Theos-Talk Archives (February 1999 Message tt00072)

Feb 8th 1999

Dear Peter Darren:

I read your notes appended to my rather lengthy answer which you
said you would "masticate."

I would observe that ISIS UNVEILED was the opening "blast" of
theosophical light cast on a world that needed to be reminded of
a unified time in the past when knowledge and wisdom were one.
It is a great catalog of occult information.  The explanations
that it gives (the wording and details) were then made more
precise in correspondence, answers and articles up to and beyond
the publishing of THE SECRET DOCTRINE in 1888.  HPB continues
writing till her death (1891)in LUCIFER magazine and elsewhere.

Between ISIS and the publishing of THE SECRET DOCTRINE 11 years
elapsed (1877 to 1888) and in the interim HPB published many
articles in answer to queries raised by ISIS.  The magazines
THEOSOPHIST (began October 1879 in Bombay) and LUCIFER (began
September 1887 in London) carried most of these.  The series of
books published by the TPH (Theos. Pub. House, Adyar, etc.)
BLAVATSKY - COLLECTED WORKS has brought into one compass, most if
not all her writings (with the exception of her many LETTERS) in
a chronological manner.

I mention this because some of the terms used in ISIS became
amplified and in some cases modified in later explanations.  We
ought also to remember that Mr. A. P. Sinnett published two
important books as a result of his correspondence (through HPB)
with the Masters of Wisdom:  "Esoteric Buddhism" and "The Occult
World."  For instance in SD and THE KEY TO THEOSOPHY you will
find HPB gives information about the "Three Fundamentals" of
Theosophy [ God - Law - Being (Evolution of all beings as a
continuous program) ].  Then she also gives the SEVEN-FOLD table
of PRINCIPLES in the Universe and in Man.

The purpose of this, as I read in Theosophy, is to establish
those basic concepts with Theosophy offers.  Of special
importance is the evolution and progress of the MIND.  Three
lines of Evolution are mentioned  (SD I 181) Spiritual (Or
Monadic - Spirit and wisdom), Mental  [ Mind and psyche as
"passions and desires" ] and Material [ as physical and astral
bodies ].  These are intertwined and interlaced at all points and
in the SD she sets to work to show us how.  This is valuable, as
it gives the basis for understanding how the immortal MONAD works
in Matter and develops eventually the higher capacities of MIND,
the independence of free-thought and freedom of choice.  In this
It is assisted by MONAD-MINDS that are in advance of it in terms
of progress - in other words the Sages of earlier cycles of human
progress (our "elder Brothers") assist we, who are not in the
stage or learners, and may actively become their  disciples.  It
is an educative program from one end to the other.  It is not in
any way something enforced or compelled, but the responsible
freedom of man is posited and emphasized, so that when knowledge
and power to use that knowledge are acquired, it will be employed
for the benefit of the World in a universally harmless and
constructive manner.

In one way it is possible to say that from the undiscoverable and
indefinable ONE SOURCE emanates the whole tripartite
manifestation.  Spirit and matter are polar opposites.  Mind is
the neutral center that observes the other two in their
innumerable combinations and progress.  Mind as a faculty is
directly linked to the ONE.

Now let me offer some comments on your statements.  Instead of
reproducing them in a lengthy document I have numbered them
arbitrarily and then numbered my paragraphs below so that they
could be related by you.  Naturally nothing is settled, but ideas
are sent so that we can consider and see if there is some
agreement.  So you will have to go on further, and let me know if
there are some more concepts to be clarified.


1.	The INDIVIDUALITY (MONAD) is the imperishable Three-in-One:
ATMA-BUDDHI-MANAS.  It reincarnates using many personalities.
The PERSONALITIES are composed of Monads that are developing (in
various conditions of "matter") towards their own eventual
independence.  For the provision of man's personality 4
components are needed:  physical matter, astral matter, life
energy and the power of instinct/sensitivity, emotion and
desire -Kama.

2.	Wisdom-memory-thought.  Isis II 591 the use of the word
"phantasy" was by Olimpiodorus.  It is one of the capacities of
clairvoyance (being described earlier there) of seeing the
outlines of probable Karmic results in the astral or the Akasic
"lights."  Ordinary "phantasy" is the projected images of the
Mind entwined in desire and therefor it projects selfish and
personal views of what we would like to have occur to satisfy a
personal desire.  Fantasy, "Castles in Spain," etc... are selfish
and useless for true progress because they ultimately work
against the force of universal evolution.  Therefore Theosophy
enjoins the study of Nature and her Laws. Within those confines
we are all "bound, yet free."  The final question for us all will
be:  "Do you wish to be wise in all things in the Universe ?"
Or, "do you wish to become an isolated fraction of that whole,
and totally immersed in your own desires and selfishness, and
thus be out of touch with Reality ?" ( or" Do you/we want to
immure ourself in ignorance ?)

