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The absoluteness of infinity and finite evolution into it.

Jan 24, 2009 05:55 AM
by christinaleestemaker

It now becomes plain that there exists in Nature a triple 
evolutionary scheme, for the formation of the three periodical 
Upadhis; or rather three separate schemes of evolution, which in our 
system are inextricably interwoven and interblended at every point. 
These are the Monadic (or spiritual), the intellectual, and the 
physical evolutions. These three are the finite aspects or the 
reflections on the field of Cosmic Illusion of atma, the seventh, the 
one reality.

1. The Monadic is, as the name implies, concerned with the growth and 
development into still higher phases of activity of the Monad in 
conjunction with: ?

2. The Intellectual, represented by the Manasa-Dhyanis (the Solar 
Devas, or the Agnishwatta Pitris) the "givers of intelligence and 
consciousness"* to man and: ?

3. The Physical, represented by the Chhayas of the lunar Pitris, 
round which Nature has concreted the present physical body. This body 
serves as the vehicle for the "growth" (to use a misleading word) and 
the transformations through Manas and ? owing to the accumulation of 
experiences ? of the finite into the infinite, of the transient into 
the Eternal and Absolute.

Each of these three systems has its own laws, and is ruled and guided 
by different sets of the highest Dhyanis or "Logoi." Each is 
represented in the constitution of man, the Microcosm of the great 
Macrocosm; and it is the union of these three streams in him which 
makes him the complex being he now is.

"Nature," the physical evolutionary Power, could never evolve 
intelligence unaided ? she can only create "senseless forms," as will 
be seen in our "Anthropogenesis." The "Lunar Monads" cannot progress, 
for they have not yet had sufficient touch with the forms
SDI 181.

The meaning is plain.* They are all symbols, and emblematic, mutually 
and correlatively, of Spirit, Soul and Body (man); of the circle 
transformed into Spirit, the Soul of the World, and its body (or 
Earth). Stepping out of the Circle of Infinity, that no man 
comprehendeth, Ain-Soph (the Kabalistic synonym for Parabrahm, for 
the Zeroana Akerne, of the Mazdeans, or for any other "Unknowable") 
becomes "One" ? the Echod, the Eka, the Ahu ? then he (or it) is 
transformed by evolution into the One in many, the Dhyani-Buddhas or 
the Elohim, or again the Amshaspends, his third Step being taken into 
generation of the flesh, or "Man." And from man, or Jah-Hova, "male 
female," the inner divine entity becomes, on the metaphysical plane, 
once more the Elohim.

The Kabalistic idea is identical with the Esotericism of the Archaic 
period. This esotericism is the common property of all, and belongs 
neither to the Aryan 5th Race, nor to any of its numerous Sub-races. 
It cannot be claimed by the Turanians, so-called, the Egyptians, 
Chinese, Chaldeans, nor any of the Seven divisions of the Fifth Root 
Race, but really belongs to the Third and Fourth Root Races, whose 
descendants we find in the Seed of the Fifth, the earliest Aryans. 
The Circle was with every nation the symbol of the Unknown ? 
"Boundless Space," the abstract garb of an ever present abstraction ? 
the Incognisable Deity. It represents limitless Time in Eternity. The 
Zeroana Akerne is also the "Boundless Circle of the Unknown Time," 
from which Circle issues the radiant light ? the Universal Sun, or 
Ormazd? ? and the latter.
SDI 113.

But the full Initiate knows that the ring "Pass-Not" is neither a 
locality nor can it be measured by distance, but that it exists in 
the absoluteness of infinity. In this "Infinity" of the full Initiate 
there is neither height, breadth nor thickness, but all is fathomless 
profundity, reaching down from the physical to the "para-para-
metaphysical." In using the word "down," essential depth ? "nowhere 
and everywhere" ? is meant, not depth of physical matter.

If one searches carefully through the exoteric and grossly 
anthropomorphic allegories of popular religions, even in these the 
doctrine embodied in the circle of "Pass-Not" thus guarded by the 
Lipika, may be dimly perceived. Thus one finds it even in the 
teachings of
Vol. 1, Page  132   THE SECRET DOCTRINE.

the Vedantin sect of the Visishtadwaita, the most tenaciously 
anthropomorphic in all India. For we read of the released soul that: ?

After reaching Moksha (a state of bliss meaning "release from Bandha" 
or bondage), bliss is enjoyed by it in a place called Paramapadha, 
which place is not material, but made of Suddasatwa (the essence, of 
which the body of Iswara ? "the Lord" ? is formed). There, Muktas or 
Jivatmas (Monads) who have attained Moksha, are never again subject 
to the qualities of either matter or Karma. "But if they choose, for 
the sake of doing good to the world, they may incarnate on Earth."* 
The way to Paramapadha, or the immaterial worlds, from this world, is 
called Devayana. When a person has attained Moksha and the body dies: 

"The Jiva (Soul) goes with Sukshma Sarira? from the heart of the 
body, to the Brahmarandra in the crown of the head, traversing 
Sushumna, a nerve connecting the heart with the Brahmarandra. The 
Jiva breaks through the Brahmarandra and goes to the region of the 
Sun (Suryamandala) through the solar Rays. Then it goes, through a 
dark spot in the Sun, to Paramapadha. The Jiva is directed on its way 
by the Supreme Wisdom acquired by Yoga.? The Jiva thus proceeds to 
Paramapadha by the aid of Athivahikas (bearers in transit), known by 
the names of Archi-Ahas . . . Aditya, Prajapati, etc. The Archis here 
mentioned are certain pure Souls, etc., etc." (Visishtadwaita 
Catechism, by Pundit Bhashyacharya, F.T.S.)

No Spirit except the "Recorders" (Lipika) has ever crossed its 
forbidden line, nor will any do so until the day of the next Pralaya, 
for it is the boundary that separates the finite ? however infinite 
in man's sight ? from the truly Infinite. The Spirits referred to, 
therefore, as those who "ascend and descend" are the "Hosts" of what 
we loosely call "celestial Beings." But they are, in fact, nothing of 
the kind.  SD I 131

As I read this well, we say as infinite, what is not the truly 
infinite, because of our boundery to finite?

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