Lectures delivered at the
North Indian Convention, T.S.,
held at
BY
THE THEOSOPHICAL PUBLISHING
HOUSE
ADYAR,
CONTENTS |
|
LECTURE I |
Ishvara; the Builders of a Cosmos; The Hierarchy of our
World; the Rulers; the Teachers; the Forces |
LECTURE II |
The Method of Evolution; The |
LECTURE III |
The Divine Plan; Its Sections; Religions and
Civilisations; The Present Part of the Plan |
LECTURE I
Ishvara; the Builders of a
Cosmos; Hierarchy of our World;
the Rulers; Teachers; the
Forces
FRIENDS:
1.
I want to put before
you, if I can in these three lectures, a certain view of the world, and of the
way in which that world is guided and directed. As this meeting is a public
meeting, there is one statement I think that I ought to make, which it would
not be necessary to make, if it were composed of members of the Theosophical
Society. It is important to remember that in the Theosophical Society we have
no authority on matters of opinion. Every member is free to work out his own
theory of life, to choose his own line of thought, and no one has the smallest
right to dictate to any member what he should choose or what he should think.
In the Theosophical Society there is only one condition which binds a member,
namely, the recognition of Universal Brotherhood. Outside that every member is
absolutely free. He may belong to any religion, or he may belong to no religion
at all. If he belongs to a religion, he is never asked to leave it, to change
it, but only to try to live up to its teachings of spiritual life, recognising
the unity of all, to live in harmony with people of his own faith and people of
other faiths. When we speak of Theosophy, we may take the word in one of two
senses. The first, what it should be to the individual. In that sense there is
no difference between Theosophy and the ancient Brahmavidya of India, the Para
Vidya, and the Gnosis of the Greek - no difference at all. It is the
recognition that man can realise God. It is called, in the Upanishad “the
knowledge of Him by whom all things are known”. It is a difficulty rather of
our language that we speak in that sense of “knowledge”, because knowledge
implies a duality, or indeed a triplicity - the Knower, the Known, and the
Relation between them - whereas when the Spirit of man, who comes forth from
Ishvara, realises his own nature, it is no longer a case of thinking or of
knowing. It is a case of realising that identity. You know it is written again in
the Upanishad: “He who says ‘I know’, he knows not,” because the very word
knowledge is an error in this realisation. In that, we do not say, “I know”; we
say, “I am”. This gives the primary meaning of the word “Theosophy”. Then it is
also used in a secondary sense: a certain body of teachings. No one of these
particular teachings is binding on any member. The whole of these teachings
together are the teachings the Society is formed to put forward in the world,
but it does not make them binding on its members. That policy rests on a very
sure foundation. The foundation is that no man can really believe a truth,
until he has grown to the extent which enables him to see it as truth for
himself. A teaching is not really a part of your spiritual life; it comes within
the mental life, into that part of your nature which is said to be knowledge,
the intellect; and that is able to see that which is akin to itself. The truth
in you recognises the truth outside you, when once the inner vision is open.
Hence, in the Society, the study of the great fundamental truths of all
religions is one of its objects. Members are not asked whether they believe in
them or not. They are left to study them, in the full conviction that just as
when the eyes are open the man who is not blind sees by the light of the sun,
he is not asked to believe in the light, so is truth in the mental world. As
soon as the eyes of the inner nature, the eyes of the intellect, are open, it
is not a question of argument, but a question of sight. You recognise the truth
because the faculty of truth in your own nature shows that it exists. You see
by it, as you see by the light of the sun. As long as a man is blind, the sun
to him as light is nothing. When the eyes are opened then no argument is
necessary as to the existence of the light by which he sees. Truth is regarded
in that way, and hence the student is left to study until for himself he knows
the truth of any doctrine. The teachings which are spread by the Society are
those which you find in every great religion. If, for instance, you take a book
published by the
2.
You will understand
that in all that I say now, I am dealing with things as they appear to me. They
are not binding upon any particular member, for the duty of each is to think
for himself. They do not commit the Society as a
Society, because that only puts forward acceptance of Universal Brotherhood as
a condition of admission. That which I say, I am responsible for. What I say is
the result of my own study. It is for every one of you, Theosophists or
non-Theosophists, member or non-member, to use your own intellect, your own
judgment, your own conscience, in weighing every statement that I make. You
ought not to take them ready-made as truth for you. Everyone must use his own
thought, and not simply go by that of another. Especially is that so, because I
am going to deal with abstruse subjects. Speaking of them as truths, I am
speaking largely on my own knowledge and also, in addition to that, taking
certain statements congruous with what I know, but applied to a much larger
area of facts then I myself am yet able to reach. For I am going to say a few
things about the larger Kosmos of the solar systems, which I am not able to
examine for myself. I am only dealing with the subject before you as a whole,
and will deal with that part briefly. But it is necessary, in order to give you
as it were a fairly complete view, because there are many other solar systems
about which I know nothing. Most of us speak about many facts of science which
we have not been able to verify; for instance, I am unable in astronomy to
verify the statements of great astronomers as regards the situation and the
relations of our vast solar system. I have not studied astronomy. If I had
studied, I could not have attained to the knowledge of great experts in that
particular science. But if I find them teaching on the solar system the facts
that they have observed and collected by telescope and by the many other ways,
like the spectroscope, that they have of examining the composition of planets
other than our own, I should take this from them, if their new facts were,
generally speaking, congruous with what we know as regards our own
constitution, its relationship to certain other bodies mathematically worked
out, and so on. We are exactly in a similar position in dealing with what are
called occult statements; namely, statements of facts as regards a particular
order of existence, with some of which we can come into contact in our own
world, the existence of which to some extent we can find out from the history
of our own world; there are others as to which we find ourselves unable
to make discoveries, to gain first-hand knowledge; as to them, a large number
of statements have been made about them by far more highly developed
persons than ourselves. It is as true of occult science as it is true of
astronomy, that a large part of it is taken on trust from experts. Certain
parts of it may be found out by ourselves, by our own
study; other parts cannot. The conditions are similar to those
in astronomy, or in any other science. We must give to the study a large amount
of time. We must study along certain lines which have been verified over and
over again. We must go on to first-hand knowledge, which is the best but the
most laborious way of acquiring knowledge. This, however, demands, to begin
with, a certain amount of faculty for the particular science. You may find, for
instance, a man who could never become a great astronomer - no matter how long
he studied; a man who is deficient in mathematical power could never become a really
great astronomer, because the higher mathematics are wanted in much of the
astronomical study. If a man is by nature very stupid in that science, he
could never become a great astronomer. So it is also with occult study. There
are a number of persons who have not got the faculty to begin with. It depends
upon their past, upon the line of evolution along which they have come. Progress
depends upon whether they have the faculty, how much time they are ready to
give to the study, how far they are conforming to the rules laid down by
experts for beginners in the study, and so on. But admitting that there is a
great difference between the reception given to occult science and the
reception given to astronomical statements made by experts, everybody, practically
every educated person, is willing to receive the testimony of the greatest
astronomers to facts which they are themselves unable to observe or to verify.