3.	The power of the mind to develop any line of thought is
defined by the motive and the intent of the user.  If it is
selfish, or only partially wise, the pictures defined are limited
by that premise.  {Patanjali's Yoga sutras are of assistance in
understanding this.  It is a most marvelous discussion of the
power of the mind and how it can be used, or abused.  Try and get
a copy of W.Q.Judge's translation.)

It is quite impossible for we who live within limits, forms and
conditions to frame any idea of the ABSOLUTENESS and its "states
and conditions" if any.  The reason for this is that once
manifestation starts again, everything is an aspect of
SUBSTANCE/MATTER.  These imply limitations from the grossest to
the most ethereal forms.  Even Spirit is a "form" and a "limit"
when compared to its SOURCE in the ABSOLUTENESS.  Stretching back
to some BEGINNING our minds meet with this blankness.  It is not
that it is non-existent.  It is rather, that we cannot penetrate
to its ALL-PRESENCE.  It terms of thought it is truly universal
and none of us can "escape" from IT.  And that is about all I can
think or say, so far as I am able to derive conclusions from
Theosophy or any other system I have investigated.

Nirvana is indicative of a period of personal rest that can be
secured by a developed MONAD that, having learned all it can in
any one period of manifestation (MANVANTARA) elects to take a
rest and wait out the time when Karma will compel it to return to
work in a fresh MANVANTARA.  A long time indeed, but essentially
a very spiritually selfish view point.  This is what a PRATYEKHA
BUDDHA does  (see explanations in VOICE OF THE SILENCE p. 47
footnote, 77-8 "Dharmakaya.")  Nirvana is not PRALAYA, though it
may seem like that to the one who elects to take that mind of
rest.  In THE SECRET DOCTRINE, II p. 79-80 HPB states that some
of the beings returning to live as humans may be "returning
Nirvanees from preceding Maha-Manvantaras."  I find that quite
suggestive. See also footnote  SD II 233, 254-5, and footnote on
255.)

4.	Akasa has a number of attributes.  One has to look for them in
the SD Index and assemble them.  Chiefly, it is the eternal
record of every Monad's experiences.  It does not vary, nor does
it disappear.  It therefore is a record of history as well as of
the adventures of every Monad.  Our past is there for the Wise to
review if necessary and for us to see when we have developed the
wisdom and fortitude to stand such a perception.  It is not used
for curiosity "surfing," but stands as a fact available for those
who may need it.

MAYA is the illusion or rather the delusion of the personal and
selfish consciousness and is associated with the ASTRAL LIGHT.
It does not contact the AKASA.  Contacting images from the astral
light would be fanciful or "phantasy."  The "dreamer" is the same
unit of CONSCIOUSNESS which just now is awake, writing or reading
these notes.  In retrospect our dreams of last night, if and when
we remember them (or experience them as "lucid dream" conditions
when semi-awake) are fragmentary and difficult to make coherent.
Some dreams are very coherent and deeply impressed in our
memories, but that is rather seldom.  We have not, usually,
developed much control over our dreams.  Read HPB's TRANSACTIONS
OF THE BLAVATSKY LODGE, pp 66 - 78.  There you will find one of
the finest discussions on dreams available and definitions as to
what aspect of our consciousness is aware and active and what is
passive and receptive.  A working knowledge of the 7 principles
of man is essential to do this.  The "dreamer" is always the ONE
CONSCIOUSNESS that is our true self, the decision maker and the
user of the Mind as of all other faculties.  It is the pupil
working in the school of Life from incarnation to incarnation and
using all the many personalities.  Our character and capacities
are evidence of what we have learned and also indicate what
remains for us to learn.

6.	Selfishness is indeed mayavic - a delusion - as hinted above.
It selfishness is the cause of inferior, base and tyrannical
motives.  Those are not of the nature of universality or of
brotherhood.  This fact that wisdom is only to be obtained by
moral/ethical and brotherhood behavior and motive is one of the
most difficult, as well as the most important ideas to grasp.

7. 	You seem to confuse the idea of the UNIVERSAL SOUL with our
own Soul Identity.  Our identity is our identity.  The Soul is
the MIND.  It is your Monad which is using and working through
the mental faculties.  The Mind serves to link the creative
SPIRITUAL powers and forces with the MATERIAL FORMS and
LIMITATIONS.  In great Nature or the UNIVERSE IN MANIFESTATION
there is a corresponding link which consists of the united
faculties of all Mind-beings.

Mind-beings cover a vast range:  from the Wisest and most ancient
of Sages and Prophets, to the latest baby whose mind is
potential.  Selfishness is an active condition, a motivational
stand taken when the mind links itself up with desire.  We are
all at present while awake, Kama-manasic beings or minds linked
with desire.  Our work is to impersonalize and universalize the
desire principle in us, thus restoring it (in us) to its divine
condition as the power that causes the unity of all beings.  It
(as a universal Force) is BROTHERHOOD carried to its highest and
most noble level.

It is the universal cement that unites all living things and the
source of LAW and justice and fairness.  Some term it divine
love.  In another way we could call it the UNIVERSAL MONAD in
which and from which all individual Monads have emerged.  No this
many be asking you to stretch your mind a good deal, but words
are such limiting traps.  It is the story of the "Eye" versus the
"Heart" doctrine, always.

