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Heavenly Man

Sep 30, 2012 10:52 PM
by Ramanujachary nallanchakravarti

Heavenly Man

The Heavenly Man, a
Cosmic character, is the prototype of the Earthly Man.

âEvery form on earth
and every atom in Space strives in its efforts towards self-formation to follow
the model placed for it in the Heavenly Man.â (S.D. vol.I,235)

At the Cosmic level, he
is the Purusha in the Indian Texts (see Purusha-sookta in the Rig-veda). He is
the âDragon of the Wisdomâ of the Stanzas of Dzyan, arising from the depths of
deep waters. He is Androgyne; the Prakriti is within him.

Ah-Hi , of the Stanzas,
(always plural; Elohim of Life) are the âprimordial seven rays or Logoi,
emanating from the First logos. Brahma is their synthesis.

They are the Builders,
the luminous Sons of âManvantaric Dawnâ, the primordial seven rays from which
emanate in their turn all the other luminous Sons of Manvantara and the
non-luminous lives (Archangels, Devils, Men or Apes) and some only will now
become human beings.

Ah-Hi are forces, not
human beings; they are conscious only so far as they act within the Universal
Consciousness. They must pass through all the planes, beginning to manifest on
the third. On the higher planes they are Arupa;
on the second they become Rupa, and on the third they are Manasaputras.

Forces have separate
names on each plane of nature, because there is continuous differentiation of
their original homogeneous substance.

On the First plane, the
homogeneous substance(fire-mist) is called the Mundane Egg. It contains the
germ to make the World. Heavenly man (Spirit of God) and third Logos, which
later manifest on the Second and third Cosmic planes.

Serpent (Maha Nag)
swallowing its own tail is again a symbol. Its head is active and the tail
passive. The worlds spring from the serpents awakening âheavy breathâ. The
Spirit of God is represented by the serpent.

As Manifested Logos, it
does all things which a Unmanifested Logos could not do. The Unmanifested Logos
is the Unknown Deity (Darkness). After the First and second logos radiate, the
Third logos (Narayana) moves upon the face of the deep Waters of darkness. 

There are three
manifestations of Vishnu, known as Purusha:

1. Creator
of Mahat, as also the other tattwas.

2. Ensouling
the Egg.

3. Ensouling
all the Beings.

Sattwata Tantra, an
Indian text, says one who knows the process of manifestation will get
liberated. Vishnu , here, is not one of the Trinity; but Maha Vishnu or

The Heavenly Man is
clothed in the bodies prepared by the devic
hosts. He becomes the undercurrent of the lower quaternary on the earthly
man. His Great Sacrifice brings in the layers of manifestation.

Referring to the Purusha Sookta, Madame Blavatsky says,
âOne must study in all the abstruseness of their metaphysical meaning the
relation therein between the Heavenly Man (Purusha) sacrificed for the production of the Universe and all in it, and
the terrestrial mortal man.â âIn it is stated allegorically that âthe thousand
headed Purushaâ was slaughtered at the foundation of the World, that from his
remains the Universe might arise. This is nothing more nor less than the
foundation â the seed, truly â of the later many-formed symbol in various
religions, including Christianity, of the sacrificial lamb. For it is a play
upon the words. âAjaâ (Purusha), the unborn or eternal Spirit, means also lamb
in Sanskrit. Spirit disappears â dies, metaphorically â the more it gets
involved in matter, and hence the sacrifice of the âunborn,â or the âlambâ.â
The moon was born from the Purushaâs mind and from his eye the sun was born, as
symbolized in the Sookta. The Sun is the symbol of divinity and the Moon shines
only by the reflected light of the Sun. Sacrifice of the Planetary Logos brings
the planet into being while the Solar Logos forms out of himself his system. A
generalization is made by Blavatsky when she says, âLife is built by the
sacrifice of the individual to the whole. Each cell in the living body must
sacrifice itself to the perfection of the whole; when it is otherwise, disease
and death enforce the lesson.â The Sookta elaborates the history of our planet
and the operation of the universe. The relation or the derivative process of
human evolution with divinity is expressly depicted here. She categorically
says that the occult teachings are corroborated well.

The Heavenly Man is the
prototype, as well as the archetype for the human. His Divine Idea works in the
objective worlds as he is the sum total of the Spirit-Matter.

 Dr N C Ramanujachary

  Literature is for Portrayal of Philosophic Ideas.

Dr N C Ramanujachary(Srivirinchi)

Besant Gardens, The Theosophical Society, Adyar, Chennai 600 020 Phone: 044/24913584, Mobile: 9444963584

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