CREATIVE POWERS: MAN’S PARENTS ON
EARTH, HIERARCHIES OF SPIRITS
Erle Frayne D. Argonza
To continue with our peregrinations about the origins of sentient
beings on Earth, let’s move on to Stanza 7 of the Book of Dzyan. The stanza begins with clarifications about the
creative powers that role-played man’s parents on Earth. Further elucidations
of the Hierarchies of Divine Beings will be made.
To begin with, Sloka 1 of Stanza VII, Book of Dzyan, declared thus:
BEHOLD THE BEGINNING OF SENTIENT FORMLESS LIFE (a). FIRST,
THE DIVINE (vehicle) (b), THE ONE FROM THE MOTHER-SPIRIT (Atman);
THEN THE SPIRITUAL—(Atma-Buddhi, Spirit-soul)* (c); (again)
THE THREE FROM THE ONE (d), THE FOUR FROM THE ONE (e), AND THE
FIVE (f ), FROM WHICH THE THREE, THE FIVE AND THE SEVEN (g)—THESE
ARE THE THREE-FOLD AND THE FOUR-FOLD DOWNWARD; THE “MIND-BORN SONS OF THE FIRST
LORD (Avalôkitêshwara) THE SHINING SEVEN (the “Builders”).†
IT IS THEY WHO ARE THOU, ME, HIM, O LANOO; THEY WHO WATCH OVER THEE AND THY
MOTHER, BHUMI (the Earth).
To aid us in our
comprehension of the very recondite subject of the same Sloka, let me now cite
the articulations made by the noble chela of the Mahatmas, HP Blavatsky, in
Volume I, Secret Doctrine, to note:
(a) The hierarchy of Creative Powers is
divided into seven (or 4 and 3) esoteric, within the twelve great Orders,
recorded in the twelve signs of the Zodiac; the seven of the manifesting scale
being connected, moreover, with the Seven Planets. All this is subdivided into numberless
groups of divine Spiritual, semi-Spiritual, and ethereal Beings.
The Chief Hierarchies among these are hinted at in
the great Quaternary, or the “four bodies and the three faculties” of Brahmâ
exoterically, and the Panchâsyam, the five Brahmâs, or the five Dhyani-Buddhas
in the Buddhist system.
The highest group is composed of the divine Flames,
so-called, also spoken of as the “Fiery Lions” and the “Lions of Life,” whose
esotericism is securely hidden in the Zodiacal sign of Leo. It is the nucleole of the superior
divine World (see Commentary in first pages of Addendum). They are the formless Fiery Breaths,
identical in one aspect with the upper sephirothal TRIAD, which is placed by
the Kabalists in the “Archetypal World.”
The same hierarchy, with the same numbers, is found
in the Japanese system, in the “Beginnings” as taught by both the Shinto and
the Buddhist sects. In this
system, Anthropogenesis precedes Cosmogenesis, as the Divine merges into the
human, and creates—midway in its descent into matter—the visible Universe. The legendary personages—remarks
reverentially Omoie—“having to be understood as the stereotyped embodiment of
the higher (secret) doctrine, and its sublime truths.” To state it at
full length, however, would occupy too much of our space, but a few words on
this old system cannot be out of place.
The following is a short synopsis of this Anthropo-Cosmogenesis, and
it shows how closely the most separated notions echoed one and the same Archaic
teaching.
When all was as yet Chaos (Kon-ton) three
spiritual Beings appeared on the stage of future creation: (1) Ame no ani naka nushi no Kami,
“Divine Monarch of the Central Heaven”; (2) Taka mi onosubi no Kami,
“Exalted, imperial Divine offspring of Heaven and the Earth”; and (3) Kamu
mi musubi no Kami, “Offspring of the Gods,” simply.
These were without form or substance (our arupa
triad), as neither the celestial nor the terrestrial substance had yet
differentiated, “nor had the essence of things been formed.”
In the Zohar—which, as now arranged and re-edited
by Moses de Leon, with the help of Syrian and Chaldean Christian Gnostics in
the XIIIth century, and corrected and revised still later by many Christian
hands, is only a little less exoteric than the Bible itself—this divine
“Vehicle” no longer appears as it does in the “Chaldean Book of Numbers.’
