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  1. Full text of "The Secret Doctrine By H. P. Blavatsky"
  2. The secret doctrine; the synthesis of science, religion and philosophy
  3. The Nationalisation of Northern Mythologies Since 1800

Dust Jacket Condition: No Jackets. Facsimile Edition. Man's rightful place in the scheme of the Universe. More information about this seller Contact this seller 6. Published by Penguin Putnam Inc Galway, Ireland. About this Item: Penguin Putnam Inc, Condition: New. Num Pages: pages. Dimension: x x Weight in Grams: Seller Inventory V More information about this seller Contact this seller 7.

Published by Theosophical University Press, Pasadena Condition: Near Fine. Dust Jacket Condition: Very Good. Volume II, Verbatim with the original edition, No additional printings. Dust jacket has mild bumping and chipping to mostly spine and flap fold ends with small paper loss to top spine and top front flap fold end, moderate toning to spine and to flap top edges and folds with mild rubbing to covers.

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Interior is tight without markings. Trade Paper Back. The Secret Doctrines of Jesus. Year Published: Pictorial dust jacket over brown cloth with gilt lettering and decoration. Good-, or good-to-fair, overall. Binding is holding. Only the third lacks a photo, since there is only space for 12 images.

Published in One of copies. Blavatsky 2 Book Set softcover Vol. Overall good condition, no bent pages, binding tight. This book provides a classic understanding of the teachings of the Rosicrucian as well as general Rosicrucian thought. First Edition. Published by Theosophical University Press in This is the very popular reprint of the original Edition.

T he synthesis of Science, Religion and Philosophy. Three volume collection with dust jackets and slip case. Large Octavos, illustrated with rare portraits, cloth bound- fully indexed. Blue Cloth, Gilt. Inscription On Front Free Endpaper, book seller sticker on inside back cover, the book is in good structural condition with general signs of use.

Magus Incognito is also known as William Walker Atkinson. Detlef Ingo Lauf. A softcover book in very good condition. Otherwise clean and tight. Item As such, we are bound by their strict code of ethics and standards - in other words, you can trust us to be reputable, knowledgeable professionals. Facsimile Of Ed. No marks within EXCEPT for old price written in pencil on inside jacket flap see pic and name of previous owner written on inside cover see pic.

The dust jacket is totally intact and just has a little surface wear see pics. In my opinion.

Full text of "The Secret Doctrine By H. P. Blavatsky"

I Cosmogenesis. Theosophical University Press, Hardcover, no jacket. A explanation of the passwords, signs and symbols of the Brethren in White, the mystery school into which Jesus was initiated. Jacket has a piece missing along the back cover bottom edge and edge wear. The writer will have to give historical and trustworthy names, and to cite well-known authors, ancient and modern, of recognized ability, good judgment, and truthfulness, as also to name some of the famous proficients in the secret arts and science, along with the mysteries of the latter, as they are divulged, or, rather, partially presented before the public in their strange archaic form.

How is this to be done? What is the best way for achieving such an object? To make our plan clearer, an illustration may be attempted. When a tourist coming from a well-explored country, suddenly reaches the borderland of a terra incognita , hedged in, and shut out from view by a formidable barrier of impassable rocks, he may still refuse to acknowledge himself baffled in his exploratory plans.

Ingress beyond is forbidden. But, if he cannot visit the mysterious region personally, he may still find a means of examining it from as short a distance as can be arrived at. Helped by his knowledge of landscapes left behind him, he can get a general and pretty correct idea of the transmural view, if he will only climb to the loftiest summit of the altitudes in front of him.

Once there, he can gaze at it, at his leisure, comparing that which he dimly perceives with that which he has just left below, now that he is, thanks to his efforts, beyond the line of the mists and the cloud-capped cliffs. Such a point of preliminary observation, for those who would like to get a more correct understanding of the mysteries of the pre-archaic periods given in the texts, cannot be offered to them in these two volumes. But if the reader has patience, and would glance at the present state of beliefs and creeds in Europe, compare and check it with what is known to history of the ages directly preceding and.