It is not a matter of life and death if they are wrong. But when you come to
deal with statements of occult science, some of which you find in the great
Scriptures of the world, some of which you find in the ancient histories of the
world, there is much unfair scepticism in modern thinkers. Histories are thrown
aside as legendary and mythical. Scriptures are thrown aside as superstition,
though they contain the ideas of ancient peoples, much more learned than
ourselves. Hence the difficulty of Occultism in justifying itself; a man must
take it just on the lines I have put to you as to astronomical science. But the
man of the day is ready to receive science which are
based on apparatus. Where people make very elaborate apparatus, such as
telescopes, spectroscopes, all kinds of things of extraordinary fineness and
delicacy, they appeal to the mind of the day, especially in the West; they for
the moment are most advanced, it is said, in ordinary sciences. That is the way
the mind works. It looks out to the objects and builds up its theories by
observation, comparison, classification, and so on. Anything that goes along
that line easily justifies itself to the ordinary modern mind. They do not
challenge. Occultism works in a different way. It works by the development of
new organs which are within the man, instead of by the manufacture of apparatus
which is outside the man. Now the development of the inner senses, the inner
powers of observation, can only be done under certain rules, rules which affect
the body and the conduct of the man. It is much easier to buy a telescope and
look at the moon through it, than it is to develop your own nature along lines
to which evolution has not as yet accustomed us. There lies the difficulty of
occult study. A person will be willing to submit to a discipline, will not
resent it, if it is carried on in the laboratory of science, but he does resent
it if it comes to him with the authority of the great Knowers of the past. It
is along the line of facts thus obtained that I am going to speak to you.
Therefore you must take them from that standpoint, and understand that I am not
asking you to believe a thing because I say it. I am only putting before you a
theory of the Government of the World which has many facts to recommend it in
history and in religion, but which may be challenged by those who do not
accept ancient history, who do not accept the great Scriptures of the world of
religion - and some which I am going to add from my own study, I will begin
with that which I am unable definitely to verify. I can only put to you certain
reasons for accepting it. Now broadly stated they are these. We have a solar
system consisting of certain planetary bodies revolving round the central sun.
These bodies are studied, and said by ordinary science to be moving under
certain definite forces, under certain definite laws of nature, as we call
them, which by observation have been established and re-verified over and over
again. According to that scientific view, our solar system is to a certain
extent a self-contained body. The central sun in a sense controls the movements
of the planetary bodies which circle round it. And outside the solar system you
have space, practically empty space. But science tells us there are a great
many solar systems. We are only one out of a group. It tells us that the solar
systems are in groups; and that we belong to a group - the whole group circling
round another sun far, far, far off in the depths of space; so that we are not
wholly self-contained. We are under other influences and are moving in
obedience, as a whole group system, to other laws. We do not trouble much about
that because we have little opportunity of observation. Any part of the
argument of science there is practically an induction from certain ascertained
facts. You make a theory that if there were a body exercising certain powers of
attraction and repulsion, if your particular part moves in a way which is not
accounted for by anything you can discover, then there must be something as yet
unknown to you causing these other movements which you cannot trace to any
force existing within our own solar system. I know very little about that, and
do not want to say anything more about it.
3.
I come down to our own
solar system; which is quite difficult enough for us. We find there the sun and
the planets. We know, so far, that the sun and these planets are composed of
certain kinds of matter. It has been found out by science that the constitution
of the matter of every planet contains substances which we find in our own. But
they are in very different conditions. One or two may be man-bearing, may have
humanity developing upon them. Others obviously cannot have anything like
humanity such as we know it here. These vague statements are made as all that
experts are able to give even about our own solar system. When we come to the
great Scriptures of the world, we find a very definite assertion that all
these forms of matter, the globes in the planetary system, are emanated from a
Mighty Being who goes by the name, among Hindus, of Ishvara, as we should say
in English, the Lord, the Ruler. Indeed the Being, the existence of that Being,
cannot be definitely proved except along the way that I have mentioned in the
beginning - the gaining of knowledge of Him by finding Him in yourselves. Religion tells us that all things around us,
visible and invisible, are forms in which One Life is found. As far as our own
world is concerned, the proof of that becomes more and more accessible and
valuable to us. We may almost guess, looking at other human beings, that the
life in each is very much the same as the life in ourselves. We all think, we
all feel, we all act, we have similar passions, similar emotions, similar
divisions of thought, similar faculties and capacities of the mind, and so on,
differing in degree but not differing in essentials. Now science begins to tell
us that there is One Life in all things that science has recognised as being
alive. That has been shown very largely in our own time. Science has long
recognised that the nature of life in the animal is the same as the nature of
life in the man. It has been recognised in the West only very lately that the
life in the vegetable again differs in degree, but not in kind. That wonderful
discovery is due, as you know, to an Indian, Sir Jagadish Chandra Bose, once a
professor in the
4.
So far you are dealing
with very large questions. As to the sun there is much discussion going on.
Does the sun lose or gain energy? Does it lose it, by giving out continual heat
to other things, or is that recuperated by things that fall upon the sun, and so build it up faster than it decays? We are ready
to accept temporarily the theory adopted by the astronomers on that. I believe
the sun is the garment of a Great Being, is a centre of Life, a mighty Self-Conscious
Life. So do Hindus. Generally Narayana is spoken of as the great Being in the Sun. The Sun in that sense is the
manifestation, the body, of the Ishvara of the system. You find in Theosophical
teachings, which go along the lines of these ancient faiths, the term Logos
(Word) is used for the Deity, the Ishvara of the system. Many Theosophists, who
have studied, accept this view regarding the Sun of our system as the body of
our Logos, Ishvara, but no stress is laid on it, nor is it often mentioned. We
speak sometimes of the Solar Logos, making that distinction, because we
believe, as the Hindus believe, that there are many Ishvaras of higher and
higher rank, culminating in One. Remember how the Bhagavata
speaks about that, of the great ranks of Ishvaras rising one above the
other. We confine ourselves for all practical purposes to the Ishvara of our
own system, and, as you know, the great mantra of Gayatri is an appeal to God
in the Sun. That is the reason, of course, why, in so many religions, people turn
to the East in their prayers. It is not at all peculiar to the Hindus, the
turning to the rising sun, worshipping, not the outer body as a sun, but God in
the Sun. Everything in our solar system depends upon the Sun’s Life, heat and
light. It is the fount of all the energy by which the solar system exists, and
has in it the unfathomable energy of the Divine.
