HPB-SD(ed.1) v.1 p.1 ch.Summing up: Difference between revisions

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{{Style P-Poem|poem=“ Angels are men of a superior kind ”}}
{{Style P-Poem|poem=“ Angels are men of a superior kind ”}}


{{Style P-No indent|and no more. They are neither “ ministering ” nor “ protecting ” angels ; nor are they “ Harbingers of the Most High ” still less the “ Messengers of wrath ” of any God such as man’s fancy has created. To appeal to their protection is as foolish as to believe that their sympathy may be secured by any kind of propitiation ; for they are, as much as man himself is, the slaves and creatures of immutable Karmic and Kosmic law. The reason for it is evident. Having no elements of personality in their essence they can have no personal qualities, such as attributed by men, in their exoteric religions, to their anthropomorphic God — a jealous and exclusive God who rejoices and feels wrathful, is pleased with sacrifice, and is more despotic in his vanity than any finite foolish man. Man, as shown in Book II., being a compound of the essences of all those celestial Hierarchies may succeed in making himself, as such, superior, in one sense, to any hierarchy or class, or even combination of them. “ Man can neither propitiate nor command the ''Devas'',” it is said. But, by paralyzing his lower personality, and arriving thereby at the full knowledge of the ''non-separateness ''of his higher Self from the One absolute Self, man can, even during his terrestrial life, become as “ One of Us.” Thus it is, by eating of the fruit of knowledge which dispels ignorance, that man becomes like one of the Elohim or the Dhyanis ; and once on ''their ''plane the Spirit of Solidarity and perfect Harmony, which reigns in every Hierarchy, must extend over him and protect him in every particular.}}
{{Style P-No indent|and no more. They are neither “ ministering ” nor “ protecting ” angels ; nor are they “ Harbingers of the Most High ” still less the “ Messengers of wrath ” of any God such as man’s fancy has created. To appeal to their protection is as foolish as to believe that their sympathy may be secured by any kind of propitiation ; for they are, as much as man himself is, the slaves and creatures of immutable Karmic and Kosmic law. The reason for it is evident. Having no elements of personality in their essence they can have no personal qualities, such as attributed by men, in their exoteric religions, to their anthropomorphic God — a jealous and exclusive God who rejoices and feels wrathful, is pleased with sacrifice, and is more despotic in his vanity than any finite foolish man. Man, as shown in Book II., being a compound of the essences of all those celestial Hierarchies may succeed in making himself, as such, superior, in one sense, to any hierarchy or class, or even combination of them. “ Man can neither propitiate nor command the ''Devas'',” it is said. But, by paralyzing his lower personality, and arriving thereby at the full knowledge of the ''non-separateness ''of his higher {{Style S-Small capitals|Self}} from the One absolute {{Style S-Small capitals|Self}}, man can, even during his terrestrial life, become as “ One of Us.” Thus it is, by eating of the fruit of knowledge which dispels ignorance, that man becomes like one of the Elohim or the Dhyanis ; and once on ''their ''plane the Spirit of Solidarity and perfect Harmony, which reigns in every Hierarchy, must extend over him and protect him in every particular.}}


The chief difficulty which prevents men of science from believing in divine as well as in nature Spirits is their materialism. The main impediment before the Spiritualist which hinders him from believing in the same, while preserving a blind belief in the “ Spirits ” of the Departed, is the general ignorance of all, except some Occultists and Kabalists, about the true essence and nature of matter. It is on the acceptance or rejection of the theory of the ''Unity of all in Nature'', ''in its ultimate Essence'', that mainly rests the belief or unbelief in the existence around us of other conscious beings besides the Spirits of the Dead.
The chief difficulty which prevents men of science from believing in divine as well as in nature Spirits is their materialism. The main impediment before the Spiritualist which hinders him from believing in the same, while preserving a blind belief in the “ Spirits ” of the Departed, is the general ignorance of all, except some Occultists and Kabalists, about the true essence and nature of matter. It is on the acceptance or rejection of the theory of the ''Unity of all in Nature'', ''in its ultimate Essence'', that mainly rests the belief or unbelief in the existence around us of other conscious beings besides the Spirits of the Dead.