Tuesday, January 17, 2012



Erle Frayne D. Argonza

What is the difference between conscious and unconscious being or existence? What process did it take to move from unconscious to conscious being? What divine beings were involved that mediated the evolution of conscious being?

In answer to the guide question, the Perfected Ones declared in Sloka 1 of Stanza 2, Book of Dzyan, the following cogitation: “WHERE WERE THE BUILDERS, THE LUMINOUS SONS OF MANVANTARIC DAWN (a)? . . . . IN THE UNKNOWN DARKNESS IN THEIR AH-HI (Chohanic, Dhyani-Buddhic) PARANISHPANNA, THE PRODUCERS OF FORM (rupa) FROM NO-FORM (arupa), THE ROOT OF THE WORLD—THE DEVAMATRI* AND SVÂBHÂVAT, RESTED IN THE BLISS OF NON-BEING (b).”

In that axiomatic statement, the Builders were outrightly revealed. The Builders are the collective creators of the Universe, and the term alone connotes ‘architects’ (creatives progenitor), of the ‘fathers’ of original ‘7 worlds’ or 7 regions of Kosmos, and more.

In substantiation of the sloka, HPBlavatsky (with the guidance of Mahatmas who were always beside her to reveal recondite truths), articulated in Volume I, Secret Doctrine, the following:

(a) The “Builders,” the “Sons of Manvantaric Dawn,” are the real creators of the Universe; and in this doctrine, which deals only with our Planetary System, they, as the architects of the latter, are also called the “Watchers” of the Seven Spheres, which exoterically are the Seven planets, and esoterically the seven earths or spheres (planets) of our chain also. The opening sentence of Stanza I., when mentioning “Seven Eternities,” is made to apply both to the Maha-Kalpa or “the (great) Age of Brahmâ,” as well as to the Solar pralaya and subsequent resurrection of our Planetary System on a higher plane. There are many kinds of pralaya (dissolution of a thing visible), as will be shown elsewhere.

(b) Paranishpanna, remember, is the summum bonum, the Absolute, hence the same as Paranirvana. Besides being the final state it is that condition of subjectivity which has no relation to anything but the one absolute truth (Para-mârthasatya) on its plane. It is that state which leads one to appreciate correctly the full meaning of Non-Being, which, as explained, is absolute Being. Sooner or later, all that now seemingly exists, will be in reality and actually in the state of Paranishpanna. But there is a great difference between conscious and unconscious “being.” The condition of Paranishpanna, without Paramârtha, the Self-analysing consciousness (Svasamvedana), is no bliss, but simply extinction (for Seven Eternities). Thus, an iron ball placed under the scorching rays of the sun will get heated through, but will not feel or appreciate the warmth, while a man will. It is only “with a mind clear and undarkened by personality, and an assimilation of the merit of manifold existences devoted to being in its collectivity (the whole living and sentient Universe),” that one gets rid of personal existence, merging into, becoming one with, the Absolute,* and continuing in full possession of Paramârtha.

[Philippines, 02 January 2012]


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