Theos-Talk Archives (March 1999 Message tt00185)

Mar 16th

>From Theosophical literature:


These statements are offered as evidence of the great unity that
the Secret Doctrine advances for us to consider.

Some are easy to grasp and others may require much thought and
considerations as we seek to fit them in the entire mosaic of
Universal Evolution.

Often one hears the question:  "What is the cause of all this?"
"Why am I here?"  If one puts together in various relationships
the key ideas - hidden like pearls in the uncouth oysters of
words and ancient usage, the unifying aspects of statement and
though become clearer.  At no time can be a "quick study."

All statements are made in sincerity and with the desire that
they be thought over analyzed, and verified.  WE have to do this
independently.  It is not safe to take the explanation or the
word of "another," however learned or
"authoritative" they may seem.  TRUTH has to be learned and
appreciated by each, as it is present in his or her own heart.
We all share equally in the potentials of knowledge.  Our
progress and contribution is verification, and application of the
facts perceived in our own lives.

--------------------

"The pivotal doctrine of Esoteric philosophy admits no privileges
or special gifts in man, save those won by his own Ego through
personal effort and merit throughout a long series of
metempsychoses and reincarnations."  SD I 17


"Occultism can neither be taught nor learned in a "few easy
lessons" - it has to been proposed to begin at the foundations
and reconstruct our entire knowledge of Nature and of man;  to
show the unity and fundamentals of the world's religions;  to
eliminate from Science all its "missing links;"  to make
Agnosticism gnostic;  and to place the science of psychology and
the nature an laws of mind and soul over against "Mediumship."
WQJ Articles I 35


"...the one fundamental law in Occult Science:  "The radical
unity of the ultimate essence of each constituent part of
compounds in Nature-from Star to mineral Atom, from the highest
Dhyan Chohan to the smallest infusoria and whether applied to the
spiritual, intellectual, or physical worlds."
	SD I 120


"The Doctrine teaches that, in order to become a divine, fully
conscious god,--aye, even the highest-the Spiritual primeval
INTELLIGENCES must pass through the human stage. [those who "have
reached the appropriate equilibrium between matter and spirit],
as "we" have now, