THE spiritual sun of consciousness manifests by degrees, not in humans alone, but the legacy of all kingdoms of nature as befits the plan of their particular hierarchy — from atoms to stars.
Samhain, origin of Halloween, for example, is similar to the Gothic samana, and the Sanskrit sámana — the Hindu God Krishna — all symbols of man’s Higher Diviner Nature.
It is such universal spiritual forces that manifest cyclically during mankind’s darkest times. And the whole of nature, visible and invisible, benefits from such cycles, it is taught in esoteric cycles — wisely appointed beneficent spiritual impulses.
It is no less than in the Bhagavad-Gita (IV:31), where Krishna, the Higher Self of all human beings, assures his disciple Arjuna that he is continually reborn as a a world benefactor.
It is only selfish Buddhas, the “Pratyekas”, he taught, who remain in the their selfish state of personal Nirvana and refuse to reach out to help others. Corresponding examples of such evil separateness can be found in all walks of life in every culture and clime.
“I produce myself among creatures whenever there is a decline of virtue and an insurrection of vice and injustice in the world,” says Krishna, “and thus
I incarnate from age to age for the preservation of the just, the destruction of the wicked, and the establishment of righteousness.”
Our daily sleeping and waking cycles correspond to this universal impulse which daily transports us to our true home. Dreamless sleep is a state “in which even criminals commune through the higher nature with spiritual beings, and enter into the spiritual plane,” wrote W. Q. Judge in Three Planes of Human Life.
Animals have many dream states too, and dreamless states where they commune consciously or unconsciously in varying degrees, depending on the kingdom to which they belong, with the spiritual hierarchies of their particular degree.
“It is the great spiritual reservoir by means of which the tremendous momentum toward evil living is held in check. And because it is involuntary, it is constantly salutary in its effect.”
In an ideal world, perfect harmony and balance between man and nature would be the norm. Thus, the keynote of Mme. Blavatsky’s worldview was the just and moral treatment of all the beings in nature, the First Object of the Theosophical Society, Universal Brotherhood.
This foundational teaching of Theosophy is expressed in The Secret Doctrine, Summing Up #5, which states that “everything in the Universe, throughout all its kingdoms, is conscious,” and
“…endowed with a consciousness of its own kind and on its own plane of perception.”
Consequently, Mme. Blavatsky was adamant in opposing animal cruelty. She spoke out forcefully against sport hunting, foxes, birds and big game, and most strongly against vivisection — animals in biological experiments.
“If these humble lines could make a few readers seriously turn their thoughts to all the horrors of vivisection,” Blavatsky wished, “the writer would be content.”