PART III

THE SOUL OF THE WORLD

In the Secret Doctrine of the Rosicrucians we find the following Second Aphorism:

The Second Aphorism

II. The Germ within the Cosmic Egg takes unto itself Form. The Flame is re-kindled. Time begins. A Thing exists. Action begins. The Pairs of Opposites spring into being. The World Soul is born, and awakens into manifestation. The first rays of the new Cosmic Day break over the horizon.

In this Second Aphorism of Creation the Rosicrucian is directed to apply his attention to the concept of the World Soul—the First Manifestation of the Eternal Parent. This World Soul—the First Manifestation—is represented by the Rosicrucians by the symbol of a circle containing at its centre a black dot or point. The circle, of course, represents the Infinite Unmanifest, and the black dot or point represents the Focal Point of the new Manifestation—the "Germ within the Cosmic Egg," as the old occultists poetically expressed the idea.

The Rosicrucian concept of the World Soul—the First Manifestation—corresponds to similar conceptions found, in various forms, in most of the ancient occult teachings of the several great esoteric schools of philosophy. In some philosophies it is known as the "Anima Mundi," or Life of the World, Soul of the World, or World Spirit. In others it is known as the Logos, or Word. In others, as the Demiurge. The spirit of the concept is this: that from the unconditioned essence of Infinite Unmanifestation there arose an Elemental and Universal Soul, clothed in the garments of the most tenuous, elemental form of Matter, which contained within itself the potency

Figure 4. Symbol of the New-Born World Soul (“The Germ within the Egg”)

and latent possibility of all the future universes of the new Cosmic Circle, or Cosmic Day. This World Soul is spoken of in the Second Aphorism as "The Germ within the Cosmic Egg," inasmuch as it is regarded as the tiny germ within the egg which gradually increases in size and complexity, and takes upon itself Form and Activity.

The symbol of the Cosmic Egg, of which the World Soul is the Animating Germ, is a very old one, and one widely spread in usage in the ancient world. As a prominent occultist has said: "Whence this universal symbol? The Egg was incorporated as a sacred sign in the cosmogony of every people on the earth, and was revered both on account of its form and its inner mystery. From the earliest mental conceptions of man, it was known as that which represented most successfully the Origin and Secret of Being. The gradual development of the imperceptible Germ within the closed shell; the inward working, without any apparent outward interference of force, which from a latent nothing produced an active something, needing nought save heat; and which, having gradually evolved into a concrete, living creature, broke its shell, appearing to the outward senses of all a self-generated, and self-created being—must have been a standing miracle from the beginning.

"The secret teaching explains the reason for this reference by the symbolism of the prehistoric races. The 'First Cause' had no name in the beginnings. Later, it was pictured in the fancy of the thinkers as an ever invisible Bird that dropped an Egg into Chaos, which Egg became the Universe. Hence, Brahm was called 'Kalahansa,' the Swan of Eternity which laid at the beginning of each Mahamanvantara a 'Golden Egg.' It typifies the great Circle, or O, itself a symbol for the universe and its spherical bodies. * * * The first manifestation of the Kosmos in the form of an egg was the most widely diffused belief of antiquity. It was a symbol adopted among the Greeks, the Syrians, Persians, and Egyptians. In the Egyptian Ritual, Seb, the god of Time and of the Earth, is spoken of as having laid an egg, or the Universe. Ra is shown like Brahma gestating in the Egg of the Universe. With the Greeks the Orphic Egg was a part of the Dionysiac and other mysteries, during which the Mundane Egg was consecrated and its significance explained. The Christians—especially the Greek and Latin Churches—have fully adopted this symbol, and see in it a commemoration of life eternal, or salvation and resurrection. This is found in and corroborated by the custom of 'Easter Eggs.' From the 'Egg' of the pagan Druids, to the red Easter Egg of the Slav, a cycle has passed. And, yet, whether in civilized Europe, or among the abject savages of Central America, we find the same archaic, primitive thought; if we only search for it and do not disfigure—in the haughtiness of our fancied mental and physical superiority—the original idea of the symbol."

The concept of the World Soul, in some form of interpretation and under some one of many names, may be said to be practically universal. Among many of the ancient schools of philosophy it was taught that there was an Anima Mundi, or World Soul, of which all the individual souls were but apparently separated (though not actually separated) units. The conviction that Life was One is expressed through nearly all of the best of ancient philosophies; and, in fact, in subtly disguised forms, may be said to rest at the base of the best of modern philosophies.

In the philosophical concept of the Logos, we find another, and more advanced, form of this same fundamental concept. The term, Logos, first became prominent in the philosophy of Heraclitus of Ephesus, where it appears as the Law of Nature, objective in the world, giving order and regularity to the movement of things. The Logos formed an important part of the Stoic System of Philosophy. The Active Principle, abiding in the world, they called the Logos, the term being likewise applied to the Universal Productive Cause. An authority on the history of philosophy has said of the concept of the Logos: "The Logos, a being intermediate between God and the World, is diffused through the world of the senses. The Logos does not exist from Eternity like God, and yet its genesis is not like our own and that of all other created beings. It is the First-Begotten of God, and is for us imperfect beings almost as a God. Through the agency of the Logos, God created the World."

In the philosophical concept of the Demiurge, we find another form of the same fundamental concept. The Demiurge was the name given by the Platonian philosophers to an exalted and mysterious agent by whom God was supposed to have created the universe. He was akin to the Nature-God of the Pantheists, and to the "Living Nature" of other schools of philosophy. The Demiurge was the Life of the World, or Universal Life, of which all the innumerable lives of finite creatures are but sparks in the flame or drops of water in the ocean. And, yet, in its true sense, the concept of the Demiurge was not identified with that of God, but was rather a concept of the First Great Manifestation of God, by means of which He creates and sustains the World.

