COSMICBUHAY: kriya

Showing posts with label kriya. Show all posts

Thursday, April 19, 2012

EVOLUTION OF THE PRINCIPLES OF NATURE

EVOLUTION OF THE PRINCIPLES OF NATURE

Erle Frayne D. Argonza

Gracious day to thee!

In our reflections on divine wisdom, let us augment our understanding of the emergence of the principles of nature. To stress a bit, the principles of nature preceded the materialization of nature, going by the laws of evolution and progressive movement.

Among the Western scientists, Swedenborg came closest to intuiting on the same higher principles. A Brother of Light who embodied in Europe, Swedenborg received a lot of accolades from the scientific community during his active years. Bits and pieces of the larger jigsaw of the principles of nature were also intuited by modern thinkers, though none come closest to capturing the same principles in its totality.

The Perfected Ones said of the principles, in Sloka 4 of Stanza 5, Book of Dzyan, through the following cogitation:

FOHAT TRACES SPIRAL LINES TO UNITE THE SIX TO THE SEVENTH—THE CROWN (a); AN ARMY OF THE SONS OF LIGHT STANDS AT EACH ANGLE (and) THE LIPIKA—IN THE MIDDLE WHEEL. THEY (the Lipika) SAY, “THIS IS GOOD” (b). THE FIRST DIVINE WORLD IS READY, THE FIRST (is now), THE SECOND (world), THEN THE “DIVINE ARUPA” (the formless Universe of Thought) REFLECTS ITSELF IN CHHAYALOKA (the shadowy world of primal form, or the intellectual) THE FIRST GARMENT OF (the) ANUPADAKA (c).

HPBlavatsky, noble chela of the mahatmas & chohans, substantiated the same sloka in her commentaries, Volume I, Secret Doctrine, to note:

(a) This tracing of “Spiral lines” refers to the evolution of man’s as well as Nature’s principles; an evolution which takes place gradually (as will be seen in Book II., on “The origin of the Human Races”), as does everything else in nature. The Sixth principle in Man (Buddhi, the Divine Soul) though a mere breath, in our conceptions, is still something material when compared with divine “Spirit” (Atma) of which it is the carrier or vehicle. Fohat, in his capacity of DIVINE LOVE (Eros), the electric Power of affinity and sympathy, is shown allegorically as trying to bring the pure Spirit, the Ray inseparable from the ONE absolute, into union with the Soul, the two constituting in Man the MONAD, and in Nature the first link between the ever unconditioned and the manifested. “The first is now the second” (world)—of the Lipikas—has reference to the same.

(b) The “Army” at each angle is the Host of angelic Beings (Dhyan-Chohans) appointed to guide and watch over each respective region from the beginning to the end of Manvantara. They are the “Mystic Watchers” of the Christian Kabalists and Alchemists, and relate, symbolically as well as cosmogonically, to the numerical system of the Universe. The numbers with which these celestial Beings are connected are extremely difficult to explain, as each number refers to several groups of distinct ideas, according to the particular group of “Angels “ which it is intended to represent. Herein lies the nodus in the study of symbology, with which, unable to untie by disentangling it, so many scholars have preferred dealing as Alexander dealt with the Gordian knot; hence erroneous conceptions and teachings, as a direct result.

The “First is the Second,” because the “First” cannot really be numbered or regarded as the First, as that is the realm of noumena in its primary manifestation: the threshold to the World of Truth, or SAT, through which the direct energy that radiates from the ONE REALITY—the Nameless Deity—reaches us. Here again, the untranslateable term SAT (Be-ness) is likely to lead into an erroneous conception, since that which is manifested cannot be SAT, but is something phenomenal, not everlasting, nor, in truth, even sempiternal. It is coeval and

coexistent with the One Life, “Secondless,” but as a manifestation it is still a Maya—like the rest. This “World of Truth” can be described only in the words of the Commentary as “A bright star dropped from the heart of Eternity; the beacon of hope on whose Seven Rays hang the Seven Worlds of Being.” Truly so; since those are the Seven Lights whose reflections are the human immortal Monads—the Atma, or the irradiating Spirit of every creature of the human family. First, this septenary Light; then:—

(c) The “Divine World”—the countless Lights lit at the primeval Light—the Buddhis, or formless divine Souls, of the last Arupa (formless) world; the “Sum Total,” in the mysterious language of the old Stanza. In the Catechism, the Master is made to ask the pupil:—

“Lift thy head, oh Lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky?”

“I sense one Flame, oh Gurudeva, I see countless undetached sparks shining in it.”

“Thou sayest well. And now look around and into thyself. That light which burns inside thee, dost thou feel it different in anywise from the light that shines in thy Brother-men?”