True enough, Ain-Soph, the ABSOLUTE ENDLESS NO-THING, uses also the form of the
ONE, the manifested “Heavenly man” (the FIRST CAUSE) as its chariot (Mercabah,
in Hebrew; Vahan, in Sanskrit) or vehicle to descend into, and manifest
through, in the phenomenal world. But
the Kabalists neither make it plain how the ABSOLUTE can use anything, or
exercise any attribute whatever, since, as the Absolute, it is devoid of
attributes; nor do they explain that in reality it is the First Cause (Plato’s Logos)
the original and eternal IDEA, that manifests through Adam Kadmon, the Second
Logos, so to speak. In the “Book
of Numbers” it is explained that EN (or Ain, Aiôr) is the only
self-existent, whereas its “Depth” (Bythos or Buthon of the
Gnostics, called Propator) is only periodical. The latter is
Brahmâ as differentiated from Brahma or Parabrahm. It is the Depth, the Source of Light, or Propator,
which is the unmanifested Logos or the abstract Idea, and not
Ain-Soph, whose ray uses Adam-Kadmon or the manifested Logos (the
objective Universe) “male and female”—as a chariot through which to manifest. But in the Zohar we read the following
incongruity: “Senior occultatus
est et absconditus; Microprosopus manifestus est, et non
manifestus.” (Rosenroth; Liber Mysterii, IV., 1.)
This is a fallacy, since Microprosopus or the microcosm can only
exist during its manifestations, and is destroyed during the Maha- Pralayas. Rosenroth’s Kabala is no guide, but very
often a puzzle.
(b) As in the Japanese system, in the
Egyptian, and every old cosmogony—at this divine FLAME, The “One,” are lit the
three descending groups. Having
their potential being in the higher group, they now become distinct and
separate Entities. These are
called the “Virgins of Life,” the “Great Illusion,” etc., etc.,
and collectively the “Six-pointed Star.” The latter is the symbol, in
almost every religion, of the Logos as the first emanation. It is that of Vishnu in India (the Chakra,
or wheel), and the glyph of the Tetragrammaton, the “He of the four letters”
or—metaphorically—“the limbs of Microprosopos” in the Kabala, which are ten and
six respectively. The later
Kabalists however, especially the Christian mystics, have played sad havoc with
this magnificent symbol.* For the “ten limbs” of the Heavenly Man
are the ten Sephiroth; but the first Heavenly Man is the unmanifested Spirit of
the Universe, and ought never to be degraded into Microprosopus—the lesser Face
or Countenance, the prototype of man on the terrestrial plane.† Of this,
however, later on. The
six-pointed Star refers to the six Forces or Powers of Nature, the six planes,
principles, etc., etc., all synthesized by the seventh, or the
central point in the Star. All
these, the upper and lower hierarchies included, emanate from the “Heavenly or
Celestial Virgin,”‡ the great mother in all religions, the Androgyne, the Sephira-Adam-Kadmon. In its Unity, primordial light is
the seventh, or highest, principle, Daivi-prakriti, the light of the
unmanifested Logos. But in its
differentiation it becomes Fohat, or the “Seven Sons.” The former
is symbolised by the Central point in the double-Triangle; the latter by the
hexagon itself, or the “six limbs” of the Microprosopus the Seventh being
Malkuth, the “Bride” of the Christian Kabalists, or our Earth. Hence the expressions:
“The first after the ‘One’ is
divine Fire; the second, Fire and Æther; the third is
composed of Fire, Æther and Water; the fourth of Fire,
Æther, Water, and Air.”* The One is not concerned
with Man-bearing globes, but with the inner invisible Spheres. “The ‘First-Born’
are the LIFE, the heart and pulse of the Universe; the Second are
its MIND or Consciousness,Ӡ
as said in the Commentary.
(c) The second Order of Celestial Beings, those
of Fire and Æther corresponding to Spirit and Soul, or the Atma-Buddhi) whose
names are legion, are still formless, but more definitely “substantial.”
They are the first differentiation in the Secondary Evolution or “Creation”—a
misleading word. As the name
shows, they are the prototypes of the incarnating Jivas or Monads, and are
composed of the Fiery Spirit of Life.
It is through these that passes, like a pure solar beam, the ray
which is furnished by them with its future vehicle, the Divine Soul, Buddhi.
These are directly concerned with the Hosts of the higher world of our
system. From these twofold Units
emanate the threefold.
In the cosmogony of Japan, when, out of the chaotic
mass, an egg-like nucleus appears, having within itself the germ and potency of
all the universal as well as of all terrestrial life, it is the “three-fold”
just named, which differentiates. “The
male æthereal” (Yo) principle ascends and the female grosser or more
material principle (In) is precipitated into the Universe of substance,
when a separation occurs between the celestial and the terrestrial. From
this the female, the mother, the first rudimentary objective being is born. It is ethereal, without form or sex, and
yet it is from this and the mother that the Seven Divine Spirits are born, from
whom will emanate the seven creations, just as in the Codex Nazaræus
from Karabtanos and the Mother Spiritus the seven evilly disposed
(material) spirits are born. It
would be too long to give here the Japanese names, but once translated they
stand in this order:—
(1.) The “Invisible Celibate,” which is the
creative logos of the non-creating “father,” or the creative potentiality of
the latter made manifest.
