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Jul 21, 2006 04:22 AM
by W.Dallas TenBroeck

7/21/2006 3:54 AM

What constitute the criteria of history?

This may add to our considerations:


The present centennial as the new cycle, will represent for many a promise,
a hope for the future of our Earth and ourselves, and also, that the errors
of the past will not repeat themselves. 

In 1878 the earliest record of the objects of the THEOSOPHICAL SOCIETY was
made in a circular titled  THE THEOSOPHICAL SOCIETY   [Its Origin, Plan and

"  The objects of the Society are various.  It influences its fellows to
acquire an intimate knowledge of natural law, especially its occult
manifestations.  As the highest development, physically and spiritually, on
earth, of the Creative Cause, man should aim to solve the mystery of his to develop his latent personally exemplify the
highest morality and religious aspiration, to oppose the materialism of
science, and every form of dogmatic theology, especially the
make known among Western nations the long-suppressed facts about Oriental
religious philosophies, their ethics, chronology, esotericism, disseminate a knowledge of the sublime teachings of that pure
esoteric system of the archaic period, which are mirrored in the oldest
Vedas, and in the philosophy of Gautama Buddha, Zoroaster and Confucius;
finally and chiefly, to aid in the institution of a Brotherhood of Humanity,
wherein all good and pure men, of every race, shall recognize each other as
the equal effects (upon this planet) of one Uncreate, Universal, Infinite,
and Everlasting Cause."
	Blavatsky:  COLLECTED WORKS  (T P H )  Vol. !, pp. 375-8]

The character of the present and coming cycle is twofold: the striving of
the spiritual aspirations of the age and the Karmic of being haunted by the
errors of our past, and thus the possibility of repeating our habitual
patterns of thought. History indicates that we are inclined to repeat our
destructive tendencies. 

In an effort to counter these mental patterns, students of Theosophy attempt
to apply the direction given by H.P.B. in THE KEY TO THEOSOPHY ( p. 228): 

 "...the main, fundamental object ... is to sow germs in the hearts of men,
which may in time sprout, and under more propitious circumstances lead to a
healthy reform, conducive of more happiness to the masses than they have
hitherto enjoyed. "

We do know that individually, any one can bring these propitious
circumstances into focus for themselves.  Additionally we know that
spreading the ideals of Theosophy is the process for sowing seed ideas.
These relate to the nature of man's Spirit/Soul immortality, and that one
essential fact, removes the dread of death, and gives a practical
philosophical basis by which to apply the ideas of karma (the Law of the
Universe and of ourselves) and reincarnation in an intelligent manner. These
ideas we share again with each other, as brothers and sisters do, jointly
adventuring on the great Path to Sublime Perfection  that all, as Eternal
Pilgrims, follow.  

So did H P B envisage the impact that Theosophy would have on the dedicated,
the studious and the thoughtful, as well as humanity to come.  We find that
she wrote pointedly on this in her fourth message to the American
Theosophists assembled in 1891 in the Boston Convention: 

 "Theosophy first, and Theosophy last: for its practical realization alone
can save the Western world ... from sinking entirely into that mere
luxurious materialism in which it will decay and putrefy as civilizations
have done. In yours hands, brothers, is placed in trust the welfare of the
coming century..."

"It is time Theosophy should enter the arena,."  wrote the Great Master in a
letter in 1881 "For our doctrines to practically react on the so-called
moral code, or the ideas of truthfulness, purity, self-denial, charity,
etc., we have to preach and popularize a knowledge of Theosophy."

And we find Mr. Judge saying elsewhere: 

"High scholarship and a knowledge of metaphysics are good things to have,
but the mass of the people are neither scholars nor metaphysicians. If our
doctrines are of any such use as to command the efforts of Sages in helping
on to their promulgation, then it must be that those Sages - our Masters -
desire the doctrines to be placed before as many of the mass as we can

There is no substitute for enthusiasm. In this effort, Mr. Judge exemplified
this in everything he did. Once one recognizes the value of  Theosophical
Ideas as they affect every level of human life - physical, mental, moral and
spiritual - enthusiasm to share with others is spontaneous, as shown by the
ongoing efforts of students to publish and study the original writings of H.
P. Blavatsky and William Q. Judge. 

This is the work of today as opportunities present themselves. In spite of
the clangor and din of our present civilization, we live in a time when it
is possible to openly proclaim the existence of Theosophy - the
Wisdom-Religion. This has not always been the case, as history shows. We
need not be reticent in publicly stating Theosophical ideas, as they throw
light on the problems and issues facing the human family - birth, death and
dying, education, famine, human rights, justice, religious freedom, social
conflict and war. H.P.B. provided the key to transforming the "mind of the
race" in our era when she said "Learn well the doctrines of Karma and
Reincarnation ... "

What, is the significance of the annual anniversary November 17th ?

