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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]

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

ARGONZA COSMIC BLOGS & LINKS:

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

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

MASTERS’ SITES:

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

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

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

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

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

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

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

http://www.sriaurobindosociety.org

Wednesday, April 18, 2012

DIVINE LEADER COMMENCES WORK, ‘STAR OF DAVID’ AS ‘SIX DIRECTIONS OF SPACE’

DIVINE LEADER COMMENCES WORK, ‘STAR OF DAVID’ AS ‘SIX DIRECTIONS OF SPACE’

Erle Frayne D. Argonza

Among the Sons is one identified as “guiding spirit and leader” in the discourses of Theos Sophia or divine wisdom. In the generation of sentient life on different realms, there is assigned a team of Hierarchs. Tasks are divided, the Sons are then evolved to dispense with tasks.

In Sloka 3 of Stanza 5, Book of Dzyan, the Perfected Ones contended, in relation to the subject, the following:

HE IS THEIR GUIDING SPIRIT AND LEADER. WHEN HE COMMENCES WORK, HE SEPARATES THE SPARKS OF THE LOWER KINGDOM (mineral atoms) THAT FLOAT AND THRILL WITH JOY IN THEIR RADIANT DWELLINGS (gaseous clouds), AND FORMS THEREWITH THE GERMS OF WHEELS. HE PLACES THEM IN THE SIX DIRECTIONS OF SPACE AND ONE IN THE MIDDLE—THE CENTRAL WHEEL (a).

Seekers and mystics are knowledgeable about the two triangles in the ‘star of David’ or ‘star of Solomon’. The same two-triangle set is symbolic of the ‘six directions of space’. Vishnu is being adduced to in the “guiding spirit and leader,” even as he is understood to have among his symbolisms the same two-triangle set with a point at the middle.

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

(a) “Wheels,” as already explained, are the centres of force, around which primordial Cosmic matter expands, and, passing through all the six stages of consolidation, becomes spheroidal and ends by being transformed into globes or spheres. It is one of the fundamental dogmas of Esoteric Cosmogony, that during the Kalpas (or æons) of life, MOTION, which, during the periods of Rest “pulsates and thrills through every slumbering atom”* (Commentary on Dzyan), assumes an ever-growing tendency, from the first awakening of Kosmos to a new “Day,” to circular movement. The “Deity becomes a WHIRLWIND.” They are also called Rotæ—the moving wheels of the celestial orbs participating in the world’s creation—when the meaning refers to the animating principle of the stars and planets; for in the Kabala, they are represented by the Ophanim, the Angels of the Spheres and stars, of which they are the informing Souls. (See Kabala Denudata, “De Anima,” p. 113.)

This law of vortical movement in primordial matter, is one of the oldest conceptions of Greek philosophy, whose first historical Sages were nearly all Initiates of the Mysteries. The Greeks had it from the Egyptians, and the latter from the Chaldeans, who had been the pupils of Brahmins of the esoteric school. Leucippus, and Democritus of Abdera—the pupil of the Magi—taught that this gyratory movement of the atoms and spheres existed from eternity.* Hicetas, Heraclides, Ecphantus, Pythagoras, and all his pupils, taught the rotation of the earth; and Aryabhata of India, Aristarchus, Seleucus, and Archimedes calculated its revolution as scientifically as the astronomers do now; while the theory of the Elemental Vortices was known to Anaxagoras, and maintained by him 500 years B.C., or nearly 2,000 before it was taken up by Galileo, Descartes, Swedenborg, and finally, with slight modifications, by Sir W. Thomson. (See his “Vortical Atoms.”) All such knowledge, if justice be only done to it, is an echo of the archaic doctrine, an attempt to explain which is now being made. How men of last few centuries have come to the same ideas and conclusions that were taught as axiomatic truths in the secrecy of the Adyta dozens of

millenniums ago, is a question that is treated separately. Some were led to it by the natural progress in physical science and by independent observation; others—such as Copernicus, Swedenborg, and a few more—their great learning notwithstanding, owed their knowledge far more to intuitive than to acquired ideas, developed in the usual way by a course of study.* (See “A Mystery about Buddha.”)

By the “Six directions of Space” is here meant the “Double Triangle,” the junction and blending together of pure Spirit and Matter, of the Arupa and the Rupa, of which the Triangles are a Symbol. This double Triangle is a sign of Vishnu, as it is Solomon’s seal, and the Sri-Antara of the Brahmins.

[Philippines, 17 March 2012]

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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 15, 2012

DIVINE SONS PRODUCE FOHAT

DIVINE SONS PRODUCE FOHAT

Erle Frayne D. Argonza

Gracious day from this Adept of the Great White Lodge!

