Re: Theos-World Re: Mahatma letter 15 page 88, 89.
Nov 23, 2008 01:48 AM
by Martin
I once did some course with the A>A>B> group...I asked what is Ishvara (KRSHN or Christ):
then I got an answer it is the comic universal Love...(without the 's '). The fool after the great Arcana...
--- On Sat, 11/22/08, christinaleestemaker <christinaleestemaker@yahoo.com> wrote:
From: christinaleestemaker <christinaleestemaker@yahoo.com>
Subject: Theos-World Re: Mahatma letter 15 page 88, 89.
To: theos-talk@yahoogroups.com
Date: Saturday, November 22, 2008, 2:54 PM
A little FUN if I see I touched letter S after A in Atma Buddhi,
a buddhi with astma, real lauchable, sorry for that, for the well
readers under us.
Christina
--- In theos-talk@yahoogro ups.com, "christinaleestemak er"
<christinaleestemak er@...> wrote:
>
> Well yes, I have the book in two languages and as I read the Dutch
> more and more I have the conclusion that masters write well,
because
> they wrote the so called parabrahm in its version with Maya gives
> Iswar,the creative principle - a power commonly called God which
> disappears and dies with the rest when pralaya comes.
> And after they call it Adi Buddhi with its periodically manifesting
> Divinity.and that periodically is AStmaBuddhi, so the book is right.
> After reading in Dutch it shows me the AdiBuddhi WITH.
> It is not easy to read well I see.So there is no press mistake in
> this way.
> Here comes the pages from on line edition:
>
>
>
>
> http://www.theosoci ety.org/pasadena /mahatma/ ml-con.htm
>
> Letter No. 15
>
> [Transcribed from a copy in Mr. Sinnett's handwriting. K.H.'s
> repies are in bold type. -- ED.]
>
> From K.H. to A.O.H. Received July 10th, 1882.
>
> (1) Does every mineral form, vegetable, plant, animal, always
contain
> within it that entity which involves the potentiality of
development
> into a planetary spirit? At this present day in this present earth
is
> there such an essence or spirit or soul -- the name is immaterial
in
> every mineral, etc.
>
> (1) Invariably; only rather call it the germ of a future entity,
> which it has been for ages. Take the human foetus. From the moment
of
> its first planting until it completes its seventh month of
gestation
> it repeats in miniature the mineral, vegetable, and animal cycles
it
> passed through in its previous encasements, and only during the
last
> two, develops its future human entity. It is completed but towards
> the child's seventh year. Yet it existed without any increase or
> decrease aeons on aeons before it worked its way onward, through
and
> in the womb of mother nature as it works now in its earthly
mother's
> bosom. Truly said a learned philosopher who trusts more to his
> intuitions than the dicta of modern science. "The stages of man's
> intra-uterine existence embody a condensed record of some of the
> missing pages in Earth's history." Thus you must look back at the
> animal, vegetable and mineral entities. You must take each entity
at
> its starting point in the manvantaric course as the primordial
cosmic
> atom already differentiated by the first flutter of the manvantaric
> life breath. For the potentiality which develops finally in a
> perfected planetary spirit lurks in, is in fact that primordial
> cosmic atom. Drawn by its "chemical affinity" (?) to coalesce with
> other like atoms the aggregate sum of such united atoms will in
time
> become a man-bearing globe after the stages of the cloud, the
spiral
> and sphere of fire-mist and of the condensation, consolidation,
> shrinkage and cooling of the planet have been successively passed
> through. But mind, not every globe becomes a "man bearer." I simply
> state the fact without dwelling further upon it in this connection.
> The great difficulty in grasping the idea in the above process lies
> in the liability to form more or less incomplete mental conceptions
> of the working of the oneelement, of its inevitable presence in
every
> imponderable atom, and its subsequent ceaseless and almost
> illimitable multiplication of new centres of activity without
> affecting in the least its own original quantity. Let us take such
an
> aggregation of atoms destined to form our globe and then follow,
> throwing a cursory look at the whole, the special work of such
atoms.
