Current Theme:  Motion

The Great Breath                      The Secret Doctrine book i p.42-43

Perpetual Motion                       SD i 54-56

Life                                              SD i 57-59

Hiranyagarbha                           SD i 63-67

The Fiery Dragon                       SD i 75-77

Cosmic Electricity                        SD i 81-85

Fohat                                            SD i 106-112

Vortical Motion                            SD  i 116-119

Fohatic Forces                             SD  i 199-205

Correlation of Forces                  SD  i 507-522

The Coming Force                       SD  i  554-557, 564-566

The Svastica                             SD  ii  98-101

The Cross and the Circle            SD  ii  545, 551-553, 562

Electricity                                     Transactions  pages 120-124

Expansion and Contraction        Transactions  pages 134-136

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From the Section called:  The Great Breath  SD book i page 42-43

The Secret Doctrine teaches the progressive development of everything, worlds as well as atoms; and this stupendous development has neither conceivable beginning nor imaginable end. Our "Universe" is only one of an infinite number of Universes, all of them "Sons of Necessity," because links in the great Cosmic chain of Universes, each one standing in the relation of an effect as regards its predecessor, and being a cause as regards its successor.

The appearance and disappearance of the Universe are pictured as an outbreathing and inbreathing of "the Great Breath," which is eternal, and which, being Motion, is one of the three aspects of the Absolute — Abstract Space and Duration being the other two. When the "Great Breath" is projected, it is called the Divine Breath, and is regarded as the breathing of the Unknowable Deity — the One Existence — which breathes out a thought, as it were, which becomes the Kosmos. (See "Isis Unveiled.") So also is it when the Divine Breath is inspired again the Universe disappears into the bosom of "the Great Mother," who then sleeps "wrapped in her invisible robes."


I've always wondered to what extent the word "universe" applies. I don't want to go off on the scientific perspective of the "big bang", but the 2nd Fundamental starts off with "The Eternity of the Universe in toto as a Boundless plane; periodically "The playground of numberless Universes incessantly manifesting and disappearing…". I would imagine that space per se is not cyclical but rather that what appears in space is cyclical. Space per se is an aspect of the Absolute, or an aspect of No-thing and can therefore not be cyclical as the Absolute is not periodical. What is periodical is the 1st Logos. So how does the  term "Universe" in "The appearance and disappearance of the Universe are pictured as an outbreathing and inbreathing of "the Great Breath," which is eternal" relate to the Universe in toto?


Well it is interesting that you bring up the concept of "universe" in the discussion concerning Motion because I believe the term was coined in Greek to mean "one turn".  From a Hindu scholar's stand point you might equate the notion with Manvantara, a period of manifestation.

If universe is one turn then we definitely have a motion connection here.

I know I am not addressing Pierre's question head on, but I wonder when our common conception of the Universe switched from the ancient Greek idea of a cycle in motion, our current concept of a bunch of objects in space. (Those objects are moving too!)


Here's a suggestive perspective regarding the universe:

''To a being whose perceptions can cognize the ante-natal spiritual condition of our universe as objective, this first principle will have an analogy to the first spiritual principle; for the law of septenaries obtains as much in the spiritual as in material existence. But to another, whose objective perception does not penetrate beyond the first material principle, all the seven spiritual principles will be present in this one.'' (Holloway & Chatterji, Man: Fragments of a Forgotten History, 15)

I think the circular motion concept is tied to the Ptolemaic system, so I guess the idea was on it's way out with Copernicus? although the fading was likely a gradual one (But it shall return, as all cyclical phenomena does;-).


Nice quote from Man!

HPB points out that the Ptolmaic system is EXOteric, but we ought to keep in mind that such terms are relative to other perceptions. I would agree that in a certain sense the Ptolmaic is ESOteric relative to our present astronomical view being EXOteric. We may indeed call ourselves to be in the center of the universe, as in an infinite space every point is the centre. As HPB mentions the centre of which is everywhere and the circumference nowhere.


Yes Casady that was helpful and fun I must say. It seems important to think of the cycle as being continuous, or constantly in motion.


Thankys Pierre & Gerry - To continue this line of thought - here's a sneak preview of one of the scheduled quotes, that seems relevant here:

"Something of the divine and the mysterious has ever been ascribed, in the minds of the ancient philosophers, to the shape of the circle. The old world, consistent in its symbolism with its pantheistic intuitions, uniting the visible and the invisible Infinitudes into one, represented Deity and its outward veil alike — by a circle. This merging of the two into a unity, and the name theos given indifferently to both, is explained, and becomes thereby still more scientific and philosophical. Plato’s etymological definition of the word theos has been shown elsewhere. He derives it from the verb [[theein]] (see Cratylus), “to move,” as suggested by the motion of the heavenly bodies which he connects with deity. According to the Esoteric philosophy, this Deity is during its “nights” and its “days” (i.e., cycles of rest or activity) “the eternal perpetual motion,” “the ever-becoming, as well as the ever universally present, and the ever Existing.” The latter is the root-abstraction, the former — the only possible conception in human mind, if it disconnects this deity from any shape or form. It is a perpetual, never-ceasing evolution, circling back in its incessant progress through aeons of duration into its original status — Absolute Unity." SD I, 545

PS - Wikipedia has a very good article on Kepler:


Interesting quote Casady, just a quick correction, it's SDII:545, instead of Volume 1.

