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LIGHT EMERGES FROM DARKNESS

2012-02-23T22:27:00.000-08:00

LIGHT EMERGES FROM DARKNESS

Erle Frayne D. Argonza

At this juncture let’s proceed to a further reflection on the emergence of Light from Darkness. This is impeccably a very recondite subject without doubt, ordinary mortals are inclined to think of the dichotomy of light and darkness.

Light in occult knowledge or ‘spiritual science’, Divine Light if to stress the divinity of Light, is not the same physical light that we are accustomed to in the material world. It isn’t heat nor fire either.

Darkness, on the other hand, isn’t identical to ‘evil’. It is rather the condition of reality or Universe during the dissolution-to-rest phase or pralaya.

The spiritually Perfected Ones declared in Sloka 6 of Stanza 3, Book of Dzyan, the following cogitation:

THE ROOT OF LIFE WAS IN EVERY DROP OF THE OCEAN OF IMMORTALITY (Amrita)* AND THE OCEAN WAS RADIANT LIGHT, WHICH WAS FIRE AND HEAT AND MOTION. DARKNESS VANISHED AND WAS NO MORE.† IT DISAPPEARED IN ITS OWN ESSENCE, THE BODY OF FIRE AND WATER, OF FATHER AND MOTHER (a).

HPBlavatsky, chela of the Chohans & Mahatmas of the spiritual Brotherhood, substantiated the same sloka, as expressed in Volume I, Secret Doctrine, to note:

(a) The essence of darkness being absolute light, Darkness is taken as the appropriate allegorical representation of the condition of the Universe during Pralaya, or the term of absolute rest, or non-being, as it appears to our finite minds. The “fire,” “heat,” and “motion” here spoken of, are, of course, not the fire, heat, and motion of physical science, but the underlying abstractions, the noumena, or the soul, of the essence of these material manifestations—the “things in themselves,” which, as modern science confesses, entirely elude the instruments of the laboratory, and which even the mind cannot grasp, although it can equally little avoid the conclusion that these underlying essences of things must exist. Fire and Water, or Father* and Mother, may be taken here to mean the divine Ray and Chaos. “Chaos, from this union with Spirit obtaining sense, shone with pleasure, and thus was produced the Protogonos (the first-born light),” says a fragment of Hermas. Damascius calls it Dis in “Theogony”—“The disposer of all things.” (See Cory’s “Ancient Fragments,” p. 314.)

According to the Rosicrucian tenets, as handled and explained by the profane for once correctly, if only partially, so “Light and Darkness are identical in themselves, being only divisible in the human mind;” and according to Robert Fludd, “Darkness adopted illumination in order to make itself visible” (On Rosenkranz). According to the tenets of Eastern Occultism, DARKNESS is the one true actuality, the basis and the root of light, without which the latter could never manifest itself, nor even exist. Light is matter, and DARKNESS pure Spirit. Darkness, in its radical, metaphysical basis, is subjective and absolute light; while the latter in all its seeming effulgence and glory, is merely a mass of shadows, as it can never be eternal, and is simply an illusion, or Maya.

Even in the mind-baffling and science-harassing Genesis, light is created out of darkness “and darkness was upon the face of the deep” (ch. i. v. 2.)—and not vice versâ. “In him (in darkness) was life; and the life was the light of men” (John i. 4). A day may come when the eyes of men will be opened; and then they may comprehend better than they do now, that verse in the Gospel of John that says “And the light shineth in darkness; and the darkness comprehendeth it not.” They will see then that the word “darkness” does not apply to man’s spiritual eyesight, but indeed to “Darkness,” the absolute, that comprehendeth not (cannot cognize) transient light, however transcendent to human eyes. Demon est Deus inversus. The devil is now called Darkness by the Church, whereas, in the Bible he is called the “Son of God” (see Job), the bright star of the early morning, Lucifer (see Isaiah). There is a whole philosophy of dogmatic craft in the reason why the first Archangel, who sprang from the depths of Chaos, was called Lux (Lucifer), the “Luminous Son of the Morning,” or manvantaric Dawn. He was transformed by the Church into Lucifer or Satan, because he is higher and older than Jehovah, and had to he sacrificed to the new dogma. (See Book II.)

[Philippines, 07 February 2012]

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ROOT OF LIFE BLOSSOMS

2012-02-20T22:22:00.000-08:00

ROOT OF LIFE BLOSSOMS

Erle Frayne D. Argonza

Let’s move on to a reflection on the ‘root of life’ at a time when Light as cosmic effervescence has radiated darkness. The Father-Mother, called Oeaohoo, is One.

The spiritually Perfected Ones proclaimed in Sloka 5 of Stanza 3, Book of Dzyan, the following statement: “THE ROOT REMAINS, THE LIGHT REMAINS, THE CURDS REMAIN, AND STILL OEAOHOO (a) IS ONE (b).”

HPBlavatsky, chela of the Mahatmas & Chohans of the Great White Brotherhood, substantiated the said sloka, in Volume I, Secret Doctrine, with the following articulation:

(a) OEAOHOO is rendered “Father-Mother of the Gods” in the Commentaries, or the SIX IN ONE, or the septenary root from which all proceeds. All depends upon the accent given to these seven vowels, which may be pronounced as one, three, or even seven syllables by adding an e after the letter “o.” This mystic name is given out, because without a thorough mastery of the triple pronunciation it remains for ever ineffectual.

(b) This refers to the Non-Separateness of all that lives and has its being, whether in active or passive state. In one sense, Oeaohoo is the “Rootless Root of All”; hence, one with Parabrahmam; in another sense it is a name for the manifested ONE LIFE, the Eternal living Unity. The “Root” means, as already explained, pure knowledge (Sattva),* eternal (Nitya) unconditioned reality or SAT (Satya), whether we call it Parabrahmam or Mulaprakriti, for these are the two aspects of the ONE. The “Light” is the same Omnipresent Spiritual Ray, which has entered and now fecundated the Divine Egg, and calls cosmic matter to begin its long series of differentiations. The curds are the first differentiation, and probably refer also to that cosmic matter which is supposed to be the origin of the “Milky Way”—the matter we know. This “matter,” which, according to the revelation received from the primeval Dhyani-Buddhas, is, during the periodical sleep of the Universe, of the ultimate tenuity conceivable to the eye of the perfect Bodhisatva—this matter, radical and cool, becomes, at the first reawakening of cosmic motion, scattered through Space; appearing, when seen from the Earth, in clusters and lumps, like curds in thin milk. These are the seeds of the future worlds, the “Star-stuff.”

