In order progressively to dissipate and dissolve the elements by which, through the desire for consolidation, people limit and bind themselves, the persisting root of illusion must be sought in the mind. The mental image of oneself as separate from other human beings, feverishly moving places but periodically depressed if not ascending all the time, is entirely false. Each human being is merely one of myriads of centres of sensation and observation, but while such centres in the lower kingdoms have a certain precision, humans are all too often lazily and inefficiently trying to observe and record on the basis of mayavic conceptions amidst a kind of day-dreamy existence. It is an important and difficult task to cut through this veil of illusion, and this can only be done by coming down from the cosmic to the mundane. First, one must rise upwards to a cosmic perspective and perceive the whole universe from a unitary standpoint. Then one can come down to oneself and one’s daily orbit of duties and obligations. Human beings are assuming an impossible task when they attempt the opposite, starting with the lower self and then trying to dispel their root illusions. Only by ascending to the universal and then descending to the particular can one find greater meaning in every atom and every aspect of oneself, as well as every event upon life’s journey and the soul’s pilgrimage.

 Hermetic wisdom holds that everything in the universe follows analogy, that as it is above, so it is below, and that man is a microcosm of the universe. H.P. Blavatsky expresses this axiom in exact terms which clearly show the critical relevance of the evolution of human mentality to corresponding transformations in the subhuman kingdoms: “That which takes place on the spiritual plane repeats itself on the Cosmic plane. Concretion follows the lines of abstraction; corresponding to the highest must be the lowest; the material to the spiritual.” Pointing to the dangers of the anti-intuitive, or below-above approach to the task of liberating consciousness from the bonds of form, she warns: “It would be very misleading to imagine a Monad as a separate Entity trailing its slow way in a distinct path through the lower Kingdoms, and after an incalculable series of transformations flowering into a human being.” To think in such a limiting and linear way is to repeat the error of nineteenth century Darwinian speculation, effectually cutting oneself off both from the prospects of emancipation and the possibilities of service to the entire life-stream of evolution – monadic, mental and astral. To think of oneself and a tiny pebble, and to suppose that the pebble or stone is a separate entity which will eventually become an equally separate human being, is essentially false.

 The Monadic Host is a collective force below the human level, working conjointly, by descent of Spirit into Matter, to raise all that which has become differentiated to a higher power of porosity or luminous reflection of intelligence. Until the human stage the indestructible monadic spark of the One Central Fire is only collectively involved in evolution as part of the great Monadic Host. At the human stage it becomes creatively capable by the potent power of self-reflection, Svasamvedana, of being able to consider itself as an object of its own thought and imagination. This is an extraordinary power, denied to the animal, which the human being has, the sacred gift of visualization. Thought is an essentially divine power belonging to human beings, and when exercised properly it can become an irresistibly potent agent of transformation in human nature and Nature in general. The collective Monadic Host in its descent is only a vast collection of creative centres because the atom “is not a particle of something, animated by a psychic something, destined after aeons to blossom as a man. But it is a concrete manifestation of the Universal Energy which itself has not yet become individualized.” The human Monad is that same universal energy, not separate in any way, but individuated.

 Many of the problems that arise in trying to understand this process are due to thinking in terms of terrene rather than aquatic analogies. When one thinks of the ocean, it is clear that there is no less differentiation there than on the earth. But the untutored and ungoverned senses are practised liars. Hence there is a profound need for true science. Occultism begins in the recognition that raw sense-perceptions not only tell nothing, but are actually poor reporters of inaccurate information. They falsely convey an impression that there are myriad separate things ‘out there’. This is why people who close their eyes and begin to meditate work hard from early on to destroy this delusion. It is sometimes held that this misconception is strong in human life because of the deception of language and the actual activities of naming and particularization, but these themselves arise merely from a priori consolidation in consciousness of one’s image as a separate being. These psychological differentiations exist only as incomplete reflections.

 In essence, there is no differentiation. All drops in the ocean are within one great collective being, and the moment one speaks of ‘drops,’ this is only in relation to some water taken out of the ocean and put in a jar. These are ephemeral ‘drops.’ What applies to the ocean also applies to the earth and everything else, contrary to what the casual eye reports. To understand this truly at its root requires the return, through the power of abstract meditation, to the noumenal source of consciousness, and then smoothly descending in concentrated thought. One thus takes hold of a single torch in the darkness, lighting it up, and through it one may light up other receptive beings. In a sense this is mayavic because all Monads are exactly the same, whether manifest or not, whether illuminated or in darkness. Yet, to recover a sense of true being independently of what has happened in the external fields of sensory contrast, material disaggregation, seeming cohesion and dispersion, and mayavic manifestation, is to recover a noetic sense of the entire ocean and its invisible, unfathomable depths. Then, as Manasa, one may readily appreciate the depth of responsibility implied by the statement that “The ocean (of matter) does not divide into its potential and constituent drops until the sweep of the life-impulse reaches the evolutionary stage of man-birth.”

Raghavan Iyer
The Gupta Vidya III