THEOSOPHY, Vol. 47, No. 1, November, 1958
(Pages 28-33; Size: 18K)

OUR DIVINE PROGENITORS(1)

OF all the seven great divisions of Dhyan Chohans, there is none with which humanity is more concerned than with the Kumaras. Imprudent are the Christian theologians who have degraded them into fallen angels, and now call them "Satan" and demons, as among these heavenly denizens who refuse to create, the Archangel Michael -- the great patron Saint of Western and Eastern Churches -- under his double name of St. Michael and his supposed copy on earth, St. George conquering the DRAGON -- has to be allowed one of the most prominent places. "The Kumaras," explains an esoteric text, "are the Dhyanis, derived from the supreme Principle, who reappear in the Vaivaswattha Manu period, for the progress of mankind." They may indeed mark a "special" or extra creation, since it is they who, by incarnating themselves within the senseless human shells of the first two root-races, and a great portion of the third root-race -- create, so to speak, a new race: that of thinking, self-conscious and divine man. They are the PROGENITORS of the true spiritual Self in the physical man -- the higher Prajapati (progenitors). While the Pitris, or lower Prajapati, are no more than the fathers of the model, or type of his physical form, made "in their image."

Esoteric doctrine teaches that the Dhyan Chohans (Kumaras) are the collective aggregate of divine Intelligences or primordial mind, and that the first Manus -- the seven "mind-born" Spiritual Intelligences -- are identical with the former. The God in man -- and often the incarnation of a God -- is a highly spiritual Dhyan Chohan in him, besides the presence of his own seventh principle. To this hierarchy of Dhyan Chohans correspond the actual types into which humanity may be divided; for humanity, as a whole, is in reality a materialized though as yet very imperfect expression thereof. The pure, celestial Being (Dhyan Chohan) and the great Pitris of various classes were commissioned -- the one to evolve their images (Chhaya), and make of them physical man, the others to inform and thus endow him with divine intelligence and the comprehension of the Mysteries of Creation. Mankind, psychically considered, is divided into various groups, each of which is connected with one of the Dhyanic groups that first formed psychic man.

What is human mind in its higher aspect, whence comes it, if it is not a portion of the essence -- and, in some rare cases of incarnation, the very essence -- of a higher Being; one from a higher and divine plane? Can man -- a god in the animal form -- be the product of material Nature by evolution alone, even as is the animal, which differs from man in external shape, but by no means in the materials of its physical fabric, and is informed by the same though undeveloped Monad -- seeing that the intellectual potentialities of the two differ as the Sun does from the glow-worm? And what is it that creates such a difference, unless man is an animal plus a living god within his physical shell? Let us pause and ask ourselves seriously the question, regardless of the vagaries and sophisms of both the materialistic and the psychological modern sciences.

Man is not, nor could he ever be, the complete product of the "Lord God." But he is the child of the Elohim (the lower Dhyan Chohans), so arbitrarily changed into the singular masculine gender. The first Dhyanis, commissioned to "create" man in their image, could only throw off their shadows, like a delicate model for the nature spirits of matter to work upon. Man is, beyond any doubt, formed physically out of the dust of the Earth. But his creators and fashioners were many. The Sons of Wisdom, or the spiritual Dhyanis, had become "intellectual" through their contact with matter, because they had already reached, during previous cycles of incarnation, that degree of intellect which enabled them to become independent and self-conscious entities, on this plane of matter. They were reborn only by reason of Karmic effects. They entered those who were "ready," and became the Arhats, or sages.

Every sentence taught in ancient cosmogonies, unfolds to him who can read between the lines the identity of the ideas, though under different garb. The first lesson taught in Esoteric philosophy is, that the incognizable Cause does not put forth evolutions, whether consciously or unconsciously, but only exhibits periodically different aspects of itself to the perception of finite minds. Now the collective Mind -- the Universal -- composed of various and numberless Hosts of Creative Powers, however infinite in manifested Time, is still finite when contrasted with the unborn and undecaying Space in its supreme essential aspect. Man, unable to form one concept except in terms of empirical phenomena, is powerless from the very constitution of his being to raise the veil that shrouds the majesty of the Absolute. Only the liberated Spirit is able to faintly realize the nature of the source whence it sprung and whither it must eventually return. ... We are taught that the highest Dhyan Chohans, or Planetary Spirits (beyond the cognizance of the law of analogy), are in ignorance of what lies beyond the visible planetary systems, since their essence cannot assimilate itself to that of worlds beyond our solar system. When they reach a higher stage of evolution these other universes will be open to them; meanwhile they have complete knowledge of all the worlds within and beneath the limits of our solar system.

