ÿþ<HTML><HEAD><TITLE>The Stanzas of Dzyan -- A Study Guide</TITLE> <script language="JavaScript"> <!--*************NEW WINDOW SIZED***********--> function newWindow(url, height, width) { nameW='feature' if (navigator.appVersion.indexOf('4') != -1) { // Vars for centering the new window on Version 4 Browsers xTop = screen.width/2 - (width/2); yTop = screen.height/2 - (height/2); window.open(url, nameW, 'height='+height+',width='+width+',scrollbars=1,resizable=0,menubar=0,toolbar=0,status=0,location=0,directories=0,left=' + xTop + ',top=' + yTop + ''); } else { window.open(url, nameW, 'height='+height+',width='+width+',scrollbars=1,resizable=0,menubar=0,toolbar=0,status=0,location=0,directories=0,left=150,top=200'); } } </script> </HEAD> <BODY bgColor=black leftMargin=0 topMargin=0 marginwidth="0" marginheight="0" rightMargin=0 text="#000000" bgcolor="#ffffff" link="#0000ff" alink="#0000ff" vlink="#0000ff"> <font face="Ariel"> <center> <TABLE cellSpacing=0 cellPadding=0 width="100%" bgColor=#000000 border=0> <TBODY> <TR> <TD></TD> <TD> &nbsp; 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&nbsp; &nbsp; <a href="#five-aspects">Five Aspects of the Absolute</a> <BR> <a href="#spirit-and-matter">Spirit and Matter</a> <BR> <a href="#father">Father</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#spirit">Spirit</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#purusha">Purusha</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#first-logos">First Logos</a> <BR> <a href="#mother">Mother</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#mulaprakriti">Mulaprakriti</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#pre-matter">Pre-matter</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#second-logos">Second Logos</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#swabhavat">Swabhavat</a> <BR> <a href="#non-mother">Non-Mother Terminology</a> <BR> <a href="#father-mother">Father-Mother</a> <BR> <a href="#first-vs-second-creation">First vs. Second Creation</a> <BR> <a href="#manifest">Unmanifested, Manifested, Arupa, Rupa</a> <BR> <a href="#fohat">Fohat</a> <BR> <a href="#ray">Ray</a> <BR> <a href="#egg">Eggs</a> <BR> <a href="#mahat">Mahat (The Son)</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#avalokiteshvara">Avalokiteshvara (Lower Aspect)</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#brahma-">Brahmâ</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#ishvara">Ishvara</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#kwan-yin">Kwan Yin</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#son">The Son</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#third-logos">Third Logos</a> <BR> <a href="#sounds">Sound, Silence, Voice, Word</a> <BR> <a href="#monads">Monads</a> <BR> <a href="#physical-atoms">From Monads to physical atoms</a> <BR> <a href="#human-souls">From Monads to human  souls </a> <BR> <a href="#logos">Logos</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#oi-ha-hou">Oi-ha-hou</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#first-logos">First Logos</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#second-logos">Second Logos</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#third-logos">Third Logos</a> <BR> <a href="#three-and-four">Three and Four</a> <BR> <a href="#various-falls">Various Falls</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#primordial-fall">The Primordial Fall</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#asura-fall">The Fall of the Asura</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#human-fall">The Fall of humans into generation</a> <BR> <a href="#three">Three</a> <BR> <a href="#three-to-four">From Three to Four</a> <BR> <a href="#four">Four</a> <BR> <a href="#sacred-four">Sacred (Holy) Four</a> <BR> <a href="#four-to-seven">From Four to Seven</a> <BR> <a href="#primordial-seven">Primordial Seven (Dhyani-Chohans of the Universe)</a> <BR> <a href="#second-seven">Second ( Outer ) Seven</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#lipika">Lipika</a> <BR> <a href="#distinguishing">Distinguishing the  Sons </a> <BR> <a href="#pitris">Pitris</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#lunar-pitris">Lunar Pitris</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#solar-pitris">Solar Pitris</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; <a href="#lha">Lhas</a> <BR> <a href="#great-breath">Great Breath</a> <BR> <a href="#planes-of-existence">Planes of Existence</a> <BR> <a href="#chain">Chain</a> <BR> <a href="#round">Round</a> <BR> <a href="#manvantara">Manvantara</a> <BR> <a href="#solar-manvantara">Solar Manvantara</a> <BR> <a href="#seven-rounds">Seven Rounds of our Present-Day Manvantara</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#first-round">First Round</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#second-round">Second Round</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#third-round">Third Round</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#fourth-round">Fourth Round</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#fifth-round">Fifth Round</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#sixth-round">Sixth Round</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#seventh-round">Seventh Round</a> <BR> <a href="#seven-elements">Seven Divine Elements (one new Element per Round)</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; Fire <BR> &nbsp; &nbsp; &nbsp; &nbsp; Air <BR> &nbsp; &nbsp; &nbsp; &nbsp; Water <BR> &nbsp; &nbsp; &nbsp; &nbsp; Earth <BR> &nbsp; &nbsp; &nbsp; &nbsp; Ether <BR> &nbsp; &nbsp; &nbsp; &nbsp; Mind <BR> &nbsp; &nbsp; &nbsp; &nbsp; Understanding <BR> <a href="#four-elements">Four elements</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; Fire <BR> &nbsp; &nbsp; &nbsp; &nbsp; Air <BR> &nbsp; &nbsp; &nbsp; &nbsp; Water <BR> &nbsp; &nbsp; &nbsp; &nbsp; Earth <BR> <a href="#seven-principles">Seven Principles in Man</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; Atman <BR> &nbsp; &nbsp; &nbsp; &nbsp; Buddhi <BR> &nbsp; &nbsp; &nbsp; &nbsp; Manas <BR> &nbsp; &nbsp; &nbsp; &nbsp; Desires <BR> &nbsp; &nbsp; &nbsp; &nbsp; Life-Principle <BR> &nbsp; &nbsp; &nbsp; &nbsp; Astral Body <BR> &nbsp; &nbsp; &nbsp; &nbsp; Physical Body <BR> &nbsp; &nbsp; &nbsp; &nbsp; Air <BR> <a href="#one-principle-per-round">One Principle is Developed per Round</a> <BR> <a href="#fire">Fires and Flames</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#primordial-fire">Primordial (Spiritual, Logos) Fire</a><BR> &nbsp; &nbsp; &nbsp; <a href="#basic-building-material">Fire as <i>the</i> Basic Building Material of the Universe</a><BR> &nbsp; &nbsp; &nbsp; <a href="#first-of-four">Fire as the first of four (actually seven) Elements of the Universe</a><BR> &nbsp; &nbsp; &nbsp; <a href="#members">Fires and Flames as Members of a Hierarchy</a><BR> &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; <a href="#four-cosmic-angels">Four Cosmic Angels</a><BR> &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; <a href="#dhyani-chohan">Dhyani-Chohan</a><BR> &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; <a href="#primordial-seven-d">Primordial Seven</a><BR> &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; <a href="#solar-pitris-d">Solar Pitris</a><BR> &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; <a href="#dhyani-chohans-of-each-round-d">Dhyani-Chohans of each Round</a><BR> &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; <a href="#lunar-pitris-d">Lunar Pitris</a><BR> &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; <a href="#pavaka-pavamana-suchi">Pavaka, Pavamana, and Suchi</a><BR> &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; <a href="#solar-pitris7">Solar Pitris (Agnishvatta)</a><BR> &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; <a href="#lunar-pitris7">Lunar Pitris (Barhishads)</a><BR> &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; <a href="#sons-of-ad-fire-mist-and-will-and-yoga">Sons of Ad, Sons of the Fire-Mist, Sons of Will and Yoga</a><BR> &nbsp; &nbsp; &nbsp; <a href="#seven-fires">The Seven Principles in Man are  The Seven Fires .</a> <BR> <a href="#sutratman">Sutratman  The Thread Through A Line Of Incarnations</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#thread">Thread</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#flame2">Flame</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#spark2">Spark</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#silent-watcher">Silent Watcher</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#shadow">Shadow</a> <BR> &nbsp; &nbsp; &nbsp; &nbsp; <a href="#first-born">First-Born</a><BR> <BR><BR><BR><center>Anthropogenesis</center><BR><BR> <a href="#chhayas">First Root-Race: The Chhayas</a> <BR> <a href="#sweat-born">Second Root-Race: The Hyperboreans</a> <BR> <a href="#egg-born">Third Root-Race: The Lemurians</a> <BR> <a href="#lack-of-a-mind-principle">Lack of a Mind-Principle</a> <BR> <a href="#half-human-abominations">Half-Human Abominations</a> <BR> &nbsp; &nbsp; &nbsp; <a href="#asura-fall">The Fall of the Asura</a> <BR> <a href="#arrival">Arrival of The Lords of the Flame (Solar Pitris)</a> <BR> <a href="#atlanteans">Fourth Root-Race: The Atlanteans</a> <BR> <a href="#giants">Giants</a> <BR> <a href="#cyclops-humans">Cyclops</a> <BR> <a href="#third-eye">The Third Eye</a> <BR> <a href="#noah-and-the-flood">Noah and The Flood</a> <BR> <a href="#ulysses-homer-odyssey">Ulysses, Homer, and the Odyssey</a> <BR> <a href="#easter-island">Easter Island</a> <BR> <a href="#pyramids">Pyramids and Egypt</a> <BR> <a href="#stonehenge">Stonehenge</a> <BR> <a href="#fifth-root-race">Fifth Root-Race: The Aryans</a> <BR> <a href="#sixth-root-race">Sixth Root-Race (Unnamed)</a> <BR> <a href="#seventh-root-race">Seventh Root-Race (Unnamed)</a> <BR><BR><BR><BR><center>Book 1</center> <BR><a href="#one">Stanza i-1</a> <BR> <a href="#two">Stanza i-2</a> <BR> <a href="#three-">Stanza i-3</a> <BR> <a href="#four-">Stanza i-4</a> <BR> <a href="#five">Stanza i-5</a> <BR> <a href="#six">Stanza i-6</a> <BR> <a href="#seven">Stanza i-7</a> <BR><BR><center>Book 2</center><BR> <a href="#ii-one">Stanza ii-1</a> <BR> <a href="#ii-two">Stanza ii-2</a> <BR> <a href="#ii-three">Stanza ii-3</a> <BR> <a href="#ii-four">Stanza ii-4</a> <BR> <a href="#ii-five">Stanza ii-5</a> <BR> <a href="#ii-six">Stanza ii-6</a> <BR> <a href="#ii-seven">Stanza ii-7</a> <BR> <a href="#ii-eight">Stanza ii-8</a> <BR> <a href="#ii-nine">Stanza ii-9</a> <BR> <a href="#ii-ten">Stanza ii-10</a> <BR> <a href="#ii-eleven">Stanza ii-11</a> <BR> <a href="#ii-twelve">Stanza ii-12</a> <BR><BR><BR><a name="#secret-doctrine"><BR> &nbsp; &nbsp; &nbsp; Madame Blavatsky&#8216;s greatest book, <i>The Secret Doctrine</i>, is the key centerpiece to the body of literature that is Theosophy. This book sold out within days of its release in 1888 <a href="#footnote-1"><sup>[1]</sup></a>, and catapulted H. P. Blavatsky into the limelight. Still the best-selling book of the nineteenth century, <i>The Secret Doctrine's</i> impact on present-day, reincarnation-oriented religions and new-age ideas in western culture cannot be overstated. <BR> <a name="sd"><BR> <UL> <LI><a href="http://www.theosociety.org/pasadena/sd/sd-hp.htm" target="_blank">H.P. Blavatsky, <i>The Secret Doctrine</i></a> (online) <DD>http://www.theosociety.org/pasadena/sd/sd-hp.htm</DD></LI> <LI><a href="http://www.theosociety.org/pasadena/ts/sd.htm" target="_blank">H.P. Blavatsky, <i>The Secret Doctrine</i></a> (hardcopy) <DD>http://www.theosociety.org/pasadena/ts/sd.htm</DD></LI> <LI><a href="http://www.theosociety.org/pasadena/sd-ascii/sdcor.zip" target="_blank">H.P. Blavatsky, <i>The Secret Doctrine</i></a> (1.6 mb ASCII text file) <DD>http://www.theosociety.org/pasadena/sd-ascii/sdcor.zip</DD></LI> <center>~~~</center> <LI><a href="http://www.theosociety.org/pasadena/sd-index/dx-00hp.htm" target="_blank">John P. Van Mater, <i>Index to The Secret Doctrine</i></a> (online) <DD>http://www.theosociety.org/pasadena/sd-index/dx-00hp.htm</DD></LI> <LI><a href="http://www.theosociety.org/pasadena/ts/sdidx.htm" target="_blank">John P. Van Mater, <i>Index to The Secret Doctrine</i></a> (hardcopy) <DD>http://www.theosociety.org/pasadena/ts/sdidx.htm</DD></LI> </UL> &nbsp; &nbsp; &nbsp; The central core of <i>The Secret Doctrine</i> is a poem called the Stanzas of Dzyan. The two volumes of <i>The Secret Doctrine</i> are essentially an explanation of this poem. We will now take a look at the ideas presented in the Stanzas of Dzyan. </font><font size=-1>PART ONE: CONCEPTS</font><font> defines the terms and concepts in the Stanzas. </font><font size=-1>PART TWO: THE STANZAS OF DZYAN</font><font> gives a word-by-word explanation of the Stanzas, according to one man's interpretation of the Stanzas. <br><a name="footnote-1"><br> <sup>[1]</sup>&nbsp;<a href="#collected-writings"><i>Collected Writings</i></a>, vol 1 p 264 <br><br> <center><BR><BR><b><BR>PART ONE: CONCEPTS</center></b> <BR><BR> &nbsp; &nbsp; &nbsp; Universes appear and disappear, one after another, in a constant chain of universes. The Stanzas of Dzyan is an ancient record of the spiritual beginnings of our present universe, our solar system, our planet, and the human race. Here is a synopsis of the concepts presented in the Stanzas. We begin with the Absolute. <BR><BR><BR><B><a name="absolute">The Absolute</B><BR><BR> &nbsp; &nbsp; &nbsp; The Absolute is the one constant, unchanging from universe to universe. <BR><BR> </td></tr></table> <table><tr><td> <img src="st-absolute.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 1. The Absolute</center> <BR><BR> &nbsp; &nbsp; &nbsp; The Absolute is the one life, the one Reality, with all other aspects of the universe merely being an illusion. <blockquote><a name="eye-1-2"> &nbsp; &nbsp; &nbsp; [The Absolute is] &#8220; ... the </font><font size=-1>ONE LIFE</font><font>, 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, &#8216;a chaos to the sense, a Kosmos to the reason.&#8217; Its one absolute attribute, which is </font><font size=-1>ITSELF</font><font>, eternal, ceaseless Motion, is called in esoteric parlance the &#8216;Great Breath,&#8217; which is the perpetual motion of the universe, in the sense of limitless, ever-present </font><font size=-1>SPACE</font><font>.&#8221; (SD vol 1 p 2) </blockquote> &nbsp; &nbsp; &nbsp; Before any of the events occurred at the beginning of the universe, there was only the Absolute. <blockquote> &nbsp; &nbsp; &nbsp; &#8220; ... there is one absolute Reality which antecedes all manifested, conditioned, being. This Infinite and Eternal Cause &#8212; dimly formulated in the &#8216;Unconscious&#8217; and &#8216;Unknowable&#8217; of current European philosophy &#8212; is the rootless root of &#8216;all that was, is, or ever shall be.&#8217; It is of course devoid of all attributes and is essentially without any relation to manifested, finite Being. It is &#8216;Be-ness&#8217; rather than Being (in Sanskrit, <i>Sat</i>), and is beyond all thought or speculation.&#8221; (SD vol 1 p 14) </blockquote> <center><BR><a name="darkness">-- Darkness --</center><BR><BR> Darkness is the most common symbology used for the Absolute. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;Darkness [The Absolute] alone filled the boundless all....&#8221; <a href="#1-5">(Shloka i-1-5)</a> </blockquote> The Darkness of the Absolute, however, is Absolute Light. <blockquote> &nbsp; &nbsp; &nbsp;  The essence of darkness [is] absolute light, Darkness is ... the appropriate allegorical representation of ... the Universe during <a href="#pralaya">Pralaya</a>, or the term of absolute rest, or non-being.... (SD vol 1 p 69) </blockquote>  Darkness is a symbol common to many religions. <blockquote> &nbsp; &nbsp; &nbsp; &#8220; ... darkness was upon the face of the deep....&#8221; <a href="http://www.bibleontheweb.com/Bible.asp" target="_blank">(Genesis 1:1)</a> <br><br> &nbsp; &nbsp; &nbsp; &#8220;In the oldest traditions to which we have access the Ultimate Reality, what in Hinduism is termed the Parabrahman, was symbolised as Darkness <a href="#1-5">[Shloka i-1-5]</a>. In the Rig Veda we read, <blockquote> &nbsp; &nbsp; &nbsp; &#8216;Darkness there was; at first hidden in the Darkness all this was undiscriminated Waters.&#8217; </blockquote> &nbsp; &nbsp; &nbsp; This same symbolism is to be found in ancient Egyptian cosmogony and also in those verses of Genesis that tell how Darkness was on the face of the Waters. (<a href="#man-measure"><i>Man the Measure</i></a>, p. 62</a>) </blockquote> &nbsp; &nbsp; &nbsp; Darkness is the best way to describe the Absolute  it cannot be described in any other way. (Darkness is also the best way to describe the Absolute, because it is something totally beyond the understanding of man. It is as if the Absolute were behind a dark cloak, impervious to any examination by man.) <blockquote> &nbsp; &nbsp; &nbsp;  ...we call the Absolute,  Darkness, because to our finite understanding it appears quite impenetrable.... (SD vol 1 p 56) <br><br> &nbsp; &nbsp; &nbsp; &#8220;... Unitary Reality ... if it is to be referred to at all (and, indeed, most were reluctant to do so), must be symbolised as Darkness since no words or thoughts of ours can compass its being.... Here, a state is being described in which no distinctions are possible. To us, therefore, the sense is better conveyed by the image of all-pervasive darkness.&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, pp. 62-63</a>). </blockquote> &nbsp; &nbsp; &nbsp; Be careful not to confuse (1) the Darkness that symbolzes the Absolute with (2) the Darkness that symbolizes Mulaprakriti. <blockquote> &nbsp; &nbsp; &nbsp;  ...Darkness (matter).... This must not be confused with <i>precosmic</i> </font><font size=-1> DARKNESS, </font><font> the Divine </font><font size=-1>ALL</font><font>. (SD vol 1 p 250 and note) </blockquote> <center><BR><a name="descriptions-of-the-absolute">-- Descriptions of the Absolute --</center><BR><BR> <a name="describe"> &nbsp; &nbsp; &nbsp; There are, however, terms which attempt to label the state or condition of the Absolute. <ul> <li>Absolute Being <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The Absolute; the <a href="#parabrahman">Parabrahm</a> of the Vedantins or the one Reality, </font><font size=-1>SAT</font><font>, which is ... both Absolute Being and <a href="#non-being">Non-Being</a>.&#8221; (SD vol 1 p 16) </blockquote> </li> <li>Be-ness <blockquote> &nbsp; &nbsp; &nbsp;  ...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, <i>Sat</i>), and is beyond all thought or speculation. (SD vol 1 p 14) </blockquote> </li> <li><a href="#darkness">Darkness</a> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The Darkness that breathes over the slumbering waters of life....&#8221; <a href="#3-2">(Shloka i-3-2)</a> <br><br> &nbsp; &nbsp; &nbsp;  ... darkness was upon the face of the deep.... <a href="http://www.bibleontheweb.com/Bible.asp" target="_blank">(Genesis 1:1)</a> <br><br> </blockquote> </li> <li><a name="non-being">Non-Being. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;Non-Being ... is <i>absolute</i> Being.&#8221; (SD vol 1 p 53) <br><br> &nbsp; &nbsp; &nbsp;  The causes of existence had been done away with; the visible that was, and the invisible that is, rested in eternal Non-Being  the One Being. <a href="#1-7">(Shloka i-1-7)</a> <br><br> &nbsp; &nbsp; &nbsp;  The producers of form from no-form  the root of the world  the <a href="#devamatri">Devamatri</a> and <a href="#swabhavat">Svabhavat</a>, rested in the bliss of Non-Being. <a href="#2-1">(Shloka i-2-1)</a> </blockquote> </li> </ul> &nbsp; &nbsp; &nbsp; Please note that these terms are often a negation, saying what the Absolute is not, rather than saying what it is. <BR><BR> <center><BR><a name="negations">-- Other Names for the Absolute --</center><BR><BR> &nbsp; &nbsp; &nbsp; One of the difficulties of studying the Stanzas of Dzyan is that a number of different names are used for the Absolute. Here is a list of the various names used for the Absolute. <UL> <LI><a name="#adi-buddha">Adi-Buddha <blockquote> &nbsp; &nbsp; &nbsp;  In the esoteric, and even exoteric Buddhism of the North, Adi Buddha (<i>Chogi dangpoi sangye</i>), the One unknown, without beginning or end, identical with Parabrahm and Ain-Soph, emits a bright ray from its darkness.  (SD vol 1 p 571) </blockquote> </LI> <LI><a name="#ain-soph">Ain-Soph <blockquote> &nbsp; &nbsp; &nbsp;  Ain Soph (Heb.). The  Boundless or Limitless; Deity emanating and extending. [w.w.w.] Ain Soph is also written <i>En Soph</i> and <i>Ain Suph</i>, no one, not even Rabbis, being sure of their vowels. In the religious metaphysics of the old Hebrew philosophers, the O</font><font size=-1>NE</font><font> Principle was an abstraction, like Parabrahmam, though modern Kabbalists have succeeded now, by dint of mere sophistry and paradoxes, in making a  Supreme God of it and nothing higher. But with the early Chaldean Kabbalists Ain Soph is  without form or being , having  no likeness with anything else (Franck, <i>Die Kabbala</i>, p. 126). That Ain Soph has never been considered as the  Creator is proved by even such an orthodox Jew as Philo calling the  Creator the <i>Logos</i>, who stands next the  Limitless One , and the  Second God .  The <i>Second</i> God is its (Ain Soph s) wisdom , says Philo (<i>Quaest. et Solut</i>.). Deity is N</font><font size=-1>O-THING</font><font>; it is nameless, and therefore called Ain Soph; the word <i>Ain</i> meaning </font><font size=-1>NOTHING</font><font>. (<a href="#glossary"><i>Theosophical Glossary</i></a>, p. 12) </blockquote> </LI> <LI><a name="#boundless">The Boundless <blockquote> &nbsp; &nbsp; &nbsp;  Infinity cannot comprehend Finiteness. The Boundless can have no relation to the bounded and the conditioned. (SD vol 1 p 56) </blockquote> </LI> <LI><a name="brahma">Brahma (as opposed to <a href="#brahma-">Brahmâ</a>) <blockquote> &nbsp; &nbsp; &nbsp;  The student must distinguish between Brahma the neuter, and Brahmâ, the male creator of the Indian Pantheon. The former, Brahma or Brahman, is the impersonal, supreme and uncognizable Principle of the Universe from the essence of which all emanates, and into which all returns, which is incorporeal, immaterial, unborn, eternal, beginningless and endless. It is all-pervading, animating the highest god as well as the smallest mineral atom. Brahmâ on the other hand, the male and the alleged Creator, exists periodically in his manifestation only, and then again goes into <a href="#pralaya">pralaya</a>, i.e., disappears and is annihilated. (<a href="#glossary"><i>Theosophical Glossary</a></i>, p. 62) </blockquote> </LI> <LI><a name="causeless">Causeless Cause <blockquote> &nbsp; &nbsp; &nbsp;  Alone the one form of existence stretched boundless, infinite, causeless, in dreamless sleep.... <a href="#1-8">(Shloka i-1-8)</a> <br><br> &nbsp; &nbsp; &nbsp;  That, which is neither Spirit nor matter  that is </font><font size=-1>IT</font><font>  the Causeless </font><font size=-1>CAUSE</font><font> of Spirit and Matter, which are the Cause of Kosmos. (SD vol 1 p 258) <br><br> &nbsp; &nbsp; &nbsp;  There is no cause in the manifested universe without its adequate effects, whether in space or time; nor can there be an effect without its primal cause, which itself owes its existence to a still higher one  the final and absolute cause having to remain to man for ever an incomprehensible </font><font size=-1>CAUSELESS CAUSE</font><font>. (SD vol 1 p 569) </blockquote> &nbsp; &nbsp; &nbsp; Please note that  First Cause does not refer to the Absolute, it refers to the <a href="#logos">Logos</a> or <a href="#father">Father</a>. <blockquote> &nbsp; &nbsp; &nbsp;  The  first presupposes necessarily something which is the  first brought forth, the first in time, space, and rank  and therefore finite and conditioned. The  first <i>cannot be the absolute</i>, for it is a manifestation. Therefore, Eastern Occultism calls the Abstract All the  Causeless One Cause, the  Rootless Root, and limits the  First Cause to the <i>Logos</i>, in the sense that Plato gives to this term. (SD vol. 1 pp 14-15 note) </blockquote> </blockquote> </LI> <LI><a href="#darkness">Darkness</a> <blockquote> &nbsp; &nbsp; &nbsp;  Darkness radiates Light, and Light drops one solitary Ray into the Mother-deep. <a href="#3-3">(Shloka i-3-3)</a> <br><br> &nbsp; &nbsp; &nbsp;  The essence of darkness [is] absolute light, Darkness is ... the appropriate allegorical representation of ... the Universe during Pralaya, or the term of absolute rest, or non-being.... (SD vol 1 p 69) <br><br> &nbsp; &nbsp; &nbsp;  ...the state of the Unitary Reality before its polarisation into Light and Forms, subject and object, if it is to be referred to at all (and, indeed, most were reluctant to do so), must be symbolised as Darkness since no words or thoughts of ours can compass its being. (<a href="#man-measure"><i>Man the Measure</i></a>, p. 62) <br><br> &nbsp; &nbsp; &nbsp;  ...no nation has ever conceived the One principle as the immediate creator of the visible Universe, for no sane man would credit a planner and architect with having built the edifice he admires with his own hands. On the testimony of Damascius (IIe?? a????) they referred to it as  the Unknown </font><font size=-1>DARKNESS</font><font>.  (SD vol 1 p 425) </blockquote> </LI> <LI><a name="ever-darkness">Ever-Darkness <blockquote> &nbsp; &nbsp; &nbsp;  From the effulgency of Light  the ray of the Ever-darkness  sprung in space the re-awakened energies.... <a href="#4-3">(Shloka i-4-3)</a> <br><br> &nbsp; &nbsp; &nbsp;  Ever-Darkness [equals] Oeaohoo [equals] Parabrahman (<a href="#man-measure"><i>Man the Measure</i></a>, p. 60) </blockquote> </LI> <LI>Infinite Unity <blockquote>  ...in the Zohar it is stated:  The Infinite Unity, formless and without similitude, after the form of the heavenly man was created, used it. The Unknown Light (Darkness) used the ... (heavenly form) as a chariot ... through which to descend....  (SD vol 1 p 356) </blockquote> </LI> <LI><a name="no-number">No-Number <blockquote> &nbsp; &nbsp; &nbsp;  There is neither first nor last, for all is One: number issued from no number. <a href="#4-1">(Shloka i-4-1)</a> <br><br> &nbsp; &nbsp; &nbsp;  ...no manifested thing can be thought of except as part of a larger whole: the total aggregate being the One manifested Universe that issues from the unmanifested or Absolute  called Non-Being or  No-Number, to distinguish it from </font><font size=-1>BEING</font><font> or  the One Number.  (SD vol 1 p 88) </blockquote> </LI> <LI><a href="#non-being">Non-Being</a> <blockquote> &nbsp; &nbsp; &nbsp;  ...Absolute  called Non-Being or  No-Number, .... (SD vol 1 p 88) </blockquote> </LI> <LI><a name="oeaohoo">Oeaohoo <blockquote> &nbsp; &nbsp; &nbsp;  The root remains, the light remains, the curds remain, and still Oeaohoo is One. <a href="#3-5">(Shloka i-3-5)</a> <br><br> &nbsp; &nbsp; &nbsp;  The Oeaohoo (Oi-ha-hou) is the  <a href="#darkness">Darkness</a> the <a href="#boundless">Boundless</a>, or the <a href="#no-number">No-number</a>.... <a href="#4-5">(Shloka i-4-5)</a> <br><br> &nbsp; &nbsp; &nbsp;  Ever-Darkness [equals] Oeaohoo [equals] Parabrahman (<a href="#man-measure"><i>Man the Measure</i></a>, p. 60) </blockquote> See also <a href="#oi-ha-hou">Oi-ha-hou</a>. <br><br> </LI> <LI><a name="one-form-of-existence">One Form of Existence <blockquote> &nbsp; &nbsp; &nbsp;  Alone the One Form of Existence stretched boundless, infinite, causeless, in dreamless sleep; and life pulsated unconscious in universal space, throughout that all-presence which is sensed by the opened Eye of the Dangma. <a href="#1-8">(Shloka i-1-8)</a> <br><br> &nbsp; &nbsp; &nbsp;  The Secret Doctrine ... postulates a  One Form of Existence as the basis and source of all things. But perhaps the phrase, the  One Form of Existence, is not altogether correct. The Sanskrit word is Prabhavapyaya,  the place, or rather plane, whence emerges the origination, and into which is the resolution of all things, says a commentator. (SD vol 1 p 46) </blockquote> </LI> <LI>(The) One Life <blockquote> &nbsp; &nbsp; &nbsp;  It is the </font><font size=-1>ONE LIFE</font><font>, 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.  (SD vol 1 p 2) </blockquote> </LI> <LI><a name="one-reality">One Reality <blockquote> &nbsp; &nbsp; &nbsp;  ...there is one absolute Reality which antecedes all manifested, conditioned, being. (SD vol 1 p 14) <br><br> &nbsp; &nbsp; &nbsp; {The Absolute is]  ...unconscious, yet absolute Consciousness; unrealisable, yet the one self-existing reality.... (SD vol 1 p 2) </blockquote> </LI> <LI><a name="parabrahm">Parabrahm <blockquote> &nbsp; &nbsp; &nbsp;  Parabrahm, being the  Supreme </font><font size=-1>ALL</font><font>, [the Absolute,] the ever invisible spirit and Soul of Nature, changeless and eternal, can have no attributes; absoluteness very naturally precluding any idea of the finite or conditioned from being connected with it. (SD vol 1 p 7) </blockquote> </LI> <LI><a name="parabrahman">Parabrahman <blockquote> &nbsp; &nbsp; &nbsp;  ...Parabrahman, having no relation, as the absolute all, to the manifested world  the Infinite having no connection with the finite  can neither will nor create.... (SD vol 1 p 451) <br><br> &nbsp; &nbsp; &nbsp; [Brahman]  ...is known to Hindu thought as the <i>Parabrahman</i> in which knower, known, and knowledge are all one unity, and Buddhist thought as <i>Shunya</i> the 'Void', or as the <i>Tathagata Garbha</i>, the Womb of Buuddhahood; sometimes also as the <i>Bhutakoti</i>, the limit of being. (<a href="#man-measure"><i>Man the Measure</i></a>, p. 48) </blockquote> </LI> <LI>Root of Consciousness <blockquote> &nbsp; &nbsp; &nbsp;  The Eternal Parent [in <a href="#1-1">Shloka i-1-1</a>] is not isolated from its source, the unitary Root of consciousness [the Absolute].... (<a href="#man-measure"><i>Man the Measure</i></a>, p. 48) </blockquote> </LI> <LI>Rootless Root <blockquote> &nbsp; &nbsp; &nbsp;  ...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.  (SD vol 1 p 14) </blockquote> </LI> <LI>Source <blockquote> &nbsp; &nbsp; &nbsp;  This Source is known to Hindu thought as the <i>Parabrahman</i> [the Absolute].... (<a href="#man-measure"><i>Man the Measure</i></a>, p. 48) </blockquote> </LI> <LI>Space <blockquote> &nbsp; &nbsp; &nbsp;  Space, ... viewed as a  Substantial Unity  the  living Source of Life  is as the  Unknown Causeless Cause ...  (SD vol 1 pp 9-10 note) <br><br> &nbsp; &nbsp; &nbsp;   What is that which was, is, and will be, whether there is a Universe or not; whether there be gods or none? asks the esoteric Senzar Catechism. And the answer made is  </font><font size=-1>SPACE</font><font>. (SD vol 1 p 9) </blockquote> &nbsp; &nbsp; &nbsp; Space refers to the Absolute. It is called  Universal Space in <a href="#1-8">Shloka i-1-8</a> and  Dark Space in <a href="#3-7">Shloka i-3-7</a>. (Please note that the phrase  Bright Space in <a href="#3-7">Shloka i-3-7</a> refers to <a href="#mahat">Mahat (The Son)</a> and not to the Absolute.) <br><br> </LI> <LI><a name="that">That <blockquote> &nbsp; &nbsp; &nbsp;  <a href="#spirit">Spirit</a> is the first differentiation from That, the causeless cause of both Spirit and Matter. (SD vol 1 p 35) <br><br> &nbsp; &nbsp; &nbsp;  In the sense and perceptions of finite  Beings, </font><font size=-1>THAT</font><font> is Non- being, in the sense that it is the one </font><font size=-1>BE-NESS</font><font>; for, in this </font><font size=-1>ALL</font><font> lies concealed its coeternal and coeval emanation or inherent radiation, which, upon becoming periodically Brahma (the male-female Potency) becomes or expands itself into the manifested Universe.  (SD vol 1 p 7) </blockquote></LI> <LI><a name="universal-space">Universal Space <blockquote> &nbsp; &nbsp; &nbsp;  Alone the one form of existence stretched boundless, infinite, causeless, in dreamless sleep; and life pulsated unconscious in universal Space, throughout that all-presence which is sensed by the opened eye of the dangma. <a href="#1-8">(Shloka i-1-8)</a> <br><br> &nbsp; &nbsp; &nbsp;  Universal Space is another of the symbols of the Darkness.... (<a href="#man-measure"><i>Man the Measure</i></a>, p. 72) </blockquote> </LI> <LI>Unknown (and Unknowable) <blockquote> &nbsp; &nbsp; &nbsp;  To know itself or oneself, necessitates consciousness and perception (both limited faculties in relation to any subject except Parabrahm), to be cognized. Hence the  Eternal Breath which knows itself not. Infinity cannot comprehend Finiteness. The Boundless can have no relation to the bounded and the conditioned. In the occult teachings, the Unknown and the Unknowable </font><font size=-1>MOVER</font><font>, or the Self-Existing, is the absolute divine Essence. (SD vol 1 p 56) </blockquote> </LI> <li> (The) Unspeakable <blockquote> &nbsp; &nbsp; &nbsp; [The Absolut]  ...is beyond the range and reach of thought  in the words of Mandukya,  unthinkable and unspeakable.  (SD vol 1 p 14) </blockquote> </LI> </UL> &nbsp; &nbsp; &nbsp; Please note that HPB prefers to use the names Absolute and Parabrahm, while Prem and Ashish prefer to use the names Darkness and Source. <center><a name="five-aspects"><BR><b> -- <a href="#five-aspects2">Five Aspects of the Absolute</a> -- </center></b> <BR> &nbsp; &nbsp; &nbsp; It has been said the Absolute is unknowable, and has no attributes that we can understand. However, we are told that the Absolute has five attributes: Space, Duration (Time), The Great Breath (Motion), Primordial Matter (Mulaprakriti), and Divine Thought. <BR><a name="space"><BR> (1) Space <blockquote> &nbsp; &nbsp; &nbsp;  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.  What is that which was, is, and will be, whether there is a Universe or not; whether there be gods or none? asks the esoteric Senzar Catechism. And the answer made is - </font><font size=-1>SPACE</font><font>. (SD vol 1 p 9) </blockquote><a name="duration"> (2) Duration (Time) <br><br> &nbsp; &nbsp; &nbsp; Time does not exist within a Pralaya, but there is something called Duration. <blockquote> &nbsp; &nbsp; &nbsp;  Kronos stands for endless (hence immovable) Duration, without beginning, without an end, beyond divided Time and beyond Space. (SD vol 1 p 418) </blockquote> The phrase  limitless Time is used. <blockquote> &nbsp; &nbsp; &nbsp;  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. (SD vol 1 p 113) </blockquote> Time does not exist during a Pralaya. However, a periodic measurement called  Seven Eternities passes and ends. <blockquote> &nbsp; &nbsp; &nbsp;  The Eternal Parent (<i>Space</i>) wrapped in Her ever invisible robes had slumbered once again for seven eternities. (<a href="#1-1">Shloka i-1-1</a>) </blockquote><a name="breath"><a name="motion"> (3) Great Breath (Motion) <br><br> &nbsp; &nbsp; &nbsp; The Great Breath is the name of Eternal Motion, a Motion that continues even during a Pralaya. <blockquote> &nbsp; &nbsp; &nbsp; [The Absolute's]  ...one absolute attribute, which is </font><font size=-1>ITSELF</font><font>, 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 </font><font size=-1>SPACE</font><font>. (SD vol 1 p 2) </blockquote><a name="primordial-matter2"> (4) Primordial Matter (Mulaprakriti) <br><br> &nbsp; &nbsp; &nbsp; Undifferentiated Mulaprakriti (Father-Mother)  exists even during a Pralaya. <blockquote> &nbsp; &nbsp; &nbsp;  ...precosmic root-substance (Mulaprakriti) is that aspect of the Absolute which underlies all the objective planes of Nature. (SD vol 1 p 15) </blockquote> See also <a href="#primordial-matter">Mother</a>. <br><br> <a name="divine-thought"> (5) Divine Thought <br><br> &nbsp; &nbsp; &nbsp; Divine Thought is a term used often in <i>The Secret Doctrine</i>. <blockquote> &nbsp; &nbsp; &nbsp;  ...the whole Kosmos has sprung from the </font><font size=-1>DIVINE THOUGHT</font><font>. This thought impregnates matter, which is co-eternal with the </font><font size=-1>ONE REALITY</font><font>.... (SD vol 1 p 340) <br><br>  ...during the prologue, so to say, of the drama of Creation, or the beginning of cosmic evolution, the Universe or the "Son" lies still concealed "in the Divine Thought," which had not yet penetrated "into the Divine Bosom."  (SD vol 1 p 61) <br><br>  The solitary ray dropping into the mother deep may be taken as meaning Divine Thought or Intelligence, impregnating chaos. (SD vol 1 p 65) </blockquote> Divine Thought is never defined, but it is an aspect of the Absolute. <blockquote> &nbsp; &nbsp; &nbsp;  Divine thought cannot be defined, or its meaning explained, except by the numberless manifestations of Cosmic Substance in which the former is sensed spiritually by those who can do so. (SD vol 1 p 327) </blockquote> Divine Thought is not similar to conscious, human-like thought. <blockquote> &nbsp; &nbsp; &nbsp;  The Absolute cannot be said to have a consciousness, or, at any rate, a consciousness such as we have here. It has neither consciousness, nor desire, nor wish, nor thought, because it is absolute thought, absolute desire, absolute consciousness, absolute "all."  (SD vol 1 p 15) </blockquote> Divine Thought is eternal, while Divine Ideation is periodical. <blockquote> &nbsp; &nbsp; &nbsp;  In the A</font><font size=-1>BSOLUTE</font><font> or Divine Thought everything exists and there has been no time when it did not so exist; but Divine Ideation is limited by the Universal Manvantaras. (<a href="#transactions"><i>Transactions</i></a>, vol 2 pp. 10-11) </blockquote> Here are some equivalent names for Divine Thought. <br><br> " Absolute Consciousness <blockquote> &nbsp; &nbsp; &nbsp;  It is <i>absolute consciousness</i> eternally, which consciousness becomes <i>relative consciousness</i> periodically, at every "Manvantaric dawn."  (<a href="#transactions"><i>Transactions</i></a>, vol 2 p 18) </blockquote> " Absolute Mind <blockquote> &nbsp; &nbsp; &nbsp;  A distinction had to be made between the Absolute Mind, which is ever present, and its reflection and manifestation in the Ah-hi, who, being on the highest plane, reflect the universal mind collectively at the first flutter of Manvantara. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 17) </blockquote> " Absolute Thought <blockquote> &nbsp; &nbsp; &nbsp;  In the </font><font size=-1>ABSOLUTE</font><font> or Divine Thought everything exists and there has been no time when it did not so exist; but Divine Ideation is limited by the Universal Manvantaras. (<a href="#transactions"><i>Transactions</i></a>, vol 2 p 10) </blockquote> " Divine Mind <blockquote> &nbsp; &nbsp; &nbsp;  The Logos is the mirror reflecting </font><font size=-1>DIVINE MIND</font><font>, and the Universe is the mirror of the Logos, though the latter is the esse of that Universe. (SD vol 2 p 25) <br><br> &nbsp; &nbsp; &nbsp;  As the Logos reflects the Universe in the Divine Mind, and the manifested Universe reflects itself in each of its Monads, as Leibnitz put it, repeating an Eastern teaching, so the </font><font size=-1>MONAD</font><font> has, during the cycle of its incarnations, to reflect in itself every root-form of each kingdom. (SD vol 2 p 186) </blockquote> " Mind <blockquote> &nbsp; &nbsp; &nbsp;  Here it is evident that "Mind" (the primeval universal Divine Thought) is neither the Unknown unmanifested One, since it abounds in both sexes (is male and female), nor yet the Christian Father.... (SD vol 2 p 237) </blockquote> " Pre-cosmic Ideation <blockquote> &nbsp; &nbsp; &nbsp;  ...pre-Cosmic Ideation is the root of all individual consciousness.... (SD vol 1 p 15) </blockquote> &nbsp; &nbsp; &nbsp; See also <a href="#cosmic-iddieation">Cosmic Ideation</a>. <br><br> " Thought Divine <blockquote> &nbsp; &nbsp; &nbsp;  ...the  Blazing Dragon of Wisdom, ... is that which the Greek philosophers called the Logos, the Verbum of the Thought Divine.... SD vol 1 p 71) </blockquote> <a name="universal-mind"> " Universal Mind <blockquote> &nbsp; &nbsp; &nbsp;  Universal Mind was not, for there were no Ah-hi (Celestial Beings) to contain (hence to manifest) it. (<a href="stanzas.htm#1-3">Shloka i-1-3</a>) <br><br> &nbsp; &nbsp; &nbsp;  Universal or Absolute Mind always <i>is</i> during Pralaya as well as Manvantara; it is immutable. (<a href="#transactions"><i>Transactions</i></a>, vol 2 p 8) <br><br>  Simultaneously with the evolution of the Universal Mind, the concealed Wisdom of Adi-Buddha - the One Supreme and eternal - manifests itself as Avalokiteshwara (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 </font><font size=-1>AKASA</font><font>, 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. SD vol 1 p 110) </blockquote> &nbsp; &nbsp; &nbsp; It is important to note that Prem and Ashish in their book, <a href="#man-measure"><i>Man the Measure of All Things</i></a>, use the term Universal Mind to refer to <a href="stanzas.htm#mahat">Mahat</a> (The Son, The Third Logos). It is this writer's contention that Universal Mind more correctly refers to an aspect of the Absolute, rather than Mahat (The Son), as Prem and Ashish suggest. <BR><BR> <BR><BR><BR><B><a name="root-matter"><a name="spirit-and-matter">Spirit and Matter</B><BR><BR><BR> &nbsp; &nbsp; &nbsp; Spirit, along with <a href="javascript:newWindow('st-matter.htm',300,500);">Matter</a> (also called Root-Matter), pictured below in Figure 2, are the two aspects which emerge from the Absolute at the beginning of our universe. <BR><BR><a name="spirit-matter"><BR> </td></tr></table> <table><tr><td> <img src="st-spirit-matter.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 2. Spirit and <a href="javascript:newWindow('st-matter.htm',300,500);">&#8220;Matter&#8221;</a></center> <BR><BR> &nbsp; &nbsp; &nbsp; Figure 3, shown below, displays the naming convention most often used in the Stanzas of Dzyan for the Absolute, Spirit, and Matter (Darkness, Father, and Mother). <br><a name="#differentiation"><br> &nbsp; &nbsp; &nbsp; The act of Father and Mother appearing is called Differentiation. Spirit and Matter are said to be merely two differentiations of the One. <BR><BR><BR> </td></tr></table> <table><tr><td> <img src="st-d-f-m.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 3.</center> <blockquote><a name="alone"> &nbsp; &nbsp; &nbsp; &#8220;Darkness alone was Father-Mother.&#8221; (refers to the idea that, before the beginning of our universe, the Father and Mother had not yet appeared.) <a href="#2-5">(Shloka i-2-5)</a> </blockquote> <BR> </td></tr></table> <table><tr><td> <img src="st-p-p-m.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 4.</center> <BR><BR> &nbsp; &nbsp; &nbsp; The naming convention shown above in Figure 4 is commonly used in <i>The Secret Doctrine</i>. <BR><BR><BR><B><a name="father">Father</B><BR><BR> &nbsp; &nbsp; &nbsp; Father, also called Spirit or Purusha, is one of the two differentiations that emerge from the Absolute at the beginning of a <a href="lessons18.htm#maha-manvantara">Maha-Manvantara</a>. <BR><BR> &nbsp; &nbsp; &nbsp; Here is a list of the various names used for Father. <UL> <li><a name="adi-nidana">Adi-Nidana <blockquote> &nbsp; &nbsp; &nbsp;  The <a href="#oeaohoo">Oeaohoo</a> (<a href="#oi-ha-hou">Oi-Ha-Hou</a>) is the <a href="#darkness"> Darkness </a> the <a href="#boundless">Boundless</a>, or the <a href="#no-number">No-Number</a>, <a href="#adi-nidana-swabhavat">Adi-Nidana Svabhavat</a>...... <a href="#4-5">(Shloka i-4-5)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;Enumerating the principles of causation, the verse first mentions the Darkness itself, Oeaohoo, the No-Number and Primal Self-becoming Cause (<i>Adi Nidana Svabhavat</i>). (<a href="#man-measure"><i>Man the Measure</i></a>, p. 212) </blockquote> Adi-Nidana refers to Spirit (Purusha), the First Cause. <blockquote> &nbsp; &nbsp; &nbsp; Adi; the  First (SD vol 1 p 129) <BR><BR> &nbsp; &nbsp; &nbsp;  Nidanas; the chief causes of existence (SD vol 1 p 38) </blockquote> &nbsp; &nbsp; &nbsp; Please note Adi-Nidana refers to Father (Spirit), and <a href="#swabhavat">Swabhavat</a> refers to <a href="#mother">Mother</a> (<a href="#mulaprakriti">Mulaprakriti</a>), so the term <a href="#ani-nidana-swabhavat"> Ani-Nidana Swabhavat </a> in <a href="#4-5">Shloka i-4-5</a> refers to Father-Mother. <BR><BR> </li> <LI>Avalokiteshvara (Avalokiteshwara) (higher aspect of) <blockquote> &nbsp; &nbsp; &nbsp; &#8220; ... Avalokiteshvara is both the unmanifested <i>Father</i> and the manifested <i>Son</i>, the latter proceding from, and identical with the other....&#8221; (Barker, <i>The Mahatma Letters</i>, p. 344) </blockquote> </LI> <LI>Father <blockquote> &nbsp; &nbsp; &nbsp;  Darkness alone filled the boundless all, for Father, Mother and Son were once more one, and the Son had not awakened yet for the new Wheel, and his pilgrimage thereon.. <a href="#1-5">(Shloka i-1-5)</a> <br><br> &nbsp; &nbsp; &nbsp;  Darkness vanished and was no more; it disappeared in its own essence, the body of fire and water, or Father and Mother. <a href="#3-6">(Shloka i-3-6)</a> </blockquote> </LI> <LI>Father-Light <blockquote> &nbsp; &nbsp; &nbsp; [The Father has not yet appeared as of <a href="#2-4">Shloka i-2-4</a>.]  Just as the Spirit or Father-Light is not yet ready to flash forth its great  I am [in Shloka i-2-4], so the Matrix or Root of Matter is not yet ready, not sufficiently differentiated from the  sleeping unity of the Night, to undertake its role of receptivity, of being  That is . (<a href="#man-measure"><i>Man the Measure</i></a>, p. 93) </blockquote> </LI> <LI>Fire <blockquote> &nbsp; &nbsp; &nbsp;  It (the Web) expands when the breath of fire (the Father) is upon it; it contracts when the breath of the Mother (the root of matter) touches it.. <a href="#3-11">(Shloka i-3-11)</a> <br><br> &nbsp; &nbsp; &nbsp; [Fire stands]  ... in every philosophical and religious system as a representation of the Spirit of Deity, the active, male, generative principle.... (SD vol 1 p 57) <br><br> &nbsp; &nbsp; &nbsp;  The  Spirit of God moving on Chaos was symbolized by every nation in the shape of a fiery serpent breathing fire and light upon the primordial waters, until it had incubated cosmic matter.... (SD vol 1 p 74) </blockquote> </LI> <LI>Heavenly Man <blockquote> &nbsp; &nbsp; &nbsp;  ...the  ten limbs of the Heavenly Man are the ten Sephiroth; but the first Heavenly Man is the unmanifested Spirit of the Universe.... (SD vol 1 p 215) </blockquote> </LI> </LI> <LI> I am. <blockquote> &nbsp; &nbsp; &nbsp;  The Builders are [in Shloka i-2-1] still in the darkness of latency, since the two Poles between which they work, the Mother and the Father, are still undifferentiated.... The latter is the subjective Pole of Being, the Father who, becoming Self, says 'I am', the transcendent Self of all that is. <a href="#man-measure">(<i>Man the Measure</i>, p. 90)</a> </blockquote> &nbsp; &nbsp; &nbsp; See also  I am. vs.  That is. in <a href="#man-measure"><i>Man the Measure</i>, p. 93</a>.<br><br> </LI> <LI><a name="purusha">Purusha <blockquote> &nbsp; &nbsp; &nbsp;  Father-Mother spin a web whose upper end is fastened to Spirit (Purusha).... <a href="#3-10">(Shloka i-3-10)</a> <br><br> &nbsp; &nbsp; &nbsp;  Spirit and Matter, or Purusha and Prakriti are but the two primeval aspects of the One and Secondless.... (quoted in SD vol 1 p 51) <br><br> </blockquote> </LI> <LI>Root of Consciousness <blockquote> &nbsp; &nbsp; &nbsp;  ...the <i>Purusha</i> or unchanging Root of Consciousness.... <a href="#man-measure">(<i>Man the Measure</i>, p. 80 note)</a> </blockquote> </LI> <LI>Root of Self (as opposed to Root of Matter) <blockquote> &nbsp; &nbsp; &nbsp;  The Father-Light [is the] Transcendent Self or Root of Self (<i>Shanta Atman</i>). <a href="#man-measure">(<i>Man the Measure</i>, p. 94)</a> </blockquote> </LI> <LI>Shanta Atman <blockquote> &nbsp; &nbsp; &nbsp;  The Father-Light [is the] Transcendent Self or Root of Self (<i>Shanta Atman</i>). <a href="#man-measure">(<i>Man the Measure</i>, p. 94)</a> </blockquote> </LI> <LI><a name="silence">Silence (as opposed to <a href="#sound">Sound</a>) <blockquote> &nbsp; &nbsp; &nbsp;  Where was Silence? Where the ears to sense it? No, there was neither Silence nor Sound; naught save ceaseless Eternal Breath (motion) , which knows itself not. (<a href="#2-2">Shloka i-2-2</a>) <br><br> &nbsp; &nbsp; &nbsp;  ...the two Poles are mentioned [in Shloka i-2-2], this time under the symbols of Silence and Sound; apt symbols for the Two, the Silent Sky watching in calm the Sounding Sea below. <a href="#man-measure">(<i>Man the Measure</i>, p. 90)</a> </blockquote> </LI> <LI><a name="spirit">Spirit <blockquote> &nbsp; &nbsp; &nbsp;  Spirit is the first differentiation from <a href="#that">That</a>, the causeless cause of both Spirit and Matter. (SD vol 1 p 35) <br><br> &nbsp; &nbsp; &nbsp;  Father-Mother spin a web whose upper end is fastened to Spirit (Purusha)  the light of the one darkness  and the lower one to its (the spirit's) shadowy end, Matter (Prakriti).... (<a href="#3-10">Shloka i-3-10</a>) <br><br> &nbsp; &nbsp; &nbsp; [Shloka i-3-10]  ...describes Spirit as the 'light of the One Darkness', and [Shloka i-3-8] told us that light is the 'white brilliant Son' or Universal Mind, the Subject of the universe. This 'Spirit' is then the light of integral consciousness shining in every point within universal Space. <a href="#man-measure">(<i>Man the Measure</i>, p. 153)</a> </blockquote> </LI> <LI>Subjective aspect of the One Reality <blockquote> &nbsp; &nbsp; &nbsp;  The subjective and objective aspects of [The] One are known symbolically as the Father and Mother respectively. <a href="#man-measure">(<i>Man the Measure</i>, p. 58)</a> </blockquote> </LI> <LI>That which impregnates or illuminates the dark Mother <blockquote> &nbsp; &nbsp; &nbsp;  The Father, on the other hand, is the subjective aspect of the same Reality, the invisible Light of which we have spoken before and which is destined to impregnate, i.e. illuminate, the dark Mother, and so, by uniting with Her, to produce the offspring who is sometimes described as androgynous, the Universal Mind mentioned in [Shloka i-1-5]. <a href="#man-measure">(<i>Man the Measure</i>, p. 63)</a> </blockquote> </LI> <LI>Transcendent Self <blockquote> &nbsp; &nbsp; &nbsp;  The Father-Light [is the] Transcendent Self or Root of Self (<i>Shanta Atman</i>). <a href="#man-measure">(<i>Man the Measure</i>, p. 94)</a> </blockquote> </LI> </UL> <BR><B><a name="mother">Mother</B><BR><BR> &nbsp; &nbsp; &nbsp; Mother, also called Matter, Pre-matter, or Mulaprakriti, is one of the two differentiations that emerge from the Absolute at the beginning of a <a href="lessons18.htm#maha-manvantara">Maha-Manvantara</a>. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The Mother is that Eternal Parent ..., the Great Mother of so many religions in the ancient world, She who, philosophically conceived, appears as the Matrix, the eternal root of all objectivity and womb of creation.&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, p. 63</a>). </blockquote> &nbsp; &nbsp; &nbsp; The use of the word  matter can be confusing. It is used with two different meanings in different parts of the Stanzas of Dzyan. Here are the two meanings. <ul> <li> original (pre-cosmic) matter, which is called undifferentiated matter</li> <li>atomic matter (of today's universe), which is called differentiated matter</li> </ul> &nbsp; &nbsp; &nbsp; Original matter (also called <a href="#pre-matter">Pre-matter</a> or <a href="#mulaprakriti">Mulaprakriti</a> is the basic substance of the universe. It is the substance from which atoms are made. Mulaprakriti (original matter) is  eternal , in that it lasts even during periods of cosmic rest. <BR><BR> &nbsp; &nbsp; &nbsp; Atomic matter is Mulaprakriti that has been formed into atoms. These atoms only appear periodically (during periods of cosmic activity), and disappear (devolve back into Mulaprakriti) during periods of cosmic rest. <BR><BR> &nbsp; &nbsp; &nbsp; Please note the word Matter usually refers to Mulaprakriti (original matter) not atomic matter in <i>The Secret Doctrine</i>. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;Matter is eternal, becoming atomic (its aspect) only periodically. (SD vol 1 p 552) </blockquote> &nbsp; &nbsp; &nbsp; Here is a list of the various names used for Mother. <UL> <LI>Aditi <blockquote> &nbsp; &nbsp; &nbsp;  The Mulaprakriti of the Vedantins is the Aditi of the Vedas. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 6) <BR><BR> &nbsp; &nbsp; &nbsp;  ...the Mother, who is also <i>Aditi</i>, mother of <i>Adityas</i>, the luminous gods or bright Spaces. (<a href="#man-measure"><i>Man the Measure</i></a>, p. 142) </blockquote> </LI> <LI>Alaya (from Tibetan) <blockquote> &nbsp; &nbsp; &nbsp;  Alaya [means] indissoluble; equivalent to <i>Akasa</i>. The Universal Soul. The name belongs to the Tibetan system of the contemplative <i>Mahayana</i> School. Identical with <i>Akasa</i> in its mystic sense, and with <i>Mulaprakriti</i>, in its essence, as it is the basis or root of all things. (<a href="#glossary"><i>Theosophical Glossary</i></a>, p. 14) </blockquote> </LI> <LI>Avidya <blockquote> &nbsp; &nbsp; &nbsp; [Mother]  ...is also known as <i>Avidya</i>, a word which plays on the double meaning of the root <i>vid</i>, to know and to be, for <i>Avidya</i> is the great non-knowing as well as the great non-being. (<a href="#man-measure"><i>Man the Measure</i></a>, p. 46) </blockquote> </LI> <li> Darkness <br><br> &nbsp; &nbsp; &nbsp; Be careful not to confuse (1) Darkness that symbolzes Mulaprakriti with (2) <a href="#darkness">Darkness</a> that symbolizes the Absolute. <blockquote> &nbsp; &nbsp; &nbsp;  ...Darkness (matter).... This must not be confused with <i>precosmic</i> </font><font size=-1> DARKNESS, </font><font> the Divine </font><font size=-1>ALL</font><font>. (SD vol 1 p 250 and note) </blockquote> </li> <LI><a name="devamatri">Devamatri <blockquote> &nbsp; &nbsp; &nbsp;  In the unknown darkness in their Ah-hi Paranishpanna. the producers of form from no-form  the root of the world  the Devamatri and Svabhavat, rested in the bliss of non-being. <a href="#2-1">(Shloka i-2-1)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  ... Mother [is] Devamatri, the Mother of the Gods.... <a href="#man-measure">(<i>Man the Measure</i>, p. 90</a>) </blockquote> </LI> <LI><a name="matri-padma">Matri-padma <blockquote> &nbsp; &nbsp; &nbsp;  The Ray had not yet flashed into the germ; the Matripadma (Mother Lotus) had not yet swollen.. <a href="#2-3">(Shloka i-2-3)</a> <br><br> &nbsp; &nbsp; &nbsp;  ...in [the] compound word matri-padma is set forth the whole idea of the Universal Mind already existing in germ as a potentiality or possibility of manifestation within the Matrix, awaiting that which shall call it forth, as the lotus awaits the sun's rays to cause it to bloom. <a href="#man-measure">(<i>Man the Measure</i></a>, p. 46) </blockquote> Matri is Mother and Padma is the Lotus plant. <blockquote> &nbsp; &nbsp; &nbsp;  ...the seeds of the Lotus contain - even before they germinate - perfectly formed leaves, the miniature shape of what one day, as perfect plants, they will become: nature thus giving us a specimen of the preformation of its production.... This explains the sentence  The Mother had not yet swollen .... (SD vol 1 p 57) </blockquote> </LI> <LI>Matrix <blockquote> &nbsp; &nbsp; &nbsp; [The]  Eternal Parent [of Shloka i-1-1] is the great Matrix, the great Mother, Universal Nature, known to Hindu philosophy as Mulaprakriti and to Spinoza as Natura naturans. She is the Womb out of which is born all that will be born in the Universe.  <a href="#man-measure">(<i>Man the Measure</i></a>, p. 46) </blockquote> </LI> <LI><a name="matter">Matter <br><br> &nbsp; &nbsp; &nbsp; In <i>The Secret Doctrine</i>, the word matter usually refers to atoms, i.e., physical atoms, astral atoms, mental atoms, etc. <blockquote> &nbsp; &nbsp; &nbsp;  ...the fall of man into matter.... (SD vol 1 p 5) </blockquote> &nbsp; &nbsp; &nbsp; Physical matter is called differentiated matter, which is derived from undifferentiated matter (the basic substance of the universe called Mulaprakriti). <blockquote> &nbsp; &nbsp; &nbsp; [Mulaprakriti, or Mother, is not physical matter,]  ...for 'matter' does not yet exist [in the period of time before our universe existed]; yet she is that out of which what is called matter will emerge and is, so to speak, the ontological basis of what seems to us 'stuff'. It is useless to try and describe her in neat intellectual counters for, even when not 'slumbering', i.e. even when a cosmos is manifested, she is still what Hindu thought terms <i>avyakta</i>, unmanifest. <a href="#man-measure">(<i>Man the Measure</i></a>, p. 46) </blockquote> <a name="cosmos"><a name="kosmos">(It is important to note that  Cosmos refers to the entire universe, while  kosmos only refers to our solar system. See SD vol 1 p 199 note). <br><br> However, Matter comes in two forms, undifferentiated matter (Mulaprakriti) and differentiated matter (Vyaktra or Akasha). <blockquote> &nbsp; &nbsp; &nbsp;  Matter is dual in religious metaphysics, and septenary in esoteric teachings, like everything else in the universe. As Mulaprakriti, it is undifferentiated and eternal; as Vyakta, it becomes differentiated and conditioned.... (SD vol 1 p 10 note) </blockquote> <i>The Secret Doctrine</i> sometimes uses the word  matter to mean undifferentiated matter, and sometimes uses it to mean differentiated matter. (Such useage is quite confusing). In this example, matter refers to undifferentiated matter (Mulaprakriti): <blockquote> &nbsp; &nbsp; &nbsp;  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. (Sd vol 1 p 15) </blockquote> In this example, matter refers to differentiated matter (Akasha): <blockquote> &nbsp; &nbsp; &nbsp;  ...Astral Matter. (Sd vol 1 p 75) <br><br> &nbsp; &nbsp; &nbsp;  ...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. (Sd vol 1 p 108) <br><br> &nbsp; &nbsp; &nbsp;  We view the Universe and the Earth as matter composed of definite chemical molecules. (Sd vol 1 p 121) <br><br> &nbsp; &nbsp; &nbsp;  ...in our or any other chain, the upper worlds are spiritual, while the lowest, whether Moon, Earth, or any planet, is dark with matter. (Sd vol 1 p 198) <br><br> &nbsp; &nbsp; &nbsp;  ...the lonely, sore-footed pilgrims on their way back to their home are never sure to the last moment of not losing their way in this limitless desert of illusion and matter called Earth-Life. (Sd vol 1 p 208) <br><br> &nbsp; &nbsp; &nbsp;  When evolution has run downward into matter, from planet A to planet G, or Z, as the Western students call it, it is one Round. (Sd vol 1 p 232) <br><br> &nbsp; &nbsp; &nbsp;  ...between the Spirit-world and the world of Matter.... (Sd vol 1 p 234) <br><br> &nbsp; &nbsp; &nbsp;  ...the seven Cosmocratores of the world, ( The World-Pillars,') mentioned likewise by St. Paul, are double -- one set being commissioned to rule the superior worlds the spiritual and the sidereal, and the other to guide and watch over the worlds of matter. (Sd vol 1 p 235) <br><br> &nbsp; &nbsp; &nbsp;  ...The Monad or Jiva, as said in "<a href="#isis-unveiled">Isis Unveiled</a>," vol. i., p. 302, is, first of all, shot down by the law of Evolution into the lowest form of matter -- the mineral. (Sd vol 1 p 246) <br><br> &nbsp; &nbsp; &nbsp;  ...our planetary chain [is] three "Earths" on the descending arc, and three "heavens" which are the three Earths or globes ... on the ascending or spiritual arc: by the first three we descend into matter, by the other three we ascend into Spirit.... (Sd vol 1 p 250) <br><br> &nbsp; &nbsp; &nbsp;  Matter has extension, colour, motion (molecular motion), taste, and smell, corresponding to the existing senses of man, and by the time that it fully develops the next characteristic  let us call it for the moment PERMEABILITY  this will correspond to the next sense of man  let us call it  NORMAL CLAIRVOYANCE .... <br><br> &nbsp; &nbsp; &nbsp;  Matter in the second Round, it has been stated, may be figuratively referred to as two-dimensional. (Sd vol 1 p 252) <br><br> &nbsp; &nbsp; &nbsp;  Wherever there is an atom of matter, a particle or a molecule, even in its most gaseous condition, there is life in it, however latent and unconscious. (Sd vol 1 p 258) <br><br> &nbsp; &nbsp; &nbsp;  There is no such thing as either "dead" or "blind" matter.... (Sd vol 1 p 274) <br><br> &nbsp; &nbsp; &nbsp;  Matter or Substance is septenary within our World, as it is so beyond it. (Sd vol 1 p 289) <br><br> &nbsp; &nbsp; &nbsp;  The first is the . . . . 