THEOSOPHY, Vol. 11, No. 9, July, 1923
(Pages 430-431; Size: 6K)


EVERY being is a God; the ant is a God, because in it is the same divine power to perceive directly on its own account, to act directly on its own account, in accordance with the range of its perceptions, as was in the Christ, and is in every man.

Man stands where he is, away above the kingdoms below him, but this fact does not mean that he is superior to them in the power to perceive, nor superior in the Source from which he came. It only means that he has been in manifestation longer; he has been perceiving longer, acting longer, experiencing the results of his actions and perceptions, and so is further along in intelligence than the animal or the vegetable or the mineral.

The lower kingdoms lack in the range of their perceptions and consequent range of action, but they more than make up in other ways. The greatest draftsman cannot once draw anything like as accurate a figure as the bees infallibly construct every time. Draftsmen blunder with all their instruments of precision, but turn loose a swarm of bees and they will construct a dwelling as geometrically exact as if measured off with calipers. Once you understand one coyote, you can depend on the nature of any coyote. In other words, what the animals lack in the range of their perceptive powers and in the range of their consequent action, they make up in the absolute accuracy of their action. You can always depend upon the operation of law in all of the kingdoms of nature; but you cannot depend upon the operation of the thinking man. Man is a reasoning being.

It is manifest that there is one great boundary for the mass action of the mineral kingdom within which will be found the delimitation of the so-called laws of each particular chemical element; then another vast sphere or circle within which is inscribed the law of the vegetable kingdom; and within that the subdivisions which mark off the laws of trees, the laws of plants, the laws of those we call tubers, and so on. It is equally clear that there is one vast sphere that governs the operation of law in the animal kingdom.

In the vegetable kingdom there is found every law operative in the mineral kingdom, but the vegetables have a range which transcends that of the minerals; that is, the sphere of action of the vegetable kingdom is not a separate sphere from the sphere of action of the mineral kingdom; it includes the mineral kingdom within the sphere of its own action. Coming to the animal kingdom, there is found the same wonderful phenomenon; the animal sphere of action is neither the vegetable sphere of action here, the mineral sphere of action there, with circumferential impassable walls between; but just as the vegetable represents Spirit and Consciousness with a greater range of perception and power of action than the mineral kingdom, so the animal kingdom represents a still greater circle.

Now turn to man: man has in him every element that is in the mineral kingdom, that is in the vegetable kingdom, that is in the animal kingdom. What does this show other than that his form has been evolved out of those kingdoms below him and that all the principles and all the processes whose phenomenal manifestation we call the mineral, vegetable and animal kingdoms, exist within, not outside of the sphere of man's consciousness and action.

What elements are in man that make up and constitute his wider sphere of action? Manifestly, what we may call thought, will and feeling centered in the perception of one's own identity. No animal has any consciousness of its own identity; to itself, it is something to eat or be eaten, and to it everything else in the universe is something to flee from or something to devour; and so with the other kingdoms below. But man has the idea of himself. It may be a false idea, but the self is there and he has the idea of it. Just so we have false ideas of God, yet God is here although our idea be false, and actually it is better to have a totally false idea of God than no idea; it is better to have a totally false concept of one's self than to have no concept of self. To have no idea of self is to be animal in human form. Around that concept of self, then, are grouped those three divine powers and principles called thought, will and feeling, in relation to self, in relation to other selves.

Thus it becomes imperative that our conceptions of the Deity be cleared up; then will follow a true concept of what our identity actually is; that every man and being is from identically the same Source; that there is only One power to perceive, but an infinite series of perceivers; only One power of action, but infinite hosts of actors; only One law of effect following causation, but an infinite series of effects brought about by every causal being. There is the basis of universal brotherhood: the One Life embodied in divinities on every hand, in every kingdom.

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