Let us continue our reflections on the divine wisdom or ancient wisdom, with focus on the generation of the Fohat or ‘messenger of the Will’ by the divine sons. By now at least you are knowledgeable about the Dhyani-Buddhas (Archangels), Lipika (scribes, recording angels), and Dhyan Chohans (Planetary Spirits). Such divine beings are distinct, just to stress a bit.

There has been much collaboration among Sons of Light, whom we also refer to as the Ascended Host, at the beginning of our manvantara, about everything concerning the evolution of forms and the sentient beings. Such a collaborative synergy has remained at any rate, and will be so till the end of the grand cycle called Maha-Kalpa.

As to the core knowledge, the ‘messenger of Will’, likewise was there constant, sustained synergy. The Perfected Ones handed down to us the knowledge of the generation of Fohat, in Sloka 2 of Stanza 5, Book of Dzyan, as follows:

THEY MAKE OF HIM THE MESSENGER OF THEIR WILL (a). THE DZYU BECOMES FOHAT; THE SWIFT SON OF THE DIVINE SONS, WHOSE SONS ARE THE LIPIKA,* RUNS CIRCULAR ERRANDS. HE IS THE STEED, AND THE THOUGHT IS THE RIDER (i.e., he is under the influence of their guiding thought). HE PASSES LIKE LIGHTNING THROUGH THE FIERY CLOUDS (cosmic mists) (b); TAKES THREE, AND FIVE, AND SEVEN STRIDES THROUGH THE SEVEN REGIONS ABOVE AND THE SEVEN BELOW (the world to be). HE LIFTS HIS VOICE, AND CALLS THE INNUMERABLE SPARKS (atoms) AND JOINS THEM TOGETHER (c).

The leading light of the team of chelas, HP Blavatsky, who were tasked to spread Theos Sophia to the open public, substantiated the said sloka, in Volume I, Secret Doctrine, to note:

(a) This shows the “Primordial Seven” using for their Vahan (vehicle, or the manifested subject which becomes the symbol of the Power directing it), Fohat, called in consequence, the “Messenger of their will”—the fiery whirlwind.

“Dzyu becomes Fohat”—the expression itself shows it. Dzyu is the one real (magical) knowledge, or Occult Wisdom; which, dealing with eternal truths and primal causes, becomes almost omnipotence when applied in the right direction. Its antithesis is Dzyu-mi, that which deals with illusions and false appearances only, as in our exoteric modern sciences. In this case, Dzyu is the expression of the collective Wisdom of the Dhyani-Buddhas.

(b) As the reader is supposed not to be acquainted with the Dhyani-Buddhas, it is as well to say at once that, according to the Orientalists, there are five Dhyanis who are the “celestial” Buddhas, of whom the human Buddhas are the manifestations in the world of form and matter. Esoterically, however, the Dhyani-Buddhas are seven, of whom five only have hitherto manifested,* and two are to come in the sixth and seventh Root-races. They are, so to speak, the eternal prototypes of the Buddhas who appear on this earth, each of whom has his particular divine prototype. So, for instance, Amitâbha is the Dhyani-Buddha of Gautama Sakyamuni, manifesting through him whenever this great Soul incarnates on earth as He did in Tzon-kha-pa.† As the synthesis of the seven Dhyani-Buddhas, Avalôkitêswara was the first Buddha (the Logos), so Amitâbha is the inner “God” of Gautama, who, in China, is called Amita(-Buddha). They are, as Mr. Rhys Davids.

c) Fohat, being one of the most, if not the most important character in esoteric Cosmogony, should be minutely described. As in the oldest Grecian Cosmogony, differing widely from the later mythology, Eros is the third person in the primeval trinity: Chaos, Gæa, Eros: answering to the Kabalistic En-Soph (for Chaos is SPACE, P"Â<@, “void”) the Boundless ALL, Shekinah and the Ancient of Days, or the Holy Ghost; so Fohat is one thing in the yet unmanifested Universe and another in the phenomenal and Cosmic World. In the latter, he is that Occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse which becomes in time law. But in the unmanifested Universe, Fohat is no more this, than Eros is the later brilliant winged Cupid, or LOVE. Fohat has naught to do with Kosmos yet, since Kosmos is not born, and the gods still sleep in the bosom of “Father-Mother.” He is an abstract philosophical idea. He produces nothing yet by himself; he is simply that potential creative power in virtue of whose action the NOUMENON of all future phenomena divides, so to speak, but to reunite in a mystic supersensuous act, and emit the creative ray. When the “Divine Son” breaks forth, then Fohat becomes the propelling force, the active Power which causes the ONE to become Two and THREE—on the Cosmic plane of manifestation. The triple One differentiates into the many, and then Fohat is transformed into that force which brings together the elemental atoms and makes them aggregate and combine. We find an echo of this primeval teaching in early Greek mythology. Erebos and Nux are born out of Chaos, and, under the action of Eros, give birth in their turn to Æther and Hemera, the light of the superior and the light of the inferior or terrestrial regions. Darkness generates light. See in the Purânas Brahmâ’s “Will” or desire to create; and in the Phœnician Cosmogony of Sanchoniathon the doctrine that Desire, ós, is the principle of creation.

