICBUHAY: November 2011

Sunday, November 27, 2011

STANZA 2, BOOK OF DZYAN: DEIFIC BUILDERS IN GERMINATION

STANZA 2, BOOK OF DZYAN: DEIFIC BUILDERS IN GERMINATION

Erle Frayne D. Argonza

“There was neither silence nor sound,” it is declared in Line 4 of Stanza 2, Book of Dzyan. Stanza 2 continues with subtle attributions of the state-of-things in the rest phase of the great cycle prior to the forthcoming out-breath in another ‘day of Brahma’. Such a state of One is incomprehensible to those raised in the binary mindset, so it takes a painstaking paradigm change and high wisdom to comprehend divine wisdom as taught by the rishis and sages of the East.

Below is Stanza II, as contained in the opening chapters of Volume I of the the Secret Doctrine.

STANZA II.

1 . . . . WHERE WERE THE BUILDERS, THE LUMINOUS SONS OF MANVANTARIC DAWN? . . . IN THE UNKNOWN DARKNESS IN THEIR AH-HI PARANISHPANNA. THE PRODUCERS OF FORM FROM NO-FORM—THE ROOT OF THE WORLD—THE DEVAMATRI AND SVÂBHÂVAT, RESTED IN THE BLISS OF NON-BEING.

2. . . . WHERE WAS SILENCE? WHERE THE EARS TO SENSE IT? NO, THERE WAS NEITHER SILENCE NOR SOUND; NAUGHT SAVE CEASELESS ETERNAL BREATH, WHICH KNOWS ITSELF NOT.

3. THE HOUR HAD NOT YET STRUCK; THE RAY HAD NOT YET FLASHED INTO THE GERM; THE MATRIPADMA HAD NOT YET SWOLLEN.

4. HER HEART HAD NOT YET OPENED FOR THE ONE RAY TO ENTER, THENCE TO FALL, AS THREE INTO FOUR, INTO THE LAP OF MAYA.

5. THE SEVEN SONS WERE NOT YET BORN FROM THE WEB OF LIGHT. DARKNESS ALONE WAS FATHER-MOTHER, SVÂBHÂVAT; AND SVÂBHÂVAT WAS IN DARKNESS.

6. THESE TWO ARE THE GERM, AND THE GERM IS ONE. THE UNIVERSE WAS STILL CONCEALED IN THE DIVINE THOUGHT AND THE DIVINE BOSOM . . . .

“Where were the builders,” is a guide question that signifies the chief hierarchs altogether, the “luminous sons of the manvantaric dawn.” The possibility of producing form from no-form is declared in the Stanza. Adepts are taught that the architects of form are the devic beings, while the builders of form the elemental beings.

At the higher realms in the generation of forms, we are aware of the deity Brahma as assisted by the hierarchs called the Elohim. The latter is subtly revealed as “the seven sons” in Line 5. The “seven sons” is also an esoteric referent for the 7 Mighty Archangels or Dhyani-Buddha who are regarded as deity in level of evolution by many mystical circles.

Let us reflect on the note of HPB concerning Stanza 2, in the pages preceding the Stanzas in Volume I of the same opus:

The stage described in Stanza II. is, to a western mind, so nearly identical with that mentioned in the first Stanza, that to express the idea of its difference would require a treatise in itself. Hence it must be left to the intuition and the higher faculties of the reader to grasp, as far as he can, the meaning of the allegorical phrases used. Indeed it must be remembered that all these Stanzas appeal to the inner faculties rather than to the ordinary comprehension of the physical brain.

[Philippines, 19 November 2011]

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Friday, November 25, 2011

STANZA 1, BOOK OF DZYAN: THE ONE, PRALAYA PHASE

STANZA 1, BOOK OF DZYAN: THE ONE, PRALAYA PHASE

Erle Frayne D. Argonza

In the opening chapters of Volume I of the Secret Doctrine, we find, as earlier adduced to, the Book of Dzyan – its translation in English. Stanza 1 is shown below.

STANZA I.