> We will call the primordial atom A. This being not a circumscribed
> centre of activity but the initial point of a manwantaric whirl of
> evolution, gives birth to new centres which we may term B, C, D,
> etc., incomputably. Each of these capital points gives birth to
minor
> centres, a, b, c, etc. And the latter in the course of evolution
and
> involution in time develops into A's, B's, C's, etc., and so form
the
> roots or are the developing causes of new genera, species, classes,
> etc., ad infinitum. Now neither the primordial A and its companion
> atoms, nor their derived a's, b's, c's, have lost one tittle of
their
> original force or life-essence by the evolution of their
derivatives.
> The force there, is not transformed into something else as I have
> already shown in my letter, but with each development of a new
centre
> of activity from withinitself multiplies ad infinitum without ever
> losing a particle of its nature in quantity or quality. Yet
acquiring
> as it progresses something plus in its differentiation. This
"force"
> so-called, shows itself truly indestructible but does not correlate
> and is not convertible in the sense accepted by the Fellows of the
> R.S., but rather may be said to grow and expand into "something
else"
> while neither its own potentiality nor being are in the least
> affected by the transformation.
> ***[ is page 88] in the book
> Nor can it well be called force since the latter is but the
> attribute of Yin Sin (Yin Sin or the one "Form of existence" also
Adi-
> Buddhi or Dharmakaya the mystic, universally diffused essence) when
> manifesting in the phenomenal world of senses namely only your old
> acquaintance Fohat. See in this connexion Subba Row's article
"Aryan
> Arhat Esoteric Doctrines" on the seven-fold principles in man; his
> review of your Fragments, pp. 94 and 95. The initiated Brahmin
calls
> it (Yin Sin and Fohat) Brahman and Sakti when manifesting as that
> force. We will perhaps be nearer correct to call it infinite life
and
> the source of all life visible and invisible, an essence
> inexhaustible ever present, in short Swabhavat. (S. in its
universal
> application, Fohat when manifesting throughout our phenomenal world
> or rather the visible universe hence in its limitations) . It is
> pravritti when active, nirvritti when passive.
>
> ***[This is page 89 the part I thought AdiBuddhi was wrong, but
they
> say Adi Buddhi with its periodically and that peridically is
> AtmaBuddhi]
>
> Call it the Sakti of Parabrahma, if you like, and say with the
> Adwaitees (Subba Row is one) that Parabrahm plus Maya becomes Iswar
> the creative principle -- a power commonly called God which
> disappears and dies with the rest when pralaya comes. Or you may
hold
> with the northern Buddhist philosophers and call it Adi-Buddhi the
> all-pervading supreme and absolute intelligence with its
periodically
> manifesting Divinity -- "Avalokiteshvara" (a manwantaric
intelligent
> nature crowned with humanity) --
>
>
>
>
>
> the mystic name given by us to the hosts of the Dyan Chohans
(N.B.,
> the solar Dyan Chohans or the host of only our solar system) taken
> collectively, which host represents the mother source, the
aggregate
> amount of all the intelligences that were are or ever will be
whether
> on our string of man-bearing planets or on any part or portion of
our
> solar system. And this will bring you by analogy to see that in its
> turn Adi-Buddhi (as its very name translated literally implies) is
> the aggregate intelligence of the universal intelligences including
> that of the Dyan Chohans even of the highest order. That is all I
> dare now to tell you on this special subject, as I fear I have
> already transcended the limit. Therefore whenever I speak of
humanity
> without specifying it you must understand that I mean not humanity
of
> our fourth round as we see it on this speck of mud in space but the
> whole host already evoluted.
>
> Yes as described in my letter -- there is but one element and it is
> impossible to comprehend our system before a correct conception of
it
> is firmly fixed in one's mind. You must therefore pardon me if I
> dwell on the subject longer than really seems necessary. But unless
> this great primary fact is firmly grasped the rest will appear
> unintelligible. This element then is the -- to speak metaphysically
> -- one sub-stratum or permanent cause of all manifestations in the
> phenomenal universe. The ancients speak of the five cognizable
> elements of ether, air, water, fire, earth, and of the one
> incognizable element (to the uninitiates) the 6th principle of the
> universe -- call it Purush Sakti, while to speak of the seventh
> outside the sanctuary was punishable with death. But these five are
> but the differentiated aspects of the one. As man is a seven-fold
> being so is the universe -- the septenary microcosm being to the
> septenary macrocosm but as the drop of rainwater is to the cloud
from
> whence it dropped and whither in the course of time it will return.