As to the reference of HPBs comment "Plato’s etymological definition of the word theos has been shown elsewhere. He derives it from the verb [[theein]] (seeCratylus), “to move,”"

The "has been shown elsewhere" can be found in SDI:2 fn*

"Plato proves himself an Initiate, when saying in Cratylus that Theos is derived from the verb Theein , "to move," "to run," as the first astronomers who observed the motions of the heavenly bodies called the planets Theoi , the gods. (See Book II., "Symbolism of the Cross and Circle.") Later, the word produced another term,aletheia — "the breath of God."".

The reference to "Symbolism of the Cross and Circle", is the section "Cross and Circle" in SDII:545 from which Casady quotes.


Thanks for catching that - nice Cratylus follow-up - speaking of Plato, here's a Neoplatonic sample of similar concepts to the above quote:

''And we see these two motions not only at the level of sense-objects, the circular in the case of the heavens, change of place as a whole in the case of things beneath the moon, but also in the realms superior to these, since the individual soul, by reason of its movement upwards and downwards and its changing activity on the same level, provides a model for motions of whole  bodies, while the Intellect, through its unchanging reversion towards the intelligible, anticipates causally circular motion; and not only the Intellect, but every divine soul, by reason of its ‘’dance’’ round Intellect, takes on incorporeal circular motion. For which reason we have already said that the Athenian Stranger in the Laws (898b) likened the activity of the Intellect to the imitation of a ‘’well-turned globe.’’And indeed Parmenides himself, in calling Being a ‘’sphere,’’ and saying that it ‘’thinks,’’ will plainly be prepared to characterize its thoughts as circular motion. Timaeus, as wellTim.26c), having bent into a circle the linear progress of the soul, and making one of the circuits inner and the other outer, in both cases according to the demiurgic casual principle, granted to them an eternal and intellectual procession prior to bodies. The theologians also know of incorporeal circular motion, seeing that the theologian of the Greeks (sc. Orpheus) declares about the primary and hidden god, who is prior to Phanes, ‘’And he was borne unceasingly about/In an endless circle’’(fr. 71 Kern). And the Oracles lay down that ‘’all the founts and the beginnings whirl, and yet always remain fixed in an unwearying eddy’’ (fr. 49.3-4 DP). For since everything that turns in a circle has rest mixed in with its motion, it is reasonable to say that it also remains ever fixed in the process of turning about, the term ‘unwearying’’ signifying its immaterial nature. So then, we have the motions of incorporeal entities also comprised in this division, and so the One is shown to be motionless as being situated superior to all motion, and not as in one way motionless, while being in another way moved.''

Proclus - Commentary on Plato’s Parmenides 1160-61 (Morrow & Dillon 514-515) Princeton 1992


Thanks for the quote Casady.  It coincides nicely with our investigation of Socrates in the Art of Living group.


That is perfectly right - Space itself is not cyclical but what appears as space is cyclical.

I suppose this line of logic can be extended to ourselves as microcosm of the macrocosm - our finite, mortal personalities live and vanish, cyclically; but that abiding changeless Higher Self in us, of which personality is temporary shadow, is the source, sustainer and witness of these cycles of birth and death, is eternal, like absolute Space.


Universe seems to have reference to our solar system, as said in SD, i, p. 13. Stanzas of Dzyan, it is said, give what is visible around the solar system after Solar pralaya, and that it only treats of cosmogony of our on planetary system. "The secret teachings with regard to the Evolution of the Universal Kosmos cannot be given, since they could not be understood by the highest minds in this age,and there seems to be very few Initiates, even among the greatest, who are allowed to speculate upon this subject. Moreover the Teachers say openly that not even the highest Dhyani-Choahns have ever penetrated the mysteries beyond those boundaries that separate the milliards of Solar systems from the 'Central Sun,' as it is called."

Such numberless universes manifesting and disappearing in the Boundless Plane should countless like the atoms in our body, or the grains of sand on the beach.

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Permalink Reply by Pierre Wouters on September 21, 2014 at 10:27pm

So it seems then that HPB uses the word 'universe' from several different perspectives?

"The Eternity of the Universe in toto as a Boundless plane; periodically "The playground of numberless Universes incessantly manifesting and disappearing…".

Permalink Reply by Ramprakash ML on September 21, 2014 at 11:17pm

It is said quite clearly in SD that by Universe is meant, so far as its origin and evolution is concerned which is given in the SD, our Solar system only is meant, and that there is only some slight reference to what she calls 'Universal Kosmos.' "Universe in toto as a boundless plane as the playground of numberless universes" seems to refer to the latter.

