Ah-hi
Ah-hi is, according to H. P. Blavatsky, a Senzar word related to the Sanskrit ahī (devanāgarī: अही) "snake", symbolizing “Wise Serpents” or "Dragons of Wisdom".[1] David Reigle suggests this term may be understood in connection with the term "nāga":
We may apply a rule for “ferreting out the deep significance of the ancient Sanskrit nomenclature” given by T. Subba Row in his article, “The Twelve Signs of the Zodiac,” namely, to “find the synonyms of the word used which have other meanings.” A widely used synonym of ahi is nāga, as in the name Nāgārjuna, famous for having received the Prajñā-pāramitā or “Perfection of Wisdom” scriptures from the Nāgas, the Serpents of Wisdom.[2]
General description
The Stanza I.3: "Universal Mind was not, for there were no Ah-hi to contain it".[3] Mme. Blavatsky comments:
The AH-HI (Dhyan-Chohans) are the collective hosts of spiritual beings . . . who are the vehicles 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. . . . This hierarchy of spiritual Beings, through which the Universal Mind comes into action, is like an army—a “Host,” truly. . .[4]
The Ah-hi are the highest Dhyanis that appear at the beginning of a manvantara, becoming the vehicles of the universal ideation: "Universal ideation was as soon as the Ah-hi appeared, and continues throughout the Manvantara".[5]
The following is a dialogue held by Mme. Blavatsky and her students about this sloka:
Q. The Commentary suggests that the Ah-hi are not themselves the Universal Mind, but only the vehicle for its manifestation.
A. The meaning of this sloka is, I think, very clear; it means that, as there are no finite differentiated minds during Pralaya, it is just as though there were no mind at all, because there is nothing to contain or perceive it. There is nothing to receive and reflect the ideation of the Absolute Mind; therefore, it is not. Everything outside of the Absolute and immutable Sat (Be-ness), is necessarily finite and conditioned, since it has beginning and end. Therefore, since the "Ah-hi were not," there was no Universal Mind as a manifestation. A distinction had to be made between the Absolute Mind, which is ever present, and its reflection and manifestation in the Ah-hi, who, being on the highest plane, reflect the universal mind collectively at the first flutter of Manvantara. After which they begin the work of evolution of all the lower forces throughout the seven planes, down to the lowest — our own. The Ah-hi are the primordial seven rays, or Logoi, emanated from the first Logos, triple, yet one in its essence.
Q. Then the Ah-hi and Universal Mind are necessary complements of one another?
A. Not at all: Universal or Absolute Mind always is during Pralaya as well as Manvantara; it is immutable. The Ah-hi are the highest Dhyanis, the Logoi as just said, those who begin the downward evolution, or emanation. During Pralaya there are no Ah-hi, because they come into being only with the first radiation of the Universal Mind, which, per se, cannot be differentiated, and the radiation from which is the first dawn of Manvantara. The Absolute is dormant, latent mind, and cannot be otherwise in true metaphysical perception; it is only Its shadow which becomes differentiated in the collectivity of these Dhyanis.
. . .
Q. What are the higher powers which condition the Ah-hi?
A. They cannot be called powers; power or perhaps Potentiality would be better. The Ah-hi are conditioned by the awakening into manifestation of the periodical, universal LAW, which becomes successively active and inactive. It is by this law that they are conditioned or formed, not created. "Created" is an impossible term to use in Philosophy.
Q. Then the power or Potentiality which precedes and is higher than the Ah-hi, is the law which necessitates manifestation.
A. Just so; periodical manifestation. When the hour strikes, the law comes into action, and the Ah-hi appear on the first rung of the ladder of manifestation.
Regarding the planes to which these celestial beings belong, Mme. Blavatsky said:
They belong to the first, second, and third planes — the last plane being really the starting point of the primordial manifestation — the objective reflection of the unmanifested . . . The "Ah-hi" pass through all the planes, beginning to manifest on the third. Like all other Hierarchies, on the highest plane they are arupa, i.e., formless, bodiless, without any substance, mere breaths. On the second plane, they first approach to Rupa, or form. On the third, they became Manasa-putras, those who became incarnated in men. With every plane they reach they are called by different names — there is a continual differentiation of their original homogeneous substance; we call it substance, although in reality it is no substance of which we can conceive. Later, they become Rupa — ethereal forms.[7]
Notes
- ↑ Helena Petrovna Blavatsky, The Theosophical Glossary (Krotona, CA: Theosophical Publishing House, 1973), 11.
- ↑ Technical Terms in Stanza I at Eastern Tradition Research Institute]
- ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 37.
- ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 38.
- ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 320.
- ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 317-318.
- ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 320-321.
Further reading
- Ah-Hi at Theosopedia