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Re: : Theosophy in the mist

Apr 27, 1998 05:05 PM
by Dallas TenBroeck

April 27th 1998

On the subject of Manifestation, limitations etc...

Dallas offers:

It might be a good idea to consider what HPB writes herself in
the "Summing Up" to Vol. 1 of the SD. There we find on p. 278
(top) of SD I :

"Three distinct representations of the Universe in its three
distinct aspects are impressed upon our thoughts by the esoteric
philosophy: the PRE-EXISTING (evolved from), the EVER-EXISTING;
and the PHENOMENAL -- the world of illusion, the reflection, and
shadow thereof.

During the great mystery and drama of life known as the
Manvantara (A long period of manifestation and evolution -- see
SD II 68-70 for years and length)
real Kosmos is like the object placed behind the white screen
upon which are thrown the Chinese shadows, called forth by the
magic lantern.

The actual figures and things remain invisible, while the wires
of evolution are pulled by the unseen hands; and men and things
are but the reflections, on the white field, of the realities
behind the snares of Mahamaya , or the Great Illusion.

This was taught in every philosophy, in every religion, ante as
well as post diluvian, in India and Chaldea, by the Chinese as by
the Grecian Sages. In the former countries these three Universes
were allegorized, in exoteric teachings, by the three trinities
emanating from the Central eternal germ and forming with it a
Supreme Unity: the initial, the manifested, and the Creative
Triad, or the three in One.

The last is but the symbol in its concrete expression, of the
first ideal two...."

This is offered to give the scope of the philosophical as well as
the historical nature of the great concept of Manifestation and
the causes thereof. In the S D will be found much that a
reference to the INDEX shows can be correlated to these concepts.
The statements need to be gathered and compared, then arranged in
the sequence that gives understanding.

As to the MONADS.

In their aggregate UNITY they form the "eternal background." in
their Individuality they are at the root of every Unit that is
manifesting. They provide by their constant interaction the
bonds of karma, and the impetus for progress which is to be seen
in every physical thing or being of whatever degree.

Let me try to put this somewhat mystically, as I understand it:
The Monad and the Monads work in harmony, and this can be called
the eternal dance.

They provide, like Fohat (one of their aspects), the fire of
life, and simultaneously the urge to wisdom as a growth in
consciousness. This it is which widens out its horizons, and
eventually makes it possible for individual Minds to encompass
the whole system of the Universe -- without being daunted by
such a magnitude.

Everything is at its own level of intelligence, but they provide
the individual sense of universal spiritual consciousness, and
simultaneously they are in rapport with all other conscious
beings everywhere.

They underlie our visible forms and nature and they are the
unseen, eternally living causes that urge us forward. They draw
together other aspects of their hosts and provide each developing
Consciousness with the forms that it will need in order to live
on any particular plane and to progress. This progress, first,
is towards individualization, and thence towards universality --
without any loss of the individual focus.

The so-called merging into Nirvana is the act and power to direct
one's awareness to the universal plane of harmony and there to
see the vast purposes of LIFE, of which we are one of the many
parts. It does not "diminish" or "demean" us in any way, but,
rather, gives us a much wider field of living and experience, by
widening our perceptions to the meaning of the responsibilities
of a spiritual being evolving with all the many other co-existing
aspects of spirituality, and, all together, forming the
inconceivable UNIT.

When one speaks of the vision of the MONAD -- it can be
translated into many expressions, and it is a wonder indeed to
experience that in retrospect as a memory which is unfading. In
I often refer, will be found between pages 66 and 76 ( ULT
edition) HPB's explanations concerning the nature of the HIGHER
SELF -- as I understand it, the HIGHER SELF in each of us is the
MONAD, on which hangs (depends) our individual consciousness, and
it is a secure refuge to which we retreat nightly when in the
deep sleep of the bodily personality. (as HPB explains there).

She also hints in several places that by purifying the emotional
and motivational aspects of our personality we can lengthen and
deepen this contact, and eventually permit it to rule our daily

This does not depersonalize us at all, but rather, it is the next
and logical extension of the personality as it begins to realize
that it is an aspect working in matter on behalf of the Spiritual
and Eternal Monad which is its parent, its projector so to say.
To make a more profound impress on the waves of memory that form
the ever-living Akasa, it then bends it volition to a closer
devotion to the nature of the divine interior Monad. It becomes
a volunteer on behalf of the universal harmony to which it
already owes its existence. And this is why "brotherhood" is the
first "object of the Theosophical Movement."

This aspect of self-alteration has been looked on as being hard,
disciplinarian, and repugnant to the free-willed personal
consciousness. But when it (the personal consciousness that we
are) begins to understand that this is the way to leave a
beneficent and a permanent impression for all eternity of its
life and work, it determines to make those changes that it
already senses are ideal, and opens them for itself to progress
on. All true progress begins with this realization, and all
future advance is self-induced and self-devised. Such a vision
is to be treasured.

In studying what Theosophy teaches about the nature and function
of the Monad,
perhaps one of the best references to start with is that which is
to be found as a footnote on SD I 174-5. Following that we could
look up: SD I 170-186 247 384 668 (178, 570 Atma-Buddhi);
(I 139 632 Elementals); I 610-634 ( Human :
I 174 182-3 246-7 267 II 42 150 180-186 256-7); I 265
631-2 ; and there are many more.

 As I understand, the Monads are the fundamental building blocks
of nature, and they form the focus for all evolutionary progress.
In man we see a Monad that has progressed to a point mid-way
between the nascent beginnings of consciousness, and the final
perfection of that Universal Consciousness which it can obtain.
It is the Monad, and a sense of its reality which is the basis
for man's immortality, karma and reincarnation. In each of the
kingdoms of Nature they cooperate to form the various and
different creatures, and structures needed for life.

The first 300 pages of the SD make the position very clear, but
it takes time to ferret out the exact meanings and intentions of
the writer and put them all together so as to form a complete
picture. Interestingly, as one tries to do this with this ,or
some other subject, one begins to realize how the entire
Theosophical philosophy is integrated, and how each part, relates
to others, and one can watch in one's own mind how the picture of
the Whole gradually develops.

That is my opinion on these subjects, and I hope it is helpful,

>From: "Jerry Schueler" <>
>Date: Saturday, April 25, 1998 2:48 PM
>Subject: Re: : Theosophy in the mist


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