HPB-SD(ed.1) v.1 p.1 ch.Summing up: Difference between revisions

<center><big>SUMMING UP</big></center>

{{Style P-Epigraph|“&nbsp;The History of Creation and of this world from its beginning up to the present time is composed of ''seven chapters''. The ''seventh ''chapter is not yet written.”

|(T. {{Style S-Small capitals|Subba}} Row, ''Theosophist'', 1881.)

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{{Style P-No indent|portion of the Vedas,&nbsp;* as their third division. There are over 150 ''Upanishads ''enumerated by, and known to, Orientalists, who credit the oldest with being written ''probably ''about 600 years b.c.&nbsp;; but of ''genuine ''texts there does not exist a fifth of the number. The Upanishads are to the Vedas what the Kabala is to the Jewish Bible. They treat of and expound the secret and mystic meaning of the Vedic texts. They speak of the origin of the Universe, the nature of Deity, and of Spirit and Soul, as also of the metaphysical connection of mind and matter. In a few words&nbsp;: They {{Style S-Small capitals|contain}} ''the beginning and the end of all human knowledge'', ''but they have now ceased to ''{{Style S-Small capitals|reveal}} ''it'', since the day of Buddha. If it were otherwise, the Upanishads could not be called ''esoteric'', since they are now openly attached to the Sacred Brahmanical books, which have, in our present age, become accessible even to the ''Mlechchhas ''(out-''castes'') and the European Orientalists. One thing in them&nbsp;—&nbsp;and this in all the ''Upanishads''&nbsp;—&nbsp;invariably and constantly points to their ancient origin, and proves (''a'') that they were written, in some of their portions, ''before ''the caste system became the tyrannical institution which it still is&nbsp;; and (''b'') that half of their contents have been eliminated, while some of them were rewritten and abridged. “&nbsp;The great Teachers of the higher Knowledge and the Brahmans are continually represented as going to Kshatriya (military caste) kings to become their pupils.” As Cowell pertinently remarks, the ''Upanishads ''“&nbsp;breathe an entirely different spirit&nbsp;” (from other Brahmanical writings), “&nbsp;a freedom of thought unknown in any earlier work except in the Rig Veda hymns themselves.” The second fact is explained by a tradition recorded in one of the MSS. on Buddha’s life. It says that the Upanishads were originally attached to their Brahmanas after the beginning of a reform, which led to the exclusiveness of the present caste system among the Brahmins, a few centuries after the invasion of India by the “&nbsp;twice-born.” They were complete in those days, and were used for the instruction of the chelas who were preparing for their initiation.}}

<nowiki>*</nowiki>. . . “&nbsp;The Vedas have a distinct dual meaning&nbsp;—&nbsp;one expressed by the literal sense of the words, the other indicated by the metre and the ''swara''&nbsp;—&nbsp;intonation&nbsp;—&nbsp;which are as the life of the Vedas. Learned pundits and philologists of course deny that ''swara'' has anything to do with philosophy or ancient esoteric doctrines&nbsp;; but the mysterious connection between ''swara ''and ''light ''is one of its most profound secrets.” (T. Subba Row, ''Five Years of Theosophy'', p. 154.)

This lasted so long as the Vedas and the Brahmanas remained in the sole and exclusive keeping of the temple-Brahmins&nbsp;—&nbsp;while no one else had the right to study or even read them outside of the ''sacred ''caste. Then came Gautama, the Prince of Kapilavastu. After ''learning ''the whole of the Brahmanical wisdom in the ''Rahasya ''or the ''Upanishads'', and finding that the teachings differed little, if at all, from those of the “&nbsp;Teachers of Life&nbsp;” inhabiting the snowy ranges of the Himalaya,&nbsp;* the Disciple of the Brahmins, feeling indignant because the sacred wisdom was thus withheld from all but the Brahmins, determined to save the whole world by popularizing it. Then it was that the Brahmins, seeing that their sacred knowledge and Occult wisdom was falling into the hands of the “&nbsp;''Mlechchhas'',” abridged the texts of the Upanishads, originally containing thrice the matter of the Vedas and the Brahmanas together, without altering, however, one word of the texts. They simply detached from the MSS. the most important portions containing the last word of the Mystery of Being. The key to the Brahmanical secret code remained henceforth with the initiates alone, and the Brahmins were thus in a position to publicly deny the correctness of Buddha’s teaching by appealing to their ''Upanishads'', silenced for ever on the chief questions. Such is the esoteric tradition beyond the Himalayas.

