Prometheus and Hinduism. Note Quote.

Prometheus: Yes, I caused mortals to cease foreseeing their doom.
Chorus: Of what sort was the cure that you found for this affliction?
Prometheus: I caused blind hopes to dwell within their breasts.
Chorus: A great benefit was this you gave to mortals.
Prometheus: In addition, I gave them fire.
Chorus: What! Do creatures of a day now have flame-eyed fire?
Prometheus: Yes, and from it they shall learn many arts.
Aeschylus, Prometheus Bound

Theodoor_Rombouts_(1597-1637)_-_Prometheus_-_KMSK_Brussel_25-02-2011_12-45-49

After the coming into being of the world, the stories tell us, everything had found its place. But one creature, capable of lofty thought, was still missing. When Kronos ruled Olympus, the deathless gods decided to fashion a golden race of mortal men. Knowing of the divine seed that slumbered in the Earth, only recently separated from the heavenly aether, Prometheus mixed clay and running water. He shaped this into likenesses of the all-controlling gods, including also qualities taken from all the animals. This is how the first humans came into existence. In the course of ages, after Zeus had banished the ancient gods to Tartarus, humans populated the Earth, but lumbered witless as if in a dream. They did not know how to see, hear, or understand, or how to create things with their hands. Prometheus’s empathy led him to steal for them the forbidden divine fire hidden by Zeus, which allowed him to teach them skills and sciences that used all their potentials.

Angered by the theft, Zeus plotted revenge on both humanity and its benefactor. He had Hephaestus, smith of the gods, create a beautiful virgin, Pandora, who was furnished with disastrous gifts by Athena, Aphrodite, and other gods. When a box she was carrying was opened on Earth, all evils and diseases escaped from it and spread among mankind. One single good thing, Hope, had not escaped when she clapped the lid closed. Meanwhile Prometheus was dragged to earth’s remotest wilderness and bound to a rock over a terrifying abyss with chains that could not be undone. Every day an eagle came and ate from his liver, which would regenerate each night. He endured this torment for centuries until the hero Hercules set him free.

This myth calls to mind stories of divine fire brought to mankind in many other traditions.

The allegory of the fire of Prometheus is another version of the rebellion of the proud Lucifer [“light-bringer”], who was hurled down to the bottomless pit, or simply unto our Earth, to live as man. The Hindu Lucifer, the Mahasura, is also said to have become envious of the Creator’s resplendent light, and, at the head of inferior Asuras (not gods, but spirits), to have rebelled against Brahma; for which Siva hurled him down to Patala. But, as philosophy goes hand in hand with allegorical fiction in Hindu myths, the devil is made to repent, and is afforded the oppor­tunity to progress.

Also in Hinduism are the Manasaputras or “sons of mind,” who brought mankind the fire of thought. In the Nordic Edda the name of the god Loki – a blood brother of Odin – comes from the old word liuhan, “to illuminate.”

What then is the inner significance behind these particular stories? Long ago the early human race had undergone a certain amount of evolution but “thinkers” had not yet been born: nature had succeeded in developing a suitable body but the soul-giving principle, the fire of self-conscious thought, had not yet been awakened. Adam and Eve, to a certain extent, existed in paradise without self-awareness. Like Lucifer, Prometheus is an allegorical representation of the incarnation of our higher self, the awakening of the active, self-reflective capacity for thought. This subject is therefore of the highest significance for human evolution.

It is owing to this rebellion of intellectual life against the morbid inactivity of pure spirit, that we are what we are — self-conscious, thinking men, with the capabilities and attributes of Gods in us, for good as much as for evil. Hence the rebels are our saviours. . . . It is only by the attractive force of the contrasts that the two opposites — Spirit and Matter — can be cemented on Earth, and, smelted in the fire of self-conscious experience and suffering, find themselves wedded in Eternity.

By the gods allying themselves with us for this period of development, it became possible for us to attain knowledge and wisdom. But why was Prometheus harshly punished? Other legends suggest a motive; for instance Genesis reports:

And the Lord God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” So the Lord God banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life. – 3:22-4

As with Pandora’s box, all evil in this world arose from the joining of the spiritual with the human world. Many commentators see in this a question of guilt, but this misses the crux of the matter: Adam and Eve are driven out of paradise because, with the power of thought, there is no longer any paradise for them. The human being, equipped with the divine capacity for self-reflective thought, can use this newly-won strength to create or destroy, to accomplish wonderful things or great crimes. One day we will ascend again and establish a human race worthy of the gods, but there is still a long way to go in overcoming “I am I” (egoic awareness) to reach “I am” (universal consciousness).

