FOUR (4) DIMENSIONS OF SPACE

FOUR (4) DIMENSIONS OF SPACE

Erle Frayne D. Argonza

Gracious day to all ye seekers and Aspirants to the Path!

For this particular note, the focus will be on the subject of 4-dimensional space. Let it be echoed that the mahatmas of the spiritual Brotherhood have already shared to us the core knowledge about space some couples of decades before Albert Einstein theorized about the Special Theory of Relativity which is premised precisely on a 4-dimensional space.

Space is distinct from the term ‘reality’, in that space has been 4-dimensional from the very inception whereas reality has been subdivided into seven (7) planes or dimensions from the beginnings yet of the emanation of the elements, worlds and sentient beings by the Almighty One I Am That I Am. This note continues on the reflections derived from Sloka 5 of the Book of Dzyan concerning the formation of man ‘the thinker’.

HPBlavatsky, who was mandated by spiritual Brotherhood to release Divine Wisdom to mankind, this being the new policy to share the Wisdom openly to all men and women, articulated more on the subject of space in Volume I, Secret Doctrine, as follows:  

The Second Round brought forth and developed two Elements—Fire and Earth—and its humanity, adapted to this condition of Nature, if we can give the name Humanity to beings living under conditions unknown to men, was—to use again a familiar phrase in a strictly figurative sense (the only way in which it can be used correctly)—“a two-dimensional species.” The processes of natural development which we are now considering will at once elucidate and discredit the fashion of speculating on the attributes of the two, three, and four or more “dimensional Space;” but in passing, it is worth while to point out the real significance of the sound but incomplete intuition that has prompted—among Spiritualists and Theosophists, and several great men of Science, for the matter of that*—the use of the modern expression.  “the fourth dimension of Space.” To begin with, of course, the superficial absurdity of assuming that Space itself is measurable in any direction is of little consequence.  The familiar phrase can only be an abbreviation of the fuller form—the “Fourth dimension of MATTER in Space.”† But it is an unhappy phrase even thus expanded, because while it is perfectly true that the progress of evolution may be destined to introduce us to new characteristics of matter, those with which we are already familiar are really more numerous than the three dimensions.  The faculties, or what is perhaps the best available term, the characteristics of matter, must clearly bear a direct relation always to the senses of man.  Matter has extension, colour, motion (molecular motion), taste, and smell, corresponding to the existing senses of man, and by the time that it fully develops the next characteristic—let us call it for the moment PERMEABILITY—this will correspond to the next sense of man—let us call it “NORMAL CLAIRVOYANCE;” thus, when some bold thinkers have been thirsting for a fourth dimension to explain the passage of matter through matter, and the production of knots upon an endless cord, what they were really in want of, was a sixth characteristic of matter.  The three dimensions belong really but to one attribute or characteristic of matter—extension; and popular common sense justly rebels against the idea that under any condition of things there can be more than three of such dimensions as length, breadth, and thickness.  These terms, and the term “dimension” itself, all belong to one plane of thought, to one stage of evolution, to one characteristic of matter.  So long as there are foot-rules within the resources of Kosmos, to apply to matter, so long will they be able to measure it three ways and no more; and from the time the idea of measurement first occupied a place in the human understanding, it has been possible to apply measurement in three directions and no more.  But these considerations do not militate in any way against the certainty that in the progress of time—as the faculties of humanity are multiplied—so will the characteristics of matter be multiplied also.  Meanwhile, the expression is far more incorrect than even the familiar one of the “Sun rising or setting.”