> In that one are embraced or included so many tendencies for the
> evolution of air, water, fire, etc. (from the purely abstract down
to
> their concrete condition) and when those latter are called elements
> it is to indicate their productive potentialities for numberless
form
> changes or evolution of being. Let us represent the unknown
quantity
> as X; that quantity is the one eternal immutable principle -- and
A,
> B, C, D, E, five of the six minor principles or components of the
> same; viz., the principles of earth, water, air, fire and ether
> (akasa) following the order of their spirituality and beginning
with
> the lowest. There is a sixth principle answering to the sixth
> principle Buddhi, in man (to avoid confusion remember that in
viewing
> the question from the side of the descending scale the abstract All
> or eternal principle would be numerically designated as the first,
> and the phenomenal universe as the seventh, and whether belonging
to
> man or to the universe -- viewed from the other side the numerical
> order would be exactly reversed) but we are not permitted to name
it
> except among the initiates. I may however hint that it is connected
> with the process of the highest intellection. Let us call it N. And
> besides these, there is under all the activities of the phenomenal
> universe an energizing impulse from X, call this Y. Algebraically
> stated, our equation would therefore read A+B+C+D+E+N+ Y=X. Each of
> these six letters represents, so to speak, the spirit or
abstraction
> of what you call elements (your meagre English gives me no other
> word). This spirit controls the entire line of evolution, around
the
> whole manwantaric cycle in its own department. The informing,
> vivifying, impelling, evolving cause,behind the countless
phenomenal
> manifestations in that department of Nature. Let us work out the
idea
> with a single example. Take fire. D -- the primal igneous principle
> resident in X -- is the ultimate cause of every phenomenal
> manifestation of fire on all the globes of the chain. The proximate
> causes are the evoluted secondary igneous agencies which severally
> control the sevendescents of fire on each planet. (Every element
> having its seven principles and every principle its seven sub-
> principles and these secondary agencies before doing so, have in
turn
> become primary causes.) D is a septenary compound of which the
> highest fraction is pure spirit. As we see it on our globe it is in
> its coarsest, most material condition, as gross in its way as is
man
> in his physical encasement. In the next preceding globe to ours
fire
> was less gross than here: on the one before that less still. And so
> the body of flame was more and more pure and spiritual less and
less
> gross and material on each antecedent planet. On the first of all
in
> the manwantaric chain, it appeared as an almost pure objective
> shining -- the Maha Buddhi, sixth principle of the eternal light.
Our
> globe being at the bottom of the arc where matter exhibits itself
in
> its grossest form along with spirit -- when the fire element
> manifests itself on the globe next succeeding ours in the ascending
> arc it will be less dense than as we see it. Its spiritual quality
> will be identical with that which fire had on the globe preceding
> ours in the descending scale; the second globe of the ascending
scale
> will correspond in quality with that of the second anterior globe
to
> ours in the descending scale, etc. On each globe of the chain there
> are seven manifestations of fire of which the first in order will
> compare as to spiritual quality with the last manifestation on the
> next preceding planet: the process being reversed, as you will
infer,
> with the opposite arc. The myriad specific manifestations of these
> six universal elements are in their turn but the offshoots,
branches
> or branchlets of the one single primordial "Tree of Life."
>
> Take Darwin's genealogical tree of life of the human race and
others
> and bearing ever in mind the wise old adage, "As below so above" --
> that is the universal system of correspondences -- try to
understand
> by analogy. Thus will you see that in this day on this present
earth
> in every mineral, etc., there is such a spirit. I will say more.
