The aggregate of Spiritual and Creative Intelligence (Dhyani-Chohans, Class 1), give, enact, and administer the Intelligence of Nature on the subjective plane (First Logos).
The AH-HI (Dhyani-Chohans) are the collective hosts of spiritual beings — the Angelic Hosts of Christianity, the Elohim and “Messengers” of the Jews — who are the vehicle for the manifestation of the divine or universal thought and will. They are the Intelligent Forces that give to and enact in Nature her “laws,” while themselves acting according to laws imposed upon them in a similar manner by still higher Powers; but they are not “the personifications” of the powers of Nature, as erroneously thought. This hierarchy of spiritual Beings, through which the Universal Mind comes into action, is like an army — a “Host,” truly — by means of which the fighting power of a nation manifests itself, and which is composed of army corps, divisions, brigades, regiments, and so forth, each with its separate individuality or life, and its limited freedom of action and limited responsibilities; each contained in a larger individuality, to which its own interests are subservient, and each containing lesser individualities in itself.
From the potentiality of Second Logos radiates a lower field of consciousness (Dhyani-Chohans, Class 2). By reflecting upon the Divine Mind (Mahat), They express their understanding of its prototypes through electro-dynamic and creative forces (Fohat) that will become the Physical Laws and Forces of Nature on the objective plane.
[Dhyani-Chohans] 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 Dhyani-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.
Therefore, the Laws of Nature are the established relations between Divine Ideation, and its manifold expressions in Matter. With Plato, the Primal Being is an emanation of the Demiurgic Mind (Nous), which contains from the eternity the “idea” of the “to be created world” within itself, and which idea he produces out of himself.1 The laws of nature are the established relations of this idea to the forms of its manifestations; “these forms,” says Schopenhauer, “are time, space, and causality. Through time and space the idea varies in its numberless manifestations.”
The author of the Book of Nature is Nature Itself, For the Occultists who say that the author of nature is nature itself, something indistinct and inseparable from the Deity, it follows that those who are conversant with the occult laws of nature, and know how to change and provoke new conditions in either, may — not modify the laws, but work and do the same in accordance with those immutable laws.
Working incessantly by uniform Laws. It is argued that the Universal Evolution, otherwise, the gradual development of species in all the kingdoms of nature, works by uniform laws. This is admitted, and the law enforced far more strictly in Esoteric than in modern Science. But we are told also, that it is equally a law that “development works from the less to the more perfect, and from the simpler to the more complicated, by incessant changes, small in themselves, but constantly accumulating in the required direction.”
Nature is beyond argument and dialectics. Theosophy regards all books, on account of the human element contained in them, as inferior to the Book of Nature; . . . to read which and comprehend it correctly, the innate powers of the soul must be highly developed. Ideal laws can be perceived by the intuitive faculty alone; they are beyond the domain of argument and dialectics, and no one can understand or rightly appreciate them through the explanations of another mind, though even this mind be claiming a direct revelation.
For, the operative field of uncreated, unconscious, and infinite natural LAW is Parentless, Eternal Space. Buddha taught that the primitive Substance is eternal and unchangeable. Its vehicle is the pure, luminous ether, the boundless, infinite Space.
. . . Hence, the Arahat secret doctrine on cosmogony admits but one absolute, indestructible, eternal, and uncreated UNCONSCIOUSNESS (so to translate), of an element (the word being used for want of a better term) absolutely independent of everything else in the universe; a something ever present or ubiquitous, a Presence which ever was, is, and will be, whether there is a God, gods or none; whether there is a universe or no universe; existing during the eternal cycles of Maha Yugas, during the Pralayas as during the periods of Manvantara: and this is SPACE, the field for the operation of the eternal Forces and natural Law, the basis . . . upon which take place the eternal intercorrelations of Akasha-Prakriti,2 guided by the unconscious regular pulsations of Shakti — the breath or power of a conscious deity, the theists would say — the eternal energy of an eternal, unconscious Law, say the Buddhists. Space then, or Fan, Bar-nang (Maha-Shunyata) or, as it is called by Lao-tze, the “Emptiness” is the nature of the Buddhist Absolute.
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