Sattva, as explicated, is pure knowledge. This is emblazoned in the mantra of purification: OM VAJRA SATTVA HOM. It is a mantra used to invoke the powers for greater wisdom, with the aid of divine beings.

Sat, an untranslateable term as HPB explained (see my notes on the previous stanzas), is roughly Mulaprakriti or Parabrhamam. In the following mantra it is embedded: OM TAT SAT OM.

[Philippines, 04 February 2012]

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POWER OF NUMBERS

2012-02-17T01:35:00.000-08:00

POWER OF NUMBERS

Erle Frayne D. Argonza

In a previous note, the theme of the divine powers inherent in numbers was already partly touched. Let us now delve on the matter with greater depth, and see what the Mahatmas & Chohans, through their chela HPBlavatsky, had articulated about it.

In the very ancient times, the spiritually Perfected Ones declared in Sloka 4 of Stanza 3, Book of Dzyan, the proposition:

(Then) THE THREE (triangle) FALL INTO THE FOUR (quaternary). THE RADIANT ESSENCE BECOMES SEVEN INSIDE, SEVEN OUTSIDE (a). THE LUMINOUS EGG (Hiranyagarbha), WHICH IN ITSELF IS THREE (the triple hypostases of Brahmâ, or Vishnu, the three “Avasthas”), CURDLES AND SPREADS IN MILK-WHITE CURDS THROUGHOUT THE DEPTHS OF MOTHER, THE ROOT THAT GROWS IN THE OCEAN OF LIFE (b).

The numbers 3, 4, and 7 this time are the theme of cosmic evolution. Previously, it was the 1 that was highlighted, the One being the ‘ray’ that contained the 3. Subtly, there was also the number 2, in the process of differentiation between ‘unconscious being’ and ‘conscious being’, as well as the duality of Mother & Father in the One.

In some more preceding articles, I already elaborated on the Septenary Law (Number 7), the Upper Triune (Number 3), and Lower Quaternary (Number 4). As articulated by me, the higher 3 spiritual planes were emanations from the 1 (One Universal Principle), after which came forth the emanations or “creations” of the 4 lower material planes.

HPB, with the constant guidance of the Mahatmas & Chelas, substantiated the sloka, in Volume I, Secret Doctrine, to wit:

The use of geometrical figures and the frequent allusions to figures in all ancient scriptures (see Purânas, Egyptian papyri, the “Book of the Dead” and even the Bible) must be explained. In the “Book of Dzyan,” as in the Kabala, there are two kinds of numerals to be studied—the figures, often simple blinds, and the Sacred Numbers, the values of which are all known to the Occultists through Initiation. The former is but a conventional glyph, the latter is the basic symbol of all. That is to say, that one is purely physical, the other purely metaphysical, the two standing in relation to each other as matter stands to spirit—the extreme poles of the ONE Substance.

As Balzac, the unconscious Occultist of French literature, says somewhere, the Number is to Mind the same as it is to matter: “an incomprehensible agent;” (perhaps so to the profane, never to the Initiated mind). Number is, as the great writer thought, an Entity, and, at the same time, a Breath emanating from what he called God and what we call the ALL; the breath which alone could organize the physical Kosmos, “where naught obtains its form but through the Deity, which is an effect of Number.” It is instructive to quote Balzac’s words upon this subject:—

The smallest as the most immense creations, are they not to be distinguished from each other by their quantities, their qualities, their dimensions, their forces and attributes, all begotten by the NUMBER? The infinitude of the Numbers is a fact proven to our mind, but of which no proof can be physically given. The mathematician will tell us that the infinitude of the numbers exists but is not to be demonstrated. God is a Number endowed with motion, which is felt but not demonstrated. As Unity, it begins the Numbers, with which it has nothing in common. . . . The existence of the Number depends on Unity, which, without a single Number, begets them all. . . . . What! unable either to measure the first abstraction yielded to you by the Deity, or to get hold of it, you still hope to subject to your measurements the mystery of the Secret Sciences which emanate from that Deity? . . . . And what would you feel, were I to plunge you into the abysses of MOTION, the Force which organizes the Number? What would you think, were I to add that Motion and Number* are begotten by the WORD, the Supreme Reason of the Seers and Prophets, who, in days of old, sensed the mighty Breath of God, a witness to which is the Apocalypse?”

(b) “The radiant essence curdled and spread throughout the depths” of Space. From an astronomical point of view this is easy of explanation: it is the “milky way,” the world-stuff, or primordial matter in its first form. It is more difficult, however, to explain it in a few words or even lines, from the standpoint of Occult Science and Symbolism, as it is the most complicated of glyphs. Herein are enshrined more than a dozen symbols. To begin with, the whole pantheon of mysterious objects,† every one of them having some definite Occult meaning, extracted from the allegorical “churning of the ocean” by the Hindu gods. Besides Amrita, the water of life or immortality, “Surabhi” the “cow of plenty,” called “the fountain of milk and curds,” was extracted from this “Sea of Milk.” Hence the universal adoration of the cow and bull, one the productive, the other the generative power in Nature: symbols connected with both the Solar and the Cosmic deities. The specific properties, for occult purposes, of the “fourteen precious things,” being explained only at the fourth Initiation, cannot be given here; but the following may be remarked. In the “Satapatha Brâhmana” it is stated that the churning of the “Ocean of Milk” took place in the Satya Yug, the first age which immediately followed the “Deluge.” As, however, neither the Rig-Veda nor Manu—both preceding Vaivasvata’s “deluge,” that of the bulk of the Fourth Race—mention this deluge, it is evident that it is not the “great” deluge, nor that which carried away Atlantis, nor even the deluge of Noah, which is meant here. This “churning” relates to a period before the earth’s formation, and is in direct connection with that other universal legend, the various and contradictory versions of which culminated in the Christian dogma of the “War in Heaven,” and the fall of the Angels (see Book II., also Revelations chap. xii.). The Brâhmanas, reproached by the Orientalists with their versions on the same subjects, often clashing with each other, are pre-eminently occult works, hence used purposely as blinds. They were allowed to survive for public use and property only because they were and are absolutely unintelligible to the masses. Otherwise they would have disappeared from circulation as long ago as the days of Akbar.

