Theos-Talk Archives (November 2008 Message tt00442)

A little FUN if I see I touched letter S after A in Atma Buddhi,
a buddhi with astma, real lauchable, sorry for that, for the well 
readers under us.
Christina



--- In theos-talk@yahoogroups.com, "christinaleestemaker" 
<christinaleestemaker@...> wrote:
>
> 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]
> >
>