DHYAN CHOHANS, VEHICLE OF UNIVERSE

DHYAN CHOHANS, VEHICLE OF UNIVERSE

Erle Frayne D. Argonza

Continuing with our reflections on divine truths as passed on to noble chelas by the Ascended Masters, let us deepen our knowledge about the Dhyan Chohans, angelic hierarchies, elementals (builders of forms), seraphs, and related matters.

The spiritually Perfected Ones proclaimed, in Sloka 3 of Stanza 4, Book of Dzyan, the following cogitation:

FROM THE EFFULGENCY OF LIGHT—THE RAY OF THE EVER-DARKNESS—SPRUNG IN SPACE THE RE-AWAKENED ENERGIES (Dhyan Chohans): THE ONE FROM THE EGG, THE SIX AND THE FIVE (a); THEN THE THREE, THE ONE,THE FOUR, THE ONE, THE FIVE—THE TWICE SEVEN, THE SUM TOTAL (b). AND THESE ARE: THE ESSENCES, THE FLAMES, THE ELEMENTS, THE BUILDERS, THE NUMBERS, THE ARUPA (formless), THE RUPA (with bodies), AND THE FORCE OR DIVINE MAN—THE SUM TOTAL. AND FROM THE DIVINE MAN EMANATED THE FORMS, THE SPARKS, THE SACRED ANIMALS, AND THE MESSENGERS OF THE SACRED FATHERS (the Pitris) WITHIN THE HOLY FOUR.*

Helena P. Blavatsky, noble chela of the mahatmas & chohans, substantiated the same sloka, in Volume I, Secret Doctrine, with the following articulation:

(a) This relates to the sacred Science of the Numerals: so sacred, indeed, and so important in the study of Occultism that the subject can hardly be skimmed, even in such a large work as the present. It is on the Hierarchies and correct numbers of these Beings invisible (to us) except upon very rare occasions, that the mystery of the whole Universe is built. The Kumaras, for instance, are called the “Four” though in reality seven in number, because Sanaka, Sananda, Sanatana and Sanat-Kumara are the chief Vaidhâtra (their patronymic name), as they spring from the “four-fold mystery.” To make the whole clearer we have to turn for our illustrations to tenets more familiar to some of our readers, namely, the Brahminical.

According to Manu, Hiranyagarbha is Brahmâ the first male formed by the undiscernible Causeless CAUSE in a “Golden Egg resplendent as the Sun,” as states the Hindu Classical Dictionary. “Hiranyagarbha”—means the golden, or rather the “Effulgent Womb” or Egg. The meaning tallies awkwardly with the epithet of “male.” Surely the esoteric meaning of the sentence is clear enough. In the Rig Veda it is said:—“THAT, the one Lord of all beings . . . . the one animating principle of gods and man,” arose, in the beginning, in the Golden Womb, Hiranyagarbha which is the Mundane Egg or sphere of our Universe. That Being is surely androgynous, and the allegory of Brahmâ separating into two and recreating in one of his halves (the female Vâch) himself as Virâj, is a proof of it.

“The One from the Egg, the Six and the Five,” give the number 1065, the value of the first-born (later on the male and female Brahmâ-Prajâpati), who answers to the numbers 7, and 14, and 21 respectively. The Prajapati are, like the Sephiroth, only seven, including the synthetic Sephira of the triad from which they spring. Thus from Hiranyagarbha or Prajâpati, the triune (primeval Vedic Trimurti, Agni, Vayu, and Surya), emanate the other seven, or again ten, if we separate the first three which exist in one, and one in three, all, moreover, being comprehended within that one “supreme” Parama, called Guhya or “secret,” and Sarvâtma, the “Super-Soul.” “The seven Lords of Being lie concealed in Sarvâtma like thoughts in one brain.” So are the Sephiroth. It is either seven when counting from the upper Triad headed by Kether, or ten—exoterically. In the Mahabhârata the Prajâpati are 21 in number, or ten, six, and five (1065), thrice seven.*