“It is in no way different, though the prisoner is held in bondage by Karma, and though its outer garments delude the ignorant into saying, ‘Thy Soul and My Soul.’ ”

The radical unity of the ultimate essence of each constituent part of compounds in Nature—from Star to mineral Atom, from the highest Dhyan Chohan to the smallest infusoria, in the fullest acceptation of the term, and whether applied to the spiritual, intellectual, or physical worlds—this is the one fundamental law in Occult Science. “The Deity is boundless and infinite expansion,” says an Occult axiom; and hence, as remarked, the name of Brahmâ.* There is a deep philosophy underlying the earliest worship in the world, that of the Sun and of Fire. Of all the Elements known to physical science, Fire is the one that has ever eluded definite analysis. It is confidently asserted that Air is a mixture containing the gases Oxygen and Nitrogen. We view the Universe and the Earth as matter composed of definite chemical molecules. We speak of the primitive ten Earths, endowing each with a Greek or Latin name. We say that water is, chemically, a compound of Oxygen and Hydrogen. But what is FIRE? It is the effect of combustion, we are gravely answered. It is heat and light and motion, and a correlation of physical and chemical forces in general. And this scientific definition is philosophically supplemented by the theological one in Webster’s Dictionary, which explains fire as “the instrument of punishment, or the punishment of the impenitent in another state”—the “state,” by the bye, being supposed to be spiritual; but, alas! the presence of fire would seem to be a convincing proof of its material nature. Yet, speaking of the illusion of regarding phenomena as simple, because they are familiar, Professor Bain says (Logic. Part II.): “Very familiar facts seem to stand in no need of explanation themselves and to be the means of explaining whatever can be assimilated to them. Thus, the boiling and evaporation of a liquid is supposed to be a very simple phenomenon requiring no explanation, and a satisfactory explanation of rarer phenomena. That water should dry up is, to the uninstructed mind, a thing wholly intelligible; whereas to the man acquainted with physical science the liquid state is anomalous and inexplicable. The lighting of a fire by a flame is a GREAT SCIENTIFIC DIFFICULTY, yet few people think so” (p. 125).

What says the esoteric teaching with regard to fire? “Fire,” it says, “is the most perfect and unadulterated reflection, in Heaven as on Earth, of the ONE FLAME. It is Life and Death, the origin and the end of every material thing. It is divine ‘SUBSTANCE.’” Thus, not only the FIRE-WORSHIPPER, the Parsee, but even the wandering savage tribes of America, which proclaim themselves “born of fire,” show more science in their creeds and truth in their superstitions, than all the speculations of modern physics and learning. The Christian who says: “God is a living Fire,” and speaks of the Pentecostal “Tongues of Fire” and of the “burning bush” of Moses, is as much a fire-worshipper as any other “heathen.” The Rosicrucians, among all the mystics and Kabalists, were those who defined Fire in the right and most correct way. Procure a sixpenny lamp, keep it only supplied with oil, and you will be able to light at its flame the lamps, candles,

and fires of the whole globe without diminishing that flame. If the Deity, the radical One, is eternal and an infinite substance (“the Lord thy God is a consuming fire”) and never consumed, then it does not seem reasonable that the Occult teaching should be held as unphilosophical when it says: “Thus were the Arupa and Rupa worlds formed: from ONE light seven lights; from each of the seven, seven times seven,” etc., etc.

[Philippines, 24 March 2012]

@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@

PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:

http://erlefraynebrightworld.wordpress.com, http://cosmicbuhay.blogspot.com, http://kathapantas.blogdrive.com, http://talangguro.blogfree.com, http://tribes.tribe.com, http://lovingenergies.spruz.com, http://www.newciv.org, http://thatsthewayoflight.socialparadox.com, http://lightworkers.org, http://www.spiritualpassions.com, http://www.articlesforfree.net

http://community.beliefnet.com/erleargonza, http://paranormaluniverse.ning.com, http://healinginternational.ning.com, http://innercoredaystarcommand.ning.com, http://raefdargon.mysticblogs.com, http://efdargon.multiply.com, http://newageconnection.com, http://www.facebook.com

MASTERS’ SITES:

http://www.theascendedmasters.com, http://www.greatdreams.com,

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

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

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

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

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

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

http://www.sriaurobindosociety.org

Thursday, April 12, 2012

FIERY WHIRLWIND & PRIMORDIAL SEVEN

FIERY WHIRLWIND & PRIMORDIAL SEVEN

Erle Frayne D. Argonza

Magandang araw! Good day!

Let me continue with the presentations of discourses from Theos Sophia or divine wisdom. Ancient wisdom, as it is otherwise known, isn’t exactly for everybody else, as it was taught only to the select chelas (disciples) of the spiritual masters. Yet the Divine Hierarchy decided to disseminate it openly to the public by the last quarter of the 19^th century, with physically embodied Mahatmas (notably El Morya Khan and Kooth Hoomi Lal Singh) collaborating with ennobled chelas led by Helena Blavatsky to do the task.

Stanza 1 through 4 of the Book of Dzyan were already presented, with the commentaries of HPB shown in substantiation of the Book’s contentions. For this note we move to Stanza 5, whence the Septenary Hierarchies generated the necessary fohat to evolve life forms.

The Perfected Ones contended in Sloka 1 of Stanza 5, Book of Dyan, the following: ‘THE PRIMORDIAL SEVEN, THE FIRST SEVEN BREATHS OF THE DRAGON OF WISDOM, PRODUCE IN THEIR TURN FROM THEIR HOLY CIRCUMGYRATING BREATHS THE FIERY WHIRLWIND (a).’

