COSMICBUHAY

Wednesday, November 16, 2011

HISTORY OF COSMIC EVOLUTION OR COSMOGENESIS

HISTORY OF COSMIC EVOLUTION OR COSMOGENESIS

Erle Frayne D. Argonza

Among the ancient source materials for the writing of the monumental work Secret Doctrine was the Book of Dzan. Nobody other than adeptic chelas are allowed to read the latter Book, an ancient Tibetan book that is in fact a core foundation of Theos Sophia or divine wisdom.

Remember that the key adeptic chela who wrote the Secret Doctrine, Helena Blavatsky, was under very close guidance from the Mahatmas of the Brotherhood, simply known as the Brothers, during the conduct of research, collation, writing, and editing. The Mahatmas were then still in physical embodiment, with Master Kooth Hoomi Lal Singh and Master El Morya Khan being the most engaged in the grand project to produce the Secret Doctrine for eventual open dissemination to the public.

Blavatsky was permitted to research on documents that were highly classified (to use today’s argot), notably the Book of Dzyan. Dzyan is synonymous to the term Dhyan, both terms being referents for the Divine (Dhyan is the root of the term dhyani or angel, and dhyani-buddha or archangel). The organization plan for cosmogenesis or cosmic evolution is shown in the excerpt below, taken from Volume I/Cosmogenesis of the Secret Doctrine:

Stanza I. The history of cosmic evolution, as traced in the Stanzas, is, so to say, the abstract algebraical formula of that Evolution. Hence the student must not expect to find there an account of all the stages and transformations which intervene between the first beginnings of “Universal” evolution and our present state. To give such an account would be as impossible as it would be incomprehensible to men who cannot even grasp the nature of the plane of existence next to that to which, for the moment, their consciousness is limited.

The Stanzas, therefore, give an abstract formula which can be applied, mutatis mutandis, to all evolution: to that of our tiny earth, to that of the chain of planets of which that earth forms one, to the solar Universe to which that chain belongs, and so on, in an ascending scale, till the mind reels and is exhausted in the effort.

The seven Stanzas given in this volume represent the seven terms of this abstract formula. They refer to, and describe the seven great stages of the evolutionary process, which are spoken of in the Purânas as the “Seven Creations,” and in the Bible as the “Days” of Creation.

The First Stanza describes the state of the ONE ALL during Pralaya before the first flutter of re-awakening manifestation.

A moment’s thought shows that such a state can only be symbolised; to describe it is impossible. Nor can it be symbolised except in negatives; for, since it is the state of Absoluteness per se, it can possess none of those specific attributes which serve us to describe objects in positive terms. Hence that state can only be suggested by the negatives of all those most abstract attributes which men feel rather than conceive, as the remotest limits attainable by their power of conception.

The stage described in Stanza II. is, to a western mind, so nearly identical with that mentioned in the first Stanza, that to express the idea of its difference would require a treatise in itself. Hence it must be left to the intuition and the higher faculties of the reader to grasp, as far as he can, the meaning of the allegorical phrases used. Indeed it must be remembered that all these Stanzas appeal to the inner faculties rather than to the ordinary comprehension of the physical brain.

Stanza III. describes the Re-awakening of the Universe to life after Pralaya. It depicts the emergence of the “Monads” from their state of absorption within the ONE; the earliest and highest stage in the formation of “Worlds,” the term Monad being one which may apply equally to the vastest Solar System or the tiniest atom.

Stanza IV. shows the differentiation of the “Germ” of the Universe into the septenary hierarchy of conscious Divine Powers, who are the active manifestations of the One Supreme Energy. They are the framers, shapers, and ultimately the creators of all the manifested Universe, in the only sense in which the name “Creator” is intelligible; they inform and guide it; they are the intelligent Beings who adjust and control evolution, embodying in themselves those manifestations of the ONE LAW, which we know as “The Laws of Nature.”

Generically, they are known as the Dhyan Chohans, though each of the various groups has its own designation in the Secret Doctrine.

This stage of evolution is spoken of in Hindu mythology as the “Creation” of the Gods.

In Stanza V. the process of world-formation is described:—First, diffused Cosmic Matter, then the fiery “whirlwind,” the first stage in the formation of a nebula. That nebula condenses, and after passing through various transformations, forms a Solar Universe, a planetary chain, or a single planet, as the case may be.

The subsequent stages in the formation of a “World” are indicated in Stanza VI., which brings the evolution of such a world down to its fourth great period, corresponding to the period in which we are now living.

Stanza VII. continues the history, tracing the descent of life down to the appearance of Man; and thus closes the first Book of the Secret Doctrine.