5.
When you come to ask
how the solar system originated, you will find that the occult teaching goes
somewhat beyond the verbal teaching of the sacred books. Some of these use the
word which signifies Ichchha, Desire. Sometimes you find the word Breath,
Prana, which is a very accurate term. The Highest Ishvara emanates the root of
matter. The Ishvara of our solar system working on what science calls that
which is before the nebula, Ether, the Ether of Space, isolates a portion of
that by a Ring He makes round it, and within that Ring-enclosed space our solar
system is formed, His Breath going into this Ether forms the primary bubbles -
there are no better words to express the action - and out of these the atoms of
the solar system are formed by aggregation. I am only stating that fact because
it has to some extent been verified by observation; that aggregations, which
are pre-atomic aggregations, of these bubbles exist. We need not go further
into it.
6.
Who is it who,
gathering up the material brought into existence by the Life-Breath of the
Logos, the Life-Breath of Ishvara, builds it into aggregations? Primarily again
the action of Ishvara Himself, in the Aspect of Brahma.
7.
Now we come to the
division of the divine Life into three great forms of manifestation, and it is
Brahma who, taking this rough material, shapes it by several stages, which we
call sub-planes, into what ultimately become chemical atoms. We come now quite
down to our own world. After an immense amount of formed material is thus
brought into existence by the thought of Brahma, we say that the Creative
Activity is at work. Then there comes another great wave of Life which shapes
the atoms into forms, not merely molecular forms, but forms like minerals, like
vegetables, like animals, like savage, mindless men. All that goes on through
ages, that building of the planes and their inhabitants by Those mentioned in
the rough outline printed on the first page of this lecture, who are called the
Builders of a Cosmos. Now these Builders of the system are the mighty Beings
who come out of another, a previous Cosmos, and have been united to Ishvara,
have gained moksha of the highest description, have entered as it were into the
body of the Ishvara Himself, and become one with Him. All the first Builders of
a Cosmos are those great and mighty Devas, who are
brought over by the Ishvara of the Cosmos as Builders of His worlds. Here again
we speak on the authority of the great Scriptures, and on other occult
teachings.
8.
I am for the moment
concerned with our own solar system. Now, in the highest sense of the word, the
Occult Hierarchy of the Cosmos would mean Ishvara and the great Builders of the
whole system, the great Beings who rule and guide and sustain and direct the
whole of our solar system. We cannot reach Them at
all. We have to come down much lower. We have to come down to our own world. As
soon as we come to our own world, we come to a manageable sphere of knowledge
given in outline in the great books, and this is largely verifiable, by study,
by those of us who have a turn of mind that way - just as we speak of a turn of
mind in mathematics or geology - and who are willing to undergo the discipline which
makes it possible to obtain first-hand information. So we come to the Occult
Hierarchy of our own world, composed of the Rulers, the Teachers, and the
Forces. You notice those triple divisions. They are related to the triple
nature of Ishvara, which, in all the things which come forth from Him, appears
in the life-side which animates the forms. You must always be on the look-out
for that triplicity. You have it in yourself, in your own consciousness. You
know very well it has three ways of working, no more, no less. You have Jnanam,
Ichchha and Kriya. You have Awareness, which recognises things outside itself, and evolves into Jnanam, Knowledge. Then Ichchha,
Desire in the lower form, and Will, Power, in the higher. Then, Kriya,
Activity. And only when these three are developed, do you find the
self-conscious being. Thus he analyses his own consciousness. He finds in
himself the triplicity which shows the presence of Ishvara in his own nature.
That triplicity is recognised everywhere. Western science recognises it in its
analysis of the mind. No one who has studied the subject can possibly deny it,
whether in the ancient books or in the modern books of psychology. The West is
rather more vague, because the western languages are
not as adapted to the subtler forms of study as the Samskrt. You must remember
that a language is built up by the thoughts of the people who use it. In the
West, in dealing with the subtler side of science, they have to fall back upon
other languages, and create new words for the new things they find out in
psychology. So you get a long list of words which the psychologist who keeps
himself level with the science of the day must know and understand. So the
English language is becoming enriched. Many of the words in it are words adopted
from Samskrt, and also from Greek and Latin, which are the classical languages
of
9.
We thus come; down to
our own world. Only one other point we have to notice in passing, because I
spoke of only two great waves of Life - the one working on the material given
by the Breath of the Logos, and the second which forms that material into the
shapes of the forms which we find in our own world. The third great Life wave
is that which in man, and in man alone; brings the higher and the lower
together, the Spirit which is brought into direct contact with the matter of
the lower sub-planes; this is the result of the third great impulse from
Ishvara, in which the Spirit, which is a fragment of Himself, takes definite
possession of the body through which it has to work, not only on the physical
but on all the lower planes, the larger worlds within which our world exists.
These are, as you know, the physical plane, the astral plane - I call it the
emotional - and half of the mental plane, the worlds of the lower bodies. Then
the higher mental world, or the world of the Intellect, the world of Buddhi, of
self-realisation, of intuition, and that of Atma, the reproduction of the
divine Spirit in ourselves, are the higher of the
fivefold universe. That is the man in the perfection of his parts, the stages
of his consciousness and the bodies in which they work. I need not dwell on
this, but merely recall to you the well-known facts. You know the various
categories of the bodies - the Sthula Sharira and the Sukshma Sharira, and then
the Koshas, given in the Vedanta, the subdivisions of the bodies.
10.
We are not concerned
today with that organism of man, though you must bear it in mind, but with the
existence on our globe of an Occult Hierarchy, showing out the three great
groups. That Hierarchy came to us from elsewhere.
11.
Here as I speak, I
hesitate for a moment. I was going to say that I spoke from my own knowledge.
