Escatologia e Teosofia

A Teosofia não costuma ser conhecida por grandes profecias astrológicas, menos ainda originais. Não obstante, e talvez sem serem bem compreendidos, os seus ensinamentos podem estar anunciando a natureza terminal dos tempos atuais de forma até bastante contundente.

Acontece que a evolução quaternária (atual) -e não exatamente a setenária futura-, já determina um grande ponto de inflexão na evolução da humanidade encarnada. A chegada da “onda da vida” na sua fase intermediária necessita ser reinterpretada, pois não se trata meramente de um ponto máximo de materialização, mas também um ápice da evolução espiritual dentro da matéria. Seria da mesma forma, uma transição central e uma preparação para a liberação humana dos planos da materialidade.

Ora, sempre ouvimos falar que a quarta iniciação é o marco da libertação humana da matéria. É disto que se tratariam então os ciclos atuais: quarta ronda, quarto Globo, quarta raça, etc. -pois, numa visão rigorosa, tampouco existem mais do que quatro raças dentro de cada ronda evolutiva (e toda ronda tem o seu próprio apocalipse), sendo esta daí a verdadeira natureza da nova raça que está sendo atualmente inaugurada, segundo vários calendários tradicionais.

Ou seja: todo quaternário representa um marco escatológico ou apocalíptico definitivo. Como resultado, condições estão sendo atualmente criadas para que a humanidade procure esta “pista superior” de saída, por bem ou por mal, através do árduo portal da quarta iniciação. Não significa que todos terão sucesso. Significa apenas que muitos deverão se esforçar mais, e dentre estes muitos também serão bem-sucedidos. 

Nesta altura, e por lógica evolutiva, uma bifurcação se apresentaria nos caminhos da humanidade: por um lado, fortes estímulos para esta ascensão ou libertação serão encontrados pelos mais conscientes, e por outro lado, uma crescente degeneração da humanidade e degradação das condições planetárias. É como diz o Livro de Zohar sobre o destino dual da humanidade dos últimos dias sob os fogos da transformação: dor para uns, felicidade para outros. 

Assim também, de uma parte, os ensinamentos sobre iniciação e ascensão tem sido eloquentes nestes tempos, dirigindo a consciência dos mais despertos para novos paradigmas de evolução. E por outro lado, o índice dos transtornos mentais está crescendo vertiginosamente na espécie humana, como seria de esperar, e isto, longe de ser combatido, ainda deverá ser capitalizado e direcionado pelo sistema para gerar ambientes cada vez mais mórbidos e opressivos. 

Mesmo assim, indícios de uma idade de ouro ainda poderá ocorrer, de maneira algo transitória e localizada, porém em circunstâncias para as quais a imaginação das pessoas de hoje poderá não reconhecer. E associado a isto, poderá haver um terceiro destino para alguns poucos destinados a sobreviver à crise terminal deste final de Manvantara (e que tem sido associada também à Sexta Extinção em massa da vida no planeta), a fim de dar início a um novo ciclo evolutivo da humanidade neste planeta, suportando as condições críticas em que a Terra será deixada, até que a própria Natureza comece a restaurar a normalidade das coisas.

A leitura corrente dos gargalos evolutivos, pelos quais a própria humanidade tem sobrevivido através dos tempos, costuma ser interpretado como um risco ou ameaça de extinção da nossa espécie. Porém ele também significaria um salto qualitativo e uma liberação. Pois é justamente através destes trágicos “portais” de transformação, que os grandes saltos evolutivos também tem sido alcançados neste mundo. Esta será, porém, apenas um pequena semente que tardará muitos milênios para começar a se fortalecer e dar lugar a uma nova evolução, após lutar contra as adversidades legadas pelo final do velho ciclo. E é por isto que, a depender da interpretação ou da evolução em análise, uma etapa final pode ser também a inicial de uma nova grande evolução.

Assim, pode ser quase apenas uma ilusão humana, imaginar que a evolução da nossa espécie possa realmente se estender para além do quaternário neste mundo, quase como querendo perpetuar a vida material como um ambiente universal de evolução, e não meramente como a sua frágil base transitória. Qualquer resquício de vida que sobreviva a isto, também estará sujeito a uma grande renovação, como se fosse um verdadeiro reset da humanidade.

Modo geral, o setenário até pode ser uma realidade, porém a sua tríade superior já se destinaria quase exclusivamente aos mundos puramente espirituais. Ou seja: a evolução superior não se destina, por regra, a ser vivida no plano material. Isto significa, enfim, que já não estamos muito interessados em predizer qualquer futuro mais glorioso para a espécie humana, e sim fomentar a consciência da necessidade da sublimação deste mundo material, e o despertar das consciências para a realidade das outras dimensões da existência.

Acesse a "Doutrina Secreta Revelada" - Novas Sínteses de Ciência, Religião e Filosofia para a transição planetária

Conheça também @editorial_agartha e Canal Agartha wTV

Cómo estudiar las estrofas de Dzyan

Sin lugar a dudas, los Libros de Dzyan, revelados en la "Doctrina Secreta" de H.P. Blavatsky, representan una de las obras más herméticas que existen. Es tal su grado de dificultad que la obra hace pocas concesiones tanto al lector común como al más culto. Para todos ellos, encontrarse con estos textos es como intentar penetrar en un bosque tropical sembrado de enredaderas y espinas que les impiden avanzar a cada paso. Tal es la concentración de símbolos: números, geometrías, metáforas, etc.

Paradójicamente, estudiar su hermenéutica tampoco parece ayudar mucho a comprender sus misterios. No es raro que los antiguos teósofos lo intenten una y otra vez, solo para repetir su frustración. Al carecer del atractivo de la comprensión, muchos deciden simplemente aceptar lo establecido y elegir el texto como estatuto de fe. Así, nace un nuevo credo, ignorando las advertencias dadas. Como si la autora no insistiera a cada paso en que trataba con un asunto secreto, que aún existían muchos velos y que algunos ni siquiera tenían una solución en su época. De hecho, todo sugiere que en Blavatsky encontramos una expresión de esa interpretación tan familiar de la palabra «revelación», en el sentido de simplemente renovar los velos. 

¿Cómo se llaman las grandes obras de HPB? «El Velo de Isis» era el título original de «Isis Develada», y el otro es «La Doctrina Secreta». Estos nombres sugieren que Blavatsky nunca pretendió revelar el conocimiento en profundidad, sino comentar extensamente los Misterios. De hecho, la propia Blavatsky afirma que todas las obras «hermenéuticas» existentes basadas en los manuscritos originales de las Estancias de Dzyan, ya sean esotéricas o exotéricas, se denominan «comentarios». Por todas estas razones, abunda en alusiones a la existencia de velos en estas obras.

Quitar el velo es diferente; consiste en hacer que la información sea accesible a la razón y susceptible de instrumentalización. En el ocultismo auténtico, nada carece de un mensaje práctico y relevante para el estudiante. Por lo tanto, el estudiante prudente haría bien en ver los esfuerzos de Blavatsky no como una revelación completa de los misteriosos textos de Dzyan, sino como una serie de pistas sobre su contenido.

Por supuesto, conocer estas cosas aún no ayuda mucho al lector interesado en las verdaderas respuestas. Lo único que se puede esperar en este punto es preparar la mente para el verdadero viaje. De hecho, de poco sirve avanzar sin un mínimo de apoyo: una brújula, un mapa, indicaciones, referencias, etc. Sin embargo, incluso muchos de los instrumentos comunes al investigador se ven privados aquí: orígenes, forma de registro, contexto, destino… todo lo que se ofrece parece servir más para desviar la mirada que para enfocarla realmente. No obstante, parte del camino está relativamente despejado en este punto. En la época de Blavatsky, tales documentos podrían haber estado envueltos en una gran leyenda y misterio, pero no tanto hoy. 

Parece ya establecido que se trata de la reproducción de antiguos manuscritos tántricos. No se trata de antigüedades excepcionales, sino de documentos de patrón tradicional procedentes de amplias regiones de Oriente, grabados en hojas de palma y bien conservados gracias al clima del Himalaya. El contenido de los escritos no está claramente identificado, pero comparten puntos en común con textos conocidos del sistema Kalachakra o la «Rueda del Tiempo»; de hecho, una de las palabras que aparece con más frecuencia allí es «ruedas», grandes y pequeñas, en referencia a las visiones de Ezequiel de «ruedas dentro de ruedas».

A primera vista, parece que nos encontramos ante un misterioso compendio astrológico o incluso astronómico. Sin embargo, una mirada más perspicaz podría permitirnos considerar los tiempos en que aparecen las ruedas, y entonces nos encontraríamos ante una cosmología que podría ser tanto macrocósmica como microcósmica, es decir, en términos de chakras, también llamados "ruedas" en el Tíbet. En cualquier caso, la mejor manera de abordar un documento tántrico es desde una perspectiva ocultista.

Símbolo do Kalachakra

Blavatsky trabajó extensamente con una interpretación del mesocosmos, es decir, la esfera intermedia de las "raíces". Sin embargo, los resultados de sus esfuerzos fueron vagos, revelando las complejidades del lenguaje. De hecho, los Libros de Dzyan no revelan fácilmente sus misterios. Para un lector budista, el texto resultará difícil debido a su abundancia de términos hindúes, aunque el Kalachakra generalmente se considera un tantra tibetano. No obstante, muchos tantras se desarrollaron en la India o incluso en Nepal. Quizás los Libros de Dzyan aún conserven gran parte de su contenido original, lo que refuerza su valor. En este caso, sería importante que los hindúes, en el terreno budista, los analizaran.

Y, por supuesto, será a la luz del hinduismo que finalmente se encontrarán muchas respuestas. Las enigmáticas alusiones de Blavatsky a las "razas" pueden entenderse razonablemente tanto a la luz del sistema de ashramas o etapas de la vida del brahmanismo (1), como a la luz del sistema iniciático hindú, como términos sugeridos como "Hansa" (el nombre de la tercera iniciación) en el contexto de la "tercera raza", entre otros iniciados mentales, técnicos y comunitarios. Los ashramas védicos representan una ciencia espiritual del uso perfecto del espacio y el tiempo, convirtiéndose así en una socialización del conocimiento de las Escuelas Iniciáticas.

Todo esto puede situarnos en un contexto iniciático, sociológico o antropológico. A continuación, encontramos una serie de narraciones sobre conflictos sociales entre los seguidores de los Constructores y los recalcitrantes, en las que podemos considerar los procesos de transición de "rondas", es decir, al final de la cuarta ronda, o de un nuevo "gran camino", en los términos dados.(2) La literatura de Kalachakra es muy importante en el Tíbet y ha inspirado grandes sagas a través de mitos que involucran a los reyes sagrados de Shambhala, a la luz de las profecías sobre la llegada del avatar Kalki. Por lo tanto, no se puede ignorar el contexto profético del texto.

Probablemente se puedan dar varias interpretaciones al respecto, como es habitual con otras epopeyas hindúes. Blavatsky también se inspiró en los Puranas de la India, incorporando el lenguaje de la antropología racial de su época, combinado con mitos occidentales y elementos evolutivos modernos.

Todo parece indicar que Blavatsky aún contaba con escasos recursos hermenéuticos, ya que los libros tradicionales de Oriente apenas comenzaban a traducirse en su época. En este sentido, los esfuerzos realizados en torno a la literatura Mahayana tibetana, por así decirlo, como "La Voz del Silencio", destacan por su mayor éxito en su producción. El verdadero tantrismo está necesariamente oculto, y sus claves solo se transmiten directamente de maestro a discípulo. Se dice que Blavatsky finalmente logró entrar en el Tíbet tras muchos intentos, recibiendo allí iniciaciones e instrucciones. Sin embargo, no existen pruebas fehacientes de ello, y los resultados de su trabajo también son a veces confusos.

Hoy en día, sin duda, existen muchos más recursos disponibles para emprender la aventura de estudiar las Estancias de Dzyan. La importancia de compartir esta obra con Occidente debe apreciarse, como si los Maestros enviaran información importante a través de un mensajero de confianza. Esto no significa que el mensajero fuera el más capacitado para traducir el texto, ni que todas las claves pudieran entregarse de inmediato. En ese caso, bastaba con proporcionar la información y dar algunas pistas sobre su contenido. 

El Dalai Lama y el Mandala Kalachakra

No por casualidad, sino reforzando aún más este contexto, el Dalai Lama ha afirmado que el Kalachakra representa un tantra de especial importancia para Occidente. Una de las razones de ello serían precisamente las profecías que lo rodean. El propio Tíbet se vio envuelto en profecías por el decimotercer Dalai Lama, quien predijo su invasión, seguida de la huida de los tibetanos y la expansión del Dharma en Occidente.

Si estas consideraciones le resultaron interesantes, todo ello se desarrolla con más detalle en los nuevos estudios que hemos realizado sobre las Estancias de Dzyan a través de la obra "Claves Secretas de los Libros de Dzyan".

Notas:

1. As primeiras “raças” das Estâncias de Dzyan não seriam pois aquelas abstrações apresentadas na Doutrina Secreta, e sim iniciações ou ashramas (ou etapas-de-vida védicas) definidas na ordem tradicional: 1. Iogues reclusos, 2. Devotos/casados, 3. Iniciados/instrutores (Hansa no texto, nome da terceira iniciação).

2. Para nós trata-se da transição de um Pralaya para o Manvantara atual, ainda que Blavatsky prefira dar um entendimento específico e absolutos a estes termos. Não obstante existem muitas escalas de Manvantaras e de Pralaya, que são os dias e noites de Brahma. Na literatura hindu até mesmo a morte pessoal representa uma forma de Pralaya, seguido pelo Manvantara da próxima encarnação.

Infórmese sobre "La Nueva Dispensación de la Luz de la Jerarquía".

Para acceder a las Obras de la Nueva Dispensación, haga clic aquí. El contenido del libro electrónico es gratuito.

www.agartha.com.br

Sobre el autor

Luís A. W. Salvi (LAWS) ha sido un estudioso de los Antiguos Misterios durante más de 50 años. Especialista en Filosofías del Tiempo y Esoterismo Práctico, también desarrolla trabajos en las áreas de Perennialismo, Psicología de las Profundidades, Antropología Esotérica, Sociología Holística y otras. Ha publicado decenas de obras a través de Editorial Agartha, además de mantener el canal Agartha wTV.

How to Study the Stanzas of Dzyan

Without a shadow of a doubt, the Books of Dzyan, revealed in H.P. Blavatsky's *Secret Doctrine*, represent one of the most hermetic works in existence. Such is the degree of difficulty that the work makes few concessions to either the common reader or the most educated. For all of them, encountering such texts is like trying to penetrate a tropical forest overgrown with vines and thorns that impede their progress at every inch. Such is the concentration of symbols: numbers, geometries, metaphors, etc.

Paradoxically, studying their hermeneutics doesn't seem to help much in understanding their mysteries either. It's not uncommon for ancient theosophists to try again and again, only to repeat their frustration. Lacking the appeal to understanding, many decide to simply accept the givens and elect the text as a statute of faith. Thus, a new creed is born, ignoring the warnings given. As if the author didn't insist at every step that she was dealing with secret matter, that many veils still existed, and some had not even the shadow of a solution in her time. Indeed, everything suggests that in Blavatsky we have an expression of that familiar reading of the word "revelation," in the sense of merely renewing the veils. 

What are HPB's great works called, anyway?! "The Veil of Isis" was the original title for "Isis Unveiled," and the other is "The Secret Doctrine." These names suggest that Blavatsky never intended to truly reveal knowledge, but rather to comment extensively on the Mysteries. Indeed, Blavatsky herself states that all existing "hermeneutical" works based on the original manuscripts of the Stanzas of Dzyan, whether esoteric or exoteric, are called "commentaries." For all these reasons, she abounds in allusions to the existence of veils in these works.

Unveiling something is different; it's making information accessible to reason and subject to instrumentalization. In true occultism, there is nothing that doesn't have a practical and relevant message for the student. Therefore, the prudent student would do well to see Blavatsky's efforts not as a complete unveiling of Dzyan's mysterious texts, but rather as a series of clues about their contents.

Of course, knowing such things still doesn't help the reader interested in the true answers much. All that can be hoped for at this point is to prepare the mind for the true journey. Indeed, it helps little to advance if we don't have a minimum of support: a compass, a map, directions, references, etc. However, even many of the instruments common to the researcher are deprived here: origins, form of recording, context, destination… everything that is offered seems to serve more to divert the gaze than to truly sharpen the focus. However, part of the path has been relatively cleared at this point. In Blavatsky's time, such documents might have been shrouded in great legend and mystery, but not so much today. 

It already seems established that we are dealing with the reproduction of ancient tantric manuscripts. These are not exceptional antiquities, but rather documents of a traditional pattern from broad regions of the East, engraved on palm leaves and well preserved by the Himalayan climate. The content of the writings is not clearly identified, but they share points in common with known texts from the Kalachakra system or the "Wheel of Time"—indeed, one of the words that appears most frequently there is "wheels," large and small, referring to Ezekiel's visions of "wheels within wheels."

At first glance, we seem to be dealing with some mysterious astrological or even astronomical compendium. However, a more discerning look might allow us to consider the times in which the wheels appear, and then we would be faced with a cosmology that could be both macrocosmic and microcosmic—that is, in terms of chakras, also called "wheels" in Tibet. In any case, the best way to approach a tantric document is from an occult perspective.

Símbolo do Kalachakra

Blavatsky actually worked extensively with a mesocosm reading, that is, the intermediate sphere of "races." Yet the results of her efforts were vague, revealing the complexities of language. Indeed, the Books of Dzyan do not easily reveal their mysteries. For a Buddhist reader, the text will seem difficult because it is replete with Hindu terms, while the Kalachakra is generally considered a Tibetan tantra. However, many tantras were developed from India or even Nepal. Perhaps the Books of Dzyan have still preserved much of their original content, which only reinforces their preciousness. In this case, it would be important for it to be analyzed by Hindus as well, not just Buddhists.

And indeed, it will be in the light of Hinduism that many answers can finally be found. Blavatsky's enigmatic allusions to "races" can be reasonably understood both in light of the system of ashramas or stages of life in Brahmanism,(1) as well as in light of the Hindu initiatory system, as suggested by terms like "Hansa" (the name of the third initiation) in the context of the "third race," among other common mental, technical, and initiatory attributes. The Vedic ashramas represent a spiritual science of perfect use of space-time, thus representing a socialization of the knowledge of the Initiatory Schools.

All of this can place us in an initiatory, sociological, or anthropological context. Next, we find a series of narratives about social conflicts between followers of the Builders and the recalcitrant, in what we can consider the processes of transition of "rounds," that is, the arrival of the fourth round, or of a new "great wheel," as the terms given above suggest.(2) Kalachakra literature is very important in Tibet and has inspired Great sagas were told through myths involving the sacred kings of Shambhala in light of the prophecies of the coming of the avatar Kalki. Therefore, the prophetic context of the text cannot be overlooked.

Several interpretations can probably be made around this, as is customary with other Hindu epics. Blavatsky also drew on the Puranas of India, in addition to incorporating the language of the racial anthropology of her time, combined with Western myths and modern evolutionary elements.

Everything seems to suggest that Blavatsky still had few hermeneutical resources, as traditional books from the East were just beginning to be translated in her time. In this regard, the efforts made around Tibetan Mahayana literature, so to speak, such as "The Voice of the Silence," stand out as most successful in her production. True Tantrism is necessarily hidden, and its keys are only given directly from master to disciple. It is said that Blavatsky finally managed to enter Tibet after many attempts, receiving initiations and instructions there. However, there is no real proof of this, and the results of her work are also sometimes unclear.