1. THE ETERNAL PARENT WRAPPED IN HER EVER INVISIBLE ROBES HAD SLUMBERED ONCE AGAIN FOR SEVEN ETERNITIES.

2. TIME WAS NOT, FOR IT LAY ASLEEP IN THE INFINITE BOSOM OF DURATION.

5. UNIVERSAL MIND WAS NOT, FOR THERE WERE NO AH-HI TO CONTAIN IT.

4. THE SEVEN WAYS TO BLISS WERE NOT. THE GREAT CAUSES OF MISERY WERE NOT, FOR THERE WAS NO ONE TO PRODUCE AND GET ENSNARED BY THEM.

5. DARKNESS ALONE FILLED THE BOUNDLESS ALL, FOR FATHER, MOTHER AND SON WERE ONCE MORE ONE, AND THE SON HAD NOT AWAKENED YET FOR THE NEW WHEEL, AND HIS PILGRIMAGE THEREON.

6. THE SEVEN SUBLIME LORDS AND THE SEVEN TRUTHS HAD CEASED TO BE, AND THE UNIVERSE, THE SON OF NECESSITY, WAS IMMERSED IN PARANISHPANNA, TO BE OUTBREATHED BY THAT WHICH IS AND YET IS NOT. NAUGHT WAS.

7. THE CAUSES OF EXISTENCE HAD BEEN DONE AWAY WITH; THE VISIBLE THAT WAS, AND THE INVISIBLE THAT IS, RESTED IN ETERNAL NON-BEING—THE ONE BEING.

8. ALONE THE ONE FORM OF EXISTENCE STRETCHED BOUNDLESS, INFINITE, CAUSELESS, IN DREAMLESS SLEEP; AND LIFE PULSATED UNCONSCIOUS IN UNIVERSAL SPACE, THROUGHOUT THAT ALL-PRESENCE WHICH IS SENSED BY THE OPENED EYE OF THE DANGMA.

9. BUT WHERE WAS THE DANGMA WHEN THE ALAYA OF THE UNIVERSE WAS IN PARAMARTHA AND THE GREAT WHEEL WAS ANUPADAKA?

Stanza 1 reveals to us right away the state-of-things at the end of the great cycle of Maha-Kalpa, at the end of the last manvantara (day of Brahma) and the period of the ‘deep sleep’ during the pralaya. There is only Oneness, though the One All doesn’t sleep, as the One cannot be perceived as resting and neither in action. Such a deep wisdom is simply beyond our comprehension, so digest the cogitation as much as you can.

In the pages preceding the Stanzas’ translated version, in Volume I of the same magnum opus, HP Blavatsky or HPB has this to say in the organization scheme for Stanza 1:

Stanza I. The history of cosmic evolution, as traced in the Stanzas, is, so to say, the abstract algebraical formula of that Evolution. Hence the student must not expect to find there an account of all the stages and transformations which intervene between the first beginnings of “Universal” evolution and our present state. To give such an account would be as impossible as it would be incomprehensible to men who cannot even grasp the nature of the plane of existence next to that to which, for the moment, their consciousness is limited.

Furthermore, HPB the noble chela of the Mahatmas & Chohans stated:

The First Stanza describes the state of the ONE ALL during Pralaya before the first flutter of re-awakening manifestation.

A moment’s thought shows that such a state can only be symbolised; to describe it is impossible. Nor can it be symbolised except in negatives; for, since it is the state of Absoluteness per se, it can possess none of those specific attributes which serve us to describe objects in positive terms. Hence that state can only be suggested by the negatives of all those most abstract attributes which men feel rather than conceive, as the remotest limits attainable by their power of conception.

[Philippines, 16 November 2011]

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Tuesday, November 22, 2011

POETIC VERBIAGE OF THE ANCIENT WISDOM

POETIC VERBIAGE OF THE ANCIENT WISDOM

Erle Frayne D. Argonza

For a note of clarification about the earlier communicative form for expressing discourse, let it be stressed, a fact which many enthusiasts of letters have known, that poetry was the very popular form. Poetry was thus long perfected, and made as vehicle for embedding recondite knowledge.

Knowledge of spiritual truths was truly ancient, though when the Terrans fell to the lowest density of existence, even prior to and in preparation for the advent of Kali Yuga or Dark Age, it was decided that such wisdom was to be kept secret to the many, made available thus only to the few elect Initiates.

In the Book of Dzyan, for instance, comes an opening statement, writ in recondite yet beautiful verse, as shown below, in its English translation published in Volume I/Cosmogenesis of the Secret Doctrine:

“Nor Aught nor Nought existed; yon bright sky

Was not, nor heaven’s broad roof outstretched above.