Fohat is closely related to the “ONE LIFE.” From the Unknown One, the Infinite TOTALITY, the manifested ONE, or the periodical, Manvantaric Deity, emanates; and this is the Universal Mind, which, separated from its Fountain-Source, is the Demiurgos or the creative Logos of the Western Kabalists, and the four-faced Brahmâ of the Hindu religion. In its totality, viewed from the standpoint of manifested Divine Thought in the esoteric doctrine, it represents the Hosts of the higher creative Dhyan Chohans. Simultaneously with the evolution of the Universal Mind, the concealed Wisdom of Adi-Buddha—the One Supreme and eternal—manifests itself as Avalôkitêshwara (or manifested Iswara), which is the Osiris of the Egyptians, the Ahura-Mazda of the Zoroastrians, the Heavenly Man of the Hermetic philosopher, the Logos of the Platonists, and the Atman of the Vedantins.* By the action of the manifested Wisdom, or Mahat, represented by these innumerable centres of spiritual Energy in the Kosmos, the reflection of the Universal Mind, which is Cosmic Ideation and the intellectual Force accompanying such ideation, becomes objectively the Fohat of the Buddhist esoteric philosopher. Fohat, running along the seven principles of AKASA, acts upon manifested substance or the One Element, as declared above, and by differentiating it into various centres of Energy, sets in motion the law of Cosmic Evolution, which, in obedience to the Ideation of the Universal Mind, brings into existence all the various states of being in the manifested Solar System.

The Solar System, brought into existence by these agencies, consists of Seven Principles, like everything else within these centres. Such is the teaching of the trans-Himalayan Esotericism. Every philosophy, however, has it own way of dividing these principles.

Fohat, then, is the personified electric vital power, the transcendental binding Unity of all Cosmic Energies, on the unseen as on the manifested planes, the action of which resembles—on an immense scale—that of a living Force created by WILL, in those phenomena where the seemingly subjective acts on the seemingly objective and propels it to action. Fohat is not only the living Symbol and Container of that Force, but is looked upon by the Occultists as an Entity—the forces he acts upon being cosmic, human and terrestrial, and exercising their influence on all those planes respectively. On the earthly plane his influence is felt in the magnetic and active force generated by the strong desire of the magnetizer. On the Cosmic, it is present in the constructive power that carries out, in the formation of things—from the planetary system down to the glow-worm and simple daisy—the plan in the mind of nature, or in the Divine Thought, with regard to the development and growth of that special thing. He is, metaphysically, the objectivised thought of the gods; the “Word made flesh,” on a lower scale, and the messenger of Cosmic and human ideations: the active force in Universal Life. In his secondary aspect, Fohat is the Solar Energy, the electric vital fluid,* and the preserving fourth principle, the animal Soul of Nature, so to say, or—Electricity. In India, Fohat is connected with Vishnu and Surya in the early character of the (first) God; for Vishnu is not a high god in the Rig Veda. The name Vishnu is from the root vish, “to pervade,” and Fohat is called the “Pervader” and the Manufacturer, because he shapes the atoms from crude material.* In the sacred texts of the Rig Veda, Vishnu, also, is “a manifestation of the Solar Energy,” and he is described as striding through the Seven regions of the Universe in three steps, the Vedic God having little in common with the Vishnu of later times. Therefore the two are identical in this particular feature, and one is the copy of the other.

The “three and seven” strides refer to the Seven spheres inhabited by man, of the esoteric Doctrine, as well as to the Seven regions of the Earth. Notwithstanding the frequent objections made by would-be Orientalists, the Seven Worlds or spheres of our planetary chain are distinctly referred to in the exoteric Hindu scriptures. But how strangely all these numbers are connected with like numbers in other Cosmogonies and with their symbols, can be seen from comparisons and parallelisms made by students of old religions. The “three strides of Vishnu” through the “seven regions of the Universe,” of the Rig Veda, have been variously explained by commentators as meaning “fire, lightning and the Sun” cosmically; and as having been taken in the Earth, the atmosphere, and the sky; also as the “three steps” of the dwarf (Vishnu’s incarnation), though more philosophically—and in the astronomical sense, very correctly—they are explained by Aurnavâbha as being the various positions of the sun, rising, noon, and setting. Esoteric philosophy alone explains it clearly, and the Zohar laid it down very philosophically and comprehensively. It is said and plainly demonstrated therein that in the beginning the Elohim (Elhim) were called Echod, “one,” or the “Deity is one in many,” a very simple idea in a pantheistic conception (in its philosophical sense, of course). Then came the change, “Jehovah is Elohim,” thus unifying the multiplicity and taking the first step towards Monotheism. Now to the query, “How is Jehovah Elohim?” the answer is, “By three Steps” from below.