This evolutionary process is also clearly reflected in symbolism. Spirit, represented by a vertical line, is linked with the material world, represented by a horizontal line. Together these give rise to the cross, the son or third logos. If this logos becomes active, as with the awakening capacity for thought through the incarnation of the higher self, then this cross begins to turn. The turning of the cross produces the swastika, a symbol found in many religions. Quite a number of terracotta discs were found under the ruins of ancient Troy that contained this symbol in two forms:  Svastika1 and Svastika2. Again, Pramantha, the Vedic divine carpenter, unites himself with Arani, nature or Maya (illusion). They produce the divine boy Agni, god of fire. In the Bible too, Joseph is a carpenter, a master builder, and Mary is very reminiscent of Maya. Their child is mankind, with the fire of self-aware thought bestowed by the Holy Spirit. The son of the creator nailed to the cross – is he not a symbol of this process that speaks the same clear language as the legend of Prometheus, spirit chained to the cross of matter? The Crucified Titan is the personified symbol of the collective Logos, the ‘Host’, and of the ‘Lords of Wisdom’ or the heavenly man, who incarnated in Humanity.

We are also told that the suffering of Prometheus – the “one who foresees” – will end. He who has sacrificed himself for mankind is redeemed out of pity by the demigod Hercules, a son of Zeus, despite the fact that he may not take off the indestructible chains (karma). Still, the vulture – our base nature – will no longer come to eat the Titan’s liver. Human mental development, accelerated by the incarnation of the higher self, became unbalanced, with physical and moral development unable to keep pace. Once we regain our inner equilibrium, we will recognize our true destiny and nature, release the god chained within us, and as mankind conquer the darkness of ignorance.

Atlantis

lemuria6_00

After the Lemurians had existed for ages as beings not very different from the mankind of later times, yet more spiritual than intellectual, a gradual division took place into two well-marked sections, the Sons of Light and the Sons of Darkness. Selfish desire increased and the decline of the third race set in rapidly, but was not allowed to proceed too far. The law of progress prevented too great a downfall by the destruction of a large portion of the individuals through the breaking up of the Lemurian continent. Simultaneously with the decay of the third race civilizations, the beginnings of the new type of man, the fourth, began to appear, and new lands arose from the sea to take the place of the previous continent. Some of the islands of Polynesia are remains of some of the mountaintops of long-forgotten Lemuria, and the native traditions of a universal deluge, etc., greatly puzzled the early missionaries, who could not conceive how the ignorant savages, living in widely scattered islands, had obtained stories closely resembling those of the Creation and the Flood in the Bible. Australia and New Zealand are the largest parts of Lemuria now existing, but there are other portions, such as Ceylon or Lanka, which is a remnant of a northern highland of Lemuro-Atlantis, and the Polar lands, though the latter belong properly to the first and second continents.

Lemuria is said to have perished finally 700,000 years before the commencement of the Tertiary age of geology. The highest group of its inhabitants, the comparatively few “Sons of Light,” were not disturbed by the upheavals, for they had taken precautions and had moved away to safer regions; most of the small proportion of the average mankind that escaped centered towards land which is now under the waters of the North Atlantic. They formed the nucleus of the next root-race, the Atlantean, and from that land the coming great Atlantean civilization spread over the new continent that was rising. Nature never breaks the continuity of her processes, so no hard and fast line can be drawn as to when one race ends and another begins. For many thousands of years the first subrace of the fourth had been developing parallel with the culminating of the last subraces of the third, just as we see today a new subrace of our fifth root-race forming in America; so that the relic of mankind saved from destruction contained representatives in all degrees of advancement. It should be well remembered that it is not only mankind as a whole, but man as the individual ego, whose progress we are tracing. The races are the temporary vehicles of the larger life of the egos constituting them, and though they may perish when they have served their purpose, and before they have fallen too deeply into degradation, the immortal ego simply passes on to the next experience and will continue to do so until the succeeding manvantara or world period.

Atlantis gradually took form as Lemuria broke up under the turbulent disruptive forces of the adolescent period of earth’s growth, and as the portion of humanity which escaped the destruction spread afar, they peopled the newly risen lands and some of the old that were not submerged, with a race which subsequently touched the lowest depths of materiality that the world has seen. Since the Atlantean period man has been rising, though with many cyclic depressions, for the Atlantean civilization marked a turning point in the history of the Earth. Until then mankind was slowly descending into material conditions with a corresponding obscuration in spirituality. The Atlanteans stand as the apotheosis of matter, and it was in those far-distant days that the heaviest karma of the human race was generated, a karma which is holding us back from the advance we should otherwise make, and whose existence explains many of the difficulties and anomalies of life. Humanity reached its fullest physical development in the fourth race, the physical bodies themselves being much larger than at present. The old saying that “there were giants in those days,” was correct when applied to the Atlanteans. The curious decrease in the size of many organisms, which is so well marked in the case of the fearful saurians of the Secondary period — now represented by comparatively minute reptilian forms — also took place in the human kingdom; but as the practice of cremation was almost universal we are not likely to find many remains of gigantic human bones. Immense footprints have been found in the geologic strata of Nevada and Ohio, USA, which seem to be human, but geology has not definitely sanctioned the claim that they are so.

Legendary island of Atlantis.