Permalink Reply by Gerry Kiffe on September 30, 2014 at 10:17am

Aw, the wonderful mystery of it all.  What a wonderful world......universe..... cosmos....and beyond.  And to think you can taste these mysteries in their symbols found all around us.

Permalink Reply by Gerry Kiffe on September 4, 2014 at 10:35am

Why is breath such an important analogy for Motion? I am fascinated by the three "aspects" of the Absolute: Absolute Abstract Space, Absolute Abstract Motion and Duration.  Again the idea of a triangle and the number 3 are of great importance in esoteric philosophy.

Permalink Reply by barbaram on September 7, 2014 at 4:25pm

Maybe, we can look at one of these abstracts from the angle of the lower worlds which may be more relevant to our everyday experience.  We learn the Great Breath symbolizes the appearances and the disappearances of the universe, which is Motion of the Unknowable Deity. 

The eternal principle Motion expresses itself in the manifested universe thru the three gunas– rajas or activity; tamas or inertia, sattva or harmony.  The combination of these three primary types of motions creates infinite variety of forms since they determine the inner structure of the objects, as mentioned in the Yoga Sutra II- 18 that the essential nature of the object consists in the uniqueness of the transformation ( of the Gunas).  “The experienced is composed of elements and organs, is of the nature of illumination, action, and inertia……….” Our objective universe is made up of atoms, molecules, particles, etc and the interactions (or motion) between them produce vibrations, the basis of all phenomena.  

When we study the hidden side of nature, we see the foundation of our universe is essentially Motion. This eternal principle permeates every moment of our life and based on this recognition, we say – there is nothing constant but change.   




Permalink Reply by Gerry Kiffe on September 7, 2014 at 9:23pm

Do all cycles have a breathing in and breathing out equivalent?  Does the motion of a cycle require both?

Permalink Reply by Ramprakash ML on September 10, 2014 at 4:01am

I suppose it is so. the 2nd fundamental proposition of the SD states that the law of periodicity is universal and operative everywhere on all planes- spiritual. mental, material and moral.

We see it in our daily life experiences as day and night, birth and death, waking and sleeping, cyclic change of seasons, of phases of the moon, diurnal rhythm, our biological clock, in-breathing and out-breathing  of every living creature, systole and diastole of the heart, ebb and flow of tides. This applies from an atom to the Sun and the galaxies. The Sun and the Solar system also breathe; so does the earth. The heart of the Sun too beats like ours, so does the earth's. All these cyclic motion follows the rhythmic motion of the GREAT BREATH which never ceases.

The Law is a logical corollary of the First proposition that Absolute UNITY is the ultimate Reality. Therefore, when manifestation takes place the UNITY is broken in the limited perception of the manifested, but the latter must move back to its ultimate source. This is out-breathing and in-breathing.

Absolute UNITY can only be represented geometrically as a circle or a sphere like our earth. If we move from any point on the circle in any direction, we will come back to the point we started from.

But this cyclic motion is not merely mechanical and aimless and purposeless, but is caused by the action of Beings in collectivity.

"There is no Karma (cycles being an aspect of Karma) unless there is being to make it or feels its effects"

Universe is alive, conscious, progressive, purposeful ever moving cyclically in THAT which is a trinity of Absolute Abstract Motion Motion, Absolute Abstract Space and Duration, the three in one and One in three.

Permalink Reply by Gerry Kiffe on September 10, 2014 at 5:44pm

The Divine Dance!

Permalink Reply by Ramprakash ML on September 10, 2014 at 6:07am

Motion it is true represents life, consciousness, spiit. Absolute Abstract Motion represents Absolute Life, Absolute Cnsciouness.

So there cannot be in this infinite universe any thing lifeless or "inorganic" as modern science says. HPB says in her article Transmigrations of Life Atoms what is erroneously called inorganic substance is that which is an aggregate of atoms in profound lethargy--"sleeping atoms;" that this inertia has an end when the latent Life Eternal hidden within it awakens to activity, and when it does, it is regarded by science as organic matter.

Permalink Reply by Gerry Kiffe on September 15, 2014 at 5:18pm

Your use of analogy and correspondence was very helpful here.

Permalink Reply by Ramprakash ML on September 18, 2014 at 10:48pm

It seems very logical and self-evident. No spot in the infinite universe can be thought of as devoid of radiation, or energy--not only energy which falls within the range of our visible and measurable spectrum but those which are beyond it ad infinitum---which is essentially motion.

But motion of what ? Can we ever conceive of motion  apart of something in motion ("something" moving), and of an impeller and witness of that motion ? There cannot be any finite Being (personal God of Theists) who is the impeller and witness in the Absolute. To say so would be absurd, illogical and impossible.

