THEOSOPHY, Vol. 42, No. 10, August, 1954
(Pages 457-460; Size: 14K)
(Number 4 of a 6-part series)

THE MYSTERY OF INDIVIDUALITY

IV: BEINGHOOD OF PERFECT MAN

IT was previously stated that self-conscious man did not exist on this planetary chain until eighteen million years ago, many hundreds of millions of years since our system began. This may give rise to a number of questions. Theosophical students have always been led to understand that evolution commences at the "top" with the highest intelligences, for it is logical to suppose that they alone could arouse the lower life to activity in fulfillment of the eternal evolutionary plan. Were these intelligences not self-conscious?

"In the beginning of the earth," states Robert Crosbie, "there are present, first the older or the more advanced Egos from the past earth. There also come in, following the advanced Egos, those who are less advanced, until all who are self-conscious are occupied, let us say, in the earlier state of the globe. The higher Egos, then, having worked in the first globe and established it, pass on to the second, while the later stream of Egos is coming into the first state. It is the higher or more advanced Egos who imprint on the subsequent or less developed Egos the knowledge in regard to these laws. It is a passing on of what has been known before." Would not such activity require an act of self-conscious thinking?

To appreciate the nature of the activity of these superior intelligences, it would be well to re-study the reference quoted in the preceding article of this series from Transactions of the Blavatsky Lodge, pages 23-25. Being self-conscious ourselves, and knowing chiefly the merits of that state, we are as yet hardly aware of the nature of conscious activity on planes above the manasic. The expressions "universal consciousness," or "Universal Mind," mean very little to us. It is worthy of special note that with respect to the advanced hierarchies the author of The Secret Doctrine continually refers to them as "hosts," not as separate entities. For example:

...the Host of Dhyanis, whose turn it was to incarnate as the Egos of the immortal, but, on this plane, senseless monads ... (S.D. II, 228.)

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. (S.D. I, 159.)

In The Ocean of Theosophy (p. 131), Mr. Judge in referring to the great spiritual Dhyanis who in the Third Round altered the various types of animal species and the gradually forming body of man, uses a similar expression: "This is the point where intelligent aid and interference from a mind or mass of minds is absolutely necessary."

"The whole Kosmos," says H. P. Blavatsky (S.D. I, 274), "is guided, controlled, and animated by almost endless series of Hierarchies of sentient Beings ... each of these Beings either was, or prepares to become, a man, if not in the present, then in a past or a coming cycle (Manvantara)."

They are perfected, when not incipient, men;... The incipient monads, having never had terrestrial bodies yet, can have no sense of personality or EGO-ism. ...none of these Beings, high or low, have either individuality or personality as separate Entities, i.e., they have no individuality in the sense in which a man says, "I am myself and no one else;" in other words, they are conscious of no such distinct separateness as men and things have on earth. Individuality is the characteristic of their respective hierarchies, not of their units;... (S.D. I, 275.)

That fact alone -- that a Spirit is endowed with intelligence -- is a proof to the Occultist that that Being must have been a man, and acquired his knowledge and intelligence throughout the human cycle. ...what is called "unconscious Nature" is in reality an aggregate of forces manipulated by semi-intelligent beings (Elementals) guided by High Planetary Spirits, (Dhyan Chohans), whose collective aggregate forms the manifested verbum of the unmanifested LOGOS, and constitutes at one and the same time the MIND of the Universe and its immutable LAW. (Ibid., 277-8.)

Would it not therefore appear that the intelligent activity and guidance engaged in by the highest beings in the First Round of our globe is of an entirely different order than what we consider now to be the expression of self-consciousness? It will be remembered The Secret Doctrine further remarks that "It is only during the first round that (heavenly) man becomes a human being on globe A (rebecomes) a mineral, a plant, an animal, on Globe B and C, etc." (S.D. I, 159.) Mr. Judge suggests (THEOSOPHY 2: 139) that in the First Round it is the archetypal process alone that obtains. The host of Dhyanis establish on each of the seven globes of the chain the pattern for the entire evolutionary program, by going through the complete process on the highest, most ethereal planes. Commencing with the Second Round, the constructing process is evidently left to the work of the builders, the elemental powers or Nature Spirits. When the human tabernacle is finally ready, it is then, and not until then, it would appear, that differentiation of the Dhyan Chohanic host into self-conscious incarnating egos takes place. In each individual incarnation this universal cycle is now repeated. At conception the incarnating ego provides the mother with the pattern for the child body (by itself going through the complete archetypal process?). The embryo then "passes" in its development through each of the kingdoms. The real ego is latent on this plane during this whole process and up to about the seventh year, at which time it is said to incarnate in and assume direct responsibility for the hitherto more or less irresponsible baby. [Note: The above reference to THEOSOPHY magazine is to one of the many items in Mr. Judge's series of articles entitled "Hidden Hints in The Secret Doctrine". I have placed the two links to the entire series at the end of this article, along with noting the exact reference location. --Compiler.]