The idea of a Universal Will, a primal manifestation of God, existing at the Heart of Nature, and operating to build up and sustain the Universe, is found in many modern philosophies. Cudsworth, the English philosopher has sought to indicate this conception in his idea of "Plastic Nature," of which he says: "It seems not so agreeable that Nature, as a distinct thing from the Deity, should be quite superseded or made to signifying nothing, God Himself doing all things immediately and miraculously; from whence it would follow also that they are all done either forcibly and violently, or else artificially only, and none of them by any inward principle of their own. This opinion is further confuted by that slow and gradual process that in the generation of things, which would seem to be but a vain and idle pomp or a trifling formality if the moving power were omnipotent; as also by those errors and bungles which are committed where the matter is inept and contumacious; which argue that the moving power be not irresistible, and that Nature is such a thing as is not altogether incapable (as well as human art) of being sometimes frustrated and disappointed by the indisposition of matter. Whereas an omnipotent moving power, as it could dispatch its work in a moment, so would it always do it infallibly and irresistibly, no ineptitude and stubbornness of matter being ever able to hinder such a one, or make him bungle or fumble in anything.

"Therefore, since neither all things are produced fortuitously, or by the unguided mechanism of matter, nor God himself may be reasonably thought to do all things immediately and miraculously, it may well be concluded that there is a Plastic Nature under him, which, as an inferior end subordinate instrument, doth drudgingly execute that part of his providence which consists in the regular and orderly motion of matter; yet so as there is also besides this a higher providence to be acknowledged, which, presiding over it, doth often supply the defects of it, and sometimes overrules it, forasmuch as the Plastic Nature cannot act electively nor with discretion."

Other schools of philosophy, notably that founded by Schopenhauer, have postulated the presence of a Universal Spirit (whose chief attribute is Desire-Will) from whom the universe of creatures has proceeded. This Universal Spirit is held to be filled with a longing, craving, seeking, striving desire to express itself in phenomenal existence. Schopenhauer calls it "The Will to Live." It is described as instinctive rather than intellectual, and as creating intellect with which to better serve its purposes of self-expression. Other philosophers have proceeded along the main lines of the concept of Schopenhauer, with various modifications. The same idea is expressed by some of the old Buddhistic philosophers, the very term "The Will-to-Live" being used to express the essential nature of the Universal Spirit. But, it must be noted, in such philosophies the Universal Spirit is considered rather as the Eternal Parent than as its First Manifestation. In the same way a certain school of thinkers postulate the existence of a "Living Nature," which expresses itself in innumerable living creatures and things—all Things in the universe being held to possess Life in some form and degree, as, indeed, the Rosicrucian creatures also hold.

But it must be always noted that in the Secret Doctrine of the Rosicrucians the World Soul is not regarded as the Infinite Reality, but merely as the First Manifestation thereof, from which all subsequent manifestations proceed and into which they are finally resolved. The World Soul is not Eternal, but, on the contrary, appears and disappears according to the rhythm of the Cosmic Nights and Days.

The Second Aphorism states: "The Flame is rekindled." The Dark Light once more bursts into Flame throughout the form of the World Soul, and the new Universe begins.

It also states: "Time begins." This is seen to be true because Change has begun, and Change is the essence of Time, and Time the measure of Change.

Again: "A Thing exists." This because the World Soul is truly a Thing, with all the characteristics of Thingness. It can be defined and described in positive terms; it can be thought of logically and in terms of intellect, though perhaps not capable of being pictured in the imagination.

Again: "Action begins." This because from the very inception of the Germ in the Cosmic Egg there is the manifestation of Activity, Motion, and Change. The World Soul is in constant and uninterrupted activity from the moment of its faintest dawn until the moment of its expiring quiver.

Again: "The Pairs of Opposites spring into being." As all Thingness is accompanied by the presence of the Pairs of Opposites—the contrasting sets of qualities, it follows that from the first faint breath of the World Spirit differentiation begins, and the polarity of qualities exhibit themselves.

Again: "The World Soul is born, and awakens into manifestation." The World Soul awakens into active manifestation from the very moment of its birth. Finding within itself the impelling urge of the Will-to-Live and of Expression, it proceeds at once, along the lines of elementary Instinct to prepare for manifestation of higher and more complex forms of life and action.

Again: "The first rays of the new Cosmic Day break over the horizon." With the coming of the World Soul the new Cosmic Day is indeed begun, and proceeds without interruption until the shades of the Cosmic Night once more overtake it in cyclic sequence.

The Rosicrucian Teaching is that the World Soul is not a soul lacking a body, but that, on the contrary, it is clothed in the garments of the most tenuous and ethereal substance—a substance as much finer and more ethereal than the Ether of Space, of the material scientists, as the latter is much finer and more ethereal than the hardest steel or granite. From this ethereal substance the World Soul weaves bodies for its manifestations, even the densest forms of matter—and even the tenuous bodily form of the highest forms of life, far removed from our comparatively gross earth-plane.

The Rosicrucians further hold that it is not correct to think of the World Soul as having been created "out of nothing" by the Eternal Parent, and still less so think of it having been created from the substantial essence of the Eternal Parent by division, separation, or partition (such ideas being held to be logically impossible and fallacious). On the contrary, it is held that the World Soul exists as an IDEA of the Eternal Parent—just as, in a day dream, or a reverie, or a full dream, we may picture a Thing as in being. Or in other terms, even the World Soul exists merely as a PICTURE in the Infinite Imagination of the Eternal Parent, and at the last is but a SHADOW of Reality, and not Reality itself.

The World Soul, at the Dawn of the Cosmic Day, may be said to be like a dreamer freshly awakened from a deep sleep, and striving to regain consciousness of himself. It does not know what it is, nor does it know that it is but an Idea of the Eternal Parent. If it could express its thought in words it would say that it has always been, but had been asleep before that moment. It feels within itself the urge toward expression and manifestation, along unconscious and instinctive lines—this urge being a part of its nature and character and implanted into it by the content of the Idea of the Eternal Parent which brought it into being. Like the newborn babe, it struggles for breath and begins to move its limbs. And as it struggles and moves, there comes to it a response from all of its nature, and its active life begins. And here we leave the World Soul, for the moment, struggling for breath and striving to move its limbs (figuratively speaking, of course). Its future is related in the succeeding Aphorisms.

PART IV

THE UNIVERSAL ANDROGYNE

In the Secret Doctrine of the Rosicrucians, we find the following Third Aphorism:

The Third Aphorism

III. The One became Two. The Neuter became Bi-Sexual. Male and Female—the Two in One—evolved from the Neuter. And the work of Generation began.

In this Third Aphorism of Creation the Rosicrucian is directed to apply his attention to the conception of the World Soul—the First Manifestation of the Eternal Parent—as a Bi-sexual Universal Being. This Bi-Sexual. Universal Being, combining within itself the elements and principles of both Masculinity and Femininity, is known in the Rosicrucian Teachings as "The Universal Hermaphrodite," and "The Universal Androgyne."