In her commentaries, HPB admitted that the Stanza 5 must be the most difficult to explain. Below is her substantiation of the said sloka, in Volume I, Secret Doctrine:

(a) This is, perhaps, the most difficult of all the Stanzas to explain. Its language is comprehensible only to him who is thoroughly versed in Eastern allegory and its purposely obscure phraseology. The question will surely be asked, “Do the Occultists believe in all these ‘Builders,’ ‘Lipika,’ and ‘Sons of Light’ as Entities, or are they merely imageries?” To this the answer is given as plainly: “After due allowance for the imagery of personified Powers, we must admit the existence of these Entities, if we would not reject the existence of spiritual humanity within physical mankind. For the hosts of these Sons of Light and ‘Mind-born Sons’ of the first manifested Ray of the UNKNOWN ALL, are the very root of spiritual man.” Unless we want to believe the unphilosophical dogma of a specially created soul for every human birth—a fresh supply of these pouring in daily, since “Adam”—we have to admit the occult teachings. This will be explained in its place. Let us see, now, what may be the occult meaning of this Stanza.

The Doctrine teaches that, in order to become a divine, fully conscious god,—aye, even the highest—the Spiritual primeval INTELLIGENCES must pass through the human stage. And when we say human, this does not apply merely to our terrestrial humanity, but to the mortals that inhabit any world, i.e., to those Intelligences that have reached the appropriate equilibrium between matter and spirit, as we have now, since the middle point of the Fourth Root Race of the Fourth Round was passed. Each Entity must have won for itself the right of becoming divine, through self-experience. Hegel, the great German thinker, must have known or sensed intuitionally this truth when saying, as he did, that the Unconscious evolved the Universe only “in the hope of attaining clear self-consciousness,” of becoming, in other words, MAN; for this is also the secret meaning of the usual Purânic phrase about Brahmâ being constantly “moved by the desire to create.” This explains also the hidden Kabalistic meaning of the saying: “The Breath becomes a stone; the stone, a plant; the plant, an animal; the animal, a man; the man, a spirit; and the spirit, a god.” The Mind-born Sons, the Rishis, the Builders, etc., were all men—of whatever forms and shapes—in other worlds and the preceding Manvantaras.

This subject, being so very mystical, is therefore the most difficult to explain in all its details and bearings; since the whole mystery of evolutionary creation is contained in it. A sentence or two in it vividly recalls to mind similar ones in the Kabala and the phraseology of the King Psalmist (civ.), as both, when speaking of God, show him making the wind his messenger and his “ministers a flaming fire.” But in the Esoteric doctrine it is used figuratively. The “fiery Wind” is the incandescent Cosmic dust which only follows magnetically, as the iron filings follow the magnet, the directing thought of the “Creative Forces.” Yet, this cosmic dust is something more; for every atom in the Universe has the potentiality of self-consciousness in it, and is, like the Monads of Leibnitz, a Universe in itself, and for itself. It is an atom and an angel.

In this connection it should be noted that one of the luminaries of the modern Evolutionist School, Mr. A. R. Wallace, when discussing the inadequacy of “natural selection” as the sole factor in the development of physical man, practically concedes the whole point here discussed. He holds that the evolution of man was directed and furthered by superior Intelligences, whose agency is a necessary factor in the scheme of Nature. But once the operation of these Intelligences is admitted in one place, it is only a logical deduction to extend it still further. No hard and fast line can be drawn.

[Philippines, 15 March 2012]

@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@

PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:

MASTERS’ SITES:

http://www.theascendedmasters.com, http://www.greatdreams.com,

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

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

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

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

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

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

http://www.sriaurobindosociety.org

Wednesday, April 11, 2012

STELLAR SONS OF LIGHT: LIPIKA, KARMIC BOARD, SCRIBES

STELLAR SONS OF LIGHT: LIPIKA, KARMIC BOARD, SCRIBES

Erle Frayne D. Argonza

The truths about the ‘recording angels’, the Lords & Ladies of Karma, the Karmic Board, the ‘scribes’, and related divine beings are known across cultures. Esoteric and yoga circles have popularized the same truths in most recent times, so let us do some more reflection on the subject. Lipika is the term given to the same.

I have already discussed in previous articles the Karmic Laws, which includes the laws of karma and reincarnation. The subject of Cosmic Justice I also discussed in a distinct article, just to give seekers some background information regarding the dispensation of karma.

The arrival (evolution) to the fore of the Lipika was the subject of Sloka 6 of Stanza 4, Book of Dzyan. The Perfected Ones thus declared in the Sloka 6:

‘. . . . . THEN THE SECOND SEVEN, WHO ARE THE LIPIKA, PRODUCED BY THE THREE (Word, Voice, and Spirit). THE REJECTED SON IS ONE, THE “SON-SUNS” ARE COUNTLESS.’

