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Re: Theos-World RE :LIPIKA "As a mass"

Aug 29, 2006 08:55 PM
by Cass Silva

My understanding is that at the end of Manvantara, all that has happened in the Universe has been faithfully recorded by the Lipika into the passive Universal Mind.  At the new Manvantara the ideal plan of the Universe in the passive Universal mind, taking into account past Karma, is projected by the Lipika into objectivity.


"W.Dallas TenBroeck" <> wrote:                                  8/29/2006 6:33 AM
 RE    “LIPIKA”  ….   "As a mass"
 Peter,  You ask:
 In Crosbie’s ”Answers” page 149 it is talked about the Lipikas...and that each hierachy has its own individuality as a mass..
 Can you please refrase and explain further what is meant with ” its own individuality as a mass”
 DTB     The passages referred to come from the the SECRET DOCTRINE.
 I found several references:
 [ NOTE :  Each “life-atom” Monad or skandha functions in one of its aspects as a “recorder” of its “personal” [(1) Kama-Manasic, selfish actions, feelings, desires, thoughts and deeds] and (2) Buddhi-Manasic, unselfish, generous, impersonal and universal actions, feelings, desires, thoughts and deeds] when it is in its “akasic”[highest level of the ‘astral’ condition] , a “LIPIKA”  
 “The Lipika are not personal beings” because at that stage they act as “eternal MONADS,” and can only act impersonally – as a “mass” of “spiritual Beings,” as a group of Adepts or Mahatmas would act – a “spiritual Brotherhood” operating always as an actual fact.  By attaining that stage they are pure and impersonal and have in operation DZYAN or Universal, unerring WISDOM.
 Thus “We” as eternal beings, ‘carry our own Karma with us’ and attract the appropriate Monads {of lesser experience] when KARMA dooms it is to precipitate.  It is not injustice to us, but offers an opportunity to readjust and make amends using our own free-WILL.  It also teaches us not to allow the fault or disorder to be repeated.  – DTB ]
 “Q. The Lipika are mentioned in the Secret Doctrine as Lords of Karma, as recorders of Karma. It would seem as if they were outside beings.
 A. No, the Lipika are not personal beings, although that idea has been given currency by many “theosophical” students who have entirely misapprehended the statements in the Secret Doctrine. That such beings practically “manipulate” Karma is foreign to the whole teaching. 
 [ S D  I  Lipika(s) (Skt)\
 agents of karma I 294 &n 
 barrier between EGO & SELF I 129 , 131-2,
 concerned w man's hereafter I 126 
                 exist as entities I 106 
 Fohat, Sons of I 107 
                                 MEANING OF WORD I 128-9n 
                 mysteries to highest adepts I 128 
 not linked w death, but life I 105 
                 objectivize plan of universe I 104 
 only, cross line between finite & infinite I 132 , 129, 
                 recorders of karma I 103-5, 128, 129 
 Ring "Pass-Not," pi & I 131-2,
                                 SEPARATE WORLD OF SPIRIT FROM MATTER I 130 
 Sons (gods) come under eye of I 192 
                 stand in middle wheel I 131-2, 118 ,127-8,
 three groups of I 127-8 
                 various equivalents of I 105
 There are as component parts of every human being, principles, which are drawn from the seven great hierarchies of being.
 ACTION, whenever taken, is taken with, through, and felt by one or the other or all of these principles, and there is registration of the general and individual effect produced—all that is good and all that is bad—among those hierarchies to which the principles belong. 
 The action finds its own place and focus of reaction. 
 Each Hierarchy [ a group of 7-fold MONADS having in general very similar characters and drawn together “as a mass”  -- “Race-Karma ?”]  has its own individuality as a mass; individuality [ as a human] is not characteristic of the units. [The human stage is still to be reached – wheels within wheels  I surmise.  DTB]
 DTB  Hence, the Lipika may be regarded as the recording points of the general and individual effects of Karma; though this statement requires as a mode of explanation, GEOMETRY, which is an expression in form of the reaction of all the forces in nature.
 [ see HPB  “Tetragrammaton” –HPB Art. III, 249-263]
 Q. How, then, can we become Karma-less?
 A. We can never become Karma-less, in the sense of being free from Karma, for Karma operates on every being from the smallest atom to the highest being in the universe. 
 But when we cease acting in any way for personal benefit, when the cause is always universal in its action, then the effects are commensurate [ <> p.150] with the law. We are Karma-less because we are not dispensing the law; we are only agents of it and focuses of it.
 Q. Could an individual eliminate himself from the national Karma of a selfish nation?
 CR        A. A nation is made selfish by the individuals in it, and selfishness will make war between individuals, classes of men, or masses of men since war begins within the man, not outside of him. 
 CR   But if an individual does not assent to the selfish ideas that rule his nation nor to the methods pursued in accordance with them, and if he protests against them wherever he can, then he is not connected with them. 
 CR    He is amongst it all under Karma, and whatever Karma is due him from his connection in the first place he will receive, but he has cut the connection with the national idea so far as any future Karma is concerned.”    A to Q pp 149-150
 BCW, Vol. 10,    ?
 Q. What is the relation of the Lipika, the "Second Seven" to the "Primordial Seven" and to the first "Sacred Four"? 
 A. If you believe that any, save the highest Initiates, can explain this to your satisfaction, then you are greatly mistaken. The relation can be better understood, or rather, shown to be above all understanding, by first studying the Gnostic systems of the early centuries of Christianity, from that of Simon Magus down to the highest and noblest of them, the so-called PISTIS-SOPHIA. [145] …..
 The Lipika proceed from Mahat and are called in the Kabala the four Recording Angels; in India, the four Maharajahs, those who record every thought and deed of man; …  They are directly connected with Karma and what the Christians call the Day of Judgment; in the East it was called the Day after Mahamanvantara, or the "Day-Be-With-Us." 
 Then everything becomes one, all individualities are merged into one, yet each knowing itself, a mysterious teaching indeed. But then, that which to us now is non-consciousness or the unconscious, will then be absolute consciousness. [HPB Art. III p. 264-5.] 
 Q. What relation have the Lipika to Mahat? 
 A. They are a division, four taken from one of the Septenates that emanates from Mahat. Mahat [Universal MIND] corresponds with the Fire of Simon Magus, 
 the secret and the manifested Divine Ideation, made to witness to itself in this objective Universe through the intelligent forms we see around us, in what is called creation. Like all other emanations, they are [  <> 148 ] "Wheels within Wheels." The Lipika are on the plane corresponding to the highest plane of our chain of globes. [Trans.  148-9]
 Q. What is the difference between Spirit, Voice and Word? 
 A. The same as between Atma, Buddhi and Manas, in one sense. Spirit emanates from the unknown Darkness, the mystery into which none of us can penetrate. That Spirit—call it the "Spirit of God" or Primordial Substance—mirrors itself in the Waters of Space—or the still undifferentiated matter of the future Universe—and produces thereby the first flutter of differentiation in the homogeneity of primordial matter. 
 This is the Voice, [Logos, Verbum] pioneer of the "Word" or the first manifestation; and from that Voice emanates the Word or Logos, that is to say, the definite and objective expression of that which has hitherto remained in the depths of the Concealed Thought. That which mirrors itself in Space is the Third Logos. We may express this Trinity also by the terms Color, Sound, and Numbers.”                   Trans  pp.  145 -  <> 149   
 [ NOTE :  Each “life-atom” Monad or skandha is thus, in its “akasic” condition, a “LIPIKA”  We ‘carry our own Karma with us’ and attract the appropriate Monads when KARMA dooms it is to precipitate.  It is not injustice to us, but offers an opportunity to readjust and make amends using our own free-WILL.  It also teaches us not to allow the fault or disorder to be repeated.  – DTB ]
 “Q.       Then MAN IS A CREATOR in a far wider sense than We are accustomed to think
 A. Undoubtedly. The impulse to action in the lower kingdoms originally proceeds from him. The conscious action of the lower kingdoms all proceeds from man. After the action there is always the reaction. The elements, the “air, water, fire and earth,” or any portion or combination of these, all have their reactions upon us. We experience those reactions from the elements because of our attitude towards them and use of them, for we are the ones who induce them to act whether in a beneficent or maleficent way. Tornadoes, [ <> p.143] earthquakes, sufferings of any kind such as wars or strife, either in the elements or amongst men, are all produced by man.
 Q. You spoke of the “automatically acting brain”; is there another kind of action possible with our brains? 
 A. Certainly. In the one case 
 (1) there is but brute force stored up and flung out without any transmutation of that brute energy into higher forms of dynamics. In the other, 
 (2) the intellection of the truly scientifically occupied brain, there is the evolution of a sublimated form of spiritual energy which, cosmically speaking, is productive of illimitable results for good. 
 (3) The human brain may be used as an exhaustless generator of higher forms of energy from lower. 
 (4)        The adept does not create anything new; he only transforms the materials in nature.
 The one wastes and debases the creative power; the other conserves and elevates the natures of all.
 A. There isn’t. Whenever and whatever any one thinks or does, he cannot do so without affecting other beings, whether human beings or beings below or above, as every action is felt throughout the whole of the universe in some degree. 
 He gets the reaction in his own moral nature from the lines of his mental action; and at the same time he will be physically acting along the same lines, affecting others for good or evil both on the inner and the outer planes of action; then he gets the physical reaction.
 Q. Then there is never any injustice?
 A. THERE IS NO INJUSTICE. What we see as apparent injustice seems so because we do not see the causes which have produced the present ill effects. If we have no knowledge of our own real nature and the Law of Karma that is inherent in it, then the feeling can only be that we have received injustice, and we harbor hatred and resentments. What prevents our [ <> p.144] understanding these things is mainly that we do not know what we are here for. 
 We look at things from a one-life basis, and finding ourselves in this life we imagine it is something we had nothing to do with. 
 Seeing others, according to our view, more fortunate than ourselves, we want to know why, and no answer being possible on the basis we have assumed, we assume that we are receiving injustice. 
 If Karma is the doctrine of responsibility, Reincarnation is the doctrine of hope. 
 The two go together. The reason we are on earth, according to the Occult teaching: we are not here because of our virtues; we are here because of our defects. 
 The “personality” is really the working off of defects. If we do not learn what the object of life is, and don’t do the work, then we are only creating more defects to adjust, and more trouble for ourselves.
 Q. Who is to be the JUDGE OF A MAN’S MOTIVES in what he feels and what he does?
 A. THE MAN HIMSELF. But he must forget himself if he is to judge truly. 
 No judge can be impartial if he has any self-interest in his own decisions. So if we have any self-interest in our decisions we cannot judge our motives; we can only judge them aright when we seek nothing for ourselves. The best guide and the greatest protection any man can have is a firm desire to benefit humanity and seek nothing for himself.
 Q. By punishing those who have earned punishment, do we not aid Karma, and become an agent of justice? 
 A. No. The Bible has many occult sayings... The Law takes care of its own. We do not have to make ourselves instruments of vengeance. We have in our modern civilization our means of taking vengeance; but as a matter of fact our means are errant, imperfect, and injurious. The taking of the life of a fellow being for having killed another, is no more justified when done by a [ <> p.145] number of men than was the first murder. That is wrong, but to sequester the murderer so that he can not continue to injure others, is quite another story.
 Q. Do we injure others with our hatred?
 A. No man can feel hatred and not injure others. 
 Q. But if our own thoughts are such that there is no hatred in us, we would not be affected by the hatred of another? 
 A. That is the whole story. If a man thinks and feels toward his fellow-men without either hatred or revenge in him, nothing of that kind can touch him.”
 Q  &  A  p.  142 – 145
 LIPIKAS (Sk.). The celestial recorders, the “Scribes”, those who record every word and deed, said or done by man while on this earth. As Occultism teaches, they are the agents of KARMA—the retributive Law.         Glos  190
 Mahârâjahs, The Four (Sk.). The four great Karmic deities with the Northern Buddhists placed at the four cardinal points to watch mankind.            Glos 201
 Nâga (Sk.). … In Esotericism, … this is a nick-name for the “wise men” or adepts in China and Tibet, the “Dragons.” are regarded as the titulary deities of the world, and of various spots on the earth, and the word is explained as meaning adepts, yogis, and narjols. The term has simply reference to their great knowledge and wisdom. …The Nâga is ever a wise man, endowed with extraordinary magic powers, in South and Central America as in India, in Chaldea as also in ancient Egypt.
 In China the “worship” of the Nâgas was widespread, and it has become still more pronounced since Nâgarjuna (the “great Nâga”, the “great adept” literally), the fourteenth Buddhist patriarch, visited China. 
 The “Nâgas" are regarded by the Celestials as “the tutelary Spirits or gods of the five regions or the four points of the compass and the centre, as the guardians of the five lakes and four oceans” (Eitel). 
 This, traced to its origin and translated esoterically, means that the five continents and their five root-races had always been under the guardianship of “terrestrial deities”, i.e., Wise Adepts...”         Glos  222
 THOTH (Eg.). The most mysterious and the least understood of gods, whose personal character is entirely distinct from all other ancient deities. While the permutations of Osiris, Isis, Horus, and the rest, are so numberless that their individuality is all but lost, Thoth remains changeless from the first to the last Dynasty. 
 He is the god of wisdom and of authority over all other gods. He is the recorder and the judge. His ibis-head, the pen and tablet of the celestial scribe, who records the thoughts, words and deeds of men and weighs them in the balance, liken him to the type of the esoteric Lipikas. 
