Moon

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The Moon (Latin: luna) is the only natural satellite of the Earth, and the fifth largest satellite in the Solar System. It is the largest natural satellite of a planet in the Solar System relative to the size of its primary, having 27% the diameter and 60% the density of Earth, resulting in 1⁄81 its mass.

In the Theosophical view the moon is regarded as a dead planet that was inhabited in the past. The moon belongs to the previous Planetary Chain from which the earth derives.

Mother of the Earth

William Quan Judge wrote:

The Earth Chain of seven globes as thus defined is the direct reincarnation of a former chain of seven globes, and that former family of seven was the moon chain, the moon itself being the visible representative of the fourth globe of the old chain. When that former vast entity composed of the Moon and six others, all united in one mass, reached its limit of life it died just as any being dies. Each one of the seven sent its energies into space and gave similar life or vibration to cosmic dust — matter, — and the total cohesive force of the whole kept the seven energies together.[1]
Lunar Chain.jpg

Mme. Blavatsky explained the process in the following way:

In the Seventh Round on the Lunar chain, when Class 7 [of Monads], the last, quits Globe A, that Globe, instead of falling asleep, as it had done in previous Rounds, begins to die (to go into its planetary pralaya); and in dying it transfers successively, as just said, its “principles,” or life-elements and energy, etc., one after the other to a new “laya-centre,” which commences the formation of Globe A of the Earth Chain. A similar process takes place for each of the Globes of the “lunar chain” one after the other, each forming a fresh Globe of the “earth-chain.” Our Moon was the fourth Globe of the series, and was on the same plane of perception as our Earth. But Globe A of the lunar chain is not fully “dead” till the first Monads of the first class have passed from Globe G or Z, the last of the “lunar chain,” into the Nirvana which awaits them between the two chains; and similarly for all the other Globes as stated, each giving birth to the corresponding globe of the “earth-chain.”[2]

Its influence on Earth

The moon is in a process of disintegration and, as Mme. Blavatsky wrote: "before the latter [the earth] reaches her seventh Round, her mother Moon will have dissolved into thin air".[3] Being a dead body, its influence on earth is regarded as harmful for the most part:

The Moon is now the cold residual quantity, the shadow dragged after the new body, into which her living powers and “principles” are transfused. She now is doomed for long ages to be ever pursuing the Earth, to be attracted by and to attract her progeny. Constantly vampirised by her child, she revenges herself on it by soaking it through and through with the nefarious, invisible, and poisoned influence which emanates from the occult side of her nature. For she is a dead, yet a living body. The particles of her decaying corpse are full of active and destructive life, although the body which they had formed is soulless and lifeless. Therefore its emanations are at the same time beneficent and maleficent—this circumstance finding its parallel on earth in the fact that the grass and plants are nowhere more juicy and thriving than on the graves; while at the same time it is the graveyard or corpse-emanations, which kill. And like all ghouls or vampires, the moon is the friend of the sorcerers and the foe of the unwary. From the archaic æons and the later times of the witches of Thessaly, down to some of the present tantrikas of Bengal, her nature and properties were known to every Occultist, but have remained a closed book for physicists.[4]

The Eighth Sphere

Alfred Percy Sinnett in his book Esoteric Buddhism wrote about the "eight sphere":

The spheres of the cyclic process of evolution are seven in number, but there is an eighth in connection with our earth, our earth being, it will be remembered, the turning-point in the cyclic chain, and this eighth sphere is out of circuit, a cul de sac, and the bourne from which it may be truly said no traveller returns.[5]

This "eight sphere" is either a locality or state into which irredeemable personalities are drawn after death to be dissolved. Master K. H. wrote that this is a region...:

... whither fall but absolute nonentities; "failures of nature" to be remodelled entirely, whose divine monad separated itself from the five principles during their life-time, (whether in the next preceding or several preceding births, since such cases are also on our records), and who have lived as soulless human beings. These persons whose sixth principle has left them (while the seventh having lost its vahan (or vehicle) can exist independently no longer) their fifth or animal Soul of course goes down "the bottomless pit."[6]

This, however, is an uncommon occurrence:

One statement though is definitely made--viz., that such a total degradation of a personality as may suffice to draw it, after death, into the attraction of the eighth sphere, is of very rare occurrence.[7]

There is a connection between the "eight sphere" and the moon, although it may be subtler than it seems. Mme. Blavatsky wrote:

