Theos-Talk Archives (November 2008 Message tt00454)

Hi Martin, how Cosmic or comic it can be.
Do you understand all in the letter 59.
I read it many times and figured out the satvika into 
the circle, as it is the triangle (triade) makes through the circle  
its trianglepoints the perfect square.
And the psychological test they use in Germany for people wanted to 
enjoy university they do the test with circles,triangles and squares 
to see a persons phsychological constitution.

By the way who is de seeres or the lady they mentioned in this 
letter, who understand all without the book or knowledge they gave?
I think HPB, but am not sure.Do you know that?
Christina






--- In theos-talk@yahoogroups.com, Martin <Mvandertak@...> wrote:
>
> I once did some course with the A>A>B> group...I asked what is 
Ishvara (KRSHN or Christ):
> then I got an answer it is the comic universal Love...(without the 
's '). The fool after the great Arcana...
> 
> --- On Sat, 11/22/08, christinaleestemaker 
<christinaleestemaker@...> wrote:
> From: christinaleestemaker <christinaleestemaker@...>
> Subject: Theos-World Re: Mahatma letter 15 page 88, 89.
> To: theos-talk@yahoogroups.com
> Date: Saturday, November 22, 2008, 2:54 PM
> 
> 
> 
> 
> 
> 
> 
> 
> 
> 
>     
>             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@yahoogro ups.com, "christinaleestemak er" 
> 
> <christinaleestemak er@> 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.theosoci ety.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@yahoogro ups.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]
> 
> > >
> 
> >
> 
> 
> 
> 
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> 
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>       
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> [Non-text portions of this message have been removed]
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