Theos-Talk Archives (January 1998 Message tt00159)

>While not settling discussion at all, these usages have, to me, seemed to
>settle the difficulty of determining the links between "spirit" and
>"mater," and the question of the ABSOLUTE as an eternal, and indescribable
>"back->ground," from which and to which all qualities and beings flow -- as
>emanations and as reabsorption.
>

The only real "link" between spirit and matter is consciousness.

>If asked for the CAUSE of this enormous evolutionary scheme, all I have
>been able to think of is that the intelligence which is generated in the
>many interactions of "Spirit" and "Matter" seems to have a superior power
>to either of the pair taken separately.
>

I agree here with Mahayana Buddhism that the only "cause" of any
manvantara are past manvantaras, and that the only real "creator"
of this world is our own human karma.


>1. PARAMATMAM   =  ABSOLUTELESSNESS
> no qualities which can possibly LIMIT IT.
>

This exists outside of our 7 plane solar system.

>2. ATMAN = UNIVERSAL SPIRIT -- as distinguished in
> manifestation from "MATTER/form"
>

This exists on the highest plane of our solar system.


> Mind-manas = connecting link between
> "Spirit" and "Matter."
>
>3. ATMA = portion of the UNIVERSAL SPIRIT which
> resides in "man" -- as it does in every
> other being in the Universe.
>

This exists on the 2nd and 3rd planes down in what Buddhism calls
Nirvana.

>4. UNIVERSE = periodical manifestation -- to our
> perception apparently unlimited in the
> dimensions we are able to sense in.
> "Man's Mind" seems to be evidence, as
> it can be directed to consider these, of
> their being necessary to logical thought.
>

This exists on the four lower planes and is what Buddhism calls
Samsara.


>5. UNIVERSE = A time/space/motion aspect of the
> ABSOLUTE which comes periodically into
> being because of the Law of Karma .  When
> and why this started, and when or why it will
> end does not seem to be discernable.  We
> can only say that we are present, now, in it.
>

I don't see the difference here between this and No. 4.
Apparently this equates to manvantara(?).

>6. MONAD = Atma-Buddhi  [Atmic "ray" to which its experience, as
>"Buddhi" is cemented]
> (SD I 174-5 footnote)
>

This is the spiritual monad (as opposed to the divine monad).


>7. MONAD (Triune)  = Atma-Buddhi-Manas  [ Manas-higher mind
> linked to MONAD gives it possibility of contacting intelligence in
>the limitations of
> evolutionary progress in the Universe.
> (SD I 247, 174fn,  II 79-80 )
>

A lower form of the spiritual monad.


>8. MATTER = Forms in which intelligence develops and flourishes through
>experience culminating in
> the human form with the embodied mind --
> this embodied mind being a reflection of the
> "Higher Manas" but in close contact with
> the highest intelligence that "form" can
> develop:  sensitivity, instinct, feeling, desire
> (Kama)  -- thus "Kama-Manas" are the two
> principles, which coming together, are the
> intimate link between "spirit" and "matter."
> (SD II 79-80, 109-110,  I 86, 247 )
>

Manas is only a "link" between spirit and matter in a psychological
sense. The real underlying link is Fohat.

>9. MAYA = All is impermanent except the "pure bright essence of
>Alaya."  A "beam of light immaculate within, a form of clay material
> upon the lower surface. "
>

Theravadins believe maya adddress only the lower four cosmic
planes, while Mahayanists believe it addresses all seven. I don't
have a clue where Theosophy stands on this.


>10.  "ignorance of the 'Earthly ray' =
> The earthly "ray" is only a reflection of the
> Higher Mind.  As such it has to "win its own
> immortality" by the continued process of
> studying Nature and applying the ethical and moral logic that is
>derived from an understanding of universal law.
>

So long as we realise that "its own immortality" is only
for the rest of this manvantara.

Thanks Dallas.

Jerry S.