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AN INTRODUCTION TOESOTERIC PRINCIPLESFOURTH EDITIONA Study CoursebyWilliam Doss McDavidDepartment of EducationTHEOSOPHICAL SOCIETY IN AMERICAP.O. Box 270, Wheaton, IL 60187-0270www.theosophical.org

Dedication:To the treasured memory ofJohn Posey, Theosophist and Unknown PhilosopherCopyright 1977 by the Theosophical Society in AmericaSecond Edition 1990, 1996. Third Edition (online version) 2007.Fourth Edition 2008.

Abide With MeAbide with me, Thou Atmic Ray Divine,And shed Thy Light upon this soul of mine;I have no hope, no source of light but Thee;O Thou, possessing all, abide with me.When sickness rages, clouds around me throng,Be this my consolation and my song:“The Lord of Light, can ne’er unfaithful be,And this great King of Kings abides with me.”I fear not what this world may do or say;I only fear the foe that doth betray—My lower self, that shrinks away from Thee—But thou art patient, Lord; abide with me.I ask not ease, immunity from pain;For discipline, I know, is always gain;But sometimes, Lord, unveil and smile on me,Unworthy though I am; Abide with me.Thus through all ills, all sorrows, sickness, pain,Thy hand shall guide, my lower self restrain;And daily shall this prayer arise to Thee:“Oh King of Peace, my God, abide with me.”—Wilton HackThe TheosophistJune 1899

ContentsPrefacevii1.Introduction—Schools of Esoteric Teaching12.First Principles73.Microcosm154.Evolution—The Law of Unfoldment255.Macrocosm336.The Scope of Planetary Evolution477.The Path of Initiation63Source Materials75Appendix IThe Seven Principles77Divisions of the Human Constitution81Appendix IIThe Progress of the Lunar Monads83Appendix IIIThe Twelve Creative Hierarchies87Occult Correspondences88Bibliography89

PREFACEOne of the most difficult tasks before the student of Theosophy is to bridge the gapbetween the elementary and the more advanced studies. Our literature contains manyexamples of both extremes, but there are relatively few presentations which attempt tolead the student across the abyss which separates the two. An attempt has been made inthis work to aid in bridging this abyss to some extent. It is assumed that the reader hasread or studied some of the available Theosophical literature and has tried—perhaps heor she may think unsuccessfully—to read some of the more difficult works. It is hopedthat this guide for study will provide at least the fundamentals which will prepare thestudent to tackle the more advanced materials, to wrestle with the perplexing questionscontained therein, and to form his or her own opinions intelligently. Knottyphilosophical problems and difficult points in the teaching have been dealt with as wellas some of the less technical aspects.It seems necessary to point out with complete honesty and candor those pointswhere later writers seem to be at variance with or diverge from the teaching given by H.P. Blavatsky and the Masters of Wisdom in the early days of the Theosophical Society.To do so is to lay oneself open to the charge of setting up HPB as an authority. On thatpoint, the writer can only plead guilty and beg for mercy.The writer also begs forgiveness for diverging from the teaching in those placeswhere his own understanding is imperfect. Such is the curse which falls upon the headsof those of us who presume to write about Theosophy without ourselves being, as HPBwas, the direct amanuensis of the Mahatmas.Each time this study manual has been reprinted, I have been tempted to make allsorts of changes to reflect my changing understanding over the years. Such an extensiverevision would involve altering and expanding the text so greatly that it would nolonger serve the purpose for which it was written. I have therefore contented myselfwith a minimum number of changes in hopes that the guide will continue to be usefulto a certain class of students. This time around I am particularly grateful to DavidBruce and Nicholas Weeks for reviewing the manuscript and making suggestions for itsimprovement.William Doss McDavidSan Antonio, TX 2008vii

