Theos-Talk Archives (November 2008 Message tt00441)

Well yes, I have the book in two languages and as I read the Dutch 
more and more I have the conclusion that masters write well, because 
they wrote the so called parabrahm in its version with Maya gives 
Iswar,the creative principle - a power commonly called God which 
disappears and dies with the rest when pralaya comes.
And after they call it Adi Buddhi with its periodically manifesting 
Divinity.and that periodically is AStmaBuddhi, so the book is right.
After reading in Dutch it shows me the AdiBuddhi WITH.
It is not easy to read well I see.So there is no press mistake in 
this way.
Here comes the pages from on line edition:




http://www.theosociety.org/pasadena/mahatma/ml-con.htm

Letter No. 15

    [Transcribed from a copy in Mr. Sinnett's handwriting. K.H.'s 
repies are in bold type. -- ED.] 

    From K.H. to A.O.H. Received July 10th, 1882. 

(1) Does every mineral form, vegetable, plant, animal, always contain 
within it that entity which involves the potentiality of development 
into a planetary spirit? At this present day in this present earth is 
there such an essence or spirit or soul -- the name is immaterial in 
every mineral, etc.

(1) Invariably; only rather call it the germ of a future entity, 
which it has been for ages. Take the human foetus. From the moment of 
its first planting until it completes its seventh month of gestation 
it repeats in miniature the mineral, vegetable, and animal cycles it 
passed through in its previous encasements, and only during the last 
two, develops its future human entity. It is completed but towards 
the child's seventh year. Yet it existed without any increase or 
decrease aeons on aeons before it worked its way onward, through and 
in the womb of mother nature as it works now in its earthly mother's 
bosom. Truly said a learned philosopher who trusts more to his 
intuitions than the dicta of modern science. "The stages of man's 
intra-uterine existence embody a condensed record of some of the 
missing pages in Earth's history." Thus you must look back at the 
animal, vegetable and mineral entities. You must take each entity at 
its starting point in the manvantaric course as the primordial cosmic 
atom already differentiated by the first flutter of the manvantaric 
life breath. For the potentiality which develops finally in a 
perfected planetary spirit lurks in, is in fact that primordial 
cosmic atom. Drawn by its "chemical affinity" (?) to coalesce with 
other like atoms the aggregate sum of such united atoms will in time 
become a man-bearing globe after the stages of the cloud, the spiral 
and sphere of fire-mist and of the condensation, consolidation, 
shrinkage and cooling of the planet have been successively passed 
through. But mind, not every globe becomes a "man bearer." I simply 
state the fact without dwelling further upon it in this connection. 
The great difficulty in grasping the idea in the above process lies 
in the liability to form more or less incomplete mental conceptions 
of the working of the oneelement, of its inevitable presence in every 
imponderable atom, and its subsequent ceaseless and almost 
illimitable multiplication of new centres of activity without 
affecting in the least its own original quantity. Let us take such an 
aggregation of atoms destined to form our globe and then follow, 
throwing a cursory look at the whole, the special work of such atoms. 
We will call the primordial atom A. This being not a circumscribed 
centre of activity but the initial point of a manwantaric whirl of 
evolution, gives birth to new centres which we may term B, C, D, 
etc., incomputably. Each of these capital points gives birth to minor 
centres, a, b, c, etc. And the latter in the course of evolution and 
involution in time develops into A's, B's, C's, etc., and so form the 
roots or are the developing causes of new genera, species, classes, 
etc., ad infinitum. Now neither the primordial A and its companion 
atoms, nor their derived a's, b's, c's, have lost one tittle of their 
original force or life-essence by the evolution of their derivatives. 
The force there, is not transformed into something else as I have 
already shown in my letter, but with each development of a new centre 
of activity from withinitself multiplies ad infinitum without ever 
losing a particle of its nature in quantity or quality. Yet acquiring 
as it progresses something plus in its differentiation. This "force" 
so-called, shows itself truly indestructible but does not correlate 
and is not convertible in the sense accepted by the Fellows of the 
R.S., but rather may be said to grow and expand into "something else" 
while neither its own potentiality nor being are in the least 
affected by the transformation.
***[ is page 88] in the book
 Nor can it well be called force since the latter is but the 
attribute of Yin Sin (Yin Sin or the one "Form of existence" also Adi-
Buddhi or Dharmakaya the mystic, universally diffused essence) when 
manifesting in the phenomenal world of senses namely only your old 
acquaintance Fohat. See in this connexion Subba Row's article "Aryan 
Arhat Esoteric Doctrines" on the seven-fold principles in man; his 
review of your Fragments, pp. 94 and 95. The initiated Brahmin calls 
it (Yin Sin and Fohat) Brahman and Sakti when manifesting as that 
force. We will perhaps be nearer correct to call it infinite life and 
the source of all life visible and invisible, an essence 
inexhaustible ever present, in short Swabhavat. (S. in its universal 
application, Fohat when manifesting throughout our phenomenal world 
or rather the visible universe hence in its limitations). It is 
pravritti when active, nirvritti when passive. 

