The Crown of Wisdom is set with seven priceless jewels. Their radiance blends into one light of such brilliance that it may be perceived anywhere and everywhere. It is the light of truth as old as the universe and as enduring as Time itself.
These seven Jewels of Wisdom have been formulated in modern language and such a formulation or exposition of the ideas contained therein comprises that body of teaching today called Theosophy. To attempt to limit these teachings to the modern time, however, and to relate them to the work of any individual mind, however gifted, would inevitably result in the loss of an opportunity to see things as they are. If we can approach these studies in the spirit that is absolutely necessary for their right understanding, which means a recognition of their universality, then we may place ourselves in the way of an ever-increasing sense of fulfillment, a growing awareness of the reality of the Heart of the Universe. Although utterly beyond all human comprehension, nevertheless the Boundless is approachable because in his essence Man is the Boundless; and because of that, he has the faculty of understanding at least a portion of the Truth.
It is impossible to understand any one of the Seven Jewels if it is taken alone. Each one must be studied in its relationship to all the others. For this reason it is more or less arbitrary as to which one will be discussed first, and in which order they will be taken up. Actually each one of them is so profound that it is difficult to say which one of them is the most important. However, for the sake of the readability of this book, and in the natural desire to build up to a climax, they will be developed as though they follow one upon another in degree of importance. In this, there is no better order than that given by G. de Purucker in his Fundamentals of the Esoteric Philosophy. The following table will give them first in English, then with their Sanskrit equivalents:
| Re-embodiment | Punarjanman |
| Karma | Karman |
| Hierarchies | Lokas and Talas |
| Self-becoming | Svabhâva |
| Evolution and Involution | Pravritti and Nivritti |
| The Two Paths | Amrita-Yâna and Pratyeka-Yâna |
| Self Knowledge | Âtma-Vidyâ |
Re-embodiment
This teaching states that, as an operation of the Universal Law of Cycles, all things re-embody after their own manner and according to their own kind. Thus, it is held that the universes come and go, appear, disappear and reappear. No less so is it with the atoms. And all the many hosts of living entities, which people the universe on all planes of existence, follow the same general law of periodicity.
Another way of viewing this first Jewel of Wisdom might be to speak of it as the Continuance of Life; and in this manner we would include the many ramifications of the general principle of the self-renewal of life. Re-embodiment as experienced by Man and at least some of the animals is in the form of Reincarnation, which literally means re-in-flesh-ment. Obviously an entity not inhabiting a body of flesh cannot reincarnate. But it will follow the principle of the continuance of life after its own fashion. Thus an oak tree exhibits facets of this general principle in producing hundreds of thousands, if not millions, of acorns during its life span. Obviously, this is not reincarnation, but it is palingenesis. Nor is this process peculiar to trees. All members of the plant and animal as well as of the human kingdom carry on the process of palingenesis in the act of reproducing their kind. However, there is no entity within the tree that reincarnates, as there is in the “higher” forms of life.
Karma
This word is from the Sanskrit root kri, to act. Basically the word means action and reaction, or as stated in scientific phraseology: For every action there is an equal and opposite reaction.
Actually, the teaching is not as simple as all that, because we find that none of us is an entirely independent being. We cannot think, speak or act without affecting others; and we are continually affected by the thoughts, speech and actions of others. Thus, the lines of karmic action are unbelievably complex; it is sometimes as difficult for us to say just why a certain event befalls an individual as it is difficult to say just why a certain small ripple appears upon the surface of the ocean. We know that, could we follow all of the influences of the wind, the motion of the earth, the gravitational pull of the moon and the sun, we might conceivably work out all of the causes that led to the appearance of the ripple in question. This would probably be beyond the scope of even our most complicated electronic brains. Nevertheless we know that everything has a cause, whether or not we have the capacity to perceive it.
This is true in our human lives. Many times we are confused and wonder just why such and such an event happens. It would be beyond our faculties to trace all the causes underlying everything that happens to us, but we may be sure nonetheless that nothing happens in our lives without a reason back of it. Moreover, the reasons do not always appear to be of our making, but nevertheless we are here, and were we not, these events could not affect us. When we think along these lines, the apparent injustices of like take on a new meaning. Justice, as such, is a human concept, of great value to us in our human way of life; but a much wider understanding of justice is needed if we are to comprehend the workings of the karma of human life. We are taught that the Heart of the Universe is Harmony, Compassion and Justice itself, and our limited ability to perceive this does not affect it in any way.
