The act of removing one's shoes before entering the temple, as is the custom among some peoples, is symbolic of the casting aside, temporarily at least, of the troublesome personal thoughts, problems irritations and weaknesses that seem to be a part of daily existence. Hampered as we often are by these things, there is little room in our hearts and minds for contemplation on the God within.
Since we now prepare to tread holy ground, let us free ourselves from all encumbrances and reach out toward that which is most desirable to the human spirit: the experiencing of the vision Sublime. And even though this may not be attained all at once, we can at least partake of the feast that is spread before us in the form of the teachings of the Ancient Wisdom. The nourishment that the inner self will receive is that which shall make it grow in stature and will give it the strength to claim its divine birthright, an awareness of the Inner God. “The Kingdom of Heaven is taken by strength.”
We must call upon the courage necessary to set aside the criterion of modern days whereby a man is judged to be a good man if he adheres to the “one-God-religion” as opposed to polytheism or pantheism. If it is too difficult for some to shed the beliefs that are the outgrowth of centuries of subsistence on half-truths, then let them at least strip their God of all those human qualities that are a negation of Godhood, and let them see God as the Heart of the Universe, the fountain-source of all that is, the Boundless Itself, about which all speculation is ultimately fruitless. Because speculation takes the form of pictures of our own devising, and these serve only to separate us from it. It is right for us, however, to open our minds and approach in silence toward the unutterable, and to experience it by finding it within ourselves.
The ideas that we have now to consider have been preserved not only in spirit but in their technical meanings as well in the philosophies of the East, and it is the purpose here to draw upon this source for the explanations which are to follow; and if the student can transfer the spirit of these teachings to his Western beliefs, he has much to gain thereby.
In this portion of the book which will deal particularly with Gods, Monads and Atoms, we shall spend some time in the discussion of each of these topics, but we shall become immediately aware that they cannot really be treated as though they were individual studies, for so closely do all aspects of life work together that it is virtually impossible to treat them as separate subjects. While they do actually represent three streams of consciousness, if we may so phrase it, we shall see more and more clearly in the pursuit of our studies that knowledge of any one of these requires a general knowledge of them all. The case is similar to the study of the Seven Jewels of Wisdom, as was previously brought out. Thus, in studying the Gods, references must be made to some teachings, which will be further explained when we study Monads, and again, the Atoms. So the patience of the reader is implored if at times we seem to refer to matters not yet taken up in detail. Gradually the whole picture will come into focus. In fact, after this section has been studied it wold be well to go over it again, and points that might seem to be obscure will have much more meaning in the light of the more complete survey.
First of all, we shall explain more about the Logoi that were the subject of the opening chapters of this book. They were referred to as 1, the Unmanifested; 2, The Partially Manifested; and 3, The Fully Manifested Universe. In tabulating these, we presented them as follows:
First Logos
Brahman-Pradhâna — The Unmanifested
Second Logos
Brahmâ-Prakriti — The Partially Manifested
Third Logos
Mahat or Purusha-Prakriti — The Manifested Universe
The Second Logos is conceived to have emanated or unrolled from the First; and likewise the Third Logos is conceived as having unrolled from the Second. Thus the whole Universe was held within Parabrahman and came into manifestation by a process of unrolling, much as we might think of a scroll as being unrolled. That which is exposed to view is manifest; that which is as yet rolled up within the coils of the scroll is the unmanifest. But it is all there from the beginning.
Another manner in which the Universe was viewed by the eastern philosophers was in the sense of a Great Breath: the appearance of each universe was the “outbreathing,” while the withdrawal into unmanifestation at the conclusion of the great cycle of activity was spoken as the “inbreathing.” The word Brahman is from the Sanskrit root brih meaning to expand, or to breathe.
The three steps from the First Logos to the Third were represented in Chapter II in symbolic form by the moving circle. The first position represented the Unmanifest; the circle while moving represented the partially manifest; and the circle in the new position (after it has moved a distance of its own diameter, and having thereby generated the geometrical figures that were studied in Part One) represented manifest Nature in all its parts.
At that time it was also explained that there are two lines of evolution, which were referred to as the Architects and the Builders. The term Architects was meant to convey the idea that they are the higher beings that lay down the plans which are to be carried out by the Builders, using a third, albeit dormant stream of consciousness, to wit, the materials furnished by Nature, and thus building with these materials all the galaxies, the worlds, and the unthinkable great numbers of entities that inhabit these worlds.
