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More than half of those which were at first mistaken for nebulae — he thinks — are what he calls “ starry clusters.” The elements now known, have arrived at their state of permanency in this 4th Round and 5th Race. They have a short period of rest before they are propelled once more on their upward spiritual evolution ; when the “ living fire of Orcus ” will dissociate the most irresolvable and scatter them into the primordial {{Style S-Small capitals|one}} — again. | More than half of those which were at first mistaken for nebulae — he thinks — are what he calls “ starry clusters.” The elements now known, have arrived at their state of permanency in this 4th Round and 5th Race. They have a short period of rest before they are propelled once more on their upward spiritual evolution ; when the “ living fire of Orcus ” will dissociate the most irresolvable and scatter them into the primordial {{Style S-Small capitals|one}} — again. | ||
Meanwhile the Occultist goes further, as has been shown in the Commentaries on the Seven Stanzas. Hence he can hardly hope for any help or recognition from science, which will reject both his “ áníyâmsam aníyásám (the absolutely spiritual atom) and his Manasaputras — “ mind-born men.” By resolving the “ single material element ” into one absolute ''irresolvable ''element — Spirit, or “ Root-matter,” thus placing it at once outside the reach and province of physical philosophy — he has, of course but little in common with the orthodox men of science. He maintains that Spirit and Matter are two {{Style S-Small capitals|facets}} of the unknowable unity, their apparently contrasted aspects depending, (''a'') on the various degrees of differentiation of the latter, and (''b'') on the grades of consciousness attained by man himself. This is, however, metaphysics, and has little to do with physics — however great in its own terrestrial limitation that physical ''philosophy ''may now be. | Meanwhile the Occultist goes further, as has been shown in the Commentaries on the Seven Stanzas. Hence he can hardly hope for any help or recognition from science, which will reject both his “ áníyâmsam aníyásám (the absolutely spiritual atom) and his Manasaputras — “ mind-born men.” By resolving the “ single material element ” into one absolute ''irresolvable ''element — Spirit, or “ Root-matter,” thus placing it at once outside the reach and province of physical philosophy — he has, of course but little in common with the orthodox men of science. He maintains that Spirit and Matter are two {{Style S-Small capitals|facets}} of the unknowable {{Style S-Small capitals|unity}}, their apparently contrasted aspects depending, (''a'') on the various degrees of differentiation of the latter, and (''b'') on the grades of consciousness attained by man himself. This is, however, metaphysics, and has little to do with physics — however great in its own terrestrial limitation that physical ''philosophy ''may now be. | ||
Nevertheless, once that Science admits, if not the actual existence, at any rate, the possibility of the existence, of a Universe with its numberless forms, conditions, and aspects built out of a “ single substance,” * it has | Nevertheless, once that Science admits, if not the actual existence, at any rate, the possibility of the existence, of a Universe with its numberless forms, conditions, and aspects built out of a “ single substance,” * it has | ||