Bringing the teaching of karma a little more closely to ourselves, we must not think of it as some kind of Law outside ourselves, impinging upon us from above. Actually, karma is ourselves. We are our own karma. We are the result of all that we have been in the past, throughout a long series of earth-lives, and we are, by the same token, the cause of what we shall be in the next moment and in all moments yet to follow. While sometimes we seem to be adversely (and sometimes favorably) influenced by outside causes, which we may refer to as the collective karma of the human race, nevertheless the far greater responsibility for what we are lies right at our own door. The means to self-improvement are always at hand. Of vastly greater importance to us is what we think and feel, and how we react to the world-karma, than anything that can come to us as the result of the collective karma of the human race. There are many things that we cannot control in life, but as long as we are in the driver's seat so far as our own personal lives are concerned, we are in control of our destinies. Yet it is true that in all our actions we share in the general karma of the world, and we must never lose sight of the vast responsibility that is attendant upon our every thought, word and act.
There are karmic ties, which bind us to many planes of consciousness other than our own. We might construct the picture in this manner: Each one of us has his individual karma; and as a member of the family he shares in the family karma; and as the family is a unit in the community, he shares in the karma of the city in which he lives. Thus, also, he shares in the national karma, the global karma; and since this Earth is the Globe D of the Earth Chain, he must necessarily share in the karma of the Chain as a whole. How else could he be a part of the Rounds and Races? Further, through the Globe Chain karma he also shares in the karma of the Solar System as a whole; and so on and on beyond the possibility of following through to the end of the picture.
When we understand the enormous intricacy of the karmic threads binding us to the whole of the human race, we begin to understand one aspect at least of the Doctrine of Universal Brotherhood. This aspect should make us reflect long and carefully on the course our lives are taking. Could we see the picture in its fullness, we would realize the urgency of the problem of self-improvement.
Another manner in which we can view the matter of karma is to realize that each one has his physical karma, his emotional karma, his intellectual, his spiritual, and even his divine karma; and right here and now each one shares in the karma of every element in his nature. Knowing so little of this make us blind to our higher possibilities. Yet we can consciously partake of the karma of our Higher Selves, because it is actually a part of our own being.
When we view it in this manner, we see that our various elements or principles are all linked together with karmic lines of destiny; and when we realize that in his highest Self, Man partakes of Universal Consciousness, this is yet another avenue of thought whereby we may come to understand a higher aspect of the doctrine of Universal Brotherhood. It is probable that if we could understand Universal Brotherhood in all its ramifications, we would have a grasp of all the technical teachings of the Ancient Wisdom.
Hierarchies
The Jewel is an explanation of the very structure and fabric of the Universe. It states unequivocally that the Universe is alive throughout. There is no such thing as a mathematical point utterly devoid of energy anywhere within the limitless Universe. Existence itself implies activity and motion; and the theosophical teaching is that even s-called empty space is teeming with energy. In fact, let us go a step further and say that Space is pure Consciousness. This is not scientifically sound, by modern standards of thought, but it holds true to the Esoteric tradition.
Within the boundless fields of space, which means within the endless ranges of consciousness, there exist numberless environments, of “planes of consciousness” which provide the fields of experience for unnumbered hosts of entities which find in these environments just the means they seek for the fullest expression of their natures. Theosophy shows that we humans, along with the members of the other Kingdoms on the Earth, are merely representatives of life in the Universe. We must not forget the all-important maxim: “As above, so below.”
The teaching takes on a more definite pattern when we see that these planes of consciousness are not really separated from one another, as though the entities living on one had no karmic connection at all with the entities inhabiting another. Actually the picture runs thus: Each of the planes of consciousness emanates from the one (or ones) above it; and exactly the same pattern applies to the complex make-up of any entity. The lower or vehicular aspects of any entity emanate from the higher elements in its own constitution.
Turning to the sevenfold division of Man's nature, familiar to all students, we may say that Buddhi emanates from Âtman, Manas from the Âtma-Buddhi, and so on to the vital-astral-physical vehicle which emanates from all of the higher elements. Actually, as stated before, this is an over-simplification, as there is much more to the story; but the above will serve for the present, where it is most important to give an overview of the seven Jewels of Wisdom. More details will be brought out in succeeding chapters.
