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The Secret Doctrine, Vol. 3 of 4 by H. P. Blavatsky
The Doctor and the Soul. Viktor E Frankl. The Communist Manifesto. Friedrich Engels and Karl Marx. The Scientists. John Gribbin. The World Comes to You. Michael Stone. It may, however, assist the student if a few further explanations are given here. This advance on his part brings him very near to the esoteric and Vedantin tenet.
But once that we pass in thought from this to us Absolute Negation, duality supervenes in the contrast of Spirit or consciousness and Matter, Subject and Object. 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 precosmic 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, precosmic 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 its differentiation. Again, apart from Cosmic Ideation, Cosmic Substance would remain an empty abstraction, and no emergence of consciousness could ensue. This something, at present unknown to Western speculation, is called by the occultists Fohat.
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. The following summary will afford a clearer idea to the reader. The One Reality; its dual aspects in the conditioned Universe.
According to Mme.
Blavatsky, the second fundamental proposition affirms:. This 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 that of 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. 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 Vedantins call it Sutratma Thread-Soul , but their explanation, too, differs somewhat from that of the occultists; to explain which difference, however, is left to the Vedantins themselves. Blavatsky writes that The Secret Doctrine teaches:. In other words, no purely spiritual Buddhi 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 that Manvantara, 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, from mineral and plant, up to the holiest archangel Dhyani-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. 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.
Next follow some remarks that are not really part of the Third Fundamental Proposition but seem to be some closing words:. In its absoluteness, the One Principle under its two aspects of Parabrahmam and Mulaprakriti is sexless, unconditioned and eternal.
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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. See Comments, Stanza II. In the Kabala it is also Father-Mother-Son. In this lies the whole difference between the esoteric and the Christian trinities. The Mystics and the Philosophers, the Eastern and Western Pantheists, synthesize their pregenetic triad in the pure divine abstraction.
The orthodox, anthropomorphize it. The latter, in Occultism, is the abstract Triangle; with the orthodox, the perfect Cube. It is beautifully expressed in a new translation of Vishnu Purana. Spirit, O twice born, is the leading aspect of the Supreme Brahma. At this stage of the re-awakening of the Universe, the sacred symbolism represents it as a perfect Circle with the root point in the Centre. This sign was universal, therefore we find it in the Kabala also. The Western Kabala, however, now in the hands of Christian mystics, ignores it altogether, though it is plainly shown in the Zohar.
Let it be understood that the terms Brahma and Parabrahmam are not used here because they belong to our Esoteric nomenclature, but simply because they are more familiar to the students in the West. Such are the basic conceptions on which the Secret Doctrine rests. In the Proem of this book the author says: Before the reader proceeds to the consideration of the Stanzas from the Book of Dzyan which form the basis of the present work, it is absolutely necessary that he should be made acquainted with the few fundamental conceptions which underlie and pervade the entire system of thought to which his attention is invited.
Blavatsky wrote: An Omnipresent, Eternal, Boundless, and Immutable Principle on which all speculation is impossible, since it transcends the power of human conception and could only be dwarfed by any human expression or similitude. Second Fundamental Proposition According to Mme.
Third Fundamental Proposition Mme. Closing remarks Next follow some remarks that are not really part of the Third Fundamental Proposition but seem to be some closing words: In its absoluteness, the One Principle under its two aspects of Parabrahmam and Mulaprakriti is sexless, unconditioned and eternal.