What covered all? What sheltered? what concealed?

Was it the water’s fathomless abyss?

There was not death—yet there was nought immortal,

There was no confine betwixt day and night;

The only One breathed breathless by itself,

Other than It there nothing since has been.

Darkness there was, and all at first was veiled

In gloom profound—an ocean without light—

The germ that still lay covered in the husk

Burst forth, one nature, from the fervent heat.

. . . . . . . . . .

Who knows the secret? who proclaimed it here?

Whence, whence this manifold creation sprang?

The Gods themselves came later into being—

Who knows from whence this great creation sprang?

That, whence all this great creation came,

Whether Its will created or was mute,

The Most High Seer that is in highest heaven,

He knows it—or perchance even He knows not.”

“Gazing into eternity . . .

Ere the foundations of the earth were laid,

. . . . .

Thou wert. And when the subterranean flame

Shall burst its prison and devour the frame

Thou shalt be still as Thou wert before

And knew no change, when time shall be no more.

Oh! endless thought, divine ETERNITY.”

One can see from the verse, for instance, that the deep void preceded even the deities that we know today. Such a truth is not easily acceptable by religious circles and persons, as their exoteric foundation has disabled them from penetrating the veils that blur higher truth and barred access to wisdom.

Yet such a cogitation came forth from the higher mind (manas), intellect (buddhi), and atma (oversoul) of the masters of the wisdom, the ascended beings who comprise the Great White Brotherhood. Those wise men and women of ages long forgotten and buried in the sands of history left the legacy of divine wisdom or Theos Sophia in secret documents, passed them on to their chelas, and re-embodied again and again to bring the wisdom to humanity and the practical aspects of divine precepts to build new worlds and civilizations.

Such wise men and women are also the profoundest of poets, have led artistic revolutions even when conditions didn’t allow them (e.g. Inquisition, Medieval Europe, tyrannies in Asia & Meso-America). Master El Morya was the Irish Renaissance poet laureate Thomas Moore prior to his embodiment as El Morya Khan, just to site an instance. Master Kuthumi was once the most ennobled monk Francis Assissi, who was also poet and philosopher, long before he embodied as Kooth Hoomi Lal Singh, Tibetan Brother of Light (he was also Shah Jehan, great emperor & builder of Taj Mahal).

[Philippines, 13 November 2011]

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Sunday, November 20, 2011

7 COSMIC ELEMENTS, 2 YET UN-REVEALED

7 COSMIC ELEMENTS, 2 YET UN-REVEALED

Erle Frayne D. Argonza

It was already elaborate in previous articles that there are five (5) cosmic elements known to Terrans. However, that isn’t the totality of elements, as consistent with the Septenary Law, there are seven (7) such elements in all.

The chelas and masters were allowed to reveal just five (5), as the time isn’t ripe yet for a full comprehension of the philosophic and practical understanding of the 6^th and 7^th elements. The evolution of the 6^th and 7^th ‘root races’—of Terrans what will replace the current 5^th ‘root race’ of Aryans—will see the galvanization of faculties yet that remain weak or sleeping among current Terrans.

In common parlance, we know the elements as: earth, water, air, fire, and ether. Ether is the gross manifestation of akasha, the two often being presented as identical. Each element can still be subdivided into sub-elements, just as chemists have sub-divided the chemical elements into over a hundred known ones verifiable through laboratory experimentation.

Below is the excerpt from Volume I/Cosmogenesis of the Secret Doctrine, concerning the subject of 7 elements:

For clearer understanding on the part of the general reader, it must be stated that Occult Science recognises Seven Cosmical Elements—four entirely physical, and the fifth (Ether) semi-material, as it will become visible in the air towards the end of our Fourth Round, to reign supreme over the others during the whole of the Fifth. The remaining two are as yet absolutely beyond the range of human perception. These latter will, however, appear as presentments during the 6th and 7th Races of this Round, and will become known in the 6th and 7th Rounds respectively.* These seven elements with their numberless Sub-Elements far more numerous than those known to Science) are simply conditional modifications and aspects of the ONE and only Element. This latter is not Ether,* not even A’kâsá but the Source of these. The Fifth Element, now advocated quite freely by Science, is not the Ether hypothesised by Sir Isaac Newton—although he calls it by that name, having associated it in his mind probably with the Æther, “Father-Mother” of Antiquity. As Newton intuitionally says, “Nature is a perpetual circulatory worker, generating fluids out of solids, fixed things out of volatile, and volatile out of fixed, subtile out of gross, and gross out of subtile. . . . Thus, perhaps, may all things be originated from Ether,” (Hypoth, 1675).