In that volume a brief recapitulation will be made of all the principal adepts known to history, and the downfall of the mysteries will be described; after which began the disappearance and final and systematic elimination from the memory of men of the real nature of initiation and the Sacred Science. From that time its teachings became Occult, and Magic sailed but too often under the venerable but frequently misleading name of Hermetic philosophy. As real Occultism had been prevalent among the Mystics during the centuries that preceded our era, so Magic, or rather Sorcery, with its Occult Arts, followed the beginning of Christianity.

However great and zealous the fanatical efforts, during those early centuries, to obliterate every trace of the mental and intellectual labour of the Pagans, it was a failure; but the same spirit of the dark demon of bigotry and intolerance has perverted systematically and ever since, every bright page written in the pre-Christian periods. Even in her uncertain records, history has preserved enough of that which has survived to throw an impartial light upon the whole. Let, then, the reader tarry a little while with the writer, on the spot of observation selected.

He is asked to give all his attention to that millennium which divided the pre-Christian and the post -Christian periods, by the year One of the Nativity. However superhuman the efforts of the early Christian fathers to obliterate the Secret Doctrine from the very memory of man, they all failed. Truth can never be killed; hence the failure to sweep away entirely from the face of the earth every vestige of that ancient Wisdom, and to shackle and gag every witness who testified to it.

Let one only think of the thousands, and perhaps millions, of MSS. Both creeds have won their proselytes at the point of the sword; both have built their churches on heaven-kissing hecatombs of human victims. Over the gateway of Century I. Wise is he who holds to the golden mid-point, who believes in the eternal justice of things. It is a volume explanatory of. Much of what was in Isis could hardly be understood by theosophists in those days. The Secret Doctrine will now throw light on many a problem left unsolved in the first work, especially on the opening pages, which have never been understood.

Concerned simply with the philosophies within our historical times and the respective symbolism of the fallen nations, only a hurried glance could be thrown at the panorama of Occultism in the two volumes of Isis. In the present work, detailed Cosmogony and the evolution of the four races that preceded our Fifth race Humanity are given, and now two large volumes explain that which was stated on the first page of Isis Unveiled alone, and in a few allusions scattered hither and thither throughout that work. Therefore, the present attempt to elucidate some mysteries of the Esoteric philosophy has, in truth, nothing to do with the earlier work.

As an instance, the writer must be allowed to illustrate what is said. Volume I. The illustration is symbolical, as every one can well understand, and covers the ground from the beginning. The old book, having described Cosmic Evolution and explained the origin of everything on earth, including physical man, after giving the true history of the races from the First down to the Fifth our race, goes no further.

But there exists another book. None of its possessors regard it as very ancient, as it was born with, and is only as old as the Black Age,. In about nine years hence, the first cycle of the first five millenniums, that began with the great cycle of the Kali-Yuga, will end. And then the last prophecy contained in that book the first volume of the prophetic record for the Black Age will be accomplished.

We have not long to wait, and many of us will witness the Dawn of the New Cycle, at the end of which not a few accounts will be settled and squared between the races. Volume II. The teachings were, at least, partially known to several of the Fathers of the Church. It is maintained, on purely historical grounds, that Origen, Synesius, and even Clemens Alexandrinus, had been themselves initiated into the mysteries before adding to the Neo-Platonism of the Alexandrian school, that of the Gnostics, under the Christian veil.

More than this, some of the doctrines of the Secret schools—though by no means all—were preserved in the Vatican, and have since become part and parcel of the mysteries, in the shape of disfigured additions made to the original Christian programme by the Latin Church. Such is the now materialised dogma of the Immaculate Conception. This accounts for the great persecutions set on foot by the Roman Catholic Church against Occultism, Masonry, and heterodox mysticism generally.

The days of Constantine were the last turning-point in history, the period of the Supreme struggle that ended in the Western world throttling the old religions in favour of the new one, built on their bodies. Every issue was blocked up, every record that hands could be laid upon, destroyed. Yet there remains enough, even among such mutilated records, to warrant us in saying that there is in them every possible evidence of the actual existence of a Parent Doctrine.

