SCRIBES, “RING PASS
NOT,” SIDEREAL BOOK OF LIFE
Erle Frayne D. Argonza
Gracious day unto thee!
Still on Stanza 5 of the
Book of Dzyan, let us reflect on refining discourse regarding the Lipika or
‘scribes’, the ‘ring pass not’, sidereal book of life, and related subjects.
The ‘scribes’ or ‘recording angels’ was already discussed in other articles of
mine, so at this juncture the subject should be a bit clear to the seekers or
readers.
As to the ‘ring pass not’,
a briefer. A Master’s aura is strong enough as to ward off psychic attacks and
has a ‘ring pass not’ that can help protect Aspirants or chelas that s/he is
mentoring. The Earth has an aura, where at a certain point its very own ‘ring
pass not’ helps to ward off lethal celestial debris or bodies that can do much
damage to it, and this is one fact that is known to astrophysicists today.
The spiritually Perfected
Ones thus declared, in Sloka 6 of the same Stanza, the following cogitation:
THE LIPIKA CIRCUMSCRIBE THE TRIANGLE, THE
FIRST ONE (the vertical line or the
figure I.), THE CUBE, THE SECOND ONE, AND THE
PENTACLE WITHIN THE EGG (circle)
(a). IT IS THE RING CALLED “PASS NOT,” FOR THOSE WHO DESCEND AND ASCEND (as also for those) WHO, DURING THE KALPA, ARE PROGRESSING TOWARD THE GREAT
DAY “BE WITH US” (b). . . . THUS WERE FORMED
THE ARUPA AND THE RUPA (the Formless World
and the World of Forms); FROM ONE LIGHT SEVEN LIGHTS; FROM EACH OF THE SEVEN SEVEN TIMES SEVEN
LIGHTS. THE “WHEELS” WATCH THE RING.
In substantiation of the
sloka, HPBlavatsky share the following commentaries, in Volume I, Secret Doctrine:
The Stanza proceeds with a minute classification of
the Orders of Angelic Hierarchy. From
the group of Four and Seven emanates the “mind-born” group of Ten, of Twelve,
of Twenty-one, etc., all these divided again into sub-groups of
septenaries, novems, duodecimals, and so on, until the mind is lost in this
endless enumeration of celestial hosts and Beings, each having its distinct
task in the ruling of the visible Kosmos during its existence.
(a) The esoteric meaning of the first
sentence of the Sloka is, that those who have been called Lipikas, the
Recorders of the Karmic ledger, make an impassible barrier between the personal
EGO and the impersonal SELF, the
Noumenon and Parent-Source of the former.
Hence the allegory. They
circumscribe the manifested world of matter within the RING “Pass-Not.” This world is the symbol (objective) of the ONE divided into the many, on the planes of Illusion, of Adi (the
“First”) or of Eka (the “One”); and this One is the collective aggregate, or
totality, of the principal Creators or Architects of this visible universe. In Hebrew Occultism their name is both
Achath, feminine, “One,” and Achod, “One” again, but masculine. The monotheists have taken (and are still
taking) advantage of the profound esotericism of the Kabala to apply the name
by which the One Supreme Essence is known to ITS
manifestation, the Sephiroth-Elohim, and call it Jehovah. But this is quite arbitrary and against
all reason and logic, as the term Elohim is a plural noun, identical with the
plural word Chiim, often compounded with the Elohim.* Moreover,
in Occult metaphysics there are, properly speaking, two “ONES”—the One on the unreachable plane of Absoluteness and Infinity, on
which no speculation is possible, and the Second “One” on the plane of
Emanations. The former can
neither emanate nor be divided, as it is eternal, absolute, and immutable. The Second, being, so to speak, the
reflection of the first One (for it is the Logos, or Eswara, in the Universe of
Illusion), can do all this.† It emanates from itself—as the upper
sephirothal Triad emanates the lower seven Sephiroth—the seven Rays or Dhyan
Chohans; in other words, the Homogeneous becomes the Heterogeneous, the
“Protyle” differentiates into the Elements.
But these, unless they return into their primal Element, can never
cross beyond the Laya, or zero-point.
Hence the allegory. The Lipika separate the world (or plane)
of pure spirit from that of Matter. Those
who “descend and ascend”—the incarnating Monads, and men striving towards
purification and “ascending,” but still not having quite reached the goal—may
cross the “circle of the Pass-Not,” only on the day “Be-With-Us”; that day when
man, freeing himself from the trammels of ignorance, and recognizing fully the
non-separateness of the Ego within his personality—erroneously regarded as his
own—from the UNIVERSAL EGO (Anima Supra-Mundi),
merges thereby into the One Essence to become not only one “with us” (the
manifested universal lives which are “ONE” LIFE), but that very life itself.
Astronomically, the “Ring PASS-NOT” that the Lipika trace around the Triangle, the
First One, the Cube, the Second One, and the Pentacle to circumscribe these
figures, is thus shown to contain the symbol of 31415
again, or the coefficient constantly used in mathematical tables (the value
of pi), the geometrical figures standing
here for numerical figures. According
to the general philosophical teachings, this ring is beyond the region of what
are called nebulæ in astronomy. But
this is as erroneous a conception as that of the topography and the
descriptions, given in Purânic and other exoteric Scriptures, about the 1008 worlds of the Devaloka worlds and firmaments. There are worlds, of course, in the
esoteric as well as in the profane scientific teachings, at such incalculable
distances that the light of the nearest of them which has just reached our
modern Chaldees, had left its luminary long before the day on which the words
“Let there be Light” were pronounced; but these are no worlds on the Devaloka
plane, but in our Kosmos.