But I had better explain. It is perfectly possible to develop a faculty of
“looking backwards”, and to read what are called the “Occult Records” of the
world far beyond ordinary history; going back to those, to that which science
is beginning to call the “memory of the world”, it is beginning to recognise it
as a reality that all events remain in that memory of the world; science
makes what seems at first the rather startling statement that if you could go
out to a certain distance from our world to some other globe; you might there
see the events which happened in our world thousands of years ago. It sounds a
little startling if you happen to hear it for the first time. Sight depends on
the travelling of light. But vision, as we know it, could not cross the huge
spaces required. But if it could, a person on a
distant globe would see events which had happened here long after they had
happened. Why do you hear the sound of gun-fire an appreciable time after you
see the flash, since flash and sound are simultaneous? Because sound travels
more slowly than light. Light travels so swiftly that we do not appreciate the
time between the gun-fire and its flash a mile or so away. Still light travels
at a certain definite rate. A “light-year” is the distance in miles over which
light travels during a year. Astronomical distances are so great that they are
measured in light-years. Suppose you took a thousand light-years, and that you
were able to see from the huge distance traversed into the state of the globe a
thousand years ago, when the light left it, then
looking at our world you would see what was happening a thousand years ago. To
understand this you only want a little thought, a little imagination. It is
quite plain and simple, if you think. The events are all there all the way
along. But to see them at any point there must be an organ of vision. If you
can only get that, then you can see the history of the world by, as it were,
travelling back towards the world along the light-ray looking at the records in
this light. That is, in effect, exactly what the Occultist does although it is
not done in that way, but from a point by which the records pass like a
cinematographic film. It is a clumsy analogy, but it will serve. The Occultist
calls it the Akashic Record. Science groping after it says it must be there,
but it cannot deal with it. Naturally. It can be dealt with only by the development
of certain faculties in man. In that way I speak of what I have “seen”. In that
way I said that I knew that the Hierarchy came from elsewhere, because I have
seen the coming to our world of those great Lords of Light; I am told They came from Shukra, Venus, which gave to our world the
beginnings of its Occult Hierarchy. That is beyond my powers of research I saw
only the arrival. There are certain traditions in some of your books which
speak about the coming of the great Lords. You read in them, for instance, of
the four Kumaras. Where did They come from? Who were They? They came to the world from somewhere. The Occult
Records and Hindu books say of the great Ones that. They came from Shukra. They
came to our world because our world was ready, was at a stage of the evolution
of men capable of receiving that great wave of Life which made the intellect of
man possible. And They came because, without guidance
from higher Beings, the intellect would have gone wrong, plunged amid a world
of passion and animal nature, with which it was filled, to the great
destruction of the forward evolution of human beings.
12.
Now in the
Theosophical books that period of the Coming is called the middle of the Third
Race. We are now in the Fifth Race, your own Root-Race. The Fourth Race, as you
know, includes the Chinese, the Japanese, the Mongolians, and so on. Those
belong to the Fourth Race, which exceeds the Third and Fifth
in numbers. The Third Race people are dying out, save where they have
intermarried with later Races. In ordinary ethnology they are spoken of as
Lemurian. We use that word in the Theosophical books also. The Lemurians, the
Third Race, went through the subdivisions, or sub-races, and in the middle of the
evolution of that Race came the Sons of the Light, the Sons of the Fire, as They are called in some of the books. They founded the
Occult Hierarchy of our world. The greatest of your Rshis belong to that Body.
I just spoke of the Four Kumaras. They were of Those
who originally came to our world for its helping, and who are still with us. Of
Them it is that you read as living in the
13.
Then we come to the
great Group of the Teachers of mankind. In that you find all the Founders of
the great religions, the Buddhas Religious, as you find the Manus in the first.
We shall go more fully into that - the Buddhas, the Founders of world-faiths,
the Teachers. They all belong to that great Group. Then there comes the third
Group which I have called here the Forces. The reason why I use that word is
that each of these Groups uses a particular kind of force for its work. The
Rulers use a particular kind of force, the Teachers use a particular kind of
force, and the others comprise all, the remaining forces that carry on the
activities of the world. The first great group of Rulers act
by Will-Power. This, as I said, in the lower form is Ichchha, in the higher
form, Will. Will or Power is the natural characteristic of the Rulers. It is
that force, the force of the Will, by which the Rulers, the Occult Rulers, of
the world work. Then when you come to the great teaching Group, there you find
that they work by Jnanam, Knowledge. They, as Teachers, have the detailed
knowledge of our world, so that just when a new religion is to begin, then we
shall see a new type of man has been formed. When the new type is formed by the
Rulers, the Teachers step in to teach that new type, and to help it to evolve.
The third great Group, the Group of Kriya, Activity, which I shall simply call
here the, Forces - for want of a better word perhaps - these bring about all
the activities of our world, and they again are directed by a Group of great
Beings, so that you may think of this Occult Government of the World as divided
into three Groups according to the qualities, or the Aspects, of Ishvara
Himself. The Groups are the same in their nature as you will see, or as you may
see, in your Shastras; so that if you look at the names in the Hindu Shastras,
you will see Mahadeva, in whom the characteristic is Ichchha (Will); then
Vishnu, whose great characteristic is Jnanam (Wisdom); and then Brahma, whose
great characteristic is Kriya (Action). You see how orderly the whole thing is
- Ishvara at the centre of all with his triple manifestation; the copy of
Saguna Brahman, the Sachchidananda Brahman, manifested in the totality of the
universe. Then you come by a long descent, as it were, to the Ishvaras of
systems, and there the great triplicity comes in of what you may call
specialised forms, the Ishvaras there showing out the three Aspects in the
three corresponding Gunas. It is the Government of a World in the system.
Coming down much lower, there you will find these three again, separated for
the work that is to be done. Thus we have the Rulers characterised by Will, the
Teachers characterised by Wisdom, the Forces characterised by Activity - all
in perfect order of sequence, so that if you learn the arrangement of the inner
world, you will be able to ascend step by step, and realise that the
arrangement that you find in the great Scriptures of the world is the highest.
There is then that in the lower, the lower being fashioned after the likeness
of the higher, the Supreme reflecting Himself downwards and downwards, till you
come to the single globe. The analogy is perfect. So it is written: “As above,
so below”. We come thus to our own Occult Hierarchy, whom you think of as
Rshis, the mighty Ones who appear from time to time in your Puranas and
Itihasas, in the early days walking among men, consoling men, helping men, when
each Race is being founded. Of course the lecture of tonight is one as to
which, for most of you, verification is impossible, but the sketch of these
things is necessary in order that you may have a big picture, and then come
down through that picture to our own little spot of world - quite an
insignificant place in the enormous universe. Here we should be able to study
more closely. Here we should be able to find out really what is going on, the
Forces behind those who are apparently the rulers, the teachers and the actor
in our world, the true Inner Government of the World, by Power, by Wisdom, by
Activity, as manifested in the Occult Hierarchy of our world, with the Four
Kumaras at its head.
14.
LECTURE II
15.
The Method of
Evolution; The
16.
The Building of Races
and Sub-Races; The Manus.
17.
FRIENDS:
18.