Now there are three Postulates that should be stated at this time:
These three postulates form the structure and meaning of this Jewel of Wisdom that goes under the name of Hierarchies. The indwelling entity in its highest parts is the Hierarch of the Hierarchy, the Hyparxis, the fire of cosmic consciousness that every entity is, however it may be concealed. And this leads directly into the next Jewel of Wisdom.
Svabhâva
It may seem at first that, if all entities are essentially sparks of consciousness originating in the Boundless, there must be a certain homogeneity about them; that, other than a difference in degree of manifestation, there is no real difference between the essential self of one entity and the essential selves of all other entities. From one standpoint this is correct, just as it is one Sun that is reflected in many ponds, lakes and oceans. Nevertheless there are no two bodies of water that are alike in all respects. No two drops of water are identical, there being room in the Universe for limitless complexity. Thus it is that whereas all entities spring from one Source in the last analysis, nevertheless there are no two entities exactly alike in every detail throughout all the spaces of SPACE. If there were two entities identical in all respects, they would be one entity; they could not be two. From this essential difference comes the teaching of Svabhâva or Self-becoming. (Sanskrit: Sva—self, and bhâva—becoming, from the root bhû, to become.)
It is the expression of the Svabhâva that makes on class of entities different from another; thus, a peach is different from an apple, or an orange; or, again, a dog is different from a horse, or a lion, or an eagle. Moreover, within any one class of beings, the difference between the individuals in that class is again the expression of the Svabhâva of each such individual. That is why it is so difficult for anyone to attempt to change his pattern of living. Each one lives according to his Svabhâva. We should and can learn to live more effectively, and should always seek a greater measure of self-improvement, always directed to the end that we shall be the more able to express the finer qualities in our nature. But no one need feel ashamed of his Svabhâva or concerned because his nature is basically different from that of another. The important question is: Are we using our highest faculties? Are we really living? Now, the process by which we are learning to do just that is explained in the next or fifth Jewel of Wisdom.
Evolution
Evolution is the process of bringing to the fore in ever-fuller measure the hidden glories of the Divine Consciousness, which is the real Svabhâva of each individual. The word itself means “turning outwards” or “bringing forth from within” all that which is latent and as yet undeveloped. This of course means the higher faculties, those factors in our constitution, which are closer to the Boundless from which we all emanated. For, as we pursue the course of evolution, we shall bring forth in ever-greater measure those faculties that shall make us truly human. When we shall have succeeded in this, we shall then be ready for the next step, which will be an advance along the evolutionary pathway or Ladder of Life.
A simple statement of Evolution such as the above leaves out much that makes this doctrine one of the most interesting in the whole of the Occult Philosophy. It does not take in the details of the astonishing changes in outward form and appearance of the early races of mankind predating anything that Science has yet uncovered. Nor has it dealt with the origin and growth of the Earth as a Glove Chain. Some of these fascinating teachings will be dealt with in succeeding chapters. For the moment it is important to establish just what theosophical students mean by the word Evolution. For them it has a specific meaning which differs in some important respects from the scientific viewpoint. Theosophically speaking, evolution is the bringing into manifestation the various latent powers and faculties of the individual. Even the numerous changes in body structure are concomitant with the ever-growing needs of the entity seeking an ever-full manifestation of its own Svabhâva.
It must be stated that this is really a dual doctrine, for with Evolution goes Involution; briefly: During the process of Earth building, and at cyclic times throughout the history of life on the Earth, there are periodic “Downward Arcs” and “Upward Arcs.” Pending further explanations, it may be stated that the Downward Arc consists primarily of the Evolution of Matter as the result of Spirit becoming increasingly involved in Form. It is this process that produced the manifested universe as a whole, or a Globe Chain in particular, as well as the bodies of all its inhabitants. We speak of this aspect of the Doctrine as the Involution of Spirit and the Evolution of Matter.
Conversely, an Upward Arc is identified as a time of evolving Spirit which had become completely involved in Matter. Matter then becomes increasingly “involved” in the process; for the evolution of Spirit does not imply an escape from Matter; the two must be eternally linked. It does mean a refining and an etherealizing of Matter, with a decreasing emphasis on Form. We speak of this aspect of the Doctrine as the Evolution of Spirit and the Involution of Matter.