Today, there are certainly many more resources available to undertake the adventure of studying the Dzyan Stanzas. The importance of this work's conferral on the West should be appreciated, as if the Masters were sending important information through a trusted messenger. This does not mean that the messenger was even the most capable of translating the text, or that all the keys could be delivered immediately. It was then sufficient to provide the information and offer some clues as to its contents.

Dalai Lama e Mandala Kalachakra

Not by chance, but even reinforcing this entire context, the Dalai Lama has stated that the Kalachakra represents a tantra that is especially important for the West. And one of the reasons for this would be precisely the prophecies surrounding it. Tibet itself was involved in prophecies by the 13th Dalai Lama who predicted its invasion followed by the flight of the Tibetans and the spread of the Dharma in the West.

If you found these considerations interesting, all of this is further developed in the new studies we have carried out on the Stanzas of Dzyan through the work “Secret Keys of the Books of Dzyan”.

Notes:

1. The first "races" of the Stanzas of Dzyan would therefore not be those abstractions presented in the Secret Doctrine, but rather initiations or ashramas (or Vedic stages of life) defined in the traditional order: 1. Reclusive yogis, 2. Devotees/married people, 3. Initiates/teachers (Hansa in the text, the name of the third initiation).

2. For us, this is the transition from a Pralaya to the current Manvantara, although Blavatsky prefers to give a specific and absolute understanding to these terms. Nevertheless, there are many scales of Manvantaras and Pralaya, which are the days and nights of Brahma. In Hindu literature, even personal death represents a form of Pralaya, followed by the Manvantara of the next incarnation.

Learn more about "The New Dispensation of Light of the Hierarchy"

To access the Works of the New Dispensation, click here. The contents in e-book format are available free of charge.

www.agartha.com.br

About the Author

Luís A. W. Salvi (LAWS) has been studying the Ancient Mysteries for over 50 years. A specialist in the Philosophies of Time and Practical Esotericism, he also develops works in the areas of Perennialism, Deep Psychology, Esoteric Anthropology, Holistic Sociology and others. He has already published dozens of works through Editorial Agartha, in addition to maintaining the Agartha wTV Channel.

Como estudar as Estâncias de Dzyan

Sem sombra de dúvidas os Livros de Dzyan divulgados na Doutrina Secreta de H. P. Blavatsky, representam uma das obras mais herméticas que existem. Tal é o grau de dificuldade que a obra faz poucas concessões seja ao leitor comum ou ao mais instruído. Para todos eles deparar-se com tais textos assemelha-se a tentar penetrar numa floresta tropical repleta de lianas e de espinhos que detém o seu passo a cada centímetro. Tal é a concentração de símbolos existentes: números, geometrias, metáforas, etc. 

Paradoxalmente, estudar os seus hermeneutas tampouco parece ajudar muito no entendimento dos seus mistérios. Não são raros os teósofos antigos que o tem tentado uma e outra vez, apenas para repetir a sua frustração. Na falta do apelo ao entendimento, muitos decidem simplesmente aceitar o dado como pronto e elegem o texto como um estatuto de fé. Um novo credo nasce assim, ignorando as advertências dadas. Como se a Autora não insistisse a cada passo que estava lidando com matéria secreta, que muitos véus todavia existiam e alguns sequer tinha-se qualquer sombra de solução em sua época. Com efeito, tudo sugere que em Blavatsky temos uma expressão daquela leitura conhecida da palavra “revelação”, no sentido de meramente renovar os véus. 

Como chamam-se afinal as grandes obras de HPB?! “O Véu de Ísis” era o nome original de “Ísis sem Véu”, e a outra é “A Doutrina Secreta”. Estes nomes sugerem que Blavatsky nunca teve a intenção de revelar verdadeiramente conhecimentos, e sim de comentar extensamente sobre os Mistérios. Com efeito Blavatsky mesma informa que todos os trabalhos de “hermenêutica” existentes em torno dos manuscritos originais das Estâncias de Dzyan, sejam esotéricos ou exotéricos, recebem o nome de “comentários”. Por tudo isto, abundam da sua parte alusões à existência de véus nestes trabalhos. 

Desvelar algo é diferente, é tornar uma informação acessível à razão e sujeita à instrumentalização. No verdadeiro ocultismo nada existe que não tenha uma mensagem prática e atual para o estudante. Portanto o estudante prudente faria bem em ver nos esforços de Blavatsky não um desvelamento completo dos misteriosos textos de Dzyan, e sim uma série de indícios sobre os seus conteúdos.

É claro que saber tais coisas ainda não ajudam muito o leitor interessado nas verdadeiras respostas. Tudo o que se pode esperar nesta altura é preparar o espírito para a verdadeira jornada. Com efeito pouco ajuda a avançar se não contamos com um mínimo de apoios para tal: uma bússola, um mapa, indicações, referências, etc. Contudo mesmo muitos dos instrumentos comuns ao investigador nos são privados aqui: origens, forma de registro, contexto, destinação… tudo o que é oferecido parece servir mais para desviar o olhar do que realmente para apurar o foco. No entanto, a esta altura parte do caminho tem sido já relativamente limpo. Nos tempos de Blavatsky tais documentos poderiam estar envoltos em grandes lendas e mistérios, porém não tanto atualmente. 

Já soa como estabelecido que estamos diante da reprodução de antigos manuscritos tântricos. Não se trata de nenhuma antiguidade tão excepcional, mas sim de documentos de padrão tradicional em amplas regiões do Oriente, gravados em folhas de palmeiras e bem preservados pelo clima dos Himalaias. O teor dos escritos não estão bem identificados mas apresentam pontos em comum com textos conhecidos do sistema Kalachakra ou da “Roda do Tempo” - com efeito uma das palavras que mais aparecem ali são “rodas”, grandes e pequenas, remetendo às visões de Ezequiel sobre “rodas dentro de rodas”. 

Numa primeira leitura do tema, parece estarmos portanto diante de algum misterioso compêndio astrológico ou mesmo astronômico. Porém um olhar mais arguto poderia permitir pensar sobre os tempos em que as rodas aparecem, então estaríamos diante de uma cosmologia, que pode ser tanto no macrocosmo como no microcosmo - ou seja: em termos de chakras, também chamados de “rodas” no Tibet. Seja como for, a melhor forma de abordar um documento tântrico será de teor ocultista.