You will remember that
last night we left off, at the point where we were considering the especial
Government of our own world, the Occult Hierarchy as it is called, the Beings
composing that having come to our earth in the middle of the third human Race from
the planet Shukra (Venus). I pointed out to you that you will find in the
Hierarchy the threefold division which is the reflexion of Ishvara Himself in
the three aspects in which He reveals Himself. Thinking for a moment of the
Supreme Brahman, the Brahman with qualities, the Saguna Brahman, we notice that
there we had this triple division that reappears all the way down on the
Life-side, the Consciousness-side, of beings in the Kosmos, so far as we know
anything about it, and presumably it would be found outside our Cosmos in the
same way, as the inevitable result of the Unity of the Supreme with His three
Aspects, neither more nor less. Then thinking of the Ishvara of a single
system, a single solar system like our own, we recognise the same triplicity,
and then speaking of the Occult Hierarchy itself, we find that in that
Hierarchy also we find the same triplicity. Looking at it for a moment from the
outside standpoint, as we sometimes call the personifications, the anthropomorphic
Deity, we have in all the Trinities of the religions, just as in the Trimurti
here, the recognition of the three Aspects in One. We think of the Brahma, Who
creates the universe. We think of the Vishnu, who supports and maintains it. We
think of the Mahadeva, the Mighty Being who gives to man that immortal spark of
Divinity, which is the source of all evolution in the human race as in the
sub-human. So we come to see that it was a natural thing that in the Hierarchy
itself - the direct Governors of our world, embodying in that Inner Government
of the World the divine qualities - it was natural that we should find
this same triple division as we had found it in the larger Cosmos outside. And
so I put it to you, that we found in that the Rulers, that we found the Teachers,
that we found all the Activities which I summarised under the name of the
Forces, remembering that in that word “Forces” we have the spring of all the
activities in the Cosmos outside the ruling and the teaching; so that we may
think for a moment of a great picture, as it were, in which as the head of the
Rulers there stands the Mahadeva, the One Ruler behind all who exercise the
function of rule. So again we may think of the Teachers as distributing to the
world the Wisdom Aspect, which is incarnate, as it were, in Vishnu, that
Wisdom that the Hebrew Scriptures speaks of as “mightily and sweetly ordering
all things”. And then in Brahma, Activity, the Third Aspect, activity carried
on by all the forces distributed under their own heads, we have the expression
of the Love of the Supreme shown in His own manifestation in the emanation of
the world. Among the legends and tales in sacred books we find one answer to
the question so often heard and so seldom answered: “Why did God emanate, or
create, the world?” We find the answer given: “Because the Supreme Love, God,
desired to be loved”, and as the lives that came forth from Him were the
fragments of His own Life, by that very unity of origin, there was the love to
Him from whom they came of the intelligent beings thus emanated. That is only
one of the many answers, a beautiful and poetical one, containing a profound truth, that the great mark of the Love of the Deity is shown
in His Activity. You will find in the different religions of the world that
they all recognise this Activity and Power and Wisdom on the part of the
Supreme Lord of the Universe; but some, with regard to the Activity, prefer to
call it Love, creation being the great sign of love, looking at it from the
standpoint of ourselves; then the Aspects are called Power, Wisdom and Love.
You will find in other religions, as for instance the Greek, the idea that one
of the three great qualities of the Deity is Beauty rather than Love. To the
Greek Beauty most appealed, so that it struck him as the characteristic of the
divine manifestation. And that view of Divinity has been repeated and
reiterated by modern science. The more science investigates into the
innumerable beings that are the embodiments of the divine Love in our world,
the more does science find that Beauty is their inevitable sign of manifestation.
You may go beyond the power of human sight. You may call upon the microscope to
help you in studying that which is too minute for the unassisted human eye to
see. The higher the power of the microscope the more wondrous is the detail in
the manifestation of the Beauty. So that in these invisible objects which no
eye of man can see without this mechanical magnifying power, you wilt find
beautiful forms traced on the surface of the body, living creatures with
wonderful forms of curves, angles and lines delicately arranged in admirable
perfection, so that when the Greek tells us that “God manifests as Beauty”, we
find that manifestation in His universe bears out well the old Greek idea. It
is right that we should not forget that, because in the more modern religion of
Christianity, there was a great revolt against this idea of the loveliness of
the universe and the beauty of the human body, which was part of the inspiring
thought of the Greek world. We find in that view that beauty is a thing that
leads man away from God, instead of being the manifestation of His innermost
nature. We know that the Puritan idea in the Protestant side of Christianity
disliked objects of beauty as temptations, instead of accepting them as the
manifestation of the supreme Beauty. On account of this idea of beauty, men
lost that side of Divinity characterising all the activities of the Supreme.
19.
Coming to our
Hierarchy, divided in this triple fashion, let us pause for a moment on
this grouping in order to take it up a little more closely; let us take it up
in two words that I have used in speaking of today’s lecture at the end of the
subjects that will be treated - the Manus and the Buddhas. The Manus come under
the line of Rulers.[1]
I want to pause for a moment on this great manifestation of Power or Will.
There is very much in your Puranas that throws great light on these more
obscure subjects, and because the phrases used have not been always understood,
much that was given for the helping and teaching of men has slipped out of the
minds of those to whom these great Scriptures were given as a treasure for the
helping of the world. There are in all religions, in fact in all the
organisations, whether called exactly religions or not, which grew out of the
impulse of the Hierarchy, a certain number of symbols, of names and analogies,
which seem to have been utilised by the great Knowers of the past, so that,
putting them into the teaching for the helping of the world, that might
remain, even when their meaning was forgotten owing to the efflux of time: so
that they might remain as witnesses to the depth and the fullness of the
original teaching given to the great Aryan Race; so that in the later days
there might be one more witness of the ancient knowledge. Thus they might see
that all through the millennia of their history, that knowledge was really
imbedded in their sacred books, and that they had their witnesses ever ready to
come forward into the light, when the evolution of that Race, having gone
forward from the time when as children it learnt from its teachers, as in its
youth and young maturity it threw away much of the knowledge, as then, growing
into maturer manhood, it should regain the knowledge of the past, and realise
that there was the whole trend of its evolution, that throughout the
whole of it that teaching remained from its early days. We find, then, in the
Puranas that name that I mentioned yesterday as connected with this first great
group of Rulers, the name of the four Kumaras. There is not very much said
about Them. Not many explanations are given. But they
are spoken of as “the Four”, the “One and the Three”. He who is spoken of as
the Eldest among Those - as to whom time may be said only to be a name, for
They are beyond its illusions - He is called Sanat Kumara, the Eternal, the
Ancient; in later days He is thought of as the Eldest, but it is better to
think of Him as the Eternal, to whom and in whom time is not.
20.
