53 Evolution and Creation Cycles
Below is evidence that:
1. The Anu is the smallest unit of matter.
From a conversation between Sylvester H. Christie and Professor Kaku
"Adam, synonymous with Atom, is an individual singularity decoupled from and a mote
in the creative impulse of this planet..."
Encyclopedic Theosophical Glossary
Anu (Chaldean) Supreme god of the Babylonian pantheon, king of angels
and spirits, ruler of destiny, lord of the city of Erech or Uruk --
later Ur. One of the loftiest of Babylonian divinities, part of a
trinity with Enlil and Ea, he was especially the god of heaven, creator
of star spirits and of the demons of cold, rain, and darkness. His
consort Antum or Anatum was mother of the gods. Anu was the concealed
deity; in the Chaldean account of Genesis, he is the passive deity,
however, "the primordial chaos, the god time and world at once, chronos,
and kosmos, the uncreated matter issued from the one and fundamental
principle of all things" (IU 2:423).
In later Babylonian history, one of the trinity Anu, Bel, and Ea,
associated with the three divisions of the universe: heaven, earth, and
the spatial or watery deep. In another aspect, Anu is identical with Sin
(the moon). "And the Moon in the Hebrew Kabala is the Argha of the seed
of all material life, and is still more closely connected,
kabalistically, with Jehovah, who is double-sexed as Anu is. They are
both represented in Esotericism and viewed from a dual aspect: male or
spiritual, female or material, or Spirit and Matter, the two
antagonistic principles" (SD 2:62). In the astrological theology of
Babylonia and Assyria, Anu, Bel, and Ea became the northern, middle, and
southern zones of the ecliptic respectively.
There seems little doubt that the Chaldean Anu and the Sanskrit Anu
(atom) are identic in origin. Anu is a title of the formative Brahma who
philosophically is often envisaged as the cosmic atom or infinite
universe. The mystical significance is the ever-invisible, unreachable
divine center -- whether of a being or universe -- which is the
divine-spiritual focus of essential consciousness, from which flow forth
all the streams of consciousness in its multiform varieties.
Anu (Sanskrit) As a noun, an atom of matter; as an adjective, atomic,
fine, minute. A title of Brahma, conceived as both infinitesimal and
universal, thus pointing to the pantheistic character of divinity.
Hence, every Anu is "a centre of potential vitality, with latent
intelligence in it" (SD 1:567; cf FSO 273-5, 431). In the Bhagavad-Gita
(8:9) Arjuna is enjoined to meditate on the "seer," i.e., the
enlightened, omniscient One, who is "more atomic than the atom" (anor
aniyamsam) and yet "the supporter of all" (cf VP 1:2, 5:1; ChU 3:14,
3-4, Katha 2:20, MU 3:1, 7).
In Jainism the soul is represented as being like an Anu, atomic in size,
and seated within the heart, while the jiva (life-monad) is the
quickening element that pervades the whole.
Besides meaning a particle of substance, Anu also means an atom of time,
being equivalent to the 54,675,000th part of a muhurta (48 minutes).
Anubis (Greek) Anpu (Egyptian) The Egyptian jackal-headed deity, lord of
the Silent Land of the West (the underworld). To him with Thoth was
entrusted the psychopompic leading of the dead. In the judgment after
death, Anubis tests the balance in the scene of the weighing of the
heart. His offices were likewise those of the embalmer, mystically
speaking. Originally the god of the underworld, he was later replaced by
Osiris. In Heliopolis during the later dynasties he was identified with
Horus, for he was often regarded as the son of Osiris and Isis -- more
often of Osiris and Nephthys (Neith). Plutarch writes: "By Anubis they
understand the horizontal circle, which divides the invisible part of
the world, which they call Nephthys, from the visible, to which they
give the name of Isis; and as this circle equally touches upon the
confines of both light and darkness, it may be looked upon as common to
them both . . . Others again are of opinion that by Anubis is meant Time
. . . " (On Isis and Osiris, sec 44).