Símbolo do Kalachakra

Blavatsky trabalhou muito na verdade com uma leitura de mesocosmo, quer dizer: a esfera intermediária das “raças”. Ainda assim os resultados de seus esforços resultaram vagos, denunciando as complexidades da linguagem. Com efeito os Livros de Dzyan não entregam facilmente os seus mistérios. Para um leitor budista o texto soará difícil porque está repleto de termos hinduístas, ao passo que se considera no geral o Kalachakra como um tantra tibetano. No entanto muitos tantras foram elaborados a partir da Índia ou mesmo do Nepal. Talvez os Livros de Dzyan tenham preservado ainda muito dos seus conteúdos originais, o que apenas reforça a sua preciosidade. Neste caso seria importante que ele seja analisado por hindus também e não apenas por budistas.

E com efeito, será à luz do hinduísmo que muitas respostas poderão ser finalmente encontradas. As enigmáticas alusões às “raças” de Blavatsky podem ser razoavelmente compreendidas tanto à luz do sistema de ashramas ou etapas-de-vida do Brahmanismo,(1) como também do sistema iniciático hindu, como sugerem termos como “Hansa” (nome da terceira iniciação) no contexto da “terceira raça”, entre outros atributos mentais, técnicos e iniciáticos comuns.  Os ashramas védicos representam uma ciência espiritual de perfeito aproveitamento do espaço-tempo, sendo assim uma socialização dos conhecimentos da Escolas Iniciáticas.

Tudo isto pode nos colocar num contexto tanto iniciático como sociológico ou antropológico. Na sequência encontramos uma série de narrativas sobre conflitos sociais, entre seguidores dos Construtores e os recalcitrantes, naquilo que podemos considerar como os processos de transição de “rondas”, quer dizer: a chegada da quarta ronda, ou de uma nova “grande roda” nos termos dados.(2)  A literatura Kalachakra é muito importante no Tibet e tem inspirado grandes sagas através de mitos envolvendo os reis sagrados de Shambhala à luz das profecias da vinda do avatar Kalki. Portanto o contexto profético do texto não pode ser negligenciado.

Provavelmente várias interpretações podem ser realizadas em torno a isto, tal como se costuma fazer com outros épicos hindus. Blavatsky amparou-se também nos Puranas da Índia, além de trazer a linguagem da antropologia racial de sua época, combinada com mitos ocidentais e elementos evolucionistas modernos.

Tudo parece sugerir que Blavatsky contava ainda com poucos recursos hermenêuticos, pois os livros tradicionais do Oriente recém estavam começando a serem traduzidos em sua época. Neste aspecto é que se destacam melhor como bem-sucedidos na sua produção os esforços realizados em torno da literatura Mahayana tibetana, por assim dizer, como é o caso da “Voz do Silêncio”. O verdadeiro tantrismo é necessariamente oculto e suas chaves apenas são dadas diretamente de mestre a discípulo. Conta-se que Blavatsky teria finalmente conseguido adentrar o Tibet após muitas tentativas, recebendo lá iniciações e instruções. Contudo não há provas reais disto e os resultados dos seus trabalhos também são por vezes nebulosos.

Hoje em dia seguramente existem muito mais recursos à disposição para empreender a aventura de estudar as Estâncias de Dzyan. A importância da outorga desta obra ao Ocidente deve ser valorizada, como se os Mestres estivessem enviando uma informação importante através de um mensageiro de confiança. Não significa que o mensageiro fosse sequer o mais apto para traduzir o texto, ou que todas as chaves pudessem ser entregues num primeiro momento. Bastava então fornecer a informação e dar alguns indícios dos seus conteúdos.

Dalai Lama e Mandala Kalachakra

Nada casualmente, mas até reforçando todo este contexto, o Dalai Lama tem afirmado que o Kakachakra representa um tantra especialmente importante para o Ocidente. E uma das razões para isto seria justamente em função das profecias que o envolvem. O próprio Tibet foi envolvido em profecias pelo XIII Dalai Lama que previu a sua invasão seguida pela fuga dos tibetanos e a difusão do Dharma no Ocidente.

Se você achou interessante estas considerações, tudo isto é melhor desenvolvido nos novos estudos que realizamos em torno das Estâncias de Dzyan através da obra “Chaves Secretas dos Livros de Dzyan”. 

Notas:

1. As primeiras “raças” das Estâncias de Dzyan não seriam pois aquelas abstrações apresentadas na Doutrina Secreta, e sim iniciações ou ashramas (ou etapas-de-vida védicas) definidas na ordem tradicional: 1. Iogues reclusos, 2. Devotos/casados, 3. Iniciados/instrutores (Hansa no texto, nome da terceira iniciação).

2. Para nós trata-se da transição de um Pralaya para o Manvantara atual, ainda que Blavatsky prefira dar um entendimento específico e absolutos a estes termos. Não obstante existem muitas escalas de Manvantaras e de Pralaya, que são os dias e noites de Brahma. Na literatura hindu até mesmo a morte pessoal representa uma forma de Pralaya, seguido pelo Manvantara da próxima encarnação.

Conheça “A Nova Dispensação de Luz da Hierarquia” 

Para acessar as Obras da Nova Dispensação clique Aqui. Os conteúdos em formato e-book são disponibilizados gratuitamente.

www.agartha.com.br

Sobre o Autor

Luís A. W. Salvi (LAWS) é estudioso dos Mistérios Antigos há mais de 50 anos. Especialista nas Filosofias do Tempo e no Esoterismo Prático, desenvolve trabalhos também nas áreas do Perenialismo, da Psicologia Profunda, da Antropologia Esotérica, da Sociologia Holística e outros. Tem publicado já dezenas de obras pelo Editorial Agartha, além de manter o Canal Agartha wTV.  

Spiritual Evolution in the Racial Complex

There are ample reasons to believe that a broad spirituality developed since the earliest times of humanity. There is still much to be discovered, as much of the knowledge in this area relies on precarious technical resources and seems almost like a game of deduction or guesswork. This is why the field of these Sciences is, at the very least, unstable, inspiring mystics and novelists to project fantasies or imagine bold possibilities.

Indeed, it is not advisable to underestimate even hominids. Even species as remote as Paranthropus—which was actually a very late hominid that existed around 2.6 million years ago, thus a true transition to the Homo species—may have demonstrated great skill in toolmaking with careful selection of materials, to the point that researchers claim they already demonstrated true cognitive abilities. Nevertheless, for practical reasons, we will try to establish certain logical guidelines for spiritual evolution so as not to run the risk of wandering in vain into speculative thought.

