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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