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The Theosophical Society in AmericaChapter 1Schools of Esoteric TeachingTheosophy has been called the Wisdom Religion. The word stems from the Greekwords “theos” (God) and “sophia” (Wisdom) and refers to the “Wisdom of the Gods.”This Divine Wisdom, tradition relates, was brought to earth in the infancy of humanityby a superhuman race, the leaders of which have been remembered as the gods andlegendary heroes of mythology. It was these great beings who taught humanity its firstlessons in science, art, and philosophy and who laid the foundations for world culture.It is said that the Divine Wisdom was taught openly to the first human races. It wasonly during the time of the fourth, or Atlantean, race that it became hidden from thesight of the majority. The reason for this secrecy was explained by Helena PetrovnaBlavatsky in the following words:The first, semi-divine, pure and spiritual Races of Humanity . . . had the “truthsof God,” and lived up to them, and their ideals. They preserved them, as long asthere was hardly any evil, and hence scarcely a possible abuse of that knowledgeand those truths. But evolution and the gradual fall into materiality is also one ofthe “truths” and also one of the laws of “God.” And as mankind progressed, andbecame with every generation more of the earth, earthly, the individuality ofeach temporary Ego began to assert itself. It is personal selfishness that developsand urges man on to the abuse of his knowledge and power. And selfishness is ahuman building, whose windows and doors are forever wide open for everykind of iniquity to enter man’s soul . . . Hence the necessity of gradually takingaway from man the divine knowledge and power, which became with every newhuman cycle more dangerous as a double-edged weapon, whose evil side wasever threatening one’s neighbor, and whose power for good was lavished freelyonly upon self. Those few “elect” whose inner natures had remained unaffectedby their outward physical growth, thus became in time the sole guardians of themysteries revealed, passing the knowledge to those most fit to receive it.(Collected Writings, 14:40-41)Thus from those days were established the Mystery Schools in which the WisdomTeachings were preserved for the worthy.In the early days of this present fifth or Aryan race, the predominant seat of civilization was in Central Asia. It was there that the parent school, the chief and oldest ofthe Mystery Schools, was maintained. As the Aryans spread throughout the ancientworld, the Initiates among them established esoteric schools in all the greatest centers ofcivilization. It was under the direction of these Initiates that many of the temples andmonuments of antiquity were built. Often, the Aryans spread into regions where races1

The Theosophical Society in Americaof Atlantean descent were practicing their own forms of esotericism. Mingling with theolder races, the Aryan Initiates established schools of the mysteries adapted to the cultural and social conditions in which they found themselves. Thus the Wisdom Religion,which was one in its foundations, became differentiated into innumerable traditions.The ancient Brahmanical religion of India was the form which it assumed as the Aryansswept southward across the Himalayas. In Persia, it became the religion of the Magi,which was later to become the Parsi faith under the reforming influence of Zoroasters.In Egypt, building upon foundations laid by the Atlanteans, the King-Initiates taughtthe Wisdom Religion in the seclusion of pyramids and imposing temples that remain tothis day architectural wonders. Figure 1 suggests the diffusion of the primordialWisdom-Tradition resulting in the proliferation of schools of esoteric thought.Throughout the ancient world, therefore, the Initiates established Mystery Schoolsfor the worthy while, around these, popular religions full of myth and superstitiondeveloped among the multitudes. As civilization declined and mankind entered theDark Age or Kali Yuga, as it is sometimes called, the esoteric schools became moresecret and hidden from sight until their very existence passed from the public eye. Thiswas especially true in Western lands where the intolerance of the Roman CatholicChurch made it necessary for the Initiates to hide altogether from public scrutiny. Secretsocieties, such as the Rosicrucian Order and the Masonic fraternities, preserved the2

The Theosophical Society in Americateachings of the Wisdom Religion throughout the Middle Ages and down to the presenttime.A reform movement, encompassing all traditional esoteric orders the world over,was initiated around the time of the Lord Gautama Buddha and was brought to fruitionduring the life of the Tibetan teacher Tsong-kha-pa in the fourteenth century. A. P.Sinnett described this effort in the following words:Adeptship, when Buddha incarnated, was not the condensed, compact hierarchythat it has since become under his influence. There has never been an age of theworld without its adepts; but they have sometimes been scattered throughout theworld; they have sometimes been isolated in separate seclusions; they havegravitated now to this country, now to that; and finally, be it remembered, theirknowledge and power has not always been inspired with that elevated andsincere morality which Buddha infused into its latest and highest organization.The reform of the occult world by his instrumentality was, in fact, the result ofhis great sacrifice, of the self-denial which induced him to reject the blessedcondition of Nirvana to which, after his earth-life as Buddha, he was fully entitled, and undertake the burden of renewed incaгnations1 in order to carry outmore thoroughly the task he had taken in hand, and confer a correspondinglyincreased benefit on mankind. (Esoteric Buddhism, pp. 132-133)His third appearance was in the person of Tsong-kha-pa,2 the great Tibetan adeptreformer of the fourteenth century. In this personality he was exclusively concerned with the affairs of the adept fraternity, by that time collecting chiefly inTibet. From time immemorial there had been a certain secret region in Tibet,which to this day is quite unknown to and unapproachable by any but initiatedpersons, and inaccessible to the ordinary people of the country as to any others.But the country generally was not in Buddha’s time, as it has since become,3 thechosen habitation of the great brotherhood. Much more than they are at present,were the Mahatmas in former times distributed about the world. The progress ofcivilization, engendering the magnetism they find so trying, had, however, bythe date with which we are now dealing—the fourteenth century—already givenrise to a very general movement toward Tibet on the part of the previouslydissociated occultists. Far more widely than was held consistent with the safetyof mankind was occult knowledge and power then found to be disseminated. To1We are treading here upon very sacred territory. A few hints on Buddha’s subsequent “incarnations” are given in“The Mystery of Buddha” and “ ‘Reincarnations’ of Buddha” in the so-called third volume of The Secret Doctrine(See Collected Writings, 14: 388–407).2This is not quite correct as there were other manifestations of the Buddha unknown to Mr. Sinnett when he wroteEsoteric Buddhism (see “ ‘Reincarnations’ of Buddha”).3This was written in 1883. HPB reportedly told James Morgan Pryse in 1890 that the Masters had begun to withdrawfrom Tibet (“Truth and Honesty,” The Canadian Theosophist 12, July 1931: 139).3