But in the finite worlds we can conceive of these--as consciousness or Spirit, Substance and Time as the fundamental bases of existence. Where there is consciousness or mind there is Time, as Time is nothing but the successive states of consciousness, which is again inconceivable apart from Space.

So it seems Absolute abstract Motion, Absolute Abstract Space and Duration should logically and philosophically be the Absolute cause of Spirit (consciousness), Matter (or Prakriti) and Time (Khanda Kaka--divided time), and that these three are ONE in three aspects. 

Permalink Reply by ModeratorTN on September 5, 2014 at 1:15pm

From the Section: Perpetual Motion    SD i 54-56

(b) The "Breath" of the One Existence is used in its application only to the spiritual aspect of Cosmogony by Archaic esotericism; otherwise, it is replaced by its equivalent in the material plane — Motion. The One Eternal Element, or element-containing Vehicle, is Space, dimensionless in every sense; co-existent with which are — endless duration, primordial (hence indestructible) matter, and motion — absolute "perpetual motion" which is the "breath" of the "One" Element. This breath, as seen, can never cease, not even during the Pralayic eternities. (See "Chaos, Theos, Kosmos," in Part II.)

But the "Breath of the One Existence" does not, all the same, apply to the One Causeless Cause or the "All Be-ness" (in contradistinction to All-Being, which is Brahmâ, or the Universe). Brahmâ (or Hari) the four-faced god who, after lifting the Earth out of the waters, "accomplished the Creation," is held to be only the instrumental, and not, as clearly implied, the ideal Cause. No Orientalist, so far, seems to have thoroughly comprehended the real sense of the verses in the Purâna, that treat of "creation."

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Permalink Reply by ModeratorTN on September 7, 2014 at 9:41pm

From the Section: Life SD i 57-59


(a) The ray of the "Ever Darkness" becomes, as it is emitted, a ray of effulgent light or life, and flashes into the "Germ" — the point in the Mundane Egg, represented by matter in its abstract sense. But the term "Point" must not be understood as applying to any particular point in Space, for a germ exists in the centre of every atom, and these collectively form "the Germ;" or rather, as no atom can be made visible to our physical eye, the collectivity of these (if the term can be applied to something which is boundless and infinite) forms the noumenon of eternal and indestructible matter.


Permalink Reply by Pierre Wouters on September 7, 2014 at 10:36pm

Don't have the time to elaborate on this section, but it is interesting to read in this connection SDI:327 from "Divine Thought cannot be defined…" to the bottom of the page and Transactions pp.83 and 84.

Permalink Reply by Gerry Kiffe on September 10, 2014 at 5:51pm

From SD book 1 page 327 as Pierre recommends above.

"Divine thought cannot be defined, or its meaning explained, except by the numberless manifestations of Cosmic Substance in which the former is sensed spiritually by those who can do so. To say this, after having defined it as the Unknown Deity, abstract, impersonal, sexless, which must be placed at the root of every Cosmogony and its subsequent evolution, is equivalent to saying nothing at all. It is like attempting a transcendental equation of conditions for the true values of a set, having in hand for deducing them only a number of unknown quantities. Its place is found in the old primitive Symbolic charts, in which, as shown in the text, it is represented by a boundless darkness, on the ground of which appears the first central point in white ― thus symbolising coeval and co-eternal SPIRIT-MATTER making its appearance in the phenomenal world, before its first differentiation. When "the one becomes two," it may then be referred to as Spirit and matter. To "Spirit" is referable every manifestation of consciousness, reflective or direct, and of unconscious purposiveness (to adopt a modern expression used in Western philosophy, so-called) as evidenced in the Vital Principle, and Nature's submission to the majestic sequence of immutable law. "Matter" must be regarded as objectivity in its purest abstraction ― the self-existing basis whose septenary manvantaric differentiations constitute the objective reality underlying the phenomena of each phase of conscious existence. During the period of Universal Pralaya, Cosmic Ideation is nonexistent; and the variously differentiated states of Cosmic Substance are resolved back again into the primary state of abstract potential objectivity."

Permalink Reply by ModeratorTN on September 18, 2014 at 4:30pm

More of What Pierre recommends from the Transactions: page 83-84

Q. What, then, are the stages of manifestation?

A. The first stage is the appearance of the potential point in the circle—the unmanifested Logos. The second stage is the shooting forth of the Ray from the potential white point, producing the first point, which is called, in the Zohar, Kether or Sephira. The third stage is the production from Kether of Chochmah, and Binah, thus constituting the first triangle, which is the Third or manifested Logos—in other words, the subjective and objective Universe. Further, from this manifested Logos will proceed the Seven Rays, which in the Zohar are called the lower Sephiroth and in Eastern occultism the primordial seven rays. Thence will proceed the innumerable series of Hierarchies.

Q. Is the Triangle here mentioned that which you refer to as the Germ in the Mundane Egg?

A. Certainly it is. But you must remember that there are both the Universal and Solar Eggs (as well as others), and that it is necessary to qualify any statement made concerning them. The Mundane Egg is an expression of Abstract Form.