***[This is page 89 the part I thought AdiBuddhi was wrong, but they 
say Adi Buddhi with its periodically and that peridically is 
AtmaBuddhi]

Call it the Sakti of Parabrahma, if you like, and say with the 
Adwaitees (Subba Row is one) that Parabrahm plus Maya becomes Iswar 
the creative principle -- a power commonly called God which 
disappears and dies with the rest when pralaya comes. Or you may hold 
with the northern Buddhist philosophers and call it Adi-Buddhi the 
all-pervading supreme and absolute intelligence with its periodically 
manifesting Divinity -- "Avalokiteshvara" (a manwantaric intelligent 
nature crowned with humanity) --





 the mystic name given by us to the hosts of the Dyan Chohans (N.B., 
the solar Dyan Chohans or the host of only our solar system) taken 
collectively, which host represents the mother source, the aggregate 
amount of all the intelligences that were are or ever will be whether 
on our string of man-bearing planets or on any part or portion of our 
solar system. And this will bring you by analogy to see that in its 
turn Adi-Buddhi (as its very name translated literally implies) is 
the aggregate intelligence of the universal intelligences including 
that of the Dyan Chohans even of the highest order. That is all I 
dare now to tell you on this special subject, as I fear I have 
already transcended the limit. Therefore whenever I speak of humanity 
without specifying it you must understand that I mean not humanity of 
our fourth round as we see it on this speck of mud in space but the 
whole host already evoluted.

Yes as described in my letter -- there is but one element and it is 
impossible to comprehend our system before a correct conception of it 
is firmly fixed in one's mind. You must therefore pardon me if I 
dwell on the subject longer than really seems necessary. But unless 
this great primary fact is firmly grasped the rest will appear 
unintelligible. This element then is the -- to speak metaphysically 
-- one sub-stratum or permanent cause of all manifestations in the 
phenomenal universe. The ancients speak of the five cognizable 
elements of ether, air, water, fire, earth, and of the one 
incognizable element (to the uninitiates) the 6th principle of the 
universe -- call it Purush Sakti, while to speak of the seventh 
outside the sanctuary was punishable with death. But these five are 
but the differentiated aspects of the one. As man is a seven-fold 
being so is the universe -- the septenary microcosm being to the 
septenary macrocosm but as the drop of rainwater is to the cloud from 
whence it dropped and whither in the course of time it will return. 
In that one are embraced or included so many tendencies for the 
evolution of air, water, fire, etc. (from the purely abstract down to 
their concrete condition) and when those latter are called elements 
it is to indicate their productive potentialities for numberless form 
changes or evolution of being. Let us represent the unknown quantity 
as X; that quantity is the one eternal immutable principle -- and A, 
B, C, D, E, five of the six minor principles or components of the 
same; viz., the principles of earth, water, air, fire and ether 
(akasa) following the order of their spirituality and beginning with 
the lowest. There is a sixth principle answering to the sixth 
principle Buddhi, in man (to avoid confusion remember that in viewing 
the question from the side of the descending scale the abstract All 
or eternal principle would be numerically designated as the first, 
and the phenomenal universe as the seventh, and whether belonging to 
man or to the universe -- viewed from the other side the numerical 
order would be exactly reversed) but we are not permitted to name it 
except among the initiates. I may however hint that it is connected 
with the process of the highest intellection. Let us call it N. And 
besides these, there is under all the activities of the phenomenal 
universe an energizing impulse from X, call this Y. Algebraically 
stated, our equation would therefore read A+B+C+D+E+N+Y=X. Each of 
these six letters represents, so to speak, the spirit or abstraction 
of what you call elements (your meagre English gives me no other 
word). This spirit controls the entire line of evolution, around the 
whole manwantaric cycle in its own department. The informing, 
vivifying, impelling, evolving cause,behind the countless phenomenal 
manifestations in that department of Nature. Let us work out the idea 
with a single example. Take fire. D -- the primal igneous principle 
resident in X -- is the ultimate cause of every phenomenal 
manifestation of fire on all the globes of the chain. The proximate 
causes are the evoluted secondary igneous agencies which severally 
control the sevendescents of fire on each planet. (Every element 
having its seven principles and every principle its seven sub-
principles and these secondary agencies before doing so, have in turn 
become primary causes.) D is a septenary compound of which the 
highest fraction is pure spirit. As we see it on our globe it is in 
its coarsest, most material condition, as gross in its way as is man 
in his physical encasement. In the next preceding globe to ours fire 
was less gross than here: on the one before that less still. And so 
the body of flame was more and more pure and spiritual less and less 
gross and material on each antecedent planet. On the first of all in 
the manwantaric chain, it appeared as an almost pure objective 
shining -- the Maha Buddhi, sixth principle of the eternal light. Our 
globe being at the bottom of the arc where matter exhibits itself in 
its grossest form along with spirit -- when the fire element 
manifests itself on the globe next succeeding ours in the ascending 
arc it will be less dense than as we see it. Its spiritual quality 
will be identical with that which fire had on the globe preceding 
ours in the descending scale; the second globe of the ascending scale 
will correspond in quality with that of the second anterior globe to 
ours in the descending scale, etc. On each globe of the chain there 
are seven manifestations of fire of which the first in order will 
compare as to spiritual quality with the last manifestation on the 
next preceding planet: the process being reversed, as you will infer, 
with the opposite arc. The myriad specific manifestations of these 
six universal elements are in their turn but the offshoots, branches 
or branchlets of the one single primordial "Tree of Life."