> Every grain of sand, every boulder or crag of granite, is that
spirit
> crystallized or petrified. You hesitate. Take a primer of geology
and
> see what science affirms there about the formation and growth of
> minerals. What is the origin of all the rocks, whether sedimentary
or
> igneous. Take a piece of granite or sandstone and you find one
> composed of crystals, the other of grains of various stones
(organic
> rocks or stones formed out of the remains of once living plants and
> animals, will not serve our present purpose: they are the relics of
> subsequent evolutions while we are concerned but with the
primordial
> ones). Now sedimentary and igneous rocks are composed, the former
of
> sand gravel and mud, the latter of lava. We have then but to trace
> the origin of the two. What do we find? We find that one was
> compounded of three elements or more accurately three several
> manifestations of the one element, -- earth, water and fire, and
that
> the other was similarly compounded (though under different physical
> conditions) out of cosmic matter -- the imaginary materia prima
> itself one of the manifestations (6th principle) of the one
element.
> How then can we doubt that a mineral contains in it a spark of the
> One as everything else in this objective nature does?
>
> (2) When the pralaya commences what becomes of the Spirit that has
> not worked its way up to man?
>
> (2) . . . The period necessary for the completion of the seven
local
> or earthly -- or shall we call it -- globe-rings (not to speak of
the
> seven Rounds in the minor manwantaras followed by their seven minor
> pralayas) -- the completion of the so-called mineral cycle is
> immeasurably longer than that of any other kingdom. As you may
infer
> by analogy every globe before it reaches its adult period, has to
> pass through a formation period -- also septenary. Law in Nature is
> uniform and the conception, formation, birth, progress and
> development of the child differs from those of the globe only in
> magnitude. The globe has two periods of teething and of capillature
> -- its first rocks which it also sheds to make room for new -- and
> its ferns and mosses before it gets forest. As the atoms in the
body
> change [every] seven years so does the globe renew its strata every
> seven cycles. A section of a part of Cape Breton coalfields shows
> seven ancient soils with remains of as many forests, and could one
> dig as deep once more seven other sections would be found
> following. . . .
>
> There are three kinds of pralayas and manwantara: --
>
> 1. The universal or Maha pralaya and manwantara.
>
> 2. The solar pralaya and manwantara.
>
> 3. The minor pralaya and manwantara.
>
> When the pralaya No. 1 is finished the universal manwantara begins.
> Then the whole universe must be re-evoluted de novo. When the
pralaya
> of a solar system comes it affects that solar system only. A solar
> pralaya = 7 minor pralayas. The minor pralayas of No. 3 concern but
> our little string of globes, whether man-bearing or not. To such a
> string our Earth belongs.
>
> Besides this within a minor pralaya there is a condition of
planetary
> rest or as the astronomers say "death," like that of our present
moon
> -- in which the rocky body of the planet survives but the life
> impulse has passed out. For example. Let us imagine that our earth
is
> one of a group of seven planets or man-bearing worlds more or less
> eliptically arranged. Our earth being at the exact lower central
> point of the orbit of evolution, viz., half way round -- we will
call
> the first globe A, the last Z. After each solar pralaya there is a
> complete destruction of our system and after each solar p. begins
the
> absolute objective reformation of our system and each time
everything
> is more perfect than before.
>
> Now the life impulse reaches "A" or rather that which is destined
to
> become "A" and which so far is but cosmic dust. A centre is formed
in
> the nebulous matter of the condensation of the solar dust
> disseminated through space and a series of three evolutions
invisible
> to the eye of flesh occur in succession, viz., three kingdoms of
> elementals or nature forces are evoluted: in other words the animal
> soul of the future globe is formed; or as a Kabalist will express
it,
> the gnomes, the salamanders, and the undines are created. The
> correspondence between a mother-globe and her child-man may be thus
> worked out. Both have their seven principles. In the Globe, the
> elementals (of which there are in all seven species) form (a) a
gross
> body, (b) her fluidic double (linga sariram), (c) her life
principle
> (jiva); (d) her fourth principle kama rupa is formed by her
creative
> impulse working from centre to circumference; (e) her fifth
principle
> (animal soul or Manas, physical intelligence) is embodied in the
> vegetable (in germ) and animal kingdoms; (f) her sixth principle
(or
> spiritual soul, Buddhi) is man (g) and her seventh principle (atma)
> is in a film of spiritualized akasa that surrounds her. The three
> evolutions completed: palpable globe begins to form. The mineral
> kingdom fourth in the whole series, but first in this stage leads
the
> way. Its deposits are at first vaporous soft and plastic, only
> becoming hard and concrete in the seventh ring. When this ring is
> completed it projects its essence to globe B -- which is already
> passing through the preliminary stages of formation and mineral
> evolution begins on that globe. At this juncture the evolution of
the
> vegetable kingdom commences on globe A. When the latter has made
its
> seventh ring its essence passes on to globe B. At that time the
> mineral essence moves to globe C and the germs of the animal
kingdom
> enter A. When the animal has seven rings there, its life principle
> goes to globe B, and the essences of vegetable and mineral move on.