 His name is one of the first that appears on the oldest monuments. He is the lunar god of the first dynasties, the master of Cynocephalus—the dog-headed ape who stood in Egypt as a living symbol and remembrance of the Third Root-Race. (Secret Doctrine, II. pp. 184 and 185). He is the “Lord of Hermopolis” [ <> 332] —Janus, Hermes and Mercury combined. He is crowned with an atef and the lunar disk, and bears the “Eye of Horus ”, the third eye, in his hand. He is the Greek Hermes, the god of learning, and Hermes Trismegistus, the “ Thrice-great Hermes ”, the patron of physical sciences and the patron and very soul of the occult esoteric knowledge. … 
 According to Plato, “Thoth-Hermes was the discoverer and inventor of numbers, geometry, astronomy and letters”. 
 Proclus, the disciple of Plotinus, speaking of this mysterious deity, says: “He presides over every species of condition, leading us to an intelligible essence from this mortal abode, governing the different herds of souls”.
 In other words Thoth, as the Registrar and Recorder of Osiris in Amenti, the Judgment Hall of the Dead was a psychopompic deity; while Iamblichus hints that “ the cross with a handle (the thau or tau) which Tot holds in his hand, was none other than the monogram of his name”. Besides the Tau, as the prototype of Mercury, Thoth carries the serpent-rod, emblem of Wisdom, the rod that became the Caduceus...”         Glos pp.  331-1
 The Lipi-ka, from the word lipi, "writing," means literally the [104 ] "Scribes."* Mystically, these Divine Beings are connected with Karma, the Law of Retribution, for they are the Recorders or Annalists who impress on the (to us) invisible tablets of the Astral Light, "the great picture-gallery of eternity" — a faithful record of every act, and even thought, of man, of all that was, is, or ever will be, in the phenomenal Universe. 
 As said in "Isis," this divine and unseen canvas is the BOOK OF LIFE. 
 As it is the Lipika who project into objectivity from the passive Universal Mind the ideal plan of the universe, upon which the "Builders" reconstruct the Kosmos after every Pralaya, it is they who stand parallel to the Seven Angels of the Presence, whom the Christians recognise in the Seven "Planetary Spirits" or the "Spirits of the Stars;" for thus it is they who are the direct amanuenses of the Eternal Ideation — or, as called by Plato, the "Divine Thought." The Eternal Record is no fantastic dream, for we meet with the same records in the world of gross matter. "
 A shadow never falls upon a wall without leaving thereupon a permanent trace which might be made visible by resorting to proper processes," says Dr. Draper. . . . "The portraits of our friends or landscape-views may be hidden on the sensitive surface from the eye, but they are ready to make their appearance as soon as proper developers are resorted to. 
 A spectre is concealed on a silver or a glassy surface, until, by our necromancy, we make it come forth into the visible world. Upon the walls of our most private apartments, where we think the eye of intrusion is altogether shut out, and our retirement can never be profaned, there exist the vestiges of all our acts, silhouettes of whatever we have done."   Drs. Jevons and Babbage believe that every thought, displacing the particles of the brain and setting them in motion, scatters them throughout the Universe, and they think that "each particle of the existing matter must be a register of all that has happened." (Principles of Science, Vol. II. p. 455.) Thus the ancient doctrine has begun to acquire rights of citizenship in the speculations of the scientific world. 
 The forty "Assessors" who stand in the region of Amenti as the accusers of the Soul before Osiris, belong to the same class of deities as the Lipika, and might stand paralleled, were not the Egyptian gods so 
 * These are the four "Immortals" which are mentioned in Atharva Veda as the "Watchers" or Guardians of the four quarters of the sky (see ch. lxxvi., 1-4, et seq.). 
   "Conflict between Religion and Science." — Draper, pp. 132 and 133. 
 little understood in their esoteric meaning. The Hindu Chitra-Gupta who reads out the account of every Soul's life from his register, called Agra-Sandhani; the "Assessors" who read theirs from the heart of the defunct, which becomes an open book before (whether) Yama, Minos, Osiris, or Karma — are all so many copies of, and variants from the Lipika, and their Astral Records. Nevertheless, the Lipi-ka are not deities connected with Death, but with Life Eternal. 
 Connected as the Lipika are with the destiny of every man and the birth of every child, whose life is already traced in the Astral Light not fatalistically, but only because the future, like the PAST, is ever alive in the PRESENT — they may also be said to exercise an influence on the Science of Horoscopy. We must admit the truth of the latter whether we will or not. For, as observed by one of the modern adepts of Astrology, "Now that photography has revealed to us the chemical influence of the Sidereal system, by fixing on the sensitized plate of the apparatus milliards of stars and planets that had hitherto baffled the efforts of the most powerful telescopes to discover them, it becomes easier to understand how our solar system can, at the birth of a child, influence his brain — virgin of any impression — in a definite manner and according to the presence on the zenith of such or another zodiacal constellation." 
   Les Mysteres de l'Horoscope, p. XI. 
 (a) This is, perhaps, the most difficult of all the Stanzas to explain. Its language is comprehensible only to him who is thoroughly versed in Eastern allegory and its purposely obscure phraseology. The question will surely be asked, "Do the Occultists believe in all these 'Builders,' 'Lipika,' and 'Sons of Light' as Entities, or are they merely imageries?" To this the answer is given as plainly: "After due allowance for the imagery of personified Powers, we must admit the existence of these Entities, if we would not reject the existence of spiritual humanity within physical mankind. For the hosts of these Sons of Light and 'Mind-born Sons' of the first manifested Ray of the UNKNOWN ALL, are the very root of spiritual man." Unless we want to believe the unphilosophical dogma of a specially created soul for every human birth — a fresh supply of these pouring in daily, since "Adam" — we have to admit the occult teachings. This will be explained in its place. Let us see,
 now, what may be the occult meaning of this Stanza. 
 The Doctrine teaches that, in order to become a divine, fully conscious god, — aye, even the highest — the Spiritual primeval INTELLIGENCES must pass through the human stage. And when we say human, this does not apply merely to our terrestrial humanity, but to the mortals that inhabit any world, i.e., to those Intelligences that have reached the appropriate equilibrium between matter and spirit, as we have now, since the middle point of the Fourth Root Race of the Fourth Round was passed.
 Each Entity must have won for itself the right of becoming divine, through self-experience. Hegel, the great German thinker, must have known or sensed intuitionally this truth when saying, as he did, that the Unconscious evolved the Universe only "in the hope of attaining clear self-consciousness," of becoming, in other words, MAN; for this is also the secret meaning of the usual Purânic phrase about [107] Brahmâ being constantly "moved by the desire to create." This explains also the hidden Kabalistic meaning of the saying: "The Breath becomes a stone; the stone, a plant; the plant, an animal; the animal, a man; the man, a spirit; and the spirit, a god." The Mind-born Sons, the Rishis, the Builders, etc., were all men — of whatever forms and shapes — in other worlds and the preceding Manvantaras. 
 This subject, being so very mystical, is therefore the most difficult to explain in all its details and bearings; since the whole mystery of evolutionary creation is contained in it. A sentence or two in it vividly recalls to mind similar ones in the Kabala and the phraseology of the King Psalmist (civ.), as both, when speaking of God, show him making the wind his messenger and his "ministers a flaming fire." 
