THEOSOPHY, Vol. 81, No. 8, June, 1993
(Pages 237-238; Size: 6K)


[Part 4 of 12]

On our nascent globe ... The Monad or Jiva ... is, first of all, shot down by the law of Evolution into the lowest form of matter -- the mineral. After a sevenfold gyration encased in the stone (or that which will become mineral and stone in the Fourth Round), it creeps out of it, say, as a lichen. Passing thence, through all the forms of vegetable matter, into what is termed animal matter, it has now reached the point in which it has become the germ, so to speak, of the animal, that will become the physical man. All this, up to the Third Round, is formless, as matter, and senseless, as consciousness. For the Monad or Jiva per se cannot be even called spirit: it is a ray, a breath of the ABSOLUTE, or the Absoluteness rather, and the Absolute Homogeneity, having no relations with the conditioned and relative finiteness, is unconscious on our plane. Therefore, besides the material which will be needed for its future human form, the monad requires (a) a spiritual model, or prototype, for that material to shape itself into; and (b) an intelligent consciousness to guide its evolution and progress, neither of which is possessed by the homogeneous monad, or by senseless though living matter. ... It is only when, from a potential androgyne, man has become separated into male and female, that he will be endowed with this conscious, rational, individual Soul, (Manas) "the principle, or the intelligence, of the Elohim," ... while the monad is cycling on 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. ... Though one and the same thing in their origin, Spirit and Matter, when once they are on the plane of differentiation, begin each of them their evolutionary progress in contrary directions -- Spirit falling gradually into matter, and the latter ascending to its original condition, that of a pure spiritual substance (S.D. I, 246-47).

... the Occult teaching says, "Nothing is created, but is only transformed. Nothing can manifest itself in this universe -- from a globe down to a vague, rapid thought -- that was not in the universe already; everything on the subjective plane is an eternal IS; as everything on the objective plane is an ever becoming -- because transitory."

The monad ... is here rendered as the Atma in conjunction with Buddhi and the higher Manas. This trinity is one and eternal, the latter being absorbed in the former at the termination of all conditioned and illusive life. The monad, then, can be traced through the course of its pilgrimage and its changes of transitory vehicles only from the incipient stage of the manifested Universe. In Pralaya, or the intermediate period between two manvantaras, it loses its name, as it loses it when the real ONE self of man merges into Brahm in cases of high Samadhi (the Turiya state) or final Nirvana; ... For Buddhi (the Anandamaya sheath) is but a mirror which reflects absolute bliss; and, moreover, that reflection itself is yet not free from ignorance, and is not the Supreme Spirit, being subject to conditions, being a spiritual modification of Prakriti, and an effect; Atma alone is the one real and eternal substratum of all -- the essence and absolute knowledge -- the Kshetragna. It is called in the Esoteric philosophy "the One Witness," and, while it rests in Devachan, is referred to as "the Three Witnesses to Karma." (S.D. I, 570-71).

(To be continued)

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(1) NOTE--A collation from H. P. Blavatsky's Secret Doctrine. Most of the material was published in THEOSOPHY in Volumes I and XXII. Page references have been corrected.
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