Thus, these three streams of consciousness may be paraphrased:
| Gods | The Architects | |
| Monads | The Builders | |
| Atoms | The materials to be used by the Builders under the direction of the Architects. |
Now these present chapters, dealing as they do with Gods, will take up the study of that stream of life which we are calling the Architects; and we are to understand that this is but another term for the Hierarchy of Compassion. On the sublime teachings about the Hierarchy of Compassion rest the hopes of mankind, because once we grasp this picture we come to understand that the many systems of philosophy and religion and true science that have given support to the human race throughout the centuries are not man-made, but take their rise in universal processes that are directed toward the spiritual welfare of all beings; and human concerns on this Earth are only a part of the great work. But the fact that they are indeed a part of it is what gives substances to the Ancient Wisdom. Never was the human race abandoned — never was it left alone to struggle on with false hopes and unrealizable goals. Knowledge has always been available to those who really want it; and since we have succeeded in grasping the picture that the Ancient Wisdom provides, we may see at a glance that the value of the teachings is of the greatest ethical importance.
Highly technical studies will certainly be undertaken, even though the question ahs often been raised as to the value of bothering our heads about such matters as Globe Chains, Rounds and Races, and the like, when our hands are more than full trying to straighten out the mess that we find right here in our own lives. The Theosophist would answer such objections by saying that had these teachings been rightly understood, this mess would never have been allowed to come about in the first place. If we could only realize that human misery is the direct result of selfishness, ignorance and indifference, and that the effects of these go far beyond the sufferings of mind and body, tragic as these often are! They penetrate deeply into the spirit of man, with a consequent loss of evolutionary growth.
The human race is today far behind what it should be, for long ago we should have outgrown many of the lower human traits which hold us back. We are still wallowing in the mire of selfishness and greed, whereas by now we should have begun the ascent up the hill, which leads to spiritual knowledge. The greatest loss of all is that, by and large, we are not even aware of what is possible for us to achieve. The Hierarchy of Compassion must long for mankind to become spiritually awakened.
Understanding the teachings about Man and his relationship to the Universe brings this awakening nearer to us, and we realize that with knowledge comes responsibility. We dare not throw away our opportunities for service, because we know the awful price the human race is paying even now for the mistakes of the past, and that the price becomes heavier with each day that passes. Only when we understand these things with such clarity that the impact upon our minds is almost overpowering can we find the way to ally ourselves with the forces of Light — which are the very nature of those beings that we are to study under the general title of the Hierarchy of Compassion.
For the specific purposes of this study, we are going to transliterate the names of the three Logoi into the terms found in the philosophy of Mahâyâna Buddhism, which philosophical school, we are told, has adhered most closely to the traditions of the Esoteric Philosophy. We shall endeavor to give a brief account of each of these terms, showing how each is related to man's own nature. In this way we shall be laying the foundation on which we can later build.
| Universal | Human | |
| Amitâbha | Âtman | |
| Alaya | Buddhi | |
| Avalokitésvara | Manas |
Only an exhaustive study can convey any real meaning of the nature of the three Logoi. Such explanation as we can give here can be no more than pointers in the right direction. In fact, it seems almost an impertinence to attempt to describe that which defies description. But the student is entitled to such definitions as can be given, and so we must postulate that as there are Gods in the Universe, so there are their counterparts in Man himself. Nor should we consider Man to be unique in this. He is but one example among many which are, after all, the numberless hosts of beings that dwell on all the planes of nature.
It has been customary in theosophical literature to present the seven principles of Man in the form of a higher triad consisting of Âtman, Buddhi and Manas, and then a lower quaternary consisting of Kâma, Prâna, Linga-sarîra and Sthûla-sarîra. These seven principles with their English names are dealt with more in detail in later chapters under the headings of Monads. It will suffice at this point merely to say that the various elements of man's being are drawn from the appropriate elements within the universe. Taking the higher triad first of all, and seeking the source of the god within Man, his Âtman, we must necessarily look toward the Divine in Nature, called, in the Mahâyâna School, Amitâbha. Similarly, Man's spiritual intelligence — the Master within — is derived from the Spiritual Intelligence in the Universe, which we call Alaya, which, again, might be called pure spirit. Then Man's mind, the man himself in his higher parts, finds its roots in Avalokitesvara, “the Lord who is seen everywhere.”
