They circumscribe the manifested world of matter within the R ING "Pass-Not." This world is the symbol (objective) of the O NE divided into the many, on the planes of Illusion, of Adi (the "First") or of Eka (the "One"); and this One is the collective aggregate, or totality, of the principal Creators or Architects of this visible universe.
In Hebrew Occultism their name is both Achath, feminine, "One," and Achod, "One" again, but masculine.
The monotheists have taken (and are still taking) advantage of the profound esotericism of the Kabala to apply the name by which the One Supreme Essence is known to ITS manifestation, the Sephiroth-Elohim, and call it Jehovah.
But this is [[Footnote(s)]] ------------------------------------------------- [[Footnote continued from previous page]] "writers" or scribes; the "Dragons," symbols of wisdom, who guard the Trees of Knowledge; the "golden" apple Tree of the Hesperides; the "Luxuriant Trees" and vegetation of Mount Meru guarded by a Serpent.
Juno giving to Jupiter, on her marriage with him, a Tree with golden fruit is another form of Eve offering Adam the apple from the Tree of Knowledge.
[[Vol.
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quite arbitrary and against all reason and logic, as the term Elohim is a plural noun, identical with the plural word Chiim, often compounded with the Elohim.* Moreover, in Occult metaphysics there are, properly speaking, two " O NES" -- the One on the unreachable plane of Absoluteness and Infinity, on which no speculation is possible, and the Second "One" on the plane of Emanations.
The former can neither emanate nor be divided, as it is eternal, absolute, and immutable.
The Second, being, so to speak, the reflection of the first One (for it is the Logos, or Iswara, in the Universe of Illusion), can do all this.** It emanates from itself -- as the upper Sephirothal Triad emanates the lower seven Sephiroth -- the seven Rays or Dhyan Chohans; in other words, the Homogeneous becomes the Heterogeneous, the "Protyle" differentiates into the Elements.
But these, unless they return into their primal Element, can never cross beyond the Laya, or zero-point.
Hence the allegory.
The Lipika separate the world (or plane) of pure spirit from that of Matter.
Those who "descend and ascend" -- the incarnating Monads, and men striving towards purification and "ascending," but still not having quite reached the goal -- may cross the "circle of the Pass-Not," only on the day "Be-With-Us"; that day when man, freeing himself from the trammels of ignorance, and recog- [[Footnote(s)]] ------------------------------------------------- * The sentence in the Sepher Jezirah and elsewhere: "Achath-Ruach-Elohim-Chiim" denotes the Elohim as androgynous at best, the feminine element almost predominating, as it would read: " O NE is She the Spirit of the Elohim of Life." As said above, Echath (or Achath) is feminine, and Echod (or Achod) masculine, both meaning O NE.
** This metaphysical tenet can hardly be better described than Mr.
Subba Row's in "Bhagavadgita" lectures: "Mulaprakriti (the veil of Parabrahmam) acts as the one energy through the Logos (or 'Eswara').
Now Parabrahmam, is the one essence from which starts into existence a centre of energy, which I shall for the present call the Logos.
.
.
.
It is called the Verbum .
.
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by the Christians, and it is the divine Christos who is eternal in the bosom of his father.
It is called Avalokiteshwara by the Buddhists.
.
.
.
In almost every doctrine, they have formulated the existence of a centre of spiritual energy which is unborn and eternal, and which exists in the bosom of Parabrahmam at the time of Pralaya, and starts as a centre of conscious energy at the time of Cosmic activity.
.
.
." For, as the lecturer premised by saying, Parabraham is not this or that, it is not even consciousness, as it cannot be related to matter or anything conditioned.
It is not Ego nor is it Non-ego, not even Atma, but verily the one source of all manifestations and modes of existence.
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nising fully the non-separateness of the Ego within his personality -- erroneously regarded as his own -- from the U NIVERSAL E GO (Anima Supra-Mundi), merges thereby into the One Essence to become not only one "with us" (the manifested universal lives which are "ONE" LIFE), but that very life itself.
Astronomically, the "Ring P ASS- N OT" that the Lipika trace around the Triangle, the First One, the Cube, the Second One, and the Pentacle to circumscribe these figures, is thus shown to contain the symbol of 31415 again, or the coefficient constantly used in mathematical tables (the value of , pi), the geometrical figures standing here for numerical figures.
According to the general philosophical teachings, this ring is beyond the region of what are called nebulae in astronomy.
But this is as erroneous a conception as that of the topography and the descriptions, given in Puranic and other exoteric Scriptures, about the 1008 worlds of the Devaloka worlds and firmaments.
There are worlds, of course, in the esoteric as well as in the profane scientific teachings, at such incalculable distances that the light of the nearest of them which has just reached our modern Chaldees, had left its luminary long before the day on which the words "Let there be Light" were pronounced; but these are no worlds on the Devaloka plane, but in our Kosmos.
The chemist goes to the laya or zero point of the plane of matter with which he deals, and then stops short.
The physicist or the astronomer counts by billions of miles beyond the nebulae, and then they also stop short; the semi-initiated Occultist will represent this laya-point to himself as existing on some plane which, if not physical, is still conceivable to the human intellect.
But the full Initiate knows that the ring "Pass-Not" is neither a locality nor can it be measured by distance, but that it exists in the absoluteness of infinity.
The doctrine of the periodic restoration or recurrence of all things to their original state after vast cycles.
The statement that the emanations 'unless they return into their primal Element, can never cross beyond the Laya' implies a cyclical return to the source.