> Then comes man on A, an ethereal foreshadowing of the compact being
> he is destined to become on our earth. Evolving seven parent races
> with many offshoots of sub-races, he, like the preceding kingdoms
> completes his seven rings and is then transferred successively to
> each of the globes onward to Z. From the first man has all the
seven
> principles included in him in germ but none are developed. If we
> compare him to a baby we will be right; no one has ever, in the
> thousands of ghost stories current, seen the ghost of an infant,
> though the imagination of a loving mother may have suggested to her
> the picture of her lost babe in dreams. And this is very
suggestive.
> In each of the rounds he makes one of the principles develop fully.
> In the first round his consciousness on our earth is dull and but
> feeble and shadowy, something like that of an infant. When he
reaches
> our earth in the second round he has become responsible in a
degree,
> in the third he becomes so entirely. At every stage and every round
> his development keeps pace, with the globe on which he is. The
> descending arc from A to our earth is called the shadowy, the
> ascending to Z the "luminous" . . . We men of the fourth round are
> already reaching the latter half of the fifth race of our fourth
> round humanity, while the men (the few earlier comers) of the fifth
> round, though only in their first race (or rather class), are yet
> immeasurably higher than we are -- spiritually if not
intellectually;
> since with the completion or full development of this fifth
principle
> (intellectual soul) they have come nearer than we have, are closer
in
> contact with their sixth principle Buddhi. Of course many are the
> differentiated individuals even in the fourth r. as germs of
> principles are not equally developed in all, but such is the rule.
>
> . . . Man comes on globe "A" after the other kingdoms have gone on.
> (Dividing our kingdoms into seven, the last four are what exoteric
> science divides into three. To this we add the kingdom of man or
the
> Deva kingdom. The respective entities of these we divide into
> germinal, instinctive, semi-conscious, and fully conscious). . . .
> When all kingdoms have reached globe Z they will not move forward
to
> re-enter A in precedence of man, but under a law of retardation
> operative from the central point -- or earth -- to Z and which
> equilibrates a principle of acceleration in the descending arc --
> they will have just finished their respective evolution of genera
and
> species, when man reaches his highest development on globe Z -- in
> this or any round. The reason for it is found in the enormously
> greater time required by them to develop their infinite varieties
as
> compared with man; the relative speed of development in the rings
> therefore naturally increases as we go up the scale from the
mineral.
> But these different rates are so adjusted by man stopping longer in
> the inter-planetary spheres of rest, for weal or woe -- that all
> kingdoms finish their work simultaneously on the planet Z. For
> example, on our globe we see the equilibrating law manifesting.
From
> the first appearance of man whether speechless or not to his
present
> one as a fourth and the coming fifth round being the structural
> intention of his organization has not radically changed.