The development of “Man” from his first appearance on this earth in this Round to the state in which we now find him will form the subject of Book II.

The Stanzas which form the thesis of every section are given throughout in their modern translated version, as it would be worse than useless to make the subject still more difficult by introducing the archaic phraseology of the original, with its puzzling style and words. Extracts are given from the Chinese Thibetan and Sanskrit translations of the original Senzar Commentaries and Glosses on the Book of DZYAN —these being now rendered for the first time into a European language. It is almost unnecessary to state that only portions of the seven Stanzas are here given. Were they published complete they would remain incomprehensible to all save the few higher occultists. Nor is there any need to assure the reader that, no more than most of the profane, does the writer, or rather the humble recorder, understand those forbidden passages. To facilitate the reading, and to avoid the too frequent reference to foot-notes, it was thought best to blend together texts and glosses, using the Sanskrit and Tibetan proper names whenever those cannot be avoided, in preference to giving the originals. The more so as the said terms are all accepted synonyms, the former only being used between a Master and his chelas (or disciples).

Thus, were one to translate into English, using only the substantives and technical terms as employed in one of the Tibetan and Senzar versions, Verse 1 would read as follows:—“Tho-ag in Zhi-gyu slept seven Khorlo. Zodmanas zhiba. All Nyug bosom. Konch-hog not; Thyan-Kam not; Lha-Chohan not; Tenbrel Chugnyi not; Dharmakaya ceased; Tgenchang not become; Barnang and Ssa in Ngovonyidj; alone Tho-og Yinsin in night of Sun-chan and Yong-grub (Parinishpanna), &c., &c.,” which would sound like pure Abracadabra.

As this work is written for the instruction of students of Occultism, and not for the benefit of philologists, we may well avoid such foreign terms wherever it is possible to do so. The untranslateable terms alone, incomprehensible unless explained in their meanings, are left, but all such terms are rendered in their Sanskrit form. Needless to remind the reader that these are, in almost every case, the late developments of the later language, and pertain to the Fifth Root-Race. Sanskrit, as now known, was not spoken by the Atlanteans, and most of the philosophical terms used in the systems of the India of the post-Mahabharatan period are not found in the Vedas, nor are they to be met with in the original Stanzas, but only their equivalents. The reader who is not a Theosophist, is once more invited to regard all that which follows as a fairy tale, if he likes; at best as one of the yet unproven speculations of dreamers; and, at the worst, as an additional hypothesis to the many Scientific hypotheses past, present and future, some exploded, others still lingering. It is not in any sense worse than are many of the so called Scientific theories; and it is in every case more philosophical and probable.

In view of the abundant comments and explanations required, the references to the footnotes are given in the usual way, while the sentences to be commented upon are marked with figures. Additional matter will be found in the Chapters on Symbolism forming Part II., as well as in Part III., these being often more full of information than the text.

[Philippines, 07 November 2011]

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COSMIC, WISDOM & ASCENSION 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.moonlightmystics.com, http://community.beliefnet.com/erleargonza, http://paranormaluniverse.ning.com, http://healinginternational.ning.com, http://osirisisis.ning.com, http://innercoredaystarcommand.ning.com, http://raefdargon.mysticblogs.com, http://multiply.com/erlefrayne, http://newageconnection.com, http://www.facebook.com

Monday, November 14, 2011

ONE IN ONE UNIVERSAL PRINCIPLE: ‘LAW OF ONE’

ONE IN ONE UNIVERSAL PRINCIPLE: ‘LAW OF ONE’

Erle Frayne D. Argonza

What is the ‘One’? ‘Oneness’ has been recently popularized in the West, which is fittingly so for peoples who were reared in binary or dichotomous mindsets. So popular is the term that the most polarized persons flaunt Oneness as some kind of a quick-fix solution to their polarization, a quick fix that is lip-service as it comes without understanding.

Contrast that to the attitude of the spiritually-drawn peoples of the East, who need not even mention the term ‘Oneness’, as the One is inherent down to their psyche (personality or ‘lower self’). It takes a bold effort of deconstruction and paradigm shift for Western dichotomous minds to mutate to the non-dualistic minds in the East, and the step begins with a thorough understanding of the One as taught in the East way back before the Kali Yuga began yet.

Divine wisdom hasn’t died in the East, though it was taught largely to the select Initiates, such as those who graduated in due time to Rishi awareness. The same rishis and adepts were incidentally strategically positioned in the private sphere, performing the roles of court wise men, philosophers, scholars, scientists, artists, and healers. Thus came forth non-dualistic Oneness-based precepts that guided the cultures of the Eastern peoples prior to their conquest by the Western imperialists.

