Humanity

The term "humanity" derives from the Latin "humanitas," meaning "human nature," "kindness," or "culture." It stems from "humanus," related to "homo" (man) and possibly the Proto-Indo-European root *ghomon-, signifying "earthling" or "man on the earth." Its conceptualization as a unified spiritual entity is a later esoteric development.

Occultly ami Kabbalistically. the whole (»f mankind is symbolized, by Mann in India; by Va.irasattva or Dorj< s( mpa, the head of the Seven Dhyani, in Northern Buddhism; and by Adam Kadmon in the Kabbala. All these represent the totality of mankind whose bcg:inning is in this androjjynic protoplast, and whose end is in the Ab.<;olut(, beyond all these symbols and myths of human origin, riumanity is a great Brotherhood by virtue of the sameness of the material from which it is formed physically and morall\-. Unless, however, it becomes a Brotherhood also intellectually, it is no better tiian a superior genus of animals.

Blavatsky's definition of "Humanity" is less a dictionary entry and more a theological and cosmological assertion, one that resonates deeply with the ancient yearning to understand our place within the grander scheme. She posits that "Humanity is a great Brotherhood by virtue of the sameness of the material from which it is formed physically and morally." This is not a sentimental plea for universal love, though that may be a consequence, but a statement of ontological fact as understood in occult traditions.

The symbols she invokes—Mann in India, Vairasattva in Buddhism, Adam Kadmon in Kabbalah—all point to a primordial, archetypal human being, a cosmic progenitor from whom all individual humans descend. This is akin to Carl Jung's concept of the archetype of the Self, the totality of the psyche, which in its most profound sense encompasses the collective unconscious. Mircea Eliade, in his studies of myth and religion, frequently highlighted the significance of the "primal man" or "cosmic man" in various traditions, a figure who inaugurates the world and serves as a model for human existence. This figure is not merely a historical ancestor but an eternal principle.

The emphasis on "sameness of the material" suggests a shared spiritual essence, a divine spark or consciousness that animates all beings. This echoes the Hindu concept of Atman being Brahman, the individual soul being identical with the Universal Soul. In Sufism, the concept of "al-insan al-kamil," the Perfect Human, represents the full manifestation of God's attributes in human form, a spiritual ideal that each individual can potentially realize. Henry Corbin, in his exploration of Islamic mysticism, emphasized this idea of the imaginal realm and the spiritual journey towards realizing one's true, divine nature.

Blavatsky's warning that humanity is "no better than a superior genus of animals" unless it becomes a "Brotherhood also intellectually" underscores the active, participatory role required in this esoteric understanding. It is not enough to be physically formed from the same matter; one must consciously recognize and embody this unity. This intellectual and spiritual awakening is the path towards transcending the limitations of individual ego and realizing the inherent interconnectedness that defines true humanity. It is a call to awaken from the dream of separateness and to participate in the grand, ongoing cosmic unfolding.