{{Style P-Poem|poem=. . . “&nbsp;Some few, whose lamps shone brighter, have been led F

rom cause to cause to nature’s secret head,

It is called “&nbsp;Substance-Principle,” for it becomes “&nbsp;substance&nbsp;” on the plane of the manifested Universe, an illusion, while it remains a “&nbsp;principle&nbsp;” in the beginningless and endless abstract, visible and invisible Space. It is the omnipresent Reality&nbsp;: impersonal, because it contains all and everything. ''Its impersonality is the fundamental conception ''of the System. It is latent in every atom in the Universe, and is the Universe itself. (See in chapters on Symbolism, “&nbsp;Primordial Substance, and Divine Thought.”)

(5.) Everything in the Universe, throughout all its kingdoms, is conscious&nbsp;: ''i.e.'', endowed with a consciousness of its own kind and on its own plane of perception. We men must remember that because ''we ''do not perceive any signs&nbsp;—&nbsp;which we can recognise&nbsp;—&nbsp;of consciousness, say, in stones, we have no right to say that ''no consciousness exists there. ''There is no such thing as either “&nbsp;dead&nbsp;” or “&nbsp;blind&nbsp;” matter, as there is no “&nbsp;Blind&nbsp;” or “&nbsp;Unconscious&nbsp;” Law. These find no place among the conceptions of Occult philosophy. The latter never stops at surface appearances, and for it the ''noumenal ''essences have more reality than their objective counterparts&nbsp;; it resembles therein the mediæval ''Nominalists'', for whom it was the Universals that were the realities and the particulars which existed only in name and human fancy.

The whole order of nature evinces a progressive march towards ''a higher life. ''There is design in the action of the seemingly blindest forces. The whole process of evolution with its endless adaptations is a proof of this. The immutable laws that weed out the weak and feeble species, to make room for the strong, and which ensure the “&nbsp;survival of the fittest,” though so cruel in their immediate action&nbsp;—&nbsp;all are working toward the grand end. The very ''fact ''that adaptations ''do ''occur, that the fittest ''do ''survive in the struggle for existence, shows that what is called “&nbsp;unconscious Nature&nbsp;”&nbsp;* is in reality an aggregate of forces mani-

(3) They are dual in their character&nbsp;; being composed of (''a'') the irrational ''brute energy'', inherent in matter, and (''b'') the intelligent soul or cosmic consciousness which directs and guides that energy, and which is the ''Dhyan-Chohanic thought reflecting the Ideation of the Universal mind. ''This results in a perpetual series of physical manifestations and ''moral effects ''on Earth, during manvantaric periods, the whole being subservient to Karma. As that process is not always perfect&nbsp;; and since, however many proofs it may exhibit of a guiding intelligence behind the veil, it still shows gaps and flaws, and even results very often in evident failures&nbsp;—&nbsp;therefore, neither the collective Host (Demiurgos), nor any of the working powers individually, are proper subjects for divine honours or worship. All are entitled to the grateful reverence of Humanity, however, and man ought to be ever striving to help the divine evolution of ''Ideas'', by becoming to the best of his ability a ''co-worker with nature ''in the cyclic task. The ever unknowable and incognizable ''Karana ''alone, the ''Causeless ''Cause of all causes, should have its shrine and altar on the holy and ever untrodden ground of our heart&nbsp;—&nbsp;invisible, intangible, unmentioned, save through “&nbsp;the still small voice&nbsp;” of our spiritual consciousness. Those who worship before it, ought to do so in the silence and the sanctified solitude of their Souls&nbsp;*&nbsp;; making their spirit the sole mediator between them and the ''Universal Spirit'', their good actions the only priests, and their sinful intentions the only visible and objective sacrificial victims to the ''Presence. (&nbsp;See Part II.'', “&nbsp;''On the Hidden Deity.''”''&nbsp;)''

Thus Hermes, the thrice great Trismegistus, says&nbsp;: “&nbsp;Oh, my son, matter ''becomes&nbsp;; ''formerly it ''was&nbsp;; ''for matter is the vehicle of becoming.&nbsp;* Becoming is the mode of activity of the uncreate deity. Having been endowed with the germs of becoming, matter (objective) is brought into birth, for the creative force fashions it ''according to the ideal forms. ''Matter not yet engendered had no form&nbsp;; it becomes when it is put into operation.” (''The Definitions of Asclepios'', p. 134, “&nbsp;Virgin of the World.”)