The fourth race started under far less favorable conditions than the third, and towards its decline the story of Lemuria was repeated on lower levels; the same fight between the higher and lower natures within and without was waged, but more mercilessly; and as that was the age of passion and desire in excelsis and the eclipse of spirituality, the result was mainly in favor of the lower principles for a long time. But not forever, for, although the majority of the Atlanteans were not the descendants of the higher group of the third race, the “one third that remained faithful” fought such a good fight that they were enabled to escape before the Deluge from the lands that had been cursed by the evildoers, and to become the progenitors of the majority of our present humanity. The story of Noah’s Deluge is, in one of its aspects, a fanciful account of the great Atlantean submersion; but it also has deeper meanings, one of which allegorizes the primeval building of the world.

Full personal responsibility came to the man of the Atlantean period, and although the last or final choice between spiritual advancement on the one side, and materialism or personal aggrandizement on the other, “good and evil,” has not yet come for the mass of humanity, and will not until the next round, a long step in that direction was taken by the Atlanteans. But nature is merciful, and the world is not destined to perish ingloriously; so before the mischief had become irreparable, “the law that moves to righteousness” again arrested further degradation by giving a shock which allowed the egos to start anew with a fresh opportunity, upon new lands not soaked through with the evil memories of past sins. The majority of the Atlantean evildoers perished finally amid indescribable terrors, and the ocean soon obliterated all remains of that proud civilization which had misapplied greater powers than any with which we have since been entrusted. The last large destruction took place towards the close of the Meiocene age, when the Alps were upraised. Most of those then destroyed were of the giant race; but mankind was already diminishing in size, and when the final destruction of the few remaining islands upon which Atlanteans still existed took place, only about 11,000 years ago, men had long before assumed their present proportions. It was the latter destruction to which Plato refers when he handed on the tradition that the gods had caused the wicked Atlanteans to perish 9,000 years before his time. Airships of great perfection were used by the “White Adepts,” and the measures taken and the weapons spoken of illustrate a much deeper knowledge of natural forces — magic — than science has yet suspected, fortunately for us in this age of selfishness!

The fifth or Aryan race had started some time before the last destruction of Atlantis. Descended from the more spiritualized and better class of Atlanteans, a few had preserved the knowledge of their ancestors and were ready to revive it when the race demanded it. The institution of the Mysteries in all countries at a later period was an effort, and fortunately a successful one, to preserve the ancient wisdom from the profanation it had suffered in Atlantis. An example of the profound knowledge of the Atlanteans is shown in the astronomical computations of Indian astronomy, which are based upon a little that was permitted to escape from the guardianship of the Mysteries.

It was in Atlantis, too, that language took its inflectional form, after having passed from the stage of musical nature-sounds in the second race, to monosyllabic speech in the later third, and then to the agglutinative form in the fourth. Of course writing was well known to the fourth race, for during its long career it possessed civilizations higher than were those of Greece or Rome in their palmiest days, and even far higher than our own civilization today, though it may have been lost to the world at large during the period of confusion when the first subraces of the fifth were forming. The traces of writing in the “Stone Age ” (which belongs to our epoch) are not conclusive; and yet it is strange and entirely unexplained by modern science, that Palaeolithic man could draw animals upon antlers and cavern walls, etc., in a style that would not disgrace a good draughtsman of today, and which is certainly superior in accuracy to that of some of the Egyptian conventional representations of animals, or to the crude drawings of the famous Bayeux tapestry which was woven perhaps five hundred thousand years after the time of the supposed brutal “primitive” man — a savage that we are told was nearly on a level with his hypothetical ape-grandfather! Palaeolithic (ancient Stone Age) man was in reality carrying on some memories of the perished civilizations, as his artistic talent shows; the Neolithic (new Stone Age) man who followed him had lost this power, although he was improving in some other respects. The Palaeolithic drawings show no resemblance to the scrawls of children, but display concentrated observation and high technical skill — in other words, qualities of advanced civilization!

With this gradual break-up of the fourth race civilizations, which were varied and numerous, the dawn of what is known to science as the human period, begins. In actual years the distance is enormous from the first subrace of the fifth race to the present day, and what is generally supposed to be the whole history of man “does not go back. In the brief space at our disposal, only the most cursory reference can be made to the progress of humanity during the fifth race.

The destruction of the spiritually degraded Atlanteans gave a shock to the survivors which resulted in the sinking of material civilization for a long time over the main portion of the globe; we are not yet told exactly what proportion of the world kept some vestiges of the past greatness, but it cannot have been large. Anyway, the effect of the fresh start was good, for it provided conditions under which the later comparatively unsophisticated tribes could be helped by advanced souls who incarnated among them and taught them the elements of the arts and sciences. In every tradition that has come down to us from antiquity a Golden Age is spoken of — the “Garden of Eden” in the Bible — and, although in some cases this unmistakably refers to the first, second, and the early third races, when rudimentary mankind had not fallen into materiality, it may generally be taken to mean the dawn of the fifth when mankind was again comparatively pure and happy, and was guided by semi-divine kings, adepts of wisdom and compassion. In Egypt the traditions of many dynasties of gods and heroes were recorded by Manetho, and have actually come down to us, though the lists of names have been mutilated. While no doubt the details of the Greek, Hindu, Egyptian, Central American and Scandinavian cosmogonies and primitive histories of mankind are largely allegorical, their general agreement is not due to chance. By degrees the same old process of materializing came into action; and as the “family” races, or smaller divisions of the subraces, differentiated into the nations of the later ages, we arrive at “historic” and present times, with the numerous red, yellow, brown, black, and white representatives of the complex developments of the great evolutionary process of human expansion. Although we have descended into an age of moral and spiritual darkness (not intellectual), as compared with the Golden Ages it must not be forgotten that in the great journey of the soul from spiritual conditions through the material and back to a higher point, it is subject to a continual series of smaller cyclic ups and downs, and that even in the darkest time necessary experience is being gained. As we have long since passed the densest materiality of the fourth race, every step onwards is leading to higher conditions, and although the road seems to cross many a hill and descend into dark valleys, its general tendency is upwards all the time.

