She is before a dead wall, on the face of which she traces, as she imagines, great physiological and psychic discoveries, but every one of which will be shown later on to be no better than the cobwebs spun by her scientific fancies and illusions.
The tissues of our objective framework alone are subservient to the analysis and researches of physiological science.* The six higher principles in them will evade for ever the hand that is guided by an animus that purposely ignores and rejects the Occult Sciences.
The "Great Day of B E-WITH-US," then, is an expression the only merit of which lies in its literal translation.
Its significance is not so easily revealed to a public, unacquainted with the mystic tenets of Occultism, or rather of Esoteric Wisdom or "Budhism." It is an expression peculiar to the latter, and as hazy for the profane as that of the Egyptians who called the same the "Day of C OME-TO-US,"** which [[Footnote(s)]] ------------------------------------------------- * E.g.
, all that modern physiological research in connection with psychological problems has, and owing to the nature of things, could have shown, is, that every thought, sensation, and emotion is attended with a re-marshalling of the molecules of certain nerves.
The inference drawn by scientists of the type of Buchner, Vogt, and others, that thought is molecular motion, necessitates a complete abstraction being made of the fact of our subjective consciousness.
** See "Le Livre des Morts," by Paul Pierret; "Le Jour de 'Viens a nous' .
.
.
c'est le jour ou Osiris a dit au Soleil: Viens!
Je le vois rencontrant le Soleil dans l'Amenti." (Chap.
xvii., p.
61.) The Sun here stands for the Logos (or Christos, or Horus) as central Essence synthetically, and as a diffused essence of radiated Entities, different in substance, but not in essence.
As expressed by the Bhagavadgita lecturer, "it must not be supposed that the Logos is but a single centre of energy manifested from Parabrahmam; there are innumerable other centres .
.
.
and their number is almost infinite in the bosom of Parabrahmam." Hence the expressions, "The Day of Come to us" and "The Day of Be with us," etc.
Just as the square is the Symbol of the Four sacred Forces or Powers -- Tetraktis -- so the Circle shows the boundary within the Infinity that no man can cross, even in spirit, nor Deva nor Dhyan Chohan.
The Spirits of those who "descend and ascend" during the course of cyclic evolution shall cross the "iron-bound world" only on the day of their approach to the threshold of Paranirvana.
If they reach it -- they will rest in the bosom of Parabrahmam, or the "Unknown Darkness," which shall then become for all of them Light -- during the whole period of Mahapralaya, the "Great N IGHT," namely, 311,040,000,000,000 years of absorption in Brahm.
The day of "Be-With-Us" is this period of rest or Paranirvana.
See also for other data on this peculiar expression, the day of "Come-To-Us," The Funerary Ritual of the Egyptians , by Viscount de Rouge.
It corresponds to the Day of the Last Judgment of the Christians, which has been sorely materialised by their religion.
[[Vol.
1, Page]] 135 THE SOUL'S PILGRIMAGE.
is identical with the former, though the verb "be" in this sense, might be still better replaced with either of the two words "Remain" or "Rest-with-us," as it refers to that long period of R EST which is called Paranirvana.
As in the exoteric interpretation of the Egyptian rites the soul of every defunct person -- from the Hierophant down to the sacred bull Apis -- became an Osiris, was Osirified, though the Secret Doctrine had always taught, that the real Osirification was the lot of every Monad only after 3,000 cycles of Existences; so in the present case.
The "Monad," born of the nature and the very Essence of the "Seven" (its highest principle becoming immediately enshrined in the Seventh Cosmic Element), has to perform its septenary gyration throughout the Cycle of Being and forms, from the highest to the lowest; and then again from man to God.
At the threshold of Paranirvana it reassumes its primeval Essence and becomes the Absolute once more.
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The doctrine of the periodic restoration or recurrence of all things to their original state after vast cycles.
The passage describes 'cyclic evolution' over 3,000 cycles, the 'Great Night' (Mahapralaya) of absorption, and the Monad ultimately 'reassum[ing] its primeval Essence' — a periodic restoration to the original state after vast cycles.
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 explicitly maps the same mystical concept across traditions: the Egyptian 'Come-To-Us,' the Christian 'Be-With-Us,' and the 'Day of the Last Judgment' are all identified as the same esoteric reality.
Fragments of divine light or spirit trapped inside material bodies, awaiting liberation and return to their source.
The Monad as a fragment of the divine Essence that descends through cycles and ultimately returns to Parabrahmam functions as a divine spark awaiting liberation and return to its source.
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 Monad's 'septenary gyration throughout the Cycle of Being and forms, from the highest to the lowest' describes a structured descent through successive levels from a transcendent source.
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
The passage explicitly states that the significance of 'Be-With-Us' is 'not so easily revealed to a public, unacquainted with the mystic tenets of Occultism, or rather of Esoteric Wisdom' — esoteric knowledge concealed from the uninitiated.
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 states 'there are innumerable other centres . . . and their number is almost infinite in the bosom of Parabrahmam,' affirming the boundless nature of the divine cosmos.
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 explicitly describes the directional process: 'from the highest to the lowest; and then again from man to God' — a staged descent of spirit into matter complemented by its return, which is the definition of involution paired with evolution.
The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.
The Sun is explicitly identified as 'the Logos (or Christos, or Horus) as central Essence synthetically, and as a diffused essence of radiated Entities,' functioning as a mediating principle between Parabrahmam and the manifested world.
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
The Monad is explicitly named and described as the central actor: 'born of the nature and the very Essence of the Seven,' performing its gyration and ultimately 'reassum[ing] its primeval Essence and becom[ing] the Absolute once more.'
The merging of the individual soul or self with the divine, transcending personal identity.
The Monad 'rest[s] in the bosom of Parabrahmam, or the Unknown Darkness, which shall then become for all of them Light' — a merging of the individual with the divine that transcends personal identity.
The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.
The central soteriological claim of the passage is the Monad's ultimate return: 'At the threshold of Paranirvana it reassumes its primeval Essence and becomes the Absolute once more' — the soul's journey back to its divine origin.
The reference to '3,000 cycles of Existences' and 'cyclic evolution' through which the Monad performs its gyration implies transmigration of the soul across multiple lives.
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
The Monad ultimately 'becomes the Absolute once more' and rests in the bosom of Parabrahmam, implying that all existence is ultimately one divine reality from which multiplicity flows and to which it returns.