Fragments have survived geological and political cataclysms to tell the story; and every survival shows evidence that the now Secret Wisdom was once the. This accounts for the necessity under which the writer has laboured to be ever explaining the facts given from the hoariest Past by evidence gathered from the historical period. No other means was at hand, at the risk even of being once more charged with a lack of method and system. The public must be made acquainted with the efforts of many World-adepts, of initiated poets, writers, and classics of every age, to preserve in the records of Humanity the Knowledge of the existence, at least, of such a philosophy, if not actually of its tenets.

The Initiates of would indeed remain incomprehensible and ever a seemingly impossible myth, were not like Initiates shown to have lived in every other age of history. This could be done only by naming Chapter and Verse where may be found mention of these great characters, who were preceded and followed by a long and interminable line of other famous Antediluvian and Postdiluvian Masters in the arts. Thus only could be shown, on semi-traditional and semi-historical authority, that knowledge of the Occult and the powers it confers on man, are not altogether fictions, but that they are as old as the world itself.

Nor shall I condescend to notice those crack-brained slanderers—fortunately very few in number—who, hoping to attract public attention by throwing discredit on every writer whose name is better known than their own, foam and bark at their very shadows. As for the nosegay of facts —you will never be able to make away with these. You can only ignore them, and no more. We may close with a parting word concerning this Volume I.

In an Introduction prefacing a Part dealing chiefly with Cosmogony, certain subjects brought forward might be deemed out of place, but one more consideration added to those already given have led me to touch upon them. Every reader will inevitably judge the statements made from the standpoint of his own knowledge, experience, and consciousness, based on what he has already learnt. This fact the writer is constantly obliged to bear in mind: hence, also the frequent references in this first Book to matters which, properly speaking, belong to a later part of the work, but which could not be passed by in silence, lest the reader should look down on this work as a fairy tale indeed—a fiction of some modern brain.

Thus, the Past shall help to realise the Present , and the latter to better appreciate the Past. The errors of the day must be explained and swept away, yet it is more than probable—and in the present case it amounts to certitude—that once more the testimony of long ages and of history will fail to impress anyone but the very intuitional—which is equal to saying the very few. But in this as in all like cases, the true and the faithful may console themselves by presenting the sceptical modern Sadducee with the mathematical proof and memorial of his obdurate obstinacy and bigotry.

There still exists somewhere in the archives of the French Academy, the famous law of probabilities worked out by an algebraical process for the benefit of sceptics by certain mathematicians. It runs thus: If two persons give their evidence to. The Occultist may remain satisfied, and care for no more. On the first page is an immaculate white disk within a dull black ground.

The secret doctrine; the synthesis of science, religion and philosophy

On the following page, the same disk, but with a central point. The first, the student knows to represent Kosmos in Eternity, before the re-awakening of still slumbering Energy, the emanation of the Word in later systems.


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  • Vol. I.—COSMOGENESIS..

The point in the hitherto immaculate Disk, Space and Eternity in Pralaya, denotes the dawn of differentiation. The one circle is divine Unity, from which all proceeds, whither all returns. Its circumference—a forcibly limited symbol, in view of the limitation of the human mind—indicates the abstract, ever incognisable presence , and its plane, the Universal Soul, although the two are one. Only the face of the Disk being white and the ground all around black, shows clearly that its plane is the only knowledge, dim and hazy though it still is, that is attainable by man.

It is on this plane that the Manvantaric manifestations begin; for it is in this soul that slumbers, during the Pralaya, the Divine Thought, 22 wherein lies concealed the plan of every future Cosmogony and Theogony. That which is motionless cannot be Divine. But then there is nothing in fact and reality absolutely motionless within the universal soul. Almost five centuries b. Leucippus, the instructor of Democritus, maintained that Space was filled eternally with atoms actuated by a ceaseless motion, the latter generating in due course of time, when those atoms aggregated, rotatory motion, through mutual collisions producing lateral movements.