 But in the Esoteric doctrine it is used figuratively. The "fiery Wind" is the incandescent Cosmic dust which only follows magnetically, as the iron filings follow the magnet, the directing thought of the "Creative Forces." Yet, this cosmic dust is something more; for every atom in the Universe has the potentiality of self-consciousness in it, and is, like the Monads of Leibnitz, a Universe in itself, and for itself. It is an atom and an angel. 
 In this connection it should be noted that one of the luminaries of the modern Evolutionist School, Mr. A. R. Wallace, when discussing the inadequacy of "natural selection" as the sole factor in the development of physical man, practically concedes the whole point here discussed. He holds that the evolution of man was directed and furthered by superior Intelligences, whose agency is a necessary factor in the scheme of Nature. But once the operation of these Intelligences is admitted in one place, it is only a logical deduction to extend it still further. No hard and fast line can be drawn.               S D   I  103 -107
 (a) This tracing of "Spiral lines" refers to the evolution of man's as well as Nature's principles; an evolution which takes place gradually (as will be seen in Book II., on "The origin of the Human Races"), as does everything else in nature. The Sixth principle in Man (Buddhi, the Divine Soul) though a mere breath, in our conceptions, is still something material when compared with divine "Spirit" (Atma) of which it is the carrier or vehicle. Fohat, in his capacity of DIVINE LOVE (Eros), the electric Power of affinity and sympathy, is shown allegorically as trying to bring the pure Spirit,[ATMA]  the Ray inseparable from the ONE absolute, into union with the Soul, [BUDDHI-MANAS, or HIGHER MANAS] the two constituting in Man the MONAD, and in Nature the first link between the ever unconditioned and the manifested. "The first is now the second" (world) — of the Lipikas — has reference to the same.”     S D   I  119
 “The Rosicrucians, among all the mystics and Kabalists, were those who defined Fire in the right and most correct way. Procure a sixpenny lamp, keep it only supplied with oil, and you will be able to light at its flame the lamps, candles, [122] and fires of the whole globe without diminishing that flame. If the Deity, the radical One, is eternal and an infinite substance ("the Lord thy God is a consuming fire") and never consumed, then it does not seem reasonable that the Occult teaching should be held as unphilosophical when it says: "Thus were the Arupa and Rupa worlds formed: from ONE light seven lights; from each of the seven, seven times seven," etc., etc. 
 STANZA V. — Continued. 
 (a) The "strides," as already explained (see Commentary on Stanza IV.), refer to both the Cosmic and the Human principles — the latter of which consist, in the exoteric division, of three (Spirit, Soul, and Body), and, in the esoteric calculation, of seven principles — three rays of the Essence and four aspects.* Those who have studied Mr. Sinnett's "Esoteric Buddhism" can easily grasp the nomenclature. There are two esoteric schools — or rather one school, divided into two parts — one for the inner Lanoos, the other for the outer or semi-lay chelas beyond the Himalayas; the first teaching a septenary, the other a six-fold division of human principles. 
 From a Cosmic point of view, Fohat taking "five strides" refers here to the five upper planes of Consciousness and Being, the sixth and the seventh (counting downwards) being the astral and the terrestrial, or the two lower planes. 
 (b) "Four winged wheels at each corner . . . . . for the four holy ones and their armies (hosts)" . . . . . These are the "four Maharajahs" or great Kings of the Dhyan-Chohans, the Devas who preside, each over one of the four cardinal points. They are the Regents or Angels who rule over the Cosmical Forces of North, South, 
 * The four aspects are the (1) body, its (2) life or vitality [PRANA], and (3) the "Double" [ASTRAL FORM] of the body, the triad which disappears with the death of the person, and the Kama-rupa which disintegrates in Kama-loka. 
 East and West, Forces having each a distinct occult property. These BEINGS are also connected with Karma, as the latter needs physical and material agents to carry out her decrees, such as the four kinds of winds, for instance, professedly admitted by Science to have their respective evil and beneficent influences upon the health of Mankind and every living thing. ... Belief in the "Four Maharajahs" — the Regents of the Four cardinal points — was universal ... But where is the difference between the Pagans and the Christians in this cause? Following Plato, Aristotle explained that the term stoichei'a was understood only as meaning the incorporeal principles placed at each of the four great divisions of our Cosmical world to supervise them. Thus, no more than the Christians did, do they adore and worship the Elements and the cardinal (imaginary) points, but the "gods" that ruled these respectively. “      S D   I  121 - 123
 From  GITA NOTES    ( pp  30 – 38 )
 “We take up the gage over and over, life after life, in experience after experience, never completely defeated if we always look to Krishna ―our higher self. And in the tale of Arjuna we find this also. For in a succeeding book, called Anugita, is an account of the hero walking with Krishna through the Palace of Maya. The battle over, for the time, Arjuna tells his friend that he has really forgotten much that he had told him (in the Bhagavad-Gita) and asks for a succinct repetition. This is given to him by the great warrior. 
 The palace of maya is this body of illusion, built up around us by desire. In our last birth we had all the advice given in this poem, and walking today through the palace, which sometimes seems so lovely, we now and then have reminiscences from the past. Sometimes we stoutly take up the fight; but surely, if we have listened to the guide aright, we will compel ourselves at last to carry it out until finished. [31] In coming to the conclusion of this first chapter, we reach the first abyss. It is not the great abyss, albeit it may seem to us, in our experience, to be the greatest. We are now vis-a-vis our own despair, and doubt its companion. Many a student of theosophy has in our own sight reached this point― all true students do. Like a little child who first ventures from the parent's side, we are affrighted at what seems new to us, and dropping our weapons attempt to get away; but, in the pursuit of theosophy it is not possible to go back. 
 Because the abyss is behind us.
 There is in nature a law that operates in every department whether moral or physical, and which may now be called that of undulation and then that of inhibition; while at other times it reappears as vibration, and still again as attraction and repulsion, but all these changes are only apparent because at bottom it is the same. Among vegetables it causes the sap to flow up the tree in one way and will not permit it to return in the same direction. In our own blood circulation we find the blood propelled from the heart, and that nature has provided little valves which will not permit it to return to the heart by the way it came, [32] but by the way provided. 
 Medical and anatomical science are not quite sure what it is that causes the blood to pass these valves; whether it is pressure from behind communicated by the heart, or the pressure by atmosphere from without which gently squeezes, as it were, the blood upon its way. But the occultist does not find himself limited by these empirical deductions. He goes at once to the center and declares that the impulse is from the heart and that that organ receives its impulse from the great astral heart or the akasa, which has been said by all mystics to have a double motion, or alternate vibration― the systole and diastole of nature. 
 So in this sense the valve in the circulation represents the abyss behind us that we cannot repass. We are in the great general circulation and compelled, whether we like it or not, to obey its forward impulse. 