Q. May Abstract Form be called the first manifestation of the eternal female principle?

A. It is the first manifestation not of the female principle, but of the Ray which proceeds from the central point which is perfectly sexless. There is no eternal female principle, for this Ray produces that which is the united potentiality of both sexes but is by no means either male or female. This latter differentiation will only appear when it falls into matter, when the Triangle becomes a Square, the first Tetraktys.

Q. Then the Mundane Egg is as sexless as the Ray?

A. The Mundane Egg is simply the first stage of manifestation, undifferentiated primordial matter, in which the vital creative Germ receives its first spiritual impulse; Potentiality becomes Potency.

Matter, by convenience of metaphor, only, is regarded as feminine, because it is receptive of the rays of the sun which fecundate it and so produce all that grows on its surface, i.e., on this the lowest plane. On the other hand primordial matter should be regarded as substance, and by no means can be spoken of as having sex.

Thus the Egg, on whatever plane you speak of, means the ever-existing undifferentiated matter which strictly is not matter at all but, as we call it, the Atoms. Matter is destructible in form while the Atoms are absolutely indestructible, being the quintessence of Substances. And here, I mean by "atoms" the primordial divine Units, not the "atoms" of modern Science.

Similarly the "Germ" is a figurative expression; the germ is everywhere, even as the circle whose circumference is nowhere and whose center is everywhere. It therefore means all germs, that is to say, unmanifested nature, or the whole creative power which will emanate, called by the Hindus Brahma, though on every plane it has a different name.

Permalink Reply by ModeratorTN on September 18, 2014 at 4:31pm

Now we are ready for Pierre's comments.

Permalink Reply by ModeratorTN on September 10, 2014 at 3:21pm

From the Section called: Hiranyagarbha   SD i 63-67

The use of geometrical figures and the frequent allusions to figures in all ancient scriptures (see Purânas, Egyptian papyri, the "Book of the Dead" and even the Bible) must be explained. In the "Book of Dzyan," as in the Kabala, there are two kinds of numerals to be studied — the figures, often simple blinds, and the Sacred Numbers, the values of which are all known to the Occultists through Initiation. The former is but a conventional glyph, the latter is the basic symbol of all. That is to say, that one is purely physical, the other purely metaphysical, the two standing in relation to each other as matter stands to spirit — the extreme poles of the ONE Substance.

As Balzac, the unconscious Occultist of French literature, says somewhere, the Number is to Mind the same as it is to matter: "an incomprehensible agent;" (perhaps so to the profane, never to the Initiated mind). Number is, as the great writer thought, an Entity, and, at the same time, a Breath emanating from what he called God and what we call the ALL; the breath which alone could organize the physical Kosmos, "where naught obtains its form but through the Deity, which is an effect of Number." It is instructive to quote Balzac's words upon this subject: —

"The smallest as the most immense creations, are they not to be distinguished from each other by their quantities, their qualities, their dimensions, their forces and attributes, all begotten by the NUMBER? The infinitude of the Numbers is a fact proven to our mind, but of which no proof can physically given. The mathematician will tell us that the infinitude of the numbers exists but is not to be demonstrated. God is a Number endowed with motion, which is felt but not demonstrated. As Unity, it begins the Numbers, with which it has nothing in common. . . . The existence of the Number depends on Unity, which, without a single Number, begets them all. . . . . What! unable either to measure the first abstraction yielded to you by the Deity, or to get hold of it, you still hope to subject to your measurements the mystery of the Secret Sciences which emanate from that Deity? . . . . And what would you feel, were I to plunge you into the abysses of MOTION, the Force which organizes the Number? What would you think, were I to add that Motion and Number* are begotten by the WORD, the Supreme Reason of the Seers and Prophets, who, in days of old, sensed the mighty Breath of God, a witness to which is the Apocalypse?"

Permalink Reply by ModeratorTN on September 12, 2014 at 11:19pm

From the Section: The Fiery Dragon    SD i 75-77

The celestial Ocean, the Æther . . . . is the Breath of the Father, the life-giving principle, the Mother, the Holy Spirit, . . . .for these are not separated, and their union is LIFE."

