Theos-Talk Archives (December 2002 Message tt00702)

Dec. 27 2002

Re: Sacred festivals -- annuals -- solstices and
equinoxes

Dear Steve:

All you say seems correct. Every day of the year ought to be
treated as a sacred day: a day of SACRIFICES. Can we discover
why this might be said ? (see for instance the GREAT
SACRIFICE --mentioned in the S D I 207-210, and “His” work.)

The various ancient festivals in most countries were preserved by
the priestly rituals -- and for the ordinary people the knowledge
and reason for their foundation was forgotten. Various groups
adopted certain festivals and emphasized these that were of
particular worth to them.

Sowing, growing, reaping and preparing the ground and seeds for
the next sowing. This is a recognition of the work of karma as
focused in the plant kingdom. A Kingdom of vital importance to
all living forms in this Earth of ours. But there is for the
seven-fold “man-plant” (the Saptaparna) a corresponding and
analogous ebb and flow of prana and life-currents. We area part
of the “vegetation” of this Earth.

The analogy also lies in relation to human growth of character
and of mind. Our attention is directed to them in Theosophy. The
“WE” inside who is able to observe and witness, to use the Mind
as its tool to make decisions, to rule the emotions, observes
this ebb and flow as cycles of learning and experience in our
lives -- individual and collective.

I find it most strange that among all of us in general, asking
around, I find that little relation is traced between the motives
and choices we make, and the moral and ethical effects that we
reap as a natural consequence. We are not yet attuned to those
things. We are so involved with our personal form and its
desires and whims, we fail to observe and make correlations with
our “moods.”

The concept of Natural and universally exact and immutable law is
downplayed if not entirely unknown. The idea that each of our
feelings, thoughts and deeds either harmonize with Nature (our
Universe and our Earth in particular) or disrupt her works and
glow is not seen. We are so wrapped in our personalities that we
do not realize they area “gift” to us, and few if any of us know
enough to alter or change their least activity without being
disruptive to the whole.

We as Souls and as thinkers are only tenants in a finely
organized form. The S D in Vol. II gives us a survey of how the
“form” is made. Then of the several kinds of “intelligences”
that cohere and cooperate to make it available and habitable by
the Master MONAD ( ATMA-BUDDHI ) to live in its remote
fatnesses --unaffected by the hurly-burly of our commonplace
daily living. Each of us has such a MONAD alive in us -- the
HIGHER SELF -- each individual Monad mirrors the one CENTRAL
SPIRITUAL MONAD of the UNIVERSE. Each speck of form or substance
or “matter” is said in Theosophy to have in potential a MONAD --
in its core essence.

The festivals were instituted by the Ancient sages to keep these
in view -- and whatever beneficence might flow to people from
their memory, and ritual outward observance -- depends on how
much they know of their value.

But these festivals were marked and centered FOR THIS EARTH, and
chiefly for the NORTHERN HEMISPHERE, around the movements of the
Earth in its annual orbit around the Sun. It is clear that our
Elder Brothers, knowing these, established them in the infancy of
the Human Family.

The whole of the changes in the Life-Currents that sweep annually
in and around the Earth follow those hidden conjunctions and
times. Simultaneously the Earth as a physical body moves into
those places in SPACE where those influences are waiting and
centered for the general good. If Theosophy speaks of Prana in
man’s 7-fold constitution, then in terms of the larger view --
the great universal SEVEN Principles -- it speaks of the
magnificent cycles of Universal LIFE -- JIVA. ( see S D I
570 -575 ) [ see INDEX to the S D under LIFE, Prana, Jiva ]

Assuming that all cycles in the Universe, and our small isolated
solar system, are the result of Karma -- we can begin to secure
some idea of their total importance if we make some correlation
to the effects they produce.

It is but one step then for physical astrology to draw general
conclusions depending on the time and date of physical birth.
But only the wise astrologer delves into the psychic, manasic and
EGOIC aspects of astrology. In India the moment of conception is
considered more important than physical birth.

Here are some important dates:

---------------------------------------------

ON THE DHYANI'S "BIRTHDAYS."

-----
--------------------------------


In The Secret Doctrine, Vol II, p. 179 Mme. Blavatsky refers to
certain dates which She calls the "birthdays of the Dhyanis."

The reference to the "Birthdays of the Dhyanis" is on 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 II
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 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 ?

Astrology is very interesting to those who wish to peer, however
dimly, into the future of this incarnation, whether theirs, or
that of others now alive. This does not seem to have as much
value, as the search for meaning and understanding in the
philosophical and the moral tenets offered to us. It is quite
possible that some of the Brahmins are in possession of those
corrections, and use them in their calculations, and of course
make them available annually through their almanacs
(panchangams). Those who are wise, use such references when
initiating a new activity. In 1909 the ULT was started on the
18th of February. The T S was inaugurated on November 17th in
1875.

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 prying eyes 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 50-200,000 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
Berosus in Babylon and Chaldea -- but, those are not given much
publicity.

[ see Secret Doctrine, Vol. II pp. 68-70 for a chronological
table. ]


The Dhyanis -- the Wise


The Dhyanis, the Wise, the "Great Souls," are the Rishis 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--who are alive, 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.

In the Ocean of Theosophy, p. 131, Mr. Judge defines the use of
the word Dhyanis (also spelled Dzyanis, Gnyanis, Gnanis, 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."
[ Mr. Judge's narrated an interesting anecdote to J. Neimand for
the book "In a Borrowed Body" -- It is about the consecration of
the great temple in ancient Conjeevaram (Kanchipuram) in South
India, about 50 miles from Madras (WQJ Letters, p. 256). [see
also Theos. Movement, Vol. 45, p. 121-2, Echoes, p. 31-2.] In
Theos. Mvt., Vol. 11, pp 4-5 the names of the Holy Cities for
pilgrimage in India are given; also Theos. Mvt., Vol. 7, pp. 98;
Vol. 9, pp. 69, 110 makes reference to these.