Astrobiological Traces Within the Secret Doctrine.

पूर्णस्य पूर्णमादाय पूर्णमेवाशिष्यते

pūrṇasya pūrṇamādāya pūrṇamevāśiṣyate

‘From the Fullness of Brahman has come the fullness of the universe, leaving alone Fullness as the remainder.’

पूर्णमदः पूर्णमादाय पूर्णात् पूर्णमुदच्यते
पूर्णस्य पूर्णमादाय पूर्णमेवाशिष्यते
ॐ शान्तिः शान्तिः शान्तिः ।

pūrṇamadaḥ pūrṇamādāya pūrṇāt pūrṇamudacyate
pūrṇasya pūrṇamādāya pūrṇamevāśiṣyate
oṃ śāntiḥ śāntiḥ śāntiḥ |

‘The invisible (Brahman) is the Full; the visible (the world) too is the Full. From the Full (Brahman), the Full (the visible) universe has come. The Full (Brahman) remains the same, even after the Full (the visible universe) has come out of the Full (Brahman).’

नित्योऽनित्यानां चेतनश्चेतनानाम्
एको बहूनां यो विदधाति कामान् ।
तमात्मस्थं योऽनुपश्यन्ति धीराः
तेषां शान्तिः शाश्वतं नेतरेषाम् ॥

nityo’nityānāṃ cetanaścetanānām
eko bahūnāṃ yo vidadhāti kāmān |
tamātmasthaṃ yo’nupaśyanti dhīrāḥ
teṣāṃ śāntiḥ śāśvataṃ netareṣām ||

‘He is the eternal in the midst of non-eternals, the principle of intelligence in all that are intelligent. He is One, yet fulfils the desires of many. Those wise men who perceive Him as existing within their own self, to them eternal peace, and non else.’

65694db395ffefda0299c331616604ca

The Secret Doctrine of the Ages teaches that the universe came into existence through creative and evolutionary processes; and it demonstrates why both are necessary to explain our origins. It harmonizes the truths of science and religion, while showing that major assumptions of both Darwinism and Fundamentalist Creationism do not bear up to careful examination. By drawing our attention to the questions of why we live and die, of what is mind and substance, the Secret Doctrine helps us realize that wisdom begins with understanding how very little we really know. Yet it also affirms that the most perplexing problems can be solved; that of the progeny of one cosmos.

Evolution means unfolding and progressive development, derived from the Latin evolutio: “unrolling,” specifically of a scroll or volume — suggestively connoting the serial expression of previously hidden ideas. A climb from the bottom of the Grand Canyon reveals an unmistakable evolutionary story: of the appearance of progressively more complex species over a lengthy period of time. But how actually did this happen? The compelling evidence of nature contradicts the week-long special creation postulated by Bible literalists. Darwinian theory is also proving unsatisfactory, as a growing number of scientists are relegating its major claims to the category of “mythology. “Though not assenting to any metaphysical implications, Harvard paleontologist Stephen Jay Gould declared in 1980 that the modern synthetic theory of evolution, “as a general proposition, is effectively dead, despite its persistence as textbook orthodoxy.” Pierre-P. Grassé, former president of the French Academy of Sciences and editor of the 35-volume Traité de Zoologie, was more forceful:

Their success among certain biologists, philosophers, and sociologists notwithstanding, the explanatory doctrines of biological evolution do not stand up to an objective, in-depth criticism. They prove to be either in conflict with reality or else incapable of solving the major problems involved. Through the use and abuse of hidden postulates, of bold, often ill-founded extrapolations, a pseudoscience has been created. It is taking root in the very heart of biology and is leading astray many biochemists and biologists, who sincerely believe that the accuracy of fundamental concepts has been demonstrated, which is not the case.

While most critics readily acknowledge that natural selection and gene changes partially explain variation in species or microevolution, they point out that Darwinism has failed spectacularly to describe the origin of life and the mechanism of macroevolution: the manner in which higher types emerge.

Textbook theory asserts that life on earth began with the formation of DNA and RNA, the first self-replicating molecules, in a prebiotic soup rich in organic compounds, amino acids, and nucleotides. Robert Shapiro, professor of chemistry at New York University, wrote:

many scientists now believe that neither the atmosphere described nor the soup had ever existed. Laboratory efforts had also been made to prepare the magic molecule from a simulation of the soup, and thus far had failed.

Even if the purported soup existed elsewhere in the universe, and DNA were brought to earth by meteorite, comet, or some other means, there remains the enigma of how it was originally synthesized. Astrobiology.

In the first place, several mathematicians have shown the astronomical improbability of chance mutations “evolving” any organized system — neither complex DNA molecules nor higher organisms. The 10-20 billion year time frame presently assigned to our universe is far too short a period, given known mutation rates. Moreover, nothing in empirical experience suggests that unguided trial and error — i.e., random mutation — will produce anything but the most trivial ends. Research biologist Michael Denton writes that to “get a cell by chance would require at least one hundred functional proteins to appear simultaneously in one place” — the probability of which has been calculated at the negative figure 1 followed by 2,000 zeros — a staggeringly remote possibility, to say nothing of the lipids, polysaccharides, and nucleic acids also needed to form a viable, reproducing cell.

The same reasoning applies to the extraordinary number of coordinated, immediately useful mutations required to produce “organs of extreme perfection,” such as the mammalian brain, the human eye, and the sophisticated survival mechanisms (including inter-species symbiotic systems) of the plant and animal kingdoms. There is simply no justification, according to Denton, for assuming that blind physical forces will self-organize “in the finite time available the sorts of complex systems which are so ubiquitous in nature.” In observing the sheer elegance and ingenuity of nature’s purposeful designs, scientists like Denton can hardly resist the logic of analogy. The conclusion may have religious implications, he says, but the inference is clear: nature’s systems are the result of intelligent activity.

Another enigmatic problem is the absence in fossil strata of finely-graded transitional forms between major groups of species, i.e., between reptiles and birds, land mammals and whales, and so forth. Darwin himself recognized this as one of the “gravest” impediments to his theory and tried to defend it by asserting “imperfection of the geologic record.” Yet over a century of intensive search has failed to disclose the hypothetical missing links. Thus far only conjecture, or imagination, has been able to fill in how gills became lungs, scales became feathers, and legs became wings — for the record of nature on this point is still a secret.

Darwin also worried over one of nature’s most formidable barriers to macroevolutionary change: hybrid limits. Artificial breeding shows that extreme variations are usually sterile or weak. Left to themselves these hybrid varieties — if they are able to reproduce at all — revert to ancestral norms or eventually die out. In this sense, natural selection, environmental pressures, and genetic coding tend as much to weed out unusual novelties, as to ensure the survival of the fittest of each typea fact which is confirmed by the fossil record. Unquestionably, species adapt and change within natural limits; refinement occurs, too, as in flowering plants. But no one has yet artificially bred, genetically engineered, or observed in nature a series of chromosomal changes, micro or macro, resulting in a species of a higher genus. There are no “hopeful monsters,” except, perhaps, in a poetic sense. Trees remain trees, birds birds, and the problem of how higher types originate has not been solved by Darwin or his successors.

We do not give up our dogmas easily, scientific or religious. Obviously, ideas should be examined for their intrinsic value, not blindly accepted because somebody tells us “Science has proven” or the “Bible says so,” or again, because the Secret Doctrine teaches it. But with science’s recognized ignorance of first causes and macroevolutionary mechanisms, as well as the failure of scriptural literalism to provide satisfactory explanations, there remain the questions about our origins, purpose, and destiny. The answers to these questions are, in a sense, nature’s secret doctrines. Her evolutionary pattern suggests, however, that they are not hopelessly beyond knowing. Just as from the conception of a human embryo to a fully-developed adult, so from the first burst outward of the primordial cosmic atom, the progressive unfolding of intelligence is a natural and observable process. The whole universe seems bent on discovering itself and its reason for being.

The concept of the universe evolving for purposes of self-discovery and creative expression is found not only in modern European philosophy, such as Hegel’s, but also in ancient myths the world over, some of which sound surprisingly up-to-date. The Hindu Puranas, for example, speak of our universe as Brahma, and of alternating periods of cosmic activity and rest as the Days and Nights of Brahma, each of which spans over four billion years — an oscillating universe reminiscent of modern cosmological theory. In each “creation” Brahma attempts to fashion an ever-more perfected mankind, in the process of which he serially evolves from his own consciousness and root substance all of nature’s kingdoms: atoms, minerals, plants, animals, and so forth. Conversely, the stories allude also to the striving of mankind and, for that matter, of all sentient beings, to become Brahma-like in quality — i.e., to express more and more of the hidden mind pattern of the cosmos.