(2.) “The Spirit (or the God) of the rayless
depths” (of Chaos); which becomes differentiated matter, or the world-stuff;
also the mineral realm.
(3.) “The Spirit of the Vegetable Kingdom,”
of the “Abundant Vegetation.”
(4.) This one is of dual nature, being at
the same time “The Spirit of the Earth” and “the Spirit of the Sands,” the
former containing the potentiality of the male element, the latter that of the
female element, the two forming a combined nature.
These two were ONE; yet unconscious of being two.
In this duality were contained (a) the male,
dark and muscular Being, Isu no gai no Kami; and (b) Eku gai
no Kami, the female, fair and weaker or more delicate Being. Then, the:—
(5th and 6th.) Spirits who were androgynous
or dual-sexed, and, finally:—
(7.) The Seventh Spirit, the last
emanated from the “mother,” appears as the first divine human form distinctly
male and female. It was the
seventh creation, as in the Purânas, wherein man is the seventh creation of
Brahmâ.
These, Tsanagi-Tsanami, descended into the
Universe by the celestial Bridge (the milky way), and “Tsanagi,
perceiving far below a chaotic mass of cloud and water, thrust his jewelled
spear into the depths, and dry land appeared.” Then the two separated to
explore Onokoro, the newly-created island-world; etc., etc. (Omoie).
Such are the Japanese exoteric fables, the rind
that conceals the kernel of the same one truth of the Secret Doctrine. Turning back to the esoteric explanations
in every cosmogony:—
(d) The Third order corresponds to
the Atma-Buddhi-Manas: Spirit,
Soul and Intellect, and is called the “Triads.”
(e) The Fourth are substantial
Entities. This is the highest
group among the Rupas (Atomic Forms*). It is the nursery of the human,
conscious, spiritual Souls. They
are called the “Imperishable Jivas,” and constitute, through the order below
their own, the first group of the first septenary† host—the great mystery of
human conscious and intellectual Being.
For the latter are the field wherein lies concealed in its
privation the germ that will fall into generation. That germ will become the spiritual
potency in the physical cell that guides the development of the embryo, and
which is the cause of the hereditary transmission of faculties and all the
inherent qualities in man. The
Darwinian theory, however, of the transmission of acquired faculties, is
neither taught nor accepted in Occultism.
Evolution, in it, proceeds on quite other lines; the physical,
according to esoteric teaching, evolving gradually from the spiritual, mental,
and psychic. This inner soul of
the physical cell—this “spiritual plasm” that dominates the germinal plasm—is
the key that must open one day the gates of the terra incognita of the
Biologist, now called the dark mystery of Embryology. (See text and note infra.)
(f) The Fifth group is a very mysterious
one, as it is connected with the Microcosmic Pentagon, the five-pointed star
representing man. In India and Egypt these Dhyanis were connected
with the Crocodile, and their abode is in Capricornus. These are convertible terms in Indian
astrology, as this (tenth) sign of the Zodiac is called Makara, loosely
translated “crocodile.” The word itself is occultly interpreted in
various ways, as will be shown further on.
In Egypt the defunct man—whose symbol is the pentagram or the
five-pointed star, the points of which represent the limbs of a man—was shown
emblematically transformed into a crocodile:
Sebakh or Sevekh “or seventh,” as Mr. Gerald Massey says,
showing it as having been the type of intelligence, is a dragon in reality, not
a crocodile. He is the “Dragon of
Wisdom” or Manas, the “Human Soul,” Mind, the Intelligent principle, called in
our esoteric philosophy the “Fifth” principle.
Says the defunct “Osirified” in ch. lxxxviii.,
“Book of the Dead,” or the Ritual, under the glyph of a mummiform god
with a crocodile’s head:—
(I) “I am the god (crocodile) presiding at the fear
. . . at the arrival of his Soul
among men. I am the god-crocodile
brought for destruction” (an allusion to the destruction of divine spiritual
purity when man acquires the knowledge of good and evil; also to the “fallen”
gods, or angels of every theogony).
(2) “I am the fish of the great Horus (as Makara
is the “crocodile,” the vehicle of Varuna).
I am merged in Sekten.”