Below is an excerpt from Volume I of the Secret Doctrine, concerning the question of ‘One’:

Its absoluteness, the One Principle under its two aspects (of Parabrahmam and Mulaprakriti) is sexless, unconditioned and eternal. Its periodical (manvantaric) emanation—or primal radiation—is also One, androgynous and phenomenally finite. When the radiation radiates in its turn, all its radiations are also androgynous, to become male and female principles in their lower aspects. After Pralaya, whether the great or the minor Pralaya (the latter leaving the worlds in statu quo*), the first that re-awakes to active life is the plastic A’kâsá, Father-Mother, the Spirit and Soul of Ether, or the plane on the surface of the Circle. Space is called the “Mother” before its Cosmic activity, and Father-Mother at the first stage of re-awakening. (See Comments, Stanza II.) In the Kabala it is also Father-Mother-Son. But whereas in the Eastern doctrine, these are the Seventh Principle of the manifested Universe, or its “Atma-Buddhi-Manas” (Spirit, Soul, Intelligence), the triad branching off and dividing into the seven cosmical and seven human principles, in the Western Kabala of the Christian mystics it is the Triad or Trinity, and with their occultists, the male-female Jehovah, Jah-Havah. In this lies the whole difference between the esoteric and the Christian trinities. The Mystics and the Philosophers, the Eastern and Western Pantheists, synthesize their pregenetic triad in the pure divine abstraction. The orthodox, anthropomorphize it. Hiranyagarbha, Hari, and Sankara—the three hypostases of the manifesting “Spirit of the Supreme Spirit” (by which title Prithivi—the Earth—greets Vishnu in his first Avatar)—are the purely metaphysical abstract qualities of formation, preservation, and destruction, and are the three divine Avasthas (lit. hypostases) of that which “does not perish with created things” (or Achyuta, a name of Vishnu); whereas the orthodox Christian separates his personal creative Deity into the three personages of the Trinity, and admits of no higher Deity. The latter, in Occultism, is the abstract Triangle; with the orthodox, the perfect Cube. The creative god or the aggregate gods are regarded by the Eastern philosopher as Bhrantidarsanatah—“false apprehension,” something “conceived of, by reason of erroneous appearances, as a material form,” and explained as arising from the illusive conception of the Egotistic personal and human Soul (lower fifth principle). It is beautifully expressed in a new translation of Vishnu Purâna. “That Brahmâ in its totality has essentially the aspect of Prakriti, both evolved and unevolved (Mulaprakriti), and also the aspect of Spirit and the aspect of Time. Spirit, O twice born, is the leading aspect of the Supreme Brahma.* The next is a twofold aspect,—Prakriti, both evolved and unevolved, and is the time last.” Kronos is shown in the Orphic theogony as being also a generated god or agent.

At this stage of the re-awakening of the Universe, the sacred symbolism represents it as a perfect Circle with the (root) point in the Centre. This sign was universal, therefore we find it in the Kabala also. The Western Kabala, however, now in the hands of Christian mystics, ignores it altogether, though it is plainly shown in the Zohar. These sectarians begin at the end, and show as the symbol of pregenetic Kosmos this sign , calling it “the Union of the Rose and Cross,” the great mystery of occult generation, from whence the name—Rosicrucians (Rose Cross)!

[Philippines, 04 November 2011]

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Sunday, November 13, 2011

DIVINE WISDOM’S CORE PROPOSITIONS

DIVINE WISDOM’S CORE PROPOSITIONS

Erle Frayne D. Argonza

What are the fundamental propositions of Theos Sophia or divine wisdom? We will delve on the matter in this note.

As already articulate in many articles of mine, divine wisdom used to be taught only to the elect Initiates of ‘mystery schools’ or ‘inner schools’, the most select ones being the Adept. Mankind fell into a state of Kali Yuga or Dark Age, which rendered the open teaching of divine wisdom as fraught with dangers for possible corruption of the philosophy and practices.

That explains the term ‘secret doctrine’. Theos Sophia was held secret for too long a time, till the late 19^th century when the Divine Elders decided to finally release the wisdom to the broad public. The Mahatmas of the Brotherhood, who were still in physical embodiment at that time, were tasked to liaise directly with chohans led by Helena P. Blavatsky to write, publish, and disseminate the ‘secret doctrine’, thus ending the epoch of secrecy.

