The Secret Doctrine 1.7.1

Stanza VII

Behold the beginning of sentient formless Life. First, the Divine, the One from the Mother‐Spirit; then, the Spiritual; the Three from the One, the Four from the One, and the Five, from which the Three, the Five and the Seven. These are the Three‐fold and the Four‐ fold downward; the Mind‐born Sons of the First Lord, the Shining Seven. It is they who are thou, I, he, O Lanoo; they who watch over thee and thy mother, Bhûmî.

FIRST, THE DIVINE (b), THE ONE FROM THE MOTHER‐SPIRIT; THEN, THE SPIRITUAL (c); THE THREE FROM THE ONE (d), THE FOUR FROM THE ONE (e), AND THE FIVE (f), FROM WHICH THE THREE, THE FIVE AND THE SEVEN (g). THESE ARE THE THREE‐FOLD AND THE FOUR‐FOLD DOWNWARD; THE MIND‐BORN SONS OF THE FIRST LORD, THE SHINING SEVEN. IT IS THEY WHO ARE THOU, I, HE, O LANOO; THEY WHO WATCH OVER THEE AND THY MOTHER, BHÛMI.

(a) The Hierarchy of Creative Powers is divided esoterically into Seven (four and three), within the Twelve great Orders, recorded in the twelve signs of the Zodiac; the Seven of the manifesting scale being connected, moreover, with the Seven Planets. All these are subdivided into numberless Groups of divine spiritual, semi‐spiritual, and ethereal Beings.

The chief Hierarchies among these are hinted at in the great Quaternary, or the “four bodies and the three faculties,” exoterically, of Brahmâ and the Panchâsya, the five Brahmâs, or the five Dhyâni‐Buddhas in the Buddhist system.

The highest Group is composed of the Divine Flames, so called, also spoken of as the “Fiery Lions” and the “Lions of Life,” whose esotericism is securely hidden in the zodiacal sign of Leo. It is the nucleole of the superior Divine World. They are the Formless Fiery Breaths, identical in one aspect with the upper Sephirothal Triad, which is placed by the Kabalists in the Archetypal World.

The same Hierarchy, with the same numbers, is found in the Japanese system, in the “Beginnings,” as taught by both the Shinto and the Buddhist sects. In this system, Anthropogenesis precedes Cosmogenesis, as the divine merges into the human, and creates—midway in its descent into matter—the visible Universe; the legendary personages, remarks reverentially Omoie, “having to be understood as the stereotyped embodiment of the higher [secret] doctrine, and its sublime truths.” To state this old system at full length would occupy too much of our space; a few words on it, however, cannot be out of place. The following is a short synopsis of this Anthropo‐Cosmogenesis, and shows how closely the most separated nations echoed one and the same archaic teaching.

When all was as yet Chaos (Kon‐ton), three spiritual Beings appeared on the stage of future creation: (1) Ame no ani naka nushi no Kami, “Divine Monarch of the Central Heaven”; (2) Taka mi onosubi no Kami, “Exalted, Imperial Divine Offspring of Heaven and Earth”; and (3) Kamu mi musubi no Kami, “Offspring of the Gods,” simply.

These were without form or substance—our Arûpa Triad—as neither the celestial nor the terrestrial substance had yet differentiated, “nor had the essence of things been formed.”

(b) In the Zohar—which, as now arranged and reëdited by Moses de Leon, with the help of Syrian and Chaldean Christian Gnostics, in the XIIIth century, and corrected and revised still later by many Christian hands, is only a little less exoteric than the Bible itself—this “Divine [Vehicle]” no longer appears as it does in the Chaldean Book of Numbers. True enough, Ain Suph, the Absolute Endless No‐thing, uses also the form of the One, the manifested “Heavenly Man” (the First Cause), as its Chariot (Mercabah, in Hebrew; Vâhana, in Sanskrit) or Vehicle, to descend into, and manifest itself in, the phenomenal world. But the Kabalists neither make it plain how the Absolute can use anything, or exercise any attribute whatever, since, as the Absolute, it is devoid of attributes; nor do they explain that in reality it is the First Cause (Plato’s Logos), the original and eternal Idea, that manifests through Adam Kadmon, the Second Logos, so to speak. In the Book of Numbers, it is explained that Ain (En, or Aiôr) is the only self‐existent, whereas its “Depth,” the Bythos of the Gnostics, called Propatôr, is only periodical. The latter is Brahmâ, as differentiated from Brahman or Parabrahman. It is the Depth, the Source of Light, or Propatôr, which is the Unmanifested Logos, or the abstract Idea, and not Ain Suph, whose Ray uses Adam Kadmon—“male and female”—or the Manifested Logos, the objective Universe, as a Chariot, through which to manifest. But in the Zohar we read the following incongruity: “Senior occultatus est, et absconditus; Microprosopus manifestus est, et non manifestus.” This is a fallacy, since Microprosopus, or the Microcosm, can only exist during its manifestations, and is destroyed during the Mahâpralayas. Rosenroth’s Kabbala is no guide, but very often a puzzle.

