At any rate, Occultism teaches that the so-called "reverse rotation" is a fact.
* The Occultists, having most perfect faith in their own exact records, astronomical and mathematical, calculate the age of Humanity, and assert that the latter (as separate sexes) has existed in this Round just 18,618,727 years, as the Brahmanical teachings and even some Hindu calendars declare.
[[Vol.
1, Page]] 151 NATURE CAN NEVER CEASE.
turned seven times," before one comes to understand it.
Occult philosophy is the only science that can teach it.
How, then, can anyone hang the truth or the untruth of the Occultist's proposition that "the Kosmos is eternal in its unconditioned collectivity, and finite but in its conditioned manifestations" on this one-sided physical enunciation that "it is a necessity of Nature to run down?" --------------------- With these verses -- the 4th Sloka of Stanza VI.
-- ends that portion of the Stanzas which relates to the Universal Cosmogony after the last Mahapralaya or Universal destruction, which, when it comes, sweeps out of Space every differentiated thing, Gods as atoms, like so many dry leaves.
From this verse onwards, the Stanzas are concerned only with our Solar System in general, with the planetary chains therein, inferentially, and with the history of our globe (the 4th and its chain) especially.
All the Stanzas and verses which follow in this Book I.
refer only to the evolution of, and on, our Earth.
With regard to the latter, a strange tenet -- strange from the modern scientific stand-point only, of course -- is held, which ought to be made known.
But before entirely new and rather startling theories are presented to the reader, they must be prefaced by a few words of explanation.
This is absolutely necessary, as these theories clash not only with modern science, but contradict, on certain points, earlier statements made by other Theosophists, who claim to base their explanations and renderings of these teachings on the same authority as we do.* This may give rise to the idea that there is a decided contradiction between the expounders of the same doctrine; whereas the difference, in reality, arises from the incompleteness of the information given to earlier writers, who thus drew some erroneous conclusions and indulged in premature speculations, in their endeavour to present a complete system to the public.
Thus the reader, who is already a student of Theosophy, must not be surprised to find in these pages the rectification of certain statements made in various Theosophical works, and also the explanation of certain points which have remained obscure, because they were necessarily left incomplete.
Many are the questions upon which even the author of "Esoteric Buddhism" (the best and [[Footnote(s)]] ------------------------------------------------- * "Esoteric Buddhism" and "Man." [[Vol.
1, Page]] 152 THE SECRET DOCTRINE.
most accurate of all such works) has not touched.
On the other hand, even he has introduced several mistaken notions which must now be presented in their true mystic light, as far as the present writer is capable of doing so.
Let us then make a short break between the Slokas just explained and those which follow, for the Cosmic periods which separate them are of immense duration.
This will afford us ample time to take a bird's eye view of some points pertaining to the Secret Doctrine, which have been presented to the public under a more or less uncertain and sometimes mistaken light.
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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 Mahapralaya (Universal destruction) that 'sweeps out of Space every differentiated thing' and the cyclical nature of 'this Round,' implying periodic cosmic dissolution and renewal.
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 explicitly references 'Universal Cosmogony after the last Mahapralaya' and describes the structure of cosmic origin including planetary chains and the evolution of Earth.
A historical or mythical chain of transmission for secret wisdom from master to disciple across time and cultures — the credential of the teaching, not merely its content. Distinct from oral_tradition (the spoken-not-written modality of transmission, which a lineage may or may not use) and hidden_sayings (the concealment-for-readiness of a teaching's meaning, independent of who transmitted it or in what unbroken chain).
The passage references 'Occultists, having most perfect faith in their own exact records' and acknowledges earlier Theosophical works ('Esoteric Buddhism'), implying a chain of transmission and authority for the teaching.
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
The entire passage frames the teaching as esoteric ('The Secret Doctrine,' 'Occult philosophy is the only science that can teach it'), with content reserved for those who have studied Theosophy and must accept rectifications of earlier incomplete renderings.
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 draws a clear distinction between the Kosmos being 'eternal in its unconditioned collectivity' (absolute register) and 'finite but in its conditioned manifestations' (relative register), holding both as legitimate.