Time is but one of the
ways in which the limited consciousness tries to measure by itself, in order
to gain more clarity in its thought, tries to measure out intervals by which
and in which it is able to think; for the order in time is only a succession of
the true measure of time in moods of consciousness, not the movement of the
Sun, the Moon and the Stars. These are only adopted by the human mind in order
that they may have a fixed measure, but one to which the truth does not
correspond. And so we have this idea of the Eternal, who is beyond time, and to
whom all succession is simultaneity, who is sometimes
spoken of as the “Eternal Now”. Their conception is one. We have to try,
however feebly, to grasp it with this limited consciousness of ours, which
speaks of a past, a present and a future. It is not realised that there is a
possibility of the whole three being really simultaneous, and mutually
affecting each other, the future affecting the past, as the past is said also
to influence the future. But that is a thing more for us to think out for
ourselves in contemplation than to try to explain to each other. Our language,
which has been founded on the very idea of succession, cannot express in any
intelligible fashion that where succession is not. And the Eternal is the only
word we have practically, which conveys, however dimly, however poorly, that
great thought of “Now”. So that that word Eternal is never to be confused with
everlasting, Remember that word is the word rightly given to that great Being
beyond our knowing, who is spoken of in the Puranas as the Eldest Kumara, the
great Being we call Sanat Kumara, The Eternal. Then the Three who are with Him,
dwellers in that mystic City of Shamballa, the White Island Youth, are the
remaining Kumaras, called the Pupils of Him who is the Head of the Inner
Government of our World.
21.
H.P.B. speaks of the
Three, and of Their name derived from Buddhism, which
speaks of Them as the Pratyeka Buddhas, the “Solitary Buddhas”. It is not at
all a good name; it is a name which has been given a connotation wholly
inapplicable to that great height of super-human existence. But They are given the name, because the word Buddha has been
applied specially to the Supreme Teacher. And because They did not teach, Their
work being that of the Rulers and not of the Teachers, men in their blindness,
dimly groping after the fact of this great existence, spoken of Them as
solitary Buddhas - alone, isolated, and even went so far as to apply to them
the monstrous adjective “selfish”. So foolish, so childish, are human beings in
trying to judge of Lives so far exalted beyond their own. The Secret
Doctrine uses the phrase: “Higher than the Three is only One,
in Heaven and in Earth”. Many students wonder what the phrase means. H.P.B.
often took her words from statements made by Hindu and Buddhist friends. It was
simple enough in reading of the Four Kumaras, that They were the Heads of all
power and Rulers in our world, to realise that we were really face to face with
the Mighty Four at the head of the Group of Rulers, and the Three and One is
only the obvious division between the Head and the Three who come next to Him
in the Inner Government of the World.
22.
Leaving those Four and
coming, as it were, downwards, we then come to the great sub-group of the
Manus. They come nearer to our possibility of understanding. Their work is
very clearly laid down. They are specially related to the evolution of Races.
Wherever a great Race is to be born into the world - Root-Race we call it
because so many sub-races spring from it - then we see a Manu at work. The two
with whom we are chiefly concerned at the present stage of the evolution of our
globe, are the Manu of the Fourth Race and the Manu of the Fifth Race. There is
only one Manu to a Race. We have to remember that from the beginning. There are
certain great Beings marked out in the Occult Hierarchy who are
to be the Fathers of the Races. As I said, the two with whom we are now most
concerned are the Manu of the Fifth and Fourth Races. Vaivasvata Manu, as you
know, is the Manu of the Fifth, or the great Aryan Root-Race, that Race which
is sometimes spoken of as the “Sons of Manu”. You have for instance the stotras
which specially speak of the sons of Manu because there is this peculiarity
about the work of a Manu, that the whole of the Root-Race takes origin in him.
He is literally the Father of His Race. About the very early days of the fourth
Root-Race we do not know as much as we do about the early days of the Fifth. We
only know of a great Being spoken of generally as the Manu of the Fourth Race,
and as still charged with the care of the larger part of the population of the
globe. He looks after those hundreds of millions of Asiatic peoples, of whom
the chief are the Chinese and the Japanese, the Japanese comparatively small in
number, but great in development and in power. The Japanese caught hold of
western ideas, sucked them dry, and then threw them away again, having utilised
all that was useful for themselves in those ideas, and every one that they
accepted they stamped with their own mark, just as you might stamp coin made of
gold from any mint. If you want to coin it, you send it to the mint, and have
it stamped with the image of your own Nation. So the Japanese have done with
western thought and organisation. They, under the direction of their
Manu, the impulse that He sent to them through their earthly ruler sent all
over the western world numbers of their cleverest men, sent them on a great
mission to the West, to learn how they managed their affairs, how they
organised, and how they worked. They travelled far and wide in the world,
looked into the ways of all Nations, their industry, their education, their
political institutions, and all other things that make up the outer life of a
Nation, and they came back to Japan, just as they picked up the outer things,
such as the European clothes; instead of their own beautiful garments. I
remember talking to Mr. Swinburne one day, the great poet in
23.
There is one thing
which you may as well remember, which is a very interesting sidelight which
shows that all the planets of our solar system are linked together in
successive evolutions. They are not all of the same age, they are all evolving,
but one is behind the other, one is younger, one older than the other. And so
from the great Kosmic Hierarchy which sends forth the Guides for the whole
system, as on the first planet humanity grew up to the stage where the Inner
Government of the world was wanted, that originally had to be supplied from the
reservoir, and that reservoir was Ishvara Himself. From planet to planet an
Heir to the Crown of the Ruler is handed on, and as an older planet develops
more and more, and its humanity grows higher and higher, some of that humanity
pass on into the Occult Hierarchy, and there are evolved and disciplined; and
thus some are always ready, in every step of the rank of that Hierarchy, to
pass over to another planet when that other planet is evolving its humanity,
just as the Sons of the Fire came to us in the middle of the Third Root-Race.
So also in our turn our world has sent the Heads of another Hierarchy to the
next planet in the order of evolving humankind. And Those
who came in that wonderful wave, Themselves to be the Rulers of our planet, are
not to be thought of as though They were Themselves Gods, mighty as They are. A
passage was mentioned to me today by our General Secretary, in a commentary
written by Goswami, a disciple of Chaitanya of Bengal one of the minor
avataras. He speaks of these Kumaras as not being Ishvaras, but Aishvarik, not
Themselves Gods, but divine in Their nature, not yet
Kings, but of the blood royal, as one might say. But in the evolution of
human-kind, the Elders, as we hereafter shall come to be, as we climb up that
long, long ladder of evolution, become a glorified humanity, a Divine Humanity,
into whose hands may safely be trusted the governing of a world.
24.
Just as we find the
group of Manus Themselves looking after the Races by which mankind evolves, so
do we find that all the great catastrophes, the seismic catastrophes in our
globe, are under the rule of these Four Highest, who appoint the time and the
seasons when these tremendous changes shall take place. So with every new
Root-Race there comes a change in the configuration of the globe, of the
disposition of land and water. Our Third Race began in what the scientists call
Lemuria. That was a great continent stretching through what we now call the
25.
Now disturbances are
beginning to take place in the Pacific again, where the next great continent is
to arise. There you find the “earthquake ring” that science talks about as a
source of danger to the present world. From the submarine volcanos there are
flung, through the mass of the water above them, great eruptions of earth and
minerals of all kinds, piling up great peaks as they force their way. Then an
island appears. Where there was no island before an island appears, and the
charts that the captains have do not show those islands. Sometimes ships are
wrecked for lack of that knowledge. Not very long ago the British Association
in its Geographical Section discussed this building up of a new land, spoke of
the dangers that would come, of the possibility of one tremendous eruption that
should dash the ocean into great tidal waves, sweeping across the
26.