The mysteries of Osiris and Isis were revived in Rome, and Apuleius (2nd
century) in The Golden Ass tells of the Procession of Isis, in which the
dual aspect of Anubis was portrayed: "that messenger between heaven and
hell displaying alternately a face black as night, and golden as the
day; in his left the caduceus, in his right waving aloft the green palm
branch" (Gods of the Egyptians, Budge 2:264-5). In most of his
attributes, Anubis is a lunar power, Plutarch connecting him with the
Grecian Hecate, one of the names for the moon; and this is further
emphasized by his being a guide of the dead. Also identified with Hermes
as psychopomp. See also HermAnubis
Anugita (Sanskrit) [from Anu after, alongside + gita sung, chanted, song
from the verbal root gai to sing, intone] After-song; chapters 16-92 of
the Asvamedhika-parvan, 14th book of the Mahabharata that deals with the
asvamedha (horse sacrifice) conducted by Yudhishthira, a rite that stems
from the Vedic period.
Like the Bhagavad-Gita, the Anugita is a discourse between Krishna and
Arjuna, an "after-song" in which Krishna gives a fuller unfolding of
teaching with many mystical allusions.
Anugraha, Anugrahana (Sanskrit) [from Anu-grah to support, uphold,
foster, treat kindly] Favor, kindness, promoting or favoring a good
object. In the Vishnu-Purana (1:5) applied to the eighth creation (in
the Matsya and other Puranas to the fifth creation), the period of
formative development "which possesses both the qualities of goodness
and darkness." In Sankhya philosophy Anugraha-sarga is the creation or
formation of "the feelings or mental conditions."
Blavatsky calls the Anugraha creation a blind, "for it refers to a
purely mental process: the cognition of the 'ninth' creation, which, in
its turn, is an effect, manifesting in the secondary of that which was a
'Creation' in the Primary (Prakrita) Creation. The Eighth, then, called
Anugraha (the Pratyayasarga or the intellectual creation of the Sankhyas
. . .), is 'that creation of which we have a perception' -- in its
esoteric aspect -- and 'to which we give intellectual assent (Anugraha)
in contradistinction to organic creation.' It is the correct perception
of our relations to the whole range of 'gods' and especially of those we
bear to the Kumaras -- the so-called 'Ninth Creation' -- which is in
reality an aspect of or reflection of the sixth in our manvantara (the
Vaivasvata)" (SD 1:456).
All theses various "creations" mentioned in the Puranas represent stages
of evolutionary production, following each other in regular serial
order, and thus unfolding into manifestation what lay originally latent
in the seed out of which these various stages arise. Thus the reference
in the Vishnu-Purana, for example, by analogical reasoning can apply
either to a universe, solar system, planetary chain, or to the
developmental history of earth and its inhabitants.
Anukis [Greek from Egyptian Anqet from anq to surround, embrace] Third
of the triad of deities of Elephantine, consisting of Khnemu, Sati, and
Anqet or Anukis. Her worship was common in northern Nubia, but later
centered at Sahal, where her principal temple was situated. At Philae
she was identified with Nephthys or Neith, it being common to regard
Khnemu as a form of Osiris: hence Sati and Anqet became associated with
Isis and Nephthys. However, Anqet is also represented with the disk and
horned headdress of Isis and is called the lady of heaven, mistress of
all the gods; giver of life and of all power, and of all health and joy
of heart. The goddess is also associated with the embracing waters of
the Nile, though the root itself shows that she is the embracing and
all-surrounding cosmic life as well as it minor functions in
manifestation. The ascriptions given to Anukis as the giver of life and
of all power associate the goddess with the moon, whether in the
cosmogonical or lower generative sense.
Anuma. See AnuMANA
Anumana (Sanskrit) [from Anu-ma to infer, conclude, conjecture] An
inference, conclusion, or deduction from given premises. In the Sankya
yoga the second of the three pramanas (proofs or modes of cognition) by
which perception or knowledge is sought. The Nyaya system recognizes
four sources of accurate knowledge, of which Anumana (inference) is also
the second. Anuma and Anumiti are virtually synonymous.