The Theosophical Society in Americathe task of putting it under the control of a rigid system of rule and law didTsong-kha-pa address himself.Without re-establishing the system on the previous unreasonable basis of casteexclusiveness, he elaborated a code of rules for the guidance of the adepts, theeffect of which was to weed out of the occult body all but those who soughtoccult knowledge in a spirit of the most sublime devotion to the highest moralprinciples. (Ibid., p. 138)As a result of this reform, the secret orders recognized and presided over by thehighest Initiates were unified and organized into a centralized federation and givensome new directives for guiding their activities. (See Theosophy, January 1938). One ofthese directives obligated them to participate in a continuing effort that had been goingon since the first century B.C.E. to restore the light of the mysteries to the Westernworld (Collected Writings, 12:120; 14:294-5). This effort is consistently made during thelast quarter of every century. Describing this effort, H. P. Blavatsky wrote as follows:Among the commandments of Tsong-kha-pa there is one that enjoins the Rahats(Arhats) to make an attempt to enlighten the world, including the “whitebarbarians,” every century, at a certain specified period of the cycle. (CollectedWritings, 14:431)We may tabulate briefly some of the events which have occurred in the last quarterof each century from the fourteenth to this day in seeming fulfillment of this plan:14th century“Foundation” of the fraternity of the Rosy Cross byChristian Rosenkreutz15th centuryWork of the Florentine Platonic AcademyIntroduction of printing into EuropeColumbus discovers the “new world”Birth of Paracelsus, the reformer of medicine16th centuryWork of Akbar in IndiaPublication of first “Shakespeare” playsFoundations laid for revival of Rosicrucian activityGiordano Bruno tries to reconcile Catholics andProtestants through Neoplatonism17th centuryPublication of Newton’s PrincipiaInfancy of the Royal SocietyEstablishment of the Rosicrucian Order in America18th centuryReform movements within Masonry led by CountsSt. Germain and CagliostroMagnetic healing taught by Mesmer4

The Theosophical Society in AmericaMartinism establishedBirth of the United States of America19th centuryEstablishment of the Theosophical Society by Blavatsky,Olcott, and JudgeMaha Bodhi Society foundedHermetic Order of the Golden Dawn founded20th century?The most significant of the nineteenth century efforts was carried on by HelenaPetrovna Blavatsky (HPB) with the assistance of Henry Steel Olcott, Willliam QuanJudge, and others. It was the work of HPB to reveal a portion of the Wisdom Religion ina public manner never before attempted in recent centuries. Doctrines such as theseven-fold structure of the human constitution and the planetary system, reincarnation,karma, and spiritual evolution were given out for all to read. Citations were producedfrom the world’s sacred literature to back up the claims made on behalf of the WisdomReligion. The personality and work of several of the great Initiates were made known tothe public, and communications from them were made known and circulated. Thequalifications and guidelines for those desiring to set their feet on the path of psychicand spiritual development were set forth.It is perhaps too early to evaluate the efforts of the twentieth century but theworldwide influence of the Fourteenth Dalai Lama and other Mahayana Buddhistteachers seems worthy of notice. It is reasonable to assume that the help that we mayhope to receive in the future will be dependent upon the degree to which we have beenable to assimilate the teachings given in the preceding centuries. It is with the intentionof providing a concise and compact, if regrettably incomplete, summary of the mainpoints of this teaching that this study manual has been prepared.5