The reader has to bear in mind that the Stanzas given treat only of the Cosmogony of our own planetary System and what is visible around it, after a Solar Pralaya. The secret teachings with regard to the Evolution of the Universal Kosmos cannot be given, since they could not be understood by the highest minds in this age, and there seem to be very few Initiates, even among the greatest, who are allowed to speculate upon this subject. Moreover the Teachers say openly that not even the highest Dhyani-Chohans have ever penetrated the mysteries beyond those boundaries that separate the milliards of Solar systems from the “Central Sun,” as it is called. Therefore, that which is given, relates only to our visible Kosmos, after a “Night of Brahmâ.”

Before the reader proceeds to the consideration of the Stanzas from the Book of Dzyan which form the basis of the present work, it is absolutely necessary that he should be made acquainted with the few fundamental conceptions which underlie and pervade the entire system of thought to which his attention is invited. These basic ideas are few in number, and on their clear apprehension depends the understanding of all that follows; therefore no apology is required for asking the reader to make himself familiar with them first, before entering on the perusal of the work itself.

[Philippines, 10 November 2011]

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Wednesday, November 16, 2011

HISTORY OF COSMIC EVOLUTION OR COSMOGENESIS

HISTORY OF COSMIC EVOLUTION OR COSMOGENESIS

Erle Frayne D. Argonza

Among the ancient source materials for the writing of the monumental work Secret Doctrine was the Book of Dzan. Nobody other than adeptic chelas are allowed to read the latter Book, an ancient Tibetan book that is in fact a core foundation of Theos Sophia or divine wisdom.

Remember that the key adeptic chela who wrote the Secret Doctrine, Helena Blavatsky, was under very close guidance from the Mahatmas of the Brotherhood, simply known as the Brothers, during the conduct of research, collation, writing, and editing. The Mahatmas were then still in physical embodiment, with Master Kooth Hoomi Lal Singh and Master El Morya Khan being the most engaged in the grand project to produce the Secret Doctrine for eventual open dissemination to the public.

Blavatsky was permitted to research on documents that were highly classified (to use today’s argot), notably the Book of Dzyan. Dzyan is synonymous to the term Dhyan, both terms being referents for the Divine (Dhyan is the root of the term dhyani or angel, and dhyani-buddha or archangel). The organization plan for cosmogenesis or cosmic evolution is shown in the excerpt below, taken from Volume I/Cosmogenesis of the Secret Doctrine:

The Stanzas, therefore, give an abstract formula which can be applied, mutatis mutandis, to all evolution: to that of our tiny earth, to that of the chain of planets of which that earth forms one, to the solar Universe to which that chain belongs, and so on, in an ascending scale, till the mind reels and is exhausted in the effort.

The seven Stanzas given in this volume represent the seven terms of this abstract formula. They refer to, and describe the seven great stages of the evolutionary process, which are spoken of in the Purânas as the “Seven Creations,” and in the Bible as the “Days” of Creation.

The First Stanza describes the state of the ONE ALL during Pralaya before the first flutter of re-awakening manifestation.

Stanza III. describes the Re-awakening of the Universe to life after Pralaya. It depicts the emergence of the “Monads” from their state of absorption within the ONE; the earliest and highest stage in the formation of “Worlds,” the term Monad being one which may apply equally to the vastest Solar System or the tiniest atom.

Stanza IV. shows the differentiation of the “Germ” of the Universe into the septenary hierarchy of conscious Divine Powers, who are the active manifestations of the One Supreme Energy. They are the framers, shapers, and ultimately the creators of all the manifested Universe, in the only sense in which the name “Creator” is intelligible; they inform and guide it; they are the intelligent Beings who adjust and control evolution, embodying in themselves those manifestations of the ONE LAW, which we know as “The Laws of Nature.”

Generically, they are known as the Dhyan Chohans, though each of the various groups has its own designation in the Secret Doctrine.