Epicurus and Lucretius taught the same, only adding to the lateral motion of the atoms the idea of affinity—an occult teaching. As an eternal abstraction it is the ever-present ; as a manifestation, it is finite both in the coming direction and the opposite, the two being the alpha and omega of successive reconstructions. Kosmos—the noumenon —has nought to do with the causal relations of the phenomenal World. Hence they are called atheists by both Christian theologians and modern scientists, for neither of the.

If we take a one-sided view of the philosophy of the latter, our materialists may be right in their own way. The Buddhists maintained that there is no Creator, but an infinitude of creative powers, which collectively form the one eternal substance, the essence of which is inscrutable—hence not a subject for speculation for any true philosopher. Socrates invariably refused to argue upon the mystery of universal being, yet no one would ever have thought of charging him with atheism, except those who were bent upon his destruction.

Upon inaugurating an active period, says the Secret Doctrine, an expansion of this Divine essence from without inwardly and from within outwardly, occurs in obedience to eternal and immutable law, and the phenomenal or visible universe is the ultimate result of the long chain of cosmical forces thus progressively set in motion. In like manner, when the passive condition is resumed, a contraction of the Divine essence takes place, and the previous work of creation is gradually and progressively undone.

This process has been going on from all eternity, and our present universe is but one of an infinite series, which had no beginning and will have no end. This passage will be explained, as far as it is possible, in the present work.

The Nationalisation of Northern Mythologies Since 1800

Though, as it now stands, it contains nothing new to the Orientalist, its esoteric interpretation may contain a good deal which has hitherto remained entirely unknown to the Western student. It now symbolises a divine immaculate Mother-Nature within the all-embracing absolute Infinitude. Humanity has reached its third root-race; it is the sign for the origin of human life to begin. The Cross within a circle symbolises pure Pantheism; when the Cross was left uninscribed, it became phallic.

By the third symbol—the circle divided in two by the horizontal line of the diameter—the first manifestation of creative still passive, because feminine Nature was meant. The first shadowy perception of man connected with procreation is feminine, because man knows his mother more than his father. Hence female deities were more sacred than the male. Nature is therefore feminine, and, to a degree, objective and tangible, and the spirit Principle which fructifies it is concealed. It was the glyph of the third root-race to the day of its symbolical Fall— i.

It is hoped that during the perusal of this work the erroneous ideas of the public in general with regard to Pantheism will be modified. It is wrong and unjust to regard the Buddhists and Advaitin Occultists as atheists. If not all of them philosophers, they are, at any rate, all logicians, their objections and arguments being based on strict reasoning.

Indeed, if the Parabrahma of the Hindus may be taken as a representative of the hidden and nameless deities of other nations, this absolute Principle will be found to be the prototype from which all the others were copied. With them, Parabrahma is a passive because an Absolute Cause, the unconditioned Mukta. If one could suppose the Eternal Infinite All, the Omnipresent Unity, instead of being in Eternity, becoming through periodical manifestation a manifold Universe or a multiple personality, that Unity would cease to be one. And the answer made is— space.

The oldest religions of the world—exoterically, for the esoteric root or foundation is one—are the Indian, the Mazdean, and the Egyptian. See Book III. It was a silent protest against their spoliation, and the Jews have certainly now the better of their traditional persecutors. The above-named exoteric creeds will be explained in the light of the Universal doctrine as we proceed with it. That which ever is is one, that which ever was is one, that which is ever being and becoming is also one: and this is Space. It expands and. When it expands the mother diffuses and scatters; when it contracts, the mother draws back and ingathers.

This produces the periods of Evolution and Dissolution, Manvantara and Pralaya. The Germ is invisible and fiery; the Root the plane of the circle is cool; but during Evolution and Manvantara her garment is cold and radiant. Hot Breath is the Father who devours the progeny of the many-faced Element heterogeneous ; and leaves the single-faced ones homogeneous. For clearer understanding on the part of the general reader, it must be stated that Occult Science recognises Seven Cosmical Elements—four entirely physical, and the fifth Ether semi-material, as it will become visible in the air towards the end of our Fourth Round, to reign supreme over the others during the whole of the Fifth.

