|Note by the Editor
Three Fundamental Conceptions
1. The Absolute
2. The Eternity of the Universe
3. The Identity of All Souls
On To The Stanzas...
Guide to the Stanzas
Index to Hermetic System Lectures
Ardue Site Plan
See also:Information System Design
Consciousness, Laws, and Influences
Towards a Unified Cosmology
Man's Place in the World
A Rational Approach to Genesis, Part 1
The Holy Spirit
Cycles in Time
A Myth for the Soul
School for Secrets
An "Abridgement" of the work has been published by Quest Books, Theosophical Publishing House, Wheaton, Illinois and Madras, India.
Yet despite this freely available worldwide publication, the doctrine is as "secret" as ever. As is invariably the case with esoteric or "occult" knowledge, it is not easy to express the content of such a book in plain news-speak because its principal subject matter is the abstract "reality" underlying the concrete objects of sense. Hence this very large and profound work is impenetrable to readers who lack the patience and meditative determination to distil the import from the expression. I have myself been helped in this by looking up Sanskrit and other unfamiliar terms in The Dictionary of the Esoteric (TDOE) by Nevill Drury (Watkins Publishing, London).
I present this introductory "lecture", for the most part using HPB's own words, in the hope that it will encourage regular Ardue readers to maintain their efforts to acquire a better understanding of themselves and the humanity we all share.
On the clear apprehension of these conceptions depends the understanding of all that follows. Therefore no apology is required for asking the reader to make himself familiar with them first, before entering on the perusal of the work itself,
This "Be-ness" is symbolised in the Secret Doctrine under two aspects. On the one hand there is absolute Abstract Space, representing bare subjectivity, the one thing which no human mind can either exclude from any conception or conceive of by itself. On the other hand there is absolute Abstract Motion representing Unconditioned Consciousness. Even our Western thinkers have shown that Consciousness is inconceivable to us apart from change, and change is best symbolised by motion, its essential characteristic.
This latter aspect of the One Reality is also symbolised by the term "The Great Breath", a symbol sufficiently graphic to need no further elucidation. Therefore, the first fundamental axiom of the Secret Doctrine is this metaphysical ONE ABSOLUTE BE-NESS symbolised by finite intelligence as the theological Trinity.
Parabrahm (the One Reality, the Absolute) is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol.
Spirit (or Consciousness) and Matter are, however, to be regarded NOT as independent realities, but as the two facets or aspects of the Absolute (Parabrahm), which constitute the basis of conditioned Being, whether subjective or objective.
Considering this metaphysical triad as the Root from which proceeds all manifestation, the Great Breath assumes the character of pre-Cosmic Ideation. It is the fons et origo of force and of all individual consciousness, and supplies the guiding intelligence in the vast scheme of cosmic Evolution. On the other hand, pre-Cosmic Root-substance (Mulaprakriti) is that aspect of the Absolute which underlies all the objective planes of Nature.
Just as pre-Cosmic Ideation is the root of all individual consciousness, so pre-Cosmic Substance is the substratum of matter in the various grades of differentiation. [For analogy, see A Complex Module in which a sustained logical thought-process would have little point if it did not result in a substantial perambulator. Ed.]
Hence it will be apparent that the contrast of these two aspects of the Absolute is essential to the existence of the "Manifested Universe". Apart from Cosmic Substance, Cosmic Ideation could not manifest as individual consciousness, since it is only through a vehicle of matter that consciousness wells up as "I am I", a physical basis being necessary to focus a ray of the Universal Mind at a certain stage of complexity. Again, apart from Cosmic Ideation, Cosmic Substance would remain an empty abstraction, and no emergence of consciousness could ensue. [For further analogy, consider why material radios or television sets are required to make us "conscious" of the intelligent content of selected frequency bands among the multitude of "rays" which pervade space. Ed.]
The Manifested Universe, therefore, is pervaded by duality which is, as it were, the very essence of its EX-istence as "manifestation". But just as the opposite poles of Subject and Object, Spirit and Matter, are but aspects of the One Unity in which they are synthesised, so, in the manifested Universe, there is 'that' which links Spirit to Matter, Subject to Object. [See The Law of Three Ed].
Fohat is thus the dynamic energy of Cosmic Ideation; or, regarded from the other side, it is the intelligent medium, the guiding power of all manifestation, the "Thought Divine" transmitted and made manifest through the Dhyan Chohans [Called by Christian theology: Archangels, Seraphs, etc. HPB], the Architects of the visible World.
Thus from Spirit, or Cosmic Ideation, comes our Consciousness; from Cosmic Substance the several vehicles in which that consciousness is individualised and attains to self or reflective-consciousness; while Fohat, in its various manifestations, is the mysterious link between Mind and Matter, the animating principle electrifying every atom into life.
[In reflection it is easy to see how, once a creative process is successfully started, all subsequent development consists in the repeated application of one creative principle. This makes it easier to imagine "matter" not as being "dead" but rather as being imbued with itelligent life capable of being transformed as required by intelligent specialist "elementals" or "spirits" just as happens at a higher level in the human organisations on which we rely for the production and distribution of physical goods. We may further imagine spirits operating at all levels from the elementary "particles" through the planets, stars, solar systems, and galaxies, to the uttermost Universe (if there is such a thing). In light of this, perhaps we should take the subject of Astrology more seriously than has recently been common in academic and materialist circles. Ed.]