This stage of evolution is spoken of in Hindu mythology as the “Creation” of the Gods.

In Stanza V. the process of world-formation is described:—First, diffused Cosmic Matter, then the fiery “whirlwind,” the first stage in the formation of a nebula. That nebula condenses, and after passing through various transformations, forms a Solar Universe, a planetary chain, or a single planet, as the case may be.

The subsequent stages in the formation of a “World” are indicated in Stanza VI., which brings the evolution of such a world down to its fourth great period, corresponding to the period in which we are now living.

Stanza VII. continues the history, tracing the descent of life down to the appearance of Man; and thus closes the first Book of the Secret Doctrine.

The development of “Man” from his first appearance on this earth in this Round to the state in which we now find him will form the subject of Book II.

The Stanzas which form the thesis of every section are given throughout in their modern translated version, as it would be worse than useless to make the subject still more difficult by introducing the archaic phraseology of the original, with its puzzling style and words. Extracts are given from the Chinese Thibetan and Sanskrit translations of the original Senzar Commentaries and Glosses on the Book of DZYAN —these being now rendered for the first time into a European language. It is almost unnecessary to state that only portions of the seven Stanzas are here given. Were they published complete they would remain incomprehensible to all save the few higher occultists. Nor is there any need to assure the reader that, no more than most of the profane, does the writer, or rather the humble recorder, understand those forbidden passages. To facilitate the reading, and to avoid the too frequent reference to foot-notes, it was thought best to blend together texts and glosses, using the Sanskrit and Tibetan proper names whenever those cannot be avoided, in preference to giving the originals. The more so as the said terms are all accepted synonyms, the former only being used between a Master and his chelas (or disciples).

Thus, were one to translate into English, using only the substantives and technical terms as employed in one of the Tibetan and Senzar versions, Verse 1 would read as follows:—“Tho-ag in Zhi-gyu slept seven Khorlo. Zodmanas zhiba. All Nyug bosom. Konch-hog not; Thyan-Kam not; Lha-Chohan not; Tenbrel Chugnyi not; Dharmakaya ceased; Tgenchang not become; Barnang and Ssa in Ngovonyidj; alone Tho-og Yinsin in night of Sun-chan and Yong-grub (Parinishpanna), &c., &c.,” which would sound like pure Abracadabra.

As this work is written for the instruction of students of Occultism, and not for the benefit of philologists, we may well avoid such foreign terms wherever it is possible to do so. The untranslateable terms alone, incomprehensible unless explained in their meanings, are left, but all such terms are rendered in their Sanskrit form. Needless to remind the reader that these are, in almost every case, the late developments of the later language, and pertain to the Fifth Root-Race. Sanskrit, as now known, was not spoken by the Atlanteans, and most of the philosophical terms used in the systems of the India of the post-Mahabharatan period are not found in the Vedas, nor are they to be met with in the original Stanzas, but only their equivalents. The reader who is not a Theosophist, is once more invited to regard all that which follows as a fairy tale, if he likes; at best as one of the yet unproven speculations of dreamers; and, at the worst, as an additional hypothesis to the many Scientific hypotheses past, present and future, some exploded, others still lingering. It is not in any sense worse than are many of the so called Scientific theories; and it is in every case more philosophical and probable.

In view of the abundant comments and explanations required, the references to the footnotes are given in the usual way, while the sentences to be commented upon are marked with figures. Additional matter will be found in the Chapters on Symbolism forming Part II., as well as in Part III., these being often more full of information than the text.

[Philippines, 07 November 2011]

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Monday, November 14, 2011

ONE IN ONE UNIVERSAL PRINCIPLE: ‘LAW OF ONE’

ONE IN ONE UNIVERSAL PRINCIPLE: ‘LAW OF ONE’

Erle Frayne D. Argonza

What is the ‘One’? ‘Oneness’ has been recently popularized in the West, which is fittingly so for peoples who were reared in binary or dichotomous mindsets. So popular is the term that the most polarized persons flaunt Oneness as some kind of a quick-fix solution to their polarization, a quick fix that is lip-service as it comes without understanding.

Contrast that to the attitude of the spiritually-drawn peoples of the East, who need not even mention the term ‘Oneness’, as the One is inherent down to their psyche (personality or ‘lower self’). It takes a bold effort of deconstruction and paradigm shift for Western dichotomous minds to mutate to the non-dualistic minds in the East, and the step begins with a thorough understanding of the One as taught in the East way back before the Kali Yuga began yet.