The meaning is plain.* They are all symbols, and emblematic, mutually and correlatively, of Spirit, Soul and Body (MAN); of the circle transformed into Spirit, the Soul of the World, and its body (or Earth). Stepping out of the Circle of Infinity, that no man comprehendeth, Ain-Soph (the Kabalistic synonym for Parabrahm, for the Zeroana Akerne, of the Mazdeans, or for any other “UNKNOWABLE”) becomes “One”—the ECHOD, the EKA, the AHU—then he (or it) is transformed by evolution into the One in many, the Dhyani-Buddhas or the Elohim, or again the Amshaspends, his third Step being taken into generation of the flesh, or “Man.” And from man, or Jah-Hova, “male female,” the inner divine entity becomes, on the metaphysical plane, once more the Elohim.

The Kabalistic idea is identical with the Esotericism of the Archaic period. This esotericism is the common property of all, and belongs neither to the Aryan 5th Race, nor to any of its numerous Sub-races. It cannot be claimed by the Turanians, so-called, the Egyptians, Chinese, Chaldeans, nor any of the Seven divisions of the Fifth Root Race, but really belongs to the Third and Fourth Root Races, whose descendants we find in the Seed of the Fifth, the earliest Aryans. The Circle was with every nation the symbol of the Unknown—“Boundless Space,” the abstract garb of an ever present abstraction—the Incognisable Deity. It represents limitless Time in Eternity. The Zeroana Akerne is also the “Boundless Circle of the Unknown Time,” from which Circle issues the radiant light—the Universal SUN, or Ormazd†—and the latter is identical with Kronos, in his Æolian form, that of a Circle. For the circle is Sar, and Saros, or cycle, and was the Babylonian god whose circular horizon was the visible symbol of the invisible, while the sun was the ONE Circle from which proceeded the Cosmic orbs, and of which he was considered the leader. Zero-ana, is the Chackra or circle of Vishnu, the mysterious emblem which is, according to the definition of a mystic, “a curve of such a nature that as to any, the least possible part thereof, if the curve be protracted either way it will proceed and finally re-enter upon itself, and form one and the same curve—or that which we call the circle.” No better definition could thus be given of the natural symbol and the evident nature of Deity, which having its circumference everywhere (the boundless) has, therefore, its central point also everywhere; in other words, is in every point of the Universe. The invisible Deity is thus also the Dhyan Chohans, or the Rishis, the primitive seven, and the nine, without, and ten, including, their synthetical unit; from which IT steps into Man. Returning to the Commentary (4) of Stanza IV. the reader will understand why, while the trans-Himalayan Chackra has inscribed within it (triangle, first line, cube, second line, and a pentacle with a dot in the centre thus: , and some other variations), the Kabalistic circle of the Elohim reveals, when the letters of the word (Alhim or Elohim) are numerically read, the famous numerals 13514, or by anagram 31415—the astronomical (pi) number, or the hidden meaning of Dhyani-Buddhas, of the Gebers, the Geborim, the Kabeiri, and the Elohim, all signifying “great men,” “Titans,” “Heavenly Men,” and, on earth, “the giants.”

The Seven was a Sacred Number with every nation; but none applied it to more physiologically materialistic uses than the Hebrews. With these it was pre-eminently the generative number and 9 the male causative one, forming as shown by the Kabalists the or otz—“the Tree of the Garden of Eden,”* the “double hermaphrodite rod” of the fourth race. Whereas with the Hindus and Aryans generally, the significance was manifold, and related almost entirely to purely metaphysical and astronomical truths.* Their Rishis and gods, their Demons and Heroes, have historical and ethical meanings, and the Aryans never made their religion rest solely on physiological symbols, as the old Hebrews have done. This is found in the exoteric Hindu Scriptures. That these accounts are blinds is shown by their contradicting each other, a different construction being found in almost every Purâna and epic poem. Read esoterically—they will all yield the same meaning. Thus one account enumerates Seven worlds, exclusive of the nether worlds, also seven in number; these fourteen upper and nether worlds have nothing to do with the classification of the septenary chain and belong to the purely æthereal, invisible worlds. These will be noticed elsewhere. Suffice for the present to show that they are purposely referred to as though they belonged to the chain. “Another enumeration calls the Seven worlds—earth, sky, heaven, middle region, place of birth, mansion of the blest, and abode of truth; placing the ‘Sons of Brahma’ in the sixth division, and stating the fifth, or Jana Loka, to be that where animals destroyed in the general conflagration are born again.” (see Hindu Classical Dictionary.) Some real esoteric teaching is given in the “Symbolism.” He who is prepared for it will understand the hidden meaning.

[Philippines, 16 March 2012]

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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

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]

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

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