THEOSOPHY, Vol. 42, No. 12, October, 1954
(Pages 546-550; Size: 16K)
(Number 6 of a 6-part series)



It may be a parable and an allegory within an allegory. Its solution is left to the intuition of the student, if he only reads ... with his spiritual eye. 

The Secret Doctrine II, 94.
THERE are said to be various Lunar Pitris or mindless men, the builders of the human form. The first reach the incipient human stage in Round One, the second arrive later, in Round Two, and so on up to the middle of the Fourth Round. In the most progressed of the Lunar Fathers the four lower principles were combined in one as an active unity, but in the great bulk of them it appears that only three and a half principles were awakened. These mindless monads, says H.P.B., "were of seven classes," which would indicate that they ranged all the way from three-principled consciousness -- with the faintest touch of the fourth, or Kama, awake -- up to full, four-principled beings. This is important to bear in mind, for now we come to the period called in Theosophical history "the lighting up of mind," a period commencing, it is said, about eighteen million years ago, and encompassing a cycle of several million years before the door to entry into the human kingdom was closed for this manvantara.

As there were seven classes of mindless men, it may be that there were seven ways or variations in method of arousing to activity the latent mind principle. To give some inkling of the complex lines of Karmic heredity coming to focus in this period of our history, a tentative classification of the incarnating monads is given below, though it is only one of many other possible divisions:

1. Self-shining Sages who were first to enter the mindless forms (those that were completely ready) in the early Third Race, and who later consciously produced through the power of Kriyasakti an elect race.

2. In this race, even greater beings, great planetary guides, could incarnate, and therein sound the keynote of truth for the coming human evolution. These Great Beings later withdrew, we are told, leaving the line of succession to lesser sages. This race of Elect has never died, it is said.

3. Those who were self-conscious in previous manvantaras and were helped by the Elder Brothers to incarnate in the waiting forms because they were not wise enough to do so unaided.

4. Those who were self-conscious in previous manvantaras and were unable to completely incarnate, but rather overshadowed or projected a "spark" of lower Manas into the forms that were almost ready. The complete trinity of Atma-Buddhi-Manas did not incarnate.

5. Those who were self-conscious in prior worlds and who refused to incarnate, delaying until the forms became corrupt, at which time they were forced to enter the forms lest worst deterioration set in.

6. Those incipient humans who were partially ready, and whose latent mind principle was quickened by association with the foregoing classes. This class is said to constitute the majority of mankind today, and represents the "new crop" of men. In prior manvantaras they had risen to no higher life than that represented by the lower kingdoms. In the Fifth Round they should reach the status of those in whom lower mind is now fully awake. Included in this class were also monads who, through misuse of their powers, lost their self-consciousness in former Manvantaras, and were in the present period obliged to again "go through" all the elemental kingdoms to gain fresh contact with life and earn a new chance.

7. The lowest class of incipient humans, who in the latter part of the Third Round had just evolved from their transitional forms in the animal kingdom and were not ready. They could not receive even a "spark." They represent the lowest class of primitive man, whose mental powers are little above the animals.

This article will be confined chiefly to a consideration of the "sixth" class of monads, for there we have involved that engrossing problem of how a new individuality, a new thinker, is born.

First let it be said that, broadly speaking, the lighting up of mind is a process that never started and never ceases. It is going on right now in the elemental kingdoms. Each kingdom represents a stage in the unfolding of consciousness. In the same sense that no Theosophist was ever converted to Theosophy, Theosophy for him being in part but a natural extension of his previous line of thinking, so we can say that no being was ever made self-conscious. It would be impossible to arouse the mind principle unless it had been there all the time.

Human self-consciousness represents but one of many stages in the power of becoming, while the power to become is inherent in everything. Human consciousness is therefore not conferred, though beings in a higher state may temporarily descend thereto. As a matter of fact, Theosophy regards ordinary egoism, or personal self-awareness as but a transitional condition leading to a state of universal and intelligent awareness of the SELF of all, accompanied by appropriate responsibilities. All these states have no permanent existence of themselves, any more than the waking or dreaming states are permanent. They are the result of beings identifying themselves with a particular state. When we "raise" the lower kingdoms to our state as new thinkers, we have not produced anything "new"; we have produced a change of state. Some day, perhaps, we will change our state and rise to a higher condition -- that of direct perception.

"The Sons of MAHAT," or Mind, it is said in The Secret Doctrine (II, 103), "are the quickeners of the human Plant. They are the Waters falling upon the arid soil of latent life, and the Spark that vivifies the human animal. They are the Lords of Spiritual Life eternal. ... In the beginning ... some (of the Lords) only breathed of their essence into Manushya (men); and some took in man their abode. This shows that not all men became incarnations of the 'divine Rebels,' but only a few among them. The remainder had their fifth principle simply quickened by the spark thrown into it, which accounts for the great difference between the intellectual capacities of men and races."

Had not these Sons of Mind so acted, "the animal man would never have been able to reach upward from this earth and attain through self-exertion his ultimate goal." The average human is described as similar to "the hot-house, artificially quickened plants in nature," having a spark which is but latent in lower life. In contact with the four lower principles, the active fifth principle becomes the "sparking power."