(b) “The Three, the One, the Four, the One, the Five” (in their totality—twice seven) represent 31415—the numerical hierarchy of the Dhyan-Chohans of various orders, and of the inner or circumscribed world.† When placed on the boundary of the great circle of “Pass not” (see Stanza V.), called also the Dhyanipasa, the “rope of the Angels,” the “rope” that hedges off the phenomenal from the noumenal Kosmos, (not falling within the range of our present objective consciousness); this number, when not enlarged by permutation and expansion, is ever 31415 anagrammatically and Kabalistically, being both the number of the circle and the mystic Svastica, the twice seven once more; for whatever way the two sets of figures are counted, when added separately, one figure after another, whether crossways, from right or from left, they will always yield fourteen. Mathematically they represent the well-known calculation, namely, that the ratio of the diameter to the circumference of a circle is as 1 to 3.1415, or the value of the (pi), as this ratio is called—the symbol being always used in mathematical formulæ to express it. This set of figures must have the same meaning, since the 1:314,159, and then again 1:3:1,415,927 are worked out in the secret calculations to express the various cycles and ages of the “first born,” or 311,040,000,000,000 with fractions, and yield the same 13,415 by a process we are not concerned with at present. And it may be shown that Mr. Ralston Skinner, author of The Source of Measures, reads the Hebrew word Alhim in the same number values, by omitting, as said, the ciphers and by permutation—13,514: since (a) is 1: (l) is 3 (or 30); (h) is 5; (i) 1 for 10; and (m) is 4 (40), and anagrammatically—31,415 as explained by him.

Thus, while in the metaphysical world, the circle with the one central Point in it has no number, and is called Anupadaka (parentless and numberless)—viz., it can fall under no calculation,—in the manifested world the mundane Egg or Circle is circumscribed within the groups called the Line, the Triangle, the Pentacle, the second Line and the Cube (or 13514); and when the Point having generated a Line, thus becomes a diameter which stands for the androgynous Logos, then the figures become 31415, or a triangle, a line, a cube, the second line, and a pentacle. “When the Son separates from the Mother he becomes the Father,” the diameter standing for Nature, or the feminine principle. Therefore it is said: “In the world of being, the one Point fructifies the Line—the Virgin Matrix of Kosmos (the egg-shaped zero)—and the immaculate Mother gives birth to the form that combines all forms.” Prajâpati is called the first procreating male, and “his Mother’s husband.”* This gives the key-note to all the later divine sons from immaculate mothers. It is greatly corroborated by the significant fact that Anna (the name of the Mother of the Virgin Mary) now represented by the Roman Catholic church as having given birth to her daughter in an immaculate way (“Mary conceived without sin”), is derived from the Chaldean Ana, heaven, or Astral Light, Anima Mundi; whence Anaitia, Devi-durga, the wife of Siva, is also called Annapurna, and Kanya, the Virgin; “Uma-Kanya” being her esoteric name, and meaning the “Virgin of light,” Astral Light in one of its multitudinous aspects.

(c) The Devas, Pitris, Rishis; the Suras and the Asuras; the Daityas and Adityas; the Danavas and Gandharvas, etc., etc., have all their synonyms in our Secret Doctrine, as well as in the Kabala and the Hebrew Angelology; but it is useless to give their ancient names, as it would only create confusion. Many of these may be also found now, even in the Christian hierarchy of divine and celestial powers. All those Thrones and Dominions, Virtues and Principalities, Cherubs, Seraphs and demons, the various denizens of the Sidereal World, are the modern copies of archaic prototypes. The very symbolism in their names, when transliterated and arranged in Greek and Latin, are sufficient to show it, as will be proved in several cases further on.

The “Sacred Animals” are found in the Bible as well as in the Kabala, and they have their meaning (a very profound one, too) on the page of the origins of Life. In the Sepher Jezirah it is stated that “God engraved in the Holy Four the throne of his glory, the Ophanim (Wheels or the World-Spheres), the Seraphim,* the Sacred Animals, and the ministering angels, and from these three (the Air, Water, and Fire or Ether) he formed his habitation.” Thus was the world made “through three Seraphim—Sepher, Saphar, and Sipur,” or “through Number, Numbers, and Numbered.” With the astronomical key these “Sacred Animals” become the signs of the Zodiac.