All human development as such occurs under the aegis of the quaternary in terms of planetary manifestation—everything that transcends this condition occurs on unmanifested planes, or represents a special manifestation aimed at helping incarnate humanity evolve. Naturally, we are not refuting the reality of the septenary, merely warning that, from humanity's perspective, and pragmatically speaking, what it should truly work with is the quaternary.

Furthermore, it is known that humanity lives under several quaternaries, and we can demonstrate that there are even more of them than has been formulated so far in theosophical literature. However, this incredible alignment is not due solely to some kind of coincidence! In fact, this situation occurs because we are in an evolutionary context in which humanity is able to acquire a greater awareness of itself and its nature, in addition to facing special challenges. At other times, this entire body of information probably could not be gathered, nor would it be so important if it were, because only now can we truly contemplate the Great Abyss with which humanity must deal at the end of its entire earthly or material evolution.

For this reason, we should also expect to have four stages of racial evolution, or four large evolutionary scales, with four subdivisions each, as well as their respective forms of spirituality. Our calculation of racial scales also encompasses the Homo species that make up the current Fourth Solar System, not including the Homo species of the Third Solar System when these species are active, and whose importance is also undoubtedly important for our evolution in many aspects. Homo Sapiens was only the fourth and last human species in this Solar System, so there is little point in investigating the evolution of a previous Solar System, because this study should give special emphasis to the quaternary years.

 Nor would there be evidence that the earliest Homo erectus ever had any form of religiosity, except perhaps in more recent periods of its great longevity. Nevertheless, we consider —and in light of all natural logic— that there was from early on —and perhaps even for the earlier hominids themselves— some form of experimental primitive shamanism (perhaps even something incidental at first) without major consequences, as an internal preparation for later socialization, professionalization, and diversification of cults.

In fact, there are schools of scientists who would classify the entire Homo family as human or as precursor variants of Homo sapiens, because they see no substantial differences between these species and our own. In esotericism, these species belong to a larger group in our evolution. However, a more detailed analysis yields some distinctions that allow us to perceive ourselves as "a little more human," despite the blatant relativism of this statement. Spiritually, however, differences can also be evident, and we hope to shed some light on this in this study.

Finally, the other reason for focusing on these cycles in particular is the revelation of the existence of the 108 Kumaras in Alice A. Bailey's "Treatise on Cosmic Fire," encompassing the complete number of existing rounds within the Solar System, through the 28 manifested Globes of the Seven Planetary Schemes. All of this suggests that this cycle relied on divine evolutions in its coordination from the beginning. This topic is further analyzed in Volume I ("Cosmosynthesis"), Chapter 4, of this Series.

These are therefore the cycles of the current evolutionary complex with its spirituality, where each racial group is surely governed by an Element.

a. Paleo-races (Solar System): elemental magic ............... Earth

b. Anthropo-races (Planetary Scheme): cultural magic ..... Water

c. Geo-races (Globe of Evolution): natural magic ............. Fire

c. Ethno-races (Planetary Chain): spiritual magic ............. Air

Two of these categories are found in the larger "material" cycles, and the other two are in the smaller "spiritual" cycles. The last three are exclusively Homo sapiens, although the first is classified as primitive or non-modern by current Human Sciences. Furthermore, there are natural affinities between cycles "1" and "3," on the one hand, and between cycles "2" and "4," on the other. The former are more focused on energies and the organization of physical forms, while the latter are more focused on the evolution of consciousness and the organization of cultural content. At the same time, the framework is also cumulative and increasingly complex. In other words:

ENERGY CYCLES

1. The Fourth Solar System

3. The Fourth Globe of Evolution

CONSCIOUSNESS CYCLES

2. The Fourth Planetary Scheme

4. The Fourth Planetary Chain

The racial "complexity" in question actually derives from the very dynamics of the cycles of evolution, represented primarily in the form of fractals, through which transpositions to smaller and more advanced analogous evolutions are carried out, as demonstrated below.

Thus, all these groups being focused on here represent only those moments in which their efforts were definitively successful, at the end of a larger cycle of evolution developed by their peers. They are the fractals of completion and transformation within a larger group.

Should we be surprised after all that a cosmology that offers so many levels as the Theosophical one, could also contemplate diverse layers of human evolution, as Science itself also maintains in our times?! Therefore, nothing better than bringing together both worldviews, not to adulterate either, but rather to perfect them. Naturally, the main focus of the human sciences will be material matters, and the focus of esotericism will be spiritual matters. However, no one can deny that both are intrinsically related.

Much of this is found in Blavatsky's magnum opus, "The Secret Doctrine," if not literally, at least in its peculiar format of a primordial "cosmic soup" of information to be unraveled and organized in due course. Nevertheless, our formulations are more solid than Blavatsky's because, at worst, many of HPB's ideas can be proven inconsistent, while ours cannot be positively refuted, since, as a matter of principle, we do not challenge the natural sciences.

One of the reasons why the discrimination of the evolutionary scales of races is so important to the hermeneutics of the mysteries is precisely because the use of analogies and "scales" represents one of the traditional ways of veiling occult information, a theme frequently mentioned by Alice A. Bailey. Many solutions and enigmas can be solved this way. However, our Theory of the Racial Complex does not yet provide all the answers to the Theosophist racial problems; it is also necessary to activate chronological conversion keys such as the Solar-360 Key.

These would then be the four evolutionary categories of humanities, with their respective forms of spirituality.

                The Four Racial Evolutionary Scales

a. Paleo-races (Solar System): elemental magic

i. Homo heidelbergensis: Earth Element

ii. Homo denisovans: Water Element

iii. Homo neanderthalis: Fire Element

iv. Homo sapiens: Air Element

b. Anthropo-races (Planetary Scheme): cultural magic

i. Homo sapiens oeconomicus: Economy

ii. Homo sapiens domesticus: Family

iii. Homo sapiens socialis: Society

iv. Homo sapiens sapiens: Religion

c. Geo-races (Globe of Evolution): natural magic

i. Black Race: Mineral Kingdom

ii. Yellow Race: Plant Kingdom

iii. White Race: Animal Kingdom

iv. Golden Race: Human Kingdom

c. Ethno-Races (Planetary Chain): spiritual Magic

i. Lemurian Civilization: Body

ii. Atlantean Civilization: Personality

iii. Aryan Civilization: Soul

iv. American Civilization: Spirit

It may be important to emphasize that the succession of these evolutionary cycles does not occur merely by replacement, but also by addition and transformation. Just as races and cultures often coexist for a long time. In other words, new practices emerge alongside old ones, with reformulations also occurring in different directions, generating increasingly complex situations.