The remaining two are as yet absolutely beyond the range of human perception. These latter will, however, appear as presentments during the 6th and 7th Races of this Round, and will become known in the 6th and 7th Rounds respectively. The reader has to bear in mind that the Stanzas given treat only of the Cosmogony of our own planetary System and what is visible around it, after a Solar Pralaya.

The secret teachings with regard to the Evolution of the Universal Kosmos cannot be given, since they could not be understood by the highest minds in this age, and there seem to be very few Initiates, even among the greatest, who are allowed to speculate upon this subject. Before the reader proceeds to the consideration of the Stanzas from the Book of Dzyan which form the basis of the present work, it is absolutely necessary that he should be made acquainted with the few fundamental conceptions which underlie and pervade the entire system of thought to which his attention is invited.

These basic ideas are few in number, and on their clear apprehension depends the understanding of all that follows; therefore no apology is required for asking the reader to make himself familiar with them first, before entering on the perusal of the work itself. To render these ideas clearer to the general reader, let him set out with the postulate that there is one absolute Reality which antecedes all manifested, conditioned, being.

On the one hand, absolute abstract Space, representing bare subjectivity, the one thing which no human mind can either exclude from any conception, or conceive of by itself. On the other, absolute Abstract Motion representing Unconditioned Consciousness. Even our Western thinkers have shown that Consciousness is inconceivable to us apart from change, and motion best symbolises change, its essential characteristic.

Thus, then, the first fundamental axiom of the Secret Doctrine is this metaphysical One Absolute — Be-ness —symbolised by finite intelligence as the theological Trinity. But once that we pass in thought from this to us Absolute Negation, duality supervenes in the contrast of Spirit or consciousness and Matter, Subject and Object. Spirit or Consciousness and Matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the Absolute Parabrahma , which constitute the basis of conditioned Being whether subjective or objective.

Considering this metaphysical triad as the Root from which proceeds all manifestation, the great Breath assumes the character of precosmic Ideation. Just as pre-Cosmic Ideation is the root of all individual consciousness, so pre-Cosmic Substance is the substratum of matter in the various grades of its differentiation. Again, apart from Cosmic Ideation, Cosmic Substance would remain an empty abstraction, and no emergence of consciousness could ensue. This something, at present unknown to Western speculation, is called by the occultists Fohat. Thus from Spirit, or Cosmic Ideation, comes our consciousness; from Cosmic Substance the several vehicles in which that consciousness is individualised and attains to self—or reflective—consciousness; while Fohat, in its various manifestations, is the mysterious link between Mind and Matter, the animating principle electrifying every atom into life.

This second assertion of the Secret Doctrine is the absolute universality of that law of periodicity, of flux and reflux, ebb and flow, which physical science has observed and recorded in all departments of nature. An alternation such as that of Day and Night, Life and Death, Sleeping and Waking, is a fact so common, so perfectly universal and without exception, that it is easy to comprehend that in it we see one of the absolutely fundamental laws of the universe. The pivotal doctrine of the Esoteric philosophy admits no privileges or special gifts in man, save those won by his own Ego through personal effort and merit throughout a long series of metempsychoses and reincarnations.

For although the root of every atom individually and of every form collectively, is that seventh principle or the one Reality, still, in its manifested phenomenal and temporary appearance, it is no better than an evanescent illusion of our senses. Its periodical manvantaric emanation—or primal radiation—is also One, androgynous and phenomenally finite. When the radiation radiates in its turn, all its radiations are also androgynous, to become male and female principles in their lower aspects. See Comments, Stanza II. In this lies the whole difference between the esoteric and the Christian trinities.