 This place of dejection of Arjuna is also the same thing as is mentioned in Light on the Path as the silence after the storm. In tropical countries this silence is very apparent. After the storm has burst and passed, there is a quietness when the earth and the trees seem to have momentarily ceased making their familiar, manifold noises. They are obeying [33] the general law and beginning the process of assimilation. 
 And in the astral world it is just the same. When one enters there for the first time, a great silence falls, during which the regulated soul is imbibing its surroundings and becoming accustomed to them. It says nothing but waits quietly until it has become in vibration precisely the same as the plane in which it is; when that is accomplished then it can speak properly, make itself understood, and likewise understand. But the unregulated soul flies to that plane of the astral world in a disturbed state, hurries to speak before it is able to do so intelligibly and as a consequence is not understood, while it increases its own confusion and makes it less likely that it will soon come to understand. People are attracted to the astral plane; they hear of its wonders and astonishments and like a child with a new toy in sight they hurry to grasp it. They refuse to learn its philosophy because that seems dry and difficult. So they plunge in, and as Murdhna Joti said in a former
 article in this magazine, they then “swim in it and cut capers like a boy in a pool of water.” [34] 
 But for the earnest student and true disciple the matter is serious. He has vowed to have the truth at whatever cost, willing to go wherever she leads ―even if it be to death. 
 So Krishna, having got Arjuna to where the battle has really begun, where retreat is not possible, begins to tell his loved disciple and friend what is the philosophy that underlies it all and without which success cannot be compassed. 
 We should not fail to observe at this point, that when Arjuna threw down his bow and arrows, the flying of missiles had already begun. We cannot say that when the philosophical discourse began between these two the opposing forces declared a truce until the mighty heroes should give the signal, because there is nowhere any verse that would authorize it, and we also can read in the accompanying books that all the paraphernalia of war had been brought onto the field and that the enemy would not desist, no matter what Arjuna might do. Now there is a meaning here, which is also a part of the great abyss the son of Pandu saw behind him, and which every one of us also sees. 
 We enter upon this great path of action in occultism mentally disposed towards final
 victory. This mental attitude instantly throws all the parts of our being into agitation, during which the tendencies which are by nature antipathetic to each other separate and range themselves upon opposite sides. This creates great distress, with oftentimes wandering of the mind, and adds additional terror to our dark despair. We may then sink down and declare that we will fly to a forest―or as they did once in Europe, to a monastery―so as to get away from what seems to be unfavorable ground for a conflict. But we have evoked a force in nature and set up a current and vibration which will go on no matter what we do. This is the meaning of the "flying of arrows" even when Arjuna sat down on the bench of his chariot. 
 At this point of our progress we should examine our motive and desire.
 It has been said in some theosophical writings of the present day, that a “spiritualized will” ought to be cultivated. As terms are of the highest importance we ought to be careful how we use them, for in the inner life they represent either genuine, regulated forces, or useless and abortive things that lead to nothing but confusion. This term “spiritualized will” leads to error, because in fact it has no
 existence. The mistake has grown out of the constant dwelling on “will” and “forces” needed for the production of phenomena, as something the disciple should strive to obtain―whether so confessed or not― while the real motive power is lost sight of. It is very essential that we should clearly understand this, for if we make the blunder of attributing to will or to any other faculty an action which it does not have, or of placing it in a plane to which it does not belong, we at once remove ourselves far from the real knowledge, since all action on this plane is by mind alone. 
 The old Hermetic statement is: “Behind will stands desire,” and it is true.
 Will is a pure, colorless force which is moved into action by desire. If desire does not give a direction, the will is motionless; and just as desire indicates, so the will proceeds to execute. 
 But as there are countless wills of sentient beings constantly plying to and fro in our sphere, and must be at all times in some manner acting upon one another, the question arises: What is that sort of knowledge which shows how to use the will so that the effect of counteracting wills may not be felt? That knowledge is lost among the generality of men and is only instinctive here and there in
 the world as a matter of karmic result, giving us examples of men whose will seems to lead them on to success, as Jay Gould and others. 
 Furthermore, men of the world are not desiring to see results which shall be in accord with the general will of nature, because they are wanting this and that for their own benefit. Their desire, then, no matter how strong, is limited or nullified: (1) by lack of knowledge of how to counteract other wills; (2) by being in opposition to the general will of nature without the other power of being able to act strongly in opposition to that too. 
 So it follows—as we see in practice in life―that men obtain only a portion of that which they desire. 
 The question next arises: Can a man go against the general will of nature and escape destruction, and also be able to desire wickedly with knowledge, and accomplish, through will, what he wishes? 
 Such a man can do all of these―except to escape destruction. That is sure to come, no matter at how remote a period. 
 He acquires extraordinary knowledge, enabling him to use powers for selfish purposes during immense periods of time, but at last the insidious effects of the opposition to the general
 true will makes itself felt and he is destroyed forever. 
 This fact is the origin of the destruction-of-worlds myths, and of those myths of combats such as between Krishna and Ravana, the demon god, and between Durga and the demons. 
 For in other ages, as is to again occur in ages to come, these wickedly desiring people, having great knowledge, increase to an enormous extent and threaten the stability of the world. Then the adherents of the good law can no longer quietly work on humanity, but come out in force, and a fight ensues in which the black magicians are always destroyed, because the good adepts possess not only equal knowledge with the bad ones, but have in addition the great assistance of the general will of nature which is not in control of the others, and so it is inevitable that the good should triumph always. This assistance is also the heritage of every true student, and may be invoked by the real disciple when he has arrived at and passed the first abyss. 
 “And when the Great King of Glory saw the Heavenly Treasure of the Wheel, he sprinkled it with water and said: 'Roll onward, O my Lord, the Wheel! O my Lord, go forth and overcome!'”                         GITA NOTES    ( pp  30 – 38 )
 “Through all the changes of the past we have gone; through all the changes of the future we must go. The past changes have perished; the present changes are perishing; the future changes will also perish; but “we” remain through them all, unchanged and unchanging. If we can grasp this idea and hold to it, we will have taken the first step towards right knowledge and freedom, for, as an ancient sage has put it, “The soul is the Perceiver; is assuredly vision itself pure and simple; unmodified; and looks directly upon ideas.” In this chapter are the following statements of a similar kind: “I am the knower in ever mortal body ;” “As a single sun illuminateth the whole world, even so doth the One Spirit illumine every body ;” “He who seeth the Supreme
 Being existing alike imperishable in all perishable things, sees indeed ;“ “Perceiving the same lord present in everything and every where, he does not by the lower self (Ahankara) destroy his own soul, but goeth to the supreme end.”
 It must be apparent to every one who thinks, that to be immortal necessitates being change less, for that which changes has no stability. There could not be a continuity of consciousness even through one physical existence, un-less there is permanence of identity; the same “I” has noted the conditions, ideas, and feelings from childhood up to the present time, and will note them through all the years to come.
