{"id":249,"date":"2012-03-27T22:03:28","date_gmt":"2012-03-27T20:03:28","guid":{"rendered":"http:\/\/prajnaquest.fr\/blog\/?page_id=249"},"modified":"2012-03-28T12:43:45","modified_gmt":"2012-03-28T10:43:45","slug":"basic-space-the-one-element-the-dhatu","status":"publish","type":"page","link":"http:\/\/prajnaquest.fr\/blog\/key-subjects\/basic-space-the-one-element-the-dhatu\/","title":{"rendered":"Basic Space, the One Element, the dh\u0101tu"},"content":{"rendered":"

Reality obviously can be, and has been, described in many different ways. Any system of thought is forced to use particular terms to express its teachings. In the system associated with the Book of Dzyan, the most often used term for ultimate reality is given in English as \u201cspace\u201d (see, for example, The Secret Doctrine<\/em>, vol. 1, pp. 9, 11, 35). In the \u201cCosmological Notes\u201d (Oct. 1881) the question was asked: \u201cWhat is the one eternal thing in the universe independent of every other thing?\u201d The reply was: \u201cSpace.\u201d But what is the Sanskrit term behind the word \u201cspace\u201d as used in this system? Until we know this, we cannot trace this teaching in known texts, nor can we ascertain more fully what it means.<\/p>\n

Today, the English word \u201cspace\u201d most often translates the Sanskrit term \u0101k\u0101\u015ba<\/em>, although in H. P. Blavatsky\u2019s time, \u0101k\u0101\u015ba<\/em> was usually translated as \u201cether\u201d (e.g., in H. H. Wilson\u2019s Vishnu Purana<\/em>). This term, \u0101k\u0101\u015ba<\/em>, would be our first candidate. HPB in many places rejects the equation of \u0101k\u0101\u015ba<\/em> with \u201cether\u201d (e.g., SD 1.257, etc.), and in a couple places specifically equates \u201cspace\u201d as used by her with \u0101k\u0101\u015ba<\/em> (Collected Writings<\/em>, vol. 14, pp. 408, 411). In these two places she adds the equivalent term \u201ctho-og\u201d (apparently Senzar or unidentified Tibetan), the same term that stands behind \u201cThe Eternal Parent (Space)\u201d in stanza 1.1 of the Book of Dzyan (SD 1.23, 35). So the equation of \u201cspace\u201d with \u0101k\u0101\u015ba<\/em> would appear to be conclusive. However, in explaining stanza 1.1 she speaks of \u0101k\u0101\u015ba<\/em> as the radiation of m\u016blaprak\u1e5bti<\/em>, and this latter is the \u201cever invisible robes\u201d in which the \u201cEternal Parent (Space)\u201d is wrapped (SD 1.35, also 1.10, 75, 536). So \u0101k\u0101\u015ba<\/em> is here differentiated from \u201cspace.\u201d Indeed, \u0101k\u0101\u015ba<\/em> is called \u201cFather-Mother\u201d in The Secret Doctrine<\/em> (1.76, 140, 2.400), and is described as \u201cthe ONE Element in its second stage\u201d (1.140). It is \u201cspace\u201d only in one sense (SD 2.511-512). Thus, \u0101k\u0101\u015ba<\/em> would not be the Sanskrit term behind \u201cspace\u201d as used for ultimate reality in the system of thought associated with the Book of Dzyan.<\/p>\n

