The spiritual will alone is constantly able to alchemize, renovate and refine the life-atoms of the vestures, increasing their lightness and porosity to Divine Light. When the vestures are suffused by that Light, it becomes possible to think, feel, act, breathe, smell, taste, touch, see and hear benevolently. One is enabled to employ Divine Wisdom as a science governing every relationship to the atoms that one touches and blesses. The process of refinement involves the full and vast range of Monads that have passed collectively through the various kingdoms at different levels, coming down from the most ethereal in the early Rounds to the existing fourth stage with its kaleidoscopic variety of alternative opportunities for apperceptive and perceptive consciousness. Passing this mid-point, the cycle of monadic evolution moves upwards again to that plane which was in the beginning a state of spiritual and intellectual unconsciousness for the Monads, but which must become the plane of universal self-consciousness for perfected Monads by the end of the Seventh Round.

 Behind and beyond all these changes of state and form there remains, unchanging and intact, one and the same Monad. It is an inward centre of light which does not participate in all the many alterations that affect the vestures. To put it differently, there must be beyond all the material vestures the perpetual motion of the Atman, which is the indwelling noumenal and invisible core of every Monad. Those who regularly meditate derive much benefit from the instruction of the Catechism of Gupta Vidya, which teaches one to draw inwards in consciousness to an inmost noumenal centre or point, which then immediately becomes a point in a line, a point in a cross, and finally the central point in relation to all possible forms. By entering into the Divine Darkness of pure abstraction, by becoming a Point without extension and receding behind all the planes of differentiation, one removes all awareness of forms and all evidence that there are many Monads. In the absence of manifest light, one experiences a deeper sense of the unity of all Monads and fundamentally destroys the all-pervasive illusion that there are many different beings separate from each other, sitting or moving in their separate bodies. Krishna teaches that the Eye of Wisdom has the intrinsic capacity to distinguish Spirit itself from a world of diverse objects and ultimately destroys the persisting illusion of manifold objects. When noetic consciousness has majestically risen above separations of objects and forms, it now experiences the world differently, omni-dimensionally and in depth, entering the noumenal realm of what is unmanifest on the illusory plane of contrasts, beyond which there is the homogeneous plane of radiant matter, which lends luminosity to the subtlest vestures of the immortal Soul. This elevation of consciousness to a laya point is an experiment through which one can visualize at a preliminary level the plenitude of the field of noetic ideation, but it may be taken even further and simultaneously applied to all classes of human beings throughout the earth. This requires the progressive deepening of one’s perception through intense meditation, so that over a period of time one may gain a greater sense of the noumenal depths of life-energy, and the magical properties of the Alkahest, the universal solvent.

 The Monad, which is essentially ever the same, participates through the various vestures in succeeding cycles of partial or total obscuration of Spirit or of Matter. Everything occurring in daily life could be seen entirely in terms of the continuous ascent or descent from the One, or in terms of obscuration and illumination, but these could pertain either to Matter or to Spirit. Once one has grasped this philosophical and metaphysical basis for comprehending the complex scheme of monadic life and transformation, one can reckon with the fact that there are seven kingdoms of Monads:

 The first group comprises three degrees of elementals, or nascent centres of forces – from the first stage of differentiation of (from) Mulaprakriti (or rather Pradhana, primordial homogeneous matter) to its third degree – i.e., from full unconsciousness to semi-perception; the second or higher group embraces the kingdoms from vegetable to man; the mineral kingdom thus forming the central or turning point in the degrees of the ‘Monadic Essence,’ considered as an evoluting energy. Three stages (sub-physical) on the elemental side; the mineral kingdom; three stages on the objective physical side – these are the (first or preliminary) seven links of the evolutionary chain.

The Secret Doctrine, i 176

 Between the three elemental kingdoms on the subjective side and the vegetable, animal and human kingdoms on the objective side, lies the mineral kingdom. Poised in the fourth, or balance position, the Mineral Monad becomes crucially important. Indeed, one cannot understand either Evolution or Magic without apprehending the process of immetalization through which the abstract Monas reaches a maximum of condensation in the mineral kingdom. After this stage there comes a rapid dispersion, a continuous loosening up, which then produces the three kingdoms on the ascending arc. Viewed in one way, there is “a descent of spirit into matter equivalent to an ascent in physical evolution.”

 The more Spirit descends into Matter, the more there is conscious evolution on the physical plane. This is part of the cosmic sacrifice, because the bringing down of Spirit into Matter enables the latter at a greater level of density to evolve further and thus be quickened by noetic intelligence. If, for example, one handles with natural reverence and spiritual wakefulness any so-called object, which may seem to be a book, a piece of jade or a wristwatch, but which is actually an aggregate of elementals and life-atoms, then one can wisely instruct and initiate. Those who are truly awake spiritually can take anything, and with selfless love they can quicken latent intelligence, vivifying active awareness and higher self-consciousness. It is not as if there is not much to do in this visible universe. At any given moment one can touch and elevate every sentient point of energy. Looked at in this way, all life becomes extraordinarily meaningful, holding innumerable opportunities to aid monadic life in “a re-ascent from the deepest depths of materiality (the mineral) towards its status quo ante.”

 Since reascent implies a corresponding dissipation of the concrete organism, it is frightening to most people as it means the renunciation of identification with the sense of being in a body. Hence it is a disadvantage for them to have clocks and calendars. By thinking in terms of the distance or closeness in years to birth or death, and the waste of time since the birth of the body, little indeed is done for the care or tendance of the immortal soul. Seeing this makes many people nervous, but this is to lose the proper perspective. One must see all life in the context of the invisible whole. One cannot reascend consciously without a progressive series of dissipations and a continual breaking up of skandhas accumulated throughout a lifetime. For instance, an emotional person needs to reduce the liabilities of the lower vestures to certain basic patterns of consolidation and break up these unhelpful clusters at their very core. Whence the need to belong? What is this concern to appropriate? Whence the desire for material or psychological security? One must burst the consolidating sources of emotion in order to keep pace with forward Manasic evolution. Humanity is in the Fifth Race of the Fourth Round, the long epoch of Manas, and to be emotional is only to go racially backwards. To catch up with the forward impulse of humanity in the Fifth Race means becoming a self-sufficient being of creative thought and deep meditation, freed from the evanescent impulses of mere emotional reaction.

Raghavan Iyer
The Gupta Vidya III