THE FORWARD IMPULSE
Since that which is absolute and real is boundless and inexhaustible, no realized degree of perfection by beings in any world or system of worlds can be considered as the final terminus. In every theatre of spiritual evolution there are some beings who represent the serene fulfilment of the impulse to growth from a prior period of evolution. There will be many others who must still struggle towards maturation and perfection. There will also be a few who represent the forward impulse of spiritual evolution, moving far beyond any degree of realized perfection ever known before. Like bright stars radiating from invisible centres in space, their hearts are centred upon unmanifest eternal wisdom, which they transmit and transmute into fresh opportunities for growth for every struggling being around them. Self-luminous with theurgic wisdom and therapeutic compassion, these are the Agnishvatta Pitris, the Promethean Asuras who light up self-consciousness in human beings when the moment is right.
Before this sacred hour can strike, preparatory work must take place, guided by those intermediate hosts of fecund intelligences that represent realized degrees of perfection from the past. These are the efflorescent Suras, the pantheons of ethereal gods, who are mentally passive in relation to the possibilities of the future but still able to form and furnish the needed vestures of lower hosts of struggling monads. The substantial difference between the Suras and Asuras may be seen as the enormous difference between passive goodness or negative perfection, and the heroic capacity, which is quintessentially human, to take existing forms and inspire authentic spiritual creativity. All heroic strength arises out of this magical power of the majestic light of divine self-consciousness. It is the rare ability to see that which does not exist and the creative capacity to make real that which has never been realized before, but has ever subsisted in the latent realm of Eternal Ideation. This remarkable ability to bring the Unmanifest to bear upon the active realm of manifestation is the extraordinary gift of higher self-consciousness. It is the talismanic gift of creative courage that characterizes the Agnishvatta Pitris.
Self-consciousness enables them to become skilful transmitters of the divine light of supersensuous ether in a world of grossly differentiated matter. They have developed the infallible capacity to sift and select, to concentrate to the exclusion of other things, and the dialectical ability to analyse and reduce to basic elements what is otherwise nebulous and diffuse. These are distinct faculties that all human beings possess to some degree, but are rarely understood because rarely considered. All too often, people imagine that these potent faculties are to be used for making final judgements about the world, for fattening the predatory kama rupa and buttressing the insecure self. In reality, however, they exist solely for the sake of spiritual freedom. The seminal gifts of the Agnishvatta Pitris repose in the human mind for the sake of self-conscious mastery over the chaotic kingdom of inherited vestures.
Thus, any viable conception of perfectibility requires a sensitive, scrupulous care for the undeniable imperfections of flawed materials in the lunar vestures. These may be vitally affected if a vigilant individual generates fresh patterns of thought or feeling that can work like alchemy. It is certainly possible to change the polarity and quality of the life-atoms in the vestures by increasing the porosity of the elementals that comprise them. This is a creative and courageous task, and it can be carried out only if one faces the facts. One must always scrutinize and settle one"s karmic accounts. One must be ever willing to look honestly where one really stands in relation to the moment of death. One must see through and beyond entire realms of appearances and so take a moral stand based on general principles. One must derive their deeper meanings and apt applications within the sacred sphere of one"s duty. In short, one must cultivate one"s own garden of Eden or Gethsemane.
This Promethean stance in relation to one"s own spiritual evolution is crucial to the entire Theosophical philosophy of growth. It is supported by the ancient teaching, which was intuited by Leibniz, that every monad has inherent within it the potency of All-Force. Given typically truncated views of human nature, this is seldom understood by most human beings. As Mahatma K.H. explained in the last century:
He then intimated that from the beginning of a long sequence of manvantaric cycles, centred on a single point in abstract Space, proceeding through the development of a series of globes replete with genera, species and classes of beings, there is no loss of the original force or life-essence during the protracted evolution of their derivatives.
The extraordinary energy in the One Element, when correctly understood in relation to a complex doctrine of emanation, is capable of endless reproduction, expansion and innovation without taking away anything from that which was in the beginning. Since the ultimate ground of the One Element is inherently boundless and beyond all perceptible limitation, the entire process of differentiation leaves intact the whole potential in the impartite essence of that which was in the beginning.