The next candidate is \u015b\u016bnyat\u0101<\/em>, now usually translated as \u201cemptiness.\u201d In HPB\u2019s time, Samuel Beal had translated \u015b\u016bnyat\u0101<\/em> as \u201cspace\u201d (A Catena of Buddhist Scriptures from the Chinese<\/em>, 1871, p. 282), and this passage was quoted by HPB (Collected Writings<\/em>, vol. 3, pp. 405-406 fn.). She then specifically used \u015b\u016bnyat\u0101<\/em> (and also \u201cemptiness\u201d) in her full definition of \u201cspace\u201d (CW, vol. 3, p. 423): \u201cSpace, then, or Fan<\/em>, Bar-nang<\/em> (Mah\u0101-\u015a\u016bnyat\u0101<\/em>) or, as it is called by Lao-tze, the \u2018Emptiness\u2019 is the nature of the Buddhist Absolute.\u201d Although not conclusive, this made \u015b\u016bnyat\u0101<\/em> the likely choice for \u201cspace\u201d after \u0101k\u0101\u015ba<\/em> had to be rejected. The term in question is supposed to occur in the \u201cesoteric Senzar Catechism\u201d (SD 1.9) or the \u201cOccult Catechism\u201d (SD 1.11), and this is supposed to be a very ancient text. It is a strange fact that, while the term \u015b\u016bnyat\u0101<\/em> is common throughout the Buddhist Perfection of Wisdom s\u016btras<\/em>, it does not occur in what is perhaps the oldest among these, the Diamond S\u016btra<\/em> (Vajracchedik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101<\/em>, ed. Edward Conze, 1957, p. 11). This might cast doubt on its occurrence in the ancient Book of Dzyan and the catechism based on it. We needed to keep looking. Perhaps something older could be found.<\/p>\n

In fact, something older was found. The case was decided against \u015b\u016bnyat\u0101<\/em> and for another term that had not been considered as a translation of \u201cspace\u201d by some striking parallel phrases. This term is dh\u0101tu<\/em>, usually translated as \u201celement.\u201d It has two Tibetan translations: khams<\/em>, \u201celement\u201d; and dbyings<\/em>, \u201crealm, sphere, expanse, basic space.\u201d It is found in a catechism-type phrase that is repeated many times throughout the Buddhist texts. To give just one example, its occurrence in the Sa\u1e43yutta-nik\u0101ya, as translated by Bhikkhu Bodhi, is: \u201cWhether there is an arising of Tath\u0101gatas or no arising of Tath\u0101gatas, that element [dh\u0101tu<\/em>] still persists, . . .\u201d (The Connected Discourses of the Buddha<\/em>, vol. 1, 2000, p. 551). Compare: \u201c\u2018What is that which was, is, and will be, whether there is a Universe or not; whether there be gods or none?\u2019 asks the esoteric Senzar Catechism. And the answer made is\u2014SPACE.\u201d (SD 1.9). As explained by HPB in her full definition:<\/p>\n

\u201cHence, the Arahat secret doctrine on cosmogony admits but of one absolute, indestructible, eternal, and uncreated UNCONSCIOUSNESS (so to translate), of an element (the word being used for want of a better term) absolutely independent of everything else in the universe; a something ever present or ubiquitous, a Presence which ever was, is, and will be, whether there is a God, gods or none; whether there is a universe or no universe; existing during the eternal cycles of Maha Yugas, during the Pralayas<\/em> as during the periods of Manvantara<\/em>: and this is SPACE, . . .\u201d (CW 3.423).<\/p>\n

The catechism-type phrase is repeated so often in Buddhist texts, with small variants, and the parallel is so clear, that I think there can be no doubt about the equivalence. The Sanskrit term behind \u201cspace\u201d as used for ultimate reality in the system of thought associated with the Book of Dzyan is dh\u0101tu<\/em>. It is \u201cbasic space,\u201d and it is \u201cthe one element\u201d (see: http:\/\/www.easterntradition.org\/first%20fundamental%20proposition%20of%20the%20secret%20doctrine-the%20one%20reality.pdf, especially pp. 13-14).<\/p>\n

 <\/p>\n

To read the posts, select “Dhatu” \u00a0in the Categories on the right side of the home page.<\/p>\n","protected":false},"excerpt":{"rendered":"

Reality obviously can be, and has been, described in many different ways. Any system of thought is forced to use particular terms to express its teachings. In the system associated with the Book of Dzyan, the most often used term for ultimate reality is given in English as \u201cspace\u201d (see, for example, The Secret Doctrine, […]<\/p>\n","protected":false},"author":5,"featured_media":0,"parent":159,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"footnotes":""},"class_list":["post-249","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/pages\/249","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/comments?post=249"}],"version-history":[{"count":0,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/pages\/249\/revisions"}],"up":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/pages\/159"}],"wp:attachment":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/media?parent=249"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}