It might be well to call attention here to an example of the drawbacks one encounters in the use of English terms to identify and explain these teachings. The word “involved” has, in ordinary use, certain implications, which may mislead the student. A subject under discussion is said to be involved when it is complicated, has many ramifications and is difficult to understand. Again, when we say that a certain number of men are involved in some misdemeanor, we imply not only that they took part in it, but that they share the responsibility for the act. The word “involution” also has specific meanings that are not applicable to our study. Even the words “evolved” and “evolution,” because of modern scientific theories, may be subject to misinterpretations, in studying the occult doctrine. This cites just one instance of the enormous difficulty one meets in rendering certain ideas of the Ancient Wisdom in terms with which we are already familiar. This is the chief reason for our preferring the use of Sanskrit terms to express these unfamiliar concepts, since these archaic terms embody the pristine metaphysical and philosophical ideas about which Western languages know little or nothing.*
The Two Paths
Some of the loftiest concepts are embodied in the sixth and seventh Jewels of Wisdom; in this brief explanation we shall hint at some of the teachings that will be covered more fully in a future chapter.
For our present purposes, let us refer to something that was brought out in Chapter One. This concerns the two lines of evolution. These were spoken of as the Architects and the Builders. However high the hosts of entities comprising the Builders may evolve, and some of them are so lofty that we refer to them as the Gods for lack of a better term in the English language, they nevertheless continue to belong to that one stream of evolution unless and until the fire of Divine Compassion is kindled within them to the extent that they consciously aspire to turn back and help all those struggling along behind them. If they can succeed in this labor, they are then ready to join the other main stream of evolution in the Universe, and in so doing they tread the pathway not for them alone, but for all that live.
A trend in modern thinking that has been in vogue for many years sees every human being as basically selfish. Those who hold this view will say that even the unselfish worker for the human race is really doing what he wants most of all to do, and in that sense he too is basically selfish.
There is a grain of half-truth in this, but the other half entirely escapes those who hold this rather cynical viewpoint. Contrary to their beliefs, there are men and women living whose sole thought are for others; they serve without thought or desire for reward of gain of any kind. Their compassion goes so far beyond the need for personal satisfactions in their work that the state of their minds and hearts is inconceivable to the average person. Such are the members of the Hierarchy of Compassion at the human level. Although relatively few in numbers, they are nevertheless members of the hierarchy referred to as the Architects, which extends upwards to the Heart of the Universe itself. Just as these men and women are distinguishable from the others of their race by the quality of their lives — and we refer to them as the Adepts or Mahâtmas, and to their Disciples as Chelas—so it is that on the higher levels of the hierarchy, they are also distinguishable from the others. The Gods, spoken of a little earlier, are known as the Dhyâni-Chohans, a Sanskrit term which means Lords of Meditation; while the Gods of the Hierarchy of Compassion are known as the Dhyâna-Buddhas.
Referring once more to that stream of life known as the Builders, a further explanation must be made. Human selfishness is deplorable, and is the cause of the crushing load of suffering that is upon the human race at the present time. So basic is this quality of selfishness that it will be thousands of years before humanity shall have learned how to transmute selfishness into its more spiritual aspect. It may shock the student to learn that there is a spiritual kind of selfishness; this is known as the Pratyeka-path, the path of growth for oneself alone. We might call it the natural path of evolution as trodden by the hosts upon hosts of entities throughout the manifested universe that comprise the vast majority known as the Builders.
The seemingly overwhelming evidence that Nature is “red in tooth and claw” seems to negate the truth enunciated by the Ancient Wisdom that compassion is the fundamental law of Nature's heart. So universal is the law of the struggle for existence and the survival of the fittest, that we see it in the behavior of the plants, the insects, the animals of all sorts, as well as among human beings albeit in a somewhat more refined manner. In the last named it shows itself with deadly intent in the conflict between humans earning their daily bread and striving to find a place for themselves in this competitive world; and among the nations themselves it results in mass slaughter. One can almost understand the cynical attitude of some modern thinkers who say that war is necessary for human progress. The theosophical student does not hold this view, nor does he sympathize with those who hold it; but he can understand the reason why they hold it. If it were not for other basic factors in human life, the Adepts themselves might give up in despair.