We now return to the consideration of material evolution through the Rounds.  Matter in the second Round, it has been stated, may be figuratively referred to as two-dimensional. But here another caveat must be entered.  That loose and figurative expression may be regarded—in one plane of thought, as we have just seen—as equivalent to the second characteristic of matter corresponding to the second perceptive faculty or sense of man.  But these two linked scales of evolution are concerned with the processes going on within the limits of a single Round.  The succession of primary aspects of Nature with which the succession of Rounds is concerned, has to do, as already indicated, with the development of the “Elements” (in the Occult sense)—Fire, Air, Water,* Earth.  We are only in the fourth Round, and our catalogue so far stops short.  The centres of consciousness (destined to develop into humanity as we know it) of the third Round arrived at a perception of the third Element Water.† Those of the fourth Round have added earth as a state of matter to their stock as well as the three other elements in their present transformation.  In short, none of the so-called elements were, in the three preceding Rounds, as they are now.  For all we know, FIRE may have been pure AKASA, the first Matter of the Magnum Opus of the Creators and “Builders,” that Astral Light which the paradoxical Eliphas Lévi calls in one breath “the body of the Holy Ghost,” and in the next “Baphomet,” the “Androgyne Goat of Mendes”*; AIR, simply Nitrogen, “the breath of the Supporters of the Heavenly Dome,” as the Mahometan mystics call it; WATER, that primordial fluid which was required, according to Moses, to make a living soul with.  And this may account for the flagrant discrepancies and unscientific statements found in Genesis.  Separate the first from the second chapter; read the former as a scripture of the Elohists, and the latter as that of the far younger Jehovists; still one finds, if one reads between the lines, the same order in which things created appear—namely, Fire (light), Air, Water, and MAN (or the Earth).  For the sentence:  “In the beginning God created Heaven and Earth” is a mistranslation; it is not “Heaven and Earth,” but the duplex or dual Heaven, the upper and the lower Heavens, or the separation of primordial substance that was light in its upper and dark in its lower portions—or the manifested Universe—in its duality of the invisible (to the senses) and the visible to our perceptions.  God divided the light from the Darkness (v. 4); and then made the firmament, air (5), “a firmament in the midst of the waters, and let it divide the waters from the waters,” (6), i.e., “the waters which were under the firmament (our manifested visible Universe) from the waters above the firmament,” or the (to us) invisible planes of being.  In the second chapter (the Jehovistic), plants and herbs are created before water, just as in the first, light is produced before the Sun.  “God made the Earth and the Heavens and every plant of the field before it was in the Earth and every herb of the field before it grew; for the Elohim (‘gods’) had not caused it to rain upon the earth, etc.” (v. 5)—an absurdity unless the esoteric explanation is accepted.  The plants were created before they were in the earth—for there was no earth then such as it is now; and the herb of the field was in existence before it grew as it does now in the fourth Round.

 Discussing and explaining the nature of the invisible Elements and the “primordial fire” mentioned above, Eliphas Lévi calls it invariably the “Astral Light.” It is the “grand Agent Magique” with him; undeniably it is so, but—only so far as Black Magic is concerned, and on the lowest planes of what we call Ether, the noumenon of which is Akâsa; and even this would be held incorrect by orthodox Occultists.  The “Astral Light” is simply the older “sidereal Light” of Paracelsus; and to say that “everything which exists has been evolved from it, and it preserves and reproduces all forms,” as he writes, is to enunciate truth only in the second proposition.  The first is erroneous; for if all that exists was evolved through (or via ) it, it is not the astral light.  The latter is not the container of all things but only the reflector, at best, of this all. Eliphas Lévi writes:—

“The great Magic agent is the fourth emanation of the life principle(we say—it is the first in the inner, and the second in the outer (our) Universe), of which the Sun is the third form. . .  for the daystar (the sun) is only the reflection and material shadow of the Central Sun of truth, which illuminates the intellectual (invisible) world of Spirit and which itself is but a gleam borrowed from the ABSOLUTE.”

So far he is right enough.  But when the great authority of the Western Kabalists adds that nevertheless, “it is not the immortal Spirit as the Indian Hierophants have imagined”—we answer that he slanders the said Hierophants, as they have said nothing of the kind; while even the Purânic exoteric writings flatly contradict the assertion.  No Hindu has ever mistaken Prakriti—the Astral Light being only above the lowest plane of Prakriti, the material Kosmos—for the “immortal Spirit.” Prakriti is ever called Maya, illusion, and is doomed to disappear with the rest, the gods included, at the hour of the Pralaya; for it is shown that Akâsa is not even the Ether, least of all then, we imagine, can it be the Astral Light.  Those unable to penetrate beyond the dead letter of the Purânas, have occasionally confused Akâsa with Prakriti, with Ether, and even with the visible Sky! It is true also that those who have invariably translated the term Akâsa by “Ether” (Wilson, for instance), finding it called “the material cause of sound” possessing, moreover, this one single property (Vishnu Purâna), have ignorantly imagined it to be “material,” in the physical sense.  True, again, that if the characteristics are accepted literally, then, since nothing material or physical, and therefore conditioned and temporary can be immortal—according to metaphysics and philosophy—it would follow that Akâsa is neither infinite nor immortal. But all this is erroneous, since both the words Pradhâna (primeval matter) and sound, as a property, have been misunderstood; the former term (Pradhâna) being certainly synonymous with Mulaprakriti and Akâsa, and the latter (sound) with the Verbum, the Word or the Logos.  This is easy to demonstrate; for it is shown in the following sentences in Vishnu Purâna:  “In the beginning there was neither day nor night, nor sky, nor earth, nor darkness, nor light. . . . . Save only ONE, unapprehensible by intellect, or that which is Brahma and Pums (Spirit) and Pradhâna (primordial matter).” . . . .  (Book I., ch. ii.).