Without further ado, let me present the discussion by HPBlavatsky articulated on the sloka, in Volume I, Secret Doctrine:

The Lipi-ka, from the word lipi, “writing,” means literally the “Scribes.”* Mystically, these Divine Beings are connected with Karma, the Law of Retribution, for they are the Recorders or Annalists who impress on the (to us) invisible tablets of the Astral Light, “the great picture-gallery of eternity”—a faithful record of every act, and even thought, of man, of all that was, is, or ever will be, in the phenomenal Universe. As said in “Isis,” this divine and unseen canvas is the BOOK OF LIFE. As it is the Lipika who project into objectivity from the passive Universal Mind the ideal plan of the universe, upon which the “Builders” reconstruct the Kosmos after every Pralaya, it is they who stand parallel to the Seven Angels of the Presence, whom the Christians recognise in the Seven “Planetary Spirits” or the “Spirits of the Stars;” for thus it is they who are the direct amanuenses of the Eternal Ideation—or, as called by Plato, the “Divine Thought.” The Eternal Record is no fantastic dream, for we meet with the same records in the world of gross matter. “A shadow never falls upon a wall without leaving thereupon a permanent trace which might be made visible by resorting to proper processes,” says Dr. Draper. . . . “The portraits of our friends or landscape-views may be hidden on the sensitive surface from the eye, but they are ready to make their appearance as soon as proper developers are resorted to. A spectre is concealed on a silver or a glassy surface, until, by our necromancy, we make it come forth into the visible world. Upon the walls of our most private apartments, where we think the eye of intrusion is altogether shut out, and our retirement can never be profaned, there exist the vestiges of all our acts, silhouettes of whatever we have done.”† Drs. Jevons and Babbage believe that every thought, displacing the particles of the brain and setting them in motion, scatters them throughout the Universe, and they think that “each particle of the existing matter must be a register of all that has happened.” (Principles of Science, Vol. II. p. 455.) Thus the ancient doctrine has begun to acquire rights of citizenship in the speculations of the scientific world.

The forty “Assessors” who stand in the region of Amenti as the accusers of the Soul before Osiris, belong to the same class of deities as the Lipika, and might stand paralleled, were not the Egyptian gods so little understood in their esoteric meaning. The Hindu Chitra-Gupta who reads out the account of every Soul’s life from his register, called Agra-Sandhani; the “Assessors” who read theirs from the heart of the defunct, which becomes an open book before (whether) Yama, Minos, Osiris, or Karma—are all so many copies of, and variants from the Lipika, and their Astral Records. Nevertheless, the Lipi-ka are not deities connected with Death, but with Life Eternal.

Connected as the Lipika are with the destiny of every man and the birth of every child, whose life is already traced in the Astral Light—not fatalistically, but only because the future, like the PAST, is ever alive in the PRESENT—they may also be said to exercise an influence on the Science of Horoscopy. We must admit the truth of the latter whether we will or not. For, as observed by one of the modern adepts of Astrology, “Now that photography has revealed to us the chemical influence of the Sidereal system, by fixing on the sensitized plate of the apparatus milliards of stars and planets that had hitherto baffled the efforts of the most powerful telescopes to discover them, it becomes easier to understand how our solar system can, at the birth of a child, influence his brain—virgin of any impression—in a definite manner and according to the presence on the zenith of such or another zodiacal constellation.”†

[Philippines, 14 March 2012]

@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@

PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:

MASTERS’ SITES:

http://www.theascendedmasters.com, http://www.greatdreams.com,

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

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

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

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

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

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

http://www.sriaurobindosociety.org

Sunday, April 8, 2012

FIRE AS GREAT DEITY SYMBOL

FIRE AS GREAT DEITY SYMBOL

Erle Frayne D. Argonza

Gracious day to thee!

For this note, let us augment our reflections on some more esoteric symbolisms. Such symbolisms, e.g. Fire as deity symbol, dovetail into the coming of more Sons of Light.

Stars and worlds (planets) are already on the agenda for materialization, the Septenary Hierarchies were already in place, so the question that arises next is: how about those stars and worlds? In the event that the lifewave will touch particular stars & worlds, who will govern them? What rules and processes can be followed in the birthing of subjective and objective beings in the materializing realms?

The spiritually Perfected Ones did provide answers to those questions in the Stanzas of the Book of Dzyan. In Sloka 5 of Stanza 4, it was contended that:

. . . . . WHICH IS:—

“DARKNESS, THE BOUNDLESS OR THE NO-NUMBER, ADI-NIDANA SVÂBHÂVAT: THE (for x, unknown quantity):

I . THE ADI-SANAT, THE NUMBER, FOR HE IS ONE (a).

II. THE VOICE OF THE WORD, SVÂBHÂVAT, THE NUMBERS, FOR HE IS ONE AND NINE.* THE “FORMLESS SQUARE.” (Arupa.) (b). AND THESE THREE ENCLOSED WITHIN THE (boundless circle), ARE THE SACRED FOUR, AND THE TEN ARE THE ARUPA (subjective, formless) UNIVERSE (c); THEN COME THE “SONS, THE SEVEN FIGHTERS, THE ONE, THE EIGHTH LEFT OUT, AND HIS BREATH WHICH IS THE LIGHT-MAKER (Bhâskara) (d).