'Mother' (prima MATERIA). Separating itself into its primary seven states, it proceeds down cyclically; when having consolidated itself in its LAST principle as GROSS MATTER, it revolves around itself and informs, with the seventh emanation of the last, the first and the lowest element (the Serpent biting its own tail). (Sd vol 1 p 291) </blockquote> It is important to keep the two useages of the word matter separate and distinct. <br><br> </LI> <LI><a name="mother2">Mother <blockquote> &nbsp; &nbsp; &nbsp;  Darkness vanished and was no more; it disappeared in its own essence, the body of fire and water, or Father and Mother.. <a href="#3-6">(Shloka i-3-6)</a> <br><br> &nbsp; &nbsp; &nbsp; [The]  Eternal Parent [of Shloka i-1-1] is the great Matrix, the great Mother, Universal Nature, known to Hindu philosophy as Mulaprakriti and to Spinoza as Natura naturans. She is the Womb out of which is born all that will be born in the Universe. <a href="#man-measure">(<i>Man the Measure</i></a>, p. 46) </blockquote> </LI> <LI><a name="mulaprakriti">Mulaprakriti, <a href="#man-measure"><i>Man the Measure</i></a>, p. 46 <blockquote> &nbsp; &nbsp; &nbsp; &#8220;Mulaprakriti (from Mula, &#8216;the root,&#8217; and prakriti, &#8216;nature&#8217;), or the unmanifested primordial matter....&#8221; (SD vol 1 p 10) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;... precosmic root-substance (Mulaprakriti) is that aspect of the Absolute which underlies all the objective planes of Nature ... pre-Cosmic Substance is the substratum of matter in the various grades of its differentiation.&#8221; (SD vol 1 p. 15) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;Root-nature is ... the source of the subtile invisible properties in visible matter. It is the Soul, so to say, of the </font><font size=-1>ONE</font><font> 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.&#8221; (SD vol 1 p 15) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;Parabrahmam is an unconditioned and absolute reality, and Mulaprakriti is a sort of veil thrown over it.&#8221; (SD vol 1 p 10) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;Mulaprakriti, the </font><font size=-1>VEIL</font><font>....&#8221; (SD vol 1 p 426) </blockquote> </LI> <LI><a name="necessity">Necessity, from which is born the Universe (The Son) <blockquote> &nbsp; &nbsp; &nbsp;  The Seven Sublime Lords and the Seven Truths had ceased to be, and the Universe, the Son of Necessity, was immersed in Paranishpanna, to be outbreathed by that which is and yet is not. <a href="#1-6">(Shloka i-1-6</a>) <br><br> &nbsp; &nbsp; &nbsp;  The Necessity, of which the universe is here said to be the son, is the Eternal Parent, the Matrix. <a href="#man-measure">(<i>Man the Measure</i></a>, p. 66) </blockquote> </LI> <LI>Objective aspect of the One Reality <blockquote> &nbsp; &nbsp; &nbsp;  The subjective and objective aspects of [The] One are known symbolically as the Father and Mother respectively. <a href="#man-measure">(<i>Man the Measure</i>, p. 58)</a> </blockquote> </LI> <LI>Pradhana <blockquote> &nbsp; &nbsp; &nbsp;  Pradhâna [is] Undifferentiated substance, called ... Mulaprakriti or Root of Matter by the Vedantins. In short, Primeval Matter. <a href="#glossary">(<i>Theosophical Glossary</i></a>, p. 259 </blockquote> </LI> <LI><a name="pre-cosmic-root-substance">Pre-Cosmic Root-Substance <blockquote> &nbsp; &nbsp; &nbsp;  ...Mulaprakriti (pre-cosmic Root-Substance).... <a href="#divine-plan">(<i>Divine Plan</i></a>, p. 31 </blockquote> </LI> <LI><a name="pre-matter">Pre-Matter <blockquote> &nbsp; &nbsp; &nbsp;  The term Protyle is due to Mr. Crookes, the eminent chemist, who has given that name to pre-Matter, if one may so call primordial and purely homogeneous substances, suspected, if not actually yet found, by Science in the ultimate composition of the atom. (SD vol 1 p 328) </blockquote> </LI> <LI><a name="primordial-matter">Primordial Matter <blockquote> &nbsp; &nbsp; &nbsp;  ...primordial (hence indestructible) matter.... (SD vol 1 p 55) <br><br> &nbsp; &nbsp; &nbsp;  The idea of the  breath of Darkness moving over  the slumbering Waters of life, which is primordial matter with the latent Spirit in it, recalls the first chapter of Genesis. (SD vol 1 p 64) <br><br> &nbsp; &nbsp; &nbsp;  Primordial matter, then, before it emerges from the plane of the never-manifesting, and awakens to the thrill of action under the impulse of Fohat, is but  a cool Radiance, colourless, formless, tasteless, and devoid of every quality and aspect.  (SD vol 1 p 82) </blockquote> See also <a href="#primordial-matter2">Aspects of the Absolute</a>. </LI> <br><br> <LI>Root of Matter <br><br> &nbsp; &nbsp; &nbsp; Mulaprakriti is the root-substance from which physical matter is composed, so Mulaprakriti is called the root of physical matter, or root-matter. <blockquote> &nbsp; &nbsp; &nbsp;  Mûlaprakriti [is] Literally,  the root of Nature (<i>Prakriti</i>) or Matter. <a href="#glossary">(<i>Theosophical Glossary</i></a>, p. 218) </blockquote> </LI> <LI>Second of the Two Poles <blockquote> &nbsp; &nbsp; &nbsp;  The subjective and objective aspects of that One are known symbolically as the Father and Mother respectively. <a href="#man-measure">(<i>Man the Measure</i></a>, p. 58) </blockquote> </LI> <LI>Source of Akasa <blockquote> &nbsp; &nbsp; &nbsp;  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 Akasa radiates.. (SD vol 1 p 36) </blockquote> </LI> <LI><a name="sound">Sound (as opposed to <a href="#silence">Silence</a>) <blockquote> &nbsp; &nbsp; &nbsp;  Where was silence? Where the ears to sense it? No, there was neither silence nor sound; naught save ceaseless eternal breath which knows itself not.. <a href="#2-2">(Shloka i-2-2</a>) <br><br> &nbsp; &nbsp; &nbsp;  Again the two Poles are mentioned [in Shloka i-2-2], this time under the symbols of Silence and Sound; apt symbols for the Two, the Silent Sky watching in calm the Sounding Sea below.. <a href="#man-measure">(<i>Man the Measure</i></a>, p. 90) </blockquote> </LI> <li> Swabhavat (Svabhavat) <blockquote> &nbsp; &nbsp; &nbsp;  Svabhavat (Swabhavat) is the same as Mulaprakriti, the basic matter of the universe, from which atoms are made. (SD Vol 1 p 83). </blockquote> </li> <LI>That out of which physical matter will emerge <blockquote> &nbsp; &nbsp; &nbsp;  ... the great Matrix, the great Mother, Universal Nature ... is the Womb out of which is born all that will be born in the Universe. Her being must not, however, be conceived as an ocean of  matter , though it is often symbolised as the great dark Waters, the waters of chaos-in Greek mythology the goddess Rhea, the  flow . Matter she is not, even by courtesy, for  matter does not yet exist; yet she is that out of which what is called matter will emerge and is, so to speak, the ontological basis of what seems to us  stuff . <a href="#man-measure">(<i>Man the Measure</i></a>, p. 46) </blockquote> </LI> <LI>Undifferentiated Cosmic matter (substance) <blockquote> &nbsp; &nbsp; &nbsp;  ...undifferentiated Cosmic Matter..... (SD vol 1 p 35 & 452 note) <br><br> &nbsp; &nbsp; &nbsp;  Mûlaprakriti [is] The Parabrahmic root, the abstract deific feminine principle-undifferentiated substance. <a href="#glossary">(<i>Theosophical Glossary</i>, p. 218</a> </blockquote> </blockquote> </LI> <LI>Universal Nature <blockquote> &nbsp; &nbsp; &nbsp;  ... the great Matrix, the great Mother, Universal Nature.... <a href="#man-measure">(<i>Man the Measure</i></a>, p. 46) </blockquote> </LI> <LI><a name="water">Waters (of Chaos, of Life) <blockquote> &nbsp; &nbsp; &nbsp;  The darkness that breathes (moves) over the slumbering Waters of Life.... <a href="#3-2">(Shloka i-3-2)</a> <br><br> &nbsp; &nbsp; &nbsp;  Darkness vanished and ws no more; it disappeared in its own essence, the body of fire and water, or Father and Mother. <a href="#3-6">(Shloka i-3-6)</a> <br><br> &nbsp; &nbsp; &nbsp;  Behold, oh Lanoo! The radiant Child of the Two, the unparalleled reflugent Glory; Bright Space Son of Dark Space, which emerges from the depths of the Great Dark waters. <a href="#3-7">(Shloka i-3-7)</a> <br><br> &nbsp; &nbsp; &nbsp;  Light is cold flame, and flame is fire, and fire produces heat, which yields water: the water of life in the Great Mother (Chaos). <a href="#3-9">(Shloka i-3-9)</a> <br><br> &nbsp; &nbsp; &nbsp; [The Great Mother's]  ... being must not, however, be conceived as an ocean of  matter , though it is often symbolised as the great dark Waters, the waters of chaos.... <a href="#man-measure">(<i>Man the Measure</i></a>, p. 46) <br><br> &nbsp; &nbsp; &nbsp;  The idea of the  breath of Darkness moving over  the slumbering Waters of life, which is primordial matter with the latent Spirit in it, recalls the first chapter of Genesis. Its original is the Brahminical Narayana (the mover on the Waters), who is the personification of the eternal Breath of the unconscious All (or Parabrahm) of the Eastern Occultists. The Waters of Life, or Chaos  the female principle in symbolism  are the vacuum (to our mental sight) in which lie the latent Spirit and Matter. (SD vol 1 p 64) </blockquote> </LI> </UL> <BR><B><a name="non-mother">Non-Mother Terminology</B><BR><BR> &nbsp; &nbsp; &nbsp; It is important to note that some terms are easily confused with Mulaprakriti (Mother). <ul> <li>Aether is a lower principle than Akasha. <blockquote> &nbsp; &nbsp; &nbsp;  Ether & is the third principle of the Kosmic Septenary; the Earth being the lowest, then the Astral light, Ether and Âkâsa (phonetically Âkâsha) the highest. (<a href="#glossary"><i>Theosophical Glossary</i></a>, p. 8) </blockquote> </li> <li>Akasha (Akasa, Akâsa, Aka]a). The difference between the words Akasha and Akasa needs to be explained. In Sanskrit, a dot is placed above an S to change its pronunciation to SH. We do not have such a dot in English, and the dot is usually left out when writing the word in English. In English, aka]a is pronounced akasha. (The word ]loka is also pronounced shloka.) <blockquote> &nbsp; &nbsp; &nbsp; Akasha is a word from the Vedas (<a href="#divine-plan"><i>Divine Plan</i></a>, p 144 note) meaning  shining substance. <blockquote> &nbsp; &nbsp; &nbsp;  Now the root of [Akasha] is </font><font size=-1>KASH</font><font>, which means  to shine. It is literally  the shining substance, and we are told that esoterically it signifies the primordial light, which manifests through divine Ideation. (Joy Mills, <a href="http://www.theos-world.com/archives/show.php?NAME=tw199906&PATH=txt&DESC=June%201999%20Issue" target="_blank"><i>The Living Web of Meaning</i></a>) </blockquote> Akasha is a primordial substance. <blockquote> &nbsp; &nbsp; &nbsp;  Akâsa [is] The subtle, supersensuous spiritual essence which pervades all space; the primordial substance erroneously identified with Ether. (<a href="#glossary"><i>Theosophical Glossary</i></a>, p. 13) </blockquote> However, Akasha is described as radiating from Mulaprakriti <blockquote> &nbsp; &nbsp; &nbsp;  & Akasa, the radiation of Mulaprakriti& . (SD vol 1 p 10) <BR><BR> &nbsp; &nbsp; &nbsp;  Mulaprakriti & is the source from which Akasa radiates.... (SD vol 1 p 35) </blockquote> &nbsp; &nbsp; &nbsp; Akasha is also called undifferentiated consciousness, which comes from Mulaprakriti. <blockquote> &nbsp; &nbsp; &nbsp;  The Akasa is the eternal divine consciousness which cannot differentiate& . (<a href="#transactions"><i>Transactions</i></a>, vol 2 p 11) </blockquote> Akasha is described as being Space. <blockquote> &nbsp; &nbsp; &nbsp;  Akâsa & is, in fact, the Universal Space in which lies inherent the eternal Ideation of the Universe.... (<a href="#glossary"><i>Theosophical Glossary</i></a>, p. 13) <BR><BR> &nbsp; &nbsp; &nbsp;  Akasa ... corresponds exactly to time, space, <i>Isvara</i>, ( The Lord, but rather creative potency and soul  anima mundi). (SD vol 1 p 296 footnote) </blockquote> Akasha is also described as occupying all of Space. <blockquote> &nbsp; &nbsp; &nbsp; [Akasha is]  The subtle, supersensuous spiritual essence which pervades all space& . (<a href="#glossary"><i>Theosophical Glossary</i></a>, p. 13) <BR><BR> &nbsp; &nbsp; &nbsp;  & there is no such thing as empty space in the universe. Esoteric Science teaches that the entire cosmos is pervaded by Akasha& . (<a href="#basic-ideas"><i>Basic Ideas of Theosophy</i></a>) </blockquote> </blockquote> </li> <li>Astral Light; the seventh and lowest principle of Akasha. <blockquote> &nbsp; &nbsp; &nbsp;  & the seven principles of Akasha& . <a href="http://www.wisdomworld.org/additional/ListOfCollatedArticles/MessengerDivineThought.html" target="_blank">(<i>Theosophy</i>, May 1963 pp 185-189)</a> <br><br> &nbsp; &nbsp; &nbsp;  & Akasa & has several degrees & in fact,  seven fields.  (<a href="#transactions"><i>Transactions</i></a>, vol 2 p 11) <br><br> &nbsp; &nbsp; &nbsp;  The lowest region of Akasha, immediately above the gross physical plane, is termed the Astral Light. (<a href="#basic-ideas"><i>Basic Ideas of Theosophy</i></a>) </blockquote> </li> <li><a href="#fohat">Fohat</a> <blockquote> &nbsp; &nbsp; &nbsp;  Fohat, running along the seven principles of Akasha, acts upon manifested substance or the One Element, 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. <a href="http://www.wisdomworld.org/additional/ListOfCollatedArticles/MessengerDivineThought.html" target="_blank">(<i>Theosophy</i>, May 1963 pp 185-189)</a> </blockquote> </li> <li><a name="prakriti"> Prakriti vs. Mulaprakriti <br><br> &nbsp; &nbsp; &nbsp; Mulaprakriti is the undifferentiated source of matter, while Prakriti is differentiated matter. <blockquote> &nbsp; &nbsp; &nbsp;  There is a difference between manifested and unmanifested matter, between pradhana [Mulaprakriti], the beginningless and endless cause, and prakriti, or the manifested effect. (SD vol 1 p 545) <br><br> &nbsp; &nbsp; &nbsp;  ... while Mulaprakriti, the noumenon, is self-existing and without any origin ... Prakriti, its phenomenon, is periodical and no better than a phantasm of the former.... (SD vol 1 p 62) </blockquote> <blockquote> &nbsp; &nbsp; &nbsp;  ...the term <i>Mulaprakriti</i> [root-matter or root-of-nature] [is] (from <i>Mula</i>,  the root, and <i>prakriti</i>,  nature ....  (SD vol 1 p 10) </blockquote> Prakriti is differentiated matter, and has seven forms. <blockquote> &nbsp; &nbsp; &nbsp;  ...the seven-fold differentiated Prakriti.... (SD vol 1 p 256) </blockquote> Prakriti is also described as Nature. <blockquote> &nbsp; &nbsp; &nbsp;  ...before evolution began, Prakriti (Nature) was in a condition of laya or absolute homogeneity.... (SD vol 1 p 522) <br><br> &nbsp; &nbsp; &nbsp;  ... Prakriti [is] ... nature or matter in all its forms.... (SD vol 1 p 552) </blockquote> </li> <li> Primordial Light <blockquote> &nbsp; &nbsp; &nbsp;  In its Unity, primordial light is the seventh, or highest, principle, Daivi-prakriti, the light of the unmanifested Logos. But in its differentiation it becomes Fohat, or the  Seven Sons.  (SD vol 1 p 216) <br><br> &nbsp; &nbsp; &nbsp;   When the </font><font size=-1>ONE</font><font> becomes two, the three-fold appears : to wit, when the One Eternal drops its reflection into the region of Manifestation, that reflection,  the Ray, differentiates the  Water of Space ; or, in the words of the  Book of the Dead ;  Chaos ceases, through the effulgence of the Ray of Primordial light dissipating total darkness by the help of the great magic power of the </font><font size=-1>WORD</font><font> of the (Central) Sun.  (SD vol 1 p 231) </blockquote> </li> <li> Swabhava vs. Swabhavat <br><br> Swabhava means nature. <blockquote> &nbsp; &nbsp; &nbsp;  ...svabhava (essential nature).... <a href="http://www.theosociety.org/pasadena/etgloss/sed-sez.htm" target="_blank"> <i>(Encyclopedic Theosophical Glossary)</i></a> </blockquote> Svabhava evolves from Svabhavat. <blockquote> &nbsp; &nbsp; &nbsp;  The difference in meaning between svabhavat and svabhava is very great and is not generally understood; the two words often have been confused. Svabhava is the characteristic nature, the type-essence, the individuality, of svabhavat  of any svabhavat, each such svabhavat having its own svabhava. Svabhavat, therefore, is really the world-substance or stuff, or still more accurately that which is causal of the world-substance, and this causal principle or element is the spirit and essence of cosmic substance. It is the plastic essence of matter, both manifest and unmanifest. (G. de Purucker, <a href="http://static.scribd.com/docs/b7hrso9rgcd7x.txt" target="_blank"> <i>The Occult Glossary</i></a>) </blockquote> Svabhava = Prakriti <blockquote> &nbsp; &nbsp; &nbsp;   Gods, Men, Gandharvas, Pisachas, Asuras, Rakshasas, all have been created by Svabhava (Prakriti, or plastic nature), not by actions, nor by a cause  i.e., not by any physical cause. (SD vol 1 p 571) </blockquote> &nbsp; &nbsp; &nbsp; Svabhat (Mulaprakriti) is undifferentiated matter. Svabhava (Prakriti) is differentiated matter. </li> </ul> <br><br> <BR><B><a name="father-mother">Father-Mother</B><BR><BR> &nbsp; &nbsp; &nbsp; Father-Mother refers to Father and Mother being combined as one (within the Absolute) before a Manvantara starts. <blockquote> &nbsp; &nbsp; &nbsp;  ... the gods still sleep in the bosom of &#8216;Father-Mother.  (SD vol 1 p 109) <BR><BR> &nbsp; &nbsp; &nbsp;  ... evolved from the </font><font size=-1>ONE</font><font> Element in its second stage (Father-Mother).... (SD vol 1 p 140) <BR><BR> &nbsp; &nbsp; &nbsp;  ... into the depths of Father-Mother AEther. (SD vol 1 p 564) <BR><BR> &nbsp; &nbsp; &nbsp;  &#8216;Darkness is Father-Mother: light their son,&#8217; says an old Eastern proverb. (SD vol 1 p 40) <BR><BR> &nbsp; &nbsp; &nbsp;  Thus Adam Kadmon and Adam-Adami came to mean: &#8212; &#8216;The first emanation of the Father-Mother or divine nature,&#8217;  (SD vol 2 p 43) </blockquote> &nbsp; &nbsp; &nbsp; As a new Manvantara beings, Mother (Mulaprakriti) emerges from the Absolute, then Father (Spirit) emerges from Mother. <blockquote> &nbsp; &nbsp; &nbsp;  At the first flutter of differentiation, the Subjective proceeds to emanate, or fall, like a shadow into the Objective, and becomes what was called the Mother Goddess, from whom proceeds the Logos, the Son and Father God at the same time, both unmanifested, one the Potentiality, the other the Potency.... <BR><BR> &nbsp; &nbsp; &nbsp;  ...the first [differentiation from the Absolute] is the Mother Goddess, the reflection or the subjective root, on the first plane of Substance. Then follows, issuing from, or rather residing in, this Mother Goddess, the unmanifested Logos, he who is both her Son and Husband at once, called the  concealed Father.  <a href="#transactions">(<i>Transactions</a></a></i>, vol 1 pp. 4-5) </blockquote> <BR> </td></tr></table> <table><tr><td> <img src="st-fms-001.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 5. The feminine aspect appears first.</center> &nbsp; &nbsp; &nbsp; Here is a list of the various names for Father-Mother. <UL> <li> <a name="adi-nidana-swabhavat">Adi-Nidana Swabhavat <blockquote> &nbsp; &nbsp; &nbsp;  The <a href="#oeaohoo">Oeaohoo</a> (<a href="#oi-ha-hou">Oi-Ha-Hou</a>) is the <a href="#darkness"> Darkness </a> the <a href="#boundless">Boundless</a>, or the <a href="#no-number">No-Number</a>, Adi-Nidana Svabhavat.... <a href="#4-5">(Shloka i-4-5)</a> </blockquote> &nbsp; &nbsp; &nbsp; Adi-Nidana Swabhavat (Father-Mother) is a combination of the two terms <a href="#adi-nidana">Adi-Nidana</a> (Father) and <a href="#swabhavat">Swabhavat</a> (Mother). <br><br> </li> <LI><a name="eternal-parent">Eternal Parent <blockquote> <blockquote> &nbsp; &nbsp; &nbsp;  The Eternal Parent (space) wrapped in her ever Invisible Robes had slumbered once again for seven Eternities. <a href="#1-1">(Shloka i-1-1)</a> </blockquote> Eternal Parent refers to Eternal Father-Mother. <blockquote> &nbsp; &nbsp; &nbsp;  Space is called in the esoteric symbolism  the Seven-Skinned Eternal Mother-Father.  <a href="#transactions">(<i>Transactions</i></a>, vol 1 p 4)</a> </blockquote><a name="her-robes"> &nbsp; &nbsp; &nbsp; In Shloka i-1-1, Eternal Father-Mother is first referred to in the feminine ( her robes ) because the Mother aspect emerges first. <blockquote> &nbsp; &nbsp; &nbsp;  It is the goddess and goddesses who come first. The first emanation becomes the immaculate Mother from whom proceed all the gods, or the anthropomorphized creative forces. <a href="#transactions">(<i>Transactions</i></a>, vol 1 p 4)</a> </blockquote> &nbsp; &nbsp; &nbsp; It is for this reason the Eternal Father-Mother is first referred to as being only the feminine Mulaprakriti. <blockquote> &nbsp; &nbsp; &nbsp;  ...the  Eternal Parent ... is the Vedantic Mulaprakriti, and the Svabhavat of the Buddhists.... (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 5)</a> <br><br> &nbsp; &nbsp; &nbsp;  This Eternal Parent is the great Matrix, the great Mother, Universal Nature, known to Hindu philosophy as <i>Mulaprakriti</i> and to Spinoza as <i>Natura naturans</i>. She is the Womb out of which is born all that will be born in the Universe. (<a href="#man-measure"><i>Man the Measure</i></a>, p. 46) </blockquote> <BR> </td></tr></table> <table><tr><td> <img src="st-fms-001.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 5. The feminine aspect appears first.</center> <BR><BR> &nbsp; &nbsp; &nbsp; The Father and Son then proceed from the Mother. <blockquote> &nbsp; &nbsp; &nbsp;  At the first flutter of differentiation, the Subjective proceeds to emanate, or fall, like a shadow into the Objective, and becomes what was called the Mother Goddess, from whom proceeds the Logos, the Son and Father God at the same time, both unmanifested, one the Potentiality, the other the Potency. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 4)</a> </blockquote> </blockquote> <BR> </td></tr></table> <table><tr><td> <img src="st-fms-002.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 5. Mother appears, then Father, then Son.</center> <BR><BR> &nbsp; &nbsp; &nbsp; </LI> <LI>Link between the unmanifest First Logos and the manifest Third Logos <blockquote> &nbsp; &nbsp; &nbsp;  This First Point or First Logos does not come forth into manifestation, hence it is often referred to as the Unmanifested Logos. Nevertheless, the potentizing energy which radiates and emanates from the First Logos comes forth into manifestation by means of the Third Logos. Thus it is the Third Logos which acts as the focus for the energy and material from which all in the cosmos evolves and develops. This energic stimulus is transmitted from the unmanifest center to the manifest by means of an intermediary &#8212; which is partially unmanifest and partially manifest: this is termed the Second Logos. (<a href="#transactions"><i>Transactions</i></a> vol 1 p 33)</blockquote> </LI> <LI>Second Logos <blockquote> &nbsp; &nbsp; &nbsp;  Spirit-matter, </font><font size=-1>LIFE</font><font>; the 'Spirit of the Universe,' the Purusha and Prakriti [Father and Mother], or the second Logos. (SD vol 1 p 16)</blockquote></LI> <LI>Spirit-Matter <blockquote> &nbsp; &nbsp; &nbsp;  Spirit-matter, </font><font size=-1>LIFE</font><font>; the 'Spirit of the Universe,' the Purusha and Prakriti, or the second Logos. (SD vol 1 p 16)</blockquote></LI> <LI><a name="swabhavat">Svabhavat (Svabhâvat, Swabhavat, Swabhâvat) <blockquote> &nbsp; &nbsp; &nbsp;  ...this Web is the universe spun out of the two substances made in one, which is Svabhavat. <a href="#3-10">(Shloka i-3-10)</a> <br><br> &nbsp; &nbsp; &nbsp;  Then Svabhavat sends <a href="#fohat">Fohat</a> to harden the atoms.. <a href="#3-12">(Shloka i-3-12)</a> <br><br> &nbsp; &nbsp; &nbsp;  The <a href="#oeaohoo">Oeaohoo</a> (<a href="#oi-ha-hou">Oi-Ha-Hou</a>) is the <a href="#darkness"> Darkness </a> the <a href="#boundless">Boundless</a>, or the <a href="#no-number">No-Number</a>, <a href="#adi-nidana-swabhavat">Adi-Nidana Svabhavat</a>...... <a href="#4-5">(Shloka i-4-5)</a> <br><br> &nbsp; &nbsp; &nbsp;  Explained by the Orientalists as &#8216;plastic substance&#8217;, which is an inadequate definition. Svabhâvat is the world-substance and stuff, or rather that which is behind it the spirit and essence of substance. The name comes from <i>Subhâva</i> and is composed of three words &#8212; <i>su</i>, good, perfect, fair, handsome; <i>sva</i>, self; and <i>bkâva</i>, being, or <i>state of being</i>. From it all nature proceeds and into it all returns at the end of the life-cycles. In Esotericism it is called &#8216;Father-Mother&#8217;. It is the plastic essence of matter. <a href="#glossary"><i>(Theosophical Glossary</i></a>, p. 314) <BR><BR> &nbsp; &nbsp; &nbsp;  Svabhavat is ... the Buddhistic concrete aspect of the abstraction called in Hindu philosophy Mulaprakriti. (SD vol 1 p 61) </blockquote> </LI> </UL> <br><BR><a name="first-vs-second-creation"><B>First vs. Second Creation</B><BR><BR> &nbsp; &nbsp; &nbsp; Theosophy teaches that there was a First Creation, followed by a Second Creation. However, there were also events that occured before the First Creation. Let's take a look. <br><br> &nbsp; &nbsp; &nbsp; Before  Creation began, there was only the Absolute. The Absolute is referred to as Darkness, or as pre-cosmic Darkness. <blockquote> &nbsp; &nbsp; &nbsp; [The Absolute is]  ...<i>precosmic</i>  D</font><font size=-1>ARKNESS</font><font>, the Divine A</font><font size=-1>LL</font><font>. (SD vol 1 p 450 footnote) </blockquote> &nbsp; &nbsp; &nbsp; The first step of the process occured, which was the appearance of Mulaprakriti. <blockquote> &nbsp; &nbsp; &nbsp;  ...the first [differentiation from the Absolute] is the Mother Goddess [Mulaprakriti], the reflection or the subjective root, on the first plane of Substance. Then follows, issuing from, or rather residing in, this Mother Goddess, the unmanifested Logos, he who is both her Son and Husband at once, called the  concealed Father.  <a href="#transactions">(<i>Transactions</a></a></i>, vol 1 pp. 4-5) </blockquote> &nbsp; &nbsp; &nbsp; The First Creation occured, which was the appearance of Light (Spirit). <blockquote> &nbsp; &nbsp; &nbsp;  <i>Primary</i> Creation is called the <i>Creation of Light</i> (Spirit); and the <i>Secondary</i>  that of Darkness (matter). [Darkness here refers to Mulaprakriti, not the Absolute.] Both are found in <i>Genesis</i>, chap. i., v. 2, and at the beginning of chapter ii. The first is the emanation of <i>self</i>-born gods (Elohim); the second of physical nature. (SD vol 1 p 450) </blockquote> &nbsp; &nbsp; &nbsp; The Second Creation was the appearance of Matter. <blockquote> &nbsp; &nbsp; &nbsp;   The <i>second</i> Creation,  Bhuta, ... is the period of the first breath of the differentiation of the <i>pre-Cosmic</i> Elements or matter. (quoted in SD vol 1 p 452) </blockquote> &nbsp; &nbsp; &nbsp; Christianity and other religions begin their stories of cosmogenesis with only the First or Second Creation. <blockquote> &nbsp; &nbsp; &nbsp;  Every ancient theogony without exception  from the Aryan and the Egyptian down to that of Hesiod  places, in the order of Cosmogonical evolution, Night before the Day; even Genesis, where  darkness is upon the face of the deep before  the first day. The reason for this is that every Cosmogony  except in the Secret Doctrine  begins by the  Secondary Creation so-called: to wit, the manifested Universe, the Genesis of which has to open by a marked differentiation between the eternal Light of Primary Creation, whose mystery must remain for ever  Darkness to the prying finite conception and intellect of the profane, and the Secondary Evolution of manifested visible nature. (SD vol 2 p 592) </blockquote> &nbsp; &nbsp; &nbsp; Such Creation Stories only deal with our own present universe, and leave out the rest of the story -- that other universes have and will exist. Theosophy provides the full story. </blockquote> &nbsp; &nbsp; &nbsp; <BR> <BR><B>Unmanifested, Manifested, Arupa, Rupa</B><BR><BR> &nbsp; &nbsp; &nbsp; There are a few terms used in the Secret Doctrine that are confusing, and need to be defined. They are Unmanifested, Manifested, Arupa (being in the Formless Worlds), and Rupa (being in the Worlds of Form). We will discuss each term, working our way from the bottom up. <BR><BR><BR> </td></tr></table> <table><tr><td> <img src="differentiated.GIF" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 5</center> <BR><BR><a name="rupa"><BR><center>-- Rupa --</center> <BR><BR> &nbsp; &nbsp; &nbsp; Rupa means having form, having a body. (SD vol 1 p 89) <blockquote> &#8220;These are the essences ... the Arupa, the Rupa....&#8221; <a href="#4-3">(Shloka i-4-3)</a> <BR><BR> &#8220;Thus were formed the Rupa and Arupa....&#8221; <a href="#1-5-6">(Shloka i-5-6)</a> </blockquote> &nbsp; &nbsp; &nbsp; Everything in the physical world (plants, animals, humans, etc.) is said to be in the World of Form. Humans occupy bodies of definite form, which are physical, <a href="lessons07.htm#astral-plane">astral</a>, and <a href="lessons07.htm#mental-plane">mental</a> bodies. These worlds of form are said to be Rupa (&#8220;form&#8221;) worlds. <BR><BR><a name="arupa"><BR><center>-- Arupa --</center> <BR><BR> &nbsp; &nbsp; &nbsp; In the higher <a href="#planes-of-existence">Planes of Existence</a>, beings are said to not have specific forms or shapes. These beings are said to exist in the Arupa (&#8220;formless&#8221;) worlds, and not have a definite form. <BR><BR> &nbsp; &nbsp; &nbsp; Where is the exact division between Arupa and Rupa levels? A chart on <a href="#sd">vol 1 p 200</a> of <i>The Secret Doctrine</i> shows the three highest <a href="#planes-of-existence">Planes of Existence</a> to be Arupa, and the four lower Planes to be Rupa. <BR><BR><a name="manifested"><BR><center>-- Manifested and Unmanifested --</center> <BR><a name="manifest"><BR> &nbsp; &nbsp; &nbsp; <a href="#mahat">Mahat</a> (The <a href="#son">Son</a>) is the first object of the universe to manifest. <blockquote> &nbsp; &nbsp; &nbsp;  ... the manifested Logos [is] also called the  Son in all cosmogonies. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 4) </blockquote> &nbsp; &nbsp; &nbsp; Everything at the level of Mahat and below are part of the manifested universe. The two objects above Mahat are Father and Mother. Father has emerged from the Absolute, but the Father is said to be unmanifest. Father and Mother combine into Father-Mother, which is said to be manifest-unmanifest. <blockquote> &nbsp; &nbsp; &nbsp;  ... there must be a  bridge between the unmanifested and the manifested.... This is represented philosophically as the Second Logos: that which links the unmanifested with the manifested. (<a href="#sd-q-a"><i>Questions and Answers</i></a>, p. 65) <BR><BR> &nbsp; &nbsp; &nbsp; [The First Logos]  ... does not come forth into manifestation, hence it is often referred to as the Unmanifested Logos. Nevertheless, the potentizing energy which radiates and emanates from the First Logos comes forth into manifestation by means of the Third Logos. Thus it is the Third Logos which acts as the focus for the energy and material from which all in the cosmos evolves and develops. This energic stimulus is transmitted from the unmanifest center to the manifest by means of an intermediary &#8212; which is partially unmanifest and partially manifest: this is termed the Second Logos. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 33) </blockquote> <BR><BR><BR><center>-- Differentiated --</center> <BR><BR> &nbsp; &nbsp; &nbsp; Differentiation is a Theosophical concept that is the same as Manifestation. The universe is said to have differentiated from the Absolute. The First Logos (Father) is undifferentiated, The Second Logos (Father-Mother) is only in the beginning stages of differentiation, and the Third Logos (Son) is fully differentiated. <blockquote> &nbsp; &nbsp; &nbsp;  There is no differentiation with the First Logos; differentiation only begins in latent World-Thought, with the Second Logos, and receives its full expression, i.e., becomes the  Word made flesh  with the Third. (<a href="#transactions"><i>Transactions</i></a>, vol 2 p 10) </blockquote> <BR><B><a name="fohat">Fohat</B><BR><BR> &nbsp; &nbsp; &nbsp; Fohat is the dynamic energy-bridge that links spirit and matter. It is the energy that energizes every piece of matter (physical and higher) of the universe. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;Fohat ... is Cosmic Electricity.&#8221; (SD vol 1 p 76) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;<i>Fohat</i> is ... that aspect of the One Darkness which appears as Power or Energy.... it is the Divine and Fiery creative power....&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, 161-162) <BR><BR> &nbsp; &nbsp; &nbsp; [Fohat is that] &#8220;... which links spirit to matter, subject to object.... 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 ... Fohat, in its various manifestations, is the mysterious link between Mind and Matter, the animating principle electrifying every atom into life.&#8221; (SD vol 1 p 16) <BR><BR> &nbsp; &nbsp; &nbsp;  The Central Sun causes Fohat to collect primordial dust in the form of balls, to impel them to move in converging lines and finally to approach each other and aggregate. (SD vol 1 p 201) <BR><BR> &nbsp; &nbsp; &nbsp; [Fohat is the] &#8220; ... electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms.... When the  Divine Son breaks forth, then Fohat becomes the propelling force, the active Power which causes the </font><font size=-1>ONE</font><font> to become </font><font size=-1>TWO</font><font> and </font><font size=-1>THREE</font><font>  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... Fohat, running along the seven principles of </font><font size=-1>AKASA</font><font>, acts upon manifested substance or the One Element, as declared above, and by differentiating it into various centers 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. <BR><BR> &nbsp; &nbsp; &nbsp;  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.... 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. In his secondary aspect, Fohat is the Solar Energy, the electric vital fluid, and ... Electricity. (SD vol 2 pp. 109-110) <BR><BR> </blockquote> &nbsp; &nbsp; &nbsp; Fohat is the workhorse of The Primordial Seven, <a href="#mahat">Mahat (The Son)</a>, and The Will of the Creative Logos. <blockquote> &nbsp; &nbsp; &nbsp; <a name="messenger">[Fohat is the]  ...Messenger of [The Primordial Seven s] will  <a href="#1-5-2">(Shloka i-5-2)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;Fohat runs the Manus&#8217; (or Dhyan-Chohans&#8217;) errands, and causes the ideal prototypes to expand from within without &#8212; viz., to cross gradually, on a descending scale, all the planes from the noumenon to the lowest phenomenon, to bloom finally on the last into full objectivity &#8212; the acme of illusion, or the grossest matter.&#8221; (SD vol 1 p 63) <BR><BR> &nbsp; &nbsp; &nbsp;  It is through Fohat that the ideas of the Universal Mind are impressed upon matter. Some faint idea of the nature of Fohat may be gathered from the appellation  Cosmic Electricity sometimes applied to it; but to the commonly known properties of electricity must, in this case, be added others, including intelligence. (SD vol 1 p 76) <BR><BR> &nbsp; &nbsp; &nbsp;  Manvantaric impulse commences with the re-awakening of Cosmic Ideation (the  Universal Mind ) concurrently with, and parallel to the primary emergence of Cosmic Substance  the latter being the manvantaric vehicle of the former  from its undifferentiated pralayic state. Then, absolute wisdom mirrors itself in its Ideation; which, by a transcendental process, superior to and incomprehensible by human Consciousness, results in Cosmic Energy (Fohat). Thrilling through the bosom of inert Substance, Fohat impels it to activity, and guides its primary differentiations on all the Seven planes of Cosmic Consciousness. (SD vol 1 p 328) </blockquote> <BR><BR><center>~~~</center><BR><BR> Now, back to our story. <BR><BR><BR><B><a name="ray">The Ray</B><BR><BR> &nbsp; &nbsp; &nbsp; A ray from the Father enters the Mother and fertilizes the Egg, as shown in Figure 6 below. <BR><BR> </td></tr></table> <table><tr><td> <img src="st-egg.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 6. Fertilizing the egg.</center> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The Ray had not yet flashed into the Germ....&#8221; <a href="#2-3">(Shloka i-2-3)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;Light [Father] drops one solitary Ray into the Mother-Deep. The Ray shoots through the Virgin Egg, the Ray causes the Eternal Egg to thrill....&#8221; <a href="#3-3">(Shloka i-3-3)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The Ray causes the Eternal Egg to thrill, the breath of life ripples the undifferentiated waters of the Mother, and the surface is covered with a myriad facets in each of which the Sun of consciousness is reflected.&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, pp. 106-114) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The one ray multiplies the smaller rays. <a href="#1-7-2">(Shloka i-7-2)</a> </blockquote> <BR><B><a name="egg">Eggs and <a href="#mahat">Mahat (The Son)</a></B><BR><BR> &nbsp; &nbsp; &nbsp; A series of events occur involving eggs, which culminates in the appearance of Mahat (The Son). <BR><BR> </td></tr></table> <table><tr><td> <img src="st-germ.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 7. The Eggs and Mahat (The Son)</center> <BR><BR> &nbsp; &nbsp; &nbsp; The series of events: <BR><a name="germ"><BR> 1. From the Eternal Egg appears the Germ. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The Ray had not yet flashed into the Germ....&#8221; <a href="#2-3">(Shloka i-2-3)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The ray of the &#8216;Ever Darkness&#8217; becomes ... a ray of effulgent light or life, and flashes into the &#8216;Germ.&#8217; &#8221; (SD vol I 57) </blockquote> 2. The World Egg appears. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The Ray causes the Eternal Egg to thrill, and drop the Non-Eternal Germ, which condenses into the World-Egg.&#8221; <a href="#3-3">(Shloka i-3-3)</a> <BR><BR> &nbsp; &nbsp; &nbsp; [The] &#8220; ... non-eternal germ of manifest consciousness spreads throughout the waters of life and they &#8216;curdle&#8217;. The singleness of the Ray, uniting with the multiplicity of the Waters, gives rise neither to a single lump, nor to an infinitely extended homogeneous continuum, but to a finite though &#8216;countless&#8217; multitude of conscious individuals, or rather the rooted seeds or nuclei of what will become individuals, from atoms to stars, from amoebae to men. These are the milk-white &#8216;Curds&#8217; which spread throughout the depths of the now delimited ocean of Life. And this is the &#8216;condensation&#8217; of the eternal Egg into the World-Egg.&#8221; (<a href="#man-measure"><i>Man the Measure</a></i>, p. 128) </blockquote> <a name="mahat"> 3. Mahat (The Son) appears. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;Behold, oh Lanoo [Disciple]! The radiant child of the two [Father and Mother] ... He shines forth as the Son....&#8221; <a href="#3-7">(Shloka i-3-7)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  Mahat, in the Esoteric interpretations, is in reality the Third Logos or the Synthesis of the Seven creative rays, the Seven Logoi.&#8221; (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 14) </blockquote> &nbsp; &nbsp; &nbsp; Mahat is the first &#8220;<a href="#manifest">manifestation</a>&#8221; of the universe. <blockquote> &nbsp; &nbsp; &nbsp;  ... we come to the most dramatic point of the whole creation, namely the flashing forth into full and conscious manifestation of the Universal Mind....&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, p. 138) </blockquote> &nbsp; &nbsp; &nbsp; It is important to note that Mahat is the God which is worshipped by most of the world's religions. <blockquote> &nbsp; &nbsp; &nbsp;  From the Unknown One, the Infinite </font><font size=-1>TOTALITY</font><font>, the manifested </font><font size=-1>ONE</font><font>, or the periodical, Manvantaric Deity, emanates; and this is the Universal Mind....&#8221; (SD vol 1 p 110) <BR><BR> &nbsp; &nbsp; &nbsp;  ... the manifested Logos [is] also called the  Son in all cosmogonies. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 4) <BR><BR> &nbsp; &nbsp; &nbsp;  This is the birth of that which the Greeks called the Cosmos, or the adorned one, and worshipped as God.... Blazing with unimaginable Light, a Light that does not dazzle; vibrant with power, yet calmly peaceful as the eyes of Buddha; strong with the male, life-giving splendor of the sun; yet soft with the cool magic of the moon; the strength of man yet the grace of woman; such is this Universal Mind....&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, p. 141) </blockquote> &nbsp; &nbsp; &nbsp; Here is a list of the various names used for Mahat. <UL> <LI><a name="adi-sanat">Adi-Sanat; the same as Brahmâ the Creator, <a href="#4-5">Shloka i-4-5</a>, SD vol 1 p 98. </LI> <BR><BR> <LI>Anima Mundi <blockquote> &nbsp; &nbsp; &nbsp;  ...Maha-Atma, Brahmâ, the Spirit of Life, ... are all identical with Anima Mundi, or the  Universal Soul .... (SD vol 1 p 365 and note) </blockquote> </LI> <LI><a name="avalokiteshvara">Avalokiteshvara (Lower Aspect) <BR><BR> &nbsp; &nbsp; &nbsp; Avalokiteshvara is an important concept in Buddhism. Let's look at the origin of the name Avalokiteshvara. <blockquote><a name="#avalokita-svara"> &nbsp; &nbsp; &nbsp; &#8220; ... some eastern scholars maintain that the original term was <i>Avalokita-svara</i>, literally the looked-at-sound.... [There is no way] the past participle <i>Avalokita</i> (+ Iswara or + svara) [can] mean he who looks down or the down-<i>looking</i>: it has to be <i>looked, seen, viewed</i>, or <i>observed</i>. (<a href="#man-measure"><i>Man the Measure</i></a> , p. 204) </blockquote> &nbsp; &nbsp; &nbsp; Avalokiteshvara, in its lower aspect, represents Mahat (The Son). <blockquote> &nbsp; &nbsp; &nbsp; &#8220; ... Avalokiteshvara is both the unmanifested <i>Father</i> and the manifested <i>Son</i>, the latter proceding from, and identical with the other....&#8221; <a href="#mahatma-letters">(<i>Mahatma Letters</i></a>, p. 344) </blockquote> &nbsp; &nbsp; &nbsp; Avalokiteshvara, in its lower aspect, also represents the Second Logos. <blockquote> &nbsp; &nbsp; &nbsp; &#8220; ... there are two Avalokiteshwaras in Esotericism; the first and the second <i>Logos</i>.&#8221; (SD vol 1 p 72 note) </blockquote> </LI> <LI><a name="brahma-">Brahmâ <blockquote> &nbsp; &nbsp; &nbsp;  ...Brahmâ [is] the vehicle of Brahma.... (SD vol 1 p 17) <br><br> &nbsp; &nbsp; &nbsp;  Brahma (neuter), the unmanifested, is that Universe in abscondito, and Brahmâ, the manifested, is the Logos, made male-female in the symbolical orthodox dogmas. (SD vol 1 p 9) <br><br> &nbsp; &nbsp; &nbsp;  ..Brahmâ the <i>cosmic</i> Logos.... (SD vol 2 p 247) <br><br> (Editor's note. Be careful to distinguish <a href="#brahma">Brahma</a> (no accented final-a) from Brahmâ (accented final-a). Brahma is the <a href="#absolute">Absolute</a>, while Brahmâ is the Logos.) <br><a name="brahma-two-kinds"><br> (Editor's note #2. Brahmâ sometimes refers to the Third Logos, and at other times refers to the single Father-Mother-Son Logos.) </blockquote> </LI> <LI><a name="bright-space">Bright Space, Son of Dark Space, <a href="#3-7">Shloka i-3-7</a> <blockquote> &nbsp; &nbsp; &nbsp;   Bright Space, son of dark Space, corresponds to the Ray dropped at the first thrill of the new &#8216;Dawn&#8217; into the great Cosmic depths, from which it re-emerges differentiated as Oeaohoo the younger....&#8221; (SD vol 1 p 71). </blockquote> </LI> <LI><a name="dragon-of-wisdom">Dragon of Wisdom, <a href="#3-7">Shloka i-3-7</a>, <a href="#1-5-1">Shloka i-5-1</a> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The great Dragon of Wisdom is born of Fire and Water, and into Fire and Water will all be re-absorbed with him.&#8221; (SD vol 1 p 470). <br><br> &nbsp; &nbsp; &nbsp;  ...the blazing Dragon of Wisdom .... (<a href="#man-measure"><i>Man the Measure</a></i>, p. 146) <br><br> &nbsp; &nbsp; &nbsp;  ...the  Blazing Dragon of Wisdom, ... is that which the Greek philosophers called the Logos, the Verbum of the Thought Divine.... SD vol 1 p 71) </blockquote> &nbsp; &nbsp; &nbsp; The symbol of the serpent swallowing its tail is an important symbol in Theosophy, and is part of the Theosophical Seal. <blockquote> &nbsp; &nbsp; &nbsp;  ... we consider [the] symbol of the serpent swallowing its tail as a circle. A circle immediately establishes in our minds something fixed and limited. However extended the circumference, it is something which the mind can comprehend. It becomes the boundary of a universe, the  Ring-pass-not beyond which that universe may not extend or the time cycle setting the limits of the endurance of a universe. The Hindus called this time cycle a Manvantara or a Maha-Manvantara. The circle limits or sets aside a certain field in the Cosmos in which a Solar Logos may bring forth and evolve His particular universe. Vast as that universe may be, so long as the human mind conceives of it in terms of space and time, it must have its limits  its circumference. It must also be true that, however long the Manvantara (or Maha-Manvantara  great cycle), there must come a time of dissolution, which the Hindus term Pralaya or period of rest and cessation of Cosmic activity. <a href="http://www.theosophical.ca/TSSeal.htm" target="_blank">(<i>The Theosophical Seal</i>, by Athur Coon)</a> </blockquote> </LI> <LI>First Manifested Principle <blockquote> &nbsp; &nbsp; &nbsp;  ...the first manifested principle, the farthest shore of the Cosmos. (<a href="#man-measure"><i>Man the Measure</a></i>, p. 56) </blockquote> </LI> <LI>Great Self <blockquote> &nbsp; &nbsp; &nbsp;  ...it is the Great Intelligence (Mahat-Buddhi) of the Sankhya, the Great Self (Mahan Atman) of the Kathopanishad. (<a href="#man-measure"><i>Man the Measure</a></i>, p. 56) </blockquote> </LI> <LI><a name="ishvara">Ishvara (Isvara, Iswara, Isvara, Ishwara, Isvar) <blockquote> &nbsp; &nbsp; &nbsp;  ...Isvara, ( The Lord, ...).... (Sd vol 1 p 296) <br><br> &nbsp; &nbsp; &nbsp;  ...the self-reflecting consciousness of Universal Mind (<i>Isvara</i>). (<a href="#man-measure"><i>Man the Measure</i></a>, p. 126) <br><br> &nbsp; &nbsp; &nbsp;  The Logos, or both the unmanifested and the manifested </font><font size=-1>WORD</font><font>, is called by the Hindus, Iswara,  the Lord, though the Occultists give it another name. (Sd vol 1 p 573) <br><a name="avalokita-isvar"><br> &nbsp; &nbsp; &nbsp;  ...Avalokita Isvar literally interpreted means  the Lord that is seen.  Iswara implying moreover, rather the adjective than the noun, lordly, self-existent lordliness, not Lord. It is, when correctly interpreted, in one sense  the divine Self perceived or seen by Self, the Atman or seventh principle ridded of its mayavic distinction from its Universal Source  which becomes the object of perception for, and by the individuality centred in Buddhi, the sixth principle,  something that happens only in the highest state of Samadhi. (<a href="#mahatma-letters"><i>Mahatma Letters</i></a>, p. 343) </blockquote> See also <a href="#avalokita-svara">Avalokita-svara</a>. <BR><BR> </LI> <LI><a name="kwan-shai-yin">Kwan-Shai-Yin <a href="#1-6-1">(Shloka i-6-1)</a>, also spelled Kwan-Shi-Yin (SD vol 1 p 472), which is the male aspect of Mahat (The Son). <blockquote> &nbsp; &nbsp; &nbsp;  Kwan-shi-yin, then, is  the Son identical with his Father mystically, or the Logos  the word. (SD vol 1 p 472) </blockquote> </LI> <LI><a name="kwan-yin">Kwan-Yin <a href="#1-6-1">(Shloka i-6-1)</a>, which is the female aspect of Mahat (The Son). <blockquote> &nbsp; &nbsp; &nbsp;  Kwan-Shi-Yin and Kwan-Yin are the two aspects (male and female) of the same principle in Kosmos, Nature and Man, of divine wisdom and intelligence. (SD vol 1 p 473) </blockquote> &nbsp; &nbsp; &nbsp; Kwan-Yin (called The Goddess of Mercy in English and Kannon in Japanese) is an important deity in Buddhism. She is commonly depicted as a statue of a woman with a piled-high hairdo, wearing a hooded white robe, and pouring water from a vase. <BR><BR> &nbsp; &nbsp; &nbsp; Thousands of temples have been built in her honor, and hundreds of thousands of people pray to Kwan-Yin everyday. <BR><BR> &nbsp; &nbsp; &nbsp; Here are links to information on Kwan-Yin and some of her temples. <BR> <a href="http://circle-of-light.com/Mantras/KuanYin.html" target="_blank">Kuan Yin Avalokiteshvara</a><BR> <a href="http://community.webshots.com/album/169275872XvDqZD" target="_blank">Webshots - Images of Richmond Buddhist Temple</a><BR> <a href="http://www.geocities.com/kwanyin_pdx/" target="_blank">Kwan Yin Temple  Portland, Oregon</a><BR> <a href="http://www.lksf.org/eng/other/eventall/cn/culture/temple/page01.shtml" target="_blank">Li Ka Shing Foundation</a><BR> <a href="http://www.japan-guide.com/e/e3001.html" target="_blank">Sensoji (Asakusa Kannon Temple)</a><BR> <a href="http://www.sotozen-net.or.jp/kokusai/friends/zf14_1/statues.htm" target="_blank">A Guide to Buddhist Statues</a><BR> <a href="http://www.onmarkproductions.com/html/kannon.shtml" target="_blank">Kannon Bosatsu - Goddess of Mercy - Photo Dictionary</a><BR> <a href="http://www.onmarkproductions.com/html/kannon-pilgrim.shtml" target="_blank">Kannon - Goddess of Mercy -- Nationwide Pilgrimage in Japan</a><BR> <BR> &nbsp; </LI> <LI><a name="mahat">Mahat <blockquote> &nbsp; &nbsp; &nbsp;  ......Mahat (the Universal Intelligence limited by Manvantaric duration). With some schools, Mahat is  the first-born of Pradhana (undifferentiated substance, or the periodical aspect of Mulaprakriti, the root of Nature), which (Pradhana) is called Maya, the Illusion. (SD vol 1 p 62) </blockquote> </LI> <LI>Mahat Atman <blockquote> &nbsp; &nbsp; &nbsp;  ...it is the Great Intelligence (Mahat-Buddhi) of the Sankhya, the Great Self (Mahan Atman) of the Kathopanishad. (<a href="#man-measure"><i>Man the Measure</a></i>, p. 56) </blockquote> </LI> <LI>Maha-Budhi <blockquote> &nbsp; &nbsp; &nbsp;  Cosmic Ideation [is] </font><font size=-1>MAHAT</font><font> or Intelligence, the Universal World-Soul; the Cosmic Noumenon of Matter, the basis of the intelligent operations in and of Nature, also called </font><font size=-1>MAHA-BUDDHI</font><font>. (SD vol 1 p 16) <br><br> &nbsp; &nbsp; &nbsp;  The divine, purely Adi-Buddhic monad manifests as the universal Buddhi (the Maha-buddhi or Mahat in Hindu philosophies) the spiritual, omniscient and omnipotent root of divine intelligence, the highest anima mundi or the Logos. This descends  like a flame spreading from the eternal Fire, immoveable, without increase or decrease, ever the same to the end of the cycle of existence, and becomes universal life on the Mundane Plane. (SD vol 1 p 572) <br><br> &nbsp; &nbsp; &nbsp;  Cosmic Buddhi, the emanation of the Spiritual Soul Alaya, is the vehicle of Mahat only when that Buddhi corresponds to Prakriti. Then it is called Maha-Buddhi. . (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 24) </blockquote> </LI> <LI>Manifested Logos <blockquote> &nbsp; &nbsp; &nbsp;  ... the manifested Logos [is] also called the  Son in all cosmogonies. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 4) </blockquote> </LI> <LI><a name="oeaohoo-the-younger">Oeaohoo the Younger <blockquote> &nbsp; &nbsp; &nbsp;  Behold, oh Lanoo! the radiant Child of the Two, the unparalleled refulgent glory: Bright Space Son of Dark Space, which emerges from the depths of the Great Dark Waters. it is Oeaohoo the Younger.... (<a href="#3-7">Shloka i-3-7</a>) </blockquote> </LI> <LI><a name="sephiroth">Sephiroth <blockquote> &nbsp; &nbsp; &nbsp;  ...Oeaohoo,  the Son of the Son, contains in himself the Seven Creative Hosts (The Sephiroth).... (SD vol 1 p 72) </blockquote> </LI> <LI><a name="son">Son <blockquote> &nbsp; &nbsp; &nbsp;  Darkness alone filled the boundless all, for Father, Mother and Son were once more one, and the Son had not awakened yet for the new wheel, and his pilgrimage thereon. (<a href="#1-5">Shloka i-1-5</a>) <br><br> &nbsp; &nbsp; &nbsp;  Where was the germ and where was now darkness? Where is the spirit of the flame that burns in thy lamp, oh Lanoo? The germ is that, and that is light, the white brilliant Son of the dark hidden Father. (<a href="#3-8">Shloka i-3-8</a>) <br><br> &nbsp; &nbsp; &nbsp;  ... the manifested Logos [is] also called the  Son in all cosmogonies. (<a href="#transactions"><i>Transactions</i></a> vol 1 p 4) </blockquote> </LI> <LI>Soul of the World <blockquote> &nbsp; &nbsp; &nbsp;  ... primordial Substance is called by some Chaos: Plato and the Pythagoreans named it the Soul of the World after it had been impregnated by the Spirit of that which broods over the Primeval Waters, or Chaos. (SD vol 1 p 338) <br><br> &nbsp; &nbsp; &nbsp;  In the Hindu Katakopanishad, Purusha, the divine spirit, already stands before the original matter,  from whose union springs the great soul of the world, Maha-Atma, Brahmâ, the Spirit of Life, etc., etc. (SD vol 1 p 365) </blockquote> </LI> <LI><a name="universal-mind">Universal Mind <blockquote> &nbsp; &nbsp; &nbsp; It is important to note that Prem and Ashish in their book, <a href="#man-measure"><i>Man the Measure of All Things</i></a>, use the term Universal Mind to refer to <a href="stanzas.htm#mahat">Mahat</a> (The Son, The Third Logos). It is this writer's contention that Universal Mind more correctly refers to an aspect of the Absolute, rather than Mahat (The Son), as Prem and Ashish suggest. </blockquote> </LI> <LI>Varuna, the vedic god <blockquote> &nbsp; &nbsp; &nbsp;  ...the first manifested principle, the farthest shore of the Cosmos. In Vedic times it was symbolised as the god Varuna, the over-arching sky which embraces all that is. (<a href="#man-measure"><i>Man the Measure</i></a>, p. 56) </LI> </blockquote> <LI><a name="universe">The Universe <blockquote>  The seven sublime lords and the seven truths had ceased to be, and the universe, the Son of Necessity, was immersed in Paranishpanna.... (<a href="#1-6">Shloka i-1-6</a> ) <br><br> &nbsp; &nbsp; &nbsp;  The Father-Mother are the male and female principles in root-nature, the opposite poles that manifest in all things on every plane of Kosmos, or Spirit and Substance, in a less allegorical aspect, the resultant of which is the Universe, or the Son. (SD vol 1 p 41) <br><br> &nbsp; &nbsp; &nbsp;  The Necessity, of which the universe is here said to be the son, is the Eternal Parent.... (<a href="#man-measure"><i>Man the Measure</i></a>, p. 66) </UL> <BR> <BR> <BR> </td></tr></table> <table><tr><td><a name="father-mother-universal-mind"> <img src="st-fms-003.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 8. The Triad</center> <BR><BR> &nbsp; &nbsp; &nbsp; We now have the Three, which encompass the first part of the story. Collectively, these Three are called the Logos. <BR><BR><BR><B><a name="logos">Logos</B><BR><BR> &nbsp; &nbsp; &nbsp; We are familiar with the terms Spirit (Father), Matter (Mother), and Unversal Mind (Son) to describe the beginning of our universe. There is another term with the same general idea  Logos. Here are the equivalents in meaning. <ul> <li>First Logos = Father</li> <li>Second Logos = Father-Mother</li> <li>Third Logos = Son</li> </ul> &nbsp; &nbsp; &nbsp; It may seem strange that we have this extra set of terms, but Blavatsky uses these terms often. Therefore, a student of Theosophy needs to be familiar with these terms. <BR><BR> &nbsp; &nbsp; &nbsp; Let's look at the origin of the word Logos. <blockquote> &nbsp; &nbsp; &nbsp;  The term comes from the Greek, derived from the verbal root lege in, meaning to speak; thus logos originally signified the  word by which the inward thought is expressed; the inward thought itself. Thus the philosophical concept in associating the term with the coming into being of a cosmos, or a system, is this: there must be a reason for the coming into being of a system, hence divine thought is instrumental in the process. With the formulation of the idea there must also be a means of expressing it, that is, carrying out of the idea. The same thing is present in the utterance of a word. Before the word may be produced as sound, there must be the ideation or thought of it; there must also be the desire of sufficient potency to produce the sound of it. When the idea is transmitted by means of the sound, the resultant effect is the word  the Logos. (<a href="#transactions"><i>Transactions</i></a>, vol 2 p 9) </blockquote> <a name="oi-ha-hou"><BR><center>-- Oi-Ha-Hou --</center><BR><BR> The term <a href="#oeaohoo">Oeaohoo</a> is introduced in Shloka i-3-5. <blockquote> &nbsp; &nbsp; &nbsp;  The root remains, the light remains, the curds remain, and still Oeaohoo is One. <a href="#3-5">(Shloka i-3-5)</a> </blockquote> Oeaohoo stands for the Absolute. <blockquote> &nbsp; &nbsp; &nbsp;  The root remains, the light remains, the curds remain, and still Oeaohoo [the Absolute] is One. <a href="#3-5">(Shloka i-3-5)</a> <br><br> &nbsp; &nbsp; &nbsp;  As one syllable, Oeaohoo is the totality of dormant powers within the Darkness. [in <a href="#3-5">Shloka i-3-5</a>]. (<a href="#man-measure"><i>Man the Measure</i></a>, pp. 134-135) </blockquote><a name="oi-i-4-4"> The term Oi-Ha-Hou is introduced in Shloka i-4-4. <blockquote> &nbsp; &nbsp; &nbsp;  ...thus stands the eternal Nidana  the Oeaohoo (Oi-Ha-Hou). <a href="#4-4">(Shloka i-4-4)</a> </blockquote> Oi-ha-hou stands for the Triple Logos. <blockquote> &nbsp; &nbsp; &nbsp;  As a trinity, it represents the power aspect of the three creative outpourings (Logoi), the [three-syllable] Oi-Ha-Hou [in <a href="#4-4">Shloka i-4-4</a>]. (<a href="#man-measure"><i>Man the Measure</i></a>, pp. 134-135) </blockquote> Oi-Ha-Hou, in its triple-Logos aspect, includes the idea of motion. <blockquote> &nbsp; &nbsp; &nbsp;  The literal signification of [Oi-Ha-Hou] is ... a circular wind, whirlwind; but in this instance, it is a term to denote the ceaseless and eternal Cosmic Motion; or rather the Force that moves it, which Force is tacitly accepted as the Deity but never named. It is the eternal <i>Karana</i>, the ever-acting Cause. (SD vol 1 p 93 note) </blockquote> Oeaohoo the Younger in Shloka i-3-7 refers to the Son. <blockquote> &nbsp; &nbsp; &nbsp;  Behold, oh Lanoo! the radiant Child of the Two, the unparalleled refulgent glory: bright Space Son of Dark Space, which emerges from the depths of the great dark Waters. it is Oeaohoo the Younger.... <a href="#3-7">(Shloka i-3-7)</a> <br><br> &nbsp; &nbsp; &nbsp;   Bright Space, son of dark Space, corresponds to the Ray dropped at the first thrill of the new  Dawn into the great Cosmic depths, from which it re-emerges differentiated as Oeaohoo the younger [the Son].... (SD vol 1 p 71). </blockquote> (Oeaohoo also has seven letters, which stands for the septenary nature of the universe.) <blockquote> &nbsp; &nbsp; &nbsp;  As a septenary, it is the differentiated totality of the Son, Universal Mind, or &#8216;Oeaohoo the Younger&#8217;.... (<a href="#man-measure"><i>Man the Measure</i></a>, p 135) </blockquote> <center> ~~~ <BR><BR></center> Oeaohoo, then, can be seen to have one, three, and seven aspects. This is also true of the word Om. <blockquote> &nbsp; &nbsp; &nbsp;  Similar ideas are attached to the <i>Om</i>, which can be taken as composed of one, three or seven elements. (<a href="#man-measure"><i>Man the Measure</i></a>, p 135) </blockquote> Here are equivalent terms for Logos in the Stanzas of Dzyan and <i>The Secret Doctrine</i>. <BR><BR><a name="first-logos"><BR><center>-- First Logos --</center><BR> <ul> <li>First Cause <blockquote> &nbsp; &nbsp; &nbsp;  The first ... <i>unmanifested</i> Logos, ... is the &#8216;First Cause&#8217; .... &#8221; (SD vol 1 p 16) </blockquote> </li> <li>Ray from the Absolute <blockquote> &nbsp; &nbsp; &nbsp;  ... the One unknown [the Absolute], without beginning or end, identical with Parabrahm [Hindu] and Ain-Soph [Jewish], emits a bright ray from its darkness. This is the Logos (the first), or Vajradhara, the Supreme Buddha (also called Dorjechang). (SD vol 1 p 571) </blockquote> </li> <li>The First Aspect <blockquote> &nbsp; &nbsp; &nbsp;  The First Logos represents the first aspect which leads to the awakening of a system and its consequent manifestation: it is that which causes the system to come into being as well as the focus for the energizing of the cosmos. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 33) </blockquote> </li> <li>Unimanifest Logos <blockquote> &nbsp; &nbsp; &nbsp; [The]  ... First Point or First Logos does not come forth into manifestation, hence it is often referred to as the Unmanifested Logos. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 33) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The first ... <i>unmanifested</i> Logos, the precursor of the &#8216;manifested.&#8217; &#8221; (SD vol 1 p 16) </blockquote> </li> </ul> <a name="second-logos"><BR><center>-- Second Logos --</center><BR> <ul> <li>Spirit-Matter <blockquote> &nbsp; &nbsp; &nbsp;  Spirit-matter, </font><font size=-1>LIFE</font><font>; the  Spirit of the Universe, the Purusha and Prakriti, or the second Logos. (SD vol 1 p 16) </blockquote> </li> <li>Father-Mother <blockquote> Father-Mother corresponds to Spirit-Matter. </blockquote> </li> <li>Unmanifest-Manifest Logos <blockquote> &nbsp; &nbsp; &nbsp; [The energy from which all in the cosmos evolves and develops] &#8220; ... is transmitted from the unmanifest center [the First Logos] to the manifest [the Third Logos] by means of an intermediary  which is partially unmanifest and partially manifest: this is termed the Second Logos. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 33) </blockquote> </li> </ul> <a name="third-logos"><BR><center>-- Third Logos --</center><BR> <ul> <li>Brahmâ <blockquote> &nbsp; &nbsp; &nbsp; &#8220;... the three Logoi [are] the unmanifested  Father, the semi-manifested  Mother and the Universe, which is the third Logos of our philosophy or Brahmâ. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 31) <br><br> &nbsp; &nbsp; &nbsp;  Brahmâ, in the ensuing citation, is equivalent to the Third Logos. <blockquote> &nbsp; &nbsp; &nbsp;   As a spider throws out and retracts its web, as herbs spring up in the ground . . . so is the Universe derived from the undecaying one (I. 1. 7). Brahmâ, as  the germ of unknown Darkness, is the material from which all evolves and develops  as the web from the spider, as foam from the water, etc. This is only graphic and true, if Brahmâ the  Creator is, as a term, derived from the root <i>brih</i>, to increase or expand. Brahmâ  expands and becomes the Universe woven out of his own substance. [SD vol 1 p 83].  (<a href="#divine-plan"><i>Divine Plan</i></a>, p 509) </blockquote> </blockquote> </li> <li><a href="#manifested">Manifested</a> Logos <blockquote> &nbsp; &nbsp; &nbsp;  ...the Third or manifested Logos.... (<a href="#transactions"><i>Transactions</i></a>, vol 2 p 4) </blockquote> </li> <li><a href="#son">Son</a> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;...the manifested Logos, [which is] called the &#8216;Son&#8217; in all cosmogonies. (<a href="#transactions"><i>Transactions</i></a>, vol 2 p 4) <BR><BR> </blockquote> </li> <li>Universe <blockquote> &#8220;...the Universe or the  Son .... (SD vol 1 p 61) </li> </ul> </li> </ul> Click <a href="lessons18.htm#logos">here</a> for more information about the Logos. <BR><BR> <BR><BR> </td></tr></table> <table border=0> <tr><td align=center><table border=0><tr><td><a href="#absolute"><img src="p-absolute.gif" border=0></a></td></tr></table></td></tr> <tr><td align=center><table border=0><tr><td><a href="lessons14.htm#conditions-within-a-pralaya2"><img src="p-pralaya.gif" border=0></td></tr></table></td></tr> <tr><td align=center><table border=0><tr><td><a href="#manvantara"><img src="p-logos.gif" border=0></td></tr></table></td></tr> <tr><td align=center><table border=0><tr><td><a href="#father"><img src="p-father.gif" border=0></a> &nbsp; <a href="stanzas.htm#mother"><img src="p-mother.gif" border=0></a> &nbsp; <a href="#son"><img src="p-son.gif" border=0></a></td></tr></table></td></tr> <tr><td align=center><table border=0><tr><td><a href="#brahma-"><img src="p-brahma-.gif" border=0></a></td></tr></table></td></tr> </table> <table width=450><tr><td><center>Figure 9. The Absolute and the Three Logoi</center> <BR><BR> &nbsp; &nbsp; &nbsp; Above is a chart of the from the Absolute which culminate in the Three. (Each blue-colored word is clickable.) <BR><BR><BR><B><a name="sounds">Sound, Silence, Voice, Word</B><BR><BR> &nbsp; &nbsp; &nbsp; These four symbolic words are used often in <I>The Secret Doctrine</i>. <BR><BR> &nbsp; &nbsp; &nbsp; Spirit ( Sound ) emerges from Darkness ( Silence ). Spirit causes differentiation within the Waters. These Waters are the Voice. From the Waters ( Voice ) comes <a href="#mahat">Mahat</a> ( Word ). <blockquote> &nbsp; &nbsp; &nbsp;  Q. What is the difference between Spirit, Voice and Word? <BR><BR> &nbsp; &nbsp; &nbsp;  A. The same as between Atma, Buddhi and Manas, in one sense. Spirit emanates from the unknown Darkness, the mystery into which none of us can penetrate. That Spirit  call it the  Spirit of God or Primordial Substance  mirrors itself in the Waters of Space  or the still undifferentiated matter of the future Universe  and produces thereby the first flutter of differentiation in the homogeneity of primordial matter. This is the Voice, pioneer of the  Word or the first manifestation; and from that Voice emanates the Word or Logos, that is to say, the definite and objective expression of that which has hitherto remained in the depths of the Concealed Thought. That which mirrors itself in Space is the Third Logos. We may express this Trinity also by the terms Color, Sound, and Numbers. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 47) </blockquote> Here are the four words. <ul> <li>Silence <a href="#father">(Father)</a> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;... there was neither Silence [Father] nor Sound.&#8221; <a href="#2-2">(Shloka i-2-2)</a> </blockquote></li> <li>Sound <a href="#mother">(Mother)</a> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;... there was neither Silence nor Sound [Mother].&#8221; <a href="#2-2">(Shloka i-2-2)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  <i>Kwan-Yin-Tien</i> [a place-name in <a href="#1-6-1">Shloka i-6-1</a>] means the  melodious heaven of Sound,  (the abode of <i>Kwan-Yin</i>, or the  Divine Voice ). (SD vol 1 p 137) <BR><BR> &nbsp; &nbsp; &nbsp;   Sound is synonymous with Logos (Verbum, or the Son). (SD vol 1 p 537) <BR><BR> &nbsp; &nbsp; &nbsp;  the second logos, or  Sound  (SD vol 2 p 563) </blockquote> &nbsp; &nbsp; &nbsp; It is important to note the connection between Sound and the Buddhist concept of Avalokiteshvara. <blockquote> &nbsp; &nbsp; &nbsp;  ... some eastern sholars maintain that the original term was <i>Avalokita-svara</i>, literally the looked-at-sound.... [There is no way] the past participle <i>Avalokita</i> (+ Iswara or + svara) [can] mean he who looks down or the down-<i>looking</i>: it has to be <i>looked, seen, viewed</i>, or <i>observed</i>. (<a href="#man-measure"><i>Man the Measure</i></a>, p. 204) </blockquote> </li> <li>Voice <a href="#mother">(Mother)</a> <blockquote> &nbsp; &nbsp; &nbsp;  Thought ... lifts his voice, and calls the innumerable Sparks (atoms) and joins them together. <a href="#1-5-2">(Shloka i-5-2)</a> <BR><BR> &nbsp; &nbsp; &nbsp;   Voice, Spirit, and Word, this is the Holy Spirit. (Sepher Jezireh, chap. 1, Mishna IX.) (SD vol 1 p 448) <BR><BR> &nbsp; &nbsp; &nbsp;  The ... Mother <a href="#swabhavat">[Svabhavat]</a> ... is called the Voice because it is her power which gives the Father s silent Word (logos) expression as Sound.... (<a href="#man-measure"><i>Man, the Measure</i></a>, p. 212) <BR><BR> &nbsp; &nbsp; &nbsp;  In the Kabala, Bath-Kol is the daughter of the Divine Voice, or primordial light, Shekinah. In the Puranas and Hindu exotericism, Vach (the Voice) is the female Logos of Brahma &#8212; a permutation of Aditi, primordial light. And if Bath-Kol, in Jewish mysticism, is an articulate praeternatural voice from heaven, revealing to the  chosen people the sacred traditions and laws, it is only because Vach was called, before Judaism, the  Mother of the Vedas....  (SD vol 2 p 107) <BR> &nbsp; </li> <li>Word <a href="#logos">(Logos)</a> <blockquote> &nbsp; &nbsp; &nbsp;  the Verbum, the Word or the Logos (SD vol 1 p 256) </blockquote> </li> </ul> <BR><B><a name="monads">Monads</B><BR><BR> &nbsp; &nbsp; &nbsp; From the <a href="#water">Waters</a> appear an uncountable number of &#8220;<a href="lessons11.htm#monad">Monads</a>&#8221;, which are also called <ul> <li> <a href="#sons">sons</a> (Shlokas <a href="#3-11">i-3-11</a>, <a href="#4-5">i-4-5</a>, <a href="#1-6-5">i-6-5</a>) </li> <li> <a name="atoms">atoms (Shloka <a href="#3-12">i-3-12</a>) </li> <li> <a name="sparks">sparks (Shlokas <a href="#4-3">i-4-3</a>, <a href="#4-4">i-4-4</a>, <a href="#1-5-2">i-5-2</a>, <a href="#1-5-3">i-5-3</a>, <a href="#1-7-4">i-7-4</a>, <a href="#1-7-5">i-7-5</a>, <a href="#1-7-7">i-7-7</a>) </li> <li><a name="countless-rays"> countless rays (Shloka <a href="#1-7-2">i-7-2</a>) <blockquote> &nbsp; &nbsp; &nbsp;  ... the spiritual Monad ... whose rays ... form what we ... call the  Individual Monads of men.... (SD vol 1 p 177) </blockquote> </li> </ul> &nbsp; &nbsp; &nbsp; The Stanzas use symbolism to describe the process by which Monads appear: The Mother is the Waters. The Father shines his light on the Waters of the Mother, and an uncountable number of reflections on the waves appear. These reflections (&#8220;points of light&#8221;) are the Monads. <BR> <BR> </td></tr></table> <table><tr><td> <img src="st-monads.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 10. Sparks (Monads)</center> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The Ray causes the Eternal Egg to thrill, the breath of life ripples the undifferentiated waters of the Mother, and the surface is covered with a myriad [of] facets in each of which the Sun of consciousness is reflected.&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, p. 111) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;Every [Monad] feels itself to be separated because the divine self-affirmation of the Logos is forcing it to look outwards into the vortices of form; thus it ceases to pay attention to the inner unity. ... under the influence of the third Logos, the points in Mind rush out into separateness.&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, pp. 324 & 192) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The sons [Monads] dissociate and scatter, to return into their Mother's bosom at the end of the Great Day.&#8221; <a href="#3-11">(Shloka i-3-11)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;<a href="#swabhavat">Svabhavat</a> sends <a href="#fohat">Fohat</a> to harden the atoms [Monads]. Each is a part of the web. Reflecting the &#8216;Self-Existent Lord&#8217; like a mirror, each in turn becomes a world.&#8221; <a href="#3-12">(Shloka i-3-12)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  Just as milliards of bright sparks dance on the waters of an ocean above which one and the same moon is shining, so our evanescent personalities  the illusive envelopes of the immortal </font><font size=-1>MONAD-EGO</font><font>  twinkle and dance on the waves of Maya. They last and appear, as the thousands of sparks produced by the moon-beams, only so long as the Queen of the Night radiates her lustre on the running waters of life: the period of a Manvantara; and then they disappear, the beams  symbols of our eternal Spiritual Egos  alone surviving, re-merged in, and being, as they were before, one with the Mother-Source. (SD vol 1 p 237). </blockquote> <BR><center>~~~</center><BR><BR> &nbsp; &nbsp; &nbsp; There is some confusion over the relationship of Monads to the physical universe. On the one hand, Monads are portrayed in the Stanzas as pre-mineral building-blocks from which physical atoms are built. On the other hand, Monads are portrayed as something like  guardian-angels , a higher-self from which human <a href="javascript:newWindow('st-soul.htm',300,500);">&#8220;souls&#8221;</a> have emerged, and will eventually merge back into. The answer is both; Monads are the basic building blocks from which both physical atoms as well as human  souls are built. <BR><a name="physical-atoms"><BR><BR> <b>From Monads to physical atoms</b> <BR><BR><BR> <center>-- Monads are formed into points --</center><BR><BR> <blockquote> &nbsp; &nbsp; &nbsp; &#8220; ... the whirling action of <a href="#fohat">Fohat</a> results in the organization of experience content in vortices around central points or &#8216;sparks.&#8217; &#8221; (<a href="#man-measure"><i>Man, the Measure</i></a>, p. 237) </blockquote> <BR> <center>-- Monads are grouped into clouds --</center><BR><BR> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The uniting power of <a href="#fohat">Fohat</a>, the divine Eros, joins the Sparks together to form the Germs or prototypes of Wheels. These Wheels are the first swirling organisations in the clouds of Sparks which will gradually settle out into galactic systems. ... the Clouds ... split up into numerous revolving systems of a flattened or wheel-like structure, placed throughout the whole volume of Space.... [This is the] ... first organzation of the clouds of Sparks in dimensioned space....&#8221; (<a href="#man-measure"><i>Man, the Measure</i></a>, pp. 242 & 245) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The &#8216;Light&#8217; ... has entered and now fecundated the Divine Egg, and calls cosmic matter to begin its long series of differentiations. The curds are the first differentiation, and probably refer also to that cosmic matter which is supposed to be the origin of the &#8216;Milky Way&#8217; &#8212; the matter we know. This &#8216;matter,&#8217; ... radical and cool, becomes, at the first reawakening of cosmic motion, scattered through Space; appearing, when seen from the Earth, in clusters and lumps, like curds in thin milk. These are the seeds of the future worlds, the &#8216;Star-stuff.&#8217; &#8221; (SD vol 1 p 69) </blockquote> <BR> <center>-- Monads experience separateness and are veiled in matter --</center><BR><BR> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The fiery clouds of [<a href="#1-5-4">Shloka i-5-4</a>] become the fiery dust of [<a href="#1-5-5">Shloka i-5-5</a>], and the now separated orphans of existence, the <i>Anupapadaka</i>, are clothed in their first garment of &#8216;material&#8217; form.&#8221; (<a href="#man-measure"><i>Man, the Measure</i></a>, p. 247) </blockquote> <BR> <center>-- Monads travel the full cycle --</center><BR><BR> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;This is the journey of the Spark: into form, through form, and finally beyond form. It travels through Time and Space, descending from Spirit into Matter and ascending again to Spirit in its long pilgrimage of self discovery.&#8221; (<a href="#man-measure"><i>Man, the Measure</i></a>, p. 328) <BR><BR> &nbsp; &nbsp; &nbsp;  Monads ... may be separated into three distinct Hosts, which, counted from the highest planes, are, firstly,  gods, or conscious, spiritual Egos; the intelligent architects, who work after the plan in the Divine Mind. Then come the Elementals, or Monads, who form collectively and unconsciously the grand Universal Mirrors of everything connected with their respective realms. Lastly, the atoms, or material molecules, which are informed in their turn by their apperceptive monads, just as every cell in a human body is so informed. (See the closing pages of Book I.) (SD vol 1 p 632) </blockquote> <BR><a name="human-souls"><BR> <b>From Monads to human &#8220;souls&#8221;</b> <BR><BR> &nbsp; &nbsp; &nbsp; A human being is a combination of two things &#8212; a human body and a <a href="javascript:newWindow('st-soul.htm',300,500);">&#8220;soul&#8221;</a>. <BR><BR> &nbsp; &nbsp; &nbsp; A human body is made up of organs, which are made up of molecules, which are made up of atoms. Each atom results from a Monadic spark, and each atom is &#8220;overseen&#8221; by its respective Monad. </li> <BR><BR> &nbsp; &nbsp; &nbsp; Each human &#8220;soul&#8221; is also the result of a Monadic spark. <blockquote> &nbsp; &nbsp; &nbsp;  The Souls (Monads) are pre-existent.... They descend from the pure air to be chained to bodies.... (quoted in SD vol 2 p 111) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;That which is man's very self, that by which he is man and not animal, is the divine spark flickering in the core of his being.&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, p. 200) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The Spark, the so-called husband of the soul, is none other than a spark of the divine nature, a divine light, a ray, an imprint of divinity. Our essential being is that Spark, given, as it were, a lease of separate existence for the period of manifestation. We cannot refuse participation in the growth and decay of the physical body, for there is very little freedom, but in our higher being the presence of that Spark which makes us men enables us to choose whether we will give ourselves to the realization of the divine effort or whether we will preserve our separate egotism with a hard shell of selfishness.&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, p. 296) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;We are motes of dust dancing within [the Universal Mind's] Light which surrounds us everywhere. More, it pervades us through and through. We are but moments of that Light: it is our very Self. Inside and outside we are nothing but that Light; even our outer structure is the impress of its thought, and it is for this reason that, in actual truth, man is the measure of all things and contains within himself &#8212; even within his physical body &#8212; all the wonders of the universe.... The Father-Light shines in the Son, Universal Mind, it shines in the minds of men, and it shines in every particle of matter.... If we look at the world in one way, we see the varied forms of being dancing in its Light, and if we look at it the other way, we see the divine Light standing in the forms. It is this paradox which makes it so difficult for us to understand ourselves....&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, pp. 171 & 178) </blockquote> Our task is to reunite with the Mond that supplied our spark. <BR><BR><a name="three-and-four"><BR> <b>Three and Four</b><BR><BR> &nbsp; &nbsp; &nbsp; The next part of the story is the Fall of the Three, creating the Four. <BR><BR> </td></tr></table> <table><tr><td> <img src="st-three-four.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 11.</center> <blockquote> &#8220;Then the Three fall into the Four.&#8221; <a href="#3-4">(Shloka i-3-4)</a> </blockquote> &nbsp; &nbsp; &nbsp; Who are the Three? Who are the Four? The answer is not clearly stated in the literature, and it is open to speculation. Sri Prem, in his book <i>Man, Son of Man</i> (p. 2), list the Three as Absolute, Father, & Mother, and list the Four as Absolute, Father, Mother, & Son. Father (pure spirit) and Mother ( pure matter) cause the Son (the universe) to appear. Some people describe this as a negative Fall, while other people describe this as a positive occurance, a necessary cloaking of spirit with matter for the purpose of having experiences. <BR><BR><a name="various-falls"><BR> <b>The Various Falls</b> <BR><BR> &nbsp; &nbsp; &nbsp; More than one Fall is mentioned in the literature. <blockquote> &nbsp; &nbsp; &nbsp;  The  Fall is a universal allegory. It sets forth at one end of the ladder of Evolution the  rebellion, i.e., the action of differentiating intellection or consciousness on its various planes, seeking union with matter; and at the other, the lower end, the rebellion of matter against Spirit, or of action against spiritual inertia. And here lies the germ of an error which has had such disastrous effects on the intelligence of civilized societies for over 1,800 years. (SD vol 2 p 62) </blockquote> &nbsp; &nbsp; &nbsp; Theosophy teaches there were three Falls. <ul> <li>The Primordial Fall</li> <li><a href="#asura-fall">The Fall of the Asura</a></li> <li><a href="#human-fall">The Fall of humans into generation</a></li> </ul> <center><BR><a name="darkness"><a name="primordial-fall">-- The Primordial Fall --</center><BR> &nbsp; &nbsp; &nbsp; The entire evolution of our universe can be summed up in two ideas; Spirit descends down into matter, and then ascends back up again (to reunite with the Absolute). To some, this descent is seen as a sinful Fall. Theosophy disagrees. It is seen as a normal progress of our spiritual evolution. Nevertheless, it is sometimes referred to as a Fall in Theosophical literature. <blockquote> &nbsp; &nbsp; &nbsp;  Then the Three fall into the Four <a href="#3-4">(Shloka i-3-4)</a> <br><br> &nbsp; &nbsp; &nbsp;  The sons <a href="#monads">[Monads]</a> dissociate and scatter, to return into their Mother's bosom at the end of the Great Day.&#8221; <a href="#3-11">(Shloka i-3-11)</a> <br><br> &nbsp; &nbsp; &nbsp;  ...the [Biblical] Deluge has more than one meaning. It refers in Theogony, to pre-cosmic transformations, to spiritual correlations  however absurd the term may sound to a scientific ear  and also to subsequent Cosmogony; to the great </font><font size=-1>FLOOD</font><font> of </font><font size=-1>WATERS</font><font> (matter) in </font><font size=-1>CHAOS</font><font>, awakened and fructified by those Spirit-Rays which were swamped by, and perished in, the mysterious differentiation  a pre-cosmic mystery, the Prologue to the drama of Being. (SD vol 2 p 144) <br><br> &nbsp; &nbsp; &nbsp;  The  Fall is a universal allegory. It sets forth at one end of the ladder of Evolution the  rebellion, i.e., the action of differentiating intellection or consciousness on its various planes, seeking union with matter; and at the other, the lower end, the rebellion of matter against Spirit, or of action against spiritual inertia. And here lies the germ of an error which has had such disastrous effects on the intelligence of civilized societies for over 1,800 years. (SD vol 2 p 62) <br><br> &nbsp; &nbsp; &nbsp; [the Babylonian]  ...Nuah is Noah, floating on the waters in his ark; the latter being the emblem of the Argha, or Moon, the feminine principle; Noah is the  spirit falling into matter. We find him, as soon as he descends upon the Earth, planting a vineyard, drinking of the wine, and getting drunk on it, i.e., the pure spirit becomes intoxicated as soon as it is finally imprisoned in matter. The seventh chapter of Genesis is only another version of the First. Thus, while the latter reads:  and darkness was upon the face of the deep. And the spirit of God moved upon the face of the waters, in ch. 7 it is said  . . . and the waters prevailed . . . and the ark went (with Noah, the spirit) upon the face of the waters. Thus Noah, if identical with the Chaldean Nuah, is the spirit vivifying matter, which latter is Chaos, represented by the DEEP, or the Waters of the Flood. (SD vol 2 p 145) </blockquote> &nbsp; &nbsp; &nbsp; The Jewish/Christian Scriptures skip the First Creation, and start their story mistakenly with the Second Creation. <blockquote> &nbsp; &nbsp; &nbsp;  The writer cannot give too much proof that the system of Cosmogony and Anthropogony as described actually existed, that its records are preserved, and that it is found mirrored even in the modern versions of ancient Scriptures. <br><br> &nbsp; &nbsp; &nbsp;  The Puranas on the one hand, and the Jewish Scriptures on the other, are based on the same scheme of evolution, which, read esoterically and expressed in modern language, would be found to be quite as scientific as much of what now passes current as the final word of recent discovery. The only difference between the two schemes is, that the Puranas, giving as much, and perhaps more attention to the causes than to the effects, allude to the pre-Cosmic and pre-Genetic periods rather than to those of so-called Creation, whereas the Bible, saying only a few words of the former period, plunges forthwith into material genesis, and, while nearly skipping the pre-Adamic races, proceeds with its allegories concerning the Fifth Race. (SD vol 2 pp 251-252) </blockquote> &nbsp; &nbsp; &nbsp; Perhaps the negativity of the experience can be explained by the sense of separateness experienced at that time. <blockquote> &nbsp; &nbsp; &nbsp;  Every <a href="#monads">[Monad]</a> feels itself to be separated because the divine self-affirmation of the Logos is forcing it to look outwards into the vortices of form; thus it ceases to pay attention to the inner unity. ... under the influence of the third Logos, the points in Mind rush out into separateness.&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, pp. 324 & 192) </blockquote> Thus, we have the Primordial Fall. <BR><BR> &nbsp; &nbsp; &nbsp; (Please note that there was also a <a href="#asura-fall">second Fall</a>, which occured on Earth during the creation of the Human Race. That was the Fall of the Asuras, as decribed in <a href="#ii-ten">Shloka ii-10-38</a>, The  Sura become the Asura ). <BR><a name="three"><BR> <BR><b>The Three</b> <blockquote> &nbsp; &nbsp; &nbsp;  The </font><font size=-1>THREE</font><font> (Father, Mother, Son) (SD vol 1 p 58). </blockquote> <a name="three-to-four"><a name="three-four"><BR> <b>From Three to Four</b>: <blockquote> &nbsp; &nbsp; &nbsp; [Mother s] &#8220; ... heart had not yet opened for the Ray to enter, thence to fall, as three into four....&#8221; <a href="#2-4">(Shloka i-2-4)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The Primordial Substance ... differentiates, and the Three (Father, Mother, Son) are transformed into four.&#8221; (SD vol 1 p 58). <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The union of these three principles depends upon a fourth &#8212; the Life which radiates from the summits of the Unreachable.... (SD vol 1 p 59) <BR><BR> </blockquote><a name="four"> <BR> <b>The Word  Four </b> <BR><BR> &nbsp; &nbsp; &nbsp; The word  four appears several times in the Stanzas of Dzyan, and has several meanings: <ul> <li><a href="#sacred-four">The Sacred (Holy) Four Beings</a></li> <li><a href="#four-elements">Four Elements (Principles)</a></li> <li><a href="#fourth-round">Fourth Round</a></li> <li>(Four in <a href="#4-3">Shloka i-4-3</a>) <blockquote> &nbsp; &nbsp; &nbsp;   The Three, the One, the Four, the One, the Five (in their totality  twice seven) represent 31415  the numerical hierarchy of the Dhyan-Chohans of various orders, and of the inner or circumscribed world.... Mathematically they represent the well-known calculation, namely, that the ratio of the diameter to the circumference of a circle is as 1 to 3.1415, or the value of the (pi), as this ratio is called.... (SD vol 1 p 90) </blockquote> </li> <li>(Four in <a href="#4-4">Shloka i-4-4</a>)</li> <li><a href="#atlanteans">Fourth Race</a> &#8212; <a href="#1-6-5">(Shloka i-6-5, second sentence)</a></li> <li>Fourth Path or Initiation (which is to become an <a href="lessons21.htm#arhat">Arhat</a>) <a href="#1-6-7">(Shloka i-6-7)</a></li> <li>Fourth (last) Fruit <a href="javascript:newWindow('sd-i-033-016.htm',300,500);">(Fetter)</a> a human must face before becoming a <a href="lessons21.htm#adept">Master</a>. <a href="#1-6-7">(Shloka 6-7)</li> </ul><a name="sacred-four"> <b>The Sacred (Holy) Four</b>: (Shlokas <a href="#2-4">i-2-4</a>, <a href="#3-4">i-3-4</a>, <a href="#3-7">i-3-7</a>, <a href="#4-3">i-4-3</a>, <a href="#4-5">i-4-5</a>, <a href="#1-5-5">i-5-5</a>, & <a href="#1-7-1">i-7-1</a>) <blockquote> &nbsp; &nbsp; &nbsp;  The  Four Holy Ones are the four Angels or Regents who rule over the Cosmic Forces. They are given the names North, East, West, and South, each force having a distinct occult property. (SD vol 1 p 122). <BR><BR> &nbsp; &nbsp; &nbsp; [Tetraktys, Tetrad, The sacred Four]  ... is Unity, or the  One under four different aspects; then it is the fundamental number Four, the Tetrad containing the Decad, or Ten, the number of perfection; finally it signifies the primeval Triad (or Triangle) merged in the divine Monad.... The One is the impersonal principle  God ; the Two, matter; the Three, combining Monad and Duad and partaking of the nature of both, is the phenomenal world; the Tetrad, or form of perfection, expresses the emptiness of all; and the Decad, or sum of all, involves the entire Kosmos. (<a href="#glossary"><i>Theosophical Glossary</a></i>, p. 326) <BR><BR> &nbsp; &nbsp; &nbsp;  Tetragrammaton. The four-lettered name of God, its Greek title: the four letters are in Hebrew  yod, hé vau, hé ,or in English capitals, </font><font size=-1>IHVH</font><font>. The true ancient pronunciation is now unknown; the sincere Hebrew considered this name too sacred for speech, and in reading the sacred writings he substituted the title  Adonai , meaning Lord. In the Kabbalah, I is associated with Chokmah, H with Binah, V with Tiphereth, and H final with Malkuth. Christians in general call </font><font size=-1>IHVH</font><font> Jehovah, and many modern Biblical scholars write it Yahveh. In the Secret Doctrine, the name Jehovah is assigned to Sephira Binah alone.... (<a href="#glossary"><i>Theosophical Glossary</a></i>, p. 325) <BR><BR> &nbsp; &nbsp; &nbsp;  These four are the major modes in which what is  inner and unmanifest can be projected as  outer and manifest.... They are the modes of the four-faced Brahmâ, the Creator. (<a href="#man-measure"><i>Man the Measure</i></a>, p. 120) <BR><BR> &nbsp; &nbsp; &nbsp;  They are the Tetraktys of Pythagoreans, the four-faced Brahma of the Hindus, the four-square Heavenly Jerusalem of the Christians, and the four-lettered Tetragrammaton of the Kabbala. (<a href="#man-measure"><i>Man the Measure</i></a>, p. 144) </blockquote> Here are some other names for the Sacred Four: <ul> <li>Avengers (karmic balancers) <blockquote> &nbsp; &nbsp; &nbsp;  They are the protectors of mankind and also the Agents of Karma on Earth.... (SD vol 1 p 126) </blockquote> </li> <li>Cherubim and Seraphim <blockquote> &nbsp; &nbsp; &nbsp;  ... the four Maharajahs ... are the four living creatures ... called by the translators of the Bible,  Cherubim,  Seraphim , etc.... (SD vol 1 p 126) </blockquote> </li> <li>Angels or Devils <blockquote> &nbsp; &nbsp; &nbsp;  Belief in the  Four Maharajahs  the Regents of the Four cardinal points  was universal and is now that of Christians, who call them, after St. Augustine,  Angelic Virtues, and  Spirits when enumerated by themselves, and  Devils when named by Pagans. (SD vol 1 p 123) </blockquote> </li> <li>Biblical Messengers bringing evil <blockquote> &nbsp; &nbsp; &nbsp;  There is occult philosophy in that Roman Catholic doctrine which traces the various public calamities, such as epidemics of disease, and wars, and so on, to the invisible  Messengers from North and West.  