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
The first One is described as 'eternal, absolute, and immutable,' on a plane where 'no speculation is possible,' and is not even consciousness — described purely by negation and transcendence of all categories.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The passage notes that the Ring Pass-Not contains the symbol of 3.14159 (pi), with geometrical figures standing for numerical figures, illustrating structural reflection across scales.
A state of awareness transcending ordinary human consciousness, often involving unity with the universe or higher dimensions.
The merging of the individual Ego with the Universal Ego (Anima Supra-Mundi) represents a state of awareness transcending ordinary human consciousness into unity with the universal life.
Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.
The passage narrates the origin of the visible universe: the One divides, the Logos emanates the seven Rays, and the Protyle differentiates into Elements.
A secondary creator deity—often ignorant or malevolent—responsible for fashioning the material world, distinct from the supreme transcendent God.
The 'principal Creators or Architects of this visible universe' function as secondary creators distinct from the supreme One, though not described as ignorant or malevolent.
The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.
The first One exists on 'the unreachable plane of Absoluteness and Infinity, on which no speculation is possible,' representing radical concealment beyond all knowledge.
The doctrine that the divine is present within all things and the universe itself, pervading creation rather than remaining solely transcendent above it. Distinct from unity_of_being (the general claim that all existence is one substance, agnostic about whether that substance indwells its parts) and from kingdom_within (the divine present specifically IN THE INDIVIDUAL human, accessible without mediation) — divine_immanence is the general pervading-presence claim applied to all of creation, not a human-specific indwelling.
The Universal Ego (Anima Supra-Mundi) is described as present within the individual personality, pervading all manifested life as 'ONE LIFE.'
The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.
The first One 'can neither emanate nor be divided, as it is eternal, absolute, and immutable' — pure undivided being with no parts or composite attributes.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The passage's central structure is the cascade from the absolute One to the Second One (Logos) to the seven Dhyan Chohans/Rays, with the Homogeneous differentiating into the Heterogeneous.
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
The passage describes salvation as 'recognising fully the non-separateness of the Ego within his personality from the UNIVERSAL EGO,' a direct experiential recognition rather than faith or ritual.
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
The passage explicitly discusses the 'profound esotericism of the Kabala' and how monotheists have misapplied esoteric terms, framing the teaching as concealed inner truth.
The doctrine of the universe as boundless and without center or circumference, populated by innumerable worlds — Bruno's rejection of the closed Aristotelian sphere; the divine and the cosmos as ontologically infinite.
The passage describes worlds at 'incalculable distances' beyond nebulae and states the Ring Pass-Not exists 'in the absoluteness of infinity,' affirming an unbounded cosmos.
A non-physical dimension of reality, interpenetrating the physical world, populated by forces, beings, and forms ordinarily imperceptible to physical senses and instruments, that can affect embodied life without being seen — Dion Fortune's 'mind-side of nature,' the astral plane of Western esotericism broadly construed. Distinct from astral_light (a specific transmitting medium or fluid operating within this realm, not the realm itself), pleroma (the divine fullness at the summit of a cosmic hierarchy, not a parallel plane coextensive with ordinary life), and animism (particular indwelling spirits bound to specific natural objects, not the general unseen dimension itself).
The passage describes multiple planes of being beyond the physical, including planes of Illusion and the plane of pure spirit separated from matter by the Lipika.
The doctrine that the cosmos unfolds as a structured descent of spirit into matter — a directional process traced stage by stage from an unconditioned principle down through successive planes to full materialization — complemented by its own eventual return ('evolution'). Distinct from emanation_hierarchy (the static structure of the resulting levels of the cascade) and cosmogony (a single originating event rather than an ongoing staged process) in naming the directional cosmic PROCESS of descent itself, paired with its own complementary ascent.
The passage describes the directional descent from the Homogeneous to the Heterogeneous, from spirit to matter, and complements it with the return of incarnating Monads and men ascending toward purification.
The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.
The Logos is explicitly named as the Second One, the reflection of the first, the mediating principle through which emanation occurs, equated with Iswara and the Verbum.
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
The merging of the individual Ego with the Universal Ego (Anima Supra-Mundi) implies the human as a microcosmic reflection of the cosmic whole.
The merging of the individual soul or self with the divine, transcending personal identity.
The passage's climax describes the individual Ego merging into the Universal Ego and the One Essence, 'becoming that very life itself' — a complete dissolution of personal identity into the divine.
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
The passage notes that the Ring Pass-Not contains the symbol of 3.14159 (pi) and that geometrical figures stand for numerical figures, treating number as cosmic structure.
The doctrine that reality has two registers — an Absolute truth as the divine or ultimate mind knows it, and a Relative truth as finite human reason perceives and must act on — with both held as legitimate on their own plane rather than the second being simply an error to correct. Distinct from apophatic_theology (a claim about how the divine may be described, by negation) and unity_of_being (a claim that being is ultimately one) in being a claim about two coexisting registers of truth-claim itself.
The passage distinguishes between the absolute plane (where no speculation is possible) and the plane of emanations/illusion (where the Logos operates), holding both as legitimate registers.
The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.
The passage describes men 'striving towards purification and ascending' and ultimately merging into the One Essence, reversing the emanation into matter.
The ten attributes or emanations through which the Ein Sof (Infinite) reveals itself and creates the universe in Kabbalistic theology.
The passage directly references the Sephiroth, stating that 'the upper Sephirothal Triad emanates the lower seven Sephiroth' and discusses the Kabbalistic names Achath and Achod.
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
The passage describes 'men striving towards purification and ascending' through stages until they merge into the One Essence, a staged upward journey toward the divine source.
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
The passage's ultimate claim is that the individual Ego is non-separate from the Universal Ego and merges into the One Essence — all existence is ultimately one divine reality.