 This Western mind of ours finds a difficulty in reconciling “changelessness” with “progression ;“ this is because of Ahankara, the tendency to identify ourselves with forms and conditions. Forms and conditions do change, but not of themselves; there is That which causes change to succeed change, and That is the indwelling spirit, which continually impels the instruments It has evolved towards further perfection. So progress and evolution mean an unfolding from within outward, a constant impulsion towards a better and better instrument for the use of the Spirit—the Self within.
 “The spirit in the body is called Maheswara, the Great Lord, the spectator, the admonisher, the sustainer, the enjoyer, and also Paramatma, the highest soul.” This sentence really tells the whole story; the Spirit sees, rectifies, sustains and enjoys through Its instrument or vehicle; the ideal of progress is a perfected vehicle which will contact and reflect in the ‘highest sense all worlds and all beings.” GITA NOTES     pp.190 -192
 From the SECRET DOCTRINE   (read text at pages indicated)
 (Courtesy of the Pasadena Theosophical Publishing House  )
 Lip, or language (See Genesis 11:1) mankind once of one I 229; II 198, 452, 760n, 774n
 LANGUAGE(s). See also Sounds, Speech, Writing
 Darwinism & II 662 
 dependent upon reasoning faculties II 199 
 development of I 189; II 199-201 
 divine origin of I 307-9 
 of gods & magic I 464 
 of initiates I 568 
 isolated, of Basques II 790 &n 
 Kabiri invented devanagari II 364 
 within a language I 308-10 
 mankind once of one I 229, 341; II 198, 452, 760n 
 monosyllabic II 198-9 
 Mystery I 310-25; II 574-89 
 number is basis of I 320-3; II 560 
 of occultism is varied II 616 
 Plato, Magi used veiled II 395 
 religion & I xxix 
 Sanskrit, of the gods I 269 
 secret sacerdotal I xliii, 362 
 seven keys of II 334-5 
 Skinner on symbolic I 308 
 thought &, identical (Muller) II 199n 
 a universal I 310
 Bible, Indian, Chaldean, Egyptian I 320-5 
 Christian fr Hebrew, Hebrew fr Chaldean II 354 
 discussed I 303-9 
 fourth stage of, & generation I 36 
 Hebrew-Egyptian I 308-9, 364n 
 Hindu I 667 
 history of world found in II 438 
 interpretation of II 335 
 kabbalistic II 457 
 of marriage ceremony I 614-15n 
 of Meru & Patala II 357 
 Mosaic, became crude under Ezra I 319 
 Mystery language or I 309; II 124 
 & origin of evil II 274 
 of Pentateuch & New Testament I 115n 
 power of occult I 272 
 representing abstractions I 615 
 seven departments of I 305 
 seven keys to universal I xxxviii, 310-11, 363; II 335 
 spirit & value of II 469 
 of temple curtain I 125
 GEOMETRY,  I  66.    See also Circles, Skinner, Triangles
 cosmogony described in, glyphs I 1-6, 272 
 crystal shapes & II 594 
 evolutionary stages & I 321 
 fifth divine science, fifth key II 471 
 figures record Mysteries I 612 
 Great Pyramid & I 317n 
 Jevons uses, figures I 430n 
 numbers &, relations I 639 
 Osiris-Isis taught, (Basnage) II 366 
 Parker ratio I 313, 315-16 
 symbolism as old as world I 320 
 symbols of man's evolution II 560 
 theogony & I 615-17
 atoms, points (Leibniz) I 628-9 
 divine rulers cultivated II 317 
 four Pythagorean divisions of I 433 
 law of probabilities I xlvi-vii 
 Parker on I 313, 315-16 
 point or monad, Pluche on I 613 
 fr point to solid figures I 616 
 present, line betw past & future I 37 
 racial, astronomical cycles & II 330-1
 lipika means I 103-4, 128-9n 
 Thot is sacred, of Amenti I 385
 AKASA (Skt) I 13 &n, 535-7; II 511-13. See also Aether, Astral Light
 Aditi or I 527n; II 42n, 613 
 aether, astral light I 197n, 256, 331; II 511 
 anima mundi I 197n 
 aspect of Archaeus I 338n 
 celestial virgin & mother I 332 
 chaos or vacuity I 452 
 cosmic ideation I 326 
 differentiation of elements in I 452 
 Diti buddhi of II 613-14 
 dual aeons & II 569n 
 ether lower form of I 13n, 61, 76n, 97, 296-7n, 326 
 ether of the occultist I 515n 
 ether principle of I 526n 
 Father-Mother I 18 
 fifth universal principle I 13n 
 first matter may have been I 253 
 first to wake fr pralaya I 18 &n 
 Fohat & seven principles of I 110 
 Holy Ghost, Sophia or I 197 
 Kant's primeval matter I 601-2 
 Keely & fifth & sixth principles of I 561 
 knowledge of, essential I 587 
 maruts & lower principles of II 615 
 matter on another plane I 487 
 Mother-Father of Logos II 400n 
 names for I 140 
 Narayana concealed in I 231 
 nirvana &, (objectively) eternal I 635 
 not ether of science I 296n; II 511n 
 noumenon of ether I 137, 254-5, 534, 536 
 One Element, the I 140 
 pradhana in another form I 256 
 primordial substance I 326 
 proceeds fr chaos I 536 
 Ptah is I 353 
 radiation of mulaprakriti I 10, 35 
 septenary I 527n 
 sound & I 205, 255-6, 296n 
 Sound, Word, & I 256, 372 
 Space as I 534, 537; II 511-12 
 suns are kama-rupa of I 527n 
 supra-solar upadhi I 515n 
 waters of space I 457-8n 
 wrongly translated as aether I 332, 343, 485
 nature of first dhyan-chohans I 82 
 pralaya &, "photographs" I 18n
 Earth's, cast off each round II 47 
 seven layers of II 92
 UNIVERSAL MIND.    See also Ideation, Mahat, Mind (Cosmic)
 collective dhyani-chohanic minds I 579n 
 comes into action I 38 
 Demiurgos or I 110; II 704n 
 dhyani-chohans reflect ideation of I 279-80 
 directs divine thought into chaos II 704n 
 earliest adepts & II 215 
 Father & Son are II 492 
 Fohat impresses ideas of I 85 
 intellectual process not akin to man's I 1n 
 is not a being I 285n 
 lipikas objectivize plans of I 104 
 Mahat or I 216n; II 58-9, 79 
 matter is upadhi for I 280-1 
 reflection of, or cosmic ideation I 110 
 self-consciousness & I 51 
 surrounds ahamkara II 616 
 various names of I 110 
 was not (pralaya) I 38
 Dharma (Skt) law, duty, religion. See alsoLaws of Manu
 Kama, son of, & Sraddha II 176 
 motto of the Theosophical Society & I xli; II 798
 DHYANIS. See also Dhyani-buddhas, Dhyani-chohans, Pitris
 angirasas, instructors II 605n 
