Monday, November 14, 2011



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 Prithivithe 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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