[Philippines, 05 March 2012]

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PRIMORDIAL FLAME, PRIMORDIAL SEVEN/ARCHANGELS

PRIMORDIAL FLAME, PRIMORDIAL SEVEN/ARCHANGELS

Erle Frayne D. Argonza

In consonance with the studies on Theos Sophia or divine wisdom, let us reflect on some refinements of our understanding regarding the original ‘flames’ or ‘ray’ of divinity. The divine wisdom speaks of the ‘primordial seven’, primordial in that it is the cause of the succeeding ‘sons of the Fire’.

Said the Perfected Ones in Sloka 2 of Stanza 4, Book of Dzyan, “(2) LEARN WHAT WE, WHO DESCEND FROM THE PRIMORDIAL SEVEN, WE, WHO ARE BORN FROM THE PRIMORDIAL FLAME, HAVE LEARNED FROM OUR FATHERS (a).

HPBlavatstky, noble chela of the mahatmas & chohans, substantiated the said sloka, in Volume I, Secret Doctrine, to note:

(a) This is explained in Book II., and this name, “Primordial Flame,” corroborates what is said in the first paragraph of the preceding commentary on Stanza IV.

The distinction between the “Primordial” and the subsequent seven Builders is this: The former are the Ray and direct emanation of the first “Sacred Four,” the Tetraktis, that is, the eternally Self-Existent One (Eternal in Essence note well, not in manifestation, and distinct from the universal ONE). Latent, during Pralaya, and active, during Manvantara, the “Primordial” proceed from “Father-Mother” (Spirit-Hyle, or Ilus); whereas the other manifested Quaternary and the Seven proceed from the Mother alone. It is the latter who is the immaculate Virgin-Mother, who is overshadowed, not impregnated, by the Universal MYSTERY—when she emerges from her state of Laya or undifferentiated condition. In reality, they are, of course, all one; but their aspects on the various planes of being are different. (See Part II., “Theogony of the Creative Gods.”)

The first “Primordial” are the highest Beings on the Scale of Existence. They are the Archangels of Christianity, those who refuse—as Michael did in the latter system, and as did the eldest “Mind-born sons” of Brahmâ (Veddhas)—to create or rather to multiply.

[Philippines, 02 March 2012]

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SEPTENARY HIERARCHIES: SONS OF THE FIRE

SEPTENARY HIERARCHIES: SONS OF THE FIRE

Erle Frayne D. Argonza

A gracious day to you all, coming from this Adept of the Great White Brotherhood!

So far, this Adept had presented to you aspects of Theos Sophia or divine wisdom, the spiritual truths that was taught only to the select few for a long time, but which the spiritual Hierarchy permitted to be disseminate to the open public beginning in the late 19^th century.

In previous writings I already elaborated on two sets of hierarchs that aided Mankind in his/her development: the (a) Lunar Pitris and (b) Solar Pitris. Likewise did I elaborate on the Lord of the Flames. We will deepen our reflection on the subject in this note.

Stanza 4 of the Book of Dzyan is an elaboration of the Septenary Hierarchies. In the stanza, the spiritually Perfected Ones declared in its Sloka 1, the following: “LISTEN, YE SONS OF THE EARTH, TO YOUR INSTRUCTORSTHE SONS OF THE FIRE (a). LEARN THERE IS NEITHER FIRST NOR LAST; FOR ALL IS ONE NUMBER, ISSUED FROM NO NUMBER (b).”

HPBlavatsky, magnanimous chela of the mahatmas & chohans, substantiated the said thesis, in Volume I, Secret Doctrine, to note:

(a) These terms, the “Sons of the Fire,” the “Sons of the Fire-Mist,” and the like, require explanation. They are connected with a great primordial and universal mystery, and it is not easy to make it clear. There is a passage in the Bhagavatgîtâ (ch. viii.) wherein Krishna, speaking symbolically and esoterically, says: “I will state the times (conditions) . . . at which devotees departing (from this life) do so never to return (be reborn), or to return (to incarnate again). The Fire, the Flame, the day, the bright (lucky) fortnight, the six months of the Northern solstice, departing (dying) in these, those who know the Brahman (Yogis) go to the Brahman. Smoke, night, the dark (unlucky) fortnight, the six months of the Southern solstice, (dying) in these, the devotee goes to the lunar light (or mansion the astral light also) and returns (is reborn). These two paths, bright and dark, are said to be eternal in this world (or great kalpa, ‘Age’). By the one a man goes never to come back, by the other he returns.” Now these names, “Fire,” “Flame,” “Day,” the “bright fortnight,” etc., as “Smoke,” “Night,” and so on, leading only to the end of the lunar path are incomprehensible without a knowledge of Esotericism. These are all names of various deities which preside over the Cosmo-psychic Powers. We often speak of the Hierarchy of “Flames” (see Book II.), of the “Sons of Fire,” etc. Sankaracharya the greatest of the Esoteric masters of India, says that fire means a deity which presides over Time (kâla). The able translator of Bhagavatgitâ, Kashinâth Trimbak Telang, M.A., of Bombay, confesses he has “no clear notion of the meaning of these verses” (p. 81, footnote). It seems quite clear, on the contrary, to him who knows the occult doctrine. With these verses the mystic sense of the solar and lunar symbols are connected: the Pitris are lunar deities and our ancestors, because they created the physical man. The Agnishwatha, the Kumara (the seven mystic sages), are solar deities, though the former are Pitris also; and these are the “fashioners of the Inner Man.” (see Book II.) They are:

“The Sons of Fire”—because they are the first Beings (in the Secret Doctrine they are called “Minds”), evolved from Primordial Fire. “The Lord is a consuming Fire” (Deuteronomy iv. 24); “The Lord (Christos) shall be revealed with his mighty angels in flaming fire” (2 Thessal. i. 7, 8). The Holy Ghost descended on the Apostles like “cloven tongues of fire,” (Acts ii. v. 3); Vishnu will return on Kalki, the White Horse, as the last Avatar amid fire and flames; and Sosiosh will be brought down equally on a White Horse in a “tornado of fire.” “And I saw heaven open and behold a white horse, and he that sat upon him. . . . is called the Word of God,” (Rev. xix. 13) amid flaming Fire. Fire is Æther in its purest form, and hence is not regarded as matter, but it is the unity of Æther—the second manifested deityin its universality. But there are two “Fires” and a distinction is made between them in the Occult teachings. The first, or the purely Formless and invisible Fire concealed in the Central Spiritual Sun, is spoken of as “triple” (metaphysically); while the Fire of the manifested Kosmos is Septenary, throughout both the Universe and our Solar System. “The fire or knowledge burns up all action on the plane of illusion,” says the commentary. “Therefore, those who have acquired it and are emancipated, are called ‘Fires.’” Speaking of the seven senses symbolised as Hotris, priests, the Brâhmana says in Anugîtâ: “Thus these seven (senses, smell and taste, and colour, and sound, etc., etc.) are the causes of emancipation;” and the commentator adds: “It is from these seven from which the Self is to be emancipated. ‘I’ (am here devoid of qualities) must mean the Self, not the Brâhmana who speaks.” (“Sacred Books of the East,” ed. by Max Müller, Vol. VIII., 278.)

(b) The expression “All is One Number, issued from No Number” relates again to that universal and philosophical tenet just explained in Stanza III. (Comm. 4). That which is absolute is of course No Number; but in its later significance it has an application in Space as in Time. It means that not only every increment of time is part of a larger increment, up to the most indefinitely prolonged duration conceivable by the human intellect, but also that no manifested thing can be thought of except as part of a larger whole: the total aggregate being the One manifested Universe that issues from the unmanifested or Absolutecalled Non-Being or “No-Number,” to distinguish it from BEING or “the One Number.”

[Philippines, 28 February 2012]

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FOHAT HARDENS ATOMS TO CREATE STARS & WORLDS

FOHAT HARDENS ATOMS TO CREATE STARS & WORLDS

Erle Frayne D. Argonza

The last line—sloka 12—of the book of Dzyan shows the preparedness of the Supreme Being to emanate objective life. Through this sloka, the Perfected Ones expressed the truth about atoms and even sub-atomic constituents that can evolve stars and worlds (planets notably), which provides you some hints about what modern scientists have intuited about and theorized elaborately with mathematical precision.