Anumati (Sanskrit) [from Anu-man to approve, grant] Assent, permission,
approbation; personified frequently as a goddess. The fifteenth day of
the moon's age "when one digit is deficient" (VP 2:8), a time said to be
propitious for the offering of oblations to devas and pitris.
It is therefore the moon at full: "when from a god -- Soma -- she
becomes a goddess" (TG 25). Mythologically the first fortnight of the
moon or waxing period is often regarded as being masculine, and its
second fortnight or waning period as feminine. The moon in some cultures
is looked upon as masculine, in others as feminine. In Latin the moon
was both lunus (masculine) and luna (feminine), but in most other
languages the moon is almost consistently either masculine or feminine.
Anumiti. See AnuMANA
Anunit (Chaldean) One of the popular nature goddesses of the early
Babylonian peoples, who in one aspect is called Ishtar. Her worship was
prominent at Sippar in the later Babylonian period. A sanctuary was
erected in her honor by Sargon of Akkad at Babylon (3800 BC). Blavatsky
held that Anunit was the planet Venus as the morning star, whereas the
same planet as the evening star was Ishtar of Erech.
Anunnaki (Chaldean) In Babylonian mythology, a hierarchy of lower
angels: the angels of earth or the underworld, star gods who had sunk
below the horizon and become judges of the dead. Below the Anunnaki were
several classes of genii -- sadu, vadukku, ekimu, gallu -- some of which
were represented as being good, some evil. The Anunnaki are "terrestrial
Elementals also" (TG 25).
In Sumerian mythology, the children and followers of An, judges of the
dead.
Anupadaka, Anupapadaka. See Aupapaduka
Aupapaduka (Sanskrit) Pali opapatika. Self-produced, spontaneously
generated (research shows that Anupapadaka, as found in Monier-Williams'
Sanskrit-English Dictionary, is a misreading of aupapaduka. Cf. Franklin
Edgerton, Buddhist Hybrid Sanskrit Grammar and Dictionary, Yale
University Press, New Haven, 1953, 2:162). One who does not go or come
(as others do): parentless, having no material parent. One who is
self-born by reason of his own intrinsic energy, without parents or
predecessors from which his existence or activities are derived, as is
the usual case in line descent; applied therefore to certain
self-evolving gods. In Buddhism, used with particular reference to the
dhyani-buddhas, who issue forth from adi-buddha without intermediary
agency.
"The term Anupadaka, 'parentless,' or without progenitors, is a mystical
designation having several meanings in the philosophy. By this name
celestial beings, the Dhyan-Chohans or Dhyani-Buddhas, are generally
meant. But as these correspond mystically to the human Buddhas and
Bodhisattwas, known as the 'MAnushi (or human) Buddhas,' the latter are
also designated 'Anupadaka,' once that their whole personality is merged
in their compound sixth and seventh principles -- or Atma-Buddhi, and
that they have become the 'diamond-souled' (Vajra-sattvas), the full
Mahatmas. . . . The mystery in the hierarchy of the Anupadaka is great,
its apex being the universal Spirit-Soul, and the lower rung the
MAnushi-Buddha; and even every Soul-endowed man is an Anupadaka in a
latent state. Hence, when speaking of the Universe in its formless,
eternal, or absolute condition, before it was fashioned by the
'Builders' -- the expression, 'the Universe was Anupadaka' " (SD 1:52).
Indeed, not only are there aupapaduka divinities of the solar system,
but also of every organic entity, because the core of any such entity is
aupapaduka -- a mystical way of stating the doctrine of the inner god
(cf OG 5-6; also FSO 487-91, 532).
Anupapadaka-bhuta. See Aupapaduka-bhuta
Aupapaduka-bhuta (Sanskrit) [from aupapaduka self-producing + bhuta
element from the verbal root bhu to be, become] The self-generated
element; the second in the descending scale of the seven cosmic bhutas
or elements. An analog of the Second or Unmanifest Logos.