All the ''Christian ''Kabalists understood well the Eastern root idea&nbsp;: The active Power, the “&nbsp;Perpetual motion of the great Breath&nbsp;” only awakens Kosmos at the dawn of every new Period, setting it into motion by means of the two contrary Forces,&nbsp;* and thus causing it to become objective on the plane of Illusion. In other words, that dual motion transfers Kosmos from the plane of the Eternal Ideal into that of finite manifestation, or from the ''Noumenal ''to the ''phenomenal ''plane. Everything that ''is'', ''was'', and ''will be'', eternally {{Style S-Small capitals|is}}, even the countless forms, which are finite and perishable only in their objective, not in their ''ideal ''Form. They existed as Ideas, in the Eternity,&nbsp;† and, when they pass away, will exist as reflections. Neither the form of man, nor that of any animal, plant or stone has ever been ''created'', and it is only on this plane of ours that it commenced “&nbsp;becoming,” ''i.e.'', objectivising into its present materiality, or expanding ''from within outwards'', from the most sublimated and supersensuous essence into its grossest appearance. Therefore ''our ''human forms have existed in the Eternity as astral or ethereal prototypes&nbsp;; according to which models, the Spiritual Beings (or Gods) whose duty it was to bring them into objective being and terrestrial Life, evolved the protoplasmic forms of the future ''Egos ''from ''their own essence. ''After which, when this human ''Upadhi'', or basic mould was ready, the natural terrestrial Forces began to work on those supersensuous moulds ''which contained'', ''besides their own'', ''the elements of all the past vegetable and future animal forms of this globe in them. ''Therefore, man’s ''outward ''shell passed through every vegetable and animal body before it assumed the human shape. As this will be fully

“&nbsp;When Evolution took place the Yliaster divided itself.   melted

out of which the Macrocosm, and, later on, by evolution and division in ''Mysteria Specialia'',&nbsp;* each separate being, came into existence. “&nbsp;All things and all elementary substances were contained in it ''in potentiâ ''but not in ''actu&nbsp;”''&nbsp;—&nbsp;which makes the translator, Dr. F. Hartmann, justly observe that “&nbsp;it seems that Paracelsus anticipated the modern discovery of the ‘&nbsp;potency of matter&nbsp;’ three hundred years ago&nbsp;” (&nbsp;''p''. 42).

This Magnus Limbus, then, or Yliaster of Paracelsus, is simply our old friend “&nbsp;Father-Mother,” ''within'', before it appeared in Space, of the second and other Stanzas. It is the universal matrix of Kosmos, personified in the dual character of Macro- and Microcosm (or the Universe and our Globe)&nbsp;† by Aditi-Prakriti, the Spiritual and the physical nature. For we find it explained in Paracelsus that “&nbsp;the Magnus Limbus is the nursery out of which all creatures have grown, in the same sense as a tree grows out of a small seed&nbsp;; with the difference, however, that the great Limbus takes its origin from the Word, while the Limbus minor (the terrestrial seed or sperm) takes it from the earth.