In The Secret Doctrine, Vol II, p. 179 Mme. Blavatsky refers to certain
dates which She calls the "birthdays of the Dhyanis."  The T S was
inaugurated on one of these: November 17th in 1875.

Several days in each year mark the cyclic return of the impressions of the
day on which, far, far back,  early beginnings were made in this Manvantara.
The 17th of November, midnight between the 18th and 19th of February,  and
the 7th day of March are three of these she called the  "birthdays" of the
Dhyanis.  And, in this connection, we may recall a verse in The Voice of the
Silence, p. 72,  

"Know if Amitabha, the "Boundless Age," thou would'st become co-worker, then
must thou shed the light acquired, like to the Bodhisattvas twain, upon the
span of all three worlds."  

Does this statement give a clue as to why the three "birthdays" are referred
to:  these may be those of "Amitabha," and the two "Bodhisattvas."  It is
said that two of the Masters saw that it was possible to make an effort to
re-establish the Theosophical Movement in the world.  

We are indebted to them and to HPB who agreed to act as their "Messenger."
They also refer to their superior, the Maha-Chohan before whom they stand in
awe and to whose wishes they accede.  Before him, they say in one place, the
"book of Karma" stands open. [see also S D  I  207-8]

The Dhyanis, the Wise, the "Great Souls," are the Rishis, the Buddhas and
the Mahatmas of antiquity, and of the present.  Being immortals They cannot
have a "birthday" in the ordinary sense, since it is posited that all
beings, in their essence, and we, ourselves, as immortals, are faced with
the same quandary.  Do we have a birthday?  The answer is both "yes," and
"no."  "Yes," for this period of manifestation on our Earth.  "No," for the
"Eternal Pilgrim" that we are essentially.  (SD I 175 268, and 570-575;  II
79-80 93-4 103 109-10 167.) 

It could be surmised that the "Ray of the One Spirit" which is the human
MONAD (Atma-Buddhi) would have its special "birthday" in the sequence of
Cosmic development in the dim and formative past of the earlier Rounds.

So, neither They [the great DHYANIS and BUDDHAS ] -- who are alive today,
nor we, can have a "birthday" in the eternal sense--only in the temporal
sense when a "personality" is used for expression on this material plane,
and, as a gift of service to those who need that help.  Our Karma is focused
in every such event.

Other dates are mentioned in Theosophical literature besides the reference
to the "Birthdays of the Dhyanis" (p. 179 of SD II) and on S D  I, p. 470,
we have a reference to the mysterious "birthday of the World," which later
on, in one of her articles HPB, identifies with the 4th of January, 14 days
after the Winter equinox--the "birthday" of the Sun. (HPB Articles, Vol.
II, p.  502.)  

Midnight between February 17th and 18th is said by HPB to mark the
commencement of the Kali Yuga, in the year 3,102 B.C. (SD II 435), and
earlier in the book she identified this date right down to the second (SD I
662).  It is the one date which could probably serve as a basis for true
astrological calculations in this the Kali Yuga age.  Many of the dates and
astrological observations used and preserved by the Hindu Brahmins may
belong to that earlier era.  [ see SD II 47-49 ]

HPB states in the Secret Doctrine that the Sun in its vast orbit is dragging
the whole system, our Earth included, into new and different spatial
conditions, where there are changes to be anticipated in the properties and
nature of the material elements.  One might suppose that only the Mahatmas,
who are fully "awake" know and perceive those differences.  Does this
foreshadow a change?  Is she warning us that the records of the past may not
always give us the exact conditions physically that we are now experiencing
or are going to experience ?

One may wonder if under Karma, this is the reason why the ancient libraries
of Babylon, Egypt, etc. have been "destroyed" insofar as the general public
and scholars are concerned, (or the important MSS withdrawn), so that any
confusion of times and dates would be removed from the eyes of the merely
curious, and the fevered imagination of those who would profit and mislead
people if they used those figures.  

In Isis Unveiled and the Secret Doctrine HPB has given hints from history on
the antiquity of the records seen by historians in Egypt (Herodotus,
Josephus), and in Babylon and Ur (Aristotle, Berosus).  These go back almost
50,000 to 200,000 years or more.  Those dates are still held to be
incredible by modern archaeologists and paleontologists.  Herodotus was
dubbed (until recently) "The Father of Lies."  Aristotle (Alexander's tutor,
who accompanied him on his march of conquest to the East) held discussions
with the ancient Sage Berosus in Babylon and Chaldea -- but, those are not
given much publicity.

