In Chapter XI, the "Sons of God" (the materializing Demiurge) penetrate the Mundane Egg and become "Fallen Angels" in the lower realms.
(Chapter XI). DEMON EST DEUS INVERSUS: In John P. Van Mater's The Secret Doctrine Index on page 427, this Latin phrase is translated, "The Devil is God inverted." A simple definition of "inversion" is a "change of position, order, form, or relationship." When God as the spearpoint of the Great Breath tinctures the Central Sun, he enters the Mundane Egg and his position flips. His embodiment in the form of the Demiurge (hosts of imperfect evolving entities) becomes a symbol in the minds of men for a singular, personified Devil. This personified Devil supposedly seeks to tempt Angels and humans into wrongdoing. When the Demiurge began to incarnate on our planetary globe some tens of millions of years ago, its members began to mimic the behavior of the solar Sun (masculine) and the Moon (feminine) in their union. H.P. Blavatsky wrote in The Secret Doctrine 2:217 that the "separation of the sexes was in the programme of nature and natural evolution; and the creative faculty in male and female was a gift of Divine Wisdom." By theThird Root-Race of the Fourth Round, the androgynous "Sons of God" were already beginning to demonstrate an interest in the "fair" daughters of men in Genesis 6:1-2. H.P. Blavatsky indicated that it was only after this event that the Demiurge transformed into "Fallen Angels" (on our planet in this Round). There are many "Falls" in The Secret Doctrine. As she wrote in The Secret Doctrine 1:419, the first "Fall" took place before the "building of the Solar System." The war between the factions of the Demiurge "lasted for the period of one 'divine year.'" Since it took place before the solar system, we know it involved the Central Sun in a conflict that spanned over 3 trillion years. A "Divine Year" is 1/100th of a Great Age, per Fountain-Source on page 161. The second "Fall" is the one already referred to in the late Second and early Third Root-Races of the Fourth Round, or the "creation" of man. The third "Fall" took place at the "close" of the Fourth Root-Race in the Fourth Round. The poet John Milton, in Book 1 and 2 of Paradise Lost (1667), captured these first two "Falls" so beautifully and accurately, from an allegorical perspective. Before the second "Fall" on pages 46-48, the Devil (Satan) meets the "Portress" of the "Hell-gate." She has settled there as the guardian after the first "Fall." The Devil does not recognize her; her appearance is vile and serpentine. The Portress reminds him that, in the Heavens, she was attractive. He had grown enamored and seduced her. The Devil now remembers her. She was born from the crown of his head with his first thought of misconduct. Her name is "Sin." She bore him a son whose name is "Death." And yet he is her father, and she is his daughter. Then the son assaulted and impregnated her. She begot a horde of "yelling monsters." Angry, the Devil, Sin, and Death set out to destroy mankind, which inaugurated the second "Fall." It is clear from this allegory that the curse was never the gift to mimic the gods; the curse was the inability to properly manage the gift. With the abuse of sex in the Third Root-Race, mankind began to degenerate. In Paradise Lost on page 32, the Devil wanted to be "free and to none accountable, preferring hard liberty before the easy yoke of servile pomp," but he did not know how to apply that freedom to the actions in his own life. In the 1936 article, "Theosophy and Sex Problems," G. de Purucker presented the theosophical position that "any abuse whatsoever of the functions of sex brings about sooner or later degenerative consequences not only as regards general health, but as regards all the organs of the body . . . the child will learn to have respect not only for the function but for himself as an intelligent unit of the human race." Decades later, Grace F. Knoche in her 1988 article, "Some Reflections on 'Theosophy and Sex Problems,'" sought to sympathize with observers who felt that his statements were "unrealistic to most people today," but she remained firm in supporting the "ideal" behind the core tenets of the article. The issue is addressed here in this commentary because it helps the reader of The Secret Doctrine to understand why mankind evolved into such a weak and feeble representation of his former self during the Fourth Round leading into the Fifth Root-Race. It also hints at what we can do as human beings as part of "one humanity" to correct the problem. Contemporary society has underestimated the consequences from the misuse of the sex function. As a species, we have lost our spiritual vision, we have lost our communication with the gods, we have lost our gigantic stature, and we have lost our sense of the gentler spirits in Nature. Consequently, we must rebuild step by step. As the rhymester Alexander Pope appropriately remarked in the introduction on page 78 to his 1712 classic work "The Rape of the Lock," any "mortals may enjoy the most intimate familiarities with these gentle spirits upon a condition very easy to all true adepts, an inviolate preservation of chastity."
H.P. Blavatsky, The Secret Doctrine (Pasadena: Theosophical University Press, 2019).
Grace F. Knoche, "Some Reflections on 'Theosophy and Sex Problems,'" Sunrise: Theosophical Perspectives (August/September 1988). Retrieved from theosociety.org.
John Milton, Paradise Lost and Paradise Regained (London: Collins Classics, 2011).
John P. Van Mater, ed., The Secret Doctrine Index (Pasadena: Theosophical University Press, 1997).
Alexander Pope, The Major Works, ed. Pat Rogers (Oxford: Oxford University Press, 2008).
G. de Purucker, Fountain-Source of Occultism (Pasadena: Theosophical University Press, 1974).
G. de Purucker, "Theosophy and Sex Problems," Sunrise: Theosophical Perspectives (August/September 1987). Retrieved from theosociety.org.
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