Divine wisdom hasn’t died in the East, though it was taught largely to the select Initiates, such as those who graduated in due time to Rishi awareness. The same rishis and adepts were incidentally strategically positioned in the private sphere, performing the roles of court wise men, philosophers, scholars, scientists, artists, and healers. Thus came forth non-dualistic Oneness-based precepts that guided the cultures of the Eastern peoples prior to their conquest by the Western imperialists.

Below is an excerpt from Volume I of the Secret Doctrine, concerning the question of ‘One’:

Its absoluteness, the One Principle under its two aspects (of Parabrahmam and Mulaprakriti) is sexless, unconditioned and eternal. Its periodical (manvantaric) emanation—or primal radiation—is also One, androgynous and phenomenally finite. When the radiation radiates in its turn, all its radiations are also androgynous, to become male and female principles in their lower aspects. After Pralaya, whether the great or the minor Pralaya (the latter leaving the worlds in statu quo*), the first that re-awakes to active life is the plastic A’kâsá, Father-Mother, the Spirit and Soul of Ether, or the plane on the surface of the Circle. Space is called the “Mother” before its Cosmic activity, and Father-Mother at the first stage of re-awakening. (See Comments, Stanza II.) In the Kabala it is also Father-Mother-Son. But whereas in the Eastern doctrine, these are the Seventh Principle of the manifested Universe, or its “Atma-Buddhi-Manas” (Spirit, Soul, Intelligence), the triad branching off and dividing into the seven cosmical and seven human principles, in the Western Kabala of the Christian mystics it is the Triad or Trinity, and with their occultists, the male-female Jehovah, Jah-Havah. In this lies the whole difference between the esoteric and the Christian trinities. The Mystics and the Philosophers, the Eastern and Western Pantheists, synthesize their pregenetic triad in the pure divine abstraction. The orthodox, anthropomorphize it. Hiranyagarbha, Hari, and Sankara—the three hypostases of the manifesting “Spirit of the Supreme Spirit” (by which title Prithivi—the Earth—greets Vishnu in his first Avatar)—are the purely metaphysical abstract qualities of formation, preservation, and destruction, and are the three divine Avasthas (lit. hypostases) of that which “does not perish with created things” (or Achyuta, a name of Vishnu); whereas the orthodox Christian separates his personal creative Deity into the three personages of the Trinity, and admits of no higher Deity. The latter, in Occultism, is the abstract Triangle; with the orthodox, the perfect Cube. The creative god or the aggregate gods are regarded by the Eastern philosopher as Bhrantidarsanatah—“false apprehension,” something “conceived of, by reason of erroneous appearances, as a material form,” and explained as arising from the illusive conception of the Egotistic personal and human Soul (lower fifth principle). It is beautifully expressed in a new translation of Vishnu Purâna. “That Brahmâ in its totality has essentially the aspect of Prakriti, both evolved and unevolved (Mulaprakriti), and also the aspect of Spirit and the aspect of Time. Spirit, O twice born, is the leading aspect of the Supreme Brahma.* The next is a twofold aspect,—Prakriti, both evolved and unevolved, and is the time last.” Kronos is shown in the Orphic theogony as being also a generated god or agent.

At this stage of the re-awakening of the Universe, the sacred symbolism represents it as a perfect Circle with the (root) point in the Centre. This sign was universal, therefore we find it in the Kabala also. The Western Kabala, however, now in the hands of Christian mystics, ignores it altogether, though it is plainly shown in the Zohar. These sectarians begin at the end, and show as the symbol of pregenetic Kosmos this sign , calling it “the Union of the Rose and Cross,” the great mystery of occult generation, from whence the name—Rosicrucians (Rose Cross)!

[Philippines, 04 November 2011]

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Sunday, November 13, 2011

DIVINE WISDOM’S CORE PROPOSITIONS

DIVINE WISDOM’S CORE PROPOSITIONS

Erle Frayne D. Argonza

What are the fundamental propositions of Theos Sophia or divine wisdom? We will delve on the matter in this note.