The First Order are the Divine. As in the Japanese system, in the Egyptian, and every old cosmogony—at this divine Flame, the “One,” are lit the Three descending Groups. Having their potential being in the higher Group, they now become distinct and separate Entities. These are called the Virgins of Life, the Great Illusion, etc., etc., and collectively the six‐pointed star. The latter, in almost every religion, is the symbol of the Logos as the first emanation. It is the sign of Vishnu in India, the Chakra, or Wheel; and the glyph of the Tetragrammaton, “He of the Four Letters,” in the Kabalah, or metaphorically the “Limbs of Microprosopus,” which are ten and six respectively.

The later Kabalists, however, especially the Christian Mystics, have played sad havoc with this magnificent symbol. Indeed, the Microprosopus—who is, philosophically speaking, quite distinct from the unmanifested eternal Logos, “one with the Father”—has finally been brought, by centuries of incessant efforts of sophistry and of paradoxes, to be considered as one with Jehovah, or the one living God (!), whereas Jehovah is no better than Binah, a female Sephira. This fact cannot be too frequently impressed upon the reader. For the “Ten Limbs” of the Heavenly Man are the ten Sephiroth; but the first Heavenly Man is the unmanifested Spirit of the Universe, and ought never to be degraded into Microprosopus, the Lesser Face or Countenance, the prototype of man on the terrestrial plane. The Microprosopus is, as just said, the Logos manifested, and of such there are many. Of this, however, later on. The six‐pointed star refers to the six Forces or Powers of Nature, the six planes, principles, etc., etc., all synthesized by the seventh, or the central point in the star. All these, the upper and lower Hierarchies included, emanate from the Heavenly or Celestial Virgin, the Great Mother in all religions, the Androgyne, the Sephira Adam Kadmon. Sephira is the Crown, Kether, in the abstract principle only, as a mathematical x, the unknown quantity. On the plane of differentiated nature, she is the female counterpart of Adam Kadmon, the first Androgyne. The Kabalah teaches that the words “Fiat Lux” referred to the formation and evolution of the Sephiroth, and not to light as opposed to darkness. Rabbi Simeon says:

O companions, companions, man as an emanation was both man and woman, Adam Kadmon verily, and this is the sense of the words, “Let there be Light, and there was Light.” And this is the two‐ fold man.

In its Unity, Primordial Light is the seventh, or highest, principle, Daiviprakriti, the Light of the Unmanifested Logos. But in its differentiation, it becomes Fohat, or the “Seven Sons.” The former is symbolized by the central point in the Double Triangle; the latter by the Hexagon itself, or the “Six Limbs” of Microprosopus, the Seventh being Malkuth, the “Bride” of the Christian Kabalists, or our Earth. Hence the expressions:

The first after the One is Divine Fire; the second, Fire and Ether; the third is composed of Fire, Ether and Water; the fourth of Fire, Ether, Water, and Air. The One is not concerned with Man‐bearing Globes, but with the inner, invisible Spheres. The First‐Born are the LIFE, the Heart and Pulse of the Universe; the Second are its MIND or Consciousness.

These Elements of Fire, Air, etc., are not our compound elements; and this “Consciousness” has no relation to our consciousness. The Consciousness of the “One Manifested,” if not absolute, is still unconditioned. Mahat, the Universal Mind, is the first production of the Brahmâ‐Creator, but also of Pradhâna, Undifferentiated Matter.