The whole Kosmos is guided, controlled, and animated by almost endless series of Hierarchies of sentient Beings, each having a mission to perform, and who -- whether we give to them one name or another, and call them Dhyan Chohans or Angels -- are "messengers" in the sense only that they are the agents of Karmic and Cosmic Laws. They are "Living Ones," because they are the streams projected on the Kosmic screen of illusion from the ABSOLUTE LIFE; beings in whom life cannot become extinct, before the fire of ignorance is extinct in those who sense these "Lives." The day when "the spark will re-become the Flame (man will merge into his Dhyan Chohan) myself and others, thyself and me," as the Stanza (vii) has it, means this: In Paranirvana -- when Pralaya will have reduced not only material and psychic bodies, but even the spiritual Ego(s) to their original principle -- the Past, Present, and even Future Humanities, like all things, will be one and the same. Everything will have re-entered the Great Breath.

A Dhyan Chohan has to become one. He cannot be born or appear suddenly on the plane of life as a full-blown angel. There are seven chief groups of such Dhyan Chohans, which will be found and recognized in every religion, for they are the primeval SEVEN Rays. Humanity, occultism teaches us, is divided into seven distinct groups and their sub-divisions, mental, spiritual and physical. Hence the seven chief planets, the spheres of the indwelling seven spirits, under each of which is born one of the human groups which is guided and influenced thereby. The philosophy of psychic, spiritual, and mental relations with man's physical functions is in almost inextricable confusion. Neither the old Aryan, nor the Egyptian psychology is now properly understood. Nor can they be assimilated without accepting the exoteric septenary, or, at any rate, the Vedantin quinquepartite division of the human inner principles. Failing which, it will be for ever impossible to understand the metaphysical and purely psychic and even physiological relations between the Dhyan Chohans, or Angels, on the one plane, and humanity on the other. ... Like alone produces like. The Earth gives Man his body, the gods (Dhyanis) his five inner principles, the psychic Shadow, of which those gods are often the animating principle. SPIRIT (Atman) is one -- and indiscrete. There was a time when the whole world was "of one lip and one knowledge," and Man knew more of his origin than he does now, and thus knew that the Sun and Moon, however large a part they do play in the constitution, growth and development of the human body, were not the direct causative agents of his appearance on Earth; these agents being, in truth, the living and intelligent Powers which the occultists call Dhyan Chohans.

Like each of the seven regions of the Earth, each of the seven First-born (the primordial human groups) receives its light and life from its own especial Dhyani -- spiritually, and from the palace (house, the planet) of that Dhyani, physically. So with the seven great Races to be born on it. So with man and every "man" in man (every principle). Each gets its specific quality from its primary (the planetary spirit). Therefore every man is a septenate, or a combination of principles, each having its origin in a quality of that special Dhyani. Every active power or force of the earth comes to her from one of the seven Lords. Light comes through Venus, who receives a triple supply, and gives one-third of it to the Earth. ... The Regent (of the planet) Sukra (Venus) loved his adopted child (Earth) so well that he incarnated as Usanas and gave it perfect laws, which were disregarded and rejected in later ages. It is with its Regent, the informing Dhyan Chohan, that Occult mysticism has to deal. Venus, or Lucifer (also Sukra and Usanas) the planet, is the light-bearer of our Earth, in both its physical and mystic sense.