The fundamental cogitations of the divine wisdom are shown in the excerpt below, culled from Volume I/Cosmogony of the 2-volume magnum opus Secret Doctrine:

The Secret Doctrine establishes three fundamental propositions:—

(a) An Omnipresent, Eternal, Boundless, and Immutable PRINCIPLE on which all speculation is impossible, since it transcends the power of human conception and could only be dwarfed by any human expression or similitude. It is beyond the range and reach of thought—in the words of Mandukya, “unthinkable and unspeakable.”

To render these ideas clearer to the general reader, let him set out with the postulate that there is one absolute Reality which antecedes all manifested, conditioned, being. This Infinite and Eternal Cause—dimly formulated in the “Unconscious” and “Unknowable” of current European philosophy—is the rootless root of “all that was, is, or ever shall be.” It is of course devoid of all attributes and is essentially without any relation to manifested, finite Being. It is “Be-ness” rather than Being (in Sanskrit, Sat), and is beyond all thought or speculation.

This “Be-ness” is symbolised in the Secret Doctrine under two aspects. On the one hand, absolute abstract Space, representing bare subjectivity, the one thing which no human mind can either exclude from any conception, or conceive of by itself. On the other, absolute Abstract Motion representing Unconditioned Consciousness. Even our Western thinkers have shown that Consciousness is inconceivable to us apart from change, and motion best symbolises change, its essential characteristic. This latter aspect of the one Reality, is also symbolised by the term “The Great Breath,” a symbol sufficiently graphic to need no further elucidation. Thus, then, the first fundamental axiom of the Secret Doctrine is this metaphysical ONE ABSOLUTE—BE-NESS—symbolised by finite intelligence as the theological Trinity.

It may, however, assist the student if a few further explanations are given here.

Herbert Spencer has of late so far modified his Agnosticism, as to assert that the nature of the “First Cause,”* which the Occultist more logically derives from the “Causeless Cause,” the “Eternal,” and the “Unknowable,” may be essentially the same as that of the Consciousness which wells up within us: in short, that the impersonal reality pervading the Kosmos is the pure noumenon of thought. This advance on his part brings him very near to the esoteric and Vedantin tenet.*

Parabrahm (the One Reality, the Absolute) is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. But once that we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or consciousness) and Matter, Subject and Object.

Spirit (or Consciousness) and Matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the Absolute (Parabrahm), which constitute the basis of conditioned Being whether subjective or objective.

Considering this metaphysical triad as the Root from which proceeds all manifestation, the great Breath assumes the character of precosmic Ideation. It is the fons et origo of force and of all individual consciousness, and supplies the guiding intelligence in the vast scheme of cosmic Evolution. On the other hand, precosmic root-substance (Mulaprakriti) is that aspect of the Absolute which underlies all the objective planes of Nature.

Just as pre-Cosmic Ideation is the root of all individual consciousness, so pre-Cosmic Substance is the substratum of matter in the various grades of its differentiation.

Hence it will be apparent that the contrast of these two aspects of the Absolute is essential to the existence of the “Manifested Universe.” Apart from Cosmic Substance, Cosmic Ideation could not manifest as individual consciousness, since it is only through a vehicle† of matter that consciousness wells up as “I am I,” a physical basis being necessary to focus a ray of the Universal Mind at a certain stage of complexity. Again, apart from Cosmic Ideation, Cosmic Substance would remain an empty abstraction, and no emergence of consciousness could ensue.

The “Manifested Universe,” therefore, is pervaded by duality, which is, as it were, the very essence of its EX-istence as “manifestation.”But just as the opposite poles of subject and object, spirit and matter, are but aspects of the One Unity in which they are synthesized, so, in the manifested Universe, there is “that” which links spirit to matter, subject to object.

This something, at present unknown to Western speculation, is called by the occultists Fohat. It is the “bridge” by which the “Ideas” existing in the “Divine Thought” are impressed on Cosmic substance as the “laws of Nature.” Fohat is thus the dynamic energy of Cosmic Ideation; or, regarded from the other side, it is the intelligent medium, the guiding power of all manifestation, the “Thought Divine” transmitted and made manifest through the Dhyan Chohans,* the Architects of the visible World. Thus from Spirit, or Cosmic Ideation, comes our consciousness; from Cosmic Substance the several vehicles in which that consciousness is individualised and attains to self—or reflective—consciousness; while Fohat, in its various manifestations, is the mysterious link between Mind and Matter, the animating principle electrifying every atom into life.

The following summary will afford a clearer idea to the reader.

(1.) The ABSOLUTE; the Parabrahm of the Vedantins or the one Reality, SAT, which is, as Hegel says, both Absolute Being and Non-Being.

(2.) The first manifestation, the impersonal, and, in philosophy, unmanifested Logos, the precursor of the “manifested.” This is the “First Cause,” the “Unconscious” of European Pantheists.