The Theosophical Society in AmericaREFERENCES FOR SUPPLEMENTARY READING:Judge, The Ocean of Theosophy, ch. 1 “Theosophy and the Masters.”Knoche, The Mystery Schools.Sinnett, The Occult World, ch. 1 “Occultism and Its Adepts.”———. Esoteric Buddhism, ch. 1 “Esoteric Teachers.”QUESTIONS FOR CONSIDERATION:1. What do you think is meant by the term Mystery School?2. Why was secrecy required in esoteric organizations during the Middle Ages?3. What reform is the Buddha said to have made among the Initiates or Adepts?4. Why is reform occasionally required, even within the occult brotherhoods? Is thisa surprising idea to you?5. What kind of risk do you think the Adepts were taking in founding theTheosophical Society?6. How was the Ancient Wisdom brought to humanity? Describe in your ownwords the evolution of esoteric thought from prehistoric times to modern times.7. Do you see any evidence that a new spiritual impulse took place during theclosing years of the last century?8. What are some of the ideas common to all the major religious traditions of theworld?6

The Theosophical Society in AmericaChapter 2First PrinciplesThe scope of Theosophy is the universe as a whole. It is concerned with the wholeand wholeness of being and with the place which humanity occupies within the cosmicscheme. From the inconceivably vast to the unimaginably tiny, the universe demonstrates an amazing and awe-inspiring order. Structures within structures, wheels withinwheels, an ascending order of complexity characterized by cooperation and mutualinteraction links every part together into a vast and magnificent whole.The beginning and end of Theosophical philosophy is the inscrutable Mysterywhich has been called Parabrahm in Indian philosophy. Beyond qualifications andlimiting attributes, It is called the Unknown Deity because it is “unthinkable andunspeakable.” As H. P. Blavatsky wrote, it is “devoid of all attributes and essentiallywithout any relation to manifested, finite Being. It is ‘Be-ness’ rather than Being (inSanskrit, Sat), and is beyond all thought and speculation” (The Secret Doctrine, 1:14).The evolution of the finite universe within the infinity of Parabrahm has been anancient philosophical puzzle. As the philosopher Alan Watts phrased the question, “Ifthe ultimate Reality is formless, how can it give birth to forms? If it is spaceless andtimeless, how can it engender space and time?” (The Supreme Identity, p. 63) Thesequestions are answered by the same author in the spirit of the Wisdom Religion:The infinite is that which by definition includes the possibility of the finite . . . Ifthe infinite could not manifest the finite, it would be neither infinite noromnipotent. (Ibid., p. 65)Co-eternal and one with Parabrahm is that which has been called Mulaprakriti orroot-substance. It is this which Alan Watts has called “the possibility of the finite”which exists within the infinite. By a process beyond the comprehension of our limitedmentality, Mulaprakriti differentiates and transforms itself into prakriti or substance.The differentiated prakriti consists of seven “elements,” one of which is the electromagnetic energy which becomes the “matter” known to science. This brings theuniverse into a state of active manifestation which is called a manvantara. A reverseprocess of withdrawal brings the universe once more into a state of absorption withinMulaprakriti; this resting state is called a pralaya. Theosophy teaches that these processes alternate continually throughout the endless duration of eternity. This cyclicalternation has been metaphorically called the outbreathing and inbreathing of theGreat Breath.7