Nâraka (Sk.). In the popular conception, a hell, a “prison under earth”. The hot and cold hells, each eight in number, are simply emblems of the globes of our septenary chain, with the addition of the “eighth sphere” supposed to be located in the moon.[8]
Mme. Blavatsky states that there are mistaken conceptions about "the 'Mystery of the Eighth Sphere' in its relation to the Moon",[9] because the subject is a secret one a little and vague information as been given:
As to her [the moon's] metaphysical and psychic nature it must remain an occult secret in this work, as it was in the volume on “Esoteric Buddhism,” notwithstanding the rather sanguine statement made therein on p. 113 (5th edition) that “there is not much mystery left now in the riddle of the eighth sphere.” These are topics, indeed, “on which the adepts are very reserved in their communications to uninitiated pupils,” and since they have, moreover, never sanctioned or permitted any published speculations upon them, the less said the better.[10]

Actually, it seems that the Mahatmas did not want A. P. Sinnett to write about this:

Be more careful as to what you say upon forbidden topics. The “eighth sphere” mystery is a very confidential subject, and you are far from understanding even its general aspects. You were repeatedly warned and should not have mentioned it. You have unintentionally brought ridicule upon a solemn matter.[11]

Something similar can be seen in a letter from Mme. Blavatsky to Mr. Sinnett written on August 23, 1883:

And now speaking of moons why, should you in pity sake, speak of forbidden things! Did I not tell you a hundred times that They allowed no one to know or speak of this eighth sphere, and how do you know it is the moon, as we all see it?[12]

The "Planet of death"

Every one but that ego which, attracted by its gross magnetism, falls into the current that will draw it into the “planet of Death” — the mental as well as physical satellite of our earth — is fitted to pass into a relative “spiritual” condition adjusted to his previous condition in life and mode of thought.[13]
Nor must you laugh, if ever you come across Pinda-Dana or any other Buddhist Sutra and read: “Between the Kama-Loka and the Rupa-Loka there is a locality, the dwelling of ‘Mara’ (Death). This Mara filled with passion and lust, destroys all virtuous principles, as a stone grinds corn.(*) His palace is 7000 yojanas square, and is surrounded by a seven-fold wall,” for you will feel now more prepared to understand the allegory. (* This Mara, as you may well think, is the allegorical image of the sphere called the “Planet of Death” — the whirlpool whither disappear the lives doomed to destruction. It is between Kama and Rupa-Lokas that the struggle takes place.)[14]

According to C. W. Leadbeater

The moon has often been described in Theosophical literature as the eighth sphere, because it is not one of the seven planets of our chain upon which evolution is taking place. It is therefore what is called a “dead end,” a place where only refuse gathers, and it is a kind of a dust-heap or waste-paper-basket to the system--a kind of astral cesspool into which are thrown decaying fragments of various sorts, such as the lost personality which has torn itself away from the ego, who has allowed it to slip out of his grasp in the manner which I explained in the first volume of this book, in the article on Lost Soul.[15]

Online resources

Articles

Notes

  1. William Quan Judge, The Ocean of Theosophy (Los Angeles, CA: The Theosophy Company, 1962), 24.
  2. Helena Petrovna Blavatsky, The Secret Doctrine vol. I (London: The Theosohpical Publishing House, 1978), 171-173.
  3. Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 155-156, fn.
  4. Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 156.
  5. Alfred Percy Sinnett, Esoteric Buddhism (London: The Theosophical Publishing House, 1972), 85.
  6. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 104 (Quezon City: Theosophical Publishing House, 1993), ???.
  7. Alfred Percy Sinnett, Esoteric Buddhism (London: The Theosophical Publishing House, 1972), 86.
  8. Helena Petrovna Blavatsky, The Theosophical Glossary (Krotona, CA: Theosophical Publishing House, 1973), 225.
  9. Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 163.
  10. Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 156.
  11. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 114 (Quezon City: Theosophical Publishing House, 1993), 393.
  12. Helena Petrovna Blavatsky, Collected Writings vol. V (Wheaton, IL: Theosophical Publishing House, 1997), 133-134.
  13. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 68 (Quezon City: Theosophical Publishing House, 1993), 192.
  14. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 68 (Quezon City: Theosophical Publishing House, 1993), 195.
  15. Charles Webster Leadbeater, The Inner Life vol. II, (Wheaton, IL: Theosophical Press, 1942), 184.