Take Darwin's genealogical tree of life of the human race and others 
and bearing ever in mind the wise old adage, "As below so above" -- 
that is the universal system of correspondences -- try to understand 
by analogy. Thus will you see that in this day on this present earth 
in every mineral, etc., there is such a spirit. I will say more. 
Every grain of sand, every boulder or crag of granite, is that spirit 
crystallized or petrified. You hesitate. Take a primer of geology and 
see what science affirms there about the formation and growth of 
minerals. What is the origin of all the rocks, whether sedimentary or 
igneous. Take a piece of granite or sandstone and you find one 
composed of crystals, the other of grains of various stones (organic 
rocks or stones formed out of the remains of once living plants and 
animals, will not serve our present purpose: they are the relics of 
subsequent evolutions while we are concerned but with the primordial 
ones). Now sedimentary and igneous rocks are composed, the former of 
sand gravel and mud, the latter of lava. We have then but to trace 
the origin of the two. What do we find? We find that one was 
compounded of three elements or more accurately three several 
manifestations of the one element, -- earth, water and fire, and that 
the other was similarly compounded (though under different physical 
conditions) out of cosmic matter -- the imaginary materia prima 
itself one of the manifestations (6th principle) of the one element. 
How then can we doubt that a mineral contains in it a spark of the 
One as everything else in this objective nature does?

(2) When the pralaya commences what becomes of the Spirit that has 
not worked its way up to man?

(2) . . . The period necessary for the completion of the seven local 
or earthly -- or shall we call it -- globe-rings (not to speak of the 
seven Rounds in the minor manwantaras followed by their seven minor 
pralayas) -- the completion of the so-called mineral cycle is 
immeasurably longer than that of any other kingdom. As you may infer 
by analogy every globe before it reaches its adult period, has to 
pass through a formation period -- also septenary. Law in Nature is 
uniform and the conception, formation, birth, progress and 
development of the child differs from those of the globe only in 
magnitude. The globe has two periods of teething and of capillature 
-- its first rocks which it also sheds to make room for new -- and 
its ferns and mosses before it gets forest. As the atoms in the body 
change [every] seven years so does the globe renew its strata every 
seven cycles. A section of a part of Cape Breton coalfields shows 
seven ancient soils with remains of as many forests, and could one 
dig as deep once more seven other sections would be found 
following. . . .

There are three kinds of pralayas and manwantara: --

1. The universal or Maha pralaya and manwantara.

2. The solar pralaya and manwantara.

3. The minor pralaya and manwantara.

When the pralaya No. 1 is finished the universal manwantara begins. 
Then the whole universe must be re-evoluted de novo. When the pralaya 
of a solar system comes it affects that solar system only. A solar 
pralaya = 7 minor pralayas. The minor pralayas of No. 3 concern but 
our little string of globes, whether man-bearing or not. To such a 
string our Earth belongs.