(c) The Second Order of Celestial Beings, those of Fire and Ether, corresponding to Spirit and Soul, or Âtmâ‐Buddhi, whose names are legion, are still formless, but more definitely “substantial.” They are the first differentiation in the Secondary Evolution or “Creation”—a misleading word. As the name shows, they are the Prototypes of the incarnating Jîvas or Monads, and are composed of the Fiery Spirit of Life. It is through these that passes, like a pure solar beam, the Ray which is furnished by them with its future Vehicle, the Divine Soul, Buddhi. These are directly concerned with the Hosts of the higher World of our System. From these Two‐fold Units emanate the “Three‐fold.”

In the cosmogony of Japan, when, out of the chaotic mass, an egg‐like nucleus appears, having within itself the germ and potency of all universal as well as of all terrestrial life, it is the Three‐fold just named, which differentiate. The male ethereal principle (Yo) ascends, and the female grosser or more material principle (In) is precipitated into the universe of substance, when a separation occurs between the celestial and the terrestrial. From this, the female, the Mother, the first rudimentary objective being is born. It is ethereal, without form or sex, and yet it is from it and the Mother that the Seven Divine Spirits are born, from whom will emanate the seven “creations”; just as in the Codex Nazaræus from Karabtanos and the Mother Spiritus the seven “evilly disposed” (material) spirits are born. It would be too long to give here the Japanese names, but in translation they stand in this order:

(1.) The “Invisible Celibate,” which is the Creative Logos of the non‐ creating “Father,” or the creative potentiality of the latter made manifest.

(2.) The “Spirit [or God] of the rayless Depths [Chaos],” which becomes differentiated matter, or the world‐stuff; also the mineral realm.

(3.) The “Spirit of the Vegetable Kingdom,” of the “Abundant Vegetation.”

(4.) The “Spirit of the Earth” and “the Spirit of the Sands”; a Being of dual nature, the former containing the potentiality of the male element, the latter that of the female element. These two were one, as yet unconscious of being two.

In this duality were contained (a) Isu no gai no Kami, the male, dark and muscular Being; and (b) Eku gai no Kami, the female, fair and weaker or more delicate Being. Then:

(5 and 6.) The Spirits who were androgynous or dual‐sexed.

(7.) The Seventh Spirit, the last emanated from the “Mother,” appears as the first divine human form distinctly male and female. It was the seventh “creation,” as in the Purânas, wherein man is the seventh creation of Brahmâ.

These, Tsanagi‐Tsanami, descended into the Universe by the Celestial Bridge, the Milky Way, and “Tsanagi, perceiving far below a chaotic mass of cloud and water, thrust his jewelled spear into the depths, and dry land appeared. Then the two separated to explore Onokoro, the newly‐ created island‐world.” (Omoie.)

Such are the Japanese exoteric fables, the rind that conceals the kernel of the same one truth of the Secret Doctrine.

(d) The Third Order correspond to Âtmâ‐Buddhi‐Manas, Spirit, Soul and Intellect; and are called the “Triads.”

(e) The Fourth Order are substantial Entities. This is the highest Group among the Rûpas (Atomic Forms). It is the nursery of the human, conscious, spiritual Souls. They are called the “Imperishable Jîvas,” and constitute, through the Order below their own, the first Group of the first Septenary Host—the great mystery of human, conscious and intellectual Being. For the latter is the field wherein lies concealed, in its privation, the Germ that will fall into generation. That Germ will become the spiritual potency in the physical cell, that guides the development of the embryo, and that is the cause of the hereditary transmission of faculties, and all the inherent qualities in man. The Darwinian theory, however, of the transmission of acquired faculties is neither taught nor accepted in Occultism. Evolution, in the latter, proceeds on quite other lines; the physical, according to Esoteric teaching, evolving gradually from the spiritual, mental, and psychic. This inner soul of the physical cell—the “spiritual plasm” that dominates the germinal plasm—is the key that must open one day the gates of the terra incognita of the Biologist, now called the dark mystery of Embryology. It is worthy of notice that Modern Chemistry, while rejecting, as a superstition of Occultism and Religion as well, the theory of substantial and invisible Beings, called Angels, Elementals, etc.—without, of course, having ever looked into the philosophy of these incorporeal Entities, or thought over them—should, owing to observation and discovery, have been unconsciously forced to recognize and adopt the same ratio of progression and order, in the evolution of chemical atoms, as Occultism does for both its Dhyânis and Atoms—analogy being its first law. As seen above, the very first Group of the Rûpa Angels is quaternary, an element being added to each in descending order. So also are the atoms, in the phraseology of Chemistry, monatomic, diatomic, triatomic, tetratomic, etc., progressing downwards.

