SECTION ONE

Chapter I

SOME TERMS DEFINED

We must be aware at all times during these studies that we are dealing with a living universe. Whereas Science is coming to realize more and more that energy and matter are one and the same . and in this respect it might be said that Science is approaching the Theosophical viewpoint . yet it must be admitted that to the average scientist this is a strictly mechanistic universe. Nothing could be farther from his mind than the idea of the sun as the visible, vital aura of a mighty Solar Consciousness. To him the idea of a living universe in the sense of its providing the environment for countless hosts of entities of all conceivable kinds is untenable. Therefore, although it is necessary for every serious student to acquaint himself with the findings and hypotheses of modern science, nevertheless he must become increasingly aware of the teachings of the Ancient Wisdom. He must seek to give modern scientific ideas their proper place, to see them in their right perspective; but he must never make the mistake of trying to adapt the teachings of Theosophy so that they fit into modern ideas. To do this would be a fatal error. Not only would he lose sight of the real meaning of the teachings, but he would find that he would have to embark on a continuing series of concessions and adaptations in his efforts to reconcile them with the changing viewpoints of scientists of today and of the future.

Once that we have established firmly in our minds the concept of the living universe, we then can see that it is of the utmost importance that we know when we are talking about entities and when we are discussing bodies. The importance of this cannot be overemphasized. This is because in our studies we are going to deal with embodied entities, even though the manner of embodiment and the types of bodies may vary considerably.

Now there are certain technical terms used in this book which could be difficult to understand. They embody concepts which H.P.B. stated clearly to be non-understandable . certainly so with our very imperfect intellectual equipment. Nevertheless an attempt will now be made to define these terms and elucidate the ideas they embody. The result will of necessity be an over-simplification, but let it be made clear that what follows is at least an effort to establish pointers in the right direction.

A word of warning is in order. If adhered to beyond their immediate usefulness, these explanations will tend to crystallize in our minds, making it then more difficult for us to approach higher teachings which cannot be explained in these present terms.

Object and Subjective

During the course of these studies we shall delve into some of the mysteries of invisible nature, touching on the many states of consciousness that is possible to achieve, and which point to the existence of invisible worlds and the denizens thereof. These are often referred to as the subjective worlds and entities, as contrasted with the objective world in which we live.

Recognizing that the words objective and subjective may mean many things to many people, it is well to state clearly the sense in which these terms are to be used in this book.

The terms are not to be equated with real and unreal. Although reality may be defined as that which is, yet it is a relative thing, for something that may be very real to one individual may be non-existent to another. In such a case, we may be right in saying that the first individual has had a subjective experience, recognizing at the same time that it may be affecting his life very profoundly. We do not deny reality of the experience so far as he is concerned. Some of these experiences may be harmful, and might be though of as karmic ghosts from his own past. He must conquer them, or he may fall by the wayside. On the other hand, some subjective experiences may be lofty and inspiring. He may profit by them, but he must understand them as well, and recognize their illusory character. He must learn from them, and seek the way to the greater realities that are a part of Nature itself.

A wider meaning of the term touches on those ideas that are shared in by many people, and yet have little or no bearing on actual fact. Take, for example, the childhood belief in Santa Claus. The child who has not believed in Santa Claus has missed much, yet he soon outgrows it, and if his parents do not explain to him that it is the expression of the spirit of giving that belongs to the Christmastime, a feeling of disillusionment and distrust will take the place of a very natural thrill and joy that is a part of childhood. Here, we might say that Santa Claus is a subjective idea that is shared in (in one form or another) by hundreds of thousands of children all over the world.

Yet another aspect of the subjective, and on which comes a step closer to the studies that we are about to undertake, is to be found in the folklore and the myths and legends that are common to all the nations of the world. These ideas actually have a basis in fact, and point to certain realities that are to be studied concerning the invisible worlds and their inhabitants. The manner in which the gods and demigods, or again, the “little people” of folklore appear to the various peoples of the earth are the expressions of certain race characteristics. Because little is known of these invisible worlds, it is only natural that their impact on human life should take the form of the stories of the ancient Gods and Heroes, or the fairies and nature sprites of more modern times. It is interesting that most of these myths and legends are becoming more and more displaced by modern ways of thinking, wherein the emphasis is laid on science with its traditionally materialistic viewpoint. Modern religion also relegates these ideas to the realm of superstition, and yet the acquaintance of young people with the legends and folklore of other times is still considered to be a necessary part of their education.

