Cosmological Notes. Queries and M.'s Replies. Received January, 1882. Allahabad.
(1) I conceive that at the close of a pralaya the impulse given by the Dhyan Chohans does not develop from chaos, a succession of worlds simultaneously, but seriatim. The comprehension of the manner in which each in succession ensues from its predecessor as the impact of the original impulse might perhaps be better postponed till after I am enabled to realize the working of the whole machine — the cycle of worlds — after all its parts have come into existence.
(1) Correctly conceived. Nothing in nature springs into existence suddenly, all being subjected to the same law of gradual evolution. Realize but once the process of the maha cycle, of one sphere and you have realized them all. One man is born like another man, one race evolves, develops, and declines like another and all other races. Nature follows the same groove from the "creation" of a universe down to that of a mosquito. In studying esoteric cosmogony, keep a spiritual eye upon the physiological process of human birth; proceed from cause to effect establishing as you go along, analogies between the birth of a man and that of a world. In our doctrine you will find necessary the synthetic method; you will have to embrace the whole — that is to say to blend the macrocosm and microcosm together — before you are enabled to study the parts separately or analyze them with profit to your understanding. Cosmology is the physiology of the universe spiritualized, for there is but one law.
(2) Taking the middle of a period of activity between two pralayas, i.e., of a manvantara — what I understand to happen is this. Atoms are polarized in the highest region of spiritual efflux from behind the veil of primitive cosmic matter. The magnetic impulse which has accomplished this result flits from one mineral form to another within the first sphere till having run the round of existence in that kingdom of the first sphere it descends in a current of attraction to the second sphere.
(2) Polarize themselves during the process of motion and propelled by the irresistible Force at work. In Cosmogony and the work of nature the positive and the negative or the active and passive forces correspond to the male and female principles. Your "spiritual efflux" comes not from "behind the veil" but is the male seed falling into the veil of cosmic matter. The active is attracted by the passive principle and the Great Nag, the serpent emblem of the eternity, attracts its tail to its mouth forming thereby a circle (cycles in the eternity) in that incessant pursuit of the negative by the positive. Hence the emblem of the lingam, the phallus and the kteis. The one and chief attribute of the universal spiritual principle — the unconscious but ever active life-giver — is to expand and shed; that of the universal material principle to gather in and fecundate. Unconscious and non-existing when separated, they become consciousness and life when brought together. Hence again — Brahma, from the root "brih," the Sanskrit for "to expand, grow or to fructify," Brahma being but the vivifying expansive force of nature in its eternal evolution.
(3) Do worlds of effects intervene between the worlds of activity in the series of descent?
(3) The worlds of effects are not lokas or localities. They are the shadow of the world of causes, their souls — worlds having like men their seven principles which develop and grow simultaneously with the body. Thus the body of man is wedded to and remains for ever within the body of his planet; his individual jivatma life principle, that which is called in physiology animal spirits returns after death to its source — Fohat; his linga shariram will be drawn into Akasa; his Kamarupa will recommingle with the Universal Sakti — the Will-Force, or universal energy; his "animal soul" borrowed from the breath of Universal Mind will return to the Dhyan Chohans; his sixth principle — whether drawn into or ejected from the matrix of the Great Passive Principle must remain in its own sphere — either as part of the crude material or as an individualized entity to be reborn in a higher world of causes. The seventh will carry it from the Devachan and follow the new Ego to its place of re-birth. . . .
(4) The magnetic impulse which cannot yet be conceived of as an individuality — enters the second sphere in the same (the mineral) kingdom as that to which it belonged in sphere I and runs the round of mineral incarnations there passing on to sphere III. Our earth is still a sphere of necessity for it. Hence it passes into the upward series — and from the highest of these passes into the vegetable kingdom of sphere I.
Without any new impulse of creative force from above, its career round the cycle of worlds as a mineral principle has developed some new attractions or polarization which cause it to assume the lowest vegetable form — in vegetable forms it passes successively through the cycle of worlds, the whole being still a circle of necessity (as no responsibility can yet have accrued to an unconscious individuality, and therefore it cannot at any stage of its progress do anything to select one or other of divergent paths). Or is there something in the life even of a vegetable which, though not responsibility, may lead it up or down at this critical stage of its progress?
Having completed the whole cycle as a vegetable the growing individuality expands on the next circuit into an animal form.
(4) The evolution of the worlds cannot be considered apart from the evolution of everything created or having being on these worlds. Your accepted conceptions of cosmogony — whether from the theological or scientific standpoints — do not enable you to solve a single anthropological, or even ethnical problem and they stand in your way whenever you attempt to solve the problem of the races on this planet. When a man begins to talk about creation and the origin of man, he is butting against the facts incessantly. Go on saying: "Our planet and man were created" — and you will be fighting against hard facts for ever, analyzing and losing time over trifling details — unable to ever grasp the whole. But once admit that our planet and ourselves are no more creations than the iceberg now before me (in our K.H.'s home) but that both planet and man are — states for a given time; that their present appearance — geological and anthropological — is transitory and but a condition concomitant of that stage of evolution at which they have arrived in the descending cycle — and all will become plain. You will easily understand what is meant by the "one and only" element or principle in the universe and that androgynous; the seven-headed serpent Ananta of Vishnu, the Nag around Buddha — the great dragon eternity biting with its active head its passive tail, from the emanations of which spring worlds, beings and things. You will comprehend the reason why the first philosopher proclaimed ALL — Maya — but that one principle which rests during the maha-pralayas only — the "nights of Brahm."...