Here we find the unmistakeable echo of the Archaic Secret Doctrine, as now expounded. Only the latter does not place at the head and Evolution of Life "the Father," who comes third and is the "Son of the Mother," but the "Eternal and Ceaseless Breath of the ALL." The Mahat (Understanding, Universal Mind, Thought, etc.), before it manifests itself as Brahmâ or Siva, appears as Vishnu, says Sânkhya Sâra (p. 16); hence Mahat has several aspects, just as the logos has. Mahat is called the Lord, in the Primary Creation, and is, in this sense, Universal Cognition or Thought Divine; but, "That Mahat which was first produced is (afterwards) called Ego-ism, when it is born as "I," that is said to be the second Creation" (Anugîtâ, ch. xxvi.). And the translator (an able and learned Brahmin, not a European Orientalist) explains in a foot-note (6), "i.e., when Mahat develops into the feeling of Self-Consciousness — I — then it assumes the name of Egoism," which, translated into our esoteric phraseology, means when Mahat is transformed into the human Manas (or even that of the finite gods), and becomes Aham-ship. Why it is called the Mahat of the Second creation (or the ninth, that of the Kumâra in Vishnu Purâna) will be explained in Book II. The "Sea of Fire" is then the Super-Astral (i.e., noumenal) Light, the first radiation from the Root, the Mulaprakriti, the undifferentiated Cosmic Substance, which becomes Astral Matter. It is also called the "Fiery Serpent," as above described. If the student bears in mind that there is but One Universal Element, which is infinite, unborn, and undying, and that all the rest — as in the world of phenomena — are but so many various differentiated aspects and transformations (correlations, they are now called) of that One, from Cosmical down to microcosmical effects, from super-human down to human and sub-human beings, the totality, in short, of objective existence — then the first and chief difficulty will disappear and Occult Cosmology may be mastered.* All the Kabalists and Occultists, Eastern and Western, recognise (a) the identity of "Father-Mother" with primordial Æther or Akâsa, (Astral Light)*; and (b) its homogeneity before the evolution of the "Son," cosmically Fohat, for it is Cosmic Electricity. "Fohat hardens and scatters the seven brothers" (Book III. Dzyan); which means that the primordial Electric Entity — for the Eastern Occultists insist that Electricity is an Entity — electrifies into life, and separates primordial stuff or pregenetic matter into atoms, themselves the source of all life and consciousness. "There exists an universal agent unique of all forms and of life, that is called Od,† Ob, and Aour, active and passive, positive and negative, like day and night: it is the first light in Creation" (Eliphas Lévi's Kabala): — the first Light of the primordial Elohim — the Adam, "male and female" — or (scientifically) ELECTRICITY AND LIFE.

Permalink Reply by ModeratorTN on September 16, 2014 at 11:56pm

From the section: The Fiery Dragon SD i 75-77

"There exists an universal agent unique of all forms and of life, that is called Od,† Ob, and Aour, active and passive, positive and negative, like day and night: it is the first light in Creation" (Eliphas Lévi's Kabala): — the first Light of the primordial Elohim — the Adam, "male and female" — or (scientifically) ELECTRICITY AND LIFE.

(c) The ancients represented it by a serpent, for "Fohat hisses as he glides hither and thither" (in zigzags). The Kabala figures it with the Hebrew letter Teth , whose symbol is the serpent which played such a prominent part in the Mysteries. Its universal value is nine, for it is the ninth letter of the alphabet and the ninth door of the fifty portals or gateways that lead to the concealed mysteries of being. It is the magical agent par excellence, and designates in Hermetic philosophy "Life infused into primordial matter," the essence that composes all things, and the spirit that determines their form. But there are two secret Hermetical operations, one spiritual, the other material-correlative, and for ever united. "Thou shalt separate the earth from the fire, the subtile from the solid . . . that which ascends from earth to heaven and descends again from heaven to earth. It (the subtile light), is the strong force of every force, for it conquers every subtile thing and penetrates into every solid. Thus was the world formed" (Hermes).

Permalink Reply by ModeratorTN on September 20, 2014 at 8:32pm

From the Section: Cosmic Electricity  SD i 81-85


(a) It must be remembered that the words "Light," "Fire," and "Flame" used in the Stanzas have been adopted by the translators thereof from the vocabulary of the old "Fire philosophers,"† in order to render better the meaning of the archaic terms and symbols employed in the original. Otherwise they would have remained entirely unintelligible to a European reader. But to a student of the Occult the terms used will be sufficiently clear.

All these — "Light," "Flame," "Hot," "Cold," "Fire," "Heat," "Water," and the "water of life" are all, on our plane, the progeny; or as a modern physicist would say, the correlations of ELECTRICITY. Mighty word, and a still mightier symbol! Sacred generator of a no less sacred progeny; of fire — the creator, the preserver and the destroyer; of light — the essence of our divine ancestors; of flame — the Soul of things. Electricity, the ONE Life at the upper rung of Being, and Astral Fluid, the Athanor of the Alchemists, at its lowest; GOD and DEVIL, GOOD and EVIL. . . .
† Not the Mediæval Alchemists, but the Magi and Fire-Worshippers, from whom the Rosicrucians or the Philosophers per ignem, the successors of the theurgists borrowed all their ideas concerning Fire, as a mystic and divine element.

Permalink Reply by Ramprakash ML on September 21, 2014 at 10:02am

To render these symbols clearer in terms of Theosophical terminology perhaps we could correlate them thus :

Fire - is said to be creator,preserve, destroyer. It must then perhaps refer to AUM, the Cosmic Motion, the reflex of Absolute Abstract Motion : Spirit and Meta-Spirit : or Fire and Dark Fire.