[Philippines, 01 February 2012]

NATURE’S SYMBOLS

2012-02-14T00:05:00.000-08:00

NATURE’S SYMBOLS

Erle Frayne D. Argonza

The ‘virgin egg’, ‘cosmic egg’, ‘germ’, ‘world egg’, and related symbols are observed among the standard esoteric/mystical nature symbols. Another of the cross-cultural symbols, the ‘egg’ broadly signifies the fertilization or fecundation process. Let us see what the Stanza 3, Book of Dzyan, has to say about the subject of ‘eggness’.

The spiritually Perfected Ones cogitated the proposition in Sloka 3 of the said Stanza, the following: “DARKNESS RADIATES LIGHT, AND LIGHT DROPS ONE SOLITARY RAY INTO THE WATERS, INTO THE MOTHER DEEP. THE RAY SHOOTS THROUGH THE VIRGIN-EGG; THE RAY CAUSES THE ETERNAL EGG TO THRILL, AND DROP THE NON-ETERNAL (periodical) GERM, WHICH CONDENSES INTO THE WORLD EGG (a)”

‘Darkness radiates light’ signifies the effervescence that took place in the Water of Life (Chaos) at the inception of a new great cycle of life. The evolutionary progression moves on till the condensation of the ‘world egg’ or ‘mundane egg’, signifying the preparedness of the ground for manifestations of sentient life later.

HPBlavatsky, chela of the Mahatmas & Chohans, substantiated the sloka’s theme, in Volume I, Secret Doctrine, to note:

(a) The solitary ray dropping into the mother deep may be taken as meaning Divine Thought or Intelligence, impregnating chaos. This, however, occurs on the plane of metaphysical abstraction, or rather the plane whereon that which we call a metaphysical abstraction is a reality. The Virgin-egg being in one sense abstract Egg-ness, or the power of becoming developed through fecundation, is eternal and for ever the same. And just as the fecundation of an egg takes place before it is dropped; so the non-eternal periodical germ which becomes later in

symbolism the mundane egg, contains in itself, when it emerges from the said symbol, “the promise and potency” of all the Universe. Though the idea per se is, of course, an abstraction, a symbolical mode of expression, it is a symbol truly, as it suggests the idea of infinity as an endless circle. It brings before the mind’s eye the picture of Kosmos emerging from and in boundless space, a Universe as shoreless in magnitude if not as endless in its objective manifestation. The simile of an egg also expresses the fact taught in Occultism that the primordial form of everything manifested, from atom to globe, from man to angel, is spheroidal, the sphere having been with all nations the emblem of eternity and infinity—a serpent swallowing its tail. To realize the meaning, however, the sphere must be thought of as seen from its centre. The field of vision or of thought is like a sphere whose radii proceed from one’s self in every direction, and extend out into space, opening up boundless vistas all around. It is the symbolical circle of Pascal and the Kabalists, “whose centre is everywhere and circumference nowhere,” a conception which enters into the compound idea of this emblem.

The “Mundane Egg” is, perhaps, one of the most universally adopted symbols, highly suggestive as it is, equally in the spiritual, physiological, and cosmological sense. Therefore, it is found in every world-theogony, where it is largely associated with the serpent symbol; the latter being everywhere, in philosophy as in religious symbolism, an emblem of eternity, infinitude, regeneration, and rejuvenation, as well as of wisdom. (See Part II. “Tree and Serpent and Crocodile Worship.”) The mystery of apparent self-generation and evolution through its own creative power repeating in miniature the process of Cosmic evolution in the egg, both being due to heat and moisture under the efflux of the unseen creative spirit, justified fully the selection of this graphic symbol. The “Virgin Egg” is the microcosmic symbol of the macrocosmic prototype—the “Virgin Mother”—Chaos or the Primeval Deep. The male Creator (under whatever name) springs forth from the Virgin female, the immaculate root fructified by the Ray. Who, if versed in astronomy and natural sciences, can fail to see its suggestiveness? Cosmos as receptive Nature is an Egg fructified—yet left immaculate; once regarded as boundless, it could have no other representation than a spheroid. The Golden Egg was surrounded by seven natural elements (ether, fire, air, water), “four ready, three secret.” It may be found stated in Vishnu Purâna, where elements are translated “Envelopes” and a secret one is added: “Aham-kâra” (see Wilson’s Vishnu Purâna, Book I., p. 40). The original text has no “Aham-kâra;” it mentions seven Elements without specifying the last three (see Part II. on “The Mundane Egg”).

[Philippines, 26 January 2012]

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GREAT VIBRATION/BREATH

2012-02-13T23:47:00.000-08:00

GREAT VIBRATION/BREATH

Erle Frayne D. Argonza

Let’s continue with our reflections on the awakening of Kosmos. Stanza 3, Book of Dzyan, contains the awakening propositions as passed on to us by the spiritually Perfected Ones. The stanza sounds very much like the Genesis in the Old Testament/Holy Bible.

The Perfected Ones thus declared in Sloka 2, Stanza 3 of the said book, the following thesis: “THE VIBRATION SWEEPS ALONG, TOUCHING WITH ITS SWIFT WING (simultaneously) THE WHOLE UNIVERSE, AND THE GERM THAT DWELLETH IN DARKNESS: THE DARKNESS THAT BREATHES (moves) OVER THE SLUMBERING WATERS OF LIFE (a).”

The Breath is among the cross-cultural symbols that has baffled many scholars. To the chelas and even today’s ‘new age’ enthusiasts the Breath is vital energy or prana. As contended, the Breath (vibration) “touches the whole universe” as well as the ‘germ’.