Let it be remembered that the Fire, Water, and Air of Occultism, or the “Elements of Primary Creation” so‐called, are not the compound elements they are on earth, but noumenal homogeneous Elements—the Spirits of the former. Then follow the Septenary Groups or Hosts. Placed on parallel lines with the atoms in a diagram, the natures of these Beings would be seen to correspond, in their downward scale of progression, to composite elements in a mathematically identical manner as to analogy. This refers, of course, only to diagrams made by Occultists; for were the scale of Angelic Beings to be placed on parallel lines with the scale of the chemical atoms of Science—from the hypothetical Helium down to Uranium—they would of course be found to differ. For the latter have, as correspondents on the Astral Plane, only the four lowest orders—the three higher principles in the atom, or rather molecule, or chemical element, being perceptible to the initiated Dangma’s eye alone. But then, if Chemistry desired to find itself on the right path, it would have to correct its tabular arrangement by that of the Occultists—which it might refuse to do. In Esoteric Philosophy, every physical particle corresponds to, and depends on, its higher noumenon—the Being to whose essence it belongs; and, above as below, the Spiritual evolves from the Divine, the Psycho‐mental from the Spiritual—tainted from its lower plane by the Astral—the whole animate and (seemingly) inanimate Nature evolving on parallel lines, and drawing its attributes from above as well as below.

The number seven, as applied to the term Septenary Host, above mentioned, does not imply only seven Entities, but seven Groups or Hosts, as explained before. The highest Group, the Asuras born in Brahmâ’s first body, which turned into “Night,” are septenary, i.e., divided like the Pitris into seven Classes, three of which are bodiless (arûpa) and four with bodies. They are in fact more truly our Pitris (Ancestors) than the Pitris who projected the first physical man.

(f) The Fifth Order is a very mysterious one, as it is connected with the microcosmic pentagon, the five‐pointed star, representing man. In India and Egypt, these Dhyânis were connected with the Crocodile, and their abode is in Capricornus. But these are convertible terms in Indian Astrology, for the tenth sign of the Zodiac, which is called Makara, is loosely translated “Crocodile.” The word itself is occultly interpreted in various ways, as will be shown further on. In Egypt, the Defunct—whose symbol is the pentagram, or the five‐pointed star, the points of which represent the limbs of a man—was shown emblematically transformed into a crocodile. Sebekh, or Sevekh (or “Seventh”), as Mr. Gerald Massey says, showing it to be the type of intelligence, is a dragon in reality, not a crocodile. He is the “Dragon of Wisdom,” or Manas, the Human Soul, Mind, the Intelligent Principle, called in our Esoteric Philosophy the Fifth Principle.

Says the defunct “Osirified,” in the Book of the Dead, or Ritual, under the glyph of a mummiform God with a crocodile’s head:

I am the crocodile presiding at the fear, I am the God‐crocodile, at the arrival of his Soul among men. I am the God‐crocodile brought for destruction.

An allusion to the destruction of divine spiritual purity when man acquires the knowledge of good and evil; also to the “fallen” Gods, or Angels of every theogony.

I am the fish of the great Horus. [As Makara is the “Crocodile,” the Vehicle of Varuna.] I am merged in Sekhem.

This last sentence gives the corroboration, and repeats the doctrine of esoteric “Buddhism,” for it alludes directly to the Fifth Principle (Manas), or the most spiritual part of its essence rather, which merges into, is absorbed by, and made one with Âtmâ‐Buddhi, after the death of man. For Sekhem is the residence, or Loka, of the God Khem (Horus‐Osiris, or Father and Son); hence the Devachan of Âtmâ‐Buddhi. In the Book of the Dead, the Defunct is shown entering into Sekhem, with Horus‐Thot, and “emerging from it as pure spirit.” Thus the Defunct says:

I see the forms of [myself, as various] men transforming eternally.... I know this [chapter]. He who knows it ... takes all kinds of living forms.

