In closing the Fifth Stanza, H.P. Blavatsky returned to the subject of the Lipika and the Great Age. During the Maha-Manvantara of 311 trillion years, the Lipika form "an impassable barrier between the personal EGO and the impersonal SELF." The Lipika circumscribe "the manifested world of matter within the RING 'Pass-Not.'" When the Maha-Pralaya strikes, the evolving entities (including the gods) in the secondary universe die and return to their source. Though there is an easing of the strictures for transcending the Ring Pass-Not with the Maha-Pralaya, the Lipika still serve as the guardians for each cosmic plane during the process.
In looking at this process, the personal Ego technically refers to the Lower Manas of a human being, per G. de Purucker's diagram in Fountain-Source on page 435. The personal Ego correlates to Cosmic Kama on page 437. Neither the Lower Manas nor the Solar Sun can pass the guardian Lipika at the end of the Great Age. But the details are not so straightforward. When H..P Blavatsky was asked about this process in Secret Doctrine Dialogues on page 375, she explained that the personal Ego referred to all seven human principles (including the Atman), but that it also pertained to "none" of them in the case of the Lipika. In one sense, the human principles have no relation to the Lipika because they are swallowed up, just like the planets, in the explosion of the "Seven Rays of the Sun" in The Secret Doctrine 2:69. In another sense, the human principles have no relation to the Lipika since the Lipika on the boundaries of the galactic planes are beyond Atman.
When the higher human principles seek to return to their source in the Maha-Pralaya, they must pass through a series of "ONES." H.P Blavatsky maintained there are two "ONES." First, there is the "One" on the "unreachable plane of Absoluteness and Infinity." This "One" is the Great Breath, or the combination of the immaculate white disk, the dull black ground, and the central point. The Lipika guard its boundary. But there is also a "Second 'One'" on the "plane of Emanations." This second "One" is the central point itself as the 3rd Logos of the Kosmos or even Paramatman as the 7th cosmical principle of the Cosmos. But more specifically, since H.P. Blavatsky alluded to it as the "Logos, or Eswara, in the Universe of Illusion," it more even refers to the reflection of the central point in Mahat as the 5th cosmical principle of the Mundane Egg. Like the central point which emanates the lower seven cosmical principles (the "lower seven Sephiroth" in Kabbalism), Mahat as the second "One" emanates the "seven Rays or Dhyan Chohans" which, in this instance, represent the solar and planetary divinities destroyed with the dilations of the "seven suns" at the end of the Maha-Manvantara, per The Secret Doctrine 2:69. In a less restrictive way, the Lipika also guard this boundary. So, the human principles (enwrapped in the cosmical principles in their upward passage) must transcend Mahat as the second "One," continue on to Paramatman, then the central point as the outer head of the first "One," and penetrate the primary darkness of the "Anima Supra-Mundi" (not merely the secondary darkness of Alaya as Anima Mundi) to the immaculate white disk.
This progression through a series of "Ones" unravels the mystery behind the "symbol of 31415." As H.P. Blavatsky said in Isis Unveiled 1:318, the "entire universe is one vast system of mathematically correct combinations." The Triangle (3) is the first "One" (1), including the immaculate white disk, the dull black ground, and the central point. This is the foundational combination of the three logoi in the Kosmos: the 1st Logos, the 2nd Logos, the 3rd Logos. The Cube (4) is the second "One" (1), beginning with the underside of the Triangle's base line as Paramatman and extending out to its attendant suns: the Polar Sun, the Equatorial Sun, and the Solar Sun. In the Cube there is the reflected combination of the three Kosmic logoi in the Mundane Egg. The Central Sun as Paramatman is the 1st Logos reflected in the Mundane Egg, the Polar Sun as Alaya is the 2nd Logos reflected in the Mundane Egg, the Equatorial Sun as Mahat is the 3rd Logos reflected in the Mundane Egg, and these three secondary logoi transfer the Kosmic forces to the Solar Sun in Cosmic Kama through the streaming light of Daiviprakriti, which operates as the "directive intelligence of the solar divinity," per G. de Purucker's Occult Glossary on page 34. The Pentacle (5) is the union of these two "Ones." The Cube hangs from the Triangle, per the root "pend" or "to hang"in G. de Purucker's Encyclopedic Theosophical Glossary. He diagrammed the Triangle and Cube in Fundamentals on Page 600. When Mahat is absorbed into Paramatman and an entity crosses from the Cube into the Triangle, then one has traversed "the boundary that separates the finite" from the "truly INFINITE." If this "truly INFINITE" is reached at the close of the Great Age, the "Unknown Darkness" will "then become for all of them Light."