The question naturally arises as to just how "the Sons of Wisdom ... set fire to the combined lower principles and the monad, thus lighting up Manas in the new men." What does it mean to "project a spark," using the graphic phraseology of The Secret Doctrine? Human beings may at present be incapable of completely understanding all that is involved in this initiating process, but analogy would suggest that the methods could not be fundamentally different from those employed by parents in awakening the dormant intelligence of their children, namely, through association, education (educo -- to draw out), and establishing bonds of sympathy. Natural hero-worship must also play its part in inspiring younger souls to emulate the example of the elders. According to Theosophical history, infant humanity was taught the eternal universal verities by its Divine Instructors. These ideas were said to have been burned into the mind of nascent mankind. Could not this have been one of the chief methods of "lighting up"? Robert Crosbie once asked: "Can we not conceive of an incipient humanity in its early stages of instructibility being given by degrees the knowledge of those with 'mind'?" "Universal tradition," states H.P.B., "shows primitive man living for ages together with his Creators and first instructors ..." These Great Teachers, The Secret Doctrine further tells us, "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."

The statement just quoted to the effect that once the mind of man is awakened it is "through self-exertion" that his ultimate goal is attained, deserves special emphasis. It will be remembered that the Third Fundamental of The Secret Doctrine states that individuality is acquired "first by natural impulse, and then by self-induced and self-devised efforts...." Elsewhere the author speaks of "the sacred spark which burns and expands into the flower of human reason and self-consciousness." However indispensable was the help of the primeval Instructors in setting fire to the mind of early mankind, unless the flame was nurtured by the recipients of the "gift" it would burn low and eventually be extinguished.

Each class of Creators endows man with what it has to give: the one builds his external form; the other gives him its essence, which later on becomes the Human Higher Self owing to the personal exertion of the individual. (S.D. II, 95.)
The Higher Self, the Divine Monad, exists alike in all beings, yet Light on the Path tells us: "He will not know thee unless thou knowest him." If this be true of the Higher Self, it may likewise be true of Manas, the Higher Mind. It may therefore take many many incarnations of effort before a genuine sense of egoity is developed.

Those who "received only a spark" have but an inadequate form of self-consciousness because yet they are so confused by impressions from the four lower principles. The fact of self-consciousness is there -- they can say: I am I, Who am I? Where did I come from? -- but not until they have learned to dis-associate consciousness from the body and say "whatever I am, I cannot be this body," will they have fully emerged as egos. They are in the child state of consciousness -- which is why the average member of the human race is so easily swayed by propaganda, by desires and passions, by false leaders and priestcraft; the higher wisdom and consciousness has not yet penetrated the brain mind.

There is no need for discouragement, however. The advance to human maturity is gradual, just as is the advance to the divine stage. An individual at times can temporarily function on the higher plane. Meanwhile, help is ever available. The initial awakening is continued by the sure alchemical method of mixture, amalgamation and precipitation. In other words, through the law of brotherhood individuals find themselves in the company of men of all degrees of intelligence and morality, and through osmosis there is a natural transfusion of thoughts and feelings. Anytime we look at any one, "lives" automatically pass from us to him and from him to us. By re-minding others, by re-minding ourselves, we are "lighting up" ourselves and others. The time for "precipitation" will of course some day come; the biblical story about the separation of the sheep from the goats is no fantasy. Each must decide for himself whether he will attain a conscious, immortal life in spirit, or extinguish his self-consciousness in "matter."

Students often wonder what is the highest service in which they can engage to become a "co-worker with Great Nature" in her evolutionary processes. An article entitled "Meditation and Action," originally published in Mr. Judge's Path, indicates how the whole of creation can be elevated, bringing about a universal lighting of the fires of consciousness in all nature's realms. Here is depicted the highest expression of individuality, a complete, conscious identification with the All:

The sympathetic relief of physical suffering is well; the teaching by which man's mental horizon is widened and man's moral nature is elevated is better.... But best of all is to become part of the spiritual pabulum by which Humanity lives, and the very first step on the path that leads to this stupendous result is meditation; in other words, ... the detachment displays itself by perfect equanimity in good and evil fortune, the centering of all thought on the Supreme, until thought itself drops off and the soul is face to face with Deity.

It will be apparent in the above that the "service of man" is the key note throughout, but the "service of man" and what is more or less accurately described as the "Worship of God" must go hand in hand, until they finally become one and identical.... When the self as we understand it is annihilated, when the soul has been able to endure the transcendent vision of Itself as Deity, when difference no longer exists and the one is merged in the All, the store-house of spiritual energy is thereby replenished, and all Humanity receives an impulse that raises them a step nearer the Divine Union also, -- nay further, the Divine impulse after passing through man descends to vivify the lower creation. The whole Universe is thrilled by it! (THEOSOPHY I, 388.) [Note: A link to the article that these excerpts were taken from, entitled "Meditation and Action", is found below. --Compiler.]

[Reminder: THE MYSTERY OF INDIVIDUALITY series has now ended.]
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