The glory of God comes from the way of the East says Ezekiel; while Jeremiah, Isaiah, and the Psalmist assure their readers that all the evil under the Sun comes from the North and the West  which proposition, when applied to the Jewish nation, sounds like an undeniable prophecy for themselves. And this accounts also for St. Ambrose (On Amos, ch. iv.) declaring that it is precisely for that reason that  we curse the North-Wind, and that during the ceremony of baptism we begin by turning towards the West (Sidereal), to renounce the better him who inhabits it; after which we turn to the East.  (SD vol 1 p 123) </blockquote> </li> <li><a name="four-holy-ones">Four Holy Ones <blockquote> &nbsp; &nbsp; &nbsp;  Fohat takes five strides and builds a winged wheel at each corner of the square, for the Four Holy Ones and their armies (hosts). <a href="#1-5-5">(Shloka i-5-5)</a> </blockquote> </li> <li>Four Maharajahs <blockquote> &nbsp; &nbsp; &nbsp;  Each leads an army of spiritual beings to protect mankind and Buddhism. With the exception of favoritism towards Buddhism, the four celestial beings are precisely this. (SD vol 1 p 126) </blockquote> </li> <li>Regents of the Four cardinal points <blockquote> &nbsp; &nbsp; &nbsp;   Four winged wheels at each corner.... ...are the  four Maharajahs or great Kings of the Dhyan-Chohans, the Devas who preside, each over one of the four cardinal points. They are the Regents or Angels who rule over the Cosmical Forces of North, South, East and West, Forces having each a distinct occult property. (SD vol 2 pp 122-123) </blockquote> </li> <li>Serpents of Heaven <blockquote> &nbsp; &nbsp; &nbsp;  The Seraphim are the fiery Serpents of Heaven.... (SD vol 1 p 126) </blockquote> </li> <li><a name="winged-wheels">Winged Wheels <blockquote> &nbsp; &nbsp; &nbsp;  Fohat takes five strides and builds a winged wheel at each corner of the square, for the Four Holy Ones and their armies (hosts). <a href="#1-5-5">(Shloka i-5-5)</a> </blockquote> <blockquote> &nbsp; &nbsp; &nbsp;  ... the four Maharajahs ... are called the Avengers, and the  Winged Wheels.  (SD vol 1 p 126) </blockquote> </li> <li><a name="wheels">Wheels</a> <blockquote> &nbsp; &nbsp; &nbsp;  The Wheels watch the Ring. <a href="#1-5-6">(Shloka i-5-6)</a> </blockquote> </li> </ul> <!----- From Four to Seven -----> <BR><a name="four-to-seven"><BR> <b>From Four to Seven</b><BR><BR> The Three and the Four produce the Seven. <blockquote><a name="sapta"> &nbsp; &nbsp; &nbsp; &#8220;The union of the Four and the Three constitutes the <i>Sapta</i> or Seven.&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, p. 145) </blockquote> <!----- The Primordial Seven -----> <BR><BR><a name="primordial-seven"><BR> </td></tr></table> <table><tr><td> <img src="st-seven.gif" border=0> </td></tr></table> <table width=460><tr><td><center>Figure 12. The Primordial Seven, the Dhyani-Chohan</center> <BR><BR> <b>The Primordial Seven</b><BR><BR> These are the First, Inner, Primoridal Seven, the <a href="#dhyani-chohans-of-the-universe">Dhyani-Chohan of the Universe</a>. <blockquote> &nbsp; &nbsp; &nbsp; &#8220; &#8216;The Primordial Seven&#8217; are the Archangels of Christianity, the Dhyan Chohan.&#8221; (SD vol 1 p 88). <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;Where were the Builders, the luminous Sons of Manvantaric Dawn? <a href="#2-1">(Shloka i-2-1)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The &#8216;Builders,&#8217; the &#8216;Sons of Manvantaric Dawn,&#8217; are the real creators of the Universe....&#8221; (SD vol 1 p 53) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;Learn what we, who descend from the Primordial Seven ... have learned from our Fathers.&#8221; <a href="#4-2">(Shloka i-4-2)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;... the Shining Seven.&#8221; <a href="#1-7-1">(Shloka i-7-1)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The seven archetypes [are] the Primordial Seven of [<a href="#4-2">Shloka i-4-2.</a>] and the Seven Inside of [<a href="#3-4">Shloka i-3-4.</a>].&#8221; (<a href="#man-measure"><i>Man, the Measure</i></a>, p. 205) <BR><BR> &nbsp; &nbsp; &nbsp;  Esoteric doctrine teaches that the Dhyan Chohans are the collective aggregate of divine Intelligence or primordial <i>mind</i>, and that the first Manus  the seven  mind-born Spiritual Intelligences  are identical with the former. Hence the  <a href="#kwan-shai-yin">Kwan-shi-yin</a>   the <a href="#dragon-of-wisdom">golden Dragon</a> in whom are the seven, of Stanza [<a href="#3-7">i-3-7</a>].  is the primordial Logos, or Brahma, the first manifested creative Power; and the Dhyani-Energies are the Manus, or <i>Manu-Swayambhuva collectively</i>. The direct connection, moreover, between the  Manus and  Mahat is easy to see. <i>Manu</i> is from the root <i>man</i>,  to think ; and thinking proceeds from the mind. (SD vol 1 p 452) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;A fragment of occult commentary quoted by H.P.B. likens the inner seven to &#8216;the embrasures of that black impenetrable fortress&#8217;, the Absolute, and the <a href="#second-seven">Outer Seven</a> to &#8216;the light of eternity escaping therefrom&#8217;, and it is only through those seven embrasures that the universe can be shot forth or projected from the Darkness. To vary the metaphor: the inner Seven are reflected in the calm mirror of the passionless Witnessing Consciousness and then projected outwards upon the Heaven of the Universal Mind, there to become the shining Sons of fire, the windows of the palace of the Cosmos through which alone can come all light that is within it.... <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;From the one Darkness have come the Two Parents, and from these three fundamental moments of Reality have sprung all the myriads of patterns and sub-patterns that forms the worlds of our experience. These are the &#8216;Seven&#8217;, the possible number of combinations of &#8216;Three&#8217;. From the three moments spring the Inner Seven, and from that seven arise the &#8216;sevenfold&#8217; nature of all manifestation.... <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The Inner Seven, then, are the Fathers or seven moments of the primoridal flame, and their sons are the Sons of the fire, the seven or more aspects of those moments in manifestation. We may term them the unmanifest and manifest archtypes. These Sons of fire, sprung from the Light that Lights all worlds, share in the wisdom of their Fathers (the Inner Seven) which is incorporate within that light. Knowing that Light, they know the universe which that same Light reveals or manifests from out of the Darkness. They are not inanimate stages of an entirely material evolution, but conscious powers, manifesting in their different modalities what, in the human world, are know as planetary types....&#8221; (<a href="#man-measure"><i>Man the Measure</i></a>, pp. 174-175) </blockquote> &nbsp; &nbsp; &nbsp; Here is a list of the various names used for The Primordial Seven (Dhyani-Chohan). <UL> <LI><a name="ah-hi">Ah-Hi <blockquote> &nbsp; &nbsp; &nbsp; &#8220;... for there was no Ah-Hi to contain it.&#8221; <a href="#1-3">(Shloka i-1-3)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;... in their Ah-Hi Paranishpanna....&#8221; <a href="#2-1">(Shloka i-2-1)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220; ... in their Ah-Hi (Chohanic, Dhyani-Buddhic) Paranishpanna....&#8221; (SD vol 1 p 53) </blockquote> </LI> <LI><a name="archangels">Archangels, St. Michael, St. Gabriel, etc., in Christianity</LI> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;... the Dhyan Chohans, the Architects of the visible World.... Called by Christian theology: Archangels, Seraphs, etc....&#8221; (SD vol 1 p 16) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;... the Dhyan-Chohans ... [are] the same hierarchy of Archangels to which St. Michael, St. Gabriel, and others belong, in the Christian theogony.&#8221; (SD vol 1 p 42) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;... it was the duty of the first  differentiated Egos  the Church calls them Archangels  to imbue primordial matter with the evolutionary impulse and guide its formative powers in the fashioning of its productions.&#8221; (SD vol 2 p 242) </blockquote> <LI>Architects</LI> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;... the &#8216;Architect&#8217; is the generic name for the <i>Sephiroth</i>, the Builders of the Universe....&#8221; (SD vol 1 p 579) </blockquote> <LI><a name="army">Army <blockquote> &nbsp; &nbsp; &nbsp; &#8220;An army stands at each angle.....&#8221; <a href="#1-5-4">(Shloka i-5-4)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  The  Army [in <a href="#1-5-4">Shloka i-5-4</a>] is the Host of angelic Beings (Dhyan-Chohans).... (SD vol 1 p 119) </blockquote> </LI> <LI><a name="builders">Builders <blockquote> &nbsp; &nbsp; &nbsp; &#8220;Where were the Builders...?&#8221; <a href="#2-1">(Shloka i-2-1)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;And these are the Essences, the Flames, the Elements, the Builders....&#8221; <a href="#4-3">(Shloka i-4-3)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The  Builders, the  Sons of Manvantaric Dawn, are the real creators of the Universe....&#8221; (SD vol 1 p. 53) <BR><BR> &nbsp; &nbsp; &nbsp;  The Second Logos ... is the abstract collectivity of creators called  Demiurgi by the Greeks or the Builders of the Universe. (<a href="#transactions"><i>Transactions</i></a>, vol 1 p 33) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;...the &#8216;Builders&#8217; reconstruct the Kosmos after every <a href="#pralaya">Pralaya</a>....&#8221; (SD vol 1 p 104) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;...there are centres of creative power for every </font><font size=-1>ROOT</font><font> or parent species of the host of forms of vegetable and animal life. ...there are certainly  designers, though these are neither omnipotent nor omniscient in the absolute sense of the term. They are simply Builders, or Masons, working under the impulse given them by the ever-to-be-unknown (on our plane) Master Mason.... That they work in cycles and on a strictly geometrical and mathematical scale of progression, is what the extinct animal species amply demonstrate; that they act by design in the details of minor lives (of side animal issues, etc.) is what natural history has sufficient evidence for. In the creation of new species, departing sometimes very widely from the Parent stock, as in the great variety of the genus Felis &#8212; like the lynx, the tiger, the cat, etc. &#8212; it is the &#8216;designers&#8217; who direct the new evolution by adding to, or depriving the species of certain appendages, either needed or becoming useless in the new environments. Thus, when we say that Nature provides for every animal and plant, whether large or small, we speak correctly.&#8221; (SD vol 2 p 732) </blockquote> &nbsp; &nbsp; &nbsp; Different levels of the universe (galaxies, solar systems, planets, etc.) are built by different ] levels of Builders. <blockquote> &nbsp; &nbsp; &nbsp;  The  Builders are the representatives of the first "Mind-Born" Entities.... They build or rather rebuild every [Solar] "System" after the "Night." The Second group of the Builders is the Architect of our planetary chain exclusively; and the third, the progenitor of our Humanity -- the Macrocosmic prototype of the microcosm. (SD vol 1 pp 127-128) </blockquote> &nbsp; &nbsp; &nbsp; Each level of  Creation (Globes, Rounds, etc.) is controlled by  Supervisors . <blockquote> &nbsp; &nbsp; &nbsp; &#8220;...as the work of each Round is said to be apportioned to a different group of so-called &#8216;Creators&#8217; or &#8216;Architects,&#8217; so is that of every globe; i.e., it is under the supervision and guidance of special &#8216;Builders&#8217; and &#8216;Watchers&#8217; &#8212; the various Dhyan-Chohans.&#8221; (SD vol 1 p 233) </blockquote> &nbsp; &nbsp; &nbsp; We are warned that there are <a href="#dhyani-chohan">various Builders</a>, that the topic of the Builders is complicated, and that we do not have the whole story. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;There are three chief groups of Builders and as many of the Planetary Spirits and the Lipika, each group being again divided into Seven sub-groups. It is impossible, even in such a large work as this, to enter into a minute examination of even the three principal groups, as it would demand an extra volume.&#8221; (SD vol 1 p 127) </blockquote> <LI><a name="cosmic-seven">Cosmic Seven <blockquote> &nbsp; &nbsp; &nbsp; It is important to distinguish the Cosmic Seven (The Creators of the Universe) from the <a href="#kosmic-seven">Kosmic Seven</a> (The Creators of our Solar System). </blockquote> </li> <LI><a name="creators">Creators <blockquote> &nbsp; &nbsp; &nbsp; &#8220;There were battles fought between the Creators and the Destroyers....&#8221; <a href="#1-6-6">(Shloka i-6-6)</a> <BR><BR> &nbsp; &nbsp; &nbsp; [The Creators] &#8220; ... are the framers, shapers, and ultimately the creators of all the manifested Universe, in the only sense in which the name &#8216;Creator&#8217; is intelligible; they inform and guide it; they are the intelligent Beings who adjust and control evolution, embodying in themselves those manifestations of the </font><font size=-1>ONE LAW</font><font>, which we know as &#8216;The Laws of Nature.&#8217; <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;Generically, they are known as the Dhyan Chohans, though each of the various groups has its own designation in the Secret Doctrine. <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;This stage of evolution is spoken of in Hindu mythology as the &#8216;Creation&#8217; of the Gods.&#8221; (SD vol 1 p 22) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The &#8216;Seven Sons&#8217; ... are the creators of ...&#8221; [our solar system]. (SD vol 1 p 60). </blockquote> </LI> <LI><a href="lessons04.htm#dhyani-chohan">Dhyani-Chohan</a> <blockquote> &nbsp; &nbsp; &nbsp;  The A</font><font size=-1>H-HI</font><font> (Dhyan-Chohans) are the collective hosts of spiritual beings &#8212; the Angelic Hosts of Christianity, the <a href="#elohim">Elohim</a> and  Messengers of the Jews &#8212; who are the vehicle for the manifestation of the divine or universal thought and will. They are the Intelligent Forces that give to and enact in Nature her  laws, while themselves acting according to laws imposed upon them in a similar manner by still higher Powers.... (SD vol 1 p 38) </blockquote> </LI> <LI>Divine Serpents <blockquote> &nbsp; &nbsp; &nbsp;  We also learn from the phrase Ah-hi Parinishpanna that the Builders are identical with the Ah-hi <a href="#1-3">[Shloka i-1-3]</a> or Divine Serpents.... (<a href="#man-measure"><i>Man, the Measure</i></a>, p. 88</a>). </blockquote> </LI> <LI><a name="elohim"><a href="lessons04.htm#elohim">Elohim</a> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The seven sublime lords are the Seven Creative Spirits, the Dhyan-Chohans, who correspond to the Hebrew Elohim.&#8221; (SD vol 1 p 42)</LI> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;In the beginning of Time, after the Elohim ... or the  Builders ... had shaped out of the eternal Essence the Heavens and the Earth, they formed the worlds....&#8221; (SD vol 1 p 239) </blockquote> <LI><a name="primordial-seven2">Primordial Seven <blockquote> &nbsp; &nbsp; &nbsp;  Learn what we who descend from the Primordial Seven.... <a href="#4-2">(Shloka i-4-2)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  The Primordial Seven ... produce ... the Fiery Whirlwind. <a href="#1-5-1">(Shloka i-5-1)</a> </blockquote> </LI> <LI><a name="seven-inside">Seven Inside</a> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The seven archetypes [are] the Primordial Seven of [<a href="#4-2">Shloka 4-2.</a>] and the Seven Inside of [<a href="#3-4">Shloka i-3-4.</a>].&#8221; (<a href="#man-measure"><i>Man, the Measure</i></a>, p. 205</a>) </blockquote> </LI> <LI><a name="seven-sons">Seven Sons</LI> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The Seven Sons were not yet born from the Web of Light. Darkness alone was Father-Mother.&#8221; <a href="#2-5">(Shloka i-2-5)</a> </blockquote> <LI><a name="sons-of-manvantaric-dawn">Sons of Manvantaric Dawn <blockquote> &nbsp; &nbsp; &nbsp;  Where were the Builders, the luminous Sons of Manvantaric Dawn? <a href="#2-1">(Shloka i-2-1)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220; &#8216;The Luminous Sons of Manvantaric Dawn&#8217; are the primordial seven rays from which will emanate in their turn all the other luminous and non-luminous lives, whether Archangels, Devils, men or apes. (<a href="#transactions"><i>Transactions</i></a>, vol 2 pp. 45-46) </blockquote> </LI> <LI><a name="sublime-lords">(Seven) Sublime Lords <blockquote> &nbsp; &nbsp; &nbsp;  The seven Sublime Lords and the seven Truths had ceased to be. <a href="#1-6">(Shloka i-1-6)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  The seven sublime lords are the Seven Creative Spirits, the Dhyan-Chohans, who correspond to the Hebrew <a href="#elohim">Elohim</a>. It is the same hierarchy of Archangels to which St. Michael, St. Gabriel, and others belong, in the Christian theogony. Only while St. Michael, for instance, is allowed in dogmatic Latin theology to watch over all the promontories and gulfs, in the Esoteric System, the Dhyanis watch successively over one of the <a href="#round">Rounds</a> and the great <a href="#root-races">Root-races</a> of our planetary <a href="#chain">chain</a>. They are, moreover, said to send their <a href="lessons14.htm#p-krakucchanda">Bodhisattvas</a>, the human correspondents of the Dhyani-Buddhas (of whom <i>vide infra</i>) during every Round and Race. (SD vol 1 p 42) </blockquote> </LI> <LI>Teachers <blockquote> &nbsp; &nbsp; &nbsp; [The]  ...Builders ... are the Teachers....&#8221; (<a href="#man-measure"><i>Man, the Measure</i></a>, p. 89</a>) </blockquote> </LI> </UL> <!----- The Second Seven -----> <BR><a name="second-seven"><BR> <b>The Second (&#8220;Outer&#8221;) Seven</b>: <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The radiant essence becomes seven inside, seven outside.&#8221; <a href="#3-4">(Shloka i-3-4)</a> <BR><BR> &nbsp; &nbsp; &nbsp; [The <a href="#inner-seven">Inner Seven</a> precede] &#8220; ... the outer seven or worlds of form.&#8221; (<a href="#man-measure"><i>Man, the Measure</i></a>, p. 119</a>) </blockquote> &nbsp; &nbsp; &nbsp; The Builders take the plan from the Universal Mind, and create it into an objective reality. <blockquote> &nbsp; &nbsp; &nbsp;  ... it is the Lipika [Builders] 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.... (SD vol 1 p 104) <BR><BR> &nbsp; &nbsp; &nbsp;  The  Builders ... as the architects of [our Planetary System], are also called the  Watchers of the Seven Spheres, which exoterically are the Seven planets, and esoterically the seven earths or spheres (planets) of our chain also. (SD vol 1 p 53) <BR><BR> &nbsp; &nbsp; &nbsp;   The seven higher make the Seven Lhas create the world, states a Commentary; which means that our Earth, leaving aside the rest, was created or fashioned by terrestrial spirits, the  Regents being simply the supervisors. (SD vol 1 p 23) </blockquote> &nbsp; &nbsp; &nbsp; Here is a list of the various names used for the <a href="#second-seven2">Second Seven</a> in the Stanzas of Dzyan. <UL> <li><a name="builders-of-our-planetary-system">Builders of Our Planetary System <blockquote> &nbsp; &nbsp; &nbsp;  The Second group of the Builders is the Architect of our planetary chain exclusively.... (SD vol 1 p 128). </blockquote> </li> <li><a name="karmic-scribes">Karmic Scribes <blockquote> &nbsp; &nbsp; &nbsp;  A better word [for <i>Lipika</i>] than Lords of Karma would be Karmic Scribes, as this gives the literal meaning of the word <i>Lipika</i>, which is derived from the Sanskrit verbal root <i>lip</i>  to write. (<a href="#divine-plan"><i>Divine Plan</i></a>, p. 32) <BR><BR> &nbsp; &nbsp; &nbsp;  Lipikas &#8212; The celestial recorders, the &#8216;Scribes&#8217;, those who record every word and deed, said or done by man while on this earth. As Occultism teaches, they are the agents of </font><font size=-1>KARMA &#8212; </font><font>the retributive Law. (<a href="#glossary"><i>Theosophical Glossary</a></i>, p. 190) </blockquote> </li> <LI><a name="kosmic-seven">Kosmic (Solar) Seven <blockquote> &nbsp; &nbsp; &nbsp; It is important to distinguish the <a href="#cosmic-seven">Cosmic Seven</a> (The Creators of the Universe) from the Kosmic Seven (The Creators of our Solar System). </blockquote> </LI> <LI><a name="lipika">Lipika <blockquote> &nbsp; &nbsp; &nbsp;  Then the Second Seven, who are the Lipika, produced by the Three. <a href="#1-4-6">(Shloka i-4-6)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  ... Fohat [is] the swift son of the Divine Sons, whose sons are the Lipika. <a href="#1-5-2">(Shloka i-5-2)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  An army of the Sons of Light stands at each angle, and the Lipika in the middle wheel. <a href="#1-5-4">(Shloka i-5-4)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  The Lipika, a word deriving from the Sanskrit word of that form, are here the Second or outer Seven, the written characters (<i>lipi</i>) or impressions of the archetypal patterns in the outer though still invisible worlds. (<a href="#man-measure"><i>Man the Measure</i></a>, p. 220) <BR><BR> &nbsp; &nbsp; &nbsp;  The Lipika separate the world (or plane) of pure spirit from that of Matter. (SD vol 1 p 130) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;As it is the Lipika who project into objectivity from the passive <a href="#universal-mind">Universal Mind</a> the ideal plan of the universe, upon which the  Builders reconstruct the Kosmos after every <a href="#pralaya">Pralaya</a>, it is they who stand parallel to the Seven Angels of the Presence....&#8221; (SD vol 1 p 53) </blockquote> The Lipika are the keepers of the Akashic Record. <blockquote> &nbsp; &nbsp; &nbsp;  The <i>Lipi-ka</i>, from the word <i>lipi</i>,  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 &#8212; 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 <a href="#isis-unveiled"> Isis, </a> this divine and unseen canvas is the </font><font size=-1>BOOK OF LIFE</font><font>. 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;  (SD vol 1 p 104) </blockquote> </LI> <li><a name="lords-of-karma">Lords of Karma <blockquote> &nbsp; &nbsp; &nbsp;  Since [the] recording process [of Karma] in connection with the Akasa is going on continuously, there must be entities or beings associated with the process. In <i>The Secret Doctrine</i> these beings are called Lipikas, sometimes rendered  Lords of Karma . (<a href="#divine-plan"><i>Divine Plan</i></a>, p. 32) </blockquote> </li> <LI><a name="#second-seven2">Second Seven <blockquote> &nbsp; &nbsp; &nbsp;  Then the second Seven, who are the Lipika.... <a href="#1-4-6">(Shloka i-4-6)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  The Lipika, a word deriving from the Sanskrit word of that form, are here the Second or outer Seven.... (<a href="#man-measure"><i>Man the Measure</i></a>, p. 220) </blockquote> </LI> <LI><a name="seven-outside">Seven Outside <blockquote> &nbsp; &nbsp; &nbsp;  The radiant essence becomes seven inside, seven outside. <a href="#3-4">(Shloka i-3-4)</a> </blockquote> </LI> </LI> <LI><a name="watchers">Watchers <blockquote> &nbsp; &nbsp; &nbsp;  The  Builders ... as the architects of [our Planetary System], are also called the  Watchers of the Seven Spheres, which exoterically are the Seven planets, and esoterically the seven earths or spheres (planets) of our chain also. (SD vol 1 p 53) </blockquote> </LI> </UL> <BR> <BR> </td></tr></table> <table><tr><td> <img src="st-builders.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 13</center> <BR><BR> &nbsp; &nbsp; &nbsp; From Mahat appear the Seven Builders (Dhyani Chohan). The Second Seven then appear, creating levels all the way down to the physical level. The concept of Planes of Existence is covered <a href="#planes-of-existence">below</a>. <!----- Distinguishing the  Sons -----> <BR><BR><BR><B><a name="distinguishing">Distinguishing the  Sons </B><BR><BR> &nbsp; &nbsp; &nbsp; The word &#8220;Sons&#8221; is used several times in the Stanzas of Dzyan, and it is important to keep track of the different meanings. <BR> <a name="divine-sons"><BR> Divine Sons (<a href="#dhyani-chohan">The Dhyani-Chohan)</a> <blockquote> &nbsp; &nbsp; &nbsp;  The Dzyu becomes Fohat, the swift son of the Divine Sons.... <a href="#1-5-2">(Shloka i-5-2)</a> </blockquote> Mind-born Sons of the First Lord (<a href="#mind-born-sons">Solar Pitris</a>) <blockquote> &nbsp; &nbsp; &nbsp;  These are the Three-fold, the four-fold downwarrd, the  Mind-Born Sons of the First Lord.... <a href="#1-7-1">(Shloka i-7-1)</a> </blockquote> Seven Sons (<a href="#dhyani-chohan">The Dhyani-Chohan)</a> <blockquote> &nbsp; &nbsp; &nbsp;  The Seven Sons were not yet born from the web of light. <a href="#2-5">(Shloka i-2-5)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  The  Seven Sons ... are the creators of ... [our solar system]. (SD vol 1 p 60). </blockquote> <a name="sons"> Sons (<a href="#monads">Monads</a> or <a href="#sparks">Sparks</a>) <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The sons [Monads] dissociate and scatter, to return into their Mother's bosom at the end of the Great Day. <a href="#3-11">(Shloka i-3-11)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  Then come the  Sons .... <a href="#4-5">(Shloka i-4-5)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  At the Fourth, the Sons are told to create their own images. <a href="#1-6-5">(Shloka i-6-5)</a> </blockquote> Sons of Darkness <blockquote> &nbsp; &nbsp; &nbsp;  The Hebrew Elohim, called in the translations  God, and who create  light, are identical with the Aryan Asuras. They are also referred to as the  Sons of Darkness as a philosophical and logical contrast to light immutable and eternal. (SD vol 2 p 488) </blockquote> Sons of Manvantaric Dawn <blockquote> &nbsp; &nbsp; &nbsp;  ...Where were the Builders, the luminous Sons of Manvantaric Dawn? <a href="#2-1">(Shloka i-2-1)</a> </blockquote> <a name="sons-of-necessity"> Son of Necessity (the Universe) <blockquote> &nbsp; &nbsp; &nbsp;  ...The Universe, the Son of Necessity, was immersed in Paranishpanna.... <a href="#1-6">(Shloka i-1-6)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  The Secret Doctrine teaches the progressive development of everything, worlds as well as atoms; and this stupendous development has neither conceivable beginning nor imaginable end. Our &#8216;Universe&#8217; is only one of an infinite number of Universes, all of them &#8216;Sons of Necessity,&#8217; because links in the great Cosmic chain of Universes, each one standing in the relation of an effect as regards its predecessor, and being a cause as regards its successor.&#8221; (SD Vol 1 p 43.) </blockquote> <a name="sons-of-the-earth"> Sons of the Earth (humanity) <blockquote> &nbsp; &nbsp; &nbsp;  ...Listen, Ye Sons of the Earth, to your instructors.... <a href="#4-1">(Shloka i-4-1)</a> </blockquote> <a href="#sons-of-the-fire">Sons of the Fire (Solar Pitris)</a> </blockquote> <a name="son-of-the-divine-sons"> Son of the Divine Sons <a href="#fohat">(Fohat, son of the Dhyani-Chohans)</a> <blockquote> &nbsp; &nbsp; &nbsp;  The Dzyu becomes Fohat, the swift son of the Divine Sons.... <a href="#1-5-2">(Shloka i-5-2)</a> </blockquote> <a name="sons-of-light"> Sons of Light <a href="#dhyani-chohan">(The Dhyani-Chohan)</a> <blockquote> &nbsp; &nbsp; &nbsp;  An army of the Sons of Light stands at each angle.... <a href="#1-5-4">(Shloka i-5-4)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The &#8216;Army&#8217; 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.