Besides this within a minor pralaya there is a condition of planetary 
rest or as the astronomers say "death," like that of our present moon 
-- in which the rocky body of the planet survives but the life 
impulse has passed out. For example. Let us imagine that our earth is 
one of a group of seven planets or man-bearing worlds more or less 
eliptically arranged. Our earth being at the exact lower central 
point of the orbit of evolution, viz., half way round -- we will call 
the first globe A, the last Z. After each solar pralaya there is a 
complete destruction of our system and after each solar p. begins the 
absolute objective reformation of our system and each time everything 
is more perfect than before.

Now the life impulse reaches "A" or rather that which is destined to 
become "A" and which so far is but cosmic dust. A centre is formed in 
the nebulous matter of the condensation of the solar dust 
disseminated through space and a series of three evolutions invisible 
to the eye of flesh occur in succession, viz., three kingdoms of 
elementals or nature forces are evoluted: in other words the animal 
soul of the future globe is formed; or as a Kabalist will express it, 
the gnomes, the salamanders, and the undines are created. The 
correspondence between a mother-globe and her child-man may be thus 
worked out. Both have their seven principles. In the Globe, the 
elementals (of which there are in all seven species) form (a) a gross 
body, (b) her fluidic double (linga sariram), (c) her life principle 
(jiva); (d) her fourth principle kama rupa is formed by her creative 
impulse working from centre to circumference; (e) her fifth principle 
(animal soul or Manas, physical intelligence) is embodied in the 
vegetable (in germ) and animal kingdoms; (f) her sixth principle (or 
spiritual soul, Buddhi) is man (g) and her seventh principle (atma) 
is in a film of spiritualized akasa that surrounds her. The three 
evolutions completed: palpable globe begins to form. The mineral 
kingdom fourth in the whole series, but first in this stage leads the 
way. Its deposits are at first vaporous soft and plastic, only 
becoming hard and concrete in the seventh ring. When this ring is 
completed it projects its essence to globe B -- which is already 
passing through the preliminary stages of formation and mineral 
evolution begins on that globe. At this juncture the evolution of the 
vegetable kingdom commences on globe A. When the latter has made its 
seventh ring its essence passes on to globe B. At that time the 
mineral essence moves to globe C and the germs of the animal kingdom 
enter A. When the animal has seven rings there, its life principle 
goes to globe B, and the essences of vegetable and mineral move on. 
Then comes man on A, an ethereal foreshadowing of the compact being 
he is destined to become on our earth. Evolving seven parent races 
with many offshoots of sub-races, he, like the preceding kingdoms 
completes his seven rings and is then transferred successively to 
each of the globes onward to Z. From the first man has all the seven 
principles included in him in germ but none are developed. If we 
compare him to a baby we will be right; no one has ever, in the 
thousands of ghost stories current, seen the ghost of an infant, 
though the imagination of a loving mother may have suggested to her 
the picture of her lost babe in dreams. And this is very suggestive. 
In each of the rounds he makes one of the principles develop fully. 
In the first round his consciousness on our earth is dull and but 
feeble and shadowy, something like that of an infant. When he reaches 
our earth in the second round he has become responsible in a degree, 
in the third he becomes so entirely. At every stage and every round 
his development keeps pace, with the globe on which he is. The 
descending arc from A to our earth is called the shadowy, the 
ascending to Z the "luminous" . . . We men of the fourth round are 
already reaching the latter half of the fifth race of our fourth 
round humanity, while the men (the few earlier comers) of the fifth 
round, though only in their first race (or rather class), are yet 
immeasurably higher than we are -- spiritually if not intellectually; 
since with the completion or full development of this fifth principle 
(intellectual soul) they have come nearer than we have, are closer in 
contact with their sixth principle Buddhi. Of course many are the 
differentiated individuals even in the fourth r. as germs of 
principles are not equally developed in all, but such is the rule.