The Secret Doctrine teaches history -- which, for being esoteric and traditional, is none the less more reliable than profane history. And the Doctrine says that the Dhyani-Buddhas of the two higher groups, namely, the "Watchers" or the "Architects," furnish the many and various races with divine kings and leaders. It is the latter who taught humanity their arts and sciences, and the former who revealed to the incarnated Monads that had just shaken off their vehicles of the lower Kingdoms -- and who had, therefore, lost every recollection of their divine origin -- the great spiritual truths of the transcendental worlds. Since traditions and even Chronicles of such dynasties of divine Kings -- of gods reigning over men followed by dynasties of Heroes or Giants -- exist in the annals of every nation, it is difficult to understand how all the peoples under the sun, some of whom are separated by vast oceans and belong to other hemispheres, such as the ancient Peruvians and Mexicans, as well as the Chaldeans, could have worked out the same "fairy tales" in the same order of events. It must be explained and remembered that, as the work of each Round is said to be apportioned to a different group of so-called "Creators" or "Architects," so is that of every globe; i.e., it is under the supervision and guidance of special "Builders" and "Watchers" -- the various Dhyan Chohans.

Man in the first Round and first Race on Globe D, our Earth, was an ethereal being (a Lunar Dhyani, as man), non-intelligent but super-spiritual; and correspondingly, on the law of analogy, in the first race of the fourth round. In each of the subsequent races and sub-races ... he grows more and more into an encased or incarnate being. The Humanity of our Earth develops fully only in the fourth -- our present Round. Man, philosophically considered, is, in his outward form, simply an animal, hardly more perfect than his pithecoid-like ancestors of the third Round. He is a living body, not a living being, since the realization of existence, the "Ego-Sum," necessitates self-consciousness, and an animal can have only direct consciousness, or instinct. It is only when, from a potential androgyne, man has become separated into male and female, that he will be endowed with his conscious, rational, individual Soul (Manas), "the principle, or the intelligence, of the [higher] Elohim," to receive which, he has to eat of the fruit of Knowledge from the Tree of Good and Evil.

It is only the knowledge of the constant rebirths of one and the same individuality throughout the life-cycle; the assurance that the same MONADS -- among whom are many Dhyan Chohans, or the "Gods" themselves -- have to pass through the "Circle of Necessity," rewarded or punished by such rebirth for the suffering endured or crimes committed in the former life; that those very Monads, which entered the empty, senseless shells, or astral figures of the first race emanated by the Pitris, are the same who are now amongst us -- nay, ourselves, perchance: it is only this doctrine, we say, that can explain to us the mysterious problem of Good and Evil, and reconcile man to the terrible and apparent injustice of life. Nothing but such certainty can quiet our revolted sense of justice. For, when one unacquainted with the noble doctrine looks around him, and observes the inequalities of birth and fortune, of intellect and capacities; when one sees honour paid fools and profligates, on whom fortune has heaped her favours by mere privilege of birth, and their nearest neighbour, with all his intellect and noble virtues -- far more deserving in every way -- perishing for want and for lack of sympathy; when one sees all this and has to turn away, helpless to relieve the undeserved sufferings, one's ears ringing and heart aching with the cries of pain around him -- that blessed knowledge of Karma alone prevents him from cursing life and men, as well as their supposed Creator.

It is not in the course of natural law that man should become a perfect septenary being, before the seventh race in the seventh Round. Yet he has all these principles in him from his birth. Nor is it part of the evolutionary law that the Fifth principle (Manas), should receive its complete development before the Fifth Round. ... This limitation, however, refers solely to the spiritual development. The intellectual, on the physical plane, was reached by him during the fourth root-race.

During the three Rounds to come, Humanity, like the globe on which it lives, will be ever tending to reassume its primeval form, that of a Dhyan Chohanic host. Man tends to become a God and then -- GOD, like every other atom in the Universe. The Celestial Hierarchy of the present Manvantara will find itself transferred in the next cycle of life into higher, superior worlds, and will make room for a new hierarchy, composed of the elect ones of mankind.


COMPILER'S NOTE: The following is a separate item which followed the above article but was on the same page. I felt it was useful to include it here:

SYMBOLISM OF GREEK GODS

What we mean by religion is something which concerns the relation of the soul to God; the sense of sin, for example, and of repentance and grace. The religion of the Greeks, we may admit, did something for them which our religion does not do for us. It gave intelligible and beautiful form to those phenomena of nature which we can only describe as manifestations of energy; it expressed in a ritual of exquisite art those corporate relations which we can only enunciate in abstract terms.
 

--G. LOWES DICKINSON

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(1) NOTE.--Collated from The Secret Doctrine.
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