Water of Life is another of those cross-cultural symbols that has baffled many secular thinkers and scholars. Depending on the context, it means Chaos when taken from a trans-cosmic point of view, and ‘astral element’ when regarded from a more subsidiary reality within the material universe. In many Southeast Asian cosmogonic myths, the Water is also present.

HPB, chela of the Mahatmas & Chohans, substantiated the proposition, in Volume I, Secret Doctrine, in the following explication:

(a) The Pythagorean Monad is also said to dwell in solitude and darkness like the “germ.” The idea of the “breath” of Darkness moving over “the slumbering Waters of life,” which is primordial matter with the latent Spirit in it, recalls the first chapter of Genesis. Its original is the Brahminical Nârâyana (the mover on the Waters), who is the personification of the eternal Breath of the unconscious All (or Parabrahm) of the Eastern Occultists. The Waters of Life, or Chaos—the female principle in symbolism—are the vacuum (to our mental sight) in which lie the latent Spirit and Matter. This it was that made Democritus assert, after his instructor Leucippus, that the primordial principles of all were atoms and a vacuum, in the sense of space, but not of empty space, as “Nature abhors a vacuum” according to the Peripatetics, and every ancient philosopher.

In all Cosmogonies “Water” plays the same important part. It is the base and source of material existence. Scientists, mistaking the word for the thing, understood by water the definite chemical combination of oxygen and hydrogen, thus giving a specific meaning to a term used by Occultists in a generic sense, and which is used in Cosmogony with a metaphysical and mystical meaning. Ice is not water, neither is steam, although all three have precisely the same chemical composition.

[Philippines, 23 January 2012]

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GREAT VIBRATION/BREATH

2012-02-09T22:29:00.001-08:00

GREAT VIBRATION/BREATH

Erle Frayne D. Argonza

HPB, chela of the Mahatmas & Chohans, substantiated the proposition, in Volume I, Secret Doctrine, in the following explication:

[Philippines, 23 January 2012]

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KOSMOS AWAKENS

2012-02-06T23:39:00.000-08:00

KOSMOS AWAKENS

Erle Frayne D. Argonza

Let’s move on to the subject of the awakening of Kosmos. All of the pre-requisites of being, existence, nature, universe, sentient life were already so far presented for our reflection. Let’s follow through with the peregrinations of the Perfected Ones who, since the very ancient times, provided us the legacy of Theos Sophia or divine wisdom.

The book of divinities known as the Book of Dzyan, the core of all spiritual truths translatable to wisdom in forms chewable, digestible, and permissible for chelas, was the basis for articulations by the Mahatmas of the spiritual Brotherhood and their chelas—notably Helena P. Blavatsky—who were tasked to write, edit, publish and disseminate the divine wisdom as per mandated by the Divine Elders.

As already noted earlier, Stanza 3 of the Book of Dzyan contains the unfolding of Kosmos. All of the stanzas contain the core cosmic truth that supreme reality is in a ceaseless progression. The Perfected Ones, who left their divine imprints in the book, revealed to us the truth about the ‘7 eternities’, that accordingly the ‘vibration of the 7^th eternity’ signaled the forthcoming inception of Kosmos’ awakening.

Thus, the Perfected Ones declared, in Sloka 1 of Stanza 3, that: “THE LAST VIBRATION OF THE SEVENTH ETERNITY THRILLS THROUGH INFINITUDE (a). THE MOTHER SWELLS, EXPANDING FROM WITHIN WITHOUT LIKE THE BUD OF THE LOTUS (b). “

HPB, under constant guidance from the Mahatmas, substantiated the same sloka, in the articulation on the theme as contained in Volume I, Secret Doctrine:

(a) The seemingly paradoxical use of the sentence “Seventh Eternity,” thus dividing the indivisible, is sanctified in esoteric philosophy. The latter divides boundless duration into unconditionally eternal and universal Time and a conditioned one (Khandakâla). One is the abstraction or noumenon of infinite time (Kâla); the other its phenomenon appearing periodically, as the effect of Mahat (the Universal Intelligence limited by Manvantaric duration). With some schools, Mahat is “the first-born” of Pradhâna (undifferentiated substance, or the periodical aspect of Mulaprakriti, the root of Nature), which (Pradhâna) is called Maya, the Illusion. In this respect, I believe, esoteric teaching differs from the Vedantin doctrines of both the Adwaita and the Visishtadwaita schools. For it says that, while Mulaprakriti, the noumenon, is self-existing and without any origin—is, in short, parentless, Anupadaka (as one with Brahmam)—Prakriti, its phenomenon, is periodical and no better than a phantasm of the former, so Mahat, with the Occultists, the first-born of Gnâna (or gnosis) knowledge, wisdom or the Logos—is a phantasm reflected from the Absolute NIRGUNA (Parabrahm, the one reality, “devoid of attributes and qualities”; see Upanishads); while with some Vedantins Mahat is a manifestation of Prakriti, or Matter.

(b)Therefore, the “last vibration of the Seventh Eternity” was “foreordained”—by no God in particular, but occurred in virtue of the eternal and changeless LAW which causes the great periods of Activity and Rest, called so graphically, and at the same time so poetically, the “Days and Nights of Brahmâ.” The expansion “from within without” of the Mother, called elsewhere the “Waters of Space,” “Universal Matrix,” etc., does not allude to an expansion from a small centre or focus, but, without reference to size or limitation or area, means the development of limitless subjectivity into as limitless objectivity. “The ever (to us) invisible and immaterial Substance present in eternity, threw its periodical shadow from its own plane into the lap of Maya.” It implies that this expansion, not being an increase in size—for infinite extension admits of no enlargement—was a change of condition. It “expanded like the bud of the Lotus”; for the Lotus plant exists not only as a miniature embryo in its seed (a physical characteristic), but its prototype is present in an ideal form in the Astral Light from “Dawn” to “Night” during the Manvantaric period, like everything else, as a matter of fact, in this objective Universe; from man down to mite, from giant trees down to the tiniest blades of grass.