8.	Necessity is a good question.  Why not simply say we are all
here together.  We are all asking why.  And this kind of
discussion brings out what we know and don't know.  Some surmises
are then checked out to see if they are valid or not in other
minds.  If you have the SD, check vol. 2, p. 176 top on Desire
(Universal Desire) also something is written on that on II p.
578-9 and 484 bottom.  One thing is sure:  we are not the
playthings of some vast Power.  And certainly not of a whimsical
and cruel "Personal God."  The fact that there are so many
religions and beliefs, and there is no move to either unify them
or erase them, ought to make it plain that they are constructed
by men to subjugate others.  Hence they befuddle the mind.

9.	As far as I know the "renunciation of Nirvana is something
that is done as a final action.  See VOICE OF THE SILENCE p.
78-9.

10.	In our innermost being we, (as well as all other beings) are
united as ONE in the ABSOLUTENESS.  In our present consciousness
we see ourselves as separate in many ways, and act according to
our desires or notions.  In this life we are (or ought to be)
seeking to acquire wisdom - a wisdom which consciously gives us
the basis to unite and to behave with each others as the
primordial UNITY mandates.  We have to become consciously and
deliberately brothers to all beings in Nature.  We are learning
to do this with our MINDS which, for the moment, are isolated,
embraced by desire (Kama) and confused by the delusion that we
are "all-important."  The Lode-star that directs us to
understanding is that which we sense interiorly to be justice and
fairness for all because everyone else has the same senses,
powers and faculties.  In this way BROTHERHOOD is the key, as it
changes "passion" into "compassion."  Knowledge, wisdom and
compassion do this.  Selfishness and passion does the reverse.

11.	The "Dreamspell" of the Mayas is an illustration of the
present mind-desire linkage.  It produces selfishness.  When we
see the alternative, we make the effort to break the "spell."
Necessity is the pathway that leads on in our own evolution.  We
begin to "widen out to the Universal."

12.	"GOD loves to dream."  If you mean our condition and the
condition of most of us - it is so.  The inner GOD is deluded by
the distractions of desire and passion. This sounds very much
like the Buddhist teachings, and it is, for simplicity.  But it
is essentially the inner GOD that fights its way out of the
delusion by seeking for facts and knowledge and then looks for
the right way to apply that.  That leads to "right motive."
Again, repeating:  universalism, fairness, justice and
compassion.

13.	Nirmanakaya is a Bodhisattva who chooses not to enter
Nirvana, but remain behind with mankind to be of assistance to
its progress.  Instead of using a physical body it lives in a
very pure "astral body" that it has constructed itself during the
progress of self-purification.  There is a wonderful article
written on this subject and reprinted in the book FIVE YEARS OF
THEOSOPHY:  "the Elixir of Life."  You ought to read this.
Suffice to say the "astral light" is 7-fold and in its highest
aspect it is the AKASA.  This body of a Nirmanakaya is Akasic
substance.  For definitions use the SD Index and the THEOSOPHICAL
GLOSSARY by HPB.

14.	A STRANGE STORY is a marvelous example of how those who are
closely allied in nature affect one another for good and ill.
And "fear" is related to loss or change of the personality.  When
one is quite convinced that the personality will change, and that
ultimately its death is inevitable, one acquires the strength to
reject the pressures of fear, and demand truth regardless of
consequences.  So our body dies.  So we reincarnate.  Difficult
for some and not so difficult for others to use as a basic idea.
Ultimately this will have to be realized by all.  To the extent
that we become our own masters, and know our natures thoroughly,
so rapidly or slowly will we be able to progress in true
knowledge and wise living.  As to Jung's "making contact with the
animus" - it has two meanings apparently:  1.) animating or
actuating spirit, and 2.) a feeling or spirit of hostility or
hatred and animosity.  The first seems neutral enough, as our
motive lend it coloring, morally.  The second in on the "Dark
Side" as I suggested.  But that needs to be defined, each for
himself.  Jung devised special words to serve as short-cuts in
conveying ideas.  Theosophy does the same, but it also simplifies
and tries to make relations clear when conveying concepts.  Why
need the "dark side" be encouraged?  Who created it?  If we can
determine that we will know what to do.

15.	Bardo needs adjustment with the Theosophical concepts.  KEY
TO THEOSOPHY on after-death states ought to be used.

16.	As to what HPB may not have said - that is speculation.  If
one reads extensively what she wrote, most problems get cleared
up.  The theosophical fundamentals have to be kept in mind and
verified again and again as we proceed and meet fresh problems in
understanding.  Jung tried to make sense of the personality - of
Kama-Manas.  HPB describes the whole of man's psychology and
starts with the premise that we are observing in ourselves the
evolution of an immortal Monad.

17. As to the future - I have made a few statements earlier as to
its continuity for us.  Let's take a professor with a couple of
doctorates. Is that the end for him?  Is there more for him to
master?  Does he not make those decisions now for himself ?

Best wishes to you,		Dal


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