Anupapadaka-tattva. See Aupapaduka-tattva
Aupapaduka-tattva (Sanskrit) [from aupapaduka self-producing + tattva
thatness, reality from tad that] Self-born or parentless principle;
second in the descending scale of seven cosmic tattvas, of which five
only are enumerated in the philosophical schools of India. Aupapaduka
has the mystical meaning of that which comes into being, whether in the
cosmos or human being, out of its inherent energy and not as the
offspring or child of a predecessor. Aupapaduka-tattva corresponds to
the Second or Unmanifest Logos.
Anuttara, Anuttaras (Sanskrit) [from an not + uttara comparative of ud
up] Nonsuperior; unrivaled, unexcelled, chief, principal; secondarily
inferior, base, low. Often used adjectivally in compounds:
Anuttara-bodhi (unexcelled intelligence or wisdom), Anuttara-dharma
(unexcelled law, truth, religion). In Buddhism Anuttara-tantra, one of
the four classes of tantric treatises, expounds the yogic procedures for
the acquisition of the highest truth.
Anuttaras (masculine plural) is a class of deities among the Jains.
Anuttara-samyak-sambodhi (Sanskrit) The unsurpassingly merciful and
enlightened heart; applied to jivanmuktas or liberated, perfected beings
collectively, who then may "pass through all the six worlds of Being
(Rupaloka) and get into the first three worlds of Arupa" {BCW 14:409}.
The unit of matter. It was noted in 1895 that Hydrogen, the lightest
atom, was not a unity, but was composed of 18 smaller units. Each such
unit was then called an " ultimate physical atom ". Some thirty years
later it seemed simpler to use the Sanskrit term for this ultimate
particle of matter; the word is "Anu," pronounced as in Italian, or in
English as " "ahnoo." The word Anu does not add "s " to make the plural
but remains unchanged. The investigators knew no way of measuring the
size of an Anu. The only difference found was that the Anu existed in
two varieties, positive and negative, and that in their formation the
spirals wound themselves in opposite directions. Thus, each negative Anu
was a looking-glass image of the positive Anu. There was no
investigation made as to the nature of positive and negative.
AN article. bearing the title Occult Chemistry, appeared in Lucifer,
1895, and was reprinted as a separate pamphlet in 1905.
First mention of the Anu:
HYDROGEN
The first chemical atom selected for examination was an atom of Hydrogen
(H). On looking carefully at it, it was seen to consist of six small
bodies, contained in an egg-like form, Fig. 1. It rotated with great
rapidity on it own axis, vibrating at the same time; the internal bodies
performing similar gyrations. The whole atom spins and quivers and has
to be steadied before exact observation is possible. The six little
bodies are arranged in two sets of three, forming two triangles that are
not interchangeable. The lines in the diagram of the atom on the gaseous
sub-plane, Fig. 1. are not lines of force, but show the two triangles;
on a plane surface the interpenetration of the triangles cannot be
clearly indicated. The six bodies are not all alike; they each contain
three smaller bodies--each of these being an ultimate physical atom or
Anu. In two of them the three Anu are arranged in a line, while in the
remaining four they are arranged in a triangle.
THE ULTIMATE PHYSICAL ATOM OR Anu
As we have seen, a chemical atom may be dissociated into less
complicated bodies; these, again, into still less complicated; these,
again, into yet still less complicated. After the third dissociation but
one more is possible; the fourth dissociation gives the ultimate
physical atom on the atomic sub-plane, the Anu. This may vanish from the
plane. but it can undergo no further dissociation on it. In this
ultimate state of physical matter two types of units, or Anu, have been
observed; they are alike in everything save the direction of their
whorls and of the force which pours through them. In the one case force
pours in from the "outside," from fourth-dimensional space, the Astral
plane, and passing through the Anu, pours into the physical world. In
the second, it pours in from the physical world, and out through the Anu
into the "outside" again, i.e., vanishes from the physical world. The
one is like a spring, from which water bubbles out; the other is like a
hole, into which water disappears. We call the Anu from which force
comes out positive or male; those through which it disappears, negative
or female. All Anu, so far observed are from one or other of these two
forms. Fig. 3.
FIG. 3. THE Anu
It will be seen that the Anu is a sphere, slightly flattened, and there
is a depression at the point where the force flows in, causing a
heart-like form. Each is surrounded by a field.