Seemingly compact, the sloka contains in it a complex array of knowledge, inclusive of the meaning of symbols and the coming of our very own Solar system. The symbols include not just the basic element (i.e. fire) symbols but also of numbers. HP Blavatsky, magnanimous chela of mahatmas & chohans, substantiated the said sloka, in Volume I, Secret Doctrine, with the following discussion:

(a) “Adi-Sanat,” translated literally is the First or “primeval” ancient, which name identifies the Kabalistic “Ancient of Days” and the “Holy Aged” (Sephira and Adam Kadmon) with Brahmâ the Creator, called also Sanat among his other names and titles.

Svâbhâvat is the mystic Essence, the plastic root of physical Nature—“Numbers” when manifested; the Number, in its Unity of Substance, on the highest plane. The name is of Buddhist use and a synonym for the four-fold Anima Mundi, the Kabalistic “Archetypal World,” from whence proceed the “Creative, Formative, and the Material Worlds”; the Scintillæ or Sparks,—the various other worlds contained in the last three. The Worlds are all subject to Rulers or Regents—Rishis and Pitris with the Hindus, Angels with the Jews and Christians, Gods, with the Ancients in general.

(b) This means that the “Boundless Circle” (Zero) becomes a figure or number, only when one of the nine figures precedes it, and thus manifests its value and potency, the Word or Logos in union with VOICE and Spirit* (the expression and source of Consciousness) standing for the nine figures and thus forming, with the Cypher, the Decade which contains in itself all the Universe. The triad forms within the circle the Tetraktis or Sacred Four, the Square within the Circle being the most potent of all the magical figures.

(c) The “One Rejected” is the Sun of our system. The exoteric version may be found in the oldest Sanskrit Scriptures. In the Rig Veda, Aditi, “The Boundless” or infinite Space, translated by Mr. Max Müller, “the visible infinite, visible by the naked eye (!!); the endless expanse beyond the Earth, beyond the clouds, beyond the sky,” is the equivalent of “Mother-Space” coeval with “Darkness.” She is very properly called “The Mother of the Gods,” DEVA-MATRI, as it is from her Cosmic matrix that all the heavenly bodies of our system were born—Sun and Planets. Thus she is described, allegorically, in this wise: “Eight Sons were born from the body of Aditi; she approached the gods with seven, but cast away the eighth, Mârttânda,” our sun. The seven sons called the Aditya are, cosmically or astronomically, the seven planets; and the Sun being excluded from their number shows plainly that the Hindus may have known, and in fact knew of a seventh planet, without calling it Uranus.† But esoterically and theologically, so to say, the Adityas are, in their primitive most ancient meanings, the eight, and the twelve great gods of the Hindu Pantheon. “The Seven allow the mortals to see their dwellings, but show themselves only to the Arhats,” says an old proverb, “their dwellings” standing here for planets. The ancient Commentary gives an allegory and explains it:—

“Eight houses were built by Mother. Eight houses for her Eight Divine sons; four large and four small ones. Eight brilliant suns, according to their age and merits. Bal-ilu (Mârrtânda) was not satisfied, though his house was the largest. He began (to work) as the huge elephants do. He breathed (drew in) into his stomach the vital airs of his brothers. He sought to devour them. The larger four were far away; far, on the margin of their kingdom.* They were not robbed (affected), and laughed. Do your worst, Sir, you cannot reach us, they said. But the smaller wept. They complained to the Mother. She exiled Bal-i-lu to the centre of her Kingdom, from whence he could not move. (Since then) he (only) watches and threatens. He pursues them, turning slowly around himself, they turning swiftly from him, and he following from afar the direction in which his brothers move on the path that encircles their houses.† From that day he feeds on the sweat of the Mother’s body. He fills himself with her breath and refuse. Therefore, she rejected him.”

Thus the “rejected Son” being our Sun, evidently, as shown above, the “Sun-Sons” refer not only to our planets but to the heavenly bodies in general. Himself only a reflection of the Central Spiritual Sun, Surya is the prototype of all those bodies that evolved after him. In the Vedas he is called Loka-Chakshuh, “the Eye of the World” (our planetary world), and he is one of the three chief deities. He is called indifferently the Son of Dyaus and of Aditi, because no distinction is made with reference to, or scope allowed for, the esoteric meaning. Thus he is depicted as drawn by seven horses, and by one horse with seven heads; the former referring to his seven planets, the latter to their one common origin from the One Cosmic Element. This “One Element” is called figuratively “FIRE.” The Vedas (Aitareya-Brâhmana of Haug also; p. i.) teach “that the fire verily is all the deities.” (Narada in Anugîtâ).