It would be well to present the derivations of these terms at this time that we may better understand the spiritual significance of these teachings.
Amitâbha. A compound of a — not; mita, the past participle of the verb-root mâ, to measure; and âbhâ — splendor. In other words, the word means “unmeasurable splendor” or “boundless light.” Its counterpart in Man, his own “Boundless Light” is Âtman, the Self in Man, which is a ray of Parabrahman. Parabrahman and Amitâbha are almost synonymous, but the word Amitâbha relates to certain teachings with regard to the Buddhas which will form a very important part of this study.
Alaya. A compound formed of a — not; and laya, from the verb-root lî, meaning to dissolve. In other words, Alaya is the spiritual source of all that is. Its counterpart in Man is Buddhi, the Spiritual Intelligence. Buddhi is from the verb-root budh, to know, or to enlighten. Thus the Buddhi in Man is that part which brings enlightenment to the whole being, once it is brought into manifestation, as is done in initiation. A Buddha is one who is enlightened in the spiritual sense. All of his faculties are illuminated by the Buddhic splendor within himself.
Avlokitesvara. The word is related to Îsvara, which is from the root is, to rule. Thus Îsvara means a ruler or a lord. Ava-lokita means, literally, “downwards seen.” The meaning of Avalokitesvara is actually, Îsvara seen everywhere, or the manifested Divine Presence. Remember that the Third Logos is the Manifested Logos. It is the Divine Life seen in all of the manifestations of Nature. Its manifestation in the human being is his higher Manas, when illumined by Âtman-Buddhi. The three together are the Human First, Second and Third Logoi.
The student is again cautioned against thinking that mere definitions will serve to give the essence of the teaching. They cannot possibly do so because they are necessarily fragmentary in character. Anyone desiring to receive more light on the teaching is urged to study G. de Purucker's Studies in Occult Philosophy, pages 309-312, as well as many related passages in the same book.
It is with a mixture of joy and sadness that one studies these teachings. Joy because these truths are like a fabulous treasure that is ours for the taking. Sadness because we are so blind that we will not reach out and seize the prize that is within our grasp. There is no power in the universe that can hold man back except man himself. And how tragic it is for the human race that man has within himself the Divine Essence and yet is so dimly aware of it! Each day the news headlines tell us of new crises that threaten to engulf us in global war. Are the people to be blamed who think that religion and philosophy are impracticable when all that they can see is the mountain of trouble that looms ahead?
For those who seek some assurance that there is practical value in the teachings of the Ancient Wisdom, the best answer that we can give is, first of all, to cite the cases of all the genuinely great men who have ever lived. There has never been a dearth of greatness in the world. It shows itself in many ways; in art, music, poetry, statesmanship, inventive genius, and so on. All these qualities of the human spirit speak of the reality of the Divine life that is the core of every human being who has ever lived, or who ever will live in the ages to come. However depraved some lives may be, there is something greater by far than depravity. It is the will to live; it is the urge toward better things.
Let us go even farther and follow in thought the progress of a human being whose heart and mind have caught the fire of enthusiasm that is one attribute of the spirit within him. In order to make this more meaningful, let us suppose that the teachings of Theosophy have been brought to his attention. He studies them; he sees their value not only for himself here and now, but potentially for every human being on this earth. He learns that whether he knows it or not, he is under the guidance and influence of the great universal processes that are explained in the teachings. They are already a power in all men's lives, simply because Man is Man.
Gradually his interest in the teachings becomes something more; it has developed into the motivation which impels him to put his best efforts into whatever work his hands find to do. He will seek out others of similar interests, and if he is not already aware of it, he will hear about the Theosophical Movement, which is but a name for a spiritual work that is ageless and universal. One segment of this work is directed toward the spiritual welfare of the denizens of this earth. He learns too that all the great world religions, philosophies and sciences owe their origin to this same spiritual effort, and that in joining such a group, he may know that he is taking part in a work that is far greater than himself.