The Anu can scarcely be said to be a "thing," though it is the material
out of which all things physical are composed. It is formed by the flow
of the life-force and vanishes with its ebb. The life-force is known to
Theosophists as Fohat, the force of which all the physical plane forces
are differentiations. When this force arises in "space," that is when
Fohat "digs holes in space,"--the apparent void which must be filled
with substance of some kind, of inconceivable tenuity--Anu appear; if
this be artificially stopped for a single Anu, the Anu disappears: there
is nothing left. Presumably, were
OCCULT CHEMISTRY
that flow checked but for an instant, the whole physical world would
vanish as a cloud melts away in the empyrean. It is only the persistence
of that flow (the first life-wave, the work of the third Logos) which
maintains the physical basis of the universe.
In order to examine the construction of the Anu, a space is artificially
made. (By a certain action of the will known to students, it is possible
to make such a space by pressing back and walling off the matter of
space.) Then, if an opening be made in the wall thus constructed, the
surrounding force flows in, and three whorls immediately appear
surrounding the "hole" with their triple spiral of two and a half coils,
and returning to their origin by a spiral within the Anu; these are at
once followed by seven finer whorls, which, following the spiral of the
first three on the outer surface, and returning to their origin by a
spiral within that, flowing in the opposite direction--form a caduceus
with the first three. Each of the three coarser whorls flattened out,
makes a closed circle; each of the seven finer ones, similarly flattened
out, makes a closed circle. The forces which flow in them again come
from "outside," from a fourth-dimensional space. Each of the finer
whorls is formed of seven yet finer ones, set successively at right
angles to each other, each finer than its predecessor; these we call
spirillae. (Each spirilla is animated by the life-force of a plane, and
four are at present normally active, one for each Round. Their activity
in an individual may be prematurely forced by yoga practice.)
In the three whorls flow currents of different electricities; the seven
whorls vibrate in response to etheric waves of all kinds--to sound,
light, heat, etc.; they show the seven colours of the spectrum; give out
the seven sounds of the natural scale; respond in a variety of ways to
physical vibration--flashing, singing, pulsing bodies, they move
incessantly, inconceivably beautiful and brilliant.
The Anu is a sun in miniature in its own universe of the inconceivably
minute. Each of the seven whorls is connected with one of the Planetary
Logoi so that each Planetary Logos has a direct influence playing on the
very matter of which all things are constructed. It may be supposed that
the three conveying electricity, a differentiation of Fohat, are related
to the Solar Logos.
Force pours into the heart-shaped depression at the top of the Anu, and
issues from the point, and is changed in character by its passage;
further, force rushes through every spiral and every spirilla, and the
changing shades of colour that flash out from the rapidly revolving and
vibrating Anu depend on the several activities of the spirals; sometimes
one, sometimes another, is thrown into more energetic action, and with
the change of activity from one spiral to another the colour changes.
The Anu has--as observed so far--three proper motions, i.e., motions of
its own, independent of any imposed upon it from outside. It turns
incessantly upon its own axis. spinning like a top; it describes a small
circle with its axis, as though the axis of the spinning top moved in a
small circle; it has a regular pulsation, a contraction and expansion,
like the pulsation of the heart. When a force is brought to bear upon
it, it dances up and down, flings itself wildly from side to side,
performs the most astonishing and rapid gyrations, but the three
fundamental motions incessantly persist. If it be made to vibrate, as a
whole, at the rate which gives any one of the seven colours, the whorl
belonging to that colour glows out brilliantly.
THE NATURE OF MATTER
An electric current brought to bear upon the Anu checks their proper
motions, i.e., renders them slower; the Anu exposed to it arrange
themselves in parallel lines, and in each line the heart-shaped
depression receives the flow, which passes out through the apex into the
depression of the next, and so on. The Anu always set themselves to the
current. Fig. 4. In all the diagrams the heart-shaped body, exaggerated
to show the depression caused by the inflow and the point caused by the
outflow, is a single Anu.