(3.) Spirit-matter, LIFE; the “Spirit of the Universe,” the Purusha and Prakriti, or the second Logos.

(4.) Cosmic Ideation, MAHAT or Intelligence, the Universal World-Soul, the Cosmic Noumenon of Matter, the basis of the intelligent operations in and of Nature, also called MAHA-BUDDHI.

The ONE REALITY; its dual aspects in the conditioned Universe.

Further, the Secret Doctrine affirms:—

(b.) The Eternity of the Universe in toto as a boundless plane; periodically “the playground of numberless Universes incessantly manifesting and disappearing,” called “the manifesting stars,” and the “sparks of Eternity.” “The Eternity of the Pilgrim”† is like a wink of the Eye of Self-Existence (Book of Dzyan.) “The appearance and disappearance of Worlds is like a regular tidal ebb of flux and reflux.” (See Part II., “Days and Nights of Brahmâ.”)

This second assertion of the Secret Doctrine is the absolute universality of that law of periodicity, of flux and reflux, ebb and flow, which physical science has observed and recorded in all departments of nature. An alternation such as that of Day and Night, Life and Death, Sleeping and Waking, is a fact so common, so perfectly universal and without exception, that it is easy to comprehend that in it we see one of the absolutely fundamental laws of the universe.

Moreover, the Secret Doctrine teaches: —

(c) The fundamental identity of all Souls with the Universal Over-Soul, the latter being itself an aspect of the Unknown Root; and the obligatory pilgrimage for every Soul—a spark of the former—through the Cycle of Incarnation (or “Necessity”) in accordance with Cyclic and Karmic law, during the whole term. In other words, no purely spiritual Buddhi (divine Soul) can have an independent (conscious) existence before the spark which issued from the pure Essence of the Universal Sixth principle,—or the OVER-SOUL,—has (a) passed through every elemental form of the phenomenal world of that Manvantara, and (b) acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its Karma), thus ascending through all the degrees of intelligence, from the lowest to the highest Manas, from mineral and plant, up to the holiest archangel (Dhyani-Buddha). The pivotal doctrine of the Esoteric philosophy admits no privileges or special gifts in man, save those won by his own Ego through personal effort and merit throughout a long series of metempsychoses and reincarnations. This is why the Hindus say that the Universe is Brahma and Brahmâ, for Brahma is in every atom of the universe, the six principles in Nature being all the outcome—the variously differentiated aspects—of the SEVENTH and ONE, the only reality in the Universe whether Cosmical or micro-cosmical; and also why the permutations (psychic, spiritual and physical), on the plane of manifestation and form, of the sixth (Brahmâ the vehicle of Brahma) are viewed by metaphysical antiphrasis as illusive and Mayavic. For although the root of every atom individually and of every form collectively, is that seventh principle or the one Reality, still, in its manifested phenomenal and temporary appearance, it is no better than an evanescent illusion of our senses. (See, for clearer definition, Addendum “Gods, Monads and Atoms,” and also “Theophania,” “Bodhisatvas and Reincarnation,” etc., etc.)

[Philippines, 01 November 2011]

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Wednesday, November 9, 2011

SEVEN ETERNITIES, KALPA, MANVANTARA

SEVEN ETERNITIES, KALPA, MANVANTARA

Erle Frayne D. Argonza

For this note, let me share to you the notion of eons coming from the East, a notion that is well rooted in Theos Sophia or divine wisdom. Western cultures that tend to be so materialistic have only but feeble notions about the ‘age’ of Kosmos, based on the time-space principles of 3-dimensional sciences and philosophy.

The great cycle of evolution of being (subjectivity) and forms (objectivity), of the conditions for further effectuations of precedent cause, is termed as ‘Maha-Kalpa’ in the East, alternately termed as ‘maha-manvantara’ (I wrote about the subject previously). Whether ‘eternity’ indeed prevails, as understood in the West, is something worth reflecting about, as divine wisdom speaks differently of the flow of sequential events.