In the Ocean of Theosophy, p. 131, Mr. Judge defines the use of the word
Dhyanis (also spelled Dzyanis, Gnyanis, Gnanis, Dzu, etc.) calling them
"creators, guides, Great Spirits."  One may surmise that these special days,
"birthdays," "festivals," etc...are used by the wise at the junction of
specific solar and lunar (perhaps also planetary) cycles for the edification
(and the reinforcing) in the masses of their sensitivity to reverberations
of ancient and innate truths.  Perhaps as a result of their attending such
ceremonies (those conducted by the Mahatmas who were those actual historical
personages !) -- the minds and hearts of the masses being touched by that
influence, if ready, may then in part, awake from their lethargy, and start
seeking for the "Wisdom."  

Perhaps the dates of other "birthdays," which may be scattered through the
rest of the months of the year, relate to those Dhyanis who are the Regents
of, and directors of other great and Universal Principles.  It may be useful
to consider that in us our three-fold spiritual nature consists of Mind
(manas--the power to think), Wisdom (Buddhi--accumulated experience over
thousands and millions of years ), and Spirit (Atman--the "ray" of the
Spiritual Self of Universal Perception).  These form the Spiritual Man, the
"Three-in-One" the "Triune Monad."   It is reasonable to conclude that the
three Dhyanis whose birthdays we are given, represent the "regents" of those
faculties on the spiritual planes of Universal as well as mundial being.

We may also consider our own birthday:  is it only a date of birth for the
body, then, what about another for the birth of the astral body, the mind,
and another for the initiation of the Lower Manas of the personality into
the knowledge and wisdom of the individuality its symbiotic "Father?"  [ see
Transactions pp. 66-76 ]  The "birthday" usually is a memory date for the
cycle that we (the MONAD) initiated in this present incarnation in this
particular (physical) body when we emerged from our Mother's womb.  The
other birthdays (such as the date of conception, spiritual, mental and
physical) are secret ones, and known only to our Higher Self, the Real
MONADIC Ego within.


In publishing The Secret Doctrine, HPB corrects the date used by the "Arya
Magazine," and, she gives on SD II p.68 the occult date for the beginning of
cosmic evolution up to the year 1887.  This is 1,995,884,687 years.  On page
69 she indicates that the beginning of the human period, the Vaivasvata
Manvantara up to 1887 is 18,618,728 years.  This is when Manas was "lit up"
in mankind.  On SD II p. 70, she indicates that a Kalpa (a "day" of Brahma)
is a period of 4 billion, 320 million years (4,320,000,000).  This was also
made clear earlier in the pages of The Theosophist.  The Maha-Kalpa or "Life
of Brahma" is said to be 311 Trillion, 40 billion years
(311,040,000,000,000).  [All these factors seem to be based on the 60 x 60 =
3,600 cycle -- see Isis I, p. 30 fn.] 

The events They recorded and the "creations" initiated by the Great Dhyanis,
for which the Adepts hold a veneration, are apparently those which continue
to focus certain occult and potent forces in the world and on mankind.  We
are not aware of these, and we have not developed the means of gauging them

The Dhyanis, the Adepts, the Mahatmas, with their far ranging wisdom have
recognized this, and for those reasons they caused HPB to record those dates
for us, to learn to use, if we can grasp their significance.  Our age of
materialism has prevented us from sensing those subtle influences around us.
If we are wise, we will seek to open our consciousness to the spiritual
afflatus that permeates the world, and which

At the time of HPB's writing, knowledge about the Tibetan calendars and the
records of India and China was limited.  More material has been brought to
light since then, but if interpreted now they need an HPB, a WQJ or a
Damodar to secure accuracy within the framework of the Perennial Philosophy.

On S D II p. 78-80, HPB refers to the spiritual Agnishwatta Pitris [also
named the Solar Pitris] who are devoid of the grosser creative fire, and are
unable to create physical man because they have no double (astral), and are
formless.  This function was the natural duty of another host of beings.