As already articulate in many articles of mine, divine wisdom used to be taught only to the elect Initiates of ‘mystery schools’ or ‘inner schools’, the most select ones being the Adept. Mankind fell into a state of Kali Yuga or Dark Age, which rendered the open teaching of divine wisdom as fraught with dangers for possible corruption of the philosophy and practices.

That explains the term ‘secret doctrine’. Theos Sophia was held secret for too long a time, till the late 19^th century when the Divine Elders decided to finally release the wisdom to the broad public. The Mahatmas of the Brotherhood, who were still in physical embodiment at that time, were tasked to liaise directly with chohans led by Helena P. Blavatsky to write, publish, and disseminate the ‘secret doctrine’, thus ending the epoch of secrecy.

The fundamental cogitations of the divine wisdom are shown in the excerpt below, culled from Volume I/Cosmogony of the 2-volume magnum opus Secret Doctrine:

The Secret Doctrine establishes three fundamental propositions:—

(a) An Omnipresent, Eternal, Boundless, and Immutable PRINCIPLE on which all speculation is impossible, since it transcends the power of human conception and could only be dwarfed by any human expression or similitude. It is beyond the range and reach of thought—in the words of Mandukya, “unthinkable and unspeakable.”

To render these ideas clearer to the general reader, let him set out with the postulate that there is one absolute Reality which antecedes all manifested, conditioned, being. This Infinite and Eternal Cause—dimly formulated in the “Unconscious” and “Unknowable” of current European philosophy—is the rootless root of “all that was, is, or ever shall be.” It is of course devoid of all attributes and is essentially without any relation to manifested, finite Being. It is “Be-ness” rather than Being (in Sanskrit, Sat), and is beyond all thought or speculation.

This “Be-ness” is symbolised in the Secret Doctrine under two aspects. On the one hand, absolute abstract Space, representing bare subjectivity, the one thing which no human mind can either exclude from any conception, or conceive of by itself. On the other, absolute Abstract Motion representing Unconditioned Consciousness. Even our Western thinkers have shown that Consciousness is inconceivable to us apart from change, and motion best symbolises change, its essential characteristic. This latter aspect of the one Reality, is also symbolised by the term “The Great Breath,” a symbol sufficiently graphic to need no further elucidation. Thus, then, the first fundamental axiom of the Secret Doctrine is this metaphysical ONE ABSOLUTE—BE-NESS—symbolised by finite intelligence as the theological Trinity.

It may, however, assist the student if a few further explanations are given here.

Herbert Spencer has of late so far modified his Agnosticism, as to assert that the nature of the “First Cause,”* which the Occultist more logically derives from the “Causeless Cause,” the “Eternal,” and the “Unknowable,” may be essentially the same as that of the Consciousness which wells up within us: in short, that the impersonal reality pervading the Kosmos is the pure noumenon of thought. This advance on his part brings him very near to the esoteric and Vedantin tenet.*

Parabrahm (the One Reality, the Absolute) is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. But once that we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or consciousness) and Matter, Subject and Object.

Spirit (or Consciousness) and Matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the Absolute (Parabrahm), which constitute the basis of conditioned Being whether subjective or objective.

Considering this metaphysical triad as the Root from which proceeds all manifestation, the great Breath assumes the character of precosmic Ideation. It is the fons et origo of force and of all individual consciousness, and supplies the guiding intelligence in the vast scheme of cosmic Evolution. On the other hand, precosmic root-substance (Mulaprakriti) is that aspect of the Absolute which underlies all the objective planes of Nature.

Just as pre-Cosmic Ideation is the root of all individual consciousness, so pre-Cosmic Substance is the substratum of matter in the various grades of its differentiation.

Hence it will be apparent that the contrast of these two aspects of the Absolute is essential to the existence of the “Manifested Universe.” Apart from Cosmic Substance, Cosmic Ideation could not manifest as individual consciousness, since it is only through a vehicle† of matter that consciousness wells up as “I am I,” a physical basis being necessary to focus a ray of the Universal Mind at a certain stage of complexity. Again, apart from Cosmic Ideation, Cosmic Substance would remain an empty abstraction, and no emergence of consciousness could ensue.

The “Manifested Universe,” therefore, is pervaded by duality, which is, as it were, the very essence of its EX-istence as “manifestation.”But just as the opposite poles of subject and object, spirit and matter, are but aspects of the One Unity in which they are synthesized, so, in the manifested Universe, there is “that” which links spirit to matter, subject to object.