We often look down on ancient traditions as moldy superstitions. While this judgment may well apply to the rind of literalism and later accretions, concealed within and giving life to every religion are core ideas which bear the hallmark of insight. Biblical Genesis also, when read allegorically as is done in gnostic and kabbalistic schools, yields a picture of evolutionary growth and perfectibility, both testaments clearly implying that we are sibling gods of wondrous potential. But are the secret doctrines spoken of in these older traditions expressions of truth or simply romantic wish-fulfilling fantasy? Can they teach us anything relevant about our heritage and our future? It is to such questions that the modern book entitled The Secret Doctrine addresses itself. Impulsed by divinity and guided by karma (cause and effect), each of us has been periodically manifesting since eternity through all the kingdoms, from sub-mineral through human, earning our way to the next realm and beyond. Although seeded with godlike potential, we are not irrevocably fated to an unsought destiny. Karma is a philosophy of merit, and within our power is the capacity to choose — to evolve and create — our own future. We give life and active existence to our thoughts and, to a very large extent, we become what we think we are, or would like to be. This affects ourselves for good or evil, and it affects all others — profoundly so.

Theosophical Panpsychism

558845_518908904786866_1359300997_n3

Where does mind individually, and consciousness ultimately, originate? In the cosmos there is only one life, one consciousness, which masquerades under all the different forms of sentient beings. This one consciousness pierces up and down through all the states and planes of being and serves to uphold the memory, whether complete or incomplete, of each state’s experience. This suggests that our self-conscious mind is really a ray of cosmic mind. There is a mysterious vital life essence and force involved in the interaction of spirit or consciousness with matter. The cosmos has its memory and follows general pathways of formation based on previous existences, much as everything else does. Aided by memory, it somehow selects out of the infinite possibilities a new and improved imbodiment. When the first impulse emerges, we have cosmic ideation vibrating the first matter, manifesting in countless hierarchies of beings in endless gradations. Born of the one cosmic parent, monadic centers emerge as vital seeds of consciousness, as germs of its potential. They are little universes in the one universe.

Theosophy does not separate the world into organic and inorganic, for even the atoms are considered god-sparks. All beings are continuously their own creators and recorders, forming more perishable outer veils while retaining the indestructible thread-self that links all their various principles and monads through vast cycles of experience. We are monads or god-sparks currently evolving throughout the human stage. The deathless monad runs through all our imbodiments, for we have repeated many times the processes of birth and death. In fact, birth and death for most of humanity are more or less automatic, unconscious experiences as far as our everyday awareness is concerned. How do we think? We can start, for example, with desire which provides the impulse that causes the mind through will and imagination to project a stream of thoughts, which are living elemental beings. These thoughts take various forms which may result in different kinds of actions or creative results. This is another arena of responsibility, for in the astral light our thoughts circulate through other minds and affect them, but those that belong to us have our stamp and return to us again and again. So through these streams of thought we create habits of mind, which build our character and eventually our self-made destiny. The human mind is an ideator resonating with its past, selecting thoughts and making choices, anticipating and creating a pattern of unfolding. Perhaps we are reflecting in the small the operations of the divine mind which acts as the cosmic creator and architect. Some thoughts or patterns we create are limiting; others are liberating. The soul grows, and thoughts are reused and transformed by the mind, perhaps giving them a superior expression. Plato was right: with spiritual will and worthiness we can recollect the wisdom of the past and unlock the higher mind. We have the capacity of identifying with all beings, experiencing the oneness we share together in our spiritual consciousness, that continuous stream that is the indestructible thread-self. All that it was, is, or is becoming is our karma. Mind and memory are a permanent part of the reincarnating ego or human soul, and of the universe as well.

In the cosmos there are many physical, psychic, mental, and spiritual fields — self-organizing, whole, living systems. Every such field is holographic in that it contains the characteristics of every other field within itself. Rupert Sheldrake’s concepts of morphic fields and morphic resonance, for instance, are in many ways similar to some phenomena attributed to the astral light. All terrestrial entities can be considered fields belonging to our living earth, Gaia, and forming part of her constitution. The higher akasic fields resonate with every part of nature. Various happenings within the earth’s astral light are said to result in physical effects which include all natural and human phenomena, ranging from epidemics and earthquakes to wars and weather patterns. Gaia, again, is part of the fields which form the solar being and its constitution, and so on throughout the cosmos.

Like the earth, human beings each have auric fields and an astral body. The fifty trillion cells in our body, as well as the tissues and organs they form, each have their own identity and memory. Our mental and emotional fields influence every cell and atom of our being for better or worse. How we think and act affects not only humanity but Gaia as well through the astral light, the action of which is guided by active creative intelligences. For example, the automatic action of divine beings restores harmony, balancing the inner with the outer throughout nature.

Mutational Law of Karma (कर्म)?

Anatman.Escher

During the preparation for cell division, for example, before the formation of the gametes or reproductive cells, the chromosomes may “cross over” so that material which originated from the male parent interchanges with that from the female parent. To quote from a standard work on evolutionary theory and genetics, Ernst Mayr’s Evolution and the Diversity of Life:

At some time prior to the formation of the gametes, the two homologous chromosomes exchange equivalent pieces with each other by a process called “crossing over.” By and large (there are many exceptions) no laws seem to determine where the chromosomes will break or how large the pieces will be that are exchanged. Which particular combination of pieces of maternal and paternal chromosomes making up the new chromosome will enter a given egg or spermatozoon is largely a matter of chance, at least in most chromosomes and most species. Likewise, it is largely a matter of accident which chromosomes will go into which germ cell, provided only that each cell receives its full set of chromosomes.