In each of these evolutions and their meanderings, all kinds of spiritual results occurred, from the darkest to the brightest, and from the most mistaken to the most correct. All this resulted not only in spiritualized human evolutions, but also in Angelic Hierarchies of Light and Darkness, which we will not discuss here.

Some may question whether the ancient forms of spirituality still truly exist. Perhaps they become increasingly rare as things evolve, just as races and civilizations disappear. And yet, on subtle planes, their marks and even their vivid expression will often be present, whether constituting primitive egregores or maintaining orders of powerful Spirits active—for good or ill. After all, and as we suggested at the outset, evolution can also advance and continue on more subtle planes.

1. The Evolution of Ancient Magic

Primitive magic possessed a certain structural nature, as if it were laying the foundations of consciousness. And with the evolution of consciousness, other forms of magic or powers could also manifest. All of this, therefore, relates to layers of energy, emanations of forces, forms of entities, and spiritual evolution. In other words, to planes, rays, realms, and initiations.

Blavatsky said that the different angelic hierarchies "were, are, or will be human beings at some point in their evolution." However, this premise may go far beyond what one might commonly imagine. Primitive Nature was teeming with Spirits, and these spirits often had their origins in human activities themselves, at a time when primitive humanity was learning the ways of magic, and its intimate relationship with Nature was considered fundamental not only to its physical but also spiritual survival. For a long, long time, natural magic was humanity's only religion—for good or ill—presented as the path to liberation or preservation of the soul. In the early stages of their evolution, humans surrendered their consciousness to the Natural Kingdoms, believing that they would benefit from this, while also benefiting these Kingdoms through a greater degree of perception of the world. Ultimately, this is what makes magic with the Elementals so effective, because these entities seek to interact with humans to free themselves and continue evolving within the human scale.

What some classify as "animism" could have its foundation in the spiritual initiatives of primitive races, who saw the fusion of consciousness with the elements and kingdoms as a form of spiritual communion, thus "animating" these kingdoms and elements with their own energies. Thus, more than a simple primitive superstition, such beliefs could reflect humanity's ancestral knowledge and practices.

Ancestry soon took the form of a culture of incorporating the dead into the daily lives of the living in one way or another. Initially, everything was done discreetly and unsuspectingly within Nature, perhaps because many humans were still more concerned with receiving than giving. In Atlantean or Neolithic times, the dead were buried beneath their houses, and their skulls, in particular, were preserved and "vivified." Subsequently, tombs of saints and heroes became places of worship or gave way to grand funerary monuments. People also learned to select the energies they wished to coexist with, opting to cremate the common person to aid their liberation.

Linking both evolutions—human and devic—would be a way to explain the reality of "magical" Elemental forces. When it is stated that Elemental evolution is distinct from and parallel to human evolution, we must take into account the specificity of the term "human" as a spiritually more advanced evolution than the spirituality of more primitive species. Initially, the "human" lineages involved in this primitive magic would be proto-human, not yet Homo sapiens, although Homo sapiens also practiced it and later adjusted. The sequence will make this clearer. Sometimes this kind of nuance makes all the difference in theosophical classifications. According to Alice A. Bailey, all devas (or angels) below the level of a Solar Pitris have not yet passed through the human realm and that their goal "is individualization, becoming men in some future cycle" ("Treatise on Cosmic Fire").

There is therefore the nuance that technically "human" indicates a certain type of conscious race or species, including in paleoanthropology. Neanderthals, for example, do not fall into the category of Homo sapiens but are also considered a type of humanity, belonging to the same large family, although overall they are at an earlier stage in the cycles of evolution.

We provide here a brief history of ancient methods of perpetuating consciousness within Nature. This is a work of Applied Scientific Theosophy, organized through a refined synthesis of scientific information and the initiatory structuralism of Theosophy.

It is not intended to generalize these magical procedures. Spirituality always comes with a certain esotericism and after socialization becomes a religion with many beliefs and superstitions. In any case, after the cycle of evolution, there is always a significant group of free souls, we can say as much about certain more radical magical ways. By rule, intermediary conducts will happen better. In the same way, we must also tell that there are cases in which some spirits advance to the kingdoms of two great devas, going on to incorporate High Hierarchies.

A Magia Elementar 

a. Elemental Magic: The Paleo-Races

We often see archaeologists venturing into interpretations of ancient symbols of elemental energies: earth worship, water worship, fire worship… Such things can indeed happen, after all, rites often deposit substances of physical elements, when in reality, the true objectives are spiritual. The physical aspect of the representation merely serves as an anchor for the theurgic invocation of elemental energies.

How did such ancient beliefs arise? They arose from the primitive magic of early humankind. The great struggles for survival in the early days of evolution created resilient humanities capable of facing the Elements of Nature, within the evolutions of our Solar System a million years ago. This cycle is part of the Lower Paleolithic, extending back to 4 million years ago, encompassing the entire current Manvantara.

These paleo-races were like hard or "mineral" humanities, very pragmatic and often with a broad streak of cruelty. However, human ingenuity was not limited to the physical plane, leading these original proto-humanities to specialize in natural magic, beginning with the mastery of the Spirit of Minerals, with which they first identified, considering this the most long-lived, stable, and powerful kingdom of Nature. With this, they began to wield the magic of water, travel on the winds, and begin to live in sacred stones. Mineral magic was considered the most powerful, involving natural mirrors as portals to capture souls and magical stones as lethal weapons. The victims of these spells rarely managed to free themselves or survive. However, considering that many of these trainings required great concentration and immobility, species also began to develop contemplation and sensitivity, that is, an inner life. For primitive sorcerers, communing with the Elements was a way to expand their powers in life and also after death, when they would seek to merge forever with the Elementals of their choice—or at least until such time as this consortium could remain united.

b. Cultural Magic: The Anthropo-races

This is a cycle that encompasses the entire Middle Paleolithic, which records the evolution of our human species, or Homo sapiens, in its modern anatomical state. This second major evolutionary structure of humanity, which develops through the evolutionary Globes of the Fourth Planetary Scheme that affected the human species, is in a way governed by the energy of the psyche and primarily aimed at organizing the cultural universe of family units, in terms of economy, family, society, and religion. At this stage, what we might call "the magic of culture" was forged.

This knowledge had already been organized by other humanities, and more primitively by other species as well. However, it now needed to be adjusted to the specific interests of the evolving homo sapiens, according to their values and the demands of their world.

Mother Africa was the environment for the evolution of the human Planetary Scheme, especially up to its Third Globe, because in the Fourth, the dispersion that would generate the Geo-Races already began. However, because there were reciprocal movements of immigration back to Africa, the Fourth Globe acquired a certain ecumenical character.