The poet"s observation that in love, "to divide is not to take away", is a profound intuition of a fundamental law of Nature which applies to all its operations, from the formation of worlds to the transformations of atoms. This supreme law of cosmic Eros (Fohat) governs all the processes whereby the one Universal Element differentiates to form manifest Nature, with its incredibly complex diversity of systems. In this recondite doctrine of recurring emanation there is a hidden continuity between that which was potentially present at the beginning and that which is fully developed at the end of any cycle. What is vital for alert human beings to realize, and what was so crucial to the Leibnizian doctrine, is that the monad contains within it this potent force of growth and development. But this seminal force cannot be separated from the whole, even in the name of spiritual individuation. It is not merely appropriate to any particular monad, but is itself all-potent on the plane of the One Element. Naturally enough, this force must be intelligently applied to the vast spectrum of possibilities within which the individual monad has to confront its own perceptions and apperceptions. Applying this mind-boggling idea to the monadic wave, working from the devas right down to the critical mineral kingdom, and onward and upward to the highest perfected human being, one can see that there is an incredible range and at the same time an extraordinary continuity. Always and everywhere this supreme principle of growth is at work, sustaining a myriad of processes of unfoldment and development, reform and regeneration.
In terms of human principles, this ubiquitous force of growth is objectively correlative with the Atma-Buddhic monad, the uncompounded thinking element that is the very essence of higher Manas. Manas itself may be thought of as a flame from the fire of Mahat. In man this flame is surrounded by dense smoke. That which is all-potent on the higher planes is obscured on the lower planes by inferior forces. That which is an extremely refined vibration on the higher planes, capable there of self-maintenance and perpetual motion, will be eclipsed when inserted into a context of harsher and grosser vibrations. This accounts for the tremendous gap in human beings between what they can touch and experience in deep sleep and what they can express in waking life. To understand this it is necessary to gain a dynamic sense of balance between the activation, on the deeper plane of ideation, of the all-potent force, and the dialectical difficulties of realizing its fullness in everyday life. To tap the noumenal power of growth in the human monad is to draw away from the so-called attraction of the lower realm of desire and become irradiated by the light of Atman. One must not fall prey to any false sense of obligation to express one"s deepest thoughts or attempt to convince others. That will only serve to ensure disappointment, and it will never contribute to any significant improvement in the human condition.
Here one may profit from the teachings of the Tao Te Ching. Taoism emphasizes a cool appreciation of the eternal interplay of light and shadow, and also the importance of minimizing manifestation, expression and interference with others. To gain spiritual buoyancy in the realm of ideation, it is necessary to let go of that which weighs one down. This is not something that can be done all at once, but rather must be made a regular practice. As one contemporary philosopher puts it, one must initiate a "samadhi shift". Most individuals are so caught up in the fickle ego that they become tense and strained, like the child in Aesop"s fable who caught the fox. Instead, one should appropriately pause and let go. If one is in a mad hurry to get somewhere and has a flat tire, one should not fret and fume, but pause to look around, shifting attention to that which has nothing to do with oneself. If nothing else, one can always look up at the sky, which, as Emerson said, is the great purifier. This is a kind of samadhi shift into a realm of ego-free experience. Once one has let go, released all tension, one can achieve much more and with much greater ease. One can begin to enjoy the world from a non-egocentric standpoint, seeing it through the eyes of children or old people, of strangers or friends. To see the world in ways that go beyond one"s tyrannical ego is to restore, if only for a moment, some awareness of one"s vast potential for growth and timely self-correction.
To sustain and make more continuous this noetic awareness, it is necessary to have a clear philosophical conception of the different modes of manifestation of the universal power of growth. All the animal and vegetable kingdoms possess this immense power of growth; indeed, they could not exist without it. Nevertheless, it exists in them in an instinctual mode quite different from that relevant to thinking beings, to moral agents and responsible choosers. Gupta Vidya expresses this constellation of skills in terms of sets of fires constituting the principles of Man and Nature.