Says the Secret Doctrine about the ‘seven eternities’:

(a) By the Seven “Eternities,” æons or periods are meant. The word “Eternity,” as understood in Christian theology, has no meaning to the Asiatic ear, except in its application to the ONE existence; nor is the term sempiternity, the eternal only in futurity, anything better than a misnomer.* Such words do not and cannot exist in philosophical metaphysics, and were unknown till the advent of ecclesiastical Christianity. The Seven Eternities meant are the seven periods, or a period answering in its duration to the seven periods, of a Manvantara, and extending throughout a Maha-Kalpa or the “Great Age”—100 years of Brahmâ—making a total of 311,040,000,000,000 of years; each year of Brahmâ being composed of 360 “days,” and of the same number of “nights” of Brahmâ (reckoning by the Chandrayana or lunar year); and a “Day of Brahmâ” consisting of 4,320,000,000 of mortal years. These “Eternities” belong to the most secret calculations, in which, in order to arrive at the true total, every figure must be 7x (7 to the power of x); x varying according to the nature of the cycle in the subjective or real world; and every figure or number relating to, or representing all the different cycles from the greatest to the smallest—in the objective or unreal world—must necessarily be multiples of seven. The key to this cannot be given, for herein lies the mystery of esoteric calculations, and for the purposes of ordinary calculation it has no sense. “The number seven,” says the Kabala, “is the great number of the Divine Mysteries;” number ten is that of all human knowledge (Pythagorean decade); 1,000 is the number ten to the third power, and therefore the number 7,000 is also symbolical. In the Secret Doctrine the figure and number 4 are the male symbol only on the highest plane of abstraction; on the plane of matter the 3 is the masculine and the 4 the female: the upright and the horizontal in the fourth stage of symbolism, when the symbols became the glyphs of the generative powers on the physical plane. [Secret Doctrine, Vol. I]

Within the skein of time, our civilizations and histories on the physical plane are too infinitesimal when circumscribed within the larger background of the ‘7 eternities’. By releasing the same knowledge to the public at large, the seekers are provided the core knowledge with which to reflect on their own chances of merger with the One Universal Principle in due time.

Our geologists are incidentally knowledgeable about the age of Earth or Terra, which is over 4 billion years old. That contention coincides with the estimates of spiritual masters from the East, an estimate that is based on ancient wisdom passed on as Theos Sophia by the spiritual Hierarchy.

As the mahatmas have explicated, too many souls won’t be able to make it in time during the pralaya phase of our own great cycle. Too many souls will perish by the wayside, dissolved in the process, for souls aren’t exactly imperishable. Only the Monad is imperishable, which when fully activated due to enormous efforts of the Aspirant across the eons, will be re-integrated back to ‘Godhead’ or the One Universal Principle.

[Philippines, 27 October 2011]

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Sunday, November 6, 2011

PARENT SPACE AS PER DIVINE WISDOM

PARENT SPACE AS PER DIVINE WISDOM

Erle Frayne D. Argonza / Ra

Let us reflect on some key bits of knowledge about Cosmogenesis. The entire Volume I of Secret Doctrine, the body of spiritual knowledge / divine wisdom passed on by the Mahatmas of the Great White Brotherhood unto us, summarized the ‘parent space’ in the following statement:

The “Parent Space” is the eternal, ever present cause of all—the incomprehensible DEITY, whose “invisible robes” are the mystic root of all matter, and of the Universe. Space is the one eternal thing that we can most easily imagine, immovable in its abstraction and uninfluenced by either the presence or absence in it of an objective Universe. It is without dimension, in every sense, and self-existent. Spirit is the first differentiation from THAT, the causeless cause of both Spirit and Matter. It is, as taught in the esoteric catechism, neither limitless void, nor conditioned fullness, but both. It was and ever will be. (See Proem pp. 2 et seq.) Thus, the “Robes” stand for the noumenon of undifferentiated Cosmic Matter. It is not matter as we know it, but the spiritual essence of matter, and is co-eternal and even one with Space in its abstract sense. Root-nature is also the source of the subtile invisible properties in visible matter. It is the Soul, so to say, of the ONE infinite Spirit. The Hindus call it Mulaprakriti, and say that it is the primordial substance, which is the basis of the Upadhi or vehicle of every phenomenon, whether physical, mental or psychic. It is the source from which Akâsa radiates. [Secret Doctrine, Vol. I]

As divine wisdom says, the only true and sanguine original ‘space’ is no other than the Supreme Deity that we are aware of, yet incomprehensible to our limited, finite mind. It goes under many names. It is the Prima Causa of our ancient metaphysics, Almighty Father of Christianity, the Spirit-Force from which all consequent life-forms came from.

I still recall that famous line in the film series Star Wars: “may the Force be with you.” That is one of the articulations in post-modernity that comes closest to the same Spirit-Force in a non-dimensional ‘space’. Call it the ‘root-space’, it is the source of our being.

[Philippines, 24 October 2011]

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Thursday, November 3, 2011

OMNIPRESENCE, BRAHMA

OMNIPRESENCE, BRAHMA

Erle Frayne D. Argonza

As already articulated in earlier articles, Brahma is the deity of the physical universe. Brahma is understood differently as one crosses the divide between exoteric spirituality (religious Hinduism) and esoteric or occult knowledge, the latter now in synthesized form as Theos Sophia or divine wisdom.

Origin-wise, of the name Brahma resonates much with the term Brahm which in folk knowledge refers to priesthood. For the original sources of the terms Brahma and Brahm, let us reflect on this footnote in the Vol. I of Secret Doctrine:

* The very names of the two chief deities, Brahmâ and Vishnu, ought to have long ago suggested their esoteric meanings. For the root of one, Brahmam, or Brahm, is derived by some from the word Brih, “to grow” or “to expand” (see Calcutta Review, vol. lxvi., p. 14); and of the other, Vishnu, from the root Vis, “to pervade,” to enter in the nature of the essence; Brahmâ-Vishnu being this infinite SPACE, of which the gods, the Rishis, the Manus, and all in this universe are simply the potencies, Vibhutayah. …” for Brahma (neuter), the unmanifested, is that Universe in abscondito, and Brahmâ, the manifested, is the Logos, made male-female* in the symbolical orthodox dogmas. The God of the Apostle-Initiate and of the Rishi being both the Unseen and the Visible SPACE. Space is called in the esoteric symbolism “the Seven-Skinned Eternal Mother-Father.” It is composed from its undifferentiated to its differentiated surface of seven layers.

Is it possible for Brahma to “disappear” at the end of a ‘Day & Night of Brahma’? or after a very long Maha-Kalpa? Below is an excerpt from Vol I/Cosmogenesis of the Secret Doctrine, that explicates the matter:

The Occultists are, therefore, at one with the Adwaita Vedantin philosophers as to the above tenet. They show the impossibility of accepting on philosophical grounds the idea of the absolute ALL creating or even evolving the “Golden Egg,” into which it is said to enter in order to transform itself into Brahmâ—the Creator, who expands himself later into gods and all the visible Universe. They say that Absolute Unity cannot pass to infinity; for infinity presupposes the limitless extension of something, and the duration of that “something;” and the One All is like Space—which is its only mental and physical representation on this Earth, or our plane of existence—neither an object of, nor a subject to, perception. If one could suppose the Eternal Infinite All, the Omnipresent Unity, instead of being in Eternity, becoming through periodical manifestation a manifold Universe or a multiple personality, that Unity would cease to be one. Locke’s idea that “pure Space is capable of neither resistance nor Motion”—is incorrect. Space is neither a “limitless void,” nor a “conditioned fulness,” but both: being, on the plane of absolute abstraction, the ever-incognisable Deity, which is void only to finite minds,* and on that of mayavic perception, the Plenum, the absolute Container of all that is, whether manifested or unmanifested: it is, therefore, that ABSOLUTE ALL. There is no difference between the Christian Apostle’s “In Him we live and move and have our being,” and the Hindu Rishi’s “The Universe lives in, proceeds from, and will return to, Brahma (Brahmâ):” for Brahma (neuter), the unmanifested, is that Universe in abscondito, and Brahmâ, the manifested, is the Logos, made male-female* in the symbolical orthodox dogmas. The God of the Apostle-Initiate and of the Rishi being both the Unseen and the Visible SPACE. Space is called in the esoteric symbolism “the Seven-Skinned Eternal Mother-Father.” It is composed from its undifferentiated to its differentiated surface of seven layers.

[Philippines, 21 October 2011]

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Tuesday, November 1, 2011

SUPREME BEING: OMNIPRESENT, OMNISCIENT, OMNIPOTENT

SUPREME BEING: OMNIPRESENT, OMNISCIENT, OMNIPOTENT

Erle Frayne D. Argonza

In this note I will share to you some more precepts and cogitations about the ‘supreme Deity’ culled straight from the pages of The Secret Doctrine, the 2-volume monumental work that was the first synthesis of science, philosophy, and spiritual discourse, of both East and West, the foundation of Theos Sophia or divine wisdom.

To re-echo the fact, it was the Mahatmas of the Great White Brotherhood, with the greatest contributions by Mahatma KH (Kooth Hoomi Lal Singh, who had ascended as Chohan Kuthumi) and Mahatma Morya (El Morya Khan, who already ascended to Chohan), of the core spiritual knowledge passed on to their chelas. The said Mahatmas, to note, were still in physical embodiment when they conducted the collaborative works with Blavatsky & company.

The One Universal Principle—Omniscient, Omnipresent, Omnipotent—is popularly known to you as God, or Supreme Being, or Almighty Providence. Below is the excerpt from the Vol. 1/Cosmogony of the Secret Doctrine.