Now, what is Pradhâna, if it is not Mulaprakriti, the root of all, in another aspect?  For Pradhâna, though said further on to merge into the Deity as everything else does, in order to leave the ONE absolute during the Pralaya, yet is held as infinite and immortal. The Commentator describes the Deity as:  “One Pradhánika Brahma Spirit:  THAT, was,” and interprets the compound term as a substantive, not as a derivative word used attributively, i.e., like something conjoined with Pradhâna.* Hence Pradhâna even in the Purânas is an aspect of Parabrahmam, not an evolution, and must be the same as the Vedantic Mulaprakriti. “Prakriti in its primary state is Akâsa,” says a Vedantin scholar (see “Five Years of Theosophy,” p. 169).  It is almost abstract Nature.

Akâsa, then, is Pradhâna in another form, and as such cannot be Ether, the ever-invisible agent, courted even by physical Science.  Nor is it Astral Light.  It is, as said, the noumenon of the seven-fold differentiated Prakriti†—the ever immaculate “Mother” of the fatherless Son, who becomes “Father” on the lower manifested plane.  For MAHAT is the first product of Pradhâna, or Akâsa, and Mahat—Universal intelligence “whose characteristic property is Buddhi”—is no other than the Logos, for he is called “Eswara” Brahmâ, Bhâva, etc.  (See Linga Purâna, sec. lxx. 12 et seq.; and Vâyu Purâna, but especially the former Purâna—prior, section viii., 67-74).  He is, in short, the “Creator” or the divine mind in creative operation, “the cause of all things.” …

[Philippines, 19 May 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: 

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http://www.drunvalo.net, http://www.lightchannels.com,  

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http://www.kriyayoga.com, http://www.lightascension.com,

http://www.tsl.org, http://www.gandhiserve.org,

http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,   

http://www.salrachele.com, http://www.yogananda.srf.org,

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MAN THE THINKER: FORMATION PROCESS

MAN THE THINKER: FORMATION PROCESS

Erle Frayne D. Argonza

Peace & Love greetings from this Fellow of the Order of Melchizedek!

Having articulated on the elements in previous notes, including the one preceding this, with emphasis on the atma-buddhi-manas triad as key to man’s immortality, let us then proceed to the next logical phase of the reflections: the formation of man ‘the thinker’.

Let it be re-echoed that man is no sexist term but means ‘thinking being’ based on its root word manu. As already explicated, the Manu is the title bestowed on the divine leader of a root-race, such as the Vaivasvata Manu for our present 5^th root-race.

As an introductory discourse, Sloka 5 of Stanza VII, Book of Dzyan, cogitated thus:

THE SPARK HANGS FROM THE FLAME BY THE FINEST THREAD OF FOHAT.  IT JOURNEYS THROUGH THE SEVEN WORLDS OF MAYA (a).  IT STOPS IN THE FIRST (Kingdom), AND IS A METAL AND A STONE; IT PASSES INTO THE SECOND (Kingdom), AND BEHOLD—A PLANT; THE PLANT WHIRLS THROUGH SEVEN FORMS AND BECOMES A SACRED ANIMAL; (the first shadow of the physical man) (b).

FROM THE COMBINED ATTRIBUTES OF THESE, MANU (man), THE THINKER, IS FORMED.

WHO FORMS HIM?  THE SEVEN LIVES; AND THE ONE LIFE (c).  WHO COMPLETES HIM?  THE FIVEFOLD LHA.  AND WHO PERFECTS THE LAST BODY?  FISH, SIN, AND SOMA (the moon) (d).