The great Limbus is the seed out of which all beings have come, and the little Limbus is each ultimate being that reproduces its form, and that has itself been produced by the ‘&nbsp;great.’ The latter possesses all the qualifications of the great one, in the same sense as a son has an organization similar to that of his father.” (''See Comment. Book II. para. iii.'') . . . “&nbsp;As Yliaster dissolved, ''Ares'', the dividing, differentiating, and individualising power (''Fohat'', another old friend,) . . . began to act. All production took place in consequence of separation. There were produced out of the Ideos, the elements of Fire, Water, Air and Earth, whose birth, however, did not take place in a material mode, or by simple separation,” but by spiritual and dynamical, not even complex, combinations&nbsp;—&nbsp;''e.g.'', mechanical ''mixture ''as opposed to ''chemical ''combination&nbsp;—&nbsp;just as fire may come out of a pebble, or a tree out of a seed, although there is originally no fire in the pebble, nor a tree in the seed. Spirit is living, and Life is Spirit, and Life and Spirit (''Prakriti Purusha'') (?) produce all things, but they are essentially one and not two. . . . The elements too, have each one its own Yliaster, because all the activity of matter in every form is only an effluvium of the same fount. But as from the seed grow the roots with their fibres, and after that the stalk with its branches and leaves, and lastly the flowers and seeds&nbsp;; likewise all beings were born from the elements, and consist of elementary substances out of which other forms may come into existence, bearing the characteristics of their parents.” (“&nbsp;This doctrine, preached 300 years ago,” remarks the translator, “&nbsp;is identical with the one that has revolutionized modern thought, after having been put into new shape and elaborated by Darwin. It was still more elaborated by Kapila in the Sankhya philosophy&nbsp;”). The elements as the mothers of all creatures ''are of an invisible'', ''spiritual nature'', ''and have souls.''&nbsp;* They all spring from the “&nbsp;''Mysterium Magnum.''” ''(Philosophia ad Athenienses.)''

This becomes apparent to one who reads the latest translation and rendering of the “&nbsp;Hermetic Fragments&nbsp;” just mentioned, by our late lamented friend, Dr. Anna Kingsford. Disfigured and tortured as these have been in their passage through Sectarian Greek and Christian hands, the translator has most ably and intuitionally seized the weak points and tried to remedy them by means of explanations and footnotes. And she says&nbsp;: . . . . “&nbsp;The creation of the visible world by the ‘&nbsp;working gods&nbsp;’ or Titans, as agents of the Supreme God,&nbsp;* is a thoroughly Hermetic idea, ''recognisable in all religious systems'', and in accordance with modern scientific research (?), which shows us everywhere the Divine power operating through natural Forces.”

A. Kingsford, F.T.S., some of which sayings are in remarkable agreement with the Esoteric Eastern doctrine, have to be resorted to for comparison. Though not a few passages show a strong impression of some later Christian hand, yet on the whole the characteristics of the genii&nbsp;* and gods are those of eastern teachings, while concerning other things there are passages which differ widely in our doctrines. The following are a few&nbsp;:&nbsp;—

{{Style S-Small capitals|Extracts from a private commentary}},&nbsp;* ''hitherto secret&nbsp;:''&nbsp;—

(xvii.) “&nbsp;''The Initial Existence in the first twilight of the Maha-Manwantara (after the ''{{Style S-Small capitals|Maha-Pralaya}} ''that follows every age of Brahmâ&nbsp;) is a ''{{Style S-Small capitals|conscious spiritual quality}}. ''In the manifested ''{{Style S-Small capitals|worlds}} ''(&nbsp;solar systems&nbsp;) it is'', ''in its ''{{Style S-Small capitals|objective subjectivity}}, ''like the film from a Divine Breath to the gaze of the entranced seer. It spreads as it issues from ''{{Style S-Small capitals|Laya}}&nbsp;† ''throughout infinity as a colourless spiritual fluid. It is on the ''{{Style S-Small capitals|seventh plane}}, ''and in its ''{{Style S-Small capitals|seventh state}} ''in our planetary world.''&nbsp;‡

(xviii.) “&nbsp;''It is Substance to ''our ''spiritual sight. It cannot be called so by men in their ''{{Style S-Small capitals|waking state}}&nbsp;; ''therefore they have named it in their ignorance ''‘&nbsp;''God-Spirit.''’

(xxi.) “&nbsp;''The real substance of the concealed ''(''Sun'') ''is a nucleus of Mother substance.''&nbsp;* ''It is the heart and the matrix of all the living and existing Forces in our solar universe. It is the Kernel from which proceed to spread on their cyclic journeys all the Powers that set in action the atoms in their functional duties'', ''and the focus within which they again meet in their ''{{Style S-Small capitals|seventh essence}} ''every eleventh year. He who tells thee he has seen the sun'', ''laugh at him''&nbsp;† ''as if he had said that the sun moves really onward on his diurnal path ''. . . .