Light - said to be the essence of our divine ancestors : Our divine ancestors should be Agnishwatta Pitris, the Solar Devas, the highest Kumaras = the Higher Manas in man, and Mahat in Macrocosmos.

Flame - said to be soul of things : Should be Fohatic Fire, dynamic energy of Cosmic / Dhyan Chohanic Ideation.

Electricity - said to be One Life ; should be Akasa, whose phenomenal aspect is Astral Light.

Fire is said to be the highest Deity. So it must have reference to MOTION.

Permalink Reply by Pierre Wouters on September 21, 2014 at 11:07pm

Interesting thought Ramprakash, and I guess that in manifestation you can't have one without the other, whereas before they manifest, they exist as one potentiality.

Permalink Reply by ModeratorTN on September 29, 2014 at 10:59pm

from: Fohat     SD i 106-112

This subject, being so very mystical, is therefore the most difficult to explain in all its details and bearings; since the whole mystery of evolutionary creation is contained in it. A sentence or two in it vividly recalls to mind similar ones in the Kabala and the phraseology of the King Psalmist (civ.), as both, when speaking of God, show him making the wind his messenger and his "ministers a flaming fire." But in the Esoteric doctrine it is used figuratively. The "fiery Wind" is the incandescent Cosmic dust which only follows magnetically, as the iron filings follow the magnet, the directing thought of the "Creative Forces." Yet, this cosmic dust is something more; for every atom in the Universe has the potentiality of self-consciousness in it, and is, like the Monads of Leibnitz, a Universe in itself, and for itself. It is an atom and an angel.

In this connection it should be noted that one of the luminaries of the modern Evolutionist School, Mr. A. R. Wallace, when discussing the inadequacy of "natural selection" as the sole factor in the development of physical man, practically concedes the whole point here discussed. He holds that the evolution of man was directed and furthered by superior Intelligences, whose agency is a necessary factor in the scheme of Nature. But once the operation of these Intelligences is admitted in one place, it is only a logical deduction to extend it still further. No hard and fast line can be drawn.

Replies to This Discussion

Permalink Reply by Ramprakash ML on September 30, 2014 at 12:07am

Two points occur to me as significant. First :

" Yet, this cosmic dust is something more; for every atom in the Universe has the potentiality of self-consciousness in it, and is, like the Monads of Leibnitz, a Universe in itself, and for itself. It is an atom and an angel."

Every atom in the universe is a complete mirror of MAHAT, the One Life having the potentiality of the omniscience and omnipotence of that One Life--cosmic Monad. The difference between a grain of cosmic dust and a fully evolved Dhyani Buddha is in the degree of unfoldment of that inherent potentiality. All and everything  is life, conscious, potentially divine, and the universe of being is ever-becoming, incessantly progressing towards that One Life. All beings have dual outer nature and inner subjective self, all inter-related in a web of life. We get a grand vision of Universal Brotherhood, and it evokes in us a certain respect and reverence for all Nature, for all fellow-creatures. Were this understanding and vision generally prevailed, it would make for a higher civilization; lack of it makes for a materialistic civilization, such as we have now, which works for its own undoing.

second : So little in known of and spoken about Alfred Wallace, who has been eclipsed by Darwin. Of these two evolutionists Wallace was far more intuitive and  spiritually perceptive, whereas Darwin was a hard core materialist. Somehow the scientific community preferred the latter, and even now ignore the former. Our colleges and universities hardly speak of Wallace. Students (why even professors) know little of Wallace's theory which admits of inner guiding intelligence. Such was, and is, the materialistic bias of the scientific fraternity and general public. Had Wallace prevailed over Darwin it would have made a qualitative difference in the world-view of Western civilization.

Permalink Reply by Peter on October 1, 2014 at 6:49am

"The difference between a grain of cosmic dust and a fully evolved Dhyani Buddha is in the degree of unfoldment of that inherent potentiality."

That's nicely put, Ramprakash.  Perhaps there is a clue in the above as to why sometimes Buddhi is referred to as 'prakriti' and at other times as 'spiritual Soul'.  