The exact meaning that must be attached to such terms so far as these studies are concerned then, is all that aspect of Nature that cannot be taken in the instruments of Science and weighed and tested by modern approved methods of inquiry.

We must now consider such terms as “Being and non-Being”; “manifested and unmanifested”; “Pralaya and Obscuration.” In order to explain these I am going to use an illustration, which I have found to be useful in my own thinking. I am going to outline the establishment of schools in our country. If we think back to the days before the white man came to America, we see the land peopled with the race now known as the Indians. So far as we are able to say, there were then no schools in this country. So we might say that the schools were non-existent, or in a state of non-being. In due course of time, with the westward migration of Europeans, schooling was established, however crudely by modern standards. School in this country may then be said to have been in a state of being.

The process of establishing schools was not a simple one; in the course of time, schooling became more manifest although in many areas there would have been a time when it was as yet unmanifest. When schools were pretty well established, they were then in a state of manifestation.

Now we may suppose that the custom of summer vacations was introduced quite early in the process of establishing public education; we may then say that during summer vacation the schools were in pralaya, and that during the school year they were in manvantara. Summer vacation does not mean in any sense of the word that the school system is non-existent; on the administrative level there may be much activity, preparing for the opening of school in the fall. Now then, during the fall, winter and spring months, when the schools are in session, or, using the Theosophical terms that we are trying to explain in manvantara, there will be occasions when the schools must be temporarily closed, perhaps due to widespread epidemics or heavy snowstorms. Such temporary closing of the schools would be called in our terms obscuration, which in no sense affects the school sessions as such.

To summarize: We have, first, a state of non-being, wherein there is no educational effort. Then there is being, in which there is the possibility of the establishment of schools in some areas, and, again, the waiting for schools to be established in others. This is manifestation and unmanifestation. Further in those areas where schools are established, or unmanifestation, there is the matter of school sessions and vacations, or manvantara and pralaya. Then, during sessions, there is the possibility of the schools being temporarily closed for one reason or another. This would be obscuration. Finally, during active school sessions, there may be a reason for one child or another to be absent. When the child is present, this may be likened to embodiment, and when absent, to disembodiment.

Let us now present a paradigm, which may help in an understanding of the Theosophical terms:

Let us only say briefly at this time that the lofty entity, the Planetary Spirit, issues forth from a state of Non-being . viewing this from our standpoint . and comes into a state of Being. As this is only one incident in a vastly greater cosmic drama, we must say for now that the numbered hosts of entities that are destined to aid in the building of the Glove Chain-to-be have “slept,” if we may use the term, in a state of Nirv�na and must awaken from their state of Unmanifestation and become Manifested. The Glove Chain enters upon its Manvantaric life cycle, after which it will sink into the deep rest of Pralaya. In the course of its Manvantara, what with the building of the Gloves and the passage of the monads through them, there are the component periods of activity (known as Rounds), followed by the periods of rest during which the planet is in Obscuration. Finally, during the periods of activity on any one Glove of the Chain, there are the cycles of human Embodiment and Disembodiment, studied under the heading of Reincarnation.¹

There is another presentation of teaching that can cause some difficulty, and we might give some space to it in this present chapter. This is the matter of the First, Second and Third Logos. Just what is meant by these terms?

In the first place, the word Logos (plural Logoi) is derived from the Greek, meaning Word or Reason. The value of this becomes apparent when we think of the three steps involved in speaking. First there is the Idea, then Reason, which in its turn is expressed in Words. There you have in a small way the idea embodied in the term the Three Logoi: Cosmic Ideation, Cosmic Mind, then the manifested Word, or the whole of the manifested universe, on all its planes from the highest spiritual right down to the material.

We could state this concept in other terms, to wit: the First Logos is the unmanifested, the Second Logos is the intermediate or partially manifested, and the Third Logos is the fully manifested.

Thus far, we have considered this on the cosmic scale. Actually, every entity has its own three Logoi. In man, these are: �tman, the First Logos; Buddhi, the Second Logos; and Manas, the Third Logos. Similarly with every plane of consciousness, or sub-plane, or sub-sub-plane: the First Logos is the Hyparxis of any hierarchical being; the Second is its first substantial expression, representing all the higher faculties that are latent and as yet but dimly manifest; and the Third Logos is that portion of the entity that is manifest, regardless of the cosmical plane on which it is functioning. Immediately, we come to see that these terms in themselves are relative. What is manifest to an entity on a particular plane of consciousness may be unmanifest from our own standpoint, denizens of the physical plane that we are.

It is usual to think of these Three Logoi as they apply cosmically.

Before even the First Logos, we must speak of the Boundless, or

T H A T

It is almost an impertinence to speak of THAT for the reason that all speculation upon THAT is impossible. We have no faculties developed, which will enable us to comprehend the Boundless, although we are in it, and it is within us. In fact, it is the core of the core, the heart of the heart of every entity, whatever, or wherever it may be. All that is, ever was, or ever will be is rooted in THAT.

Even so, we must use words in order to convey ideas upon a printed page, and we hope that as our understanding grows, we shall develop the ability to experience what we cannot express in words.  Thus, we must state that in the beginningless beginning, before Time was, there was THAT.

Before we can consider the three Logoi, we must understand that even THAT, the Boundless, has what might be termed its nether pole, although in this instance, we must not equate the word nether with "lower," or "material," because as yet there was no "material." Let us rather think that the veil of THAT is called Parabrahman-M�laprakriti.

The word Brahman is from the Sanskrit verb-root brih, meaning to expand. In this sense, the universe is said to expand or to be breathed forth from THAT. It is also spoken of as the Great Breath. Para-Brahman means Beyond Brahman, or the loftiest reaches of Brahman itself. The word for its other self, M�laprakriti, is also Sanskrit, meaning Root-Nature of Root-Substance. The term Parabrahman does not imply manifestation, but that it has emerged from the state of Non-being is indicated by its being paired with M�laprakriti, its veil.

The First Logos is Brahman-Pradh�na, as yet unmanifest although it is the loftiest hierarch of a hierarchy. It is the emanation or outpouring from Parabrahman-M�laprakriti; and just as M�laprakriti is the “veil” or counterpart of Parabrahman, so Pradh�na is the “veil” or counterpart of Brahman. From Brahman-Pradh�na emanates the Second Logos, Brahm�-Prakriti. Technically, Brahm� is the Hierarch of our own Solar System. or of any other solar system within our Galaxy, for that matter; and in later chapters, when studying the Plates and Diagrams, Brahm� or Brahm�-Prakriti will have this specific meaning.

How can we differentiate between Brahman and Brahm�? The problem here hinges on the difference between the galaxy itself and the stars of which it is composed. When we look up at the sky, do we really see the Galaxy or Milky Way, or do we see only a vast assemblage of stars? According to the teachings of the Ancient Wisdom, every star enshrines within its heart a Divinity known as Brahm�. Its vehicle (usually visible is called Prakriti. This duality, Brahm�-Prakriti, manifests as a star, often with accompanying planets. While each one, in its own sphere of life, is the outgrowth of its own Three Logoi, nevertheless as a host of Brahm�s they owe allegiance to the Heart of the Galaxy itself, utterly beyond our ken, and which is not to be confused with the stars that we see. This heart of the Galaxy is known as Brahman, and its invisible veil of Pradh�na. Its full manifestation contains all of the Brahm�-Prakritis.

From a still higher viewpoint, even this Brahman-Pradh�na is the Brahm�-Prakriti to a vastly superior “super-galaxy.” This thought could be extended infinitely, and yet we would never reach Parabrahman itself. Paradoxically, Parabrahman is everywhere, and nowhere.

The Third Logos is Mahat, itself a duality. The best definition that can be found is give by G. de Purucker in his Occult Glossary:

“Mahat (Sanskrit). This world means ‘great.’ Mahat is a technical term in the Br�hmanic system, and is the ‘Father-Mother’ of Manas; it is the ‘mother’ of the M�nasaputras or ‘Sons of Mind,’ or that element from which they spring, that element which they breathe and of which they are the children. In the S�nkhya philosophy — one of the six darsanas or ‘visions,’ i.e., systems of philosophical visioning of ancient India — Mahat is a term that corresponds to Kosmic Buddhi, but more accurately perhaps to Mah�-Buddhi.”

We may now tabulate the Three Logoi for easy reference:

We are in a position now to carry our study a step further. This relates to the statement made earlier that it is of the utmost importance that we understand when we are talking about entities and when we are discussing bodies. We have now to consider the teaching that there are two main lines of evolution in the Universe, and these two stem from the dual nature of the Three Logoi. From the consciousness side of the Three Logoi, represented by Brahman, Brahm� and Purusha, there flows forth the consciousness, the light or luminous side of Nature, while from the other aspects of the Three Logoi, called Pradh�na and Prakriti, there flows forth the vehicular or shadowy side of cosmic evolution. The word “shadowy” is to be used with caution, because it is not intended to imply anything evil or dark; all is life and energy really, and the entities radiating from the vehicular side of Nature are, in fact, very lofty indeed in their higher spheres of consciousness. We use the terms “vehicular”or “shadowy” in order to bring out the contrasting functions of the two aspects of nature. These do not oppose one another, they complement one another.

There are terms we use which throw more light on the subject. The entities springing forth from the Brahm� side are sometimes called the Architects, and those springing forth from the Prakriti or Nature side are called the Builders. The Sanskrit equivalent terms for these are the Dhy�na-Chohans respectively. The word dhy�na is a derivative from dhy�nin, one who is in a state of lofty meditation or dhy�na.

The entities on the Builders side of evolution run the gamut from the elementals, through all the Kingdoms of Nature, to and beyond men. The Dhy�na-Chohans are the men made perfect, those who have passed beyond humanhood; they represent the kingdoms above the human. Therefore we see that it is no disparagement to refer to them as occupying varying positions on the “shadowy” side of Nature.

The other side, the luminous side, is composed of beings of a loftier type still, those who direct and inspire all the entities before spoken of, of whatever class they may be. These spiritual guides, known collectively as the architects, are spoken of in the Vedantic philosophy as the Dhy�na-Buddhas. (The term buddha means spiritually awakened.) To phrase this more succinctly, they form what is known as the Hierarchy of Compassion, ranging from the Mah�tmas, the Bodhisattvas, the M�nushya Buddhas or human Buddhas, on to the Celestial Bodhisattvas, and the Celestial Buddhas, and further still. They welcome into their ranks many grades of the Workers, beginners on the Path, often called Disciples or Chelas. This proves that within every individual both lines of evolution are represented.

The Hierarchy of Compassion stems from �di-Buddha, which may be called the Silent Watcher of our Solar System. Its members, as the Architects, direct and guide the evolutionary growth of the Builders.

In the natural course of evolution, reaching into the far, far future of the Earth Chain, all men will eventually become perfected humans, but they will still remain in the Hierarchy of the Dhy�na-Chohans unless they make the choice of joining in the work of the Architects, the Hierarchy of Compassion. Having become perfected men by reason of evolutionary development will not necessarily make of them Buddhas of Compassion. However, any one of us may even now direct his steps toward the “Luminous Arc,” and in however humble a way it may be for us, we may come within the influence of the Hierarchy of Compassion by virtue of our self-dedication to the service of Humanity. That is the grand hope that is held out to every earnest student. No one is denied the right to participate. The reason for this is that, paradoxical as it may seem, everyone has within himself even now a representative of the Hierarchy of Compassion, a ray as it were, from the heart of the Silent Watcher itself.

According to the teachings, it is the interactions of the two streams of evolution, the Architects and the Builders, that produce the vast armies of Monads.

We now come to the consideration of new terms. These will be more readily understood if we remember the threefold division of Man's constitution as given by St. Paul, to wit: Spirit, Soul and Body. As it is in Man, so is it in the Universe: these three elements in the constitution of man are derived from the three elements in the universe known as Gods, Monads and Atoms.

We may close this chapter by setting this out in paradigmatic form, taking in the various factors that we have studied up to the present:

¹ All the above presupposes a knowledge of the doctrine of the Globe Chains. Those not familiar with this teaching are referred to William Quan Judge's Ocean of Theosophy, with its clearly expressed presentation of the teachings.