(xxiii). “&nbsp;''It is on account of his septenary nature that the Sun is spoken of by the ancients as one who is driven by seven horses equal to the metres of the Vedas&nbsp;; or'', ''again'', ''that'', ''though he is identified with the ''{{Style S-Small capitals|seven}} “&nbsp;''Gaina&nbsp;”'' (''classes of being'') ''in his orb'', ''he is distinct from them'',&nbsp;‡ ''as he is'', ''indeed&nbsp;; as also that he has ''{{Style S-Small capitals|seven rays}}, ''as indeed he has ''. . . .

{{Style P-No indent|''this state of being the ''{{Style S-Small capitals|One Life}}, ''is'', ''as explained'', ''a ''{{Style S-Small capitals|Film}} ''for creative or formative purposes. It manifests in seven states'', ''which'', ''with their septenary subdivisions'', ''are the ''{{Style S-Small capitals|Forty-nine}} ''Fires''&nbsp;* ''mentioned in sacred books ''. . . . . .}}

(xxix.) “&nbsp;''The first is the ''. . . . ‘&nbsp;''Mother&nbsp;’'' (&nbsp;''prima ''{{Style S-Small capitals|materia}}). ''Separating itself into its primary seven states'', ''it proceeds down cyclically&nbsp;; when''&nbsp;† ''having consolidated itself in its ''last ''principle as ''{{Style S-Small capitals|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'')''. In a hierarchy'', ''or order of being'', ''the seventh emanation of her last principle is&nbsp;:''&nbsp;—&nbsp;

(''e'') ''It is the guiding Force in the Cosmic and terrestrial elements. It resides in the Fire provoked out of its latent into active being&nbsp;; for the whole of the seven subdivisions of the&nbsp;*&nbsp;''*&nbsp;* ''principle reside in the terrestrial Fire. It whirls in the breeze'', ''blows with the hurricane'', ''and sets the air in motion'', ''which ''element ''participates in one of its principles also. Proceeding cyclically'', ''it regulates the motion''

{{Style P-No indent|''of the water'', ''attracts and repels the waves''&nbsp;* ''according to fixed laws of which its seventh principle is the informing soul.''}}

“&nbsp;Kanyâ (the sixth sign of the Zodiac, or ''Virgo'') means a Virgin, and represents ''Sakti ''or ''Mahamaya. ''The sign is the 6th ''Rasi ''or division,

and indicates that there are six primary forces in Nature (synthesized by the Seventh)&nbsp;” These Sakti stand as follows&nbsp;:&nbsp;—&nbsp;

“&nbsp;The creation of Life ''by the Sun ''is as continuous as his light&nbsp;; nothing arrests or limits it. Around him, like an army of Satellites, ''are innumerable choirs of genii. ''These dwell in the neighbourhood of the Immortals, and thence watch over human things. They fulfil the will of the gods (Karma) ''by means of storms'', ''tempests'', ''transitions of fire and earthquakes&nbsp;; ''likewise by famines and wars, for the punishment of impiety.&nbsp;* . . . It is the sun who preserves and nourishes all creatures&nbsp;; and even as the Ideal World which environs the sensible world fills this last with the plenitude and universal variety of forms, so also the Sun, enfolding all in his light, accomplishes everywhere the birth and development of creatures.” . . . “&nbsp;''Under his orders is the choir of Genii'', or rather the choirs, ''for there are many and diverse'', ''and their number corresponds to that of the stars. Every star has its genii'', ''good and evil by nature'', or rather by their ''operation'', ''for operation is the essence of the genii. ''All these Genii ''preside over mundane affairs'',&nbsp;† they shake and overthrow the constitution of States and of individuals&nbsp;; they ''imprint their likeness on our Souls'', they are present in our nerves, our marrow, our veins, our arteries, and ''our very brain-substance ''at the moment when each of us receives life and being, he is taken in charge by the genii (Elementals) who preside over births,&nbsp;‡ and who are classed beneath the astral powers (Superhuman astral Spirits.) They change perpetually, not always identically, but revolving in circles.§ They permeate by the body two parts of the Soul, that it may receive from each the impress of his own energy. But the reasonable part of the Soul is not subject to the genii&nbsp;; it is designed