&#8221; (SD vol 1 p 119) <BR><BR> &nbsp; &nbsp; &nbsp;  These beings are the  Sons of Light, because they emanate from, and are self-generated in, that infinite Ocean of Light, whose one pole is pure Spirit lost in the absoluteness of Non-Being, and the other, the matter in which it condenses, crystallizing into a more and more gross type as it descends into manifestation. (SD vol 1 p 481) </blockquote><a name="son-of-the-sons"> Son of the Sons <a href="#fohat">(Fohat, son of Dhyani-Chohans)</a> <blockquote> &nbsp; &nbsp; &nbsp;  The Son of the Sons [Fohat] [calls upon] ... the illusive form of Sien-Tchzng and the Seven Elements. <a href="#1-6-1">(Shloka i-6-1)</a> </blockquote> <BR><BR><BR><a name="pitris"><BR> <b>The Pitris</b> <BR><BR> &nbsp; &nbsp; &nbsp; Here is a chart of the Hierarchy <a href="#so-far">so far</a>, including the Solar and Lunar Pitris. (Click on each blue-colored word.) <BR><BR><BR> </td></tr></table> <table> <tr><td><a href="#absolute"><img src="st-pitris-001.gif" border=0></a></td> <td> </font><font size=-1> <a href="#brahma">Brahma</a><br> <a href="#parabrahm">Parabrahm</a><br> <a href="#darkness">Darkness</a><br> <a href="#one-reality">One Reality</a><br> </font></td> </tr> <tr><td><a name="#five-aspects2"><a href="#five-aspects"><img src="st-pitris-001a.gif" border=0></a></td> <td> </font><font size=-1> <a href="#space">Space</a><br> <a href="#duration">Duration</a><br> <a href="#motion">Motion (Breath)</a> </font></td> <td> &nbsp; &nbsp; </td> <td> </font><font size=-1> <a href="#primordial-matter">Primordial Matter (Father-Mother)</a><br> <a href="#divine-thought">Divine Thought (Universal Mind)</a> </td> </tr> <tr><td><a href="#father"><img src="st-pitris-001b.gif" border=0></a></td> <td colspan=3> </font><font size=-1> <a href="#differentiation">Differentiation</a> begins.<br> The <a href="#logos">Logos</a> (Cosmic Differentiation) appears.<br> <a href="#ray">A Ray flashes forth.</a><br> <a href="#manifest">Manifestation</a> begins. </font></td> </tr> <tr><td><img src="st-fm.gif" border=0></td> <td> </font><font size=-1> <a href="#father">FATHER:</a><br> <a href="#purusha">Purusha</a><br> <a href="#spirit">Spirit</a><br> <a href="#first-cause">First Cause</a><br> </font></td> <td> &nbsp; &nbsp; </td> <td> </font><font size=-1> <a href="#mother">MOTHER:</a><br> <a href="#mulaprakriti">Mulaprakriti</a><br> <a href="#pre-matter">Pre-Matter</a><br> <a href="#water">Water</a><br> </font></td> </tr> <tr><td><a href="#mahat"><img src="st-pitris-004.gif" border=0></a></td> <td colspan=3> </font><font size=-1> <a href="#brahma-">Brahmâ</a><br> <a href="#kwan-yin">Kwan Yin</a><br> <a href="#mahat">Mahat</a><br> <a href="#son">The Son</a> </font></td> </tr> <tr><td><img src="st-pitris-004a.gif" border=0></td> <td colspan=3> </font><font size=-1> <a href="#brahma-two-kinds">Brahmâ</a><br> <a href="#logos">Logos</a><br> </font></td> </tr> <tr><td><a href="#primordial-seven"><img src="st-pitris-005.gif" border=0></a></td> <td> </font><font size=-1> <a href="#archangels">Archangels</a><br> <a href="#builders">Builders (of the Universe)</a><br> <a href="#cosmic-seven">Cosmic (Universal) Seven</a><br> <a href="#dhyani-chohan">Dhyani-Chohan</a> </font></td> <td> &nbsp; &nbsp; </td> <td> </font><font size=-1> <a href="#elohim">Elohim</a><br> <a href="#primordial-seven">Primordial Seven</a><br> <a href="#sons-of-manvantaric-dawn">Sons of Manvantaric Dawn</a> </font></td> </tr> <tr><td><a href="#second-seven"><img src="st-pitris-006.gif" border=0></a></td> <td> </font><font size=-1> <a href="#builders-of-our-planetary-system">Builders of our Planetary System</a><br> <a href="#karmic-scribes">Karmic Scribes</a><br> <a href="#kosmic-seven">Kosmic (Solar) Seven</a><br> <a href="#lipika">Lipika</a> </font></td> <td> &nbsp; &nbsp; </td> <td> </font><font size=-1> <a href="#second-seven">Second Seven</><br> <a href="#seven-outside">Seven Outside</a><br> <a href="#watchers">Watchers</a> </font></td> </tr> <tr><td><a href="#solar-pitris"><img src="st-pitris-008.gif" border=0></a></td> <td> </font><font size=-1> <a href="#agnishvatta">Agnishvatta</a><br> <a href="#fivefold-lha">Fivefold Lha</a><br> <a href="#kumaras">Kumaras</a><br> <a href="#lords-of-the-flame">Lords of the Flame</> </font></td> <td> &nbsp; &nbsp; </td> <td> </font><font size=-1> <a href="#lords-of-wisdom">Lords of Wisdom</a><br> <a href="#manasaputras">Manasaputras</a><br> <a href="#minds">Minds</a><br> <a href="#sons-of-the-fire">Sons of the Fire</a> </font></td> <tr><td><a href="#lunar-pitris"><img src="st-pitris-007.gif" border=0></a></td> <td> </font><font size=-1> <a href="#asuras">Asuras</a><br> <a href="#barhishads">Barhishads</a><br> <a href="#fathers">Fathers</a><br> <a href="#inferior-lha">Inferior Lha</a><br> <a href="#lords-of-the-moon">Lords of the Moon</a> </font></td> <td> &nbsp; &nbsp; </td> <td> </font><font size=-1> <a href="#moon-gods">Moon-Gods</><br> <a href="#progenitors">Progenitors</a><br> <a href="#sons-of-soma">Sons of Soma</a><br> <a href="#sons-of-twilight">Sons of Twilight</a> </font></td> </tr> </tr> <tr><td><img src="st-pitris-009.gif" border=0></td></tr> </table> <table width=450><tr><td><center>Figure 14</center> <BR><BR> <BR> <a href="#lunar-pitris">Lunar Pitris</a> vs. <a href="#solar-pitris">Solar Pitris</a> ( Pitris is the plural of  Pitri .) <BR><BR> &nbsp; &nbsp; &nbsp; There are two kinds of Pitris, Lunar Pitris and Solar Pitris. (The Solar Pitris are higher in the Hierarchy than The Lunar Pitris.) The Lunar Pitris were an integral part of the original creation of Mankind. The Solar Pitris enter our story during the Third Root-Race, providing unplanned assistance. (The Solar Pitris were undoubtedly also part of the original plan at a level above the Lunar Pitris, but that part of the story has been left out of the Stanzas of Dzyan.) <!----- Lunar Pitris -----> <br><br><BR><center>--- <a name="lunar-pitris">Lunar Pitris ---</center><BR><BR> The Lunar Pitris set forth the beginning of mankind. <blockquote> &nbsp; &nbsp; &nbsp;  ... the initial impetus given to human evolution on this globe in this Fourth Round was due to the assistance provided by the Lunar Pitris.&#8212; or again Solar Gods. <a href="#divine-plan">(<i>Divine Plan</i></a>, p. 133) <BR><BR> &nbsp; &nbsp; &nbsp;  It is from the material Worlds that descend they, who fashion physical man at the new Manvantaras. They are inferior Lha (Spirits), possessed of a dual body (an astral within an ethereal form). They are the fashioners and creators of our body of illusion. (quoted in SD vol 2 p 57) </blockquote> &nbsp; &nbsp; &nbsp; The Lunar Pitris appear in Theosophical literature under many names, as appearing in this list of names adapted from Barborka's <a href="#divine-plan"><i>Divine Plan</i></a>, p. 118: <BR><BR> <ul> <li><a name="ancestors">Ancestors <blockquote> &nbsp; &nbsp; &nbsp;  ...the Pitris are lunar deities and our ancestors, because they created the physical man. (SD vol 1 p 86) </blockquote> </li> <li><a name="asuras">Asuras <blockquote> &nbsp; &nbsp; &nbsp;  ...the Asuras, the Rudras, and the Pitris ... are all one.... (SD vol 1 p 106) </blockquote> </li> <LI><a name="barhishads">Barhishads <blockquote> &nbsp; &nbsp; &nbsp;  A class of the  lunar Pitris or  Ancestors , Fathers, who are believed in popular superstition to have kept up in their past incarnations the household sacred flame and made fire-offerings. Esoterically the Pitris who evolved their shadows or <i>chhayas</i> to make there-with the first man. (<a href="#glossary"><i>Theosophical Glossary</a></i>, p. (51) </blockquote> </li> <li>Barhishad-Pitris <blockquote> &nbsp; &nbsp; &nbsp;  ... Angels who, in the exoteric legends, obeyed the law ... must be identical with the Barhishad Pitris, or the Pitar-Devata, <i>i.e., those possessed of the physical creative fire</i>. They could only create, or rather clothe, the human Monads with their own astral Selves.... (SD vol 2 p 94) </blockquote> </li> <li>Celestial Ancestors <blockquote> &nbsp; &nbsp; &nbsp;  ... the  celestial men, called rightly in Indian philosophy the  Lunar Ancestors or the Pitris.... (SD vol 1 p 160) </blockquote> </li> <li>Celestial Men <blockquote> &nbsp; &nbsp; &nbsp;  ... the  celestial men, called rightly in Indian philosophy the  Lunar Ancestors or the Pitris.... (SD vol 1 p 160) </blockquote> </li> <li>Dhyanis <blockquote> &nbsp; &nbsp; &nbsp;  The Dhyanis (Pitris) are those who have evolved their </font><font size=-1>BHUTA</font><font> (doubles) from themselves, which </font><font size=-1>RUPA</font><font> (form) has become the vehicle of monads (seventh and sixth principles) that had completed their cycle of transmigration in the three preceding Kalpas (Rounds). Then, they (the astral doubles) became the men of the first Human Race of the Round. But they were not complete, and were senseless. (SD vol 1 p 183) </blockquote> &nbsp; &nbsp; &nbsp; (Editor's note. Theosophy uses the terms Dhyanis, Lunar Dhyanis (<a href="#lunar-pitris">Lunar Pitris</a>,) and Solar Dhyanis (<a href="#solar-pitris">Solar Pitris</a>). The term Dhyanis (by itself) usually refers to Lunar Dhyanis. <br><br> </li> <li><a name="fathers">Fathers <blockquote> &nbsp; &nbsp; &nbsp;  ... the Holy Fathers, the ancestors of the Arhats. <a href="#2-27">(Shloka ii-7-27)</a> </blockquote> </li> <li>Four Lower Classes of Pitris <blockquote> &nbsp; &nbsp; &nbsp;  ...the four lower classes [of Pitris] are called Barhishads  commonly Lunar Pitris who fashion mankind's vehicle, i.e., the Monads undergoing evolution in the Lunar Chain who, transfer their energies to the Earth-chain at the time of its reimbodiment. (<a href="http://www.theosophy-nw.org/theosnw/ctg/pe-pi.htm"><i>Collation of Theosophical Glossaries</i></a>, Pe - Pi) </blockquote> </li> <LI><a name="inferior-lha">Inferior Lha <blockquote> &nbsp; &nbsp; &nbsp;   It is from the material Worlds that descend they, who fashion physical man at the new Manvantaras. They are inferior Lha (Spirits), possessed of a dual body (an astral within an ethereal form). They are the fashioners and creators of our body of illusion. . . . .  (SD vol 2 p 57) </blockquote> </li> <li><a name="lords-of-the-moon">Lords of the Moon <blockquote> &nbsp; &nbsp; &nbsp;  The Geat Chohans (Lords): called the Lords of the Moon.... <a href="#2-12">(Shloka ii-3-12)</a> <BR><BR>  Who are the Lords of the Moon? In India they are called <i>Pitris</i> or  lunar ancestors .... (SD vol 2 p 75) </blockquote> </li> <LI><a name="lunar-ancestors">Lunar Ancestors <blockquote> &nbsp; &nbsp; &nbsp;  The <i>Pitris</i> are not the ancestors of the present living men, but those of the first <i>human</i> kind or Adamic race; the spirits of human races, which, on the great scale of descending evolution, preceded our races of men, and were physically as well as spiritually, far superior to our modern pigmies. In <i>Manava-Dharma-Sastra</i> they are called the <i>Lunar</i> ancestors. (quoted in SD vol 2 p 91 note) </blockquote> </li> <li>Lunar Fathers <blockquote> &nbsp; &nbsp; &nbsp;  ...nevertheless, in spite of the aid given by the Lunar Fathers, the progress of human evolution during the First and Second Root-Races continued very slowly.... (<a href="#divine-plan"></i<Divine Plan</i></a>, p. 133) </blockquote> </li> <LI><a name="lunar-gods">Lunar Gods <blockquote> &nbsp; &nbsp; &nbsp;  Lunar Gods. Called in India the Fathers,  Pitris or the lunar ancestors. (<a href="#glossary"><i>Theosophical Glossary</i></a>, p. 192) </blockquote> </li> <li>Lunar Monads <blockquote> &nbsp; &nbsp; &nbsp;  The  Lunar Monads or Pitris ... [were] the  Monads who [entered our] cycle of evolution on Globe A.... (SD vol 1 p 180) </blockquote> </li> <LI><a name="lunar-pitris2">Lunar Pitris <blockquote> &nbsp; &nbsp; &nbsp;  ... the initial impetus given to human evolution on this globe in this Fourth Round was due to the assistance provided by the Lunar Pitris.... (<a href="#divine-plan"><i>Divine Plan</i></a>, p. 133) </blockquote> </li> <li>Lunar Sons <blockquote> &nbsp; &nbsp; &nbsp;  The men of the Lord of Wisdom (<i>Budha, Mercury</i>), not the lunar sons, are immortal. <a href="#ii-1-3">(Shloka ii-1-3)</a> </blockquote> </li> <li>Lunar Spirits <blockquote> &nbsp; &nbsp; &nbsp;  These  Monads or  divine sparks are thus the  Lunar ancestors, the Pitris themselves. For these  Lunar Spirits have to become  Men in order that their  Monads may reach a higher plane of activity and self-consciousness, i.e., the plane of the Manasa-Putras, those who endow the  senseless shells, created and informed by the Pitris, with  mind in the latter part of the Third Root-Race. (SD vol 1 pp. 180-181) </blockquote> </li> <li><a name="mind-born-sons">Mind-born Sons <blockquote> &nbsp; &nbsp; &nbsp;  The  Mind-Born Sons of the First Lord <a href="#1-7-1">(Shloka i-7-1)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  The Seven Hosts, the  Will (or Mind)-Born Lords....  <a href="#ii-four">(Shloka ii-4-14)</a> <BR><BR> (Note: The name  Mind-Born Sons refers to both Solar Pitris in <a href="#1-7-1">Shloka i-7-1</a> and Lunar Pitris in <a href="#ii-four">Shloka ii-4-14</a>.) </blockquote> </li> <LI><a name="moon-gods">Moon-Gods <blockquote> &nbsp; &nbsp; &nbsp;  They (<i>the Moon-Gods</i>) went, each on his allotted land: seven of them, each on his lot. (<a href="#2-13">Shloka ii-3-13</a>) </blockquote> </li> <li>Pitaras <blockquote>  The Progenitors of Man, called in India  Fathers, Pitara or Pitris, are the creators of our bodies and lower principles. (SD vol 2 p 88) </blockquote> </li> <li>Pitar-devata <blockquote>  As to their fashioners or  Ancestors  those Angels who, in the exoteric legends, obeyed the law  they must be identical with the Barhishad Pitris, or the Pitar-Devata, i.e., those possessed of the physical creative fire. They could only create, or rather clothe, the human Monads with their own astral Selves, but they could not make man in their image and likeness. (SD vol 2 p 94) </blockquote> </li> <LI><a name="pitris">Pitris <blockquote>  ... the Pitris are <i>lunar</i> deities and our ancestors, because they <i>created the physical man</i>. (SD vol 1 p 86) </blockquote> </li> <li>Prajapatis <blockquote> &nbsp; &nbsp; &nbsp;  Prajâpatis [are the] Progenitors; the givers of life to all on this Earth. They are seven and then ten  corresponding to the seven and ten Kabbalistic Sephiroth; to the Mazdean Amesha-Spentas, etc. Brahmâ the creator, is called Prajâpati as the synthesis of the Lords of Being. (<a href="#glossary"><i>Theosophical Glossary</i></a>, p. 259) </blockquote> </li> <LI><a name="progenitors">Progenitors <blockquote> &nbsp; &nbsp; &nbsp;  The Secret teachings show the divine Progenitors creating men on seven portions of the globe  each on his lot  i.e., each a different race of men externally and internally, and on different zones. (SD vol 2 p 77) <BR><BR> &nbsp; &nbsp; &nbsp;  The Progenitors of Man, called in India  Fathers, Pitara or Pitris, are the creators of our bodies and lower principles. (SD vol 2 p 88) </blockquote> </li> </li> <li>Sons of the Moon</li> <li><a name="sons-of-soma">Sons of Soma (the Moon) <blockquote> &nbsp; &nbsp; &nbsp;  ... the Moon ... relates to the  Lunar ancestors, the Pitris. (SD vol 1 p 264) </blockquote> </li> <li><a name="sons-of-twilight">Sons of Twilight <blockquote> &nbsp; &nbsp; &nbsp;  The name  Sons of Twilight shows that the  Self-born progenitors of our doctrine are identical with the Pitris.... (SD vol 2 p 120) </blockquote> </li> </ul> <!----- Solar Pitris -----> <br><a name="solar-pitris"><center>--- Solar Pitris ---</center><BR><BR> &nbsp; &nbsp; &nbsp; Things were not going well in the middle of the Third Root-race on Earth. The human race was behind schedule, so the Solar Pitris took an active role to help speed up the process. <blockquote> &nbsp; &nbsp; &nbsp;  ... the initial impetus given to human evolution on this globe in this Fourth Round was due to the assistance provided by the Lunar Pitris.... Nevertheless, in spite of the aid given by the Lunar Fathers, the progress of human evolution during the First and Second Root-Races continued very slowly.... Something was lacking. As the words of the Stanza graphically described the situation: <blockquote> &nbsp; &nbsp; &nbsp;  Man remained an empty senseless Bhuta. (Anthropogenesis Stanza IV, Sloka 17) </blockquote> &nbsp; &nbsp; &nbsp;  This state of existence as a senseless bhuta &#8212; meaning as a phantom &#8212; due to the non-functioning of the Manas-principle, would have continued for cycle upon cycle but for the assistance provided by exalted Beings on the hierarchial Ladder of Life, still more lofty than the Moon-Gods. Because of having themselves developed the faculty of Mind in previous Manvantaras, as well as the ability to use it with <i>full</i> consciousness, they were able to awaken the dormant faculty of Manas during the Third Race, so that man was able to function intellectually in his turn. These lofty Beings are therefore termed the Lords of the Flame, or Sons of Mind &#8212; Manasaputras &#8212; or again Solar Gods. (<a href="#divine-plan"><i>Divine Plan</i></a>, p. 133) </blockquote> &nbsp; &nbsp; &nbsp; The Solar Pitris appear in Theosophical literature under many names, as appearing in this list of names adapted from Barborka's <a href="#divine-plan"><i>Divine Plan</i></a>, p. 134: <BR><BR> <ul> <li>3 Higher Classes of Pitris</li> <LI><a name="agnishvatta">Agnishwatta, Agnishwatha, Agnishvatta, Agnishvatta Pitris <blockquote> &nbsp; &nbsp; &nbsp;  The Agnishwatha ... are solar dieties ... and these are the  fashioners of the Inner Man.  (SD vol 1 p 87) <BR><BR> &nbsp; &nbsp; &nbsp;  the <i>Agnishwatta</i> [Solar] Pitris are devoid of fire (i.e., of creative passion), because too divine and pure (<i>vide</i> supra, Sloka 11th); whereas the <i>Barhishad</i>, being the lunar spirits more closely connected with Earth, became the creative Elohim of form, or the Adam of dust. (SD vol 2 p 78) </blockquote> </li> <li>Fire Dhyanis <blockquote> &nbsp; &nbsp; &nbsp;  That class of the  Fire Dhyanis, which we identify on undeniable grounds with the Agnishwattas, is called in our school the  Heart of the Dhyan-Chohanic Body; and it is said to have incarnated in the third race of men and made them perfect. (SD vol 2 p 91) </blockquote> &nbsp; &nbsp; &nbsp; (Editor's note. The word Dhyanis usually refers to Lunar Dhyanis (<a href="#lunar-pitris">Lunar Pitris</a>), but here it refers to Solar Dhyanis (<a href="#solar-pitris">Solar Pitris</a>). The word Fire indicates the Solar Dhyanis.) <BR><BR> </li> <li><a name="#fivefold-lha">Fivefold Lha</a> <blockquote> &nbsp; &nbsp; &nbsp;  Who completes him? The five-fold Lha. <a href="#1-7-5">(Shloka i-7-5)</a> </blockquote> </li> <li>Holy Ascetics, Holy Yogis <blockquote> &nbsp; &nbsp; &nbsp;  In the Aryan allegory the rebellious Sons of Brahma are all represented as holy ascetics and Yogis. Re-born in every Kalpa, they generally try to impede the work of human procreation. When Daksha, the chief of the Prajapati (creators), brings forth 10,000 sons for the purpose of peopling the world, Narada  a son of Brahma, the great Rishi, and virtually a  Kumara, if not so in name  interferes with, and twice frustrates Daksha's aim, by persuading those Sons to remain holy ascetics and eschew marriage. (SD vol 2 p 82) </blockquote> </li> <LI><a name="kumaras">Kumaras <blockquote> &nbsp; &nbsp; &nbsp; &#8220;... the Kumara (the seven mystic sages) ... are ...  The Sons of Fire .... (SD vol 1 p 87) </blockquote> </li> <li><a name="lha">Lhas <blockquote> &nbsp; &nbsp; &nbsp;  Lha is the ancient word in trans-Himalayan regions for  Spirit, any celestial or <i>superhuman Being</i>, and it covers the whole series of heavenly hierarchies, from Archangel, or Dhyani, down to an angel of darkness, or terrestrial Spirit. (SD vol 2 p 22) <BR><BR> &nbsp; &nbsp; &nbsp; [<a href="#1-7-5">Shloka i-7-5</a> asks]   Who completes him? [and] the answer is given  The fivefold Lha. A short and direct response, truly, but involving a mystery. Lha is the Tibetan word equivalent in meaning to <i>Dhyanis</i>, hence, referring to the Solar Pitris. Why fivefold? One suggestion may be offered: Because the Solar Lhas awaken the <a href="#fifth-principle"><i>fifth</i> principle</a> of man. <a href="#divine-plan">(<i>Divine Plan</i></a>, p. 140) <BR><BR> &nbsp; &nbsp; &nbsp;  The Lha which turns the fourth <i>(Globe, or our Earth)</i> is subservient to the Lha of the Seven.... <a href="#1">(Shloka ii-1-1)</a> </blockquote> </li> <li><a name="lords-of-the-flame">Lords of the Flame <blockquote> &nbsp; &nbsp; &nbsp;  The Lords of the Flame remain behind. <a href="#2-13">(Shloka ii-3-13)</a> <BR><BR> &nbsp; &nbsp; &nbsp;   In these we shall dwell, said the Lords of the Flame. <a href="#ii-seven">(Shloka ii-7-24)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  These lofty Beings are ... termed the Lords of the Flame, or Sons of Mind &#8212; Manasaputras &#8212; or again Solar Gods. <a href="#divine-plan">(<i>Divine Plan</i></a>, p. 133) <BR><BR> </blockquote> </li> <li><a name="lords-of-wisdom">Lords of Wisdom <blockquote> &nbsp; &nbsp; &nbsp;  ...The Lords of Wisdom said: "Now shall we create. <a href="#2-26">(Shloka ii-7-26)</a> </blockquote> </li> <li>Manasa (Mânasa, Manâsa) <blockquote> &nbsp; &nbsp; &nbsp;  How did the Manasa, the Sons of Wisdom, act? They rejected the self-born. They are not ready. They spurned the sweat-born. They are not quite ready. They would not enter the first egg-born. <a href="#2-25">(Shloka ii-7-25)</a> </blockquote> </li> <li>Manasa-Dhyanis <blockquote> &nbsp; &nbsp; &nbsp;  The highest Pitris in the <i>Purânas</i>; the Agnishwatthas, or Solar Ancestors of Man, those who made of Man a rational being, by incarnating in the senseless forms of semi-ethereal flesh of the men of the third race. (<a href="#glossary"><i>Theosophical Glossary</i></a>, p. 203) <br><br> &nbsp; &nbsp; &nbsp;  It is the Manasa-Dhyanis who fill up the gap [between Intelligence and no Intelligence], and they represent the evolutionary power of Intelligence and Mind, the link between  Spirit and  Matter  in this Round. (SD vol 1 p 182) </blockquote> </li> <li><a name="manasaputras">Manasaputras <blockquote> &nbsp; &nbsp; &nbsp;  ...Manasaputras   mind-born men.  (SD vol 1 p 543) <br><br> &nbsp; &nbsp; &nbsp;  The Anupadaka (or Dhyani-Buddhas) are thus identical with the Brahminical Manasaputra,  mind-born sons  (SD vol 1 p 571) </blockquote> </li> <li>Manasam <blockquote> &nbsp; &nbsp; &nbsp;  All these are the Manasam and Rajasas: the Kumaras, Asuras, and other rulers and Pitris, who incarnated in the Third Race, and in this and various other ways endowed mankind with Mind. (SD vol 2 p 89) </blockquote> </li> <li>Manasas <blockquote> &nbsp; &nbsp; &nbsp;  Manasa is no inappropriate name for a deity associated with the Rajasas. We appear to have in it Manasam  the same as Manas  with the change of termination required to express male personification. (quoted in SD vol 2 p 89) </blockquote> </li> <li>Manasvin <blockquote> &nbsp; &nbsp; &nbsp;  Of the nature of intelligence; those essentially intellectual and even spiritual dhyanis or solar pitris who endowed man with intellectually spiritual and mental powers of understanding and self-consciousness. A variant of manasas, kumaras, vairajas, manasaputras, and agnishvattas; hence the manasvin are identified with the human egos. (<a href="http://www.theosociety.org/pasadena/etgloss/man-mar.htm"><i>Encyclopedic Theosophical Glossary:</i></a> Man-Mar ) </blockquote> </li> <li><a name="mind-born-sons">Mind-born Sons (of the First Lord, of Brahmâ) <blockquote> &nbsp; &nbsp; &nbsp;  These are the Three-fold, the four-fold downward, the  Mind-Born Sons of the First Lord.... <a href="#1-7-1">(Shloka i-7-1)</a> <BR><BR> &nbsp; &nbsp; &nbsp; (Note: The name  Mind-born refers to both Solar Pitris in <a href="#1-7-1">Shloka i-7-1</a> and Lunar Pitris in <a href="#ii-four">Shloka ii-4-14</a>.) </blockquote> </li> <li><a name="#minds">Minds <blockquote> &nbsp; &nbsp; &nbsp;   The Sons of Fire ... are called  Minds .... (SD vol 1 p 87) </blockquote> </li> <li>Solar Ancestors</li> <li>Solar Angels <blockquote> &nbsp; &nbsp; &nbsp;  The Endowers of man with his conscious, immortal EGO, are the  Solar Angels  whether so regarded metaphorically or literally. (SD vol 2 p 88) </blockquote> </li> <li>Solar Devas <blockquote> &nbsp; &nbsp; &nbsp;  ...the Manasa-Dhyanis (the Solar Devas, or the Agnishwatta Pitris) the "givers of intelligence and consciousness" to man.... (SD vol 1 p 181) </blockquote> </li> <li>Solar Fathers</li> <li>Solar Lhas <blockquote> &nbsp; &nbsp; &nbsp;  The Breath needed the Spirit of Life; the Solar Lhas breathed it into [the human] form. (ii-4-17) </blockquote> </li> <li><a href="#solar-pitris">Solar Pitris</a></li> <li>Sons of the Fire<a name="sons-of-the-fire"> <blockquote> &nbsp; &nbsp; &nbsp;  ...Listen, Ye Sons of the Earth, to your instructors  The Sons of the Fire. <a href="#4-1">(Shloka i-4-1)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220; ... the &#8216;Sons of the Fire,&#8217; the &#8216;Sons of the Fire-Mist,&#8217; and the like, require explanation.... Now these names, &#8216;Fire,&#8217; &#8216;Flame,&#8217; &#8216;Day,&#8217; the &#8216;bright fortnight,&#8217; etc., as &#8216;Smoke,&#8217; &#8216;Night, and so on, leading only to the end of the lunar path are incomprehensible without a knowledge of Esotericism. These are <EM>all names of various deities </EM>which preside over the Cosmo-psychic Powers. We often speak of the Hierarchy of &#8216;Flames&#8217; (see Book II.) of the &#8216;Sons of Fire,&#8217; etc. Sankaracharya the greatest of the Esoteric masters of India, says that <EM>fire</EM> means a deity which presides over Time (kala).... (SD vol 1 p 86) <BR><BR> &nbsp; &nbsp; &nbsp; [The Minds are called]  ... The Sons of Fire  because they are the first Beings (in the <i>Secret Doctrine</i> they are called  Minds ), evolved from Primordial Fire. (SD vol 1 p 87) </blockquote> </li> <li>Sons of the Fire-Mist</li> <li>Sons of Mahat <blockquote> &nbsp; &nbsp; &nbsp;  The Sons of MAHAT are the quickeners of the human Plant. (SD vol 2 p 103) </blockquote> </li> <li>Sons of Manas</li> <li>Sons of Mind </li> <li><a name="sons-of-wisdom">Sons of Wisdom <blockquote> &nbsp; &nbsp; &nbsp;   Sons of Wisdom ... or angels from higher spheres.... (SD vol 2 p 236) <BR><BR> &nbsp; &nbsp; &nbsp;  The  Sons of Wisdom ... spurned the early Third Race, i.e., the non-developed, and are shown incarnating in, and thereby endowing with intellect, the later Third Race. (SD vol 2 p 185) <br><br> &nbsp; &nbsp; &nbsp;  As to those  Sons of Wisdom who had  deferred their incarnation till the Fourth Race, which was already tainted (physiologically) with sin and impurity, they produced a terrible cause, the Karmic result of which weighs on them to this day. (SD vol 2 p 228) </blockquote> </li> <li>Spiritual Dhyanis <blockquote> &nbsp; &nbsp; &nbsp;  The Sons of Wisdom, or the spiritual Dhyanis, had become  intellectual through their contact with matter, because they had already reached, during previous cycles of incarnation, that degree of intellect which enabled them to become independent and self-conscious entities, on this plane of matter. (SD vol 2 p 167) </blockquote> </li> <li>Vairajas <blockquote> &nbsp; &nbsp; &nbsp;  ...the Harivansa ... distinguishes the Virajas as one class of the Pitris only  a statement corroborated in the Secret Teachings, which, however, identify the Virajas with the elder Agnishwattas.... (SD vol 2 p 89) </blockquote> </li> <li>Virgin Ascetics</li> </ul> <center>~~~</center><BR><BR> &nbsp; &nbsp; &nbsp; <a name="so-far">Other levels in the Hierarchy are referred to, but only vaguely. Here is a reference to: <br><br> " Fifth group in the Hierarchy, who made the human-animal form into a Rational Man.<br> " Sixth group in the Hierarchy, who formed man's shadowy form.<br> " Seventh group in the Hierarchy (Elementals), who built man's physical body. <blockquote> &nbsp; &nbsp; &nbsp;  The group of the hierarchy which is commissioned to  create men is a special group, then; yet it evolved shadowy man in this cycle just as a higher and still more spiritual group evolved him in the Third Round. But as it is the Sixth  on the downward scale of Spirituality  the last and seventh being the terrestrial Spirits (elementals) which gradually form, build, and condense his physical body  this Sixth group evolves no more than the future man's shadowy form, a filmy, hardly visible transparent copy of themselves. It becomes the task of the fifth Hierarchy  the mysterious beings that preside over the constellation Capricornus, Makara, or  Crocodile in India as in Egypt  to inform the empty and ethereal animal form and make of it the Rational Man. This is one of those subjects upon which very little may be said to the general public. (SD vol 1 p 233) </blockquote> <center>~~~</center><BR><BR> &nbsp; &nbsp; &nbsp; More concepts in the Stanzas of Dzyan need to be discussed. They are presented here. <!----- Great Breath -----> <BR><BR><a name="great-breath"><BR> <b>Great Breath</b> <BR><BR> &nbsp; &nbsp; &nbsp; The Great, Eternal, Ceaseless Breath is the pulsation of the Absolute, even during a universal <a href="#pralaya">Pralaya</a>. <blockquote><a name="pulsated"> &nbsp; &nbsp; &nbsp; &#8220;Life pulsated unconscious in universal space.&#8221; <a href="#1-8">(Shloka i-1-8)</a> <BR><BR><a name="ceaseless"> &nbsp; &nbsp; &nbsp; &#8220;The &#8216;Breath&#8217; ... is ... matter ... [in] perpetual motion.... This Breath ... can never cease, not even during [a Pralaya].&#8221; (SD vol 1 p 55) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220; ... the &#8216;pulsation&#8217; ... continues even in pralaya. ... the verbal description is not to be taken as a philosophical statement and dismissed as nonsense because it is illogical to say that pulsation, which involves time and differentiation, could not exist in the timeless and undifferentiated state of pralaya. We repeat that the words are symbolic and refer to something that cannot be expressed in any other way.... <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The one Reality ... and the pulsation of its life continues ceaselessly even in, what might seem to us to be, the frozen sterility of the Cosmic Night.&#8221; (<a href="#man-measure"><i>Man, the Measure</i></a>, pp. 72-73) </blockquote> </blockquote> <br><br> <!----- Planes of Existence -----> <BR><BR><a name="planes-of-existence"><BR> <b><a href="lessons07.htm#chart-001">Planes of Existence</b></a> <BR><BR> &nbsp; &nbsp; &nbsp; Theosophy divides the manifested universe into seven Planes of Existence. For example, in the sentence quoted below, only the top two Planes of Existence have been created up to that point in the story, and the lower five Planes (strides) are then created. <BR><BR> </td></tr></table> <table><tr><td> <img src="st-five.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 15. The first five Planes appear.