It is easy to attribute events to chance, but this only expresses scientific ignorance as to the real cause.

Another phenomenon is mutation: sometimes genetic codes suddenly change. This, too, is usually attributed to accident or chance, but then it is difficult to explain why any progression is made at all once biological systems have evolved to a certain level of complexity and perfection. The chance of a mutation leading to fatal, or at least less fit, properties is far greater than of a mutation making the individual fitter. Besides “crossing over” and mutation at one or several places on the chromosomes, another uncertain factor that Mayr and others mention is the distribution of chromosomes during reduction division (meiosis) to form reproductive cells. This process affects which side in the gamete the originally paternal or maternal genetic material goes to. Moreover, there are other opportunities for the course of events to be influenced from within: only part of the cell’s genetic code is active at certain times and under certain circumstances. Other parts are not active and may never become so during the present life. Thus, there are many secrets not yet unveiled by science, but nevertheless attributed to “chance.”

Chance, however, has no place in the theosophical view. Whatever happens is karmic, that is, it can be attributed to a cause, and this cause comes from within. In theosophy the different combinations of hereditary qualities in individuals are governed by psychomagnetic attractions inherent in the skandhas (‎स्कन्ध) of the reincarnating entity. Skandhas are the individual’s aggregates of properties — such as higher and lower mental consciousness, feelings, attractions, and physical characteristics — carried over from former lives. Thus, the specific magnetism of the soul, formed by its store of properties, determines which combinations of hereditary qualities will manifest in a particular incarnation. “It is . . . unquestionable that in the case of human incarnations the law of Karma, racial or individual, overrides the subordinate tendencies of ‘Heredity,’ its servant” (The Secret Doctrine).

Aitareya Upanishad and Creation. Note Quote.

unic2

Upanishads are the philosophical and spiritual sermons, forming a part of the Vedas. Isha, Kena, Katha, Prashna, Munda, Mandukya, Taittiriya, Aitareya, Chhandogya and Brihadaranyaka are the ten most famous Upanishads.

Aitareya Upanishad belongs to the Rugved. It forms part of the Aitareya Aranyaka. The Aitareya Upanishad consists of three chapters. It begins with the fourth chapter of the second Aranyaka and comprises of chapters four, five and six. The doctrines found in this Upanishad were propounded by Sage Itareya. The purpose of this Upanishad is to lead the mind of the sacrificer from the mundane world to spirituality.

The Creator of the World-Carers
‘स इक्षत। इमे नु लोका लोकपालान्नु सृजा इति’ – ‘Sa ikshata, ime nu lokã lokapãlãnnu srujã iti’ (Aitareya Upanishad: 1/1).

Just as Paramãtmã has created various worlds, he has also created the world-carers who can control and nurture those worlds. That is he gives them a suitable body by which they are capable of controlling those worlds. This has been explained here, and furthermore, a detailed description of the creation of the body and organs of those world-carers, and of the method of occupation of the deities who rule over those organs has also been given.

The Provider for the World-Carers
Compassionate Paramãtmã has created a variety of places as well as world-carers to look after those places. This Upanishad informs us that he is also concerned about nourishing them, ‘स र्इक्षतेमे नु लोकाश्र्च लोकपालाश्र्चाऽन्नमे यः सृजा इति’ – ‘Sa eekshateme nu lokãscha lokapãlãschã’nnamebhyaha srujã iti’ (Aitareya Upanishad: 1/3). That Paramãtmã desired to create food so that all these worlds and world-creators continue to be nourished. Food was created according to that wish, and all are nourished by that food. Thus, the first adhyãya prominently explains matters such as Paramãtmã creating the worlds appropriate for the jivas and ishwars to experience the fruits of their karmas; and also creating the world-carers of those worlds; and creating food for their life-long nourishment.

The Second Adhyãya
Creation of the human body

The main subject of the second adhyãya is the creation of the human body. It gives a clear presentation of how the jivãtmã attains a human body by Paramãtmã’s inspiration. The discrimination between the body and ãtmã is automatically understood by this description. Thereafter, there is a description of what happens to the jivãtmã after its life-span in this body is over. This Upanishad states that the person who lacks brahmavidyã has to repeatedly wander in the miserable cycle of births and deaths, and those that imbibe brahmavidyã attain Akshardham and experience the bliss of Paramãtmã.

The Third Adhyãya
The Upãsanã of Parabrahman

The first two adhyãyas describe the grandeur of Paramãtmã well. The third adhyãya then instructs us to perform the upãsanã of Parabrahman with knowledge of his greatness. The Upanishad says, ‘येन पश्यति येन वा शृणोति येन वा गन्घान्‌ जिघýति येन वा वाचं व्याकरोति येन वा स्वादु चाऽस्वादु विजानाति’– ‘Yena pashyati yena vã shrunoti yena vã gandhãn jighrati yena vã vãcham vyãkaroti yena vã svãdu chã’svãdu vijãnãti’ – ‘One should perform the upãsanã of Paramãtmã, by whose inspiration the ãtmã can see via the eyes, hear via the ears, smell fragrances via the nose, speak words via the tongue, and know good and bad tastes’ (Aitareya Upanishad: 3/1). If we did not have this body or these organs, then what could we do? We would not be able to perform any endeavours for liberation. Kindhearted Paramãtmã has compassionately given us all of this. He has given us a body, he has given us organs and he has poured strength into those organs. He has made everything convenient. Therefore, let us perform his upãsanã, please him and attain liberation. This has been stated here forcefully.