The term "Hermaphrodite" is defined as: "An individual which has the attributes of both Male and Female." The term is derived by joining together the two names, viz., Hermes and Aphrodite. The term came into ancient use through the legend of Hermaphroditus, son of Hermes and Aphrodite, who, while bathing, became joined in one body with the nymph Salmacis. The term "Androgyne" is defined as: "An individual possessing the attributes of both Male and Female; a Hermaphrodite." The term is derived from the combination of two Greek words, viz., "Andros," meaning "a man," and "Gyne," meaning "a woman."

The conception of the Bi-Sexuality in the Universal Manifestation, or Universal Being, is one met with on all sides in the ancient esoteric and occult philosophies in all lands. In ancient Greece, in

Figure 5. Symbol of the Universal Androgyne

[paragraph continues] Ancient India, and in Ancient Atlantis, Persia, and Chaldea the doctrine formed an important part of the Inner Teachings. In its highest forms, this teaching lay at the very heart of the Ancient Mysteries, and resulted in the very highest and noblest conception of the dignity and worthiness of Sex. But prostituted by the vulgar popular mind, encouraged by a debased priesthood, the same teachings were inverted and made to serve as the basis of the various degenerate phase of Phallic Worship, the traces of which are found on every page of ancient philosophical or religious history. The Rosicrucians have never countenanced even the slight descent into Phallicism, but, on the contrary have kept alive the Flame of the True Teaching, and have used its particular symbol as the distinctive symbolic name and emblem of the Order.

Figure 6. Symbol of the Phallic Cross.

In order to understand the symbology of the Universal Androgyne, it is necessary to first become familiar with the two ancient symbols of Sex. In all the ancient philosophies and religions, we find that the "Cross" (+) is the symbol of the Male; and the "Circle" (O) the symbol of the Female. In representing the Bisexual, the Hermaphrodite, the Androgyne, the two symbols, i.e. the Cross and the Circle are combined in one of several ways. The original way was that of placing the Cross within the circumference of the Circle; but later usage preferred the various forms of the so-called "Phallic Cross," which consists of the Circle, or Oval, sustaining the Cross which depends downward from it. (See illustrations.) Sometimes the Cross is represented as the letter "T", and the Circle as the letter "O".

Figure 7. Symbol of the Swastica.

The well-known esoteric symbol, the "Swastica" (see illustration) consists of a modified Cross, conceived as a "whirling wheel" (something like the familiar spinning "pin wheel" of the boys’ fireworks.) The whirling Cross of the Swastica, when seen in rapid motion, presents the appearance of a Circle enclosing a Cross.

This symbol of the "Circle enclosing the Cross" is one particularly sacred to the Rosicrucians, since to them it represents the Universal Activity and Universal [paragraph continues] Creation, symbolizing the Great Mystery of Occult Generation on all planes of Life. In the fanciful symbology of the ancient Rosicrucian Brotherhoods, the Circle was transformed into the Rose, and the Cross sometimes transformed into the Sword with its Cross-like handle. The sign, then, of the Cross (or Sword) combined with the Circle (or Rose), symbolized the Mystic Union of the Rose and the Cross, from whence arose the name of the Order, i.e. Rosi-Crucian, meaning "Rose-Cross."

The Third Aphorism states: "The One became Two. The Neuter became Bi-Sexual. Male and Female—the Two in One—evolved from the Neuter. And the Work of Creation began."

In this Aphorism there is given the "hint" at the very important teaching of the Rosicrucians concerning the Universal Sex Principles in Nature—the presence and activity of the Sexual Pairs of Opposites, Male and Female, which constitute the Secret of Creation. According to the Secret Doctrine of the Rosicrucians, there are present in All-Creation the activities of a Male Principle and a Female Principle, both Universal in Nature, Character and Extent—both Opposing Aspects of the World Soul—which act and react, one upon the other, and thus produce all Creative Activity and the "Cosmic Becoming" or Universal Activity and Change. And the teachings also are that these Two Sex Principles operate and manifest upon every plane of Life, from the Sub-Mineral, on to the Mineral, on to the Plant, on to the Animal, on to the Human, or to the Super-Human, on to the Angelic or God-like. And, likewise, that in every Thing in Creation there is present and manifest the activity of Sex.

The above statement of the Universality of Sex may seem somewhat surprising to the person who has not acquainted himself, or herself, with the Ancient Wisdom of the Esoteric Schools; or who is not familiar with the daring conceptions of advanced modern science. But to that one who has mastered the ancient wisdom-teachings, and who has likewise become acquainted with the best of modern advanced scientific thought, there will seem nothing strange about these statements. The ancient teachings taught positively that there was present and active Sex in all Manifested Creation; and Modern Science is beginning to teach that the evidence of the presence of Sex in every Thing is conclusive.

The ancient teachings, which were later embodied in the early Rosicrucian teachings, held that in order that there might be Becoming, Change, or Creation, there must be Re-action following Action—the play of one force on another. And the best teachings of the ancients were that these two opposing forces in Nature were Masculine, and Feminine, respectively—dual aspects of the Universal Being. And Modern Science is fast coming to recognize and teach the same great truth.

The best teachings of modern science is that there is a stimulating or fertilizing activity in nature which acts upon a generative force, the latter reacting upon the former. And, at the other end of the material scale, we find the teaching that the atom (once supposed to be the ultimate form of matter) is now discovered to be composed of a multitude of electrons, corpuscles, or ions (different names for the same thing) revolving around each other at a tremendous rate of motion. It was formerly supposed that the electrons simply revolved one around another, and that all were alike in character and nature; but the later discoveries show that the formation of the atom is due rather to the action of numerous circling positive (or "male") electrons around a central negative (or "female") electron, the positive (or "male") electrons seemingly exerting a peculiar effect upon the negative (or "female") electron, causing her to put forth certain energies which result in the "generation" of the atomic structure.