 archangels II 22, 242 
 arhats, sages II 167 
 arupa, one-third were II 93 
 became Zoroastrian devs I 577 
 Chenresi Padmapani or II 178-9 
 displeased w rupas II 57 
 doomed to rebirth by karma II 93-4 
 dragons or adepts disciples of II 210 
 each kalpa has its own II 179 
 elohim II 2n 
 endowed third race w mind I 457 &n; II 47n, 165, 276, 318 &n 
 evolved bhutas for first race I 183 
 fire-, are agnishvattas II 91 
 form nursery for future adepts I 207 
 give man five inner principles I 227 
 guide evolution I 181 
 have to be atma-buddhi I 193 
 higher, not in physical creation II 80 
 incarnated at various times II 228 
 incarnated in empty shadows I 457 &n; II 487 
 kumaras I 456-7 
 lower order of, reigned over man I 266 
 lowest, or spirits of Earth I 224 
 lunar, first round globe D I 188 
 manasa-, gave mind to man I 181-2 
 men become I 276; II 257 
 men in Mazdean ark are II 291 
 middle principles of man & I 222 
 monsters slain by II 115 
 never travel beyond visible cosmos I 13, 116n 
 nirmanakayas fr other cycles II 93-4 
 pass thru human experience II 167 
 planets & II 29 
 projected shadows I 225; II 242-3 
 rays of wisdom II 191n 
 relation to principles II 29 
 of seven heavens II 273 
 seven orders of, & seven elements I 259 
 six principled I 224 
 spiritual fire & II 105 
 spiritual plasm & I 224 
 various names for I 222n 
 watch over rounds & races I 42
 DHYANI-BUDDHA(S) (Skt). See also Dhyanichohans, Dhyanis
 aggregate of, as Avalokitesvara/Kwan-shi-yin I 471-2 
 angel of a star I 573 
 anupadaka [aupapaduka] or I 52, 109, 571 
 ascent of soul & I 17 
 bodhisattvas human aspect of I 42 
 cannot reach Alaya's essence I 48 
 create w dhyana II 116 
 dhyani-bodhisattvas fr I 109; II 116 
 Dzyu collective wisdom of I 108 
 five, or panchasya I 213 
 furnished races w divine kings I 267 
 human monad part of a I 573 
 informing intelligences II 34 
 One becomes many or I 113 
 one for each round I 42 
 one w Alaya during life-period I 48 
 pi, circle & I 114 
 on primordial matter I 69 
 prototypes of buddhas on Earth I 108 
 seven I 571-2 
 seven, five have manifested I 108 
 sources of revelation I 10 
 twin-souls & I 574 
 two higher groups of I 267 
 various names for I 114, 571
 DHYAN-CHOHAN(s). See also Angels, Archangels, Architects, Builders, 
 Dhyani-buddhas, Dhyanis, Elohim, Planetary Spirits
 Absolute beyond grasp of highest I 51 
 agents of cosmic law I 274-5 
 aggregate of, Divine Intelligence I 452, 471-2, 595, 604 
 Ah-hi (dhyani-buddhic) parinishpanna I 53 
 Aletae, Lares, Kabiri or II 360-1, 393 
 Amshaspends II 358, 365-6 
 angels I 222n, 226, 274, 611 
 anupadaka [aupapaduka] & I 52 
 architects of visible world I 16 
 astral man reflection of II 170 
 boughs of Hiranyagarbha I 406 
 builders & watchers I 233 
 can do better than initiates I 234-5 
 Chenresi II 178 
 clothed in souls, atoms I 619 
 conscious, intelligent powers I 93 
 cosmic, cause terrestrial phenomena I 604 
 cosmic, dual host of beings I 604 
 cosmic mind & law are I 278, 579n, 595 
 create man & world II 242, 510 
 Deity's incarnated beams II 584 
 devas I 288n; II 307 
 direct causative agents of man I 229-30 
 do not fully remember former cosmos II 310 
 do not pass thru lower kingdoms I 188 
 dual nature of hosts of I 280 
 elements stand for I 339, 372-3 &n 
 elohim II 37 
 endow man w self-consciousness II 232-3n 
 esoteric hierarchy of II 465 
 evolved first races II 307, 365-6 
 failures among I 188; II 232-3n 
 first group of I 197 
 forbidden fruit & II 267 
 form manifested Verbum I 278 
 four arms of II 179 
 four classes of II 60, 102 
 four Maharajas kings of I 122 
 four primal natures of I 82 
 four suns of life & II 239 
 guide elemental forces I 277-8 
 Hermetic daimones, genii I 288n 
 hierarchy of, & 31415 I 90, 93 
 higher creative, or Demiurgos I 110 
 highest, know solar system II 700n 
 Host, Elohim, Jehovah or II 510 
 incarnate in man I 188, 295n; II 92 
 invisible deity I 114 
 karmic agents I 274, 278 
 Keely under class of I 559 
 Kwan-shi-yin aggregate of I 471 
 made worlds fr primary stuff I 598n 
 manifest divine thought & will I 38 
 manifested theogony I 434 
 man's seven principles & I 226-7 
 manus or I 452; II 308-9, 365-6 
 manvantaric emanations of Logos I 429 
 man will merge into his I 265 
 man needs two rounds to become II 257 
 men fr other manvantaras I 277 
 minor logoi or elohim II 37 
 nature's guiding intelligences I 146, 277-8 
 never-resting breaths I 103 
 in nirvana during pralaya I 116n 
 not perfect or to be worshiped I 280 
 objective universe built on I 375 
 ophanim ['ophannim] or I 92, 337 
 pass thru Circle of Necessity II 303 
 planetary spirits I 635 
 popular description of II 178-9 
 populations of, in other worlds I 583n 
 preside over constellations I 638 primordial mind or I 52 
 races, rounds, & I 42, 233, 442, 573 &n 
 reflect universal ideation I 280 
 refused to create II 246 
 rupa, arupa I 197; II 318n 
 septenary groups of I 573-4; II 361 
 seven primordial sages II 267n 
 seven rays fr Logos I 130, 573 
 seven rupa classes of II 318n 
 sixfold, minus physical I 222n, 235 
 six hierarchies of, & saktis I 292-3 
 sources of revelation I 10 
 substance of I 289-90 
 three lords or II 212 
 various names for I 42, 375; II 90, 365-6 
 wanted man to become a god II 246
 buddhi part & parcel of, essence I 265 
 consciousness & manifested Logos I 573 
 essence & evolution II 108, 120 
 evolution guided by, thought II 649 &n 
 first men projected by seven, centers II 732 
 heart of the, body II 91 
 impulse &, Lamarck's law II 738 
 root of striving for perfection II 736
 aspect of Unknown Root I 17 
 identity of all souls w I 17
 akasa or II 511-12 
 Alaya, anima mundi I 49-50 
 astral light material aspect of I 421 
 ether breath of I 102 
 maha-atma, Brahma I 365 &n 
 Mahat, Mahabuddhi or I 420-1 
 mind of the Demiurge I 352 
 Mother, female I 352-3 