‡ The meaning of this is that as man is composed of all the Great Elements&nbsp;: Fire, Air, Water, Earth and Ether&nbsp;—&nbsp;the elementals which belong respectively to these Elements feel attracted to man by reason of their co-essence. That element which predominates in a certain constitution will be the ruling element throughout life. For instance, if man has a preponderance of the Earthly, gnomic element, the gnomes will lead him towards assimilating metals&nbsp;—&nbsp;money and wealth, and so on. “&nbsp;Animal man is the son of the animal elements out of which his Soul (life) was born, and animals are the mirrors of man,” says Paracelsus (''De Fundamento Sapientiæ''). Paracelsus was cautious, and wanted the Bible to agree with what he said, and therefore did not say all.

{{Style P-No indent|for the reception of (the) God,&nbsp;* who enlightens it with a sunny ray. Those who are thus illumined are few in number, and from them the genii abstain&nbsp;: for neither genii nor Gods have any power in the presence of a single ray of God.&nbsp;† But all other men, both soul and body, are directed by genii, to whom they cleave, and whose operations they affect. . . . . . The genii have then the control of mundane things and our bodies serve them as instruments. . . . .”}}

For truly the astral light of the derided Kabalists has strange and weird secrets for him who can see in it&nbsp;; and the mysteries concealed within its incessantly disturbed waves ''are there'', the whole body of Materialists and scoffers notwithstanding.&nbsp;* These secrets, along with

{{Style P-No indent|many other mysteries, will remain non-existent to the materialists of our age, in the same way as America was a non-existent myth for Europeans during the early part of the mediæval ages, whereas Scandinavians and Norwegians had actually reached and settled in that very old “&nbsp;New World&nbsp;” several centuries before. But, as a Columbus was born to re-discover, and to force the Old World to believe in Antipodal countries, so will there be born scientists who will discover the marvels now claimed by Occultists to exist in the regions of Ether, with their varied and multiform denizens and conscious Entities. Then, ''nolens volens'', Science will have to accept the old “&nbsp;Superstition,” as it has several others. And having been once forced to accept it&nbsp;—&nbsp;judging from past experience&nbsp;—&nbsp;its learned professors will, in all probability, as in the case of {{Style S-Small capitals|Mesmerism}} and Magnetism, now re-baptised Hypnotism, father the thing and reject its name. The choice of the new appellation will depend, in its turn, on the “&nbsp;modes of motion,” the new name for the older “&nbsp;automatic physical processes among the nerve fibrils of the (Scientific) brain&nbsp;” of Moleschott&nbsp;; as also, very likely, upon the last meal of the namer&nbsp;; since, according to the Founder of the new Hylo-Idealistic Scheme, “&nbsp;Cerebration is generically the same as chylification.”&nbsp;* Thus, were one to believe this preposterous proposition, the new name of the archaic thing would have to take its chance, on the inspiration of the namer’s liver, and then only would these truths have a chance of becoming scientific&nbsp;!}}

“&nbsp;Owing to circumstances still unknown (Karmic provision, H.P.B.) there appear from time to time great thinkers, who, devoting their lives to a single purpose, are able to anticipate the progress of mankind, and to produce a religion or a philosophy by which important effects are eventually brought about. But if we look into history we shall clearly see that, although the origin of a new opinion may be thus due to a single man, the result which the new opinion produces will depend on the condition of the people among whom it is propagated. If either a religion or a philosophy is too much in advance of a nation it can do no present service but must bide its time&nbsp;* until the minds of men are ripe for its reception. . . . Every science, every creed has had its martyrs. ''According to the ordinary course of affairs'', ''a few generations pass away'', ''and then there comes a period when these very truths are looked upon as commonplace facts'', ''and a little later there comes another period in which they are declared to be necessary'', ''and even the dullest intellect wonders ''how they could ever have been denied.”