. . . Man comes on globe "A" after the other kingdoms have gone on. 
(Dividing our kingdoms into seven, the last four are what exoteric 
science divides into three. To this we add the kingdom of man or the 
Deva kingdom. The respective entities of these we divide into 
germinal, instinctive, semi-conscious, and fully conscious). . . . 
When all kingdoms have reached globe Z they will not move forward to 
re-enter A in precedence of man, but under a law of retardation 
operative from the central point -- or earth -- to Z and which 
equilibrates a principle of acceleration in the descending arc -- 
they will have just finished their respective evolution of genera and 
species, when man reaches his highest development on globe Z -- in 
this or any round. The reason for it is found in the enormously 
greater time required by them to develop their infinite varieties as 
compared with man; the relative speed of development in the rings 
therefore naturally increases as we go up the scale from the mineral. 
But these different rates are so adjusted by man stopping longer in 
the inter-planetary spheres of rest, for weal or woe -- that all 
kingdoms finish their work simultaneously on the planet Z. For 
example, on our globe we see the equilibrating law manifesting. From 
the first appearance of man whether speechless or not to his present 
one as a fourth and the coming fifth round being the structural 
intention of his organization has not radically changed. Ethnological 
characteristics however varied, affecting in no way man as a human 
being. The fossil of man or his skeleton whether of the period of 
that mammalian branch of which he forms the crown, whether cyclop or 
dwarf can be still recognised at a glance as a relic of man. Plants 
and animals meanwhile have become more and more unlike what they 
were. . . . The scheme with its septenary details would be 
incomprehensible to man had he not the power as the higher Adepts 
have proved of prematurely developing his 6th and 7th senses -- those 
which will be the natural endowment of all in the corresponding 
rounds. Our Lord Buddha -- a 6th r. man -- would not have appeared in 
our epoch, great as were his accumulated merits in previous rebirths 
but for a mystery. . . . Individuals cannot outstrip the humanity of 
their round any further than by one remove, for it is mathematically 
impossible -- you say (in effect): if the fountain of life flows 
ceaselessly there should be men of all rounds on the earth at all 
times, etc. The hint about planetary rest may dispel the 
misconception on this head.

When man is perfected qua a given round on Globe A he disappears 
thence (as had certain vegetables and animals). By degrees this Globe 
loses its vitality and finally reaches the moon stage, i.e., death, 
and so remains while man is making his seven rings on Z and passing 
his inter-cyclic period before starting on his next round. So with 
each Globe in turn.

And now as man when completing his seventh ring upon A has but begun 
his first on Z and as A dies when he leaves it for B, etc., and as he 
must also remain in the inter-cyclic sphere after Z, as he has 
between every two planets, until the impulse again thrills the chain, 
clearly no one can be more than one round ahead of his kind. And 
Buddha only forms an exception by virtue of the mystery. We have 
fifth round men among us because we are in the latter half of our 
septenary earth ring. In the first half this could not have happened. 
The countless myriads of our fourth round humanity who have outrun us 
and completed their seven rings on Z, have had time to pass their 
inter-cyclic period begin their new round and work on to globe D 
(ours). But how can there be men of the 1st, 2nd, 3rd, 6th and 7th 
rounds? We represent the first three and the sixth can only come at 
rare intervals and prematurely like Buddhas (only under prepared 
conditions) and that the last-named the seventh are not yet evolved! 
We have traced man out of a round into the Nirvanic state between Z 
and A. A was left in the last round dead. As the new round begins it 
catches the new influx of life, reawakens to vitality and begets all 
its kingdoms of a superior order to the last. After this has been 
repeated seven times comes a minor pralaya; the chain of globes are 
not destroyed by disintegration and dispersion of their particles but 
pass in abscondito. From this they will re-emerge in their turn 
during the next septenary period. Within one solar period (of a p. 
and m.) occur seven such minor periods, in an ascending scale of 
progressive development. To recapitulate there are in the round seven 
planetary or earth rings for each kingdom and one obscuration of each 
planet. The minor manwantara is composed of seven rounds, 49 rings 
and 7 obscurations, the solar period of 49 rounds, etc.

The periods with pralaya and manwantara are called by Dikshita "Surya 
manwantaras and pralayas." Thought is baffled in speculating how many 
of our solar pralayas must come before the great Cosmic night -- but 
that will come.

. . . In the minor pralayas there is no starting de novo -- only 
resumption of arrested activity. The vegetable and animal kingdoms 
which at the end of the minor manwantara had reached only a partial 
development are not destroyed. Their life or vital entities, call 
some of them nati if you will -- find also their corresponding night 
and rest -- they also have a Nirvana of their own. And why should 
they not, these foetal and infant entities. They are all like 
ourselves begotten of the one element. . . . As we have our Dyan 
Chohans so have they in their several kingdoms elemental guardians 
and are as well taken care of in the mass as is humanity in the mass. 
The one element not only fills space and isspace, but interpenetrates 
every atom of cosmic matter.