</center> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;Fohat takes five strides....&#8221; (<a href="#1-5-5">Shloka i-5-5</a>) <BR><a name="five-strides"><BR> &nbsp; &nbsp; &nbsp;  From a Cosmic point of view, Fohat taking  five strides refers here to the five upper planes of Consciousness and Being, the sixth and the seventh (counting downwards) being the astral and the terrestrial, or the two lower planes. (SD vol 1 p 122) </blockquote> &nbsp; &nbsp; &nbsp; The (total) seven strides are the seven planes of existence. The first two planes of existence have already been created, and Fohat now continues on, creating the remaining five planes of existence, from the Atma plane down to the physical plane <BR><BR> <a name="above-below"> &nbsp; &nbsp; &nbsp; The  Twice Seven of <a href="#4-3">Shloka i-4-3</a> and the  Seven Regions Above and Seven Below of <a href="#1-5-2">Shloka i-5-2</a> are the Seven Planes Of Existence. <blockquote> &nbsp; &nbsp; &nbsp;  This is the sum total [of Cosmic levels]: the seven unmanifest or inner levels and their manifest counterparts. (<a href="#man-measure"><i>Man, the Measure</i></a>, p. 199) </blockquote> <BR><a name="chain"><BR> <b>Chain</b><BR><BR> &nbsp; &nbsp; &nbsp; Planets are grouped into groups of seven planets. Such a group of planets is called a Chain. <BR> <BR> </td></tr></table> <table><tr><td> <img src="time-chain1.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 16. A Chain of seven planets</center> <BR><BR> &nbsp; &nbsp; &nbsp; A Chain always has planets on different Planes of Existence. Our earth is the only planet in our Chain that is on the Physical Plane. The other six planets are on higher Planes. <BR> <BR> </td></tr></table> <table><tr><td> <img src="time-chain2.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 17. Planets in our Earth Chain, on different Planes of Existence</center> <blockquote> &nbsp; &nbsp; &nbsp;  Out of these seven [planets] only one, the lowest and the most material of those globes, is within our plane or means of perception, the six others lying outside of it and being therefore invisible to the terrestrial eye. (SD vol 1 p 152). <BR><BR> <a name="downwards-and-upwards"> &nbsp; &nbsp; &nbsp; &#8220;The older wheels [Rounds] rotated downwards and upwards.... [manifesting on the various Planes of Existence one by one]&#8221; <a href="#1-6-6">(Shloka i-6-6)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  It is a Vedic teaching that  there are three Earths corresponding to three Heavens, and our Earth (the fourth) is called Bhumi. ... it refers to our planetary chain, three  Earths on the descending arc, and three  heavens which are the three Earths or globes also, only far more ethereal, on the ascending or spiritual arc: by the first three we descend into matter, by the other three we ascend into Spirit; the lower one, Bhumi, our Earth, forming the turning point.... (SD vol 1 p 250 note). </blockquote> &nbsp; &nbsp; &nbsp; Our Earth is called Bhumi in <i>The Secret Doctrine</i>. <a href="#1-7-1">(Shloka i-7-1)</a> <BR><BR> &nbsp; &nbsp; &nbsp; There are two graphics in <i>The Secret Doctrine</i> that portray our Chain. <BR><BR><BR> </td></tr></table> <table><tr><td> <img src="http://www.theosociety.org/pasadena/sd/sd1-200.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 18. graphic from SD vol 1 p 200</center> <BR><BR> &nbsp; &nbsp; &nbsp; Figure 18 portrays the seven globes of our Chain as compared to the Kabala. Note the names of the Planes of Existence that are used in this graphic. <ul> <li> Archetypal World = Buddhic Plane</li> <li> Intellectual or Creative World = Mental Plane <blockquote> &nbsp; &nbsp; &nbsp;  ...on the mental [plane].... (SD vol 1 p 534) </blockquote> </li> <li> Substantive or Formative World = Astral Plane <blockquote> &nbsp; &nbsp; &nbsp;  ...the sixth [plane of Consciousness] being the astral.... (SD vol 1 p 122) <BR><BR> &nbsp; &nbsp; &nbsp;  The root of the Lotus sunk in the mud represents material life, the stalk passing up through the water typifies existence in the astral world.... (SD vol 1 p 58) <BR><BR> &nbsp; &nbsp; &nbsp;  ...which becomes Astral Matter.  (SD vol 1 p 75) <BR><BR> &nbsp; &nbsp; &nbsp;  When our Soul (mind) creates or evokes a thought, the representative sign of that thought is self-engraved upon the astral fluid.... (SD vol 1 p 93) <BR><BR> &nbsp; &nbsp; &nbsp;  ...every thought, in addition to its physical accompaniment (brain-change), exhibits an objective ... aspect on the astral plane. (SD vol 1 p 124) </blockquote> </li> <li>"Physical Material World" = Physical Plane</li> </ul> The next graphic shows both the Earth Chain and the Moon Chain. <BR><BR><BR> </td></tr></table> <table><tr><td> <img src="http://www.theosociety.org/pasadena/sd/sd1-172.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 19. graphic from SD vol 1 p 172</center> <BR><BR> &nbsp; &nbsp; &nbsp; Note the corresponding planets on each Plane of Existence for both Chains (indicated by different shades of gray). <br><br><br><center>~~~</center><BR><BR> &nbsp; &nbsp; &nbsp; Other planets in our solar system belong to other Manvantaras (Chains). <blockquote> &nbsp; &nbsp; &nbsp;  ..., both (Mars and Mercury) are septenary chains, as independent of the Earth's sidereal lords and superiors as you are independent of the 'principles' of Daumling (Tom Thumb).... (SD vol 1 p 165) </blockquote> <br><center>~~~</center><BR><BR> &nbsp; &nbsp; &nbsp; Click <a href="#manvantara-chain">here</a> for the use of the word  Chain as a measurement of time. <BR><BR><BR> <a name="round"><BR> <b>Round</b><BR><BR> &nbsp; &nbsp; &nbsp; A Round is the amount of time a life-wave (human, animal, etc.) spends on each of the seven planets in one revolution around a Chain. <BR> <BR> </td></tr></table> <table><tr><td> <img src="time-round1.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 20. A Round</center> <BR><BR> &nbsp; &nbsp; &nbsp; Our human life-wave started the Round on Globe A, moved to Globe B, then moved to Gobe C, and is presently on Earth (Globe D). <BR> <BR> </td></tr></table> <table><tr><td> <img src="time-chain3.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 21. The Earth Round</center> <BR><BR> <blockquote> &nbsp; &nbsp; &nbsp; &#8220;At the fourth [Round], the sons are told to create their own images...&#8221; <a href="#1-6-5">(Shloka i-6-5)</a> <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;Make Thy calculations, Lanoo [disciple], if Thou wouldest learn the correct age of Thy small wheel [Round]. Its <b>fourth spoke [planet]</b> is our Mother Earth.&#8221; <a href="#1-6-7">(Shloka i-6-7)</a> </blockquote> &nbsp; &nbsp; &nbsp; When our alloted time on Earth has ended, our life-wave will move onto the fifth planet of the Round (the next planet of our Chain, which is on the Astral Plane). <BR><BR> Other chains exist, as indicated by the graphic above, and these quotes. <blockquote> &nbsp; &nbsp; &nbsp;  ...besides our own septenary chain of world-planets, there are many more in the solar system. (SD vol 1 p 654) <BR><BR> &nbsp; &nbsp; &nbsp;  ... of ... chains there are seven in our system.... (SD vol 2 p 311) </blockquote> &nbsp; &nbsp; &nbsp; The total length of time of our present Round will be 617.1 million years. <a href="http://www.questbooks.net/title.cfm?bookid=16" target="_blank">(C W XIII p. 303)</a> <!----- Manvantara -----> <BR><BR><a name="manvantara"><BR> <b>Manvantara</b><BR><BR> &nbsp; &nbsp; &nbsp; A life-wave (human, animal, etc.) spends time on each of the seven planets in a Chain, in a time-period called a Round. After finishing its time on the seventh planet of the initial Round, it then returns to the first planet, starting the process all over again, and beginning a new Round. This process repeats itself for a total of seven Rounds. <BR> <BR> </td></tr></table> <table><tr><td> <img src="time-round7.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 22. A Manvantara: seven cycles around seven planets, or 49  stops </center> <BR><BR> &nbsp; &nbsp; &nbsp; Our life-wave travels through each of the seven planets (globes) of our Chain, evolving through the elemental, mineral, plant, animal, and human levels of existence. <blockquote> &nbsp; &nbsp; &nbsp;  ... during the First, Second, and Third Rounds, ... </font><font size=-1>MAN</font><font> was, in turn,  a stone, a plant, and an animal...  (SD vol 1 p 185) </blockquote> &nbsp; &nbsp; &nbsp; This process repeats itself for a total of seven Rounds, or 49  World-Periods . This period of 49  World-Periods is called a Manvantara. <BR> <BR> </td></tr></table> <table><tr><td> <img src="time-round5.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 23. 49 World-Periods in a Manvantara</center> <BR><BR> &nbsp; &nbsp; &nbsp; Our present-day Earth is the fourth planet of the fourth Round of our Manvantara. This is exactly mid-way through the Manvantara, and mid-way through the fourth Round of that Manvantara. <BR> <BR> </td></tr></table> <table><tr><td> <img src="time-round4.gif" border=0> </td></tr></table> <table width=450><tr><td><center>Figure 24. Present-day Earth, in the middle of the Fourth Round</center> <BR><BR> &nbsp; &nbsp; &nbsp; This is the lowest possible level of physical manifestation in the universe. <BR><a name="manvantara-chain"><BR> &nbsp; &nbsp; &nbsp; Our present Manvantara will last 4.3 billion years (SD vol 2 p 70). Please note that the word  Chain is sometimes used to refer to the same 4.3 billion-year time period. <blockquote> &nbsp; &nbsp; &nbsp;  ...we cannot understand how any danger could arise from the revelation of such a purely philosophic doctrine, as, e.g., the evolution of the planetary chains. (quoted in SD vol 1 p xxxv) </blockquote> &nbsp; &nbsp; &nbsp; The word  Chain refers to the existence of seven planets. The word  Manvantara refers to the time spent by various life-waves on 49 world-periods. The seven planets are created specifically for that Manvantara, and will disappear when that Manvantara is finished. <BR><BR><BR><BR><center>-- Major vs. Minor Manvantara --</center><BR> <BR><BR> &nbsp; &nbsp; &nbsp; The terms Major and Minor Manvantara are sometimes used. A Major Manvantara is time spent in seven Rounds. A Minor Manvantara is time spent in seven Root-races on one Globe. <blockquote> &nbsp; &nbsp; &nbsp;  ...a minor <i>Manvantara</i> is the duration of the <i>seven</i> races on any particular planet, and a major manvantara is the period of one human round along the Planetary chain. (SD vol 1 p 309) </blockquote> &nbsp; &nbsp; &nbsp; <BR><BR><center>-- Omitted Information on Rounds and Chains in our Manvantara --</center><BR> <BR><BR> &nbsp; &nbsp; &nbsp; More information on Rounds and Chains was left out of <i>The Secret Doctrine</i> due to space limitations. <blockquote> &nbsp; &nbsp; &nbsp;  Among the eleven Stanzas omitted there is one which gives a full description of the formation of the planetary chains one after another.... (SD vol 1 p 152) </blockquote> &nbsp; &nbsp; &nbsp; Our present Manvantara is in its 25th world-period, yet <i>The Secret Doctrine</i> only discusses conditions on the fourth world-period of the First Round (the 4th world-period), the fourth world-period of the Third Round (the 18th world-period), and our present-day fourth world-period of the Fourth Round (present-day Earth, the 25th world-period). Descriptions of conditions on the other previous 22 world-periods have been omitted. <blockquote> &nbsp; &nbsp; &nbsp;  We are not concerned with the other Globes in this work except incidentally. (SD vol 1 p 160 note) <BR><BR> &nbsp; &nbsp; &nbsp;  Only forty-nine Slokas out of several hundred are [given in Book Two]. (SD vol 2 p 15) </blockquote> <a name="pralaya"><BR> &nbsp; &nbsp; &nbsp; <b>Pralaya</b><BR><BR> &nbsp; &nbsp; &nbsp; A Pralaya is a period of rest and non-activity. One example of a Pralaya is the 4.3 billion years of rest that will follow our present Manvantara. There is also a Solar Pralaya, which will be 311 trillion years of rest following our Solar Manvantara. <blockquote> &nbsp; &nbsp; &nbsp;  ...the wear and tear of the body of the Universe is steadily going on, and that it will finally lead to the extinction of the Solar fires and the destruction of the Universe .... (SD vol 1 p 552) </blockquote> &nbsp; &nbsp; &nbsp; The Christian  Last Judgement actually refers to the upcoming 311 trillion Maha ( Great ) Pralaya or period of rest. <blockquote> &nbsp; &nbsp; &nbsp;  ...the whole period of Mahapralaya [is] the  Great </font><font size=-1>NIGHT</font><font>, namely, 311,040,000,000,000 years of absorption in Brahm. The day of "Be-With-Us" is this period of rest or Paranirvana.... It corresponds to the Day of the Last Judgment of the Christians, which has been sorely materialised by their religion. (SD vol 1 p 88) </blockquote> &nbsp; &nbsp; &nbsp; The word  Sabbath , as used in the Bible, refers to a Pralaya. If the writers of the Bible had used the genuine meaning of the word, we would be having seven-day work-weeks, which would be followed by seven-day weekends! <BR><BR><a name="solar-manvantara"><BR> <b>Solar Manvantara</b><BR><BR> &nbsp; &nbsp; &nbsp; A Solar Manvantara is the total active life of our solar system. This corresponds to 311 trillion years (SD vol 2 p 70). <BR><BR><BR><a name="seven-rounds"><BR> &nbsp; &nbsp; &nbsp; <b>The Seven Rounds of our Present-Day Manvantara</b><BR><BR> &nbsp; &nbsp; &nbsp; Our presently-human life-wave has traveled through three and a half Rounds, evolving through the first (mineral), second (vegetable), third (animal), and fourth (human) Rounds. <blockquote> &nbsp; &nbsp; &nbsp;  ... during the First, Second, and Third Rounds, ... </font><font size=-1>MAN</font><font> was, in turn,  a stone, a plant, and an animal...  (SD vol 1 p 185) </blockquote> Let's take a look at each Round. <ul> <!----- First Round -----> <li><a name="first-round">First Round <BR><BR> &nbsp; &nbsp; &nbsp; The first element was developed during the First Round. <blockquote> &nbsp; &nbsp; &nbsp;  ...the First Round, we are taught, developed but one <a href="#seven-elements">Element</a>, and a nature and humanity in what may be called one aspect of Nature - called by some, very unscientifically, though it may be so <i>de facto</i>,  One-dimensional Space.  (SD vol 1 p 250) </blockquote> &nbsp; &nbsp; &nbsp; The first element was an ethereal, formless, colorless fire. <blockquote> &nbsp; &nbsp; &nbsp;  The globe was  fiery, cool and radiant as its ethereal men and animals during the first Round, says the Commentary.... (SD vol 1 p 252) <BR><BR> &nbsp; &nbsp; &nbsp;  ...in the first Round, the globe, having been built by the primitive fire-lives, i.e., formed into a sphere  had no solidity, nor qualifications, save a cold brightness, nor form nor color.... (SD vol 1 p 259) </blockquote> &nbsp; &nbsp; &nbsp; Man first appeared in the First Round, but he was ethereal and not physial. <blockquote> &nbsp; &nbsp; &nbsp;  Man in the First Round and First Race on Globe D, our Earth, was an ethereal being (a <a href="#lunar-pitris-d">Lunar Dhyani</a>, as man), non-intelligent but superspiritual; and correspondingly, on the law of analogy, in the First Race of the Fourth Round. In each of the subsequent races and sub-races . . . he grows more and more into an encased or incarnate being, but still preponderatingly ethereal.... (SD vol 1 p 188) </blockquote> &nbsp; &nbsp; &nbsp; There are different classes of Monads. The first class attained the human state of development during the first Round. <blockquote> &nbsp; &nbsp; &nbsp;  ...it is only the first class of Monads which attains the human state of development during the first Round, since the second class, on each planet, arriving later, has not time to reach that stage. Thus the Monads of Class 2 reach the incipient human stage only in the Second Round, and so on up to the middle of the Fourth Round. (SD vol 1 p 173) </blockquote> </li> <!----- Second Round -----> <li><a name="second-round">Second Round <blockquote> &nbsp; &nbsp; &nbsp;  The globe was...  luminous and more dense and heavy during the second Round...  (SD vol 1 p 252) <BR><BR> &nbsp; &nbsp; &nbsp; [Man]  ...has now a perfectly concrete or compacted body, at first the form of a giant-ape, and now more intelligent, or rather cunning, than spiritual. For, on the downward arc, he has now reached a point where his primordial spirituality is eclipsed and overshadowed by nascent mentality.... (SD vol 1 p 188) </blockquote> </li> <li><a name="third-round">Third Round: We had huge astral animal-forms. <blockquote> &nbsp; &nbsp; &nbsp;  The globe was...  watery during the Third [Round]!  (SD vol 1 p 252) <BR><BR> &nbsp; &nbsp; &nbsp;  ... the ancestors of man ... [created]  ape-like forms ... in Round III. (SD vol 2 p 188) <BR><BR> &nbsp; &nbsp; &nbsp;  In the last half of the Third Round his gigantic stature decreases, and his body improves in texture, and he becomes a more rational being, though still more an ape than a Deva. . . . (All this is almost exactly repeated in the third Root-Race of the Fourth Round.) (SD vol 2 pp. 188-189) <BR><BR> &nbsp; &nbsp; &nbsp;  It is not denied that in the [Third] Round man was a gigantic apelike creature; and when we say  man we ought perhaps to say, the rough mould that was developing for the use of man in [the fourth] Round only.... (SD vol 2 p 261) <BR><BR> &nbsp; &nbsp; &nbsp;  Let us remember & the esoteric teaching which tells us of Man having had in the Third Round a </font><font size=-1>GIGANTIC APE-LIKE FORM</font><font> on the astral plane. And similarly at the close of the Third Race in this Round. (SD vol 2 p 688) </blockquote> &nbsp; &nbsp; &nbsp; Our evolution during the Third Round was controlled by members of the Fourth Hierarchy, while our intellectual evolution during the early part of our present Fourth Round was controlled by members of the Fifth Hierarchy, <blockquote> &nbsp; &nbsp; &nbsp;  The group of the hierarchy which is commissioned to "create" men is a special group, then; yet it evolved shadowy man in this cycle just as a higher and still more spiritual group evolved him in the Third Round. But as it is the Sixth  on the downward scale of Spirituality  the last and seventh being the terrestrial Spirits (elementals) which gradually form, build, and condense his physical body  this Sixth group evolves no more than the future man's shadowy form, a filmy, hardly visible transparent copy of themselves. It becomes the task of the fifth Hierarchy  the mysterious beings that preside over the constellation Capricornus, Makara, or "Crocodile" in India as in Egypt  to inform the empty and ethereal animal form and make of it the Rational Man. This is one of those subjects upon which very little may be said to the general public. (SD vol 1 p 233) </blockquote> </li> <li><a name="fourth-round">Fourth Round: We are the humans on Globe D (present-day Earth). <blockquote> &nbsp; &nbsp; &nbsp;  Up to the Fourth Round... <i>Man</i>  if the ever-changing forms that clothed the Monads during the first three Rounds and the first two and a half races of the present one can be given that misleading name  is, so far, only an animal intellectually. It is only in the actual <i>midway</i> [fourth] Round that he develops in himself entirely the fourth principle [intelligence] as a fit vehicle for the fifth. (SD vol 2 p 161) <BR><BR> &nbsp; &nbsp; &nbsp;  Intellect has an enormous development in this Round. The (hitherto) dumb races acquire our (present) human speech on this globe, on which, from the Fourth Race, language is perfected and knowledge increases. At this half-way point of the Fourth Round (as of the Fourth Root, or Atlantean, race) humanity passes the axial point of the minor Manvantara cycle . . . . the world teeming with the results of intellectual activity and spiritual decrease . . . . (SD vol 2 p 189) </blockquote> </li> <li><a name="fifth-round">Fifth Round <blockquote> &nbsp; &nbsp; &nbsp;  ... Manas [intellectual ability] will be relatively <i>fully</i> developed only in the [Fifth] Round, when it will have an opportunity of becoming entirely divine until the end of the Rounds. As Christian Schoettgen says in <i>Horae Hebraic</i>, etc., the first terrestrial Adam  had only the breath of life, <i>Nephesh, but not the living Soul</i>. (SD vol 2 p 162) <BR><BR> &nbsp; &nbsp; &nbsp;  Nor is it part of the evolutionary law that the Fifth principle (Manas), should receive its complete development before the Fifth Round. All such prematurely developed intellects (on the spiritual plane) in our [present-day] Race are abnormal; they are those whom we call the  Fifth-Rounders.  (SD vol 2 p 167) </blockquote> </li> <li><a name="sixth-round">Sixth Round <blockquote> No information is given on the Sixth Round.</blockquote></li> <li><a name="seventh-round">Seventh Round <blockquote> &nbsp; &nbsp; &nbsp;  On [our presently] ascending arc [from materialism to spirituality], Spirit is slowly re-asserting itself at the expense of the physical, or matter, so that, at the close of the seventh Race of the Seventh Round, the Monad will find itself as free from matter and all its qualities as it was in the beginning; having gained in addition the experience and wisdom, the fruition of all its personal lives, without their evil and temptations. (SD vol 2 pp. 180-181) </blockquote> </li> </ul> <!----- Seven Elements -----> <BR><BR><a name="seven-elements"><BR> <b>Seven Divine Elements</b> (one new Element per Round) (<a href="#1-6">&#8220;Seven Truths&#8221; in Shloka i-1-6</a>) <a href="#4-3">(Shloka i-4-3)</a> <ul> <li>Fire</li> <li>Air</li> <li>Water</li> <li>Earth</li> <li>Ether</li> <li>Mind</li> <li>Understanding</li> </ul> &nbsp; &nbsp; &nbsp; The characteristics of matter change as evolution takes matter on its journey through the <a href="#round">Rounds</a>, and there is a corresponding and simultaneous change to the perceptive faculty or sense of man. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The succession of primary aspects of Nature with which the succession of Rounds is concerned, has to do ... with the development of the &#8216;Elements&#8217; (in the Occult sense) &#8212; Fire, Air, Water, Earth.&#8221; (SD vol 1 p 252). <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;Universe evolves, when its primary substance is transformed from the state of fire into that of air, then into water, etc.&#8221; (SD vol 1 p 77). </blockquote> There is one new element for each Round. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;... every new Round develops one of the Compound Elements....&#8221; (quoted in SD vol 1 p 250). </blockquote> <BR><B><a name="four-elements">Four Elements So Far</B><BR><BR> &nbsp; &nbsp; &nbsp; Four elements have evolved in the four Rounds that have appeared so far &#8212; Fire, Air, Water, and Earth. <blockquote><a name="four-produced"> &nbsp; &nbsp; &nbsp;  Of the seven (elements) ... four produced, three hidden.... <a href="#1-6-3">(Shloka i-6-3)</a> <BR><BR> &nbsp; &nbsp; &nbsp;  Out of the Seven Truths and Revelations, or rather revealed secrets, four only have been handed to us, as we are still in the Fourth Round..... (SD vol 1 p 252) <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;From the </font><font size=-1>ONE LIFE</font><font> formless and Uncreate, proceeds the Universe of lives. First was manifested from the Deep (Chaos) cold luminous fire (gaseous light?) which formed the curds in Space. (Irresolvable nebulae, perhaps?).... These fought, and a great heat was developed by the encountering and collision, which produced rotation. Then came the first manifested </font><font size=-1>MATERIAL</font><font>, Fire, the hot flames, the wanderers in heaven (comets); heat generates moist vapor; that forms solid water (?); then dry mist, then liquid mist, watery, that puts out the luminous brightness of the pilgrims (comets?) and forms solid watery wheels (</font><font size=-1>MATTER</font><font> globes). Bhumi (the Earth) appears with six sisters. These produce by their continuous motion the inferior fire, heat, and an aqueous mist, which yields the third World-Element &#8212; </font><font size=-1>WATER</font><font>; and from the breath of all (atmospheric) </font><font size=-1>AIR</font><font> is born. These four are the four lives of the first four periods (Rounds) of Manvantara. The three last will follow.&#8221; (quoted in SD vol 1 p 250). <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;It is a Vedic teaching that &#8216;there are three Earths corresponding to three Heavens, and our Earth (the fourth) is called Bhumi.&#8217; ... it refers to our planetary chain, three  Earths on the descending arc, and three  heavens which are the three Earths or globes also, only far more ethereal, on the ascending or spiritual arc: by the first three we descend into matter, by the other three we ascend into Spirit; the lower one, Bhumi, our Earth, forming the turning point.... &#8221; (SD vol 1 p 250 note). <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;... in the first <a href="#round">Round</a>, the [newly-formed Earth], having been built by the primitive fire-lives, i.e., formed into a sphere &#8212; had no solidity, nor qualifications, save a cold brightness, nor form nor color; it is only towards the end of the First Round that it developed one Element which from its inorganic, so to say, or simple Essence became now in our Round the fire we know throughout the system.... The Second Round brings into manifestation the second element </font><font size=-1>AIR</font><font>, that element, the purity of which would ensure continuous life to him who would use it.... The Third Round developed the third Principle &#8212; </font><font size=-1>WATER</font><font>; while the Fourth transformed the gaseous fluids and plastic form of our globe into the hard, crusted, grossly material sphere we are living on. &#8216;Bhumi&#8217; [Earth] has reached her fourth principle.&#8221; (SD vol 1 pp. 259-260). </blockquote><a name="fifth-aspect"> The fifth aspect is being developed now (in the fourth Round). <blockquote> &nbsp; &nbsp; &nbsp; [This is the order] &#8220; ... in which things created appear &#8212; namely, Fire (light), Air, Water, and </font><font size=-1>MAN</font><font> (or the Earth).&#8221; (SD vol 1 p 254). <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The succession of primary aspects of Nature with which the succession of Rounds is concerned, has to do, as already indicated, with the development of the &#8216;Elements&#8217; (in the Occult sense) &#8212; Fire, Air, Water, Earth. We are only in the fourth Round, and our catalogue so far stops short. The centers of consciousness (destined to develop into humanity as we know it) of the third Round arrived at a perception of the third Element Water. Those of the fourth Round have added earth as a state of matter to their stock as well as the three other elements in their present transformation.&#8221; (SD vol 1 pp. 252-253). <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;... the Earth, such as we know it now, had no existence before the 4th Round, hundreds of million years ago, the commencement of our geological Earth. The globe was &#8216;fiery, cool and radiant as its ethereal men and animals during the first Round,&#8217; says the Commentary ... &#8216;luminous and more dense and heavy during the second Round; watery during the Third!&#8217; &#8221; (SD vol 1 p 252 note). </blockquote> The fifth aspect is Aether (Ether) or Astral Light. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;... man is composed of all the Great Elements: Fire, Air, Water, Earth and Ether &#8212; the </font><font size=-1>ELEMENTALS</font><font>.&#8221; (SD vol 1 p 294 note). <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;The elements are the five tanmatras of earth, water, fire, air and ether....&#8221; (SD vol 1 p 536 note). <BR><BR> &nbsp; &nbsp; &nbsp; &#8220It will only be in the next, or fifth, Round that the fifth Element, Ether  the gross body of Akasa, if it can be called even that -- will, by becoming a familiar fact of Nature to all men, as air is familiar to us now, cease to be as at present hypothetical, and also an "agent" for so many things. And only during that Round will those higher senses, the growth and development of which Akasa subserves, be susceptible of a complete expansion. As already indicated, a partial familiarity with the characteristic of matter  permeability  which should be developed concurrently with the sixth sense, may be expected to develop at the proper period in this Round. But with the next element added to our resources in the next Round, permeability will become so manifest a characteristic of matter, that the densest forms of this will seem to man's perceptions as obstructive to him as a thick fog, and no more.&#8221; (SD vol 1 pp. 257-258). </blockquote> &nbsp; &nbsp; &nbsp; The fifth element (Ether) will only partialy appear in our present Fourth Round, and will fully appear in the Fifth Round. <blockquote> &nbsp; &nbsp; &nbsp;  ...four elements are now fully manifested, while the fifth  Ether  is only partially so, as we are hardly in the second half of the Fourth Round, and consequently the fifth Element will manifest fully only in the Fifth Round. (SD vol 1 p 140). </blockquote> &nbsp; &nbsp; &nbsp; After the fifth element is developed, two more elements will appear, for a total of seven elements. <blockquote> &nbsp; &nbsp; &nbsp; &#8220;The Golden Egg was surrounded by seven natural elements (ether, fire, air, water), &#8216;four ready, three secret.&#8217; &#8221; (SD vol 1 p 65). <BR><BR> &nbsp; &nbsp; &nbsp; &#8220;&#8216;Bhumi&#8217; [Earth] has reached her fourth principle. Earth will reach her true ultimate form ... &#8212; her body shell &#8212; only toward the end of the manvantara after the Seventh Round....&#8221; (SD vol 1 pp. 259-260). </blockquote> The two missing Elements are Mind and Understanding. <blockquote> &nbsp; &nbsp; &nbsp; [The seven elements are] ... &#8220;the five elements plus mind (Manas) and Self-Consciousness (Ahamkara),.... when saying of these (five elements, or &#8216;five portions of form&#8217;) (rupa, plus Manas and Self-Consciousness) th