Brahman Perception
In order to understand the full glory of Parabrahman, and in order to do his upãsanã appropriately, one must become aksharrup, one must be engulfed in the sense of being like Brahman, and for this very reason, one must know Aksharbrahman. This is the essence of the whole of Vedanta. Therefore, this Upanishad has indicated the pragnãn form of Aksharbrahman with the words ‘प्रज्ञानं ब्रह्म’ – ‘Pragnãnam Brahma’ (Aitareya Upanishad: 3/3). Moreover, ‘यदेतद्‌ हृदयं मनश्र्चैतत्‌ … सर्वाण्येतानि प्रज्ञानस्य नामघेयानि भवन्ति’ – ‘Yadetad hrudayam manaschaitat … sarvãnyetãni pragnãnasya nãmadheyãni bhavanti’ – ‘This heart, mind, etc. of ours – whatever we have – are all names of pragnãna Brahman’ (Aitareya Upanishad: 3/2), that is, they are all pervaded by Aksharbrahman. Thus, we have been instructed to perceive everything as Brahman.

The Divine Fruits
This Upanishad then concludes by informing us of the fruits that one who becomes brahmarup and performs the upãsanã of Parabrahman with knowledge of his greatness attains. ‘अमृतः समभवत्‌’ – ‘Amrutaha samabhavat’ (Aitareya Upanishad: 3/4). Such a person attains divine Akshardhãm and is released from the cycles of birth and death.

In this way, by calling Paramãtmã the cause, creator, controller and nurturer of creation the Aitareya Upanishad tells us that he is the essence of creation. We should perform the upãsanã of that Paramãtmã. In order for that upãsanã to be complete and free of hindrances we should adorn our ãtmãs with a sense of being like Brahman, and thus attain ultimate liberation. By explaining such principles this Upanishad has given us a clear view of the path to liberation.

Math Conundrum in Thomas Pynchon

vqylv

Her idea of banter
Likely isn’t Cantor
Nor is she apt to murmur low Axioms of Zermelo,
She’s been kissed by geniuses, Amateur Frobeniuses
One by one in swank array, Bright as any Poincaré…

and so on in that vein.

It was when I came upon the word “automorphic”…Earth making its automorphic way round the sun again and yet again…periodic functions, and their generalized form, automorphic functions as a prelude to a scholarly discussion of time travel:

Time no longer ‘passes,’ with a linear velocity, but ‘returns,’ with an angular one. All is ruled by the Automorphic Dispensation. We are returned to ourselves eternally, or, if you like, timelessly.

You find an awful lot of hyperbolas in Against the Day. For example: the hyperbolic geometry in connection with automorphic functions; the “Automorphic Dispensation” which seems to be a “function… by which, almost as a by-product, ordinary Euclidean space is transformed to Lobachevskian”; and that “perfect hyper-hyperboloid” that “only Miles” Blundell, the one character to have comprehended the meaning of space-time, “can see in its entirety.” There are (hyperbolic) wave equations (and a whole family of Vibes) and the “noted Quaternionist V. Ganesh Rao of Calcutta University” who by rotating himself in an imaginary direction performs something “like reincarnation on a budget, without the element of karma to worry about.”

Or as the NewYorker puts it,

The readers will encounter many references to, and, frequently, extended disquisitions on, such matters as Hamilton’s Quaternions, Gibbsian vector analysis, Riemann spheres, Prandtl’s discovery of the boundary layer, the Hilbert Pólya Conjecture, the Minkowskian space-time track, and Zermelo’s Axiom of Choice. Inserting this stuff into novelistic situations produces passages like this one, describing a meeting of an outfit known as the Transnoctial Discussion Group.

“Time moves on but one axis,” advised Dr. Blope, “past to future—the only turnings possible being turns of a hundred and eighty degrees. In the Quaternions, a ninety-degree direction would correspond to an additional axiswhose unit is √-1. A turn through any other angle would require for its unit a complex number.”

“Yet mappings in which a linear axis becomes curvilinear—functions of a complex variable such as w=ez, where a straight line in the z-plane maps to a circle in the w-plane,” said Dr. Rao, “do suggest the possibility of linear time becoming circular, and so achieving eternal return as simply, or should I say complexly, as that.”. . . As if the hour itself in growing later had exposed some obscure fatality, the discussion moved to the subject of the luminiferous Æther, as to which exchanges of opinion—relying, like Quaternions, largely on faith—often failed to avoid a certain vehemence……..

Still coming to grips with this ?????????