The ennobled chela of the mahatmas, Helena P. Blavatsky, further articulated on the subject with length. Let me share to you an excerpt of that articulation, as HPB stated in Volume I, Secret Doctrine, to wit:

(a) The phrase “through the seven Worlds of Maya” refers here to the seven globes of the planetary chain and the seven rounds, or the 49 stations of active existence that are before the “Spark” or Monad, at the beginning of every “Great Life-Cycle” or Manvantara.  The “thread of Fohat” is the thread of life before referred to.

This relates to the greatest problem of philosophy—the physical and substantial nature of life, the independent nature of which is denied by modern science because that science is unable to comprehend it.  The reincarnationists and believers in Karma alone dimly perceive that the whole secret of Life is in the unbroken series of its manifestations:  whether in, or apart from, the physical body.  Because if—

“Life, like a dome of many-coloured glass,

Stains the white radiance of Eternity”—

yet it is itself part and parcel of that Eternity; for life alone can understand life.

What is that “Spark” which “hangs from the flame?” It is JIVA the MONAD in conjunction with MANAS, or rather its aroma—that which remains from each personality, when worthy, and hangs from Atma-Buddhi, the Flame, by the thread of life.  In whatever way interpreted, and into whatever number of principles the human being is divided, it may easily be shown that this doctrine is supported by all the ancient religions, from the Vedic to the Egyptian, from the Zoroastrian to the Jewish.  In the case of the last-mentioned, the Kabalistic works offer abundant proof of this statement.  The entire system of the Kabalistic numerals is based on the divine septenary hanging from the Triad (thus forming the Decade) and its permutations 7, 5, 4, and 3, which, finally, all merge into the ONE itself:  an endless and boundless Circle.

“The Deity (the ever Invisible Presence),” says the Zohar, “manifests itself through the ten Sephiroth which are its radiating witnesses.  The Deity is like the Sea from which outflows a stream called WISDOM, the waters of which fall into a lake named Intelligence.  From the basin, like seven channels, issue the Seven Sephiroth. . . . .  For ten equal seven:  the Decade contains four Unities and three Binaries.” The ten Sephiroth correspond to the limbs of MAN.  “When I framed Adam Kadmon,” the Elohim are made to say, “the Spirit of the Eternal shot out of his Body like a sheet of lightning that radiated at once on the billows of the Seven millions of skies, and my ten splendours were his limbs.” But neither the Head nor the shoulders of Adam-Kadmon can be seen; therefore we read in the Sephra Dzenioutha (the “Book of the Concealed Mystery”):—

“In the beginning of Time, after the Elohim (the “Sons of Light and Life,” or the “Builders”) had shaped out of the eternal Essence the Heavens and the Earth, they formed the worlds six by six, the seventh being Malkuth, which is our Earth (see Mantuan Codex) on its plane, and the lowest on all the other planes of conscious existence.  The Chaldean Book of Numbers contains a detailed explanation of all this.  “The first triad of the body of Adam Kadmon (the three upper planes of the seven*) cannot be seen before the soul stands in the presence of the Ancient of Days.” The Sephiroth of this upper triad are:—“1, Kether (the Crown) represented by the brow of Macroprosopos; 2, Chochmah (Wisdom, a male Principle) by his right shoulder; and 3, Binah (Intelligence, a female Principle) by the left shoulder.” Then come the seven limbs (or Sephiroth) on the planes of manifestation, the totality of these four planes being represented by Microprosopus (the lesser Face) or Tetragrammaton, the “four-lettered” Mystery.  “The seven manifested and the three concealed limbs are the Body of the Deity.”

Thus our Earth, Malkuth, is both the Seventh and the Fourth world, the former when counting from the first globe above, the latter if reckoned by the planes.  It is generated by the sixth globe or Sephiroth called Yezod, “foundation,” or as said in the Book of Numbers “by Yezod, He (Adam Kadmon) fecundates the primitive Heva” (Eve or our Earth).  Rendered in mystic language this is the explanation why Malkuth, called “the inferior Mother,” Matrona, Queen, and the Kingdom of the Foundation, is shown as the Bride of Tetragrammaton or Microprosopus (the 2nd Logos) the Heavenly Man.  When free from all impurity she will become united with the Spiritual Logos, i.e., in the 7th Race of the 7th Round—after the regeneration, on the day of “SABBATH.” For the “seventh day” has again an occult significance undreamt of by our theologians.