Cyclic Return of Impressions


Several days in each year mark the cyclic return of the
impressions of those early beginnings in this Manvantara. The
17th of November, midnight between the 18th and 19th of February,
and HPB states that these, and the 7th day of March are three of
the "birthdays" of the Dhyanis. In this connection, we may
recall the verse in Voice, 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.

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), 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.


The Seven "Rays"


But it is said that all humans belong (in essential
consciousness) to one or another of the seven great "Rays"
(corresponding to the universal and human "principles") which
constitute differentiations within the great Monadic Host. Which
of these seven do we belong to as a Monad, (Higher Self) and is
this not a matter for self-discovery ? But, looking back, each
division of this septenary "Host" must have had each their
"birthday" in this sphere of manifestation as a "Host." That is
still another cyclic beginning, most difficult to define.

Since the Dhyanis (see Transaction, p. 23-24) have as their
responsibility of guiding under Law, the forces that shape
evolution in this World, their first appearance at the beginning
of a new Manvantara, as a center of Energy and Force on the
spiritual Globes and at a definite time in the earlier "Rounds,"
would have a specific time set for each by the great Cycle of
Necessity (KARMA), that has caused the beginning of the whole
period and assembled every one of the many "aggregates" or
"skandhas" -- with which we are involved.

Every one of us, as Monads, belong to the entourage of one or
another, or some combination, of these Great Beings who guide the
World in its progress. And this is not to establish any
exclusivity, since we are also within the area of influence of
all the other Great Beings and of the Seven, whether in or out of
manifestation, but some one pair of these are our "parents"
spiritually. [ see SD I 325-358 ]

Symbolically these Seven Great Beings have been represented as
"rays" from the Central Spiritual Sun, [ Sri Krishna personifies
This, when he states in the Bhagavad Gita: "I am the EGO seated
in the Heart of all beings." p. 73 ], which gives light and life
to the Universe, as well as to all individual parts of it.

It is reasonable to suppose that the Adepts know these events as
facts, and in their writings we find evidence that certain dates
are respected by them for this reason. This memory is kept alive
by Them for the benefit of the masses, and it seems reasonable,
as They indicate in their letters to Mr. Sinnett, that because of
necessity, they participate in such ceremonies. At such times,
Their presence serves to reinforce the original impulse, and
cause among the "masses" some to awaken when the brain-mind
realizes that a "Path" to perfection exists for it.


Power of Vibration and Sound


The Secret Doctrine states a specific vibration or resonance is
set up when Manvantara begins, in the world of effects called the
material (HPB Articles II, p. 297, 417). This may serve to
pierce through the veil of the materialism of the embodied,
lower, the kama-manasic brain-mind, to give access to the thought
realm of analogy and correspondence which alone provides entrance
to the immovable, central field of force which is the MONADIC
core (Atma-Buddhi)in ourselves, and which every "Pilgrim," as an
eternal, but presently "manifested being," whether atom, man or
star shares in. It is the concept of universality on the
Spiritual plane carried to its logical conclusion on our physical
plane.

It would be futile for us, without direct reference to Them, to
determine which calendar they use or refer to. No doubt, in the
Senzar these cycles are recorded quite differently, as to base,
from ours. And in the ancient systems of calendar dating and
recording: Hindu, Chinese, Zoroastrian, Egyptian, Mayan, Jewish,
etc... we see the remnants of those ancient systems--and,
whatever the form, the mathematical base could be a universal
one.


"Creation and Manvantara"


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 yet.

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.


-----------------------------

I hope this proves helpful

Dal

------------------------
from Steve L

to: dalval14


Merry Christmas Dallas and Happy New year.-

You know the Jewish New Year (Rosh Hashanah) is generally around
the 1st of October with Yom Kippur around the 10th or so, but
always 10 days later.

I mention this because Kabbalistically, that time of the year is
called " The Crown of the Year" or its apex. The fact that it is
Libra sets the key note of balance, as it aught to, if we see the
"apex" of the fulcrum (representing the "rolling year" upon which
the two weights are hung) as the "Crown". The weights are (one)
the Past and the other the Future.

Yom Kippur is the only time of the year in which the Rebbe,
completing his reading and prostrations, actually closes the
Torah (kippurim) as if to close the book on the previous year.
This happens after Rosh Hashanah has occurred, again as it aught
to, because the New year (or "Crown") is to be used as that time
in which nature aids our need to account for ourselves and our
doings. This reminds one of the Pythagorean nightly review, only
rit large, however still smaller in view in comparison to the
death review at the end of the life lived. Also, because this
occurs around the 10/11 of October, it is that time of the most
active Sun spot cycle.

Because it is a time of natural balance (at least symbolically
and potentially) it seems the right time to take account of the
past year from the middle perspective of the "Crown" (or our
Highest nature from which the lower can only be judged). We know,
through HPB's Wisdom, that Libra was added as a blind and it is
therefore very significant.

So, although the astral of the earth is renewed at the time
between December 21 and January 4 (the occult new year connected
to Thot-Hermes/Buddha), it is well into the "new year" per the
Kabbalah.

I believe the point can be made that if a careful reckoning was
made at the Rosh Hashonah/ Yom Kippur portion of the year, then,
while taking advantage of a "fresh ground" in our astral/kamic
nature between Dec. 21 and Jan. 4, fresh seeds of future wellness
can become rooted and bloom around the Easter of the year. This
would make one think that there are "New Years" for different
aspects of nature, human and the greater one "we move and have
our being in".

Just a few connective thoughts.

It makes one wonder: When is the year not sacred?

-Steve L.






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