HPB says that the "central two principles" represented by Kama and the Lower
Manas are those that "cement" the higher principles, the cubes to the
earthly principles, the triangles;  and the physical body as a fourth--which
is needed for the reflection of the spiritual element to become active on
this plane.  The higher aspects of the astral are able to project such
"privative limits" as to enable the spiritual atoms to inform their
respective molecules and cells, and other structures are aggregated within
limits set by the developing model for the divine astral.  [ SD II 79-80 ]

This complexity benefits the developing intelligence of the evolving "monads
of lesser experience," or, the "little-lives."  They, are like developing
"children" in terms of consciousness and experience.  If, through direct
experience with more advanced Egos they can acquire a progressive
independence of their own, they will take on some of the attributes, good or
bad, of that "parent," (ourselves, as the more advanced Ego), who is
entrusted at present with their use and guidance.  Then, one may surmise,
the "seeds" of the higher principles, may begin to find a dwelling place,
or, possibly a reflecting place in them.  Reflecting, as the "material side"
becomes by purification able to "reflect" something of the spiritual.  That
purification is achieved by living a conscious life of harmony with all
other beings and with the Law of Karma.

It is in this sense that "we" sacrifice our condition as "returning
Nirvanees," who are wise, etc., by informing the aggregations, or "bundles,"
"skandhas," we call our personalities.  Someone has to serve as the
coordinator.  The "returning Nirvanee," plays the part of a tutor, an
advisor and has no enforcement powers over the "pupil."  Eventually the
"pupil," as it evolves, takes its self-development into its own hands and
decides the direction and rate of progress it will maintain.

The "perfect Cubes" might represent the Tetraktis or the 4-fold
[Atma-Buddhi-2 Manases] "four-square," as Pythagoras might call it [Isis II
410], and the "Triangles," the lower principles, to which should be added
the physical body.  [The Diagram on SD I p. 200 shows this.]  There is an
interesting reference on SD II 592-3 which shows how the interlaced
triangles yield the 4 or perfect square.  Such are the wonderful powers of
universal symbology and correspondence. 

HPB adds that this produces the independence (or a "rebellious" condition)
in the "saviors" [the Promethean] of man, raising him out of a state of
"inane beatitude" into one of intelligent mental perception and of emotional
demand and response on this plane, that reflects their nature.  These
spiritual beings, HPB says, are those who were destined to incarnate as Egos
[Higher Manas-Antaskarana-Lower Manas-Kama]  (see Divine Rebels:  SD I 418
195,  II 489, 380 94 243-6 103 247fn. )  In Hindu mythology, the stories
that are connected with Narada--the Rishi closely connected with karmic
change--who seems to throw confusion by his unwelcome appearance in some
well settled situations, may resemble this process.

The teachings about the Antaskarana is one of the keys.  It represents, the
aspiring aspect of the lower Manas, raised in understanding towards the
virtuous and eternal life of its "Parent" the Higher Manas.  It makes of the
embodied, Lower Manas, a dual principle, since on one side it is closely
allied to kama and on the other, it reaches towards Higher Manas, the true
Human Ego.  When the Lower Manas and Kama are entirely purified (our lives,
considered as a Pilgrimage are illustrative of this process) then the
Antaskarana is "destroyed" as no longer needed.  The separation of
kama-Manas ceases as it has transmuted itself into Buddhi-Manas.  Those
elements of "separation"--the lower principles purified, now coincide with
the elements of the "Heavenly Man"--the perfect Cube consisting of the
deathless memories of its many incarnations and experience therein;  and its
deathless principles in close unity with the Higher Self.

In the VOICE OF THE SILENCE, p. 21, it is said:  "Thyself and mind, like
twins upon a line, the star which is thy goal burns overhead.  The three
that dwell in glory and in bliss ineffable, now in the world of Maya have
lost their names.  They have become one star, the fire that burns, but
scorches not, that fire which is the Upadhi of the Flame."  That is
suggestive of what is said here.

At the bottom of SD II p. 79, the "returning Nirvanees from earlier
Manvantaras" are spoken of, and it is hinted, that our Egos may be some of
such "returning Nirvanees."  Again, in the Voice, p. 73, the statement:
"Know that the stream of superhuman knowledge and the Deva-Wisdom thou hast
won, must, from thyself, the channel of Alaya, be poured forth into another
bed."   And, Voice, p. 36:  "To reach Nirvana's bliss, but to renounce it,
is the supreme, the final step--the highest on Renunciation's Path."
Voice, p. 54, also offers:  "Of Teachers there are many;  the Master Soul is
one, Alaya, the Universal Soul.  Live in that Master as Its ray in thee.
Live in thy fellows as they live in It."  And, on p. 63:  "All is
impermanent in man except the pure bright essence of Alaya.  Man is its
crystal ray;  a beam of light immaculate within, a form of clay material
upon the lower surface.  That beam is thy life-guide and thy true Self, the
Watcher and the silent Thinker, the victim of thy lower Self.  Thy Soul
cannot be hurt but through thy erring body;  control and master both, and
thou art safe when crossing to the nearing "Gate of Balance." ]
Transactions, p. 28, top has some suggestive statements, and on p. 23-4 in
that book, HPB, gives the line of "descent" of the Spiritual Beings into
matter, and the change in designations that is used to denote this, as the
Manvantara proceeds through several "Rounds," from tenuous, spiritual planes
to more material ones.