The Theosophical Society in AmericaDuring cosmic pralaya, the universe being reduced to its ultimate simplicity,everything rests in silent repose. All has become one. At the dawn of the cosmicmanvantara, Mulaprakriti differentiates, its primordial simplicity becoming more andmore complex, forming all the visible and invisible forms of substance in the universe.Science teaches that matter exists in many states. There would seem to be a definitehierarchy of particles and sub-particles as matter differentiates into denser and denserforms. This is an old teaching of occultism. Mulaprakriti is the true Prima Materiaunderlying all substance. In itself it is not matter but the precursor of matter, differentiating periodically during manvantaras, and then once more resolving into itsundifferentiated state during pralayas.Parabrahm is at once transcendent and immanent. Its immanent aspect, ensoulingand vivifying Mulaprakriti and its differentiations, has been called the Logos. Logos is aGreek expression whose meaning includes “word,” “reason,” and “order.” Just as aspoken word is the expression of a thought, so the Logos is the expression of the absolute, unconditioned Thought which is Parabrahm. The Logos is the Divine Mind whichis the law and order of the Cosmos. It has been described by T. Subba Row, a disciple ofHPB’s Guru, as “a centre of spiritual energy which is unborn and eternal, and whichexists in a latent condition in the bosom of Parabrahm at the time of pralaya, and starts asa centre of conscious energy at the time of cosmic activity”(T. Subba Row CollectedWritings, 2:457). T. Subba Row adds that, “In its inmost nature it is not unknowable asParabrahm, but it is an object of the highest knowledge that man is capable of acquiring . . it is not different in substance, as it were, or in essence, from Parabrahm, and yet at thesame time it is different from it in having an individualized existence.” The infinity ofParabrahm contains innumerable Logoi. Each Logos is the spiritual life of a universewhich expresses itself in every galaxy, solar system, and planet within its boundlessdomain. One of the Sacred Scriptures of India expresses the idea in the followingmanner:The tree of Eternity has its roots in heaven above and its branches reach downto earth. It is Brahman, pure Spirit, who in truth is called the immortal. All theworlds rest on that Spirit and beyond him no one can go . . . The whole universe comes from him and his life burns through the whole universe. (KathaUpanishad, 3:1)A distinction is made between the Logos as an eternal potentiality withinParabrahm and that same Logos as the manifested Divine Radiance, the guidingintelligence of its universe. As an eternal potentiality the Logos is called “Aja,” theunborn. As the active manvantaric divine intelligence, bursting forth from its latency togive life and light to the universe, it is “reborn” with each manvantara. In the latteraspect it is the “First Born of all creation.” This is what has become the basis for theChristian doctrine of the immaculate conception. With the differentiation of8

The Theosophical Society in AmericaMulaprakriti, a great primordial cosmic miracle takes place: the reflection of the“Unborn” in the seemingly differentiated universe as the Active Creative Deity, orManifested Logos. The Logos is the Divine Son, born of the cosmic virgin, Substance,before all worlds. Having manifested substance as his “mother” he cannot have afather, the unmanifested Potentiality being absolute and sexless. In all the most ancientcosmogonies, it is the Mother who emerges first from the Unknown Darkness. Withinher immaculate womb springs forth the Son, or Logos, who becomes in his turn theFather. This son is the manifested God, the Logos or Verbum, in whom are containedthe hosts of creative intelligences, the “Sons of God.”It is these creative hosts, these sons of God, which collectively constitute theManifested Logos. They are variously referred to as “Atmic rays,” “facets of theeternal,” or “beams of the Spiritual Sun.” The action of these hosts of creative intelligences in nature―their directing activity―is called Fohat, the “Son of the Sons.” It isthe out-turned creative activity of the “Sons” acting on prakriti and is sometimes calledthe “Light of the Logos.” It is this which is the link between Cosmic Mind and CosmicMatter. Cosmic Mind is the collective Logos, the “Army of the Voice.” Cosmic Matter isprakriti, the elements which differentiate from Mulaprakriti. Fohat, also known asDaiviprakriti, is the mysterious power by which the Logos acts on prakriti imparting toit life and consciousness.H. P. Blavatsky describes Fohat as “that occult, electric, vital power, which, underthe Will of the Creative Logos, unites and brings together all forms, giving them thefirst impulse which becomes in time law”(The Secret Doctrine, 1:109). It is, she writes, the“electric vital power, the transcendental binding Unity of all Cosmic Energies, on theunseen as on the manifested planes, the action of which resembles―on an immensescale―that of a living Force created by WILL, in those phenomena where the seeminglysubjective acts on the seemingly objective and propels it to action . . . It is present in theconstructive power that carries out, in the formation of things―from the planetarysystem down to the glowworm and simple daisy―the plan in the mind of nature, or inthe Divine Thought”(Ibid., 1:111).This “Light of the Logos” is the source of all consciousness and awareness, of all lifeand vitality. Theosophy asserts that the great “Army of the Voice” is active in all things,hence everything is alive and conscious. The paleontologist and philosopher Teilhardde Chardin states in his book The Phenomenon of Man that “the apparent restriction ofconsciousness to the higher forms of life has long served science as an excuse foreliminating it from its model of the universe”(p. 55). Theosophy presents a model of theuniverse in which consciousness plays a major part, declaring emphatically that there isa Universal Conscious Energy—the Light of the Logos—lighting up the universe fromwithin with the light of intelligent, conscious life. Thus all the kingdoms of terrestrial9