The chemist goes to the laya or zero point
of the plane of matter with which he deals, and then stops short. The physicist or the astronomer counts by
billions of miles beyond the nebulæ, and then they also stop short; the
semi-initiated Occultist will represent this laya-point to himself as existing
on some plane which, if not physical, is still conceivable to the human
intellect. But the full Initiate knows
that the ring “Pass-Not” is neither a locality nor can it be measured by
distance, but that it exists in the absoluteness of infinity. In this “Infinity” of the full Initiate
there is neither height, breadth nor thickness, but all is fathomless
profundity, reaching down from the physical to the “para-para-metaphysical.”
In using the word “down,” essential depth—“nowhere and everywhere”—is meant,
not depth of physical matter.
If one searches carefully through the
exoteric and grossly anthropomorphic allegories of popular religions, even in
these the doctrine embodied in the circle of “Pass-Not” thus guarded by the
Lipika, may be dimly perceived. Thus
one finds it even in the teachings of the Vedantin sect of the Visishtadwaita,
the most tenaciously anthropomorphic in all India. For we read of the released soul that:—
After reaching Moksha (a state of bliss meaning
“release from Bandha” or bondage), bliss is enjoyed by it in a place called PARAMAPADHA, which place is not material, but made of
Suddasatwa (the essence, of which the body of Iswara—“the Lord”—is formed). There, Muktas or Jivatmas (Monads) who
have attained Moksha, are never again subject to the qualities of either matter
or Karma. “But if they choose, for
the sake of doing good to the world, they may incarnate on Earth.”*
The way to Paramapadha, or the immaterial worlds, from this world, is called
Devayana. When a person has
attained Moksha and the body dies:—
“The Jiva (Soul) goes with Sukshma Sarira† from the
heart of the body, to the Brahmarandra in the crown of the head, traversing
Sushumna, a nerve connecting the heart with the Brahmarandra. The Jiva breaks through the Brahmarandra
and goes to the region of the Sun (Suryamandala) through the solar Rays. Then it goes, through a dark spot in the Sun,
to Paramapadha. The Jiva is
directed on its way by the Supreme Wisdom acquired by Yoga.‡ The Jiva
thus proceeds to Paramapadha by the aid of Athivahikas (bearers in transit),
known by the names of Archi-Ahas . . . Aditya, Prajapati, etc. The Archis here mentioned are certain
pure Souls, etc., etc.” (Visishtadwaita Catechism, by Pundit
Bhashyacharya, F.T.S.)
No Spirit except the “Recorders” (Lipika) has ever
crossed its forbidden line, nor will any do so until the day of the next
Pralaya, for it is the boundary that separates the finite—however infinite in
man’s sight—from the truly INFINITE. The
Spirits referred to, therefore, as those who “ascend and descend” are the
“Hosts” of what we loosely call “celestial Beings.” But they are, in
fact, nothing of the kind. They are Entities of the higher worlds in the
hierarchy of Being, so immeasurably high that, to us, they must appear as Gods,
and collectively—GOD. But so we, mortal men, must appear to the ant,
which reasons on the scale of its special capacities. The ant may also, for all we know, see
the avenging finger of a personal God in the hand of the urchin who, in one
moment, under the impulse of mischief, destroys its anthill, the labour of many
weeks—long years in the chronology of insects. The ant, feeling it acutely, and
attributing the undeserved calamity to a combination of Providence and sin, may also, like man, see
in it the result of the sin of its first parent. Who knows and who can affirm or
deny? The refusal to admit in the whole
Solar system of any other reasonable and intellectual beings on the human
plane, than ourselves, is the greatest conceit of our age. All that science has a right to affirm,
is that there are no invisible Intelligences living under the same conditions
as we do. It cannot deny
point-blank the possibility of there being worlds within worlds, under totally
different conditions to those that constitute the nature of our world; nor can
it deny that there may be a certain limited communication* between some of
those worlds and our own. To the
highest, we are taught, belong the seven orders of the purely divine Spirits;
to the six lower ones belong hierarchies that can occasionally be seen and
heard by men, and who do communicate with their progeny of the Earth; which
progeny is indissolubly linked with them, each principle in man having its
direct source in the nature of those great Beings, who furnish us with the
respective invisible elements in us. Physical
Science is welcome to speculate upon the physiological mechanism of living
beings, and to continue her fruitless efforts in trying to resolve our
feelings, our sensations, mental and spiritual, into functions of their
inorganic vehicles. Nevertheless,
all that will ever be accomplished in this direction has already been done, and
Science will go no farther.
[Philippines, 01 April 2012]
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PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com
ARGONZA COSMIC BLOGS & LINKS:
http://erlefraynebrightworld.wordpress.com,
http://cosmicbuhay.blogspot.com,
http://kathapantas.blogdrive.com,
http://talangguro.blogfree.com, http://tribes.tribe.com, http://lovingenergies.spruz.com,
http://www.newciv.org, http://thatsthewayoflight.socialparadox.com,
http://lightworkers.org, http://www.spiritualpassions.com, http://www.articlesforfree.net
http://community.beliefnet.com/erleargonza,
http://paranormaluniverse.ning.com,
http://healinginternational.ning.com,
http://innercoredaystarcommand.ning.com,
http://raefdargon.mysticblogs.com,
http://efdargon.multiply.com, http://newageconnection.com, http://www.facebook.com
MASTERS’ SITES:
http://www.maharishi.org, http://www.rssb.org,
http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,
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