All this, teaches the hidden Science, is but the temporary reflection, the shadow of the eternal ideal prototype in Divine Thought; the word “Eternal,” note well again, standing here only in the sense of “Æon,” as lasting throughout the seemingly interminable, but still limited cycle of activity, called by us Manvantara. For what is the real esoteric meaning of Manvantara, or rather a Manu-Antara? It means, esoterically, “between two Manus,” of whom there are fourteen in every “Day of Brahmâ,” such a “Day” consisting of 1,000 aggregates of four ages, or 1,000 “Great Ages,” Mahayugas. Let us now analyse the word or name Manu. Orientalists and their Dictionaries tell us that the term “Manu” is from the root Man, “to think”; hence “the thinking man.” But, esoterically, every Manu, as an anthropomorphized patron of his special cycle (or Round), is but the personified idea of the “Thought Divine” (as the Hermetic “Pymander”); each of the Manus, therefore, being the special god, the creator and fashioner of all that appears during his own respective cycle of being or Manvantara. Fohat runs the Manus’ (or Dhyan-Chohans’) errands, and causes the ideal prototypes to expand from within without—viz., to cross gradually, on a descending scale, all the planes from the noumenon to the lowest phenomenon, to bloom finally on the last into full objectivity—the acme of illusion, or the grossest matter.

[Philippines, 20 January 2012]

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UNIVERSE CONCEALED IN SAT

2012-02-01T22:18:00.000-08:00

UNIVERSE CONCEALED IN SAT

Erle Frayne D. Argonza

In the mantra OM TAT SAT OM is embedded the Sat. Sat appertains to the totality of reality, of Absolute Being, and has no direct translation or is untranslatable. The human mind however tends to put things in mental brackets, such as to equate Sat to “universe blanketed by intelligence” which makes no sense to the spiritual Hierarchy.

Brahma, deity of the physical universe, is male-female. Yet to the fanatical blind faith followers, Brahma is presumed male. This note, focused on the theme of ‘divine thought’ in Sloka 6 of Stanza 2, Book of Dzyan, aids in understanding the subject of Sat, Brahma, and related divine truths.

The spiritually Perfected Ones thus declared, in Sloka 6, the contention: “THESE TWO ARE THE GERM, AND THE GERM IS—ONE. THE UNIVERSE WAS STILL CONCEALED IN THE DIVINE THOUGHT AND THE DIVINE BOSOM.”

HPB, with the close guidance of the Mahatmas of the spiritual Brotherhood, substantiated the theme with the following articulation, as contained in Volume I, Secret Doctrine:

The “Divine Thought” does not imply the idea of a Divine thinker. The Universe, not only past, present, and future—which is a human and finite idea expressed by finite thought—but in its totality, the Sat (an untranslateable term), the absolute being, with the Past and Future crystallized in an eternal Present, is that Thought itself reflected in a secondary or manifest cause. Brahma (neuter) as the Mysterium Magnum of Paracelsus is an absolute mystery to the human mind. Brahmâ, the male-female, its aspect and anthropomorphic reflection, is conceivable to the perceptions of blind faith, though rejected by human intellect when it attains its majority. (See Part II., “Primordial Substance and Divine Thought.”)

Hence the statement that during the prologue, so to say, of the drama of Creation, or the beginning of cosmic evolution, the Universe or the “Son” lies still concealed “in the Divine Thought,” which had not yet penetrated “into the Divine Bosom.” This idea, note well, is at the root, and forms the origin of all the allegories about the “Sons of God” born of immaculate virgins.

[Philippines, 17 January 2012]

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46 WEEKS TO 12/21/12: YANG WATER DRAGON YEAR’S SIGNIFICANCE

2012-01-30T18:58:00.000-08:00

46 WEEKS TO 12/21/12: YANG WATER DRAGON YEAR’S SIGNIFICANCE

Erle Frayne D. Argonza / Guru Ra

31 January 2012

Gracious day to all enthused spiritual aspirants, Lightworkers and people servants!

The Chinese New Year just kicked off, serving as kick off of a year of radical transition to new mega-realities. The year is declaratively a year of the Yang Water Dragon. That bodes well for those aspiring to join the New Earth soon, while it bodes ill for those who will be driven out of the planet to join their own fellows with whom they share low levels of awareness.

The Yang in the Dragon makes for Yang Dragon, which reveals the workings of the Father who has been intervening on Earth since 1974 yet. The Water in the Dragon yields the Water Dragon that is the Mother’s aura of protection and nurturing, as water will truly come in colossal amounts to serve as the amniotic fluid of a new world birthing in the Mother’s Womb.

Meantime, spiritist mediums and pretenders who now form the large entourage of false prophets and false teachers are intensifying their dissemination of confusing claims that tend to obfuscate the phenomena of planetary ascension and divine grace that will be granted upon the Service-for-Others who will mutate to 4^th dimensional humans just 46 weeks from now. Let it be re-echoed: karmic penalties await such quacks as Gabriel is readying the enforcement of the sticks on them.

Just a couple of years back, there were still approximately a million Evil Masters who comprised the ‘gods of Pralaya’ (diffusion) remaing Evil Ones that pestered Earth for many eons. Gabriel’s Forces then commenced with the arrest and imprisonment of the said gods of destruction, in consonance with Divine Plan for Earth, around late 2009. I was among the Brothers of Light who witnessed the commencement of the arrests, and I’d say verily that the influence field of the Evil Ones has narrowed immensely since then.

As a result of such karmic action, fewer Evil Masters now remain who desperately ensue with their sinister agenda, while the numbers of White Robes and Melchizedeks are increasing by the month. The balance of forces has already clearly tilted in favor of the Light Forces since after the autumnal equinox of 2011 yet.

But that isn’t enough a karmic action sweep. Gabriel’s Forces likewise enforced punitive action on the souls of many Demoniacs down the surface, locked up their souls in the Kama Loka (hell) planet reserved for them. Result: as much as 200 millions of Demoniacs have their physical shells remaining here since the campaign begun. Such shells behave much like the hybrid soul-less Men-In-Black or Deros that can be felled by defending Terrans without causing guilt at all, for the shells are mere objects.

As the balance of forces tilts rapidly towards the Light, evil operators are busy expanding meditation groups as front organizations, groups that deny the Ascension Plan altogether. They flaunt concocted links with the Masters of Light, yet intentionally don’t recognize the Brothers of Light who are on the surface, thus revealing what they truly are: Luciferan operators. One such False Prophet unabashedly used St Germain’s name to sales-talk people into the Luciferan agenda of catch-as-many-souls-as-you-can who will later join the Hell Planet awaiting them.