This last sentence gives the corroboration of, and
repeats the doctrine of, esoteric Buddhism, for it alludes directly to the
fifth principle (Manas), or the most spiritual part of its essence rather,
which merges into, is absorbed by, and made one with Atma-Buddhi after the
death of man. For Se-khen is the
residence or loka of the god Khem (Horus-Osiris, or Father and Son),
hence the “Devachan” of Atma-Buddhi. In the Ritual of the Dead the
defunct is shown entering into Sekhem with Horus-Thot and “emerging from it as
pure spirit “ (lxiv., 29). Thus
the defunct says (v. 130): “I
see the forms of (myself, as various) men transforming eternally . . . I
know this (chapter). He who knows
it . . . takes all kinds of living forms.” . . .
And in verse 35, addressing in magic formula that
which is called, in Egyptian esotericism, the “ancestral heart,” or the
re-incarnating principle, the permanent EGO, the defunct says:—
“Oh my heart, my ancestral heart necessary for my
transformations,. . . . . . do not separate thyself from me before the
guardian of the Scales. Thou art
my personality within my breast, divine companion watching over my fleshes
(bodies). . . . . . ”
It is in Sekhem that lies concealed “the Mysterious
Face,” or the real man concealed under the false personality, the
triple-crocodile of Egypt, the symbol of the higher Trinity or human Triad, Atma,
Buddhi and Manas.* In all the ancient papyri the crocodile
is called Sebek (Seventh), while the water is the fifth principle
esoterically; and, as already stated, Mr. Gerald Massey shows that the
crocodile was “the Seventh Soul, the supreme one of seven—the Seer unseen.”
Even exoterically Sekhem is the residence of the god Khem, and Khem is
Horus avenging the death of his father Osiris, hence punishing the Sins of man
when he becomes a disembodied Soul. Thus the defunct “Osirified” became
the god Khem, who “gleans the field of Aanroo,” i.e.,
he gleans either his reward or punishment, as that field is the celestial
locality (Devachan) where the defunct is given wheat, the food of divine
justice The fifth group of the celestial Beings is supposed to contain in
itself the dual attributes of both the spiritual and physical aspects of the
Universe; the two poles, so to say, of Mahat the Universal Intelligence, and
the dual nature of man, the spiritual and the physical. Hence its number
Five, multiplied and made into ten, connecting it with Makara, the 10th
sign of Zodiac.
(g) The sixth and seventh groups partake of
the lower qualities of the Quaternary.
They are conscious, ethereal Entities, as invisible as Ether, which
are shot out like the boughs of a tree from the first central group of the
four, and shoot out in their turn numberless side groups, the lower of which
are the Nature-Spirits, or Elementals of countless kinds and varieties; from
the formless and insubstantial—the ideal THOUGHTS of their creators—down to the
Atomic, though, to human perception, invisible organisms. The latter are considered as the “Spirits
of Atoms” for they are the first remove (backwards) from the physical
Atom—sentient, if not intelligent creatures.
They are all subject to Karma, and have to work it out through every
cycle. For, as the doctrine
teaches, there are no such privileged beings in the universe, whether in our or
in other systems, in the outer or the inner worlds,* as the angels of the
Western Religion and the Judean. A
Dhyan Chohan has to become one; he cannot be born or appear suddenly on the
plane of life as a full-blown angel. The Celestial Hierarchy of the
present Manvantara will find itself transferred in the next cycle of life into
higher, superior worlds, and will make room for a new hierarchy, composed of
the elect ones of our mankind. Being
is an endless cycle within the one absolute eternity, wherein move numberless
inner cycles finite and conditioned. Gods,
created as such, would evince no personal merit in being gods. Such a class of beings, perfect only by
virtue of the special immaculate nature inherent in them, in the face of
suffering and struggling humanity, and even of the lower creation, would be the
symbol of an eternal injustice quite Satanic in character, an ever present
crime. It is an anomaly and an
impossibility in Nature. Therefore
the “Four” and the “Three” have to incarnate as all other beings have. This sixth group, moreover, remains
almost inseparable from man, who draws from it all but his highest and lowest
principles, or his spirit and body, the five middle human principles being the
very essence of those Dhyanis.* Alone, the Divine Ray (the Atman)
proceeds directly from the One. When
asked how that can be? How is it
possible to conceive that those “gods,” or angels, can be at the same time
their own emanations and their personal selves?
Is it in the same sense in the material world, where the son is (in one
way) his father, being his blood, the bone of his bone and the flesh of his
flesh? To this the teachers answer
“Verily it is so.” But one has to go deep into the mystery of BEING
before one can fully comprehend this truth.
[Philippines, 01
May 2012]
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