Theos-Talk Archives (February 2001 Message tt00235)

Wednesday, February 28, 2001

Dear Moderator:

The "aggregate" of Dhyan Chohans are so to say named by the
Greeks: the Demiurgos" -- as I understand it this is the
aggregate of MIND BEINGS which have achieved by their own efforts
the ultimate range of MANAS as a faculty, which transcends the
purely mundane limits of "Lower Manas" (or the embodied mind).

Dhyani means "wise" and I believe that wisdom is obtained in at
least two areas:

1. Mind (MANAS) the power to think, to decide, to remember
and to anticipate.

For this, one needs to have and use a knowledge, and the
LAWS of Nature. From there we plunge into the metaphysics.

1. the nature and potential of a mind-being;

2. The goal and purpose of Evolution.

3. Its administration in an even-handed manner for the benefit
of all the immortal MONADS concerned in the total evolution of a
UNIVERSE.

4. The ethico-moral application of independence and assistance
by WISE BEINGS (once "men" and now self-made into beings with a
scope of intelligence and consciousness that covers every aspect
of the World, Universe as they need it.). In other words one
cannot be WISE unless one is totally HARMLESS to every aspect of
Life and every Being which is involved in its personal
development. This concept would eliminate personal selfishness,
the misuse of any power acquired, and compel impersonality and
universality as the sole criteria for any action.

On page 571 Vol. 1 of the S.D. one finds outlined a basic scheme
covering this aspect of primary regulatory evolution. It seems to
cover the two great aspects of evolution the human and the Cosmic
( this is further detailed in S.D. ii p. 596 ). Again in
TRANSACTIONS OF THE BLAVATSKY LODGE [ ULT Edn. pp. 23-4 (BCW VOL.
10) we find H.P.B. giving us a sequence relative to the
progressive "embodiment" of the great beings which have to do
with the guidance of the Evolutionary process, Kosmically,
Cosmically, and all other aspects of this complex but analogetic
scheme : H.P.B. says in summary : "...Ah-hi" pass through all
the planes, beginning to manifest on the third....they are
'arupa,' formless, bodiless, ... breaths. On the 2nd plane they
first approach to Rupa, or form. On the 3rd. they become
MANASAPUTRAS, those who become incarnated in man. With every
plane they reach they are called by different names--there is a
continual differentiation of their original homogeneous
substance; we call it substance, although...it is no substance
of which we can conceive. Later they become Rupa--ethereal
forms...[the Ah-hi of this Manvantara] exist no longer; they
have long ago become Planetary, Solar, Lunar, and lastly,
incarnating Egos, for, as said, "they are the collective hosts of
spiritual beings." [this} they do as their own
transformations...a man has free-will and the Ah-hi have none.
They are obliged to act simultaneously, for the law under which
they must act gives them the impulse. Free will can only exist
in a Man who has both mind and consciousness, which act and make
him perceive things both within and without himself. The "Ah-hi"
are Forces, not human Beings....conscious in as far as they act
within the universal consciousness. But the consciousness of the
MANASAPUTRA on the 3rd plane ...it is only then that they become
THINKERS. Besides, Occultism...maintains that every atom of
matter, when once differentiated, becomes endowed with its own
kind of Consciousness. Every cell in the human body...is endowed
with its own peculiar discrimination, instinct,
and...intelligence." TRANS pp 23-4

2. As above, each unit (monad -- Atma-Buddhi) has
individual FREE-WILL within the .limits of the GOOD LAW (which
allows every being to develop and eventually become a Dhyani
Buddha) It seems natural that each Dhyan Chohan ( Lord of
Wisdom) would employ his power to act only when in full agreement
with his 6 other companions -- as the 7-fold law permeates the
whole of evolution, and all the minor groups of 7 are finally
synthesized in their PRIMARY, which, in its turn is synthesized
in what might be named the Demiurgos, or the Manifesting Logos.
This process as all creative or regenerative processes in nature
(the Universe, our world, ourselves) are always guided by a
cooperative and universal intelligence focused through certain
Great Beings (once men, now truly RESPONSIBLE) .

It would seem that KARANA the CAUSELESS CAUSE is the root aspect
of what we call KARMA: Universal, Solar, Mundial, Human. Its
origin is metaphysically indeterminable. Its action is found in
the world and universe of which we are an active part. Its
future will be the collective aggregate of all the effects that
our combined living induces into the present-future of all
beings. As free-willed beings we continually determine our own
Karma.
This is a study in itself, since metaphysically we can not
determine either a beginning or an end t the entire process we
call evolution, and which with our finite embodied minds (Lower
manas -- Kama-Manas) we tend to reduce to one life's span, or a
few centuries or millennia. Is it not strange that our modern
science in geology, anthropology and paleontology tend to reduce
the past (as relates to fossils and relicts) to a comparatively
few years by their theories ? And yet over the past century we
have seen a vast increment in time-span allowed as compared to
the dates of past events estimated when H.P.B. wrote. This ought
to show us something of the limitations under which Science is
forced to operate without the benefit of the S.D. as a base.
H.P.B. details some of these difficulties in the latter half of
the S.D. in Vol. II towards the end of the book.