As far as astrophysics is concerned, this cannot be done without the elements that can possibly produce stars which then later can produce planets and other celestial bodies. The contentions of the Perfected Ones constituting Theos Sophia and that of the modern-day physical scientists are heading towards a convergence as regards the theme, and this the good news.

The Perfected Ones contended, in the said sloka, the following:

THEN SVÂBHÂVAT SENDS FOHAT TO HARDEN THE ATOMS. EACH (of these) IS A PART OF THE WEB (Universe). REFLECTING THE “SELF-EXISTENT LORD (Primeval Light) LIKE A MIRROR, EACH BECOMES IN TURN A WORLD.* . . .

HPBlavatsky, noble chela of the mahatmas & chohans, then proceeded to substantiate the said sloka, in Volume I, Secret Doctrine, to wit:

“Fohat hardens the atoms”; i.e., by infusing energy into them: he scatters the atoms or primordial matter. “He scatters himself while scattering matter into atoms” (MSS. Commentaries.)

It is through Fohat that the ideas of the Universal Mind are impressed upon matter. Some faint idea of the nature of Fohat may be gathered from the appellation “Cosmic Electricity” sometimes applied to it; but to the commonly known properties of electricity must, in this case, be added others, including intelligence. It is of interest to note that modern science has come to the conclusion, that all cerebration and brain-activity are attended by electrical phenomena. (For further details as to “Fohat” See Stanza V. and Comments.”)

The footnote for the sloka says:

* This is said in the sense that the flame from a fire is endless, and that the lights of the whole universe could be lit at one simple rush-light without diminishing its flame.

[Philippines, 25 February 2012]

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EXPANDING AND CONTRACTING UNIVERSE

EXPANDING AND CONTRACTING UNIVERSE

Erle Frayne D. Argonza

As a continuation of elaboration on the web of Being, let us reflect some more on the notion of expansion and contraction of the universe. The astrophysicists have a vague notion of the phenomenon in the cosmology of the Big Bang theory, though the explication advanced is weak (as it is purely a materialistic explanation).

The spiritually Perfected Ones declared, in Sloka 11 of Stanza 3, Book of Dzyan, the following cogitation:

IT (the Web) EXPANDS WHEN THE BREATH OF FIRE (the Father) IS UPON IT; IT CONTRACTS WHEN THE BREATH OF THE MOTHER (the root of Matter) TOUCHES IT. THEN THE SONS (the Elements with their respective Powers, or Intelligences) DISSOCIATE AND SCATTER, TO RETURN INTO THEIR MOTHER’S BOSOM AT THE END OF THE “GREAT DAY AND REBECOME ONE WITH HER (a). WHEN IT (the Web) IS COOLING, IT BECOMES RADIANT, ITS SONS EXPAND AND CONTRACT THROUGH THEIR OWN SELVES AND HEARTS; THEY EMBRACE INFINITUDE. (b)

As far as this sloka is concerned, the prerequisites for the materialization of the Spirit and the touching of the succeeding worlds by the lifewave are already present. The precept of atoms has been known to the Perfected Ones since antiquity, the same precept allowed to be released to gifted minds (philosophers) in classical Greece if to tickle the minds of the people about the constitutive structure of matter.

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

The expanding of the Universe under the breath of FIRE is very suggestive in the light of the “Fire mist” period of which modern science speaks so much, and knows in reality so little. Great heat breaks up the compound elements and resolves the heavenly bodies into their primeval one element, explains the commentary. “Once disintegrated into its primal constituent by getting within the attraction and reach of a focus, or centre of heat (energy), of which many are carried about to and fro in space, a body, whether alive or dead, will be vapourised and held in “the bosom of the Mother” until Fohat, gathering a few of the clusters of Cosmic matter (nebulæ) will, by giving it an impulse, set it in motion anew, develop the required heat, and then leave it to follow its own new growth.