The meaning of the allegory is plain, for we have both the Dzyan Commentary and modern science to explain it, though the two differ in more than one particular. The Occult Doctrine rejects the hypothesis born out of the Nebular Theory, that the (seven) great planets have evolved from the Sun’s central mass, not of this our visible Sun, at any rate. The first condensation of Cosmic matter of course took place about a central nucleus, its parent Sun; but our sun, it is taught, merely detached itself earlier than all the others, as the rotating mass contracted, and is their elder, bigger brother therefore, not their father. The eight Adityas, “the gods,” are all formed from the eternal substance (Cometary matter*—the Mother) or the “World-Stuff” which is both the fifth and the sixth COSMIC Principle, the Upadhi or basis of the Universal Soul, just as in man, the Microcosm, Manas† is the Upadhi of Buddhi.‡

(d) There is a whole poem on the pregenetic battles fought by the growing planets before the final formation of Kosmos, thus accounting for the seemingly disturbed position of the systems of several planets, the plane of the satellites of some (of Neptune and Uranus, for instance, of which the ancients knew nothing, it is said) being tilted over, thus giving them an appearance of retrograde motion. These planets are called the warriors, the Architects, and are accepted by the Roman Church as the leaders of the heavenly Hosts, thus showing the same traditions. Having evolved from Cosmic Space, and before the final formation of the primaries and the annulation of the planetary nebula, the Sun, we are taught, drew into the depths of its mass all the Cosmic vitality he could, threatening to engulf his weaker “brothers” before the law of attraction and repulsion was finally adjusted; after which he began feeding on “The Mother’s refuse and sweat”; in other words, on those portions of Ether (the “breath of the Universal Soul”) of the existence and constitution of which science is as yet absolutely ignorant. A theory of this kind having been propounded by Sir William Grove (see “Correlation of the Physical Forces,” 1843, p. 81; and “Address to the British Association, 1866”), who theorized that the systems “are gradually changing by atmospheric additions or subtractions, or by accretions and diminutions arising from nebular substances” . . . and again that “the Sun may condense gaseous matter as it travels in Space and so heat may be produced”—the archaic teaching seems scientific enough, even in this age.* Mr. W. Mattieu Williams suggested that the diffused matter or Ether which is the recipient of the heat radiations of the Universe is thereby drawn into the depths of the solar mass. Expelling thence the previously condensed and thermally exhausted Ether, it becomes compressed and gives up its heat, to be in turn itself driven out in a rarified and cooled state, to absorb a fresh supply of heat, which he supposes to be in this way taken up by the Ether, and again concentrated and redistributed by the Suns of the Universe.†

This is about as close an approximation to the Occult teachings as Science ever imagined; for Occultism explains it by “the dead breath” given back by Mârtttânda and his feeding on the “sweat and refuse” of “Mother Space.” What could affect Neptune,‡ Saturn and Jupiter, but little, would have killed such comparatively small “Houses” as Mercury, Venus and Mars. As Uranus was not known before the end of the eighteenth century, the name of the fourth planet mentioned in the allegory must remain to us, so far, a mystery.

The “Breath” of all the “seven” is said to be Bhâskara (light-making), because they (the planets) were all comets and suns in their origin. They evolve into Manvantaric life from primæval Chaos (now the noumenon of irresolvable nebulæ) by aggregation and accumulation of the primary differentiations of the eternal matter, according to the beautiful expression in the Commentary, “Thus the Sons of Light clothed themselves in the fabric of Darkness.” They are called allegorically “the Heavenly Snails,” on account of their (to us) formless INTELLIGENCES inhabiting unseen their starry and planetary homes, and, so to speak, carrying them as the snails do along with themselves in their revolution. The doctrine of a common origin for all the heavenly bodies and planets, was, as we see, inculcated by the Archaic astronomers, before Kepler, Newton, Leibnitz, Kant, Herschel and Laplace. Heat (the Breath), attraction and repulsion—the three great factors of Motion—are the conditions under which all the members of all this primitive family are born, developed, and die, to be reborn after a “Night of Brahmâ,” during which eternal matter relapses periodically into its primary undifferentiated state. The most attenuated gases can give no idea of its nature to the modern physicist. Centres of Forces at first, the invisible sparks of primordial atoms differentiate into molecules, and become Suns—passing gradually into objectivity—gaseous, radiant, cosmic, the one “Whirlwind” (or motion) finally giving the impulse to the form, and the initial motion, regulated and sustained by the never-resting Breaths—the Dhyan Chohans.

[Philippines, 11 March 2012]

@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@

PROF. ERLE FRAYNE ARGONZA WEBSITE: http://erleargonza.com

ARGONZA COSMIC BLOGS & LINKS:

MASTERS’ SITES:

http://www.theascendedmasters.com, http://www.greatdreams.com,

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

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

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

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

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

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

http://www.sriaurobindosociety.org

Tuesday, April 3, 2012

POTENCY OF SPEECH & SOUND, DEVAS/CONSCIOUS POWERS

POTENCY OF SPEECH & SOUND, DEVAS/CONSCIOUS POWERS

Erle Frayne D. Argonza

To continue with our reflections on Theos Sophia or divine wisdom, let us examine some more truths about the septenary hierarchies. For this note, the subject of potency of speech & sound will be touched, as this provides us insights about the powers immanent in names and mantra/invocation.