Puppets of Fallen Aliens, such as that evil extraterrestrial leader who manifests with the face of a Lion to beguiled folks, are likewise busy quacking anti-Galactic Federation pedantries and styling themselves as messianic role-players out to save many folks from coming inundations. Yet they too deceive people by denying the Ascension Plan for Earth! They constitute networks of New Age cults that have mushroomed across the past four (4) decades, cults whose leaders are directly controlled by Ahriman or AntiChrist today.

We Brothers & Sisters of Light and our chelas could only but be amused with the pedantries of the Evil Ones’ puppet sycophants, knowing that they are getting exposed more and more by the day. The Dragon of Wisdom is awakening among those in the know, and this Year of the Yang Water Dragon will show greater favor for those preparing for the New Earth.

Kung Hei Fat Choi! Welcome the Yang Water Dragon!

‘SEVEN SONS’ & UNIVERSE’S ESSENCE

2012-01-29T22:52:00.000-08:00

‘SEVEN SONS’ & UNIVERSE’S ESSENCE

Erle Frayne D. Argonza

The ‘7 sons’ and mulaprakriti or svabhavat (plastic essence of the universe) were then clarified by the spiritually Perfected Ones. Note that the ‘7 sons’ and ‘plastic essence of the universe’ are intertwined, as the divine creator beings (sons) couldn’t work out on manifesting reality down to the lowest planes without the svabhavat.

So was it declared by the Perfected Ones, in Sloka 5 of Stanza 2, Book of Dzyan, the thesis: “THE SEVEN (Sons) WERE NOT YET BORN FROM THE WEB OF LIGHT. DARKNESS ALONE WAS FATHER-MOTHER, SVÂBHÂVAT, AND SVÂBHÂVAT WAS IN DARKNESS (a).”

HPBlavatsky substantiated the sloka in Volume I, Secret Doctrine, through the following articulation:

(a) The Secret Doctrine, in the Stanzas given here, occupies itself chiefly, if not entirely, with our Solar System, and especially with our planetary chain. The “Seven Sons,” therefore, are the creators of the latter. This teaching will be explained more fully hereafter. (See Part II., “Theogony of the Creative Gods.”)

Svâbhâvat, the “Plastic Essence” that fills the Universe, is the root of all things. Svâbhâvat is, so to say, the Buddhistic concrete aspect of the abstraction called in Hindu philosophy Mulaprakriti. It is the body of the Soul, and that which Ether would be to Akasa, the latter being the informing principle of the former. Chinese mystics have made of it the synonym of “being.” In the Ekasloka-Shastra of Nagârjuna (the Lung-shu of China) called by the Chinese the Yih-shu-lu-kia-lun, it is said that the original word of Yeu is “Being” or “Subhâva,” “the Substance giving substance to itself,” also explained by him as meaning “without action and with action,” “the nature which has no nature of its own.” Subhâva, from which Svâbhâvat, is composed of two words: Su “fair,” “handsome,” “good;” Sva, “self;” and bhava. “being” or “states of being.”

[Philippines, 14 January 2012]

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PARABRAHMAN: THE ONE RAY

2012-01-26T23:08:00.000-08:00

PARABRAHMAN: THE ONE RAY

Erle Frayne D. Argonza

The spiritually Perfected Ones declared in Sloka 4 of Stanza 2, Book of Dzyan, “HER HEART HAD NOT YET OPENED FOR THE ONE RAY TO ENTER, THENCE TO FALL AS THREE INTO FOUR IN THE LAP OF MAYA (a).

On the highest level of reality, ‘The One Ray’ and ‘The Three’ are of supreme import. ‘The One Ray’ is Parabrahman in Sanskrit, and as the contention is saying, Parabrahman at the very inception was ‘one ray’: that the three ‘divine persons’ were One.

In synergy with the Mahatmas, HPB substantiated the same sloka, with the following articulation, in Volume I, Secret Doctrine:

(a) The Primordial Substance had not yet passed out of its precosmic latency into differentiated objectivity, or even become the (to man, so far,) invisible Protyle of Science. But, as the hour strikes and it becomes receptive of the Fohatic impress of the Divine Thought (the Logos, or the male aspect of the Anima Mundi, Alaya)—its heart opens. It differentiates, and the THREE (Father, Mother, Son) are transformed into four. Herein lies the origin of the double mystery of the Trinity and the immaculate Conception, The first and Fundamental dogma of Occultism is Universal Unity (or Homogeneity) under three aspects. This led to a possible conception of Deity, which as an absolute unity must remain forever incomprehensible to finite intellects. “If thou wouldest believe in the Power which acts within the root of a plant, or imagine the root concealed under the soil, thou hast to think of its stalk or trunk and of its leaves and flowers. Thou canst not imagine that Power independently of these objects. Life can be known only by the Tree of Life. . . .” (Precepts for Yoga). The idea of Absolute Unity