One also ought to look into the matter of the "Builders," and the
"Cosmocratores." They too are GREAT INTELLIGENCES, once "Men,"
and now responsible for the general guidance of the involution of
the Universe. They manifest as guides and "creators" or rather
re-creators of those environments that are karmically balanced
for Man's mind-development, and for the adjustment of disturbed
conditions all over the world and universe.
It is a vast scope, and from one point of view it might seem that
these 7 ( 6 + 1 , for the 7th synthesizes the other 6, the double
triangle) are to be found everywhere: in the Principles, Kosmic,
Cosmic and Human, and in the many sevens that pervade the passage
of cycles everywhere. In regard to their relations within
ourselves and humanity in its development, they come from time to
time (as H.P.B. did) to represent the truths of history embodied
in our past living and progress. That function is as "Great
Teachers," "Prophets," "Wise men," etc... and a surprisingly
great number of these can be traced, using the basic principles
of the esoteric Wisdom Religion down the ages to test what they
said and did.

3. On S.D. I 181-2 H.P.B. speaks of the three intertwined
principles that have to do with evolution, each pursuing its own
path in the close company of the other two. [ In the BHAGAVAD
GITA these are spoken of as the THREE GUNAS (qualities in nature
and Man) : SATTVA (truth, spirit, mental equipoise, goodness)
2. RAJAS (activity, desire, selfishness, action), and, 3. TAMAS
(inertia, isolation, destructive, non-cooperative). Krishna
states that in every choice and action this equipoise is used and
the result is enhanced or distorted according to the predominance
of one or other of the GUNAS over the other two at that time.

We thus see how the Theosophical doctrines serve to show us the
symmetry and the analogetic nature of our world and universe.
1. SPACE UNLIMITED, 2. LAW IMPERSONAL, UNIVERSAL and JUST. 3.
A total scope and scheme of EVOLUTION where the independence of
embodiment in material forms is the basis for the development of
a spiritual PERCEPTION of UNITY, LAW and ETERNITY. These are the
three basic concepts that will be found underlying any truly
THEOSOPHICAL presentation.
The Dhyan Chohan was once a man such as we now are. He by
self-effort mastered his knowledge of himself and of Nature in
which he lives As he grew in potential and wise action, so were
his responsibilities widened, or rather he began to perceive how
the threads of living evolution which Nature continually renews
as they ran through him and all other "beings." These are to be
used and handled by him/and now us for others. This
responsibility demands that he/we act impersonally and yet with
deep concern for the well being of his/our many companions.
Mankind is a vast family, and over the indefinable time of
evolution there are no "strangers" there. Unity is the Keystone
of Theosophy. Unity and friendship and harmlessness, those are
the keys to our present opportunity to progress.
The Dhyan Chohans are also aspects of ourselves, is we, as an
instance, relate them to the master controls (7) of our merely
physical forms. They each assist the others (as medicine will
tell you) in the maintaining of harmony in the many divisions and
parts of the human body. If Man is a mirror (in small) of the
vast exterior Universe, we will find inside and outside of him
these "dhyanis" wise-ones. (I use this advisedly as relating to
our bodies, where WE the SYNTHESIZING INTELLIGENCE guide the 6
lower centers by our will and when actually needed.
This is why our position as Mind-Men is so very important in this
current stage of individual progress.

Our principles (with the physical body as visible end-product of
interior intelligences) give us a clue to the analogy of the
WHOLE (see S.D. II 621-2) and the fact that man is the small
mirror of the great Universe. S.D. I 619, 631 shows us how the
indestructible and eternal MONAD and Monads are related each to
the others This forms the basis for Universal Brotherhood.

I hope this is of some help, it is one student's view

Best wishes,

Dallas

===============================



-----Original Message-----
From: Moderator [mailto:nous@btinternet.com]
Sent: Tuesday, February 27, 2001 3:39 AM
To: sd@blavatsky.net
Subject: [bn-sd] Demiurgos - the aggregate of Dhyan Chohans

Following on from the previous passage, HPB continues:

===================
But that Demiurgos is no personal deity, -- i.e., an imperfect
extra-cosmic
god, -- but only the aggregate of the Dhyan-Chohans and the other
forces.

As to the latter --

(3) They are dual in their character; being composed of (a) the
irrational
brute energy, inherent in matter, and (b) the intelligent soul or
cosmic
consciousness which directs and guides that energy, and which is
the
Dhyan-Chohanic thought reflecting the Ideation of the Universal
mind. This
results in a perpetual series of physical manifestations and
moral effects
on Earth, during manvantaric periods, the whole being subservient
to Karma.
As that process is not always perfect; and since, however many
proofs it may
exhibit of a guiding intelligence behind the veil, it still shows
gaps and
flaws, and even results very often in evident failures --
therefore, neither
the collective Host (Demiurgos), nor any of the working powers
individually,
are proper subjects for divine honours or worship. All are
entitled to the
grateful reverence of Humanity, however, and man ought to be ever
striving
to help the divine evolution of Ideas, by becoming to the best of
his
ability a co-worker with nature in the cyclic task.

The ever unknowable and incognizable Karana alone, the Causeless
Cause of
all causes, should have its shrine and altar on the holy and ever
untrodden
ground of our heart -- invisible, intangible, unmentioned, save
through "the
still small voice" of our spiritual consciousness. Those who
worship before
it, ought to do so in the silence and the sanctified solitude of
their
Souls*; making their spirit the sole mediator between them and
the Universal
Spirit, their good actions the only priests, and their sinful
intentions the
only visible and objective sacrificial victims to the Presence.
(See Part
II., "On the Hidden Deity.")
(SD I 280)
======================


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