During the pre-natal period of a universe or of a human body, then, the ego is inactive on the lower planes. As to its functions on higher planes very little is told, but the following references may be suggestive:

There was a spiritual, a psychic, an intellectual, and an animal evolution, from the highest to the lowest, as well as a physical development -- from the simple and homogeneous, up to the more complex and heterogeneous;... This double evolution in two contrary directions, required various ages, of divers natures and degrees of spirituality and intellectuality, to fabricate the being now known as man. (S.D. II, 87.)

The Occult doctrine teaches that while the monad is cycling downward into matter, these very Elohim -- or Pitris, the lower Dhyan-Chohans -- are evolving pari-passu with it on a higher and more spiritual plane, descending also relatively into matter on their own plane of consciousness, when, after having reached a certain point, they will meet the incarnating senseless monad, encased in the lowest matter, and blending the two potencies, Spirit and Matter, the union will produce that terrestrial symbol of the "Heavenly Man" in space -- PERFECT MAN. (S.D. I, 247.)

At the incarnation of the mind-born sons in the Third Race, it is stated that they exchanged "their impersonal individualities for individual personalities ..." (S.D. II, 246.) In other words, Manas upon incarnating left the state of unity in which the consciousness of all was the consciousness of each. Buddhi, the highest stream of spiritual intuition, has been defined as the collectivity of self-conscious lives. In a real sense, perhaps, this is the highest state of individual beinghood, each unit thereof having chosen to become an impersonal force for good, incapable of acting contrary to the universal plan. Our present type of separative consciousness may be but a transitional state wherein the human ego is given the opportunity to make of the personal man a valuable instrument for the performance of more universal responsibilities in the great cosmic drama. The Perfected Man does not lose Manas because he has risen to the condition of direct Buddhic perception. He does not lose any of his principles, but uses them for their highest purposes.
Cosmic Ideation focussed in a principle or upadhi (basis) results as the consciousness of the individual Ego. Its manifestation varies with the degree of upadhi, e.g., through that known as Manas it wells up as Mind-Consciousness; through the more finely differentiated fabric (sixth state of matter) of the Buddhi resting on the experience of Manas as its basis -- as a stream of spiritual INTUITION. (S.D. I, 329 fn.)
Our confined and egotistic sense of individuality will disappear only on that "day when man, freeing himself from the trammels of ignorance, and recognizing fully the non-separateness of the Ego within his personality -- erroneously regarded as his own -- from the UNIVERSAL EGO ... merges thereby into the One Essence ..."

"So there is a chain of life and consciousness," writes Robert Crosbie, "which gradually tends to fuller and fuller individualization of being in non-separateness -- the more complete the individualization, the more full the sense of non-separateness." Therefore, the advice to aspirants in all ages who would tread the higher way has ever been the same:

Do as the gods when incarnated do. Feel yourselves the vehicles of the whole humanity, mankind as part of yourselves, and act accordingly.

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:

We talk of preparing youth to enter the life ahead of them. We never talk of preparing adults to enter the peculiar new dignity of a maturing adulthood. Yet psychological maturing is our most triumphant way of human fulfillment; and the adult years are the only years in which that triumph can be experienced. Children and adolescents cannot yet experience the mature insights of adulthood. They can only prepare for them. 


--H. A. OVERSTREET



[Note: Here are the two links to William Q. Judge's important series of articles, entitled "Hidden Hints in The Secret Doctrine", from which a particular paragraph was commented on by the Editors in the above article, where the reference was to THEOSOPHY magazine. The different sections in these articles are all presented sequentially, listing the volume and page numbers, and are easy to find. The explanation by the Editors is based on a reference found in this link: "Hidden Hints in The Secret Doctrine--Part I", in the section entitled "From PAGES 128 To 160, Vol. I"; the paragraph is the 9th and last one of that section. Here is the link to "Part II" of the series. --Compiler.]

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THE MYSTERY OF INDIVIDUALITY
V: THE APPROACH TO SELF-CONSCIOUSNESS
(Part 5 of a 6-part series)

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