would be broken entirely in our conception, had we not something concrete before our eyes to contain that Unity. And the deity being absolute, must be omnipresent, hence not an atom but contains IT within itself. The roots, the trunk and its many branches are three distinct objects, yet they are one tree. Say the Kabalists: “The Deity is one, because It is infinite. It is triple, because it is ever manifesting.” This manifestation is triple in its aspects, for it requires, as Aristotle has it, three principles for every natural body to become objective: privation, form, and matter.* Privation meant in the mind of the great philosopher that which the Occultists call the prototypes impressed in the Astral Light—the lowest plane and world of Anima Mundi. The union of these three principles depends upon a fourth—the LIFE which radiates from the summits of the Unreachable, to become an universally diffused Essence on the manifested planes of Existence. And this QUATERNARY (Father, Mother, Son, as a UNITY, and a quaternary, as a living manifestation) has been the means of leading to the very archaic Idea of Immaculate Concepcion, now finally crystallized into a dogma of the Christian Church, which carnalized this metaphysical idea beyond any common sense. For one has but to read the Kabala and study its numerical methods of interpretation to find the origin of that dogma. It is purely astronomical, mathematical, and pre-eminently metaphysical: the Male element in Nature (personified by the male deities and Logoi—Viraj, or Brahmâ; Horus, or Osiris, etc., etc.) is born through, not from, an immaculate source, personified by the “Mother”; because that Male having a Mother cannot have a “Father”—the abstract Deity being sexless, and not even a Being but Be-ness, or Life itself. Let us render this in the mathematical language of the author of “The Source of Measures.” Speaking of the “Measure of a Man” and his numerical (Kabalistic) value, he writes that in Genesis, ch. iv., v. 1, “It is called the ‘Man even Jehovah’ Measure, and this is obtained in this way, viz.: 113 x 5=565, and the value 565 can be placed under the form of expression 56.5 x 10=565. Here the Man-number 113 becomes a factor of 56.5 x 10, and the (Kabalistic) reading of this last numbered expression is Jod, He, Vau, He, or Jehovah. . . . The expansion of 565 into 56.5 x 10 is purposed to show the emanation of the male (Jod) from the female (Eva) principle; or, so to speak, the birth of a male element from an immaculate source, in other words, an immaculate conception.”

Thus is repeated on Earth the mystery enacted, according to the Seers, on the divine plane. The “Son” of the immaculate Celestial Virgin (or the undifferentiated cosmic protyle, Matter in its infinitude) is born again on Earth as the Son of the terrestrial Eve—our mother Earth, and becomes Humanity as a total—past, present, and future—for Jehovah or Jod-he-vau-he is androgyne, or both male and female. Above, the Son is the whole KOSMOS; below, he is MANKIND. The triad or triangle becomes Tetraktis, the Sacred Pythagorean number, the perfect Square, and a 6-faced cube on Earth. The Macroprosopus (the Great Face) is now Microprosopus (the lesser face); or, as the Kabalists have it, the “Ancient of Days,” descending on Adam Kadmon whom he uses as his vehicle to manifest through, gets transformed into Tetragrammaton. It is now in the “Lap of Maya,” the Great Illusion, and between itself and the Reality has the Astral Light, the great Deceiver of man’s limited senses, unless Knowledge through Paramarthasatya comes to the rescue.

[Philippines, 11 January 2012]

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GERM OF LIFE

2012-01-23T23:40:00.000-08:00

GERM OF LIFE

Erle Frayne D. Argonza

Let’s move on to the subject of ‘germ of life’. Stanza 2 seems to parallel much the phenomenology of Hegel whose disputations centered on the process of ‘being-in-itself’ mutating into a ‘being-for-itself’. Along such a line of thought, we can reflect on the evolutionary process it takes for the ‘germ of life’ to proceed from “was-not” (potentiality) to “is” (actuality).

The subject of ‘germ of life’ brings us back to the theme of Cosmic Egg from which the former issues from. To aid us in our understanding of the recondite subject, the Perfected Ones advanced the following cogitation, in Sloka 3 of Stanza 2, Book of Dzyan, to note: “THE HOUR HAD NOT YET STRUCK; THE RAY HAD NOT YET FLASHED INTO THE GERM (a); THE MATRI-PADMA (mother lotus) HAD NOT YET SWOLLEN (b).*”

The lotus surely has very esoteric significance in comprehending deep spiritual truths. It was directly employed by the Perfected Ones as a wisdom tool in relation to the ‘germ of life’, in like manner that yogi-Christs or rishis liken the crown chakra to the 960-petalled lotus.

A further substantiation of the subject was articulated by HPB, chela of the Mahatmas & Chohans, in Volume I, Secret Doctrine, to note:

(a) The ray of the “Ever Darkness” becomes, as it is emitted, a ray of effulgent light or life, and flashes into the “Germ”—the point in the Mundane Egg, represented by matter in its abstract sense. But the term “Point” must not be understood as applying to any particular point in Space, for a germ exists in the centre of every atom, and these collectively form “the Germ;” or rather, as no atom can be made visible to our physical eye, the collectivity of these (if the term can be applied to something which is boundless and infinite) forms the noumenon of eternal and indestructible matter.

(b) One of the symbolical figures for the Dual creative power in Nature (matter and force on the material plane) is Padma, the water-lily of India. The Lotus is the product of heat (fire) and water (vapour or Ether); fire standing in every philosophical and religious system as a representation of the Spirit of Deity,† the active, male, generative principle; and Ether, or the Soul of matter, the light of the fire, for the passive female principle from which everything in this Universe emanated. Hence, Ether or Water is the Mother, and Fire is the Father. Sir W. Jones (and before him archaic botany) showed that the seeds of the Lotus contain—even before they germinate—perfectly formed leaves, the miniature shape of what one day, as perfect plants, they will become: nature thus giving us a specimen of the preformation of its production . . . the seed of all phanerogamous plants bearing proper flowers containing an embryo plantlet ready formed.‡ (See Part II., “The Lotus Flower as an Universal Symbol.”) This explains the sentence “The Mother had not yet swollen”—the form being usually sacrificed to the inner or root idea in Archaic symbology.

The Lotus, or Padma, is, moreover, a very ancient and favourite

simile for the Kosmos itself, and also for man. The popular reasons given are, firstly, the fact just mentioned, that the Lotus-seed contains within itself a perfect miniature of the future plant, which typefies the fact that the spiritual prototypes of all things exist in the immaterial world before those things become materialised on Earth. Secondly, the fact that the Lotus plant grows up through the water, having its root in the Ilus, or mud, and spreading its flower in the air above. The Lotus thus typifies the life of man and also that of the Kosmos; for the Secret Doctrine teaches that the elements of both are the same, and that both are developing in the same direction. The root of the Lotus sunk in the mud represents material life, the stalk passing up through the water typifies existence in the astral world, and the flower floating on the water and opening to the sky is emblematical of spiritual being.

[Philippines, 08 January 2012]

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DOES ABSOLUTE KNOW ITSELF?

2012-01-20T23:54:00.000-08:00

DOES ABSOLUTE KNOW ITSELF?

Erle Frayne D. Argonza

Does the Absolute know itself? What is Absolute Being? Does it not require senses in order to know the self? How can the senses be there during the ‘deep sleep’ phase of the great cycle of Maha-kalpa? If in such a state without senses, is Absolute Being then the same as Non-Being?