The ‘army of the voice’ or the Word and the dhyan chohans or devas (conscious intelligent powers in nature) are presented, to see how they dovetail into the potency of speech & sound. Let us first note the declaration of the Perfected Ones, in Sloka 4 of Stanza 4, Book of Dzyan, as follows:

THIS WAS THE ARMY OF THE VOICE—THE DIVINE SEPTENARY. THE SPARKS OF THE SEVEN ARE SUBJECT TO, AND THE SERVANTS OF, THE FIRST, SECOND, THIRD, FOURTH, FIFTH, SIXTH, AND THE SEVENTH OF THE SEVEN (a). THESE (“sparks”) ARE CALLED SPHERES, TRIANGLES, CUBES, LINES, AND MODELLERS; FOR THUS STANDS THE ETERNAL NIDANA—THE OI-HA-HOU (the permutation of Oeaohoo) (b).*

HPBlavatsky, magnanimous chela of the mahatmas & chohans, substantiated the said contention, in Volume I, Secret Doctrine, to note:

(a) This Sloka gives again a brief analysis of the Hierarchies of the Dhyan Chohans, called Devas (gods) in India, or the conscious intelligent powers in Nature. To this Hierarchy correspond the actual types into which humanity may be divided; for humanity, as a whole, is in reality a materialized though as yet imperfect expression thereof. The “army of the Voice” is a term closely connected with the mystery of Sound and Speech, as an effect and corollary of the cause—Divine Thought. As beautifully expressed by P. Christian, the learned author of “The History of Magic” and of “L’Homme Rouge des Tuileries,” the word spoken by, as well as the name of, every individual largely determine his future fate. Why? Because—

—“When our Soul (mind) creates or evokes a thought, the representative sign of that thought is self-engraved upon the astral fluid, which is the receptacle and, so to say, the mirror of all the manifestations of being.

“The sign expresses the thing: the thing is the (hidden or occult) virtue of the sign.

“To pronounce a word is to evoke a thought, and make it present: the magnetic potency of the human speech is the commencement of every manifestation in the Occult World. To utter a Name is not only to define a Being (an Entity), but to place it under and condemn it through the emission of the Word (Verbum), to the influence of one or more Occult potencies. Things are, for every one of us, that which it (the Word) makes them while naming them. The Word (Verbum) or the speech of every man is, quite unconsciously to himself, a BLESSING or a CURSE; this is why our present ignorance about the properties or attributes of the IDEA as well as about the attributes and properties of MATTER, is often fatal to us.

“Yes, names (and words) are either BENEFICENT or MALEFICENT; they are, in a certain sense, either venomous or health-giving, according to the hidden influences attached by Supreme Wisdom to their elements, that is to say, to the LETTERS which compose them, and the NUMBERS correlative to these letters.”

This is strictly true as an esoteric teaching accepted by all the Eastern Schools of Occultism. In the Sanskrit, as also in the Hebrew and all other alphabets, every letter has its occult meaning and its rationale; it is a cause and an effect of a preceding cause and a combination of these very often produces the most magical effect. The vowels, especially, contain the most occult and formidable potencies. The Mantras (esoterically, magical rather than religious) are chanted by the Brahmins and so are the Vedas and other Scriptures.

The “Army of the Voice, ‘ is the prototype of the “Host of the Logos,” or the “WORD” of the Sepher Jezirah, called in the Secret Doctrine “the One Number issued from No-Number”—the One Eternal Principle. The esoteric theogony begins with the One, manifested, therefore not eternal in its presence and being, if eternal in its essence; the number of the numbers and numbered—the latter proceeding from the Voice, the feminine Vâch, Satarupa “of the hundred forms,” or Nature. It is from this number 10, or creative nature, the Mother (the occult cypher, or “nought,” ever procreating and multiplying in union with the Unit “1,” one, or the Spirit of Life), that the whole Universe proceeded.

In the Anugîtâ a conversation is given (ch. vi., 15) between a Brâhmana and his wife, on the origin of Speech and its occult properties.* The wife asks how Speech came into existence, and which was prior to the other, Speech or Mind. The Brâhmana tells her that the Apâna (inspirational breath) becoming lord, changes that intelligence, which does not understand Speech or Words, into the state of Apâna, and thus opens the mind. Thereupon he tells her a story, a dialogue between Speech and Mind. “Both went to the Self of Being (i.e., to the individual Higher Self, as Nilakantha thinks, to Prajâpati, according to the commentator Arjûna Misra), and asked him to destroy their doubts and decide which of them preceded and was superior to the other. To this the lord said: ‘Mind is superior.’ But Speech answered the Self of Being, by saying: ‘I verily yield (you) your desires,’ meaning that by speech he acquired what he desired. Thereupon again, the Self told her that there are two minds, the ‘movable’ and the ‘immovable.’ ‘The immovable is with me,’ he said, ‘the movable is in your dominion’ (i.e. of Speech) on the plane of matter. To that you are superior. But inasmuch, O beautiful one, as you came personally to speak to me (in the way you did, i.e. proudly), therefore, O, Sarasvati! you shall never speak after (hard) exhalation.” “The goddess Speech” (Sarasvati, a later form or aspect of Vâch, the goddess also of secret learning or Esoteric Wisdom), “verily, dwelt always between the Prâna and the Apâna. But O noble one! going with the Apâna wind (vital air), though impelled, without the Prâna (expirational breath), she ran up to Prajâpati (Brahmâ), saying, ‘Be pleased, O venerable sir!’ Then the Prâna appeared again, nourishing Speech. And, therefore, Speech never speaks after (hard or inspirational) exhalation. It is always noisy or noiseless. Of these two, the noiseless is the superior to the noisy (Speech) . . . The (speech) which is produced in the body by means of the Prâna, and which then goes (is transformed) into Apâna, and then becoming assimilated with the Udâna (physical organs of Speech) . . . then finally dwells in the Samâna (‘at the navel in the form of sound, as the material cause of all words,’ says Arjûna Misra). So Speech formerly spoke. Hence the mind is distinguished by reason of its being immovable, and the Goddess (Speech) by reason of her being movable.”