“When Matronitha, the Mother, is separated and brought face to face with the King, in the excellence of the Sabbath, all things become one body,” says verse 746, in chapter xxii. of “Ha Idra Zuta Kadisha.” “Becomes one body” means that all is reabsorbed once more into the one element, the spirits of men becoming Nirvanees and the elements of everything else becoming again what they were before—protyle or undifferentiated substance.  “Sabbath” means rest or Nirvana.  It is not the seventh day after six days but a period the duration of which equals that of the seven “days” or any period made up of seven parts.  Thus a pralaya is equal in duration to the manwantara, or a night of Brahmâ is equal to this “day.” If the Christians will follow Jewish customs they ought to adopt the spirit and not the dead letter thereof:  i.e., to work one week of seven days and rest seven days.  That the word “Sabbath” had a mystic significance is shown in the contempt shown by Jesus for the Sabbath day, and by what is said in Luke xviii. 12.  Sabbath is there taken for the whole week.  (See Greek text where the week is called Sabbath.  “I fast twice in the Sabbath.”) Paul, an Initiate, knew it well when referring to the eternal rest and felicity in heaven, as Sabbath; “and their happiness will be eternal, for they will ever be (one) with the Lord and will enjoy an eternal Sabbath.” (Hebrew iv. 2.) The difference between the two systems, taking the Kabala as contained in the Chaldean Book of Numbers, not as misrepresented by its now disfigured copy, the Kabala of the Christian mystics—the Kabala and the archaic esoteric Vidya, is very small indeed, being confined to unimportant divergences of form and expression.  Thus Eastern occultism refers to our earth as the fourth world, the lowest of the chain, above which run upward on both its sides the six globes, three on each side.  The Zohar, on the other hand, calls the earth the lower, or the Seventh, adding that upon the six depend all things which are in it, “Microprosopus.” The “smaller face,” smaller because manifested and finite, “is formed of six Sephiroth,” says the same work.  “Seven kings come and die in the thrice-destroyed world”—(Malkuth our earth, destroyed after each of the three rounds which it has gone through).  “And their reign (of the seven kings) will be broken up.” (Book of Numbers, 1.  viii., 3.) This relates to the Seven Races, five of which have already appeared, and two more have still to appear in this Round.

The Shinto allegorical accounts of Cosmogony and the origin of man in Japan hint at the same belief.  

Captain C. Pfoundes studied for nearly nine years in the monasteries of Japan the religion underlying the various sects of the land. . . . . .  “The Shinto idea of creation,” he says, “is as follows:  Out of chaos (Konton) the earth (in) was the sediment precipitated, and the Heavens (yo) the ethereal essences which ascended:  Maa (jin) appeared between the two.  The first man was called Kuni-to ko tatchi-no-mikoto, and five other names were given to him, and then the human race appeared, male and female.  Isanagi and Isanami begat Tenshoko doijin, the first of the five gods of the Earth.” These “gods” are simply our five races, Isanagi and Isanami being the two kinds of the “ancestors,” the two preceding races which give birth to animal and to rational man.

It will be shown (Vol. II. Pt. II.) that the number seven, as well as the doctrine of the septenary constitution of man, was pre-eminent in all the secret systems.  It plays as important a part in Western Kabala as in Eastern Occultism.  Eliphas Lévi calls the number seven “the key to the Mosaic creation and the symbols of every religion.” He shows the Kabala following faithfully even the septenary division of man, as the diagram he gives in his “Clef des Grands Mystères” is septenary.  This may be seen at a glance on page 389, “Une prophetie et diverses pensees de Paracelse,” however cleverly the correct thought is veiled.  One need also only to look at the diagram (Plate VII. in Mr. Mathers’ Kabala) “the formation of the Soul”* from the same “Key of the Great Mysteries” by Lévi to find the same, though with a different interpretation.

[Philippines, 15 May 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.theascendedmasters.com, http://www.greatdreams.com,

http://www.drunvalo.net, http://www.lightchannels.com,  

http://www.blavatsky.net, http://www.joelyonskincheloe.info/,

http://www.kriyayoga.com, http://www.lightascension.com,

http://www.tsl.org, http://www.gandhiserve.org,

http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,   

http://www.salrachele.com, http://www.yogananda.srf.org,

http://www.sriaurobindosociety.org

IMMORTAL ROOT

IMMORTAL ROOT

Erle Frayne D. Argonza

Gracious day from this Fellow of the Great White Lodge!