The Egyptian mysteries of the "Day of COME-TO-US" were based on the ideas presented above. In The Secret Doctrine 1:104, H.P. Blavatsky wrote that the "forty 'Assessors' who stand in the region of Amenti as the accusers of the Soul before Osiris" represent the "same class of deities as the Lipika." Since Osiris represents both the 5th and the 7th principle in man's constitution (as well as cosmically), we see that the Lipika stand guard on every plane. When Osiris "enters the ark, or solar boat, and takes seven Rays with him" in The Secret Doctrine 2:141, this symbolizes the inception of man's journey into the higher principles of the Solar Sun and upwards through the cosmic suns. H.P. Blavatsky reminded us in her Secret Doctrine Dialogues on page 375, "No principles can cross the ring 'pass not,' only the memory of these in the eternal divine ideation." This memory is carried in the Higher Manas (5th human principle) to the Atman (7th human principle) and transferred into Paramatman. In G. de Purucker's diagram in Fountain-Source on page 435, the human principles reach up to terminate in cosmical Paramatman, thereby confirming H.P. Blavatsky's view that they do not pass the portals of the guardian Lipika. The Assessors bring the deceased man to the feet of Osiris, an act symbolic of the transference of the dead man's soul out of the solar system in Cosmic Kama into the realms of the cosmic suns and ultimately to the realm of the Central Sun as Paramatman. When Osiris is depicted as a "defunct Sun" buried in Amenti at the close of the Great Age in The Secret Doctrine 2:580, the "sacred crocodiles" plunge into the "abyss of Primordial Waters." These are the same crocodiles that carry the Solar Sun in its peregrinations, per The Secret Doctrine 1:409. The reason that the crocodiles carry the Solar Sun is because, according to H.P. Blavatsky's Theosophical Glossary on page 346, it represents Cosmic Kama and thus identifies the solar entity with the crocodile as the Egyptian Seth or Typhon, the "terrestrial and material envelope of Osiris who is the indwelling Spirit thereof." In the Mundane Egg, Osiris, as the ascending "higher spiritual triad" (5th, 6th, and 7th human and cosmical principles) in the Theosophical Glossary on pages 90 and 348, symbolizes the abyss of Primordial Waters in which the "divine Light" shines and into which the defunct Solar Suns (as the crocodiles) are absorbed in their final birth and death of the Great Age.
H.P. Blavatsky, Isis Unveiled (Pasadena: Theosophical University Press, 1998).
H.P. Blavatsky, The Secret Doctrine (Pasadena: Theosophical University Press, 2019).
H.P. Blavatsky, The Secret Doctrine Dialogues (Los Angeles: The Theosophy Company., 2014).
H.P. Blavatsky, The Theosophical Glossary (Los Angeles: The Theosophy Company, 1973).
G. de Purucker, Encyclopedic Theosophical Glossary. Retrieved from theosociety.org.
G. de Purucker, Fountain-Source of Occultism (Pasadena: Theosophical University Press, 1974).
G. de Purucker, Fundamentals of the Esoteric Philosophy (Pasadena: Theosophical University Press, 1979).
G. de Purucker, Occult Glossary (Pasadena: Theosophical University Press, 1996).
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