This is in perfect accordance with thie old Rosicrucian doctrine that the "positive" pole of magnetism and electricity (for both were well known to the ancient alchemists) was "masculine," and that the "negative" pole of the same was "feminine." But, unfortunately, the terms "positive" and "negative," respectively are used with the wrong implication and much confusion results therefrom. For instance, the term "positive" is used to indicate strength and reality, as opposed to weaknesses and unreality of the "negative." But the real facts of physical science show us the falsity of such an interpretation of these terms. The so-called "negative" pole of the battery is really the pole of generation or the production of new forms and energies—the best authorities now prefer to use the term "the cathode pole" in place of "the negative;" the word "cathode" being derived from the Greek word meaning "descent; the path of generation," etc. From the "cathode" pole of the battery emerge the great swarms of electrons, ions, or corpuscles; and from the same pole also emerge the wonderful "rays" which have played such an important part in modern physics. The "cathode" pole of the battery is the Mother of all that strange brood of new forms of matter which have appeared to confute the old materialistic theories, and to destroy the old conceptions of science. The "cathode" pole should, in reality and truth, be called the "female" pole; and the "positive" the "male," for such terms truly represent their true respective offices.

Modern science also teaches that the electrons which are "composed of negative (female) electricity," frequently becomes detached from its male companion corpuscles, and starts on an independent career. It seeks a union with a masculine corpuscle, and gaining it a new set of creative activity is begun. When the female corpuscle unites with the new masculine one a strange phenomenon occurs; the corpuscles began vibrating and circling around each other, and the result is the birth of a new atom in which is combined the masculine and feminine energies in some particular proportion. The atom, thus formed, does not manifest the properties of free electricity but manifests an entirely new set of properties. The process of detachment of the feminine electrons is called "ionization;" and arising from such detachments and the formation of new unions result the varied phenomena of heat, light, electricity, magnetism, etc.

In the same way, the varied phenomena of "chemical attraction" and "chemical affinity" arise from the manifestation of Sex on the atomic plane, though science has not as yet perceived this to be the truth. Science teaches that there are "marriages, divorces, and re-marriages" among the atoms, but it hesitates to go further and assert that this is a part of the universal Sex manifestation—but this announcement must come in time for the evidence is overwhelmingly convincing. The explosive properties of certain substances really result from a "divorce" of the atomic and molecular parties—the detachment of the male and female particles under the influence of a stronger attraction; and the formation of the different substances result from the attractive unions of certain male and female elements of matter. Alchemy has always known this to be a fact; it remains for modern science to corroborate and reaffirm the "vagaries" of the old alchemists regarding this important fact of nature.

It has always been admitted by science that there was Sex manifest in plant-life as well as by animal-life, but the mineral-life was not given the benefit of the manifestation of the universal principle of Sex. But recent discoveries have forced upon scientists the fact that in the crystallization of minerals there is an unmistakable evidence of the presence and activity of Sex, and in the near future it will be found that all the other changes in minerals are the result of Sex-attraction or repulsion. And, as we shall see in a subsequent chapter of this book, there is present the activity of Sex on the mental planes of life.

In short, on each and every plane of Life, physical, mental, or spiritual there is found present and active the Universal Principle of Sex, in some of its phases and forms. Sex cannot be escaped in Nature—the Universe is Bi-Sexual, and all Creation, on every plane, is caused by Sex and Sex only. A full understanding of this important fact would revolutionize the conceptions of modern science, and render practicable many important ideas which now exist merely as dreams in the minds of the advanced scientists. To those who cannot see this plainly, we would say: It is admitted that all physical and mental phenomena depend for activity upon the Law of [paragraph continues] Attraction. When it is discovered that the law of Attraction proceeds along the lines of Sex, and Sex alone, then it is seen that all activity is Sex-Activity.

Had the World-Soul remained Neuter, there would have been no Universal Manifestation or Creation. It was necessary that the Principle of Sex should appear, in order that Creation should begin. It is only by the constant and continuous action and reaction of the Two Sex Principles in Nature that Creation, Process, Becoming, and Change is possible—and as all Things are but the products of Change, Process, Becoming, and Creation, it follows that without Sex there would have been to Things in the Universe—and in that even the World Soul would have abided apart, alone, and single until the end of its days. With the introduction of Sex came the beginning of Generation and Creation, under which the One became the Many and Sameness became Variety and Diversity. The ancient teachings furnish the only logical explanation of Creation. The One becomes the Two, and from the Two proceed the Many.

PART V

THE ONE AND THE MANY

In the Secret Doctrine of the Rosicrucians, we find the following Fourth Aphorism:

The Fourth Aphorism

IV. The One becomes Many. The Unity becomes Diversity. The Identical becomes Variety. Yet the Many remains One; the Diversity remains Unity; and the Variety remains Identical.

In this Fourth Aphorism of Creation, the Rosicrucian is directed to apply his attention to the concept of the World Soul—the First Manifestation of the Eternal Parent—as a One Manifesting as Many; a Unity manifesting as Diversity; an Identical manifesting as Variety: yet, notwithstanding such manifestations, remaining ever One, Unity, and Identical.

This concept of the World Soul, so manifesting itself in Manifoldness, Diversity, and Variety, yet ever remaining One, Unity, and Identical, is represented by the Rosicrucians by the symbol of a small circle within a larger circle, the smaller circles being filled with tiny points or centres of manifestation. The outer circle is, of course, the Infinite Unmanifest; the smaller circle, of course, being the World Soul; and the small dots, or points, being the individualized centres of life, being, and activity manifested by the World Soul.

That all beings are, in truth, but expressions of the One Being—centres of consciousness, form, and activity within itself,—is a fundamental tenet of all occult and esoteric teaching. That all Being is One; all Life, One; all Form, One; all Consciousness, One, is known to all true disciples of the occult and esoteric teachings of the past and present, occidental and oriental, philosophical and theological. Hidden

Figure 8. Symbol of the Many in the One

behind and under the orthodox, exoteric teachings, there is always to be found this insistence upon Essential Oneness on the part of the Inner Teachings of all schools.

That there is but One Life, and not Many Lives, is a fundamental article of all occult and esoteric faith. The One Life, moreover, is not to be thought of as dividing and splitting itself up into bits, parts, and particles, in order to accomplish the process of Creation, and the Manifestation of the World. Instead, it is to be thought of as merely reflecting itself in the many individual mirrors of expression, just as the sun reflects itself as One in the millions of falling raindrops, or in a million tiny jars filled with water. There are millions of reflections of the One, but only the one One in reality. Or, using another figure of speech, the One may be thought of as an Infinite Ocean of Being, in which there are millions of tiny bubbles, each apparently apart and separate, but all of which are in reality, but centres of activity and expression in the One Great Ocean.