In any period of manifestation cycles of finite time exist.  The Dhyanis
begin their work in and with Nature at a definite time.  They, we, and all
beings, who participate in evolution and manifestation are divine and
immortal in our essential nature.  The personal and physical is illusory and
changeable.  They stand as examples to us, of the perfection of experience.
They embody those perfections that for us are still only a goal.  Our stage
is marked by self-devised and self-directed efforts in learning about
ourselves, self-consciousness, and the vast program of cooperation which we
call evolution.  We need, as a concept, the example of Those who have
achieved, who have reached the goal that life represents as ideals.  And we
need to recall always that we are immortal MONAD at heart.  The source of
our wisdom in interior, initiation is from within.

The promulgation of Theosophy by HPB on behalf of the Mahatmas, gives us
outlines of both the rules of self-development, and the record of facts in
Nature.  This recent event (the promulgation of Theosophy) marks a turning
point, a change in the way of thinking and understanding Nature and
ourselves.  It has been called by Mr. Judge: "a change in the Manas and the
Buddhi of the Race."  (WQJ Letters, 72)

Any "birth" is a fresh incarnation.  It is characterized by a curriculum
involving the development of individual responsibility, and the duty to
learn and practice the ethics of brotherhood, based on eternal and essential

When a fresh endeavor in the general education of mankind is to be
attempted, it would be chosen, by those who are wise, to synchronize with
those cycles of spiritual forces which echo from earlier commencements down
the ages.  Some of such "echoes" are annual.  Some occur at wider intervals.
The last quarter of each century is said to be such a time.

We could take this to represent in our own reincarnation, the connection
that is reestablished between our three-fold spiritual consciousness and the
skandhas (the life-atoms) that are simultaneously reassembled to provide the
necessary physical bodies for our, and their, continued evolution.  Those
living elements of life were used by us in the past, and under karma it is
justice that we meet with and continue to work with them for their evolution
and ours. 

In dealing with the mystery of Man's spiritual nature working in and through
a personality, HPB offers a genealogical clue.  She writes:

 "If the reader were told, as in the semi-esoteric allegories, that these
Beings [the higher Manas] were returning Nirvanees, from preceding
Maha-Manvantaras--ages of incalculable duration which have rolled away in
the Eternity, a still more incalculable time ago--he would hardly understand
the text correctly..."		(The Secret Doctrine, II, 79-80.)

Theosophy was diffused a century ago, at a time when it became possible to
bring to the attention of mankind its psychological make-up.  

This was done through the doctrines of universality and eternity based on
the Unity of the one Source, on Karma, on Reincarnation, and by disclosing
the "Key" :  the sevenfold nature of man and Nature.  This seven-fold
division is represented by the seven primordial Spiritual Instructors, the
Rishis and the Mahatmas who are the Dhyanis.  They are those "Planetary
Spirits," that guard and preserve mankind and our Cosmos.

The present educational program is being conducted over a vast period of
seven great, and a number of seven-fold minor cycles of time (called Rounds,
Globes, Races, Sub-races, etc.) in the evolutionary sweep.  The process
develops perfection of each one of the seven principles present in man and
in Nature, and, the awareness of unity through the patterns of collaboration
which the seven great forces of Nature are seen to manifest in the various
classes of beings.  These represent stages of conscious development in
themselves.  This sense of unity is reinforced by an influence, which we
could call a "birthday" when it recurs annually.

H.P.B., as "messenger," presented the doctrines most helpful to review and
which it will be the best for us to use to change our moral outlook.  

The Secret Doctrine was deliberately written in English--a language which
the Masters knew would be the one most widely diffused in the near future of
the world.  It was filled with those notations that our culture and science
could understand the reasoning of, so as to open the next vista to us.  In
giving such information we find throughout the book that They used the
calendar notation and calculations of our time, rather than one more
ancient, which only a part of the race might know of.  Students of the
Secret Doctrine find that they are consistent in doing this.

						Dallas TenBroeck

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