"The Eternity of the Pilgrim" is like a wink of the eye of Self-Existence (Book of Dzyan.) "The appearance and disappearance of Worlds is like a regular tidal ebb and flow of flux and reflux." ["Pilgrim" is the appellation given to our Monad (the two in one) during its cycle of incarnations. It is the only immortal and eternal principle in us, being an indivisible part of the integral whole the Universal Spirit, from which it emanates and into which it is absorbed at the end of the cycle. When it is said to emanate from the One Spirit, an awkward and incorrect expression has to be used for lack of appropriate words in English. The Vedantists call it Sutratma (Thread-Soul), but their explanation, too, differs somewhat from that of the occultists. HPB]
The second assertion of the Secret Doctrine is the absolute universality of that law of periodicity, of flux and reflux, ebb and flow, which physical science has observed and recorded in all departments of Nature. An alternation such as Day and Night, Life and Death, Sleeping and Waking, is a fact so common, so perfectly universal and without exception, that it is easy to comprehend that in it we see one of the absolutely fundamental Laws of the Universe.
In other words, no purely spiritual Budhi (Divine Soul) can have an independent (conscious) existence before the spark which issued from the pure Essence of the Universal Sixth Principle or the OVER-SOUL has (a) passed through every elemental form of the phenomenal world of the Manvantara [A period of manifestation in contrast to a Pralaya. Ed.] , and (b) acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its Karma), thus ascending through all the degrees of intelligence from the lowest to the highest Manas [Sanskrit term meaning "mind". TDOE], from mineral and plant up to the holiest archangel (Dhyana-Buddha).
The pivotal doctrine of the Esoteric philosophy admits no privileges or special gifts in man save those won by his own Ego through personal effort and merit throughout a long series of metempsychoses and reincarnations.
This is why the Hindus say that the Universe is Brahman and Brahmγ, for Brahman is in every atom of the Universe, the six principles in Nature all being the outcome the variously differentiated aspects of the SEVENTH and ONE, the only reality in the Universe, whether Cosmic or micro-cosmic; and also why the permutations (psychic, spiritual, and physical) on the plane of manifestation and form of the SIXTH (Brahmγ, the vehicle of Brahman) are viewed by metaphysical antiphrasis as illusive and Mayavic. For although the root of every atom individually and of every form collectively is that Seventh Principle or the One Reality, still, in its manifested phenomenal and temporary appearance, it is no better than an evanescent illusion of our senses.
In its absoluteness, the One Principle under its two aspects (of Parabrahman and Mulaprakriti) is sexless, unconditioned, and eternal. Its periodical (manvantaric) emanation or primal radiation is also One, androgynous and phenomenally finite. When the radiation radiates in its turn, all its radiations are also androgynous, to become male and female principles in their lower aspects.
After Pralaya, whether the great or the minor Pralaya (the latter leaving the worlds in statu quo) the first that re-awakens to active life is the plastic Akasa, Father-Mother, the Spirit and Soul of Ether, or the plane on the surface of the Circle. Space is called the "Mother" before its Cosmic activity, and Father-Mother is the first stage of re-awakening....
[With regard to the minor Pralaya, it is not the physical organisms that remain in statu quo, least of all their psychic principles, during the great Cosmic or even Solar Pralayas, but only their Akasic or astral "photographs". But during the minor pralayas, once ovettaken by the "night", the planets remain intact, though dead, as a huge animal, caught and embedded in the polar ice, remains the same for ages. HPB]
It would not be in place here to enter upon any defence or proof of their inherent reasonableness; nor can I pause to show how they are, in fact, contained though too often under a misleading guise in every system of thought worthy of the name.
Once the reader has gained a clear comprehension of them and realised the light which they throw on every problem of life, they will need no further justification in his eyes because their truth will be to him as evident as the Sun in heaven.
I pass on, therefore, to the subject matter of the Stanzas as given, adding a skeleton outline of them in the hope of thereby rendering the task of the student more easy by placing before him in a few words the general conception therein explained.
The history of cosmic evolution as traced in the Stanzas is, so to say, the abstract algebraical formula of that Evolution. Hence the student must not expect to find there an account of all the stages and transformations which intervene between the first beginnings of a "Universal" Evolution and our present state. To give such an account would be as impossible as it would be incomprehensible to men who cannot even grasp the nature of the plane of existence next to that to which, for the moment, their consciousness is limited.
The Stanzas, therefore, give an abstract formula which can be applied, mutatis mutandis, to all evolution: to that of our tiny Earth; to that of the chain of planets of which the Earth forms one; to the Solar Galaxy to which that chain belongs; and so on, in an ascending scale, till the mind reels and is exhausted in the effort. [See, e.g. Man's Place in the World Ed.]
The seven Stanzas given in this volume represent the seven terms of this abstract formula. They refer to, and describe the seven great stages of the evolutionary process which are spoken of in the Puranas [Hindu "creation stories". Ed] as the "Seven Creations" and in the Bible as the "Days" of Creation [See, e.g. A Rational Approach to Genesis Ed.].
A moment's thought shows that such a state can only be symbolised; to describe it is impossible. Nor can it be symbolised except in negatives; for, since it is the state of Absoluteness per se, it can possess none of those specific attributes which serve us to describe objects in positive terms. Hence that state can only be suggested by the negatives of all those most abstract attributes which men feel rather than conceive as the remotest limits attainable by their power of conception.
Generically, they are known as the Dhyan Chohans, though each of the various groups has its own designation in the Secret Doctrine.
This stage of evolution is spoken of in Hindu mythology as the "Creation" of the Gods.