And addressing in magic formula that which is called, in Egyptian Esotericism, the “ancestral heart,” or the reïncarnating principle, the permanent Ego, the Defunct says:

O my heart, my ancestral heart, necessary for my transformations, ... do not separate thyself from me before the guardian of the scales. Thou art my personality within my breast, divine companion watching over my fleshes [bodies].

It is in Sekhem that lies concealed the “Mysterious Face,” or the real Man concealed under the false personality, the triple‐crocodile of Egypt, the symbol of the higher Trinity, or human Triad, Âtmâ, Buddhi and Manas.

One of the explanations of the real though hidden meaning of this Egyptian religious glyph is easy. The crocodile is the first to await and meet the devouring fires of the morning sun, and very soon came to personify the solar heat. When the sun arose, it was like the arrival on earth, and among men, of the “divine soul which informs the Gods.” Hence the strange symbolism. The mummy donned the head of a crocodile to show that it was a Soul arriving from the earth.

In all the ancient papyri, the crocodile is called Sebekh (Seventh); water also symbolizes the fifth principle esoterically; and, as already stated, Mr. Gerald Massey shows that the crocodile was the “seventh Soul, the supreme one of seven—the Seer unseen.” Even exoterically Sekhem is the residence of the God Khem, and Khem is Horus avenging the death of his father Osiris, hence punishing the sins of man, when he becomes a disembodied Soul. Thus the defunct Osirified became the God Khem, who “gleans the field of Aanroo”; that is, he gleans either his reward or punishment, for that field is the celestial locality (Devachan), where the Defunct is given wheat, the food of divine justice. The Fifth Group of Celestial Beings is supposed to contain in itself the dual attributes of both the spiritual and physical aspects of the Universe; the two poles, so to say, of Mahat, the Universal Intelligence, and the dual nature of man, the spiritual and the physical. Hence its number Five, doubled and made into Ten, connecting it with Makara, the tenth sign of the Zodiac.

(g) The Sixth and Seventh Orders partake of the lower qualities of the Quaternary. They are conscious ethereal Entities, as invisible as Ether, which are shot out, like the boughs of a tree, from the first central Group of the Four, and shoot out in their turn numberless side Groups, the lower of which are the Nature‐Spirits, or Elementals, of countless kinds and varieties; from the formless and unsubstantial—the ideal Thoughts of their creators—down to atomic, though, to human perception, invisible organisms. The latter are considered as the “spirits of atoms,” for they are the first remove (backwards) from the physical atom—sentient, if not intelligent creatures. They are all subject to Karma, and have to work it out through every cycle. For, as the Doctrine teaches, there are no such privileged Beings in the Universe, whether in our own or in other Systems, in the outer or the inner Worlds, as the Angels of the Western Religion and the Judean. A Dhyân Chohan has to become one; he cannot be born or appear suddenly on the plane of life as a full‐blown Angel. The Celestial Hierarchy of the present Manvantara will find itself transferred, in the next Circle of Life, into higher superior Worlds, and will make room for a new Hierarchy, composed of the elect ones of our mankind. Being is an endless cycle within the One Absolute Eternity, wherein move numberless inner cycles finite and conditioned. Gods, created as such, would evince no personal merit in being Gods. Such a class of Beings—perfect only by virtue of the special immaculate nature inherent in them—in the face of suffering and struggling humanity, and even of the lower creation, would be the symbol of an eternal injustice quite Satanic in character, an ever present crime. It is an anomaly and an impossibility in Nature. Therefore the “Four” and the “Three” have to incarnate as all other beings have. This Sixth Group, moreover, remains almost inseparable from man, who draws from it all but his highest and lowest principles, or his spirit and body; the five middle human principles being the very essence of those Dhyânis. Paracelsus calls them the Flagæ; the Christians, the Guardian Angels; the Occultists, the Ancestors, the Pitris. They are the Six‐fold Dhyân Chohans, having the six spiritual Elements in the composition of their bodies—in fact, men, minus the physical body.

Alone, the Divine Ray, the Âtman, proceeds directly from the One. When asked how this can be? How is it possible to conceive that these “Gods,” or Angels, can be at the same time their own emanations and their personal selves? Is it in the same sense as in the material world, where the son is, in one way, his father, being his blood, the bone of his bone and the flesh of his flesh? To this the Teachers answer: Verily it is so. But one has to go deep into the mystery of Being, before one can fully comprehend this truth.