Why do they not give up? Why do they not feel that the struggle is hopeless against the seemingly overwhelming odds? Because they have a completely different vantage point from ours. We have not the faculties necessary to see things as they do. They behold human suffering, to be sure, and they suffer with humanity, but they also see what the human race as a whole fails to see. Because of the wider scope of their vision and their experience, the Hierarchy of Compassion is a very real thing to the. They are a part of it, and therefore they know that in the higher levels of this Hierarchy there are lofty entities (we referred to them as the Dhyâna-Buddhas) who actually do guide the course of the spiritual development of the human race. They cannot relieve mankind of the consequences of its mistakes, but they can and do keep the door open for the entrance of all who genuinely desire to serve as they serve; and according to his own capabilities and degree of training, each one is given a chance to serve. As long as he serves, he is ever sustained by the strength and wisdom of others who have served longer, and if he is strong enough to make the grade, he takes his place in the Hierarchy. This is the grand hope that is held out to all. No one will be denied the opportunity to join if he has the genuinely unselfish aspiration to be as they are, and if he has the strength to pursue the Pathway of Compassion. Thus it is that we have the two Paths, the Pratyeka Path, whereon tread those who evolve for themselves alone, and the Amrita Path, trodden by those exalted ones who live for the human race, and whose lives are a blessing to the world.
In a future chapter, this theme will be elaborated, as it becomes necessary to explain the nature of the various types of Great Teachers. We shall then learn what constitutes a Buddha of compassion, those highest members of the Hierarchy of Compassion who remain on the human level. None exists higher than these do.
Âtma-Vidyâ
This seventh Jewel of wisdom is probably the most recondite. If it should appear that less is said or written about this teaching, it is not because there is little to say. It is because the teaching is so deep and far-reaching that it probes into the very mysteries of life itself.
Whereas the first six Jewels of Wisdom might be related to the second Fundamental Proposition, as set forth in The Secret Doctrine, it would seem that this seventh, Âtma-Vidyâ, or Self-knowledge, is better related to the Third Proposition, and perhaps it should be quoted once more at this time:
"The fundamental identity of all Souls with the Universal Over-Soul, the latter being itself an aspect of the Unknown Root; and the obligatory pilgrimage for every Soul — a spark of the former — through the Cycle of Incarnation (or “Necessity”) in accordance with the Cyclic and Karmic law, during the whole term. In other words, no purely spiritual Buddhi (divine Soul) can have an independent (conscious) existence before the spark which issued from the pure Essence of the Universal Sixth principle —or the OVER-SOUL — has (a) passed through every elemental form of the phenomenal world of that Manvantara, and (b) acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its Karma), thus ascending through all the degrees of intelligence, from the lowest to the highest Manas, from mineral and plant, up to the holiest archangel (Dhyâni-Buddha).”
The all-important theme here is the “fundamental identity with the OVER-SOUL.” This is the kernel of the teaching of Self-Knowledge. Until that ultimate realization has been achieved, there may well have to be varying degrees of imperfect Self-knowledge, that is to say, knowledge about some aspects of oneself, those aspects being of a temporary and mâyâvic nature; but the goal is achieved only when this fundamental identity with the Boundless is realized and experienced.
Such a realization brings about more than a mere acquiescence of the oneness of all life and an acknowledgement that one is a part of it. Once a man has achieved this, he is on the threshold of the doorway that leads into higher kingdoms of nature, those other kingdoms known as the Dhyâni kingdoms. Through the realization of his oneness with the Over-soul, he can then penetrate into the secret realms of Nature, and with full consciousness and by reason of his awakened spiritual powers, he can probe into the ultimate mysteries of cosmic and human life. He is relatively omniscient.
One of the most important things for us to keep in mind is that however deep these teachings might be, and even though they deal with beings of a higher order — the Dhyâni-Chohans, the Dhyâni-Buddhas, and, coming a little closer to ourselves, the Buddhas and the Avatâras and the Mahâtmans of varying degrees — we must not fall into the natural tendency of thinking of these things as being very remote and of little immediate importance to us. Perhaps the most important phase of occult study comes with the realization that, as in treading any pathway, our eyes do look ahead by all means, but our feet are on the path right where we stand. And the path trodden by those who have gone on ahead is no different from the path on which we stand today. They were once where we are now, and one day we shall be where they stand. It is only a matter of taking the necessary steps.
So Âtma-Vidyâ, Self-Knowledge, is obtainable to a degree for us, even today. And each step along the road of self-directed evolution will bring with it a fuller degree of self-knowledge. We are on the pathway right now, but only we can take the steps.