The Theosophical Society in Americalife represent the activity of the creative Logos made manifest in matter through theaction of Fohat. The culmination of the life-process on earth is humankind, whichcollectively represents the embodiment of the Logos or, in the terminology of theChristian mysteries, “the Word made flesh.”Blavatsky has summarized these ideas in the following passage from The SecretDoctrine:Manvantaric impulse commences with the re-awakening of Cosmic Ideation (the“Universal Mind”), concurrently with, and parallel to, the primary emergence ofCosmic Substance—the latter being the manvantaric vehicle of the former—fromits undifferentiated pralayic state. Then, absolute wisdom mirrors itself in itsIdeation; which, by a transcendental process, superior to and incomprehensibleby human Consciousness, results in Cosmic Energy (Fohat). Thrilling through thebody of inert Substance, Fohat impels it to activity, and guides its primarydifferentiations on all the Seven planes of Cosmic Consciousness. (1:328)Questions from StudentsQ: Going back to the beginning, I don’t understand why it all happens in the firstplace. Why does Parabrahm create the universe?A: Somebody asked HPB that question once. Her answer was, “Don’t ask me. AskParabrahm.” Seriously, though, in thinking through this question we need tomake one thing clear. Parabrahm does not create the universe. Parabrahm doesnot differentiate. Parabrahm does not do anything. Mulaprakriti, Parabrahm’sveil, is said to differentiate and become the universe, but for all that there is nosuch thing as Creation as understood by Western theology. As one of the Mastersof Wisdom said,Go on saying: “Our planet and men were created”―and you will be fightingagainst hard facts forever, analyzing, and losing time over trifling details—unable to ever grasp the whole. But once admit that our planet and ourselvesare no more creations than the iceberg now before me . . . that both planet andman are—states for a given time; that their present appearance—geologicaland anthropological—is transitory and but a condition concomitant of thatstage of evolution at which they have arrived . . . and all will become plain.(The Mahatma Letters to A. P. Sinnett, pp. 119-120)Mulaprakriti differentiates because of unexpended karma from past cycles ofthe universe. This has always been going on and will continue always. Karmasimply means action and reaction. When our universe ends its long manvantara, there will still be things remaining to be done, action which has not yet10

The Theosophical Society in Americahad its reaction, causes yet to bear their karmic fruit. These will necessitateanother universal “reincarnation” in which to work themselves out. And thatcycle will demand another, and so on and on. It never began and will neverend.Q: How do the occult ideas about Mulaprakriti, cosmic matter, and the restcompare with the concepts of science?A: Science has come a long way since the days of HPB. The scientists of her daythought that matter was composed of tiny, billiard-ball atoms that wereincapable of further division. They didn’t fully understand electricity andcalled it a “mode of motion” to hide their ignorance. They even laughed whenthe Theosophists said that it was composed of corpuscular units. The idea thatthe universe arose within a Deity that was identified with Space, and that thatso-called empty space was in reality a plenum, a “fullness” from which all thematter in the universe “differentiated,” was hooted at as being absurd.But what has science discovered since the time of HPB? They know nowthat the atom is divisible and many subatomic particles have been discovered.One of these particles, the electron, is the corpuscular unit of electricity that theTheosophists were talking about. Not only this, but the electron is regardednow as one member of a pair of particles which was produced when thatelectron was hurled from a state of suspension within “empty” space (laya isthe Eastern expression), leaving a “hole in space” or a positron in its place.“Empty” space, science now teaches, is jammed full of matter in states of“negative energy.” When a particle assumes a state of positive energy, acomplementary “hole” is left in the deserted negative energy state, which thenmay be interpreted as an anti-particle. Thus from “empty space” appear thecountless “pairs” of complementary particles. This corresponds in occultism tothe differentiation of prakriti from Mulaprakriti. “The great Breath digsthrough Space seven holes into Laya to cause them to circumgyrate duringManvantara” (The

Introduction—Schools of Esoteric Teaching 1 2. First Principles 7 3. Microcosm 15 4. Evolution—The Law of Unfoldment 25 5. Macrocosm 33 6. The Scope of Planetary Evolution 47 7. The Path of Initiation 63 S