Permalink Reply by ModeratorTN on September 29, 2014 at 11:01pm

From: Vortical Motion    SD  i 116-119

This law of vortical movement in primordial matter, is one of the oldest conceptions of Greek philosophy, whose first historical Sages were nearly all Initiates of the Mysteries. The Greeks had it from the Egyptians, and the latter from the Chaldeans, who had been the pupils of Brahmins of the esoteric school. Leucippus, and Democritus of Abdera — the pupil of the Magi — taught that this gyratory movement of the atoms and spheres existed from eternity.* Hicetas, Heraclides, Ecphantus, Pythagoras, and all his pupils, taught the rotation of the earth; and Aryabhata of India, Aristarchus, Seleucus, and Archimedes calculated its revolution as scientifically as the astronomers do now; while the theory of the Elemental Vortices was known to Anaxagoras, and maintained by him 500 years B.C., or nearly 2,000 before it was taken up by Galileo, Descartes, Swedenborg, and finally, with slight modifications, by Sir W. Thomson. (See his "Vortical Atoms.") All such knowledge, if justice be only done to it, is an echo of the archaic doctrine, an attempt to explain which is now being made. How men of the last few centuries have come to the same ideas and conclusions that were taught as axiomatic truths in the secrecy of the Adyta dozens of millenniums ago, is a question that is treated separately. Some were led to it by the natural progress in physical science and by independent observation; others — such as Copernicus, Swedenborg, and a few more — their great learning notwithstanding, owed their knowledge far more to intuitive than to acquired ideas, developed in the usual way by a course of study.* (See "A Mystery about Buddha.")

By the "Six directions of Space" is here meant the "Double Triangle," the junction and blending together of pure Spirit and Matter, of the Arupa and the Rupa, of which the Triangles are a Symbol. This double Triangle is a sign of Vishnu, as it is Solomon's seal, and the Sri-Antara of the Brahmins.

Permalink Reply by Ramprakash ML on October 1, 2014 at 9:18am

So, new discoveries of science are re-discoveries of what was known before but forgotten. "There is nothing new under the sun." Abundant proofs of it are found in Isis Unveiled, and, of course, in SD also. 

Permalink Reply by ModeratorTN on September 30, 2014 at 2:32pm

Fohatic Forces    SD  i 199-205


(a) Here, having finished for the time being with our side-issues—which, however they may break the flow of the narrative, are necessary for the elucidation of the whole scheme—the reader must return once more to Cosmogony. The phrase "Older wheels" refers to the worlds or Globes of our chain as they were during the "previous Rounds." The present Stanza, when explained esoterically, is found embodied entirely in the Kabalistic works. Therein will be found the very history of the evolution of those countless Globes which evolve after a periodical Pralaya, rebuilt from old material into new forms. The previous Globes disintegrate and reappear transformed and perfected for a new phase of life. In the Kabala, worlds are compared to sparks which fly from under the hammer of the great Architect—LAW, the law which rules all the smaller Creators.

Permalink Reply by Ramprakash ML on October 1, 2014 at 12:24am

Birth, growth, decay and death of planets, or planetary chains, are so perfectly analogous that it is not much difficult to see that one and the same Law--that of cycles and Karma--operates throughout the universe, from a cosmic dust to the Sun, from an amoeba to man.

Permalink Reply by ModeratorTN on September 30, 2014 at 2:36pm

The Cross and the Circle            SD  ii  545, 551-553, 562

Something of the divine and the mysterious has ever been ascribed, in the minds of the ancient philosophers, to the shape of the circle. The old world, consistent in its symbolism with its pantheistic intuitions, uniting the visible and the invisible Infinitudes into one, represented Deity and its outward VEIL alike — by a circle. This merging of the two into a unity, and the name theos given indifferently to both, is explained, and becomes thereby still more scientific and philosophical. Plato's etymological definition of the word theos has been shown elsewhere. He derives it from the verb qeei'n (see Cratylus), "to move," as suggested by the motion of the heavenly bodies which he connects with deity. According to the Esoteric philosophy, this Deity is during its "nights" and its "days" (i.e., cycles of rest or activity) "the eternal perpetual motion," "the EVER-BECOMING, as well as the ever universally present, and the ever Existing." The latter is the root-abstraction, the former — the only possible conception in human mind, if it disconnects this deity from any shape or form. It is a perpetual, never-ceasing evolution, circling back in its incessant progress through æons of duration into its original status — ABSOLUTE UNITY.

Permalink Reply by Peter on October 1, 2014 at 1:44pm

The reference to ‘Theos’ and movement in Plato comes in Cratylus 397d.  Therein is a discussion as to whether names are arbitrarily chosen to refer to their objects or whether each name refers by nature to its referent and can be made to reveal the essence of that thing when examined etymologically.

SOCRATES:   So isn’t it right to begin by seeing why the name ‘theoi’ (gods) is itself one that the gods are correctly called?

HERMONGENES:  It probably is.

SOCRATES:  I suspect something like this.  It seems to me that the first inhabitants of Greece believed only in those gods in which many foreigners still believe today – the sun, moon, earth, stars and sky.  And, seeing that these were always moving or running, they gave them the name ‘theoi’  because it was their nature to run (thein).

Permalink Reply by Tamiko Yamada on October 1, 2014 at 2:30pm

Fascinating.   Thanks for tracking this down. Wonderful.  So perhaps like the gods we need to "keep moving".

Permalink Reply by Pierre Wouters on October 1, 2014 at 5:11pm

Yeah, thanks Peter for the reference. I'm always hesitant to read Plato because when I do I can't stop! :-)