Through this arcane doctrine of the three fires, the Occult Catechism expresses something of the extraordinary subtlety of the dynamic relationship between the higher and lower planes of existence. These three fires correspond to three sets of entities: gods, Asuras and human beings. In manifestation, however, there must be material ancestors or lunar Pitris before there can be cognitively self-conscious beings. These are responsible for the projection in ethereal matter of human beings in form. When they also have got the gifts that come from the higher classes of gods and Asuras, they become human beings in mind. The three fires are the solar fire of the gods, the electric fire of the Pitris, and the fire by friction of the Asuras. These three fires cannot be understood through mere physical analogies, but must be understood through deep meditation, through the subtle interplay of idea and image in the realm of creative imagination. Indeed, this alchemical process is itself intimately connected with the Hermetic awakening to self-conscious awareness of these three higher fires. Thus, it is difficult to convey the eternal light of the Atman, the sempiternal light of universal Buddhi or the supernal light of pure self-consciousness to contemporary human beings, in whom the three higher principles are merely an overbrooding presence.
In most human beings, Manas itself is only very partially incarnated, because all attention is given to the external sensory world, to eating and drinking, to the clamorous wants of the physical body, to getting and spending. People seem only too willing to become servants, sadly enslaved to the legions of lunar and sidereal elementals that occupy the lower quaternary. When human beings have thoughtlessly enlisted themselves in the service of these insatiable elementals – and making all their tortuous cerebration utilitarian, centred upon a furtive and shadowy personal ego – they cannot be given any meaningful conception of the real subjective life of the true man of meditation in whom Atma, Buddhi and higher Manas are fully active. It is no wonder that most human beings have some intense experience of higher conscious activity only in deep sleep or in devachan. In the latter condition, it is solely the presence of the solar element of Manas that makes it a positive state of perception for the disembodied monad. In deep sleep and devachan, the involuntary absence of the ego-centred lunar manas permits the activation of these higher powers of perception.
Clearly, the common difficulty in releasing the creative potential for growth lies in the absurd way so many people identify themselves wholly or largely with the shadowy psycho-physical vestures. This is, in fact, a direct inversion and costly misappropriation of the quintessential and defining principle of man – Manas. How one employs the creative mind in thinking of oneself is a potent talisman and, according to Shankara, the chief key to both bondage and liberation. In the wondrous cosmogony of the Puranas, Brahma is said to create by thinking of himself as the father of the world. As H.P. Blavatsky noted,
The capacity to think constructively of oneself is intimately connected with the mysterious power of Kriyashakti, and is crucial to the gaining of self-conscious immortality. Without vainly attempting to pry into arcane mysteries, anyone may begin to draw upon this sovereign power through mystic meditation. One may take the sublime portrait of the Self-Governed Sage – associating it, if one wishes, with an actual statue or picture – and think of the resplendent qualities of the Silent Sage, adoring and apprehending them, assimilating them in one"s heart and mind. Thus can one actively and deliberately undertake a subtle process of transformation in one"s own astral sphere.
The true aim of this esoteric practice of self-transformation is to engender the priceless seed of bodhichitta, which in the bloom of enlightenment becomes the Self-Governed Sage. By meditating upon, by adoring, by even thinking of oneself in relation to the Self-Governed Sage – intensely, persistently and with unconditional will, heart and mind – one may gestate the embryonic Bodhisattva in oneself. So it is that in the Deity Yoga of Tibetan Buddhism, detailed rules for meditation and purification are given in relation to the meticulous consecration of the field, the mandala, the magnetic sphere and the central image upon which the rapturous meditation is based. All are integral parts of a systematic discipline which can only be helpful if used with the assured guidance of an accredited guru, with an authentic spiritual lineage (Guruparampara).
In Deity Yoga, or indeed in any such arduous practice, it is vitally important to understand at some level the abstruse notion of voidness, of omnipresent Akashic Space. One must have the proven capacity, philosophically, to make real to oneself transcendental and absolute abstractions. As soon as one can do this, one becomes intensely aware of the tremendous richness, the unbounded potency, existing within metaphysical Space and also, therefore, within any enveloping matrix of ideation, even within one"s own imperfect vestures. As one gains this sacred awareness, one will become effortlessly able to bring down the ineffable light of intense concentrated adoration. This is an extremely high and difficult practice, and certainly much too sacred to be spoken about. But if one truly thinks about it, and truly determines to do it for the highest motives, there is no looking back.