It is the ONE LIFE, eternal, invisible, yet Omnipresent, without beginning or end, yet periodical in its regular manifestations, between which periods reigns the dark mystery of non-Being; unconscious, yet absolute Consciousness; unrealisable, yet the one self-existing reality; truly, “a chaos to the sense, a Kosmos to the reason. “Its one absolute attribute, which is ITSELF, eternal, ceaseless Motion, is called in esoteric parlance the “Great Breath,”* which is the perpetual motion of the universe, in the sense of limitless, ever-present SPACE. That which is motionless cannot be Divine. But then there is nothing in fact and reality absolutely motionless within the universal soul.

Almost five centuries B.C. Leucippus, the instructor of Democritus, maintained that Space was filled eternally with atoms actuated by a ceaseless motion, the latter generating in due course of time, when those atoms aggregated, rotatory motion, through mutual collisions producing lateral movements. Epicurus and Lucretius taught the same, only adding to the lateral motion of the atoms the idea of affinity—an occult teaching.

From the beginning of man’s inheritance, from the first appearance of the architects of the globe he lives in, the unrevealed Deity was recognised and considered under its only philosophical aspect—universal motion, the thrill of the creative Breath in Nature. Occultism sums up the “One Existence” thus: “Deity is an arcane, living (or moving) FIRE, and the eternal witnesses to this unseen Presence are Light, Heat, Moisture,”—this trinity including, and being the cause of, every phenomenon in Nature.* Intra-Cosmic motion is eternal and ceaseless; cosmic motion (the visible, or that which is subject to perception) is finite and periodical. As an eternal abstraction it is the EVER-PRESENT; as a manifestation, it is finite both in the coming direction and the opposite, the two being the alpha and omega of successive reconstructions. Kosmos—the NOUMENON—has nought to do with the causal relations of the phenomenal World. It is only with reference to the intra-cosmic soul, the ideal Kosmos in the immutable Divine Thought, that we may say: “It never had a beginning nor will it have an end.” With regard to its body or Cosmic organization, though it cannot be said that it had a first, or will ever have a last construction, yet at each new Manvantara, its organization may be regarded as the first and the last of its kind, as it evolutes every time on a higher plane . . . .

A few years ago only, it was stated that:—

“The esoteric doctrine teaches, like Buddhism and Brahminism, and even the Kabala, that the one infinite and unknown Essence exists from all eternity, and in regular and harmonious successions is either passive or active. In the poetical phraseology of Manu these conditions are called the “Days” and the “Nights” of Brahmâ. The latter is either “awake” or “asleep.” The Svabhâvikas, or philosophers of the oldest school of Buddhism (which still exists in Nepaul), speculate only upon the active condition of this “Essence,” which they call Svâbhâvat, and deem it foolish to theorise upon the abstract and “unknowable” power in its passive condition. Hence they are called atheists by both Christian theologians and modern scientists, for neither of the two are able to understand the profound logic of their philosophy. The former will allow of no other God than the personified secondary powers which have worked out the visible universe, and which became with them the anthropomorphic God of the Christians—the male Jehovah, roaring amid thunder and lightning. In its turn, rationalistic science greets the Buddhists and the Svabhâvikas as the “positivists” of the archaic ages. If we take a one-sided view of the philosophy of the latter, our materialists may be right in their own way. The Buddhists maintained that there is no Creator, but an infinitude of creative powers, which collectively form the one eternal substance, the essence of which is inscrutable—hence not a subject for speculation for any true philosopher. Socrates invariably refused to argue upon the mystery of universal being, yet no one would ever have thought of charging him with atheism, except those who were bent upon his destruction. Upon inaugurating an active period, says the Secret Doctrine, an expansion of this Divine essence from without inwardly and from within outwardly, occurs In obedience to eternal and immutable law, and the phenomenal or visible universe is the ultimate result of the long chain of cosmical forces thus progressively set in motion. In like manner, when the passive condition is resumed, a contraction of the Divine essence takes place, and the previous work of creation is gradually and progressively undone. The visible universe becomes disintegrated, its material dispersed; and ‘darkness’ solitary and alone, broods once more over the face of the ‘deep.’ To use a Metaphor from the Secret Books, which will convey the idea still more clearly, an out-breathing of the ‘unknown essence’ produces the world; and an inhalation causes it to disappear. This process has been going on from all eternity, and our present universe is but one of an infinite series, which had no beginning and will have no end.”—(See “Isis Unveiled;” also “The Days and Nights of Brahmâ” in Part II.)

[Philippines, 18 October 2011]

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