The Mystics and the Philosophers, the Eastern and Western Pantheists, synthesize their pregenetic triad in the pure divine abstraction. The orthodox, anthropomorphize it. The latter, in Occultism, is the abstract Triangle; with the orthodox, the perfect Cube. Spirit, O twice born, is the leading aspect of the Supreme Brahma. At this stage of the re-awakening of the Universe, the sacred symbolism represents it as a perfect Circle with the root point in the Centre. Secret Doctrine. It would not be in place here to enter upon any defence or proof of their inherent reasonableness; nor can I pause to show how they are, in fact, contained—though too often under a misleading guise—in every system of thought or philosophy worthy of the name.

Once that the reader has gained a clear comprehension of them and realised the light which they throw on every problem of life, they will need no further justification in his eyes, because their truth will be to him as evident as the sun in heaven. I pass on, therefore, to the subject matter of the Stanzas as given in this volume, adding a skeleton outline of them, in the hope of thereby rendering the task of the student more easy, by placing before him in a few words the general conception therein explained.

Stanza I. The history of cosmic evolution, as traced in the Stanzas, is, so to say, the abstract algebraical formula of that Evolution. To give such an account would be as impossible as it would be incomprehensible to men who cannot even grasp the nature of the plane of existence next to that to which, for the moment, their consciousness is limited.

The seven Stanzas given in this volume represent the seven terms of this abstract formula. The First Stanza describes the state of the one all during Pralaya, before the first flutter of re-awakening manifestation. Nor can it be symbolised except in negatives; for, since it is the state of Absoluteness per se , it can possess none of those specific attributes which serve us to describe objects in positive terms.

Hence that state can only be suggested by the negatives of all those most abstract attributes which men feel rather than conceive, as the remotest limits attainable by their power of conception. The stage described in Stanza II. Hence it must be left to the intuition and the higher faculties of the reader to grasp, as far as he can, the meaning of the allegorical phrases used. Indeed it must be remembered that all these Stanzas appeal to the inner faculties rather than to the ordinary comprehension of the physical brain.

Stanza III. In Stanza V. That nebula condenses, and after passing through various transformations, forms a Solar Universe, a planetary chain, or a single planet, as the case may be. Stanza VII. The Stanzas which form the thesis of every section are given throughout in their modern translated version, as it would be worse. Extracts are given from the Chinese, Tibetan and Sanskrit translations of the original Senzar Commentaries and Glosses on the Book of Dzyan —these being now rendered for the first time into a European language. It is almost unnecessary to state that only portions of the seven Stanzas are here given.

Were they published complete they would remain incomprehensible to all save the few higher occultists. Nor is there any need to assure the reader that, no more than most of the profane, does the writer, or rather the humble recorder, understand those forbidden passages. To facilitate the reading, and to avoid the too frequent reference to footnotes , it was thought best to blend together texts and glosses, using the Sanskrit and Tibetan proper names whenever those cannot be avoided, in preference to giving the originals.

The more so as the said terms are all accepted synonyms, the former only being used between a Master and his chelas or disciples. All Nyuk [gnyug] bosom. As this work is written for the instruction of students of Occultism, and not for the benefit of philologists, we may well avoid such foreign terms wherever it is possible to do so. The untranslateable terms alone, incomprehensible unless explained in their meanings, are left, but all such terms are rendered in their Sanskrit form. Needless to remind the reader that these are, in almost every case, the late developments of the later language, and pertain to the Fifth Root-Race.

The reader who is not a Theosophist, is once more invited to regard all that which follows as a fairy tale, if he likes; at best as one of the yet unproven speculations of. It is not in any sense worse than are many of the so called Scientific theories; and it is in every case more philosophical and probable.

In view of the abundant comments and explanations required, the references to the footnotes are given in the usual way, while the sentences to be commented upon are marked with figures. The eternal parent wrapped in her ever invisible robes had slumbered once again for seven eternities. Universal mind was not, for there were no Ah-hi to contain it. The seven ways to bliss were not. The great causes of misery were not, for there was no one to produce and get ensnared by them.


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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. Naught was. 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. 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 [dwangs ma].