The expanding and contracting of the Web—i.e., the world stuff or atoms—expresses here the pulsatory movement; for it is the regular contraction and expansion of the infinite and shoreless Ocean of that which we may call the noumenon of matter emanated by Swâbhâvat, which causes the universal vibration of atoms. But it is also suggestive of something else. It shows that the ancients were acquainted with that which is now the puzzle of many scientists and especially of astronomers: the cause of the first ignition of matter or the world-stuff, the paradox of the heat produced by the refrigerative contraction and other such Cosmic riddles. For it points unmistakeably to a knowledge by the ancients of such phenomena. “There is heat internal and heat external in every atom,” say the manuscript Commentaries, to which the writer has had access; “the breath of the Father (or Spirit) and the breath (or heat) of the Mother (matter);” and they give explanations which show that the modern theory of the extinction of the solar fires by loss of heat through radiation, is erroneous. The assumption is false even on the Scientists’ own admission. For as Professor Newcomb points out (Popular Astronomy, pp. 506-508), “by losing heat, a gaseous body contracts, and the heat generated by the contraction exceeds that which it had to lose in order to produce the contraction.” This paradox, that a body gets hotter as the shrinking produced by its getting colder is greater, led to long disputes. The surplus of heat, it was argued, was lost by radiation, and to assume that the temperature is not lowered pari passu with a decrease of volume under a constant pressure, is to set at nought the law of Charles (Nebular Theory, Winchell). Contraction develops heat, it is true; but contraction (from cooling) is incapable of developing the whole amount of heat at any time existing in the mass, or even of maintaining a body at a constant temperature, etc. Professor Winchell tries to reconcile the paradox—only a seeming one in fact, as Homer Lanes proved,—by suggesting “something besides heat.” “May it not be,” he asks, “simply a repulsion among the molecules, varies according to some law of the distance?” But even this will be found irreconcileable, unless this “something besides heat” is ticketed “Causeless Heat,” the “Breath of Fire,” the all-creative Force plus ABSOLUTE INTELLIGENCE, which physical science is not likely to accept.

However it may be, the reading of this Stanza shows it, notwithstanding its archaic phraseology, to be more scientific than even modern science.

[Philippines, 22 February 2012]

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WEB OF BEING

WEB OF BEING

Erle Frayne D. Argonza

This note highlights with a bit of more detail the ‘web’ of Being. The ‘web’ as tool for understanding complex systems has been in use for a considerably long time since the divine wisdom was mandated released to the open public. It had since become a favored concept in biology, such as in its usage as ‘web of life’ in the integrative sub-discipline of ecology.

The Perfected Ones then declared, in Sloka 10 of Stanza 3, Book of Dzyan, the following contention:

FATHER-MOTHER SPIN A WEB WHOSE UPPER END IS FASTENED TO SPIRIT (Purusha), THE LIGHT OF THE ONE DARKNESS, AND THE LOWER ONE TO MATTER (Prakriti) ITS (the Spirit’s) SHADOWY END; AND THIS WEB IS THE UNIVERSE SPUN OUT OF THE TWO SUBSTANCES MADE IN ONE, WHICH IS SWÂBHÂVAT (a).

Upon differentiation of Being into conscious and unconscious facets, there came forth the duality of Spirit (purusha) and potentiality for matter (through 7 elements), which then made possible the ‘web of being’ we know as universe. The material universe, as we know in mystical knowledge, is the ‘body of the One’, the feminine facet of reality. It would be erroneous therefore to demonize the material as the ‘root of evil’, even as material comes from the world mater or Mother.

Below is the further refinement of the said sloka in a brief articulation by HPBlavatsky, chela of the mahatmas & chohans, in Volume I, Secret Doctrine:

(a) In the Mandukya (Mundaka) Upanishad it is written, “As a spider throws out and retracts its web, as herbs spring up in the ground . . . so is the Universe derived from the undecaying one” (I. 1. 7). Brahmâ, as “the germ of unknown Darkness,” is the material from which all evolves and develops “as the web from the spider, as foam from the water,” etc. This is only graphic and true, if Brahmâ the “Creator” is, as a term, derived from the root brih, to increase or expand. Brahmâ “expands” and becomes the Universe woven out of his own substance.

The same idea has been beautifully expressed by Goethe, who says:

“Thus at the roaring loom of Time I ply,

And weave for God the garment thou see’st Him by.”