This something, at present unknown to Western speculation, is called by the occultists Fohat. It is the “bridge” by which the “Ideas” existing in the “Divine Thought” are impressed on Cosmic substance as the “laws of Nature.” Fohat is thus the dynamic energy of Cosmic Ideation; or, regarded from the other side, it is the intelligent medium, the guiding power of all manifestation, the “Thought Divine” transmitted and made manifest through the Dhyan Chohans,* the Architects of the visible World. Thus from Spirit, or Cosmic Ideation, comes our consciousness; from Cosmic Substance the several vehicles in which that consciousness is individualised and attains to self—or reflective—consciousness; while Fohat, in its various manifestations, is the mysterious link between Mind and Matter, the animating principle electrifying every atom into life.

The following summary will afford a clearer idea to the reader.

(1.) The ABSOLUTE; the Parabrahm of the Vedantins or the one Reality, SAT, which is, as Hegel says, both Absolute Being and Non-Being.

(2.) The first manifestation, the impersonal, and, in philosophy, unmanifested Logos, the precursor of the “manifested.” This is the “First Cause,” the “Unconscious” of European Pantheists.

(3.) Spirit-matter, LIFE; the “Spirit of the Universe,” the Purusha and Prakriti, or the second Logos.

(4.) Cosmic Ideation, MAHAT or Intelligence, the Universal World-Soul, the Cosmic Noumenon of Matter, the basis of the intelligent operations in and of Nature, also called MAHA-BUDDHI.

The ONE REALITY; its dual aspects in the conditioned Universe.

Further, the Secret Doctrine affirms:—

(b.) The Eternity of the Universe in toto as a boundless plane; periodically “the playground of numberless Universes incessantly manifesting and disappearing,” called “the manifesting stars,” and the “sparks of Eternity.” “The Eternity of the Pilgrim”† is like a wink of the Eye of Self-Existence (Book of Dzyan.) “The appearance and disappearance of Worlds is like a regular tidal ebb of flux and reflux.” (See Part II., “Days and Nights of Brahmâ.”)

This second assertion of the Secret Doctrine is the absolute universality of that law of periodicity, of flux and reflux, ebb and flow, which physical science has observed and recorded in all departments of nature. An alternation such as that of Day and Night, Life and Death, Sleeping and Waking, is a fact so common, so perfectly universal and without exception, that it is easy to comprehend that in it we see one of the absolutely fundamental laws of the universe.

Moreover, the Secret Doctrine teaches: —

(c) The fundamental identity of all Souls with the Universal Over-Soul, the latter being itself an aspect of the Unknown Root; and the obligatory pilgrimage for every Soul—a spark of the former—through the Cycle of Incarnation (or “Necessity”) in accordance with Cyclic and Karmic law, during the whole term. In other words, no purely spiritual Buddhi (divine Soul) can have an independent (conscious) existence before the spark which issued from the pure Essence of the Universal Sixth principle,—or the OVER-SOUL,—has (a) passed through every elemental form of the phenomenal world of that Manvantara, and (b) acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its Karma), thus ascending through all the degrees of intelligence, from the lowest to the highest Manas, from mineral and plant, up to the holiest archangel (Dhyani-Buddha). The pivotal doctrine of the Esoteric philosophy admits no privileges or special gifts in man, save those won by his own Ego through personal effort and merit throughout a long series of metempsychoses and reincarnations. This is why the Hindus say that the Universe is Brahma and Brahmâ, for Brahma is in every atom of the universe, the six principles in Nature being all the outcome—the variously differentiated aspects—of the SEVENTH and ONE, the only reality in the Universe whether Cosmical or micro-cosmical; and also why the permutations (psychic, spiritual and physical), on the plane of manifestation and form, of the sixth (Brahmâ the vehicle of Brahma) are viewed by metaphysical antiphrasis as illusive and Mayavic. For although the root of every atom individually and of every form collectively, is that seventh principle or the one Reality, still, in its manifested phenomenal and temporary appearance, it is no better than an evanescent illusion of our senses. (See, for clearer definition, Addendum “Gods, Monads and Atoms,” and also “Theophania,” “Bodhisatvas and Reincarnation,” etc., etc.)

[Philippines, 01 November 2011]

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