FIG 4
The action of electricity opens up ground of large extent, and cannot be
dealt with here. Does it act on the Anu themselves, or on molecules, or
sometimes on one and sometimes on the other? In soft iron, for instance,
are the internal arrangements of the chemical atom forcibly distorted,
and do they elastically return to their original relations when
released? In steel is the distortion permanent?
It will be understood from the foregoing, that the Anu cannot be said to
have a wall of its own, unless these whorls of force can be so
designated; its "wall" is the pressed back "space." As said in 1895, of
the chemical atom, the force "clears itself a space, pressing back the
undifferentiated matter of the plane, and making to itself a whirling
wall of this matter." The wall belongs to space, not to the atom.
NOTE BY C. JINAR'JAD'RA
The sphere-wall of the Anu. Each Anu, as each group of Anu, whether few
in number or making a large configuration as in Radium, has round it
what has been termed a "sphere-wall". This enclosing sphere is at a
great distance from the central group and is generally a sphere; there
are a few exceptions as in Nitrogen, an ovoid. When writing out for
publication the structure of the Anu, Annie Besant stated that the
sphere-wall of the Anu was composed of the "undifferentiated matter of
the plane". From the beginning this has created difficulties for me,
since the term used by her to describe the sphere-wall could only be
composed of Anu. It was only later that a special investigation was made
to examine the nature of the sphere-wall of the Anu. Though there were
no final conclusions on the matter, it appeared to the investigator as
if the sphere-wall was composed of
OCCULT CHEMISTRY
forces radiating from the centre, which after travelling a certain
distance, returned to the Centre. The nature of this radiating force was
not analyzed. Therefore, though the sphere-wall appears as a part of the
Anu, it is only a temporary phenomenon. It was later discovered that the
sphere-walls of Anu within the solar system were all compressed by the
attraction of the sun. When so compressed the sphere-wall did not, as
expected, have the shape of the dodecahedron, but that of the rhombic
dodecahedron.
Paranormal Observations of ORMEs Atomic Structure by Gary
The smallest particles which make up the physical atom are referred to
by Leadbeater and Besant as "ultimate physical atoms", since they seem
to be the constituent particle from which all the subatomic particles
are built up. They have called these "Anu", after the Sanskrit name for
the ultimate particles of matter (it is the same root term used in
Anima, "the size of an atom"). There are two types of these, termed + a
nd -. The Anu "particles" are composed of whirls of energy which spin in
opposite senses between the + and - varieties. These whirls of energy,
when magnified under increasing power by yogic vision, are themselves
composed of smaller spirals, and those of smaller spirals, and so on,
down through 7 layers of nesting.
Nested Spirals
The Anu are many orders of magnitude smaller than the subatomic
particles, and the subatomic particles are in turn many orders of
magnitude smaller than the elemental physical atoms of the periodic
chart. The Anu, and more complex particles, all move at enormous
velocities, sweeping out the shapes that I am referring to, and the atom
is an extremely active thing to see. It is ceaslessly throbbing,
pulsating, spinning, gyrating and precessing with amazing rapidity and
vigor when so viewed. Not at all like the billiard ball protons and
neutrons with the spherical electron shells many would expect to see.
But our dashed expectations are our own fault, rather than Nature's.
Still, we are better prepared now than at any time before to understand
the remaining secrets of atomic structure; we must only recognize that
things are far more complex than we have ever previously supposed.
(Under Construction).
53 Evolution and Creation Cycles
© Copyright. Robert Grace. 2000
98 Quartum Organum
113 Critique of Mr. Sitchin's Homepage
116 BBS Discussions about Anunnaki
134 The Anu Building Block
2. The Anu builds atoms, molecules and chemical units.
3. Anu is the root of Anu.nnaki, Anubis, etc.
4. Adm and Adam is synonymous with Atom.
5. Anu are multiple units within atoms and is the atoms creator.
Definition: Anu
"The method by which these four etheric substates were studied consisted
in taking what is called by chemists an atom of an element and breaking
it up, time after time, until what proved to be the ultimate physical
unit was reached.
98 Quartum Organum
113 Critique of Mr. Sitchin's Homepage
116 BBS Discussions about Anunnaki
134 The Anu Building Block