This allegory is at the root of the Occult law, which prescribes silence upon the knowledge of certain secret and invisible things perceptible only to the spiritual mind (the 6th sense), and which cannot be expressed by “noisy” or uttered speech. This chapter of Anugîtâ explains, says Arjuna Misra, Prânâyâma, or regulation of the breath in Yoga practices. This mode, however, without the previous acquisition of, or at least full understanding of the two higher senses, of which there are seven, as will be shown, pertains rather to the lower Yoga. The Hâtha so called was and still is discountenanced by the Arhats. It is injurious to the health and alone can never develop into Raj Yoga. This story is quoted to show how inseparably connected are, in the metaphysics of old, intelligent beings, or rather “Intelligences,” with every sense or function whether physical or mental. The Occult claim that there are seven senses in man, as in nature, as there are seven states of consciousness, is corroborated in the same work, chapter vii., on Pratyâhâra (the restraint and regulation of the senses, Prânâyâma being that of the “vital winds” or breath). The Brâhmana speaks in it “of the institution of the seven sacrificial Priests (Hotris). He says: “The nose and the eyes, and the tongue, and the skin and the ear as the fifth (or smell, sight, taste, touch and hearing), mind and understanding are the seven sacrificial priests separately stationed”; and which “dwelling in a minute space (still) do not perceive each other” on this sensuous plane, none of them except mind. For mind says: “The nose smells not without me, the eye does not take in colour, etc., etc. I am the eternal chief among all elements (i.e., senses). Without me, the senses never shine, like an empty dwelling, or like fires the flames of which are extinct. Without me, all beings, like fuel half dried and half moist, fail to apprehend qualities or objects even with the senses exerting themselves.”*

This, of course, with regard only to mind on the sensuous plane. Spiritual mind (the upper portion or aspect of the impersonal MANAS) takes no cognisance of the senses in physical man. How well the ancients were acquainted with the correlation of forces and all the recently discovered phenomena of mental and physical faculties and functions, with many more mysteries also—may be found in reading chapters vii. and viii. of this (in philosophy and mystic learning) priceless work. See the quarrel of the senses about their respective superiority and their taking the Brahman, the lord of all creatures, for their arbiter. “You are all greatest and not greatest,” or superior to objects, as A. Misra says, none being independent of the other. “You are all possessed of one another’s qualities. All are greatest in their own spheres and all support one another. There is one unmoving (life-wind or breath, the ‘Yoga inhalation,’ so called, which is the breath of the One or Higher SELF). That is the (or my) own Self, accumulated in numerous (forms).”

This Breath, Voice, Self or “Wind” (pneuma?) is the Synthesis of the Seven Senses, noumenally all minor deities and esoterically—the septenary and the “Army of the VOICE.”

(b) Next we see Cosmic matter scattering and forming itself into elements; grouped into the mystic four within the fifth element—Ether, the lining of Akasa, the Anima Mundi or Mother of Kosmos. “Dots, Lines, Triangles, Cubes, Circles” and finally “Spheres”—why or how? Because, says the Commentary, such is the first law of Nature, and because Nature geometrizes universally in all her manifestations. There is an inherent law—not only in the primordial, but also in the manifested matter of our phenomenal plane—by which Nature correlates her geometrical forms, and later, also, her compound elements; and in which there is no place for accident or chance. It is a fundamental law in Occultism, that there is no rest or cessation of motion in Nature.* That which seems rest is only the change of one form into another; the change of substance going hand in hand with that of form—as we are taught in Occult physics, which thus seem to have anticipated the discovery of the “Conservation of matter” by a considerable time. Says the ancient Commentary† to Stanza IV. :—

“The Mother is the fiery Fish of Life. She scatters her spawn and the Breath (Motion) heats and quickens it. The grains (of spawn) are soon attracted to each other and form the curds in the Ocean (of Space). The larger lumps coalesce and receive new spawn—in fiery dots, triangles and cubes, which ripen, and at the appointed time some of the lumps detach themselves and assume spheroidal form, a process which they effect only when not interfered with by the others. After which, law No. * * * comes into operation. Motion (the Breath) becomes the whirlwind and sets them into rotation.”‡