Ethnological
> characteristics however varied, affecting in no way man as a human
> being. The fossil of man or his skeleton whether of the period of
> that mammalian branch of which he forms the crown, whether cyclop
or
> dwarf can be still recognised at a glance as a relic of man. Plants
> and animals meanwhile have become more and more unlike what they
> were. . . . The scheme with its septenary details would be
> incomprehensible to man had he not the power as the higher Adepts
> have proved of prematurely developing his 6th and 7th senses --
those
> which will be the natural endowment of all in the corresponding
> rounds. Our Lord Buddha -- a 6th r. man -- would not have appeared
in
> our epoch, great as were his accumulated merits in previous
rebirths
> but for a mystery. . . . Individuals cannot outstrip the humanity
of
> their round any further than by one remove, for it is
mathematically
> impossible -- you say (in effect): if the fountain of life flows
> ceaselessly there should be men of all rounds on the earth at all
> times, etc. The hint about planetary rest may dispel the
> misconception on this head.
>
> When man is perfected qua a given round on Globe A he disappears
> thence (as had certain vegetables and animals). By degrees this
Globe
> loses its vitality and finally reaches the moon stage, i.e., death,
> and so remains while man is making his seven rings on Z and passing
> his inter-cyclic period before starting on his next round. So with
> each Globe in turn.
>
> And now as man when completing his seventh ring upon A has but
begun
> his first on Z and as A dies when he leaves it for B, etc., and as
he
> must also remain in the inter-cyclic sphere after Z, as he has
> between every two planets, until the impulse again thrills the
chain,
> clearly no one can be more than one round ahead of his kind. And
> Buddha only forms an exception by virtue of the mystery. We have
> fifth round men among us because we are in the latter half of our
> septenary earth ring. In the first half this could not have
happened.
> The countless myriads of our fourth round humanity who have outrun
us
> and completed their seven rings on Z, have had time to pass their
> inter-cyclic period begin their new round and work on to globe D
> (ours). But how can there be men of the 1st, 2nd, 3rd, 6th and 7th
> rounds? We represent the first three and the sixth can only come at
> rare intervals and prematurely like Buddhas (only under prepared
> conditions) and that the last-named the seventh are not yet
evolved!
> We have traced man out of a round into the Nirvanic state between Z
> and A. A was left in the last round dead. As the new round begins
it
> catches the new influx of life, reawakens to vitality and begets
all
> its kingdoms of a superior order to the last. After this has been
> repeated seven times comes a minor pralaya; the chain of globes are
> not destroyed by disintegration and dispersion of their particles
but
> pass in abscondito. From this they will re-emerge in their turn
> during the next septenary period. Within one solar period (of a p.
> and m.) occur seven such minor periods, in an ascending scale of
> progressive development. To recapitulate there are in the round
seven
> planetary or earth rings for each kingdom and one obscuration of
each
> planet. The minor manwantara is composed of seven rounds, 49 rings
> and 7 obscurations, the solar period of 49 rounds, etc.
>
> The periods with pralaya and manwantara are called by Dikshita
"Surya
> manwantaras and pralayas." Thought is baffled in speculating how
many
> of our solar pralayas must come before the great Cosmic night --
but
> that will come.
>
> . . . In the minor pralayas there is no starting de novo -- only
> resumption of arrested activity. The vegetable and animal kingdoms
> which at the end of the minor manwantara had reached only a partial
> development are not destroyed. Their life or vital entities, call
> some of them nati if you will -- find also their corresponding
night
> and rest -- they also have a Nirvana of their own. And why should
> they not, these foetal and infant entities. They are all like
> ourselves begotten of the one element. . . . As we have our Dyan
> Chohans so have they in their several kingdoms elemental guardians
> and are as well taken care of in the mass as is humanity in the
mass.
> The one element not only fills space and isspace, but
interpenetrates
> every atom of cosmic matter.
>
> When strikes the hour of the solar pralaya -- though the process of
> man's advance on his last seventh round is precisely the same, each
> planet instead of merely passing out of the visible into the
> invisible as he quits it in turn is annihilated. With the beginning
> of the seventh Round of the seventh minor manwantara, every kingdom
> having now reached its last cycle, there remains on each planet
after
> the exit of man but the maya of once living and existing forms.