Still about Stanza VII of the Book of Dzyan, body of ancient discourse handed to mankind by the ascended masters of the Brotherhood, the reflection agenda will next move to the subject of ‘immortal root.’ As it was clarified in past articles of mine, the elements of atma, buddhi and manas comprise the three elements of man (from manu or thinking being) are those that bring us closer to understanding the ‘immortal’ in man.

Having gone through those reflections in my past notes, let us then move on to deepen our understanding of the subject of ‘immortal’. Sloka 4 of Stanza VII, Book of Dzyan, sums up the discourse as follows:

…IT IS THE ROOT THAT NEVER DIES, THE THREE-TONGUED FLAME OF THE FOUR WICKS* (a) . . . THE WICKS ARE THE SPARKS, THAT DRAW FROM THE THREE-TONGUED FLAME (their upper triad) SHOT OUT BY THE SEVEN, THEIR FLAME; THE BEAMS AND SPARKS OF ONE MOON REFLECTED IN THE RUNNING WAVES OF ALL THE RIVERS OF THE EARTH (“Bhumi,” or “Prithivi”)† (b).

In aid of our reflection, HP Blavatsky wrote the brief articulation in Volume I, Secret Doctrine, as follows:

(a) The “Three-tongued flame” that never dies is the immortal spiritual triad—the Atma-Buddhi and Manas—the fruition of the latter assimilated by the first two after every terrestrial life.  The “four wicks” that go out and are extinguished, are the four lower principles, including the body.

“I am the three-wicked Flame and my wicks are immortal,” says the defunct.  “I enter into the domain of Sekhem (the God whose arm sows the seed of action produced by the disembodied soul) and I enter the region of the Flames who have destroyed their adversaries,” i.e., got rid of the sin-creating “four wicks.” (See chap. i., vii., “Book of the Dead,” and the “Mysteries of Ro-stan.”)

(b) Just as milliards of bright sparks dance on the waters of an ocean above which one and the same moon is shining, so our evanescent personalities—the illusive envelopes of the immortal MONAD-EGO—twinkle and dance on the waves of Maya.  They last and appear, as the thousands of sparks produced by the moon-beams, only so long as the Queen of the Night radiates her lustre on the running waters of life:  the period of a Manvantara; and then they disappear, the beams—symbols of our eternal Spiritual Egos—alone surviving, re-merged in, and being, as they were before, one with the Mother-Source.

—————

* The three-tongued flame of the four wicks corresponds to the four unities and the three Binaries of the Sephirothal tree (see Commentary on Stanza VI.).

† Useless to repeat again that the terms given here are Sanskrit translations; for the original terms, unknown and unheard of in Europe, would only puzzle the reader more, and serve no useful purpose.

As already explicated before, the soul alone does not constitute what is ‘immortal’ in man. If a person keeps on committing horrendous crimes across many lives, chances are that the personal soul will be cut off from its Oversoul and will, after prolonged drifting in the dark regions of 4-dimensional space, disintegrate.

Billions of souls among us today, in the 3-dimensional physical plane that is our habitat, won’t be able to evolve fast enough so that, at the end of the present Manvantara or Evolutionary Round, they will meet their corresponding destruction. Remember that souls were not created to automatically return to I Am That I Am but must strive to evolve and return to the Oversoul, which in turn must strive to evolve in order to be integrated into the Monad.

All monads for that matter will eventually be reintegrated back to the Godhead, the I Am That I Am.

[Philippines, 11 May 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.theascendedmasters.com, http://www.greatdreams.com,

http://www.drunvalo.net, http://www.lightchannels.com,  

http://www.blavatsky.net, http://www.joelyonskincheloe.info/,

http://www.kriyayoga.com, http://www.lightascension.com,

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DIFFERENTIATION OF THE ONE, WHAT EMBODIES IN ANIMAL MAN

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 4^th Round, on the 4^th globe of Earth, a round that will take two (2) more generic or root-races before going through a blissful ‘sleep’ prior to the 5^th Round.

Many seekers may be asking questions about what embodiments were possible for Man in the ‘animal man’ phase or 3^rd 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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http://www.maharishi.org, http://www.rssb.org, http://www.fisu.org, http://www.saibaba.org, http://trishulabearer.com,   

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