Such a guide question is surely tough to ponder about. Precisely why there is a great difference between a chela, who goes through an initiation program towards self-realization or nirvana with full guidance of a sage or Master (teacher), from a mere freethinker who pursues the Path by going through blind alleys.

To reflect more on the ‘problematique’, the Perfected Ones contended on the subject, in Sloka 2 of Stanza 1, Book of Dzyan, to wit: “ . . . WHERE WAS SILENCE? WHERE WERE THE EARS TO SENSE IT? NO! THERE WAS NEITHER SILENCE, NOR SOUND (a). NAUGHT SAVE CEASELESS, ETERNAL BREATH (Motion) WHICH KNOWS ITSELF NOT (b).”

A further substantiation of the said contention was articulated by HPB in Volume I, Secret Doctrine, thus:

(a) The idea that things can cease to exist and still BE, is a fundamental one in Eastern psychology. Under this apparent contradiction in terms, there rests a fact of Nature to realise which in the mind, rather than to argue about words, is the important thing. A familiar instance of a similar paradox is afforded by chemical combination. The question whether Hydrogen and Oxygen cease to exist, when they combine to form water, is still a moot one, some arguing that since they are found again when the water is decomposed they must be there all the while; others contending that as they actually turn into something totally different they must cease to exist as themselves for the time being; but neither side is able to form the faintest conception of the real condition of a thing, which has become something else and yet has not ceased to be itself. Existence as water may be said to be, for Oxygen and Hydrogen, a state of Non-being which is “more real being” than their existence as gases; and it may faintly symbolise the condition of the Universe when it goes to sleep, or ceases to be, during the “Nights of Brahmâ”—to awaken or reappear again, when the dawn of the new Manvantara recalls it to what we call existence.

(b) The “Breath” of the One Existence is used in its application only to the spiritual aspect of Cosmogony by Archaic esotericism; otherwise, it is replaced by its equivalent in the material plane—Motion. The One Eternal Element, or element-containing Vehicle, is Space, dimensionless in every sense; co-existent with which are—endless duration, primordial (hence indestructible) matter, and motion—absolute “perpetual motion” which is the “breath” of the “One” Element. This breath, as seen, can never cease, not even during the Pralayic eternities. (See “Chaos, Theos, Kosmos,” in Part II.)

But the “Breath of the One Existence” does not, all the same, apply to the One Causeless Cause or the “All Be-ness” (in contradistinction to All-Being, which is Brahmâ, or the Universe). Brahmâ (or Hari) the four-faced god who, after lifting the Earth out of the waters, “accomplished the Creation,” is held to be only the instrumental, and not, as clearly implied, the ideal Cause. No Orientalist, so far, seems to have thoroughly comprehended the real sense of the verses in the Purâna, that treat of “creation.”

Therein Brahmâ is the cause of the potencies that are to be generated subsequently for the work of “creation.” When a translator says, “And from him proceed the potencies to be created, after they had become the real cause”: “and from IT proceed the potencies that will create as they become the real cause” (on the material plane) would perhaps be more correct? Save that one (causeless) ideal cause there is no other to which the universe can be referred. “Worthiest of ascetics! through its potency—i.e., through the potency of that cause—every created thing comes by its inherent or proper nature.” If, in the Vedanta and Nyaya, nimitta is the efficient cause, as contrasted with upadána, the material cause, (and in the Sankhya, pradhâna implies the functions of both); in the Esoteric philosophy, which reconciles all these systems, and the nearest exponent of which is the Vedanta as expounded by the Advaita Vedantists, none but the upadána can be speculated upon; that which is in the minds of the Vaishnavas (the Vasishta-dvaita) as the ideal in contradistinction to the real—or Parabrahm and Isvara—can find no room in published speculations, since that ideal even is a misnomer, when applied to that of which no human reason, even that of an adept, can conceive.

To know itself or oneself, necessitates consciousness and perception (both limited faculties in relation to any subject except Parabrahm), to be cognized. Hence the “Eternal Breath which knows itself not.” Infinity cannot comprehend Finiteness. The Boundless can have no relation to the bounded and the conditioned. In the occult teachings, the Unknown and the Unknowable MOVER, or the Self-Existing, is the absolute divine Essence. And thus being Absolute Consciousness, and Absolute Motion—to the limited senses of those who describe this indescribable—it is unconsciousness and immoveableness. Concrete consciousness cannot be predicated of abstract Consciousness, any more than the quality wet can be predicated of water—wetness being its own attribute and the cause of the wet quality in other things. Consciousness implies limitations and qualifications; something to be conscious of, and someone to be conscious of it. But Absolute Consciousness contains the cognizer, the thing cognized and the cognition, all three in itself and all three one. No man is conscious of more than that portion of his knowledge that happens to have been recalled to his mind at any particular time, yet such is the poverty of language that we have no term to distinguish the knowledge not actively thought of, from knowledge we are unable to recall to memory. To forget is synonymous with not to remember. How much greater must be the difficulty of finding terms to describe, and to distinguish between, abstract metaphysical facts or differences. It must not be forgotten, also, that we give names to things according to the appearances they assume for ourselves. We call absolute consciousness “unconsciousness,” because it seems to us that it must necessarily be so, just as we call the Absolute, “Darkness,” because to our finite understanding it appears quite impenetrable, yet we recognize fully that our perception of such things does not do them justice. We involuntarily distinguish in our minds, for instance, between unconscious absolute consciousness, and unconsciousness, by secretly endowing the former with some indefinite quality that corresponds, on a higher plane than our thoughts can reach, with what we know as consciousness in ourselves. But this is not any kind of consciousness that we can manage to distinguish from what appears to us as unconsciousness.

[Philippines, 05 January 2012]

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DIFFERENTIATION OF CONSCIOUS & UNCONSCIOUS BEING

2012-01-17T01:45:00.000-08:00

DIFFERENTIATION OF CONSCIOUS & UNCONSCIOUS BEING

Erle Frayne D. Argonza

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

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

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

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

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

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

[Philippines, 02 January 2012]

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