With
> every step he takes on the descending and ascending arcs as he
moves
> on from Globe to Globe the planet left behind becomes an empty
> chrysaloidal case. At his departure there is an outflow from every
> kingdom of its entities. Waiting to pass into higher forms in due
> time they are nevertheless liberated: for to the day of that
> evolution they will rest in their lethargic sleep in space until
> again energized into life in the new solar manwantara. The old
> elementals -- will rest until they are called to become in their
turn
> the bodies of mineral, vegetable and animal entities (on another
and
> a higher string of globes) on their way to become human entities
(see
> Isis) while the germinal entities of the lowest forms, and in that
> time of general perfection there will remain but few of such --
will
> hang in space like drops of water suddenly turned to icicles. They
> will thaw at the first hot breath of a solar manwantara and form
the
> soul of the future globes. . . . The slow development of the
> vegetable kingdom provided for by the longer inter-planetary rest
of
> man. . . . When the solar pralaya comes the whole purified humanity
> merges into Nirvana and from that inter-solar Nirvana will be
reborn
> in higher systems. The string of worlds is destroyed and vanishes
> like a shadow from the wall in the extinguishment of light. We have
> every indication that at this very moment such a solar pralaya is
> taking place while there are two minor ones ending somewhere.
>
> At the beginning of the solar manwantara the hitherto subjective
> elements of the material world now scattered in cosmic dust --
> receiving their impulse from the new Dyan Chohans of the new solar
> system (the highest of the old ones having gone higher) -- will
form
> into primordial ripples of life and separating into differentiating
> centres of activity combine in a graduated scale of seven stages of
> evolution. Like every other orb of space our Earth has before
> obtaining its ultimate materiality -- and nothing now in this world
> can give you an idea of what this state of matter is -- to pass
> through a gamut of seven stages of density. I say gamut advisedly
> since the diatonic scale best affords an illustration of the
> perpetual rythmic motion of the descending and ascending cycle of
> Swabhavat -- graduated as it is by tones and semi-tones.
>
> You have among the learned members of your society one Theosophist
> who without familiarity with our occult doctrine, has yet
intuitively
> grasped from scientific data the idea of a solar pralaya and its
> manwantara in their beginnings. I mean the celebrated French
> astronomer Flammarion -- "La Resurrection et la Fin des
> Mondes" (Chapter 4 res.). He speaks like a true seer. The facts are
> as he surmises with slight modifications. In consequence of the
> secular refrigeration (old age rather and loss of vital power),
> solidification and desiccation of the globes, the earth arrives at
a
> point when it begins to be a relaxed conglomerate. The period of
> child-bearing is gone by. The progeny are all nurtured, its term of
> life is finished. Hence "its constituent masses cease to obey those
> laws of cohesion and aggregation which held them together." And
> becoming like a cadaver which abandoned to the work of destruction
> would leave each molecule composing it free to separate itself from
> the body for ever to obey in future the sway of new influences. The
> attraction of the moon (would that he could know the full extent of
> its pernicious influence) would itself undertake the task of
> demolition by producing a tidal wave of earth particles instead of
an
> aqueous tide.
>
> His mistake is that he believes a long time must be devoted to the
> ruin of the solar system: we are told that it occurs in the
twinkling
> of an eye but not without many preliminary warnings. Another error
is
> the supposition that the earth will fall into the sun. The sun
itself
> is first to disintegrate at the solar pralaya.
>
> . . . Fathom the nature and essence of the sixth principle of the
> universe and man and you will have fathomed the greatest mystery in
> this our world -- and why not -- are you not surrounded by it? What
> are its familiar manifestations, mesmerism, Od force, etc. -- all
> different aspects of one force capable of good and evil
applications.
>
> The degrees of an Adept's initiation mark the seven stages at which
> he discovers the secret of the sevenfold principles in nature and
man
> and awakens his dormant powers.
>
>
> End of letter 15
>
> Christina
>
>
> --- In theos-talk@yahoogro ups.com, "Morten Nymann Olesen" <global-
> theosophy@> wrote:
> >
> > Dear Christina
> >
> > My views are:
> >
> > I am not in possesion of this book and others are not.
> > Are you able to make quotes from the relevant passages from the
> online version?
> >
> >
> > M. Sufilight
> >
>
> >
> >
> >
> > [Non-text portions of this message have been removed]
> >
>
[Non-text portions of this message have been removed]
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