Separateness is, to quote a writer, "but the working fiction of Creation." All the apparently separated Things are contained within the circle of the World Soul—and the latter is contained within the circle of the Infinite Unmanifest.

Not only is this esoteric conception of the Many in One, and the One in Many, a fundamental conception of the ancient esoteric and occult teachings, but the same truth in another form is presented by advanced modern science in its conception of the Universal Substance. Science postulates the existence of a Universal Substance, known under many names, from which all Things proceed. It matters not whether this Universal Substance be called "Primordial Substance," or "Infinite and Eternal Energy," or "The Universal Ether," the fact remains that science postulates its existence as a fundamental, substantial Something, of and in which all forms and phases of phenomenal existence are but manifestations. In the same way, those schools of transcendental philosophy which postulate the existence of a Universal Mind teach that all forms and phases of phenomenal existence are but Thought Forms in the Universal Mind. And the old Brahmanical teachings likewise hold that the Many exist but as incidents of the "dream" or "meditation" of the Lord High Brahma.

In all forms, phases, and schools of philosophy we find this insistence upon the presence and existence of a One Something of which all else are but manifestations. In fact, as the wisest philosophers have informed us, the whole purpose of philosophy is to discover the One Unconditioned Ground of all that exists Conditionally. All philosophy worthy of the name is Monistic in essence. A leading authority on the history of philosophy informs us the: "Monism is, in strictness, a name applicable to any system of thought which sees in the universe the manifestation or working of a single principle. Such a unity may be at once the tacit presupposition and the goal of all philosophic effect, and in so far as a philosophy fails to harmonize the apparently independent and even conflicting facts of experience, as aspects or elements within a larger whole, it must be held to fall short of the necessary ideal of thought. Dualism, in an ultimate metaphysical reference, is a confession of the failure of philosophy to achieve its proper task; and this is a justification of those who consistently use the word as a term of reproach."

And, now, let us take a brief passing glance at the Rosicrucian teachings concerning the manner in which the One proceeded to become the Many—the Unity to become Diversity—the Identical to become Variety—and yet remain the One, Unity, Identity of the World Soul, unaffected and unchanged by its plunge into Manifestation. Evolution we see on all sides around us, but all Evolution must be preceded by Involution, as all occultists and scientists know full well. Modern Science, in pursuing its discoveries along the lines of Evolution, has almost entirely ignored the twin-activity of Manifestation, which is known as Involution. Not so the ancient occultists, however, for they knew full well the truth so forcibly expressed in the words of a modern "plain speaking" philosopher who said: "You can never get out of a thing anything which is not already involved in it." And to the ancient student of the esoteric teachings any idea of Evolution which did not begin with the teachings concerning Involution was like the play of Hamlet with Hamlet left out. There is an ancient saying which runs: "That which is evolved must previously have been involved;" and in this simple statement is condensed a volume of important occult lore.

The term "Involve" means "to wrap up; to cover; to hide; etc." The term "Evolve" means "to unwrap; to unfold; to un-roll; etc." With these meanings in mind, the student sees at once that before a thing can be "unwrapped, un-folded, un-rolled," it must have first been wrapped-up, folded-up, rolled-up. We must not lose sight of the meaning attached to the simple terms, no matter how many high-sounding terms are substituted for these. The same thing remains the same thing, no matter how many new names are attached to it.

The esoteric teachings, as has been said, clearly and positively state that before there began the wonderful process of Evolution from simple to more complex forms of manifestation—from lower to higher—there must first have been an "involution" or in-folding of the World Soul into the simple, gross, elemental forms of matter. The vibrations must have been first lowered, before they can have been increased.

Plunging at once, with terrific speed and force, into the abyss of Manifestation, the World Soul created for itself material garments of the densest and grossest elemental matter. This extreme form of elemental matter is not known to us today, for it has been discarded in the course of evolution on this particular planet. It, however, still exists on other planets of our solar system. This form, or forms, of elemental matter is below the scale of the minerals, and is as much lower than the grossest mineral known to science as that mineral is lower than the highest plant. In texture, structure, and density the extreme form of elemental matter is as much grosser than the lowest form of mineral known to us, as the latter is grosser than the highest form of ethereal vapor or radiant matter known to modern science. It is useless to try to describe this form of matter, for the ordinary mind cannot grasp it in the absence of concrete illustration.

When the lowest point in the scale of Involution was reached, then the Law of Rhythm asserted itself, and the upward climb began—the first movement of Evolution began to manifest itself. And, at this precise point, there was begun the manifestation of what may be termed "individualization," or the forming of centres of activity and consciousness. The World Soul descended into the depth of Involution en masse, and then began to emerge from those depths by an apparent "splitting up" process, in which the active new-born centres of activity began to assert themselves and to move upward toward self-expression. The simpler centres which occultists know to be the centers of activity in the electrons of matter began to form molecules. There was of course manifested the presence of mind within this gross matter—but only the faint glimmerings were manifested, for the gross enveloping sheaths of matter almost smothered the mental principles involved within them.

The Process of Evolution once begun, it proceeded rapidly. Higher and higher in the scale of manifestation rose the Things—in spiralic process, each spiral rising above the one beneath it, and yet each proceeding apparently in a circle, as do all proceeding things. In due time the first signs of the mineral kingdom began to show themselves, building upon the basis of the sub-mineral forms of matter. In the mineral kingdom began to manifest higher forms of life and mind—for, as the occultists know well, the minerals possess both life and mind in a certain degree. And then later appeared the first signs of plant life—forms but slightly above those of certain crystals.

When the temperature of the earth was at a point at which life is commonly believed to be impossible, there were present certain strange forms of life, which may be described as half mineral—half plant. These crystals reproduced themselves by a splitting up process, and grew from the inside as do plants. These life forms were composed of the same materials as the crystals from which they evolved—but they possessed a greater degree of life and mind, and while from one point of view they may be said to have been minerals, yet from another they may truly be said to have been plants. These strange creatures have disappeared as have all other "intermediate forms" which have played the parts of bridges in the evolutionary process. But they have left their traces in the material bodies of both plants and animals. For it must be remembered that even the bodies of the highest forms of plant or animal life are composed of certain chemical elements which were derived from the mineral kingdom, as for instance, oxygen, hydrogen, carbon, nitrogen, sulphur, phosphorus, etc.

