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kosmically speaking, of three generally inclusive degrees: gods, monads, and atoms. And so far as man is
concerned, we may take the New Testament division of the Christians, which gives the same triform
conception of man, that he is composed of spirit, soul, body -- remembering, however, that all these three
words are generalizing terms.
Man stands at the midway point of the evolutionary ladder of life: below him are the hosts of beings less
than he is; above him are other hosts greater than he is only because older in experience, riper in wisdom,
stronger in spiritual and in intellectual fiber and power. And these beings are such as they are because of
the evolutionary unfoldment of the inherent faculties and powers immanent in the individuality of the
inner god -- the ever-living, inner, individualized spirit.
Man, then, like everything else -- entity or what is called "thing" -- is, to use the modern terminology of
philosophical scientists, an "event," that is to say, the expression of a central consciousness-center or
monad passing through one or another particular phase of its long, long pilgrimage over and through
infinity, and through eternity. This, therefore, is the reason why the theosophist often speaks of the
monadic consciousness-center as the pilgrim of eternity.
Man can be considered as a being composed of three essential upadhis or bases: first, the monadic or
divine-spiritual; second, that which is supplied by the Lords of Light, the so-called manasa-dhyanis,
meaning the intellectual and intuitive side of man, the element-principle that makes man Man; and the
third upadhi we may call the vital-astral-physical.
These three bases spring from three different lines of evolution, from three different and separate
hierarchies of being. This is the reason why man is composite. He is not one sole and unmixed entity; he
is a composite entity, a "thing" built up of various elements, and hence his principles are to a certain
extent separable. Any one of these three bases can be temporarily separated from the two others without
bringing about the death of the man physically. But the elements that go to form any one of these bases
cannot be separated without bringing about physical dissolution or inner dissolution.
These three lines of evolution, these three aspects or qualities of man, come from three different
hierarchies or states, often spoken of as three different planes of being. The lowest comes from the
vital-astral-physical earth, ultimately from the moon, our cosmogonic mother. The middle, the manasic
or intellectualintuitional, from the sun. The monadic from the monad of monads, the supreme flower or
acme, or rather the supreme seed of the universal hierarchy which forms our kosmical universe or
universal kosmos.
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Manas
(Sanskrit) The root of this word means "to think," "to cogitate," "to reflect" -- mental activity, in short.
The center of the ego-consciousness in man and in any other quasi-self-conscious entity. The third
substance-principle, counting downwards, of which man's constitution is composed.
Manas springs forth from buddhi (the second principle) as the fruit from the flower; but manas itself is
mortal, goes to pieces at death -- insofar as its lower parts are concerned. All of it that lives after death is
only what is spiritual in it and that can be squeezed out of it, so to say -- the "aroma" of the manas;
somewhat as the chemist takes from the rose the attar or essence of roses. The monad or atma-buddhi
thereupon takes that "all" with it into the devachan, after the second death has taken place. Atman, with
buddhi and with the higher part of manas, becomes thereupon the spiritual monad of man. Strictly
speaking, this is the divine monad within its vehicle -- atman and buddhi -- combined with the human
ego in its higher manasic element; but they are joined into one after death, and are hence spoken of as the
spiritual monad.
The three principles forming the upper triad exist each on its own plane in consciousness and power; and
as human beings we continuously feel their influence despite the enshrouding veils of a psychical and
astral-physical character. We know of each principle only what we have so far evolved forth of it. All we
know, for instance, of the third principle (counting from the top), the manas, is what we have so far
assimilated of it in this fourth round. The manas will not be fully developed in us until the end of the next
round. What we now call our manas is a generalizing term for the reincarnating ego, the higher manas.
Manasaputra(s)
(Sanskrit) This is a compound word: manas, "mind," putra, "son" -- "sons of mind." The teaching is that
there exists a Hierarchy of Compassion, which H. P. Blavatsky sometimes called the Hierarchy of Mercy
or of Pity. This is the light side of nature as contrasted with its matter side or shadow side, its night side.
It is from this Hierarchy of Compassion that came those semi-divine entities at about the middle period
of the third root-race of this round, who incarnated in the semi-conscious, quasi-senseless men of that
period. These advanced entities are otherwise known as the solar lhas as the Tibetans call them, the solar
spirits, who were the men of a former kalpa, and who during the third root-race thus sacrificed
themselves in order to give us intellectual light -- incarnating in those senseless psychophysical shells in
order to awaken the divine flame of egoity and self-consciousness in the sleeping egos which we then
were. They are ourselves because belonging to the same spiritray that we do; yet we, more strictly
speaking, were those halfunconscious, half-awakened egos whom they touched with the divine fire of
their own being. This, our "awakening," was called by H. P. Blavatsky, the incarnation of the
manasaputras, or the sons of mind or light. Had that incarnation not taken place, we indeed should have
continued our evolution by merely "natural" causes, but it would have been slow almost beyond
comprehension, almost interminable; but that act of self-sacrifice, through their immense pity, their
immense love, though, indeed, acting under karmic impulse, awakened the divine fire in our own selves,
gave us light and comprehension and understanding. From that time we ourselves became "sons of the
gods," the faculty of self-consciousness in us was awakened, our eyes were opened, responsibility
became ours; and our feet were set then definitely upon the path, that inner path, quiet, wonderful,
leading us inwards back to our spiritual home.
The manasaputras are our higher natures and, paradoxical as it is, are more largely evolved beings than
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The Occult Glossary by G. de Purucker - M
we are. They were the spiritual entities who "quickened" our personal egos, which were thus evolved into
self-consciousness, relatively small though that yet be. One, and yet many! As you can light an infinite
number of candles from one lighted candle, so from a spark of consciousness can you quicken and
enliven innumerable other consciousnesses, lying, so to speak, in sleep or latent in the life-atoms.
These manasaputras, children of mahat, are said to have quickened and enlightened in us the
manas-manas of our manas septenary, because they themselves are typically manasic in their essential [ Pobierz całość w formacie PDF ]