When strikes the hour of the solar pralaya -- though the process of 
man's advance on his last seventh round is precisely the same, each 
planet instead of merely passing out of the visible into the 
invisible as he quits it in turn is annihilated. With the beginning 
of the seventh Round of the seventh minor manwantara, every kingdom 
having now reached its last cycle, there remains on each planet after 
the exit of man but the maya of once living and existing forms. With 
every step he takes on the descending and ascending arcs as he moves 
on from Globe to Globe the planet left behind becomes an empty 
chrysaloidal case. At his departure there is an outflow from every 
kingdom of its entities. Waiting to pass into higher forms in due 
time they are nevertheless liberated: for to the day of that 
evolution they will rest in their lethargic sleep in space until 
again energized into life in the new solar manwantara. The old 
elementals -- will rest until they are called to become in their turn 
the bodies of mineral, vegetable and animal entities (on another and 
a higher string of globes) on their way to become human entities (see 
Isis) while the germinal entities of the lowest forms, and in that 
time of general perfection there will remain but few of such -- will 
hang in space like drops of water suddenly turned to icicles. They 
will thaw at the first hot breath of a solar manwantara and form the 
soul of the future globes. . . . The slow development of the 
vegetable kingdom provided for by the longer inter-planetary rest of 
man. . . . When the solar pralaya comes the whole purified humanity 
merges into Nirvana and from that inter-solar Nirvana will be reborn 
in higher systems. The string of worlds is destroyed and vanishes 
like a shadow from the wall in the extinguishment of light. We have 
every indication that at this very moment such a solar pralaya is 
taking place while there are two minor ones ending somewhere.

At the beginning of the solar manwantara the hitherto subjective 
elements of the material world now scattered in cosmic dust -- 
receiving their impulse from the new Dyan Chohans of the new solar 
system (the highest of the old ones having gone higher) -- will form 
into primordial ripples of life and separating into differentiating 
centres of activity combine in a graduated scale of seven stages of 
evolution. Like every other orb of space our Earth has before 
obtaining its ultimate materiality -- and nothing now in this world 
can give you an idea of what this state of matter is -- to pass 
through a gamut of seven stages of density. I say gamut advisedly 
since the diatonic scale best affords an illustration of the 
perpetual rythmic motion of the descending and ascending cycle of 
Swabhavat -- graduated as it is by tones and semi-tones.

You have among the learned members of your society one Theosophist 
who without familiarity with our occult doctrine, has yet intuitively 
grasped from scientific data the idea of a solar pralaya and its 
manwantara in their beginnings. I mean the celebrated French 
astronomer Flammarion -- "La Resurrection et la Fin des 
Mondes" (Chapter 4 res.). He speaks like a true seer. The facts are 
as he surmises with slight modifications. In consequence of the 
secular refrigeration (old age rather and loss of vital power), 
solidification and desiccation of the globes, the earth arrives at a 
point when it begins to be a relaxed conglomerate. The period of 
child-bearing is gone by. The progeny are all nurtured, its term of 
life is finished. Hence "its constituent masses cease to obey those 
laws of cohesion and aggregation which held them together." And 
becoming like a cadaver which abandoned to the work of destruction 
would leave each molecule composing it free to separate itself from 
the body for ever to obey in future the sway of new influences. The 
attraction of the moon (would that he could know the full extent of 
its pernicious influence) would itself undertake the task of 
demolition by producing a tidal wave of earth particles instead of an 
aqueous tide.

His mistake is that he believes a long time must be devoted to the 
ruin of the solar system: we are told that it occurs in the twinkling 
of an eye but not without many preliminary warnings. Another error is 
the supposition that the earth will fall into the sun. The sun itself 
is first to disintegrate at the solar pralaya.

. . . Fathom the nature and essence of the sixth principle of the 
universe and man and you will have fathomed the greatest mystery in 
this our world -- and why not -- are you not surrounded by it? What 
are its familiar manifestations, mesmerism, Od force, etc. -- all 
different aspects of one force capable of good and evil applications.

The degrees of an Adept's initiation mark the seven stages at which 
he discovers the secret of the sevenfold principles in nature and man 
and awakens his dormant powers.


End of letter 15

Christina


--- In theos-talk@yahoogroups.com, "Morten Nymann Olesen" <global-
theosophy@...> wrote:
>
> Dear Christina
> 
> My views are:
> 
> I am not in possesion of this book and others are not.
> Are you able to make quotes from the relevant passages from the 
online version?
> 
> 
> M. Sufilight
> 

> 
>    
> 
> [Non-text portions of this message have been removed]
>