The first forms of real plant life are described by the old teachers as having been a now-extinct lowly form of plant-life scarcely more than a crystal in appearance, and yet manifesting the characteristics of plant life. Then appeared the ancestors of what are now known as the "chlomacea" which are a strange group of lowly creatures, comprising the characteristics of both plant and mineral life, and being found even today in the deposits upon damp rocks, the bark of trees, etc. From this and simpler creatures evolved the ancestors of what are now known as the "angiospores," or lowest forms of plant-life; and later, the ancestors of the "gymnospores," which are probably the lowest forms of animal-life known to science today.

The Process of Evolution is caused by the constant striving of the Life and Mind within the sheaths of matter—the striving to express more and still more of themselves, and to mould and use the sheaths of matter in the work of self-expression. Protoplasm, the physical basis of plant and animal life, was evolved in this way. Then came the single-celled creature which dwelt in the slime of the ancient ocean beds. Then forms of life composed of colonies of cells appeared. Then more complex forms of cell-combination, and so on, and on, until the highest forms of life known to us today were evolved.

Finally, primitive man was evolved. Then man began to improve in mind and feeling. And he is still making progress along these lines. But man (of today) is merely a high stage of the evolutionary process, and he, in turn, will be succeeded by the Super-Men of the future, and these in turn by the god-like angelic creatures, the like of whom are in existence on other and high spheres even this day.

But always remember that in all the millions of types of living forms, and the millions upon millions upon millions of individuals ensouling these forms, there is no real separateness. All life is One—and all Life but the Life of the World Soul. Therefore, in the symbol of the Rosicrucians—the countless points within the smaller circle, which in turn is enclosed within the larger circle—we have the picture of the Eternal Parent and its First Manifestation, the World Soul, the latter manifesting in the countless life-forms of the World of Manifestation. And, the work of Evolution is still underway, and higher and higher forms of expression will proceed from within the Involved Being of the World Soul which is ever striving and struggling to manifest itself in self-expression.

PART VI

THE UNIVERSAL FLAME OF LIFE

In the Secret Doctrine of the Rosicrucians, we find the following Fifth Aphorism:

The Fifth Aphorism

V. The One is the Flame of Life. The Many are the Sparks in the Flame. The Flame once lighted kindles everything within its sphere. The Fire is in everything and everywhere; there is nothing dark or cold within its sphere.

In this Fifth Aphorism of Creation, the Rosicrucian is directed to apply his attention to the concept of the Universal Life—the Life of the World Soul, permeating everything everywhere within its sphere of existence. This concept of the World Soul as a Flaming Fire of Life, abiding in the entire Universe in all of its parts, is represented by the Rosicrucians by the symbol of a circle filled with flaming fire.

The symbol of Life has always been the Flaming Fire, in all occult teachings. The Eternal, Universal Fire, or Flame, which kindles ever all that presents itself to its influence, yet ever remains unchanged and undiminished in its Essence, has ever been the favorite symbol of the occultists for the Universal Life in Manifestation. When the term "Spirit" is used to indicate "Life," then the Flame or Fire has always been the symbol for Spirit.

And, indeed, the Flame is the most appropriate symbol for Life that can be thought of. For the Flame while ever remaining the same, yet is never composed of the same particles or sparks for even two consecutive seconds. The Flame, itself, in its Essence, ever remains the same and unchanged, yet its Manifestation is always accompanied and correlated to the appearance and disappearance of innumerable

Figure 9. Symbol of the Universal Flame of Life

tiny particles of material substance which it kindles into sparks, then destroys by the process of combustion, and then replaces by others of similar nature.

And so it is with the Universal Life. It ever persists unchanged and unaltered in its Essence, yet constantly manifesting itself through and in countless material forms which come and go and are in turn replaced by other forms. The form appears, is consumed, and perishes—yet the Flame abides and survives all change. Those who have plunged deep into the esoteric teachings are aware that there are many other very good reasons why the Flame or Fire is the best possible symbol for Life, but it is not thought expedient to go into these further reasons at this time and in this place.

It was formerly the teachings of science that the Universe was composed of two great classes of Things, as follows: (1) Living Things, and (2) Lifeless Things. In the first class were placed all human and animal life, at least during their term of vital existence; plants were afterward added, though somewhat grudgingly, by science. In the second class, all Things below the plane of animal or plant life were placed; it being taught that minerals, chemical elements, etc., were utterly lifeless. Any who ventured to question this accepted classification were deemed of unsound mind, and unworthy of serious consideration.

But the esoteric schools of thought, and the occultists, were always insistent upon the principle that there was nothing lifeless in the universe—that everything was instinct with life in some form, degree, or phase. And, lo! modern science has at last reached the point where it is practically looking Occultism squarely in the face, in full agreement upon this important point. The old idea of a half-lifeless universe is fast passing away, and men of advanced science are beginning to whisper to each other that "The Universe is Alive, as a Whole and in all of its parts." Surely this is a remarkable change in scientific opinion.

This changed conception of science is picturesquely expressed by Luther Burbank, the " wizard of plant life," as follows: "All my investigations have led me away from the idea of a dead material universe tossed about by various forces, to that of a universe which is absolutely all force, life, soul, thought, or whatever name we may choose to call it. Every atom, molecule, plant, animal, or planet, is only an aggregation of organized unit forces, held in place by stronger forces, thus holding them for a time latent, though teeming with inconceivable power. All life on our planet is, so to speak, just on the outer fringe of this infinite ocean of force. The universe is not half-dead, but all alive."

Prof. Dolbear goes back even to the Ether of Space in his assumption of Omnipresent Life, when he says: The Ether has besides the function of energy and motion, other inherent qualities, out of which could emerge under proper circumstances, other phenomena, such as life, mind, or whatever may be in that substratum." Prof. Cope has intimated that "the basis of Life lies back of the atoms and may be found in the Universal Ether."