The Manus, then, are
those who build up Races, and the plan of evolution is to build up successive
Races, Root-Races, characterised by particular qualities that are wanted in
humanity. If you look at the constitution of your own body you have a picture
of the evolution of the Races. You have a physical body. That was the first to
be gradually evolved through the mineral, vegetable and animal kingdoms into
savage mind-less men. Then you know that that physical
body shows out two subdivisions, sthula, dense, and sukshma, etheric. The first
two Races evolved these, and the Third built the human form; with lower astral
and germinal mental by its middle stage. These were linked to the higher three,
and man was embryonically complete. You find all this in your own teachings.
You ought to know it better than I do. Those, however, were only known to the
learned and slipped out of the minds of the people. There is a very simple
reason for this. That is, that the old way of teaching was very different from
the modern. When we begin to teach a subject, we try to get a grasp of the
whole subject, and we try to present it to those we are teaching in a clear
form. That is the modern way of teaching. It makes people rather lazy, because
too much is done for them, and the result is that the memory is very much more,
and the reasoning much less exercised than they ought .severally to be. The
teachers take all the trouble, and present an already cooked and digested
teaching to save the pupils from the trouble of exercising their mental
faculties. So that they have quite a large amount of second-hand knowledge and
very little first-hand knowledge.
27.
The old ways were
different. The teacher came along, threw one great truth to his pupils and
said: “Go and think about it”. The result is that in the eastern books you do
not get a clear presentment of a doctrine as a whole. It is scattered over the
books. A careful student can gather the whole teachings. But he has not now the
patience and industry required for the task. In the old days men had to work
out results; so they grew into great thinkers, because they exercised their
minds. Hence it is very difficult for the Hindu to find out the details of the
teachings of his religion in this enormous library, this immense encyclopaedia
of the Shastras. Hence the convenience of Theosophy, which gives way to human
weakness in modern days and which presents all those teachings in a form which
is very easy to grasp. Theosophy accommodates itself to the ways of the present
day. It gives you in a more scientific form those great teachings given to the
Rootstock. When you read the Puranas after studying the Theosophical books,
you will find them full of information, crowded with information, and the
opinion that you held that they were all childish vapourings disappears. You
will find they give the most valuable teachings. That is almost the only outer
use of Theosophy to the instructed Hindus.
28.
Under these
conditions, then, you find how your Manu works. You find named in the Puranas
the seven different continents and the Races that inhabit them. We are now on
the fifth continent. Do not think of continents in the way geographical people
use the word, because it here means the whole land surface of the globe as
distinct from the water. So you have your Fifth Race continent, and the sixth
continent is beginning to come up in the Pacific. Now there is one interesting
point we come to. The Manu is not only busy in developing a great Race, but He
picked the families of His Race ages ago out of the fifth sub-race of the
Atlantean people. Every Root-Race sends out sub-races like branches of a tree.
He picked his people out of the fifth sub-race of the Fourth Root-Race. He led
them by the Sahara, then a sea, to
29.
It is a very practical
subject. The more you know it, the more you realise how practical it is.
30.
The whole unrest and
trouble of the world today are the marks of the transition period through which
we are passing, where one civilisation is beginning to pass away, where another
civilisation is getting ready to be born, and where you, the Heart of the
World, the Mother of the great Aryan Race, whose children are scattered
everywhere, have its immediate fate in your hands; you will decide whether
evolution shall go onwards and upwards, or be thrown backwards for centuries to
come. The Great Work cannot stop. The evolution of humanity must inevitably
proceed; but it can proceed either by destruction of what is already existing
and beginning again at the very beginning of civilisation; or, for the first
time in the history of our Races, it may begin by gradual transition into a
higher and nobler condition, if the Sons of the Fire can gain full Victory over
the Brothers of the Shadow.
31.
LECTURE III
32.
The Divine Plan; Its
Sections; Religions and Civilisations;
33.
The Present Part of
the Plan; The Choice of the Nations.
34.
FRIENDS:
35.
In speaking yesterday,
I had to leave out the last word of my original programme of the second lecture.
I said nothing about the Buddhas. I must pause for a moment on that, for the
Buddha-to-be, or the Bodhisattva, is the Head of the Teaching Group. You remember
how in the first lecture we had Rulers, Teachers and the Forces, the Activity.
Now the Buddha-to-be holds to the great group of Teachers the same position
that the Manu holds to the great group of Rulers. Just as the whole of the
Inner Government of the world dealing with the evolution of Races, the
configuration of continents, etc., of which I spoke yesterday, as the whole of
that, is worked out by the great group of Rulers, of whom the Manu is the
representative in every Root-Race, so we find in connection with the group of
Teachers that one great figure stands out, the Buddha-to-be. Now He is not the
Teacher of a Race, as the Manu is the Ruler of a Race. The last Buddha-to-be,
for instance, the Lord Gautama, who became the Buddha in that incarnation, came
to the world, as you know, in the fifth century before the Christian era, and
that did not coincide with either a Race or a sub-race. He came in the middle,
as it were, of a great Race period, for the finishing up. of His teacher-hood
upon earth, and His position as Teacher - as the Bodhisattva - as the Buddhist
call Him, as the Jagatguru as he would be called among the Hindus - His
positions as Jagatguru stretches back right into the civilisation of the Fourth
Root-Race. In this way then the Manus and Buddhas-to-be do not wholly coincide
in time. The one specially deals with His own Race evolution of the type of
men, and the other with the inner evolution, the unfolding of the Spirit in
man through the founding of some great faith. Now looking back over the
previous life of the One who became a Buddha in His last earthly incarnation,
we see Him appearing as a great Teacher right back, as I say, to the Fourth
Race. I have no time to go into the incarnations. It is enough for me here just
to remind you that He appeared here, as the Teacher of the Root-Stock, where
the religion of the Hindus reigned, in the form known as that of the great
Rishi Vyasa. It was His work, the division of the Vedas; His work the compiling
of the Puranas and so on. And He is the one who outlined the religious side of
Hinduism, just as the Lord Manu outlined the social and political side, the
work, as you see, corresponding to the Group to which each belonged. Now
the Bodhisattva comes not at regular intervals, if you measure by years, but at
certain periods in the evolution of the Race; whenever a sub-race appears in the
Race, the Jagatguru, the Bodhisattva, appears in the very early days of that
sub-race. Vyasa then came to the Hindus for the outlining of their great
religious polity, and then retiring into the
36.