Until this point is reached, the neophyte must patiently engage in a long and arduous course of preparation, probation and purification, seeking to gain at least conceptual clarity with regard to the impersonal nature of inmost creativity. In ordinary speech the term "creativity" is used much too loosely. In the context of spiritual life it has to do with compassionate meditation and metaphysical imagination. It is grounded in subjective realities that have nothing to do with anything external, though it may express itself in external ways. Spiritual creativity has to do with releasing the spiritual will, which is nothing less and nothing else than the light-energy of the Atman. It is universal, cosmic, unmodified and formless. Spiritual will is totally free. It is omnipotent. But it is also so universal that, like the light-energy of the Atman, it can be tapped only with complete mental purification.
It is necessary to create vital points of contact in the lower manas with higher Manas, centres for smooth transmission within one"s manasic field of the subliminal energies of Buddhi and Atman. This naturally implies a great deal of theurgic work upon oneself, virtually all of which must take place in reverential silence and noetic secrecy. Though the cosmic will may be compared to the rushing wind, and faith to a rustic windmill, nevertheless, when one thinks of spiritual will moving the windmill of human faith, one should not think of that will as blowing from outside. In reality, one is thinking here of a benevolent spiritual breath which is only experienced within the sanctum of indrawn consciousness, when there is a complete quiescence of physical and mental activity, coupled with a slowing down of the rate of breathing and a calm withdrawal of attention from the lesser vestures. Through deep study and daily meditation upon these seminal ideas, through honest self-examination and cheerful self-correction, one may gradually come to clarify, at least in one"s habitual conceptions, one"s misty apprehension of spiritual creativity.
The true treasure-house of all cosmic creativity is the supernal realm of Akashic ideation. Just as there are many modes of refinement and specialization of intelligence in the different Rounds and Races on this globe, there must be many more on other globes, not only in the Earth Chain, but in all the chains of planets throughout the solar system. There is an incredible wealth to all the iridescent patterns of ideation and activity within the solar system, not to mention even vaster spheres of existence. All these patterns and potentialities for the variegated expression of Divine Intelligence have a definite impact, through the diffused Akasha, upon the creative potential of human beings. Through the sacred gift of the Agnishvatta Pitris, all human beings can draw freely from the Akashic realm. Those who are hierophants consciously invoke the highest hierarchies, and know how to tap those energies so as to advance human good on this terrestrial plane.
This is an exact and definite knowledge, inseparable in its awesome mastery and timely expression from the heroic courage associated with the divine hosts of Asuras. It is a courage to go beyond known limits, a daring refusal to settle down, a Promethean urge to redeem the human condition. It is sometimes only experienced as a confused disaffection with the earthly realm of personal existence, but in its origins it is a consistent refusal to settle on any sacrosanct finalities, to consolidate any final conception of human good, human progress and human perfectibility. This invaluable gift of the Asuras is revolutionary in the highest sense. But it is a revolutionary urge that is accompanied by such potent and profound compassion for every living being that it can hardly be compared with modern, mythified revolutions. Terrestrial revolutions sometimes arise from the altruistic urges of a few, but these rapidly become inverted. They are not, therefore, real revolutions. True revolutions in human consciousness are those initiated by Buddha and earlier by Krishna; they represent a fundamental alteration in the horizon of human consciousness. They affect classes of souls who become capable of reflecting their regenerative spirit throughout a series of civilizations. Those who voluntarily participate in these Copernican revolutions become courageous pioneers, true helpers consecrated to universal welfare (Lokasangraha).
This is the highest spiritual and revolutionary urge in humanity, and its inmost essence may be likened to the fiery presence of the Dragon of Wisdom. Unlike the Double Dragon – whose breath cannot make any difference to the external world because of its immense distance from this plane – the Dragon of Wisdom, reposing in man as Buddhi-Manas, can effortlessly master this field of differentiated elements and imperfect instruments. It can provisionally accept them and partake of them, while at the same time freely acting in the midst of them, to create a current of mental purification and spiritual regeneration. From time immemorial this has been associated with Shiva, the Mahayogin. The symbolic wearing of sackcloth and ashes expresses the spiritual truth that human beings are capable of experiencing exalted modes of renunciation and transcendence, of tapas and penance, even in their toughest conditions. All beings can release a revolutionary courage that is capable of moving into the Akashic realm and eliciting from the Akasha the concept of a golden age, the kingdom of heaven, a new humanity.
Hermes, October 1986