Saleeby, in his well-known work of Evolution, in which he carries to its logical conclusions the work of Herbert Spencer, says: "Life is potential in matter; life-energy is not a thing unique and created at a particular time in the past. If evolution be true, living matter has been evolved by natural processes from matter which is, apparently, dead. But if life is potential in matter, it is a thousand times more evident that mind is potential in life. The evolutionist is impelled to believe that mind is potential in matter. (I adopt that form of words for the moment, but not without future criticism.) The microscopic cell, a minute speck of matter that is to become man, has in it the promise and germ of mind. May we not draw the inference that the elements of mind are present in those chemical elements—carbon, oxygen, hydrogen, nitrogen, sulphur, phosphorus, sodium, potassium, chlorine—that are found in the cell. Not only must we do so, but we must go further, since we know that each of these elements, and every other, is built up out of one invariable unit, the electron, and we must therefore assert that mind is potential in the unit of matter—the electron itself. It is to assert the sublime truth first perceived by Spinoza, that mind and matter are the warp and woof of what Goethe called 'the living garment of God.' Both are complementary expressions of the Unknowable Reality which underlies both."

Flammarion has said: 'The universe is a dynamism. Life itself, from the most rudimentary cell up to the most complicated organism, is a special kind of movement, a movement determined and organized by a directing force. Visible matter, which stands for us at the present moment for the universe, and which certain classic doctrines consider as the origin of all things—movement, life, thought—is only a word void of meaning. The universe is a great organism, controlled by a dynamism of the psychical order. Mind gleams through its every atom. There is mind in everything, not only in human and animal life, but in plants, in minerals, in space." [The student must always remember that where there is "mind," there must be "life;" and where "life," there must be "mind." Hence the importance of these admissions of modern science.]

Haeckel in his "Riddle of the Universe," sometimes called "The Bible of Materialism," makes the following statement, remarkable coming from such a source: "I cannot imagine the simplest chemical and physical process, without attributing the movements of the material particles to unconscious sensation." Again, he says: "The idea of chemical affinity consists in the fact that the various chemical elements perceive the qualitative differences in other elements—experience 'pleasure' or 'revulsion' at contact with them, and execute specific movements on this ground." He adds, at another point: "The sensations and responses in plant and animal life are connected by a long series of evolutionary stages with the simpler forms of sensation that we find in the inorganic elements, and that reveal themselves in chemical affinity." He quotes with approval the statement of Nageli that: "If the molecules possess something that is related, however distantly, to sensation, it must be uncomfortable to be able to follow their attractions and repulsions; uncomfortable when they are forced to do otherwise."

But not only is modern science giving approval to the oldest conceptions of the occultists concerning Universal Life in the manner mentioned above, i.e. by general statements; it is also quoting with approval the experiments and discoveries of leading scientists along the same line—experiments which go to prove the general statements above quoted. Let us consider a few of these experiments and discoveries in the laboratories of modern science.

Science has practically created counterparts of the diatoms or "living crystals"—created artificially, in the laboratories, creatures similar to these links between the mineral and the animal forms. The diatoms are tiny geometrical forms, composed of a tiny shell of siliceous material enclosing a minute drop of plasm, resembling glue. These creatures are visible through the microscope, and are so small that thousands of them might be gathered together on the head of a pin. They so closely resemble crystals that a very careful examination is required to distinguish them from true crystals; and yet they are alive, and perform all the functions of life.

Crystals, as you know, are born, grow, live, and may be killed by chemicals or electricity. Some investigators have discovered indications of elementary sex functions in certain crystals. A scientific writer has said: "Crystallization, as we are to learn now, is not a mere mechanical grouping of dead atoms—it is a birth." The crystal forms from the mother liquor, and its body is built up systematically, regularly, and according to a well-defined pattern, plan, or design—as true to the pattern as are the bodies of plants and animals. The certainty is present in the crystal creative life activity. And, not only does the crystal grow in this way, like a plant or an animal, but it also reproduces itself by separation and division, just as do the individuals of the lower forms of plant-life and animal-life. The distinguishing point between the growth and reproduction of crystal forms and that of the higher forms of life has, heretofore, been held to be as follows: the crystal takes its nourishment from the outside and builds up its bodily structure on its outer surface, while the lowly forms of plant-life and animal-life takes its nourishment from the outside but builds up its bodily structure from within. If the crystal had a soft-centre and took its nourishment in the way of the low form of plant-life or animal-life (building from within) it would be almost identical with the diatom; or if the diatom grew from the outside, and had a hard centre, it would be considered a true crystal; so, as you see there is very little real difference between them. And, now, lo! even this distinction is apparently to be wiped out by the discovery of artificial living crystals, evolved in the laboratory.

Careful scientific tests have determined that there is what is known as "the fatigue of elasticity" in metals, which is relieved by a rest or "vacation." This has also been found true of razors, the edges of which are restored by a little rest, thus corroborating the ancient "superstition" of users of razors. Tuning forks have been found to lose their power of vibration by over-use, a short rest restoring the same. Machinery in mills and factories have been found to be benefited by an occasional "day off." Metals have been discovered to be subject to disease and infection, and in some cases have been found to have been actually poisoned and afterward restored by antidotes. Window glass, especially the fine stained glass of cathedral windows, is found to be subject to an infectious disease, spreading from pane to pane, and resulting in the disintegration of the substance of the glass. Workmen's tools have been found to experience fatigue, and to be the better for an occasional holiday or longer vacation. Every observing machinist has observed certain idiosyncrasies in particular machines which need "humoring."

The most conclusive scientific report upon this interesting subject, so far as known to the present writer, is that which recites the celebrated series of experiments conducted upon so-called "non-living matter, several years ago, and which are recorded in the book entitled "Response in the Living and Non-Living," by the scientists who conducted the experiments, Professor J. Chunder Bose, of the Calcutta University, who occupies a high position in the scientific world. Professor Bose's experiments have aroused the greatest interest in prominent scientific circles, and have aided greatly in corroborating the conclusions of other scientists who hold that "there is no such thing as dead matter."

Proceeding from the fundamental postulate that the best and only true test of the presence of life is the response of matter to external stimulus, Professor Bose has demonstrated that in many instances so-called inorganic matter, such as metals, minerals, etc., give a response to such stimulus which is similar, if not indeed identical, to the response of the matter composing the bodies of "living" animals, plants, and men. He devised certain very delicate apparatus for registering and measuring such responses, the same being traced as curves on a revolving cylinder. He employed that most delicate scientific instrument called, the Galvanometer in these experiments. The Galvanometer will register the faintest irritation of nerve-matter, or living muscle; and the experiments proved that it would also register the variations of minerals, metals, etc., subjected to the stimulus of outside force; the curves or tracings being practically identical in either case.

