Creative New

By H. P. Blavatsky

Via theosociety

Blavatsky’s masterwork on theosophy, covering cosmic, planetary, and human evolution, as well as science, religion, and mythology. Based on the Stanzas of Dzyan, with corroborating testimony from over 1,200 sources.

PROEM.

PAGES FROM A PRE-HISTORIC PERIOD.

An Archaic Manuscript — a collection of palm leaves made impermeable to water, fire, and air, by some specific unknown process — is before the writer’s eye. On the first page is an immaculate white disk within a dull black ground. On the following page, the same disk, but with a central point. The first, the student knows to represent Kosmos in Eternity, before the re-awakening of still slumbering Energy, the emanation of the Word in later systems. The point in the hitherto immaculate Disk, Space and Eternity in Pralaya, denotes the dawn of differentiation. It is the Point in the Mundane Egg (see Part II., “The Mundane Egg”), the germ within the latter which will become the Universe, the all, the boundless, periodical Kosmos, this germ being latent and active, periodically and by turns. The one circle is divine Unity, from which all proceeds, whither all returns. Its circumference — a forcibly limited symbol, in view of the limitation of the human mind — indicates the abstract, ever incognisablepresence, and its plane, the Universal Soul, although the two are one. Only the face of the Disk being white and the ground all around black, shows clearly that its plane is the only knowledge, dim and hazy though it still is, that is attainable by man. It is on this plane that the Manvantaric manifestations begin; for it is in this soul that slumbers, during the Pralaya, the Divine Thought,* wherein lies concealed the plan of every future Cosmogony and Theogony.

 

 

 

It is the one life, eternal, invisible, yet Omnipresent, without beginning or end, yet periodical in its regular manifestations, between which periods reigns the dark mystery of non-Being; unconscious, yet absolute Consciousness; unrealisable, yet the one self-existing reality; truly, “a chaos to the sense, a Kosmos to the reason.” Its one absolute attribute, which is itself, eternal, ceaseless Motion, is called in esoteric parlance the “Great Breath,”* which is the perpetual motion of the universe, in the sense of limitless, ever-present space. That which is motionless cannot be Divine. But then there is nothing in fact and reality absolutely motionless within the universal soul.

Almost five centuries B.C. Leucippus, the instructor of Democritus, maintained that Space was filled eternally with atoms actuated by a ceaseless motion, the latter generating in due course of time, when those atoms aggregated, rotatory motion, through mutual collisions producing lateral movements. Epicurus and Lucretius taught the same, only adding to the lateral motion of the atoms the idea of affinity — an occult teaching.

From the beginning of man’s inheritance, from the first appearance of the architects of the globe he lives in, the unrevealed Deity was recognised and considered under its only philosophical aspect — universal motion, the thrill of the creative Breath in Nature. Occultism sums up the “One Existence” thus: “Deity is an arcane, living (or moving) fire, and the eternal witnesses to this unseen Presence are Light, Heat, Moisture,” — this trinity including, and being the cause of, everyphenomenon in Nature.* Intra-Cosmic motion is eternal and ceaseless; cosmic motion (the visible, or that which is subject to perception) is finite and periodical. As an eternal abstraction it is the ever-present; as a manifestation, it is finite both in the coming direction and the opposite, the two being the alpha and omega of successive reconstructions. Kosmos — the noumenon — has nought to do with the causal relations of the phenomenal World. It is only with reference to the intra-cosmic soul, the ideal Kosmos in the immutable Divine Thought, that we may say: “It never had a beginning nor will it have an end.” With regard to its body or Cosmic organization, though it cannot be said that it had a first, or will ever have a last construction, yet at each new Manvantara, its organization may be regarded as the first and the last of its kind, as it evolutes every time on a higher plane . . . .

A few years ago only, it was stated that: —

“The esoteric doctrine teaches, like Buddhism and Brahminism, and even the Kabala, that the one infinite and unknown Essence exists from all eternity, and in regular and harmonious successions is either passive or active. In the poetical phraseology of Manu these conditions are called the “Days” and the “Nights” of Brahma. The latter is either “awake” or “asleep.” The Svabhavikas, or philosophers of the oldest school of Buddhism (which still exists in Nepaul), speculate only upon the active condition of this “Essence,” which they call Svabhavat, and deem it foolish to theorise upon the abstract and “unknowable” power in its passive condition. Hence they are called atheists by both Christian theologians and modern scientists, for neither of the two are able to understand the profound logic of their philosophy. The former will allow of no other God than the personified secondary powers which have worked out the visible universe, and which became with them the anthropomorphic God of the Christians — the male Jehovah, roaring amid thunder and lightning. In its turn, rationalistic science greets the Buddhists and the Svabhavikas as the “positivists” of the archaic ages. If we take a one-sided view of the philosophy of the latter, our materialists may be right in their own way. The Buddhists maintained that there is no Creator, but an infinitude of creative powers, which collectively form the one eternal substance, the essence of which is inscrutable — hence not a subject for speculation for any true philosopher. Socrates invariably refused to argue upon the mystery of universal being, yet no one would ever have thought of charging him with atheism, except those who were bent upon his destruction. Upon inaugurating an active period, says the Secret Doctrine, an expansion of this Divine essence from without inwardly and from within outwardly, occurs in obedience to eternal and immutable law, and the phenomenal or visible universe is the ultimate result of the long chain of cosmical forces thus progressively set in motion. In like manner, when the passive condition is resumed, a contraction of the Divine essence takes place, and the previous work of creation is gradually and progressively undone. The visible universe becomes disintegrated, its material dispersed; and ‘darkness’ solitary and alone, broods once more over the face of the ‘deep.’ To use a Metaphor from the Secret Books, which will convey the idea still more clearly, an out-breathing of the ‘unknown essence’ produces the world; and an inhalation causes it to disappear. This process has been going on from all eternity, and our present universe is but one of an infinite series, which had no beginning and will have no end.” — (See “Isis Unveiled”; also “The Days and Nights of Brahma” in Part II.)

This passage will be explained, as far as it is possible, in the present work. Though, as it now stands, it contains nothing new to the Orientalist, its esoteric interpretation may contain a good deal which has hitherto remained entirely unknown to the Western student.

The first illustration being a plain disc , the second one in the Archaic symbol shows , a disc with a point in it — the first differentiation in the periodical manifestations of the ever-eternal nature, sexless and infinite “Aditi in that” (Rig Veda), the point in the disc, or potential Space within abstract Space. In its third stage the point is transformed into a diameter, thus . It now symbolises a divine immaculate Mother-Nature within the all-embracing absolute Infinitude…

 

 

 

 

 

Theosophy is a fragment of the ancient, once universal, wisdom teaching.

The masters of Theosophy, located in Tibet and around the world, preserve and extend this ancient wisdom. Periodically they send forth one of their own – or a messenger – to help spread this teaching to all of humanity.

In the 1800’s they had been searching for a century for the next messenger and finally settled upon Helena Blavatsky, born to a noble Russian family. She saw the master who would be her teacher in her dreams as a child. She met him in Hyde Park in London when she was 20. She managed to enter Tibet and was trained by those masters in Tibet from 1868 to 1870. From 1875 through her death in 1891 she spread that message around the world.

Theosophy is the name Blavatsky gave to that portion of knowledge that she brought from the masters to the world. It comes from the term “Theosophia” used by the Neoplatonists to mean literally “knowledge of the divine”.