[Philippines, 19 February 2012]

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LIGHT, FIRE, FLAME AS DIVINE EMANATIONS

LIGHT, FIRE, FLAME AS DIVINE EMANATIONS

Erle Frayne D. Argonza

Esoteric knowledge about ‘electric’ and ‘magnetic’ qualities has been widely disseminated and accepted. The same categories have find their expressions in modern physics, with the term ‘electromagnetic’ devised to fuse the two into a spectral continuum.

Let us deepen our reflection on the subject by digging particularly the correlation of ‘electric’ to the divine precepts of Light, Flame, Fire. Light from the higher spheres, per my own experiences as an Adept (I traverse them via my LightBody), is ‘cold’ as contrasted to light in the physical plane, so it wouldn’t be wise to equate our light below to the Light above.

The spiritually Perfected Ones thus declared, in Sloka 9 of Stanza 3, Book of Dzyan, the following cogitation: “LIGHT IS COLD FLAME, AND FLAME IS FIRE, AND THE FIRE PRODUCES HEAT, WHICH YIELDS WATER, THE WATER OF LIFE IN THE GREAT MOTHER (Chaos) (a).”

HPBlavatsky, magnanimous chela of the Mahatmas, substantiated the sloka, in Volume I, Secret Doctrine, with the following articulation:

(a) It must be remembered that the words “Light,” “Fire,” and “Flame” used in the Stanzas have been adopted by the translators thereof from the vocabulary of the old “Fire philosophers,”‡ in order to render better the meaning of the archaic terms and symbols employed in the original. Otherwise they would have remained entirely unintelligible to a European reader. But to a student of the Occult the terms used will be sufficiently clear.

All these—“Light,” “Flame,” “Hot,” “Cold,” “Fire,” “Heat,” “Water,” and the “water of life” are all, on our plane, the progeny; or as a modern physicist would say, the correlations of ELECTRICITY. Mighty word, and a still mightier symbol! Sacred generator of a no less sacred progeny; of fire—the creator, the preserver and the destroyer; of light—the essence of our divine ancestors; of flame—the Soul of things. Electricity, the ONE Life at the upper rung of Being, and Astral Fluid, the Athanor of the Alchemists, at its lowest; GOD and DEVIL, GOOD and EVIL.

Now, why is Light called in the Stanzas “cold flame”? Because in the order of Cosmic evolution (as taught by the Occultist), the energy that actuates matter after its first formation into atoms is generated on our plane by Cosmic heat; and because Kosmos, in the sense of dissociated matter, was not, before that period. The first primordial matter, eternal and coeval with Space, “which has neither a beginning nor an end,” is “neither hot nor cold, but is of its own special nature,” says the Commentary (Book II). Heat and cold are relative qualities and pertain to the realms of the manifested worlds, which all proceed from the manifested Hyle, which, in its absolutely latent aspect, is referred to as the “cold Virgin,” and when awakened to life, as the “Mother.” The ancient Western Cosmogonic myths state that at first there was but cold mist which was the Father, and the prolific slime (the Mother, Ilus or Hyle), from which crept forth the Mundane snake-matter, (Isis, vol. i., p. 146). Primordial matter, then, before it emerges from the plane of the never-manifesting, and awakens to the thrill of action under the impulse of Fohat, is but “a cool Radiance, colourless, formless, tasteless, and devoid of every quality and aspect.” Even such are her first-born, the “four sons,” who “are One, and become Seven,”—the entities, by whose qualifications and names the ancient Eastern Occultists called the four of the seven primal “centres of Forces,” or atoms, that develop later into the great Cosmic “Elements,” now divided into the seventy or so sub-elements, known to science. The four primal natures of the first Dhyan Chohans, are the so-called (for want of better terms) “Akasic,” “Ethereal,” “Watery,” and “Fiery,” answering, in the terminology of practical occultism, to scientific definitions of gases, which, to convey a clear idea to both Occultists and laymen, must be defined as Parahydrogenic,* Paraoxygenic, Oxyhydrogenic, and Ozonic, or perhaps Nitr-ozonic; the latter forces or gases (in Occultism, supersensuous, yet atomic substances) being the most effective and active when energising on the plane of more grossly differentiated matter.† These are both electro-positive and electro-negative.

[Philippines, 16 February 2012]

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