Where were the builders, the luminous sons of Manvantaric dawn? Where was silence? Where the ears to sense it?

genwind.tk No, there was neither silence nor sound; naught save ceaseless eternal breath, which knows itself not. The seven sons were not yet born from the web of light. These two are the Germ, and the Germ is one. The Universe was still concealed in the Divine thought and the Divine bosom. The last vibration of the seventh eternity thrills through infinitude. The mother swells, expanding from within without, like the bud of the lotus. The vibration sweeps along, touching with its swift wing the whole universe and the germ that dwelleth in darkness: the darkness that breathes over the slumbering waters of life.

Darkness radiates light, and light drops one solitary ray into the mother-deep. The ray shoots through the virgin egg ; the ray causes the eternal egg to thrill, and drop the non-eternal germ, which condenses into the world-egg. Then the three fall into the four. The radiant essence becomes seven inside, seven outside. The luminous egg, which in itself is three, curdles and spreads in milk-white curds throughout the depths of mother, the root that grows in the depths of the ocean of life. The root of life was in every drop of the ocean of immortality, and the ocean was radiant light, which was fire, and heat, and motion.

Darkness vanished and was no more; it disappeared in its own essence, the body of fire and water, or father and mother. 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. Behold him lifting the veil and unfurling it from east to west.

He shuts out the above, and leaves the below to be seen as the great illusion. He marks the places for the shining ones, and turns the upper into a shoreless sea of fire, and the one manifested into the great waters. 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.

Light is cold flame, and flame is fire, and fire produces heat, which yields water: the water of life in the great mother. It expands when the breath of fire is upon it; it contracts when the breath of the mother touches it. Each is a part of the web. Listen, ye Sons of the Earth, to your instructors — the Sons of the Fire. Learn, there is neither first nor last, for all is one: number issued from no number.

Learn what we who descend from the Primordial Seven, we who are born from the Primordial Flame, have learnt from our fathers. From the effulgency of light — the ray of the ever-darkness — sprung in space the re-awakened energies; the one from the egg, the six, and the five. Then the three, the one, the four, the one, the five — the twice seven the sum total. And from the Divine Man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers within the holy four.

This was the army of the voice — the divine mother of the seven. The sparks of the seven are subject to, and the servants of, the first, the second, the third, the fourth, the fifth, the sixth, and the seventh of the seven. The Adi -Sanat, the number, for he is one. Then the second seven, who are the Lipika, produced by the three.

The rejected son is one. They make of him the messenger of their will. The Dzyu [rgyus? Fohat is the steed and the thought is the rider. He passes like lightning through the fiery clouds; takes three, and five, and seven strides through the seven regions above, and the seven below. He lifts his voice, and calls the innumerable sparks, and joins them. He is their guiding spirit and leader. When he commences work, he separates the sparks of the Lower Kingdom that float and thrill with joy in their radiant dwellings, and forms therewith the germs of wheels.

He places them in the six directions of space, and one in the middle — the central wheel. Fohat traces spiral lines to unite the sixth to the seventh — the crown; an army of the Sons of Light stands at each angle, and the Lipika in the middle wheel. They say: This is good, the. Fohat takes five strides and builds a winged wheel at each corner of the square, for the four holy ones and their armies. The Lipika circumscribe the triangle, the first one, the cube, the second one, and the pentacle within the egg. The wheels watch the ring. Lastly, seven small wheels revolving; one giving birth to the other.

He builds them in the likeness of older wheels, placing them on the Imperishable Centres. How does Fohat build them? He makes balls of fire, runs through them, and round them, infusing life thereinto, then sets them into motion; some one way, some the other way. They are cold, he makes them hot. They are dry, he makes them moist. They shine, he fans and cools them. Thus acts Fohat from one twilight to the other, during Seven Eternities. At the fourth, the sons are told to create their images. One third refuses — two obey. The curse is pronounced; they will be born on the fourth, suffer and cause suffering; this is the first war.

The older wheels rotated downwards and upwards. There were battles fought between the Creators and the Destroyers, and battles fought for space; the seed appearing and re-appearing continuously.