Professor Bose reports that when he attached the Galvanometer to bars of various metals they gave a similar response when struck or twisted; the greater the degree of irritation caused in the metal the greater the degree of response. It should be noted that the living nerve or muscle reacts and registers in precisely the same way, and so far as the instrument indicated the response of muscle, nerve, metal, and mineral was identical. Just as the nerve or registered "fatigue" after frequently repeated stimulus, so did the metal or mineral so register. And, just as the nerve or muscle registered the renewal of vigor after a rest, so did the metal or mineral. To all intents and purposes the "living" and "non-living" matter gave the same response and evidence of "life." Moreover, the instrument showed something like "tetanus" in metals, caused by repeated shocks; recovery after the rest being also recorded. Moreover, several metals recorded fatigue from other causes; and in some cases the metals showed the effect of poisoning, recovery by the application of antidotes, and also the signs of excitement or intoxication from other forms of stimulus.

The experiments also showed that metals manifest a condition akin to sleep; that they can be killed; that they exhibit torpor and sluggishness; that they wake up, and can be roused into activity; that they may be stimulated, strengthened, weakened, drugged or intoxicated; that they suffer from extreme cold or heat; that they respond to the presence of certain drugs just as do living plant and animal. A piece of steel subjected to the effect of poison recorded on the delicate instrument a gradual fluttering and weakening, resulting in final death, just as does a portion of animal matter, or an organ of the body of an animal, or a piece of the living substance of a plant. When revived before it was too late, the response of the metal was gradual in the case of both muscle and metal. A most interesting fact is the statement of the experimenter that even the poisons which served to "kill" the metals showed a like susceptibility to the actions of other poisons, and were found to be, themselves, capable of being "killed" by poisons. In the case of these metal "killings," however, the molecular structure was apparently not affected, just as the similar structure in the animal tissue is not affected—in both cases there was apparently a causing of a "something within" to cease to function in the substance, a "something" which may as well be called a "soul" as any other term.

Other scientific laboratory experiments have revealed most interesting facts concerning the production of living things from "non-living matter." Dr. Charles Bastian, of London, England, has prepared and exhibited more than five thousand microphotographs showing the evolution of organic living forms from the inorganic "non-living" (so-called). He claims to have produced certain microscopic black spots from a previously perfectly clear liquor, which spots gradually enlarge and are transformed into certain forms of lowly bacteria. Professor Burke, of Cambridge, England, claims to have produced from sterilized bouillon, by the action of sterilized radium chloride, certain minute living bodies which manifest subsequent growth and reproduction by subdivision.

The ordinary student of chemistry and physics is familiar with what is called "metallic vegetation," notably in the case of the "lead tree," in which there is manifested the appearance of plant forms on the part of the acidulated solution of certain metallic substances. In the case of the "lead tree" an acidulated solution of acetate of lead is placed in a wide-necked bottle, from the cork of which bottle a piece of copper wire is suspended, at the end of which dangles a piece of zinc which hangs at the centre of the lead solution. When the bottle is corked the copper wire begins at once to be surrounded with a growth of metallic lead closely resembling a very fine moss, which moss gradually develops branches and limbs and finally foliage, in the end a miniature bush or tree being formed. Other metallic solutions produce similar phenomena. Saltpeter, subjected to the effect of polarized light, assumes forms closely resembling the orchid. Crystals of frost form on window panes the shapes of leaves, branches, foliage, blossoms, flowers, etc. Many metals tend to crystallize in the forms of vegetable growth; and this is particularly significant when it is remembered that crystals are beginning to be regarded as "almost alive" by modern science, as noted in a preceding paragraph of the present chapter.

The scientific magazines, a few years ago, contained references to an interesting experiment performed by a German scientist using certain metallic salts. The scientist subjected the salts to the action of a galvanic current, and was astounded to discover that around the negative or cathode (female) pole of the battery the particles of the metallic salt began to group themselves in the form of a tiny mushroom, with stem and umbrella-like top. These metallic mushrooms at first displayed a transparent appearance, but gradually developed color, and finally assumed a pale straw color on the stems, with a bright red color on the top of the umbrella and a faint rose tint on the under surface. But the most startling feature of the phenomenon was that the metallic mushroom had fine veins or tiny tubes running along the interior of the steins, through which the nourishment, or additional material for growth, was transported—the mushroom being fed from the inside, as in the case of the true fungus mushroom. It seemed that, to all intents and purposes, these metallic mushrooms were practically the connecting link between mineral and vegetable life.

As has been stated elsewhere in this chapter, modern science now stands on the threshold of the discovery (by actual laboratory proof) that there is no such thing as "lifeless" matter—and that Everything is Alive. This has been the contention of the occultists for thousands of years. As a writer has said, it would seem that as in the case of the great Tunnel of the Alps, the two bands of workers, each on its own side of the mountain, were fast approaching the place where only a thin partition separated them one from another; and that already they can faintly hear the sounds of each others' picks penetrating the thin dividing wall between the two camps. The occultist may now safely await the day when modern science will actually "prove for him the old teaching of the esoteric schools."

Moreover, science is coming very near to the place when it will perceive the truth of the old occult axiom that "All Power is Will-Power," and that the movements of electrons, atoms, molecules, and masses of matter are in response to an inward "feeling" resulting from the attraction or repulsion to or from other forms of matter, and the "will" action in response thereto, as Haeckel and Nageli (materialistic scientists though they may be called) have claimed for half a generation past. The contention of the Materialists that Life and Mind are but qualities of Matter, and are to be found in all forms of material objects, needs but to be inverted in order to show the Truth, long since uttered by the ancient occultists, namely that Matter is but the Outer Garment of Soul (Life-Mind), and that all material forms are ensouled by Life and Mind. The conception of the Materialists is but the Inverted Pyramid of Error, while the conception of the Occultists is the firmly placed, and soundly resting, true Pyramid of Truth—that Rock of Ages which can never be overturned, for it rests squarely and firmly on the Eternal Base of Being.

Remember, O student, the Rosicrucian aphorism that "The Fire is in everything and everywhere: there is nothing dark or cold within its sphere."