Then there followed him
as Jagatguru a great Rishi of India, the Rishi Maitreya. You may read about Him
in your own books, appearing from time to time, ever endeavouring to keep
peace, ever working through love. Then you have Him coming to the earth for
the founding of a great religion, and he came to
37.
And so looking at the
great religions founded within the whole sweep of the Aryan Race, you find in
your Hinduism what you may fairly call an all-embracing religion, although it
has been, by its methods, practically confined to Hindus. But the peculiarities
of all later religions are found in Hinduism. The same ideas that are brought
out prominently in them are found also in Hinduism, less prominently. In every
religion you have some special characteristic that is brought out by the World-Teacher,
in order that on that a civilisation may be founded suitable for the evolution
of the particular qualities which that sub-race is to contribute to the coming
perfection of human-kind. You remember what I said yesterday about the
different qualities which must be developed in different human types, if they
are to be developed to the full, just as in the difference of sex. You
recognise that in the two types of body, the masculine and the feminine, you
find physical bases for different emotional and intellectual developments. So
is this, in this question of Races and sub-races. If you ask physiologists what
is the fundamental difference between the masculine and feminine bodies, they
will tell you that the feminine body has a much larger development of the
glandular system, while in the man there is a much greater development of the
muscular system. And these fundamental physiological differences between man
and woman are necessary, in order that the qualities corresponding to these may
be developed in the Race. Remember the words of the Manu: “For fathers were men
created, as for mothers women”. That is the mark of
difference which governs the body of each. When you come to the emotional
development, that goes with the glandular system, which nourishes; you find it
greater than the corresponding system in man. Hence the great modern mistake of
trying to make women into men, to carry her along exactly the same lines, to
forget the difference and the value of the difference. You cannot make the man
a woman, nor the woman a man at present. The
effeminate man is no more attractive than the masculine woman. Now what are
those differences? How do they show? In what you may call Motherhood and
Fatherhood, the fundamental difference there of type; the woman the
nourishing, the protecting, the helping, that is the special quality of the
Mother - tender, gentle, patient and enduring - so that even if you take the
masculine quality, the quality of courage, woman’s courage is very different
from the courage of man. The courage of a man is the great impulse of his
nature to assert himself as against opposition. The
courage of woman springs from love, devotion, and she will be as brave, braver
sometimes, than the bravest man; but it will be in defence of some one or some
thing which she loves, and not with the mere desire of self-assertion, rivalry
against an opponent. That runs all through. It is quite true that gradually
those qualities will blend. It is quite true that sometimes you will find some
of the opposite qualities developed in each - in the noblest man you will find
much compassion, and you will find in the noblest woman great strength and
courage. But still it is a blending of the opposites, where they are come
together in order that the perfect human being, in whom all the qualities are
developed, may gradually appear on our earth. But no premature attempt to force
that is desirable. We have not yet reached the perfection of qualities. That
awaits further evolution. Similarly, then, every sub-race has its own quality
dominant in it. I have often pointed out in dealing with religions, how the
religion of each sub-race brings out a particular tendency that is woven into
the civilisation, and the qualities brought out by religion are the qualities
that are wanted in the civil polity of the people. It is fairly familiar to
most of you. Take your own great root-religion and you will find in it two
ideas, which are really one, which stand out above all others. One of these is
the Immanence of God. “I established this universe with one fragment of Myself” - so spake Shri Krsna. God in everything, one life
pulsing in every form, one life at the back of every object. I used the western
phrase, “Immanence of God”. That is gradually coming back to the West. They
have had there a form of Pantheism, God in everything, which has never
attracted any except the highest thinkers of the West, like Spinoza; he was
only half western, for he was a Jew. There was no room for worship, no room for
devotion, no room for enthusiasm; because the presence of God in everything,
God immanent in the world, that can only become real when the Inner God is
realised. So it is with the devotee, that he is not worshipping the Inner God,
Brahman, but he worships some divine manifestation. It may be Vishnu, it may be
Shiva, Mahadeva, or it may be Shri Krsna. Always a form is necessary for the
growth of devotion. Hence it is necessary that, in order to realise that idea
of the immanence of God, He must be worshipped in many forms, loved in many forms,
and it is that which gives the warmth of devotion to Hinduism, because not
alone for the philosopher but for the devotee God is manifest through that
sublime religion, and God shows Himself in many forms, so that He may attract
the varying natures of men. So I must finish the shloka of the Gita, which
I half-quoted: “I established this universe with one fragment of Myself, and I remain.”
38.
He remains
“transcendent”, as the philosophy of the West would say, not only as the life
in every form, but Himself a Life transcending the whole universe; He, the
higher Object of devotion, the Ishvara of the worlds. So you find in this
religion that idea predominant, the unity of life, the Immanence of Deity, and
as the other side of that, the Solidarity, the Brotherhood, of
39.
Leaving Hinduism and
coming to the religion of
40.
Zoroastrian will not
bury or burn or drown his dead, because it will be polluting one of the
elements. So he leaves his dead to be torn into pieces and be carried away by
the birds. It also has perished save for the modern Parsis. The old
41.
Now the point that I
want to bring out of all this is that, up to the present time, every religion
and every civilisation born of religion has perished; until now, except
Hinduism, the root-stock, everything has disappeared. Contemporary with
42.
Now in the great Plan,
the Plan of Ishvara for His solar system, its seven sections are divided among
the Rulers of the system. Those are sometimes spoken of as the “Seven Spirits
before the Throne”, or the “Planetary Logoi”. Each of these superintends the
evolution of seven successive Chains, in each of which the component parts, the
seven globes, evolve, the wave going round them in order seven times, or making
seven Rounds. The Ishvara is like a great Architect. He gives a section of His
Plan to each of His Overseers the Planetary Logoi. Each Logos subdivides His
section into seven successive stages or Chains, and each globe in the Chain has
its own part of the Plan to work out. Thus a subdivision comes down to the Lord
of a world, the Head of the Ruler Group, for His particular phase of the
world-story, and that given to Him He divides up among the Manus, so that every
Manu shall carry out His own Race in consonance with the general Plan, which is
the evolution of humanity as a whole in the solar system. The Lord Vaivasvata
Manu has His section to work out in the Fifth Root-Race. In that Plan there
has been empire after empire, which has risen, flourished and fallen, has been
destroyed and brought to an end. Is the present to follow that Plan, which has
been worked out all through by destruction, before a new step forward could be
taken? That has been the problem of our own day and the problem of the War. Why
did that world-shaking war break out in our own day, breaking out about so
small a thing and yet entailing principles and changes so vast? Some of you
must have wondered when you saw in the news coming from Europe all the thrones
of Europe crumbling one after another in a brief space of time, except the
throne of
43.
When I was last in
[1]
The Buddhas are treated in Lecture III.