 Plato's, & Ptah I 353 
 Ra, Narayana or I 231 
 upadhi or basis of I 101 
 vehicle of spirit I 420
 UNIVERSAL SPIRIT I 257n; II 596. See also Spirit
 atma, anupadaka [aupapaduka] & I 52, 571 
 Christos, Fravashi, or II 478 
 Paramatman or I 265 
 waking, sleeping of I 372
 UNIVERSE(S). See also Cosmos, Kosmos
 & all in it maya I 274, 329-30 
 anupadaka [aupapaduka], was I 52 
 birth of I 110-11, 337 
 birth of, as spider & web I 83 
 blind forces could never build II 348 
 bounded by pentagons II 576 
 as Brahma & Brahma I 17-18 
 Brahma expands to become I 83 
 breathes as does man I 541 
 casts off skin periodically I 74 
 cause of its successor I 43 
 condition of, during pralaya I 54-5, 69 
 creation of, needed intelligence II 239 
 disintegration of visible I 4 
 divine thought & I 61 
 dodecahedron, built as a I 340, 344; II 36 
 dreamless sleep of I 47 
 Earth born in, like foetus II 188-9 
 effect of predecessor I 43 
 egg in the beginning I 359-60 
 elements & I 92n, 461 
 Essence is life & light of I 6 
 an eternal becoming II 449n 
 eternity of, as boundless plane I 16 
 everything in, is conscious I 274 
 evil a necessity in manifested II 389 
 evolution of, mere phallicism? II 544 
 evolved fr sun, point, germ I 379 
 evolved out of ideal plan I 281, 340 
 expanding, contracting of I 83-4 
 figures for birth of I 340 
 fire or intelligence moves I 77 
 Fohat in the unmanifest I 109 
 guided fr within outwards I 274 
 Hegel's I 51 
 hierarchies explain mystery of I 89 
 ideal, & manifested kosmos I 614 
 incessantly appearing, dying I 16-17; II 43 
 invisible, throughout space II 25 
 in Japanese cosmogony I 217 
 lipika spirits of I 128-9 
 lives in & returns to Brahma I 8-9 
 lotus symbol of I 379-86 
 made of ether-matter-energy I 669 
 manifested, is Secondary Creation II 59 
 manifested, pervaded by duality I 15-16 
 manifested, reflected in monads II 186 
 manifests only what is there I 570 
 mechanical origin of I 594-6 
 mechanicians in, necessary I 594 
 metaphysical abstractions become I 45 
 mind-born Son of Virgin I 399 
 mirrors the Logos II 25, 186 
 monads the expression of I 629-30 
 Moon & fire make up II 639n 
 more than what is perceived I 421n 
 Mundane Egg contains II 616 
 not separate fr the All II 384n 
 our, one of infinite number I 43 
 periodical manifestation of I 273 
 periodical, or Son I 41; II 492 
 periodical renovations of I 637-8 
 perpetual motion of I 2 
 phenomenal, an illusion I 145-6, 329 
 plenum or a fullness I 671 
 point in mundane egg & I 1 
 pralaya of I 41 
 real to the beings in it I 274, 329-30 
 reawakening of, in third Stanza I 21 
 represented in the monads I 632 
 requires elastic atoms I 519 
 rests on inter-etheric point I 556-7 
 revolves around Pleiades II 551 
 ruled by intelligent powers II 502 
 Sephirothal Tree is I 352 
 septenary state of II 598 
 seven principles & four principles of I 18; II 58n 
 seven heads of Sesha support II 505 
 "Son of Necessity" I 42 
 Son or, springs fr point, Logos I 614 
 three aspects of I 278 
 Trithemius on actuating of I 453n 
 fr unconscious to self-conscious I 106 
 unfolding of, (Manu) I 333-5 
 unknown absolute essence of I 273 
 Vach, Voice, calls, out of chaos I 137 
 various modes of procreation in I 406 
 visible, is sthula-sarira I 598 
 whole, lit fr one rush-light I 85n 
 will live 49,000 years (Persian) II 618
 UNKNOWABLE, UN-NAMEABLE. See also First Cause, God, Reality, That
 absolute divine essence I 56 
 Ain-soph I 113; II 41, 128 
 circle symbol of I 113 
 Crookes on I 581 &n 
 God, not God of Israel I 327 
 ideas opposed to, (Spencer) II 490 
 karma one w II 306 
 materialization of first Principle II 503 
 not the creator I 346 
 Parabrahm II 128 
 source & cause of all II 43 
 of Spencer I 14 &n, 54n, 281, 327 &n, 496, 675 
 spirit of God moving on waters II 128 
 various names for I 113
 Aditi, chaos in first remove fr the II 527 
 darkness & I 134n, 333, 356, 365, 425 
 Hellenes had altar to, god I 327-8 
 light reflected in Firstborn II 703n 
 power & motion II 551-2 
 Zeruana Akerne is Persian II 488
 the Absolute or I 88 
 Heavenly Man is I 215 
 motion eternal in I 97n
 UPADHI(S) (Skt) base, vehicle
 akasa, of divine thought I 326, 515n 
 atma may work in each I 158 
 basic human mold I 282 
 can be separated by adepts I 158 
 conductor of nervous ether I 538n 
 consciousness must have I 15 &n 
 cosmic ideation focused in I 329n, 330 
 devas have affinity w human II 90 
 first, of solar system I 289 
 four, three, of Brahmans II 592-3n 
 globes, principles & I 153-4 
 hydrogen, of air & water II 105 
 inorganic, of mineral atom II 255 
 manas the, of buddhi I 101 
 man related to plane of his II 157 
 matter, of universal mind I 280 
 mind needs an II 670 
 mulaprakriti the, of all phenomena I 35 
 one absolute II 34 
 seven rays, of ether I 515n 
 six sephiroth as I 375 
 three fires & II 247 
 three periodical I 181 
 of Universal Soul I 101
 LINGA-SARIRA (Skt) II 242. See also Astral Body
 action of stars & I 532 
 astral body or I 157 &n, 242; II 596 
 chhaya or II 593 
 corresponds to globe five I 153 &n 
 spirit of Earth builds man's II 241 
 vehicle of prana I 157 &n
 I hope this helps,
 -----Original Message-----
 From: Peter Bernin [] 
 Sent: Sunday, August 27, 2006 11:34 PM
 Subject: "As a mass"
 Dear Dallas, 
 Thanks for your approval to put the texts online..
 I have now a short question for you...
 In Crosbie’s ”Answers” page 149 it is talked about the Lipikas...and that each hierachy has its own individuality as a mass..
 Can you please refrase and explain further what is meant with ” its own individuality as a mass”
 We are translating this chapter and I need more ”flesh on the bones” to understand this sentence….
 [Non-text portions of this message have been removed]

Stay in the know. Pulse on the new  Check it out. 

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