"Anthropo-races" are humanities focused on the growing organization of human cultural structures, also resulting in associated forms of spirituality, such as the cult of earth fertility, the cult of human fertility, the cult of patriarchs and leaders, and the cult of saints and sages.

The idea of "cultural magic" may surprise modern eyes, yet we must seek to understand that the deeper we delve into the past of species, the more their daily lives will be imbued with magic. Roughly speaking, we can think of the condition of the child's mind, for the less a child knows, the more surprised they are by things. Thus, activities that may seem banal to modern humans, such as planting, caring for a family, social life, and even religion, could represent a novelty and a considerable achievement for the most primitive human being.

Organizing a productive economy, having a healthy family, maintaining a united society, and implementing a religion—all of this is much more complex than it might appear at first glance. Planting is much more than merely placing a seed in the ground; There is a complex science that can accompany this process. Similarly, creating a family is much more than a man impregnating a woman; kinship rules must also be organized for genetics to thrive. Leading a tribe similarly requires a great deal of science; a leader cannot be reckless in peace or war. Finally, a shaman or priest also needs to know how to disseminate their knowledge throughout the tribe or village appropriately, without weaknesses but without pressure.

All this knowledge was not acquired overnight; it took a long time and drew on the experience of other species and even Nature itself. Occasionally, the meditation and intuition of wise men were also required to solve some more abstruse problems.

If we're honest, even for modern humans, all of this can still pose its challenges, in one way or another.

As Magias dos Quatro Reinos

c. Natural Magic: The Geo-races

"Geo-races" are the anthropological divisions that encompass the nuances of skin color and other human morphological variations that occurred through human migrations around the world in contact with different environments and more primitive human species, which were developed through the Four Rounds of the current Fourth Globe of evolution. This cycle encompasses the entire Upper Paleolithic, recording the evolution of our human species, or Homo sapiens, into its modern behavioral state.

It is not possible to determine a specific age for the formation of these "human races" because the concept of race, from a genetic perspective, is not valid for the human species according to modern science. Human diversity is explained by genetic variations and adaptations to different environments, but not by distinct races.

From the moment Homo sapiens began to make contact with more primitive species, they became acquainted with the heritage of mineral magic, which they nevertheless adapted to a magical culture more specifically related to the Kingdoms of Nature, thus adjusting their consciousness to those of these Kingdoms. Let us briefly analyze these interesting cultural stages.

d. Spiritual Magic: The Ethno-races

"Ethno-races" are those anthropological divisions that result in the expression of the same previous geo-races directed through civilizational models during the current Planetary Chain, which is Plato's Great Year. This cycle interestingly encompasses many historical periods: the late Paleolithic, Mesolithic, Neolithic, Metalitic, and Crystalitic, characterizing each of the modern ethno-races. These cultural races initially occupy five-thousand-year cycles related to the evolution of the culture of Homo sapiens sapiens, with their respective collective initiations, in terms of novitiate, discipleship, transfiguration, and enlightenment.

This is a topic we have already extensively developed in our writings, as it deals with the current evolution of humanity, including all the necessary specifications for divisions between Pralaya and Manvantara, with appropriate numbering of races according to their initiations. This explains our selection of ethno-races from Lemuria onward, as we aim to select only the current Fourth Evolutionary Round.

In many parts of the world, there is rock art with characteristics of mystical representations, that is, similar to yogis and enlightened beings, although often seen as "spirits." One of the most notable locations is Australia (one of the cradles of primitive Lemuria), with drawings dating back 50,000 years, demonstrating that the first migrations out of Africa had already developed a high level of spiritual knowledge.

Wandjinas Spirits, Kimberley, Australia

Surely the amount of remaining records from such long periods is only minimal, with much having the potential to be discovered in places such as submerged, collapsed or closed caves.

2. Conclusion

Investigating the past spirituality of races and species represents a delve into the formation of the planet's energies. When we understand that all evolutions migrate at some point to the immaterial planes, whether individually gradually or collectively at the end, we understand that these societies established spiritual estates on the planet, configuring planes of energy and consciousness. Considering the perspective of the Sixth Race and its links with the Angelic Worlds, it is important to expand reflections on this plane.

However, it is important to understand that this entire evolution is not simplistic or exclusive to the evolutionary strata of humanity. All races develop the same energies, only with an emphasis on stage or nature. Therefore, each race needs to revisit or recreate previous evolutions, albeit more or less subliminally, as is the case with the formation of childhood in modern life, with all its "shamanistic" content. This is one of the reasons for the long duration of human childhood, and especially that of modern man. In practice, primitive man's childhood was also shorter, in the sense that he needed to assimilate less information (indeed, it sometimes even seems that the accumulation of information given to children in modern schools is exaggerated). We can say that a primitive child reached adulthood earlier, or that primitive adults preserved more primary content. All of this is reflected in our Kabbalistic-pedagogical studies of the "four childhoods" and subsequent evolutionary stages, based on the Pythagorean Triangle.

This is also the case for great apes, including humans. There are other complex species outside this group, such as elephants and marine mammals (which have gone through various stages of evolution). As a rule, childhood occupies about 20% of a species' life, so a long childhood is also synonymous with longevity. Indeed, primitive man was also generally at a disadvantage here.

Through this study, we gain an overview of the evolution of human spiritual practices, contributing to the understanding of what represents the most appropriate for each evolution, especially for the current situation. To a certain extent, it is possible to begin with some primitive practices for therapeutic purposes, given the social conditioning that dulls consciousness. But at a certain point, it is necessary to take the true path of initiation. None of the forms of shamanism of previous races could truly help modern humans beyond very basic degrees, and all of them can be replaced by different modalities of yoga. And it is through these that it becomes possible to access ancient energies safely and profitably for the benefit of modern initiation and true evolution.

Thus, more than some form of abstract spectacle for the imagination, we are working with legacies and with cooperation to create a better future for the planet, through active participation in the astonishing universe of magic inherited from our ancestors over eons of powerful spiritual creation...

LAWS, “The Secret Doctrine Revealed”, Volume III, “Anthroposintese”.

www.agartha.com.br

Learn more about "The New Dispensation of Light of the Hierarchy"

To access the Works of the New Dispensation, click here. The contents in e-book format are available free of charge.

About the Author

Luís A. W. Salvi (LAWS) has been studying the Ancient Mysteries for over 50 years. A specialist in the Philosophies of Time and Practical Esotericism, he also develops works in the areas of Perennialism, Deep Psychology, Esoteric Anthropology, Holistic Sociology and others. He has already published dozens of works through Editorial Agartha, in addition to maintaining the Agartha wTV Channel.