He may well be dismayed when he learns that the histories of all such groups of people have been stormy, and that in many instances they failed altogether. He may feel a sense of profound disillusionment; this is a test of his devotion to Truth that knows no equal. If he can weather the trial, he emerges with a new kind of maturity. He recognizes that the fallibility of human nature has in the past, and will in the future, bring about may crises, but at the same time he will recognize that the Theosophical Movement, sometimes called the Lodge of Light, as such, is beyond the reach of failure. For it the word failure has no meaning, because it does not concern itself with small events — and, taking the wider view, any organized group of people is an event. Some events are more important than others, to be sure, and the importance of a band of people working unselfishly for the good of humanity is not to be discounted. However, once the basic teachings are understood, he realizes that through the process of reincarnation, his own karma will bring him back time and time again to the work he loves.
It is only natural, then, that his knowledge of the substance and character of the Theosophical Movement increases with his own growth, and he gradually becomes aware of some things that had been previously hidden from him. Having read in many of the theosophical books about the existence of the Elder Brothers of the race, the Mahâtmans, and having perhaps made a study of the book, The Mahatma Letters to A. P. Sinnett, to him these exalted human beings take on a semblance of reality. At first there is the natural tendency to idealize them, but he sheds his tendency as he grows, for they are slowly becoming more real to him. He feels their vitality in their writings, and he becomes aware that as he absorbs their teachings and makes them a part of himself and a guide to his living, he also knows that for him there is eventually the possibility of working with them consciously. It may not come in this life, but even that is not too important. He knows that the only road of him to tread is that of self-discovery and self-mastery. He learns that ultimately there is no teacher for him that can compare with his own inner teacher. His contact with outer teachers, if he is fortunate enough to find them, is temporary; but his contact with his inner teacher, once he has made discovery, endures throughout the long cycles of rebirth that lie ahead of him, and if ever that contact is broken it will be through his own fault.
So this is the practical application of the teachings about Man's nature. Discovering one's own inner teacher may be expressed in technical terms as we have already done. It is finding the Buddhic light within that portion of himself that is of the essence of Alaya. He finds this possible to accomplish because he is living in the higher Manas, the real man, that which is of the essence of Avalokitesvara. There is nothing that can be of greater practical value for him than this teaching, so simply expressed, for it holds within itself the key to all of his future progress. He learns that the Adepts themselves are such by reason of having accomplished this very thing. An Adept is a human being who lives in the higher Manas, which is illumined by the light of the Buddhic Principle. And when this illumination is complete, so that the Buddhi-Manas is the vessel or channel through which flows the radiance of Âtman, then the man has become a Buddha, an Awakened One.
He learns that he can take the first steps without waiting any longer; he has but t o place himself in an attitude of reverence before his own inner teacher. He constitutes himself a disciple of his own Buddhic Splendor, which becomes more and more real to him. He learns that through his association, knowledge comes to him from within. And the greatest discovery of all that awaits him is that within himself there is already the link which binds him to the thing that he seeks, the spiritual work which today goes by the name of the Theosophical Movement. It has gone by many names in former centuries, but its nature and its work go on unchanged.
Once he finds that he is a part of it, he learns that this link can never be severed; death affects it not at all. And the time comes when he discovers that he is not alone in this knowledge. He finds that there are many beginners like himself, and that there are also many that are older in experience than he and that they stand ready to aid him and to teach him.
The full glory of this work unfolds before him when he discovers that, just as he has his teachers, so they have their own teachers who look, in their turn, to others still more advanced, and so on endlessly beyond his ken to the very Heart of the Universe. This Golden Chain of teachers, as it has been called, is known as the Guruparamparâ, a Sanskrit word meaning guru — teacher, and paramparâ — one following another. Actually there are two shades of meaning to the term. The sense in which it was just used is intended to show that there is an endless series of teachers, starting with Man and reaching to the Gods themselves. There is also a more specific use of the term wherein it describes how the spiritual Head of a Mystery School is always succeeded by another teacher at his passing, and so on in spiritual succession as long as the School endures. For the purposes of our present study, the first rendition of the term will be more exact, because we are about to learn something concerning the founding of the Mystery Schools through a feat of white magic, Kryâsakti, to use a Sanskrit word meaning “the power of action.” H. P. Blavatsky defines this term in The Secret Doctrine, Vol. II, page 173:
“Kryâsakti — the mysterious power of thought which enables it to produce external, perceptible phenomenal results by its own inherent energy. The ancients held that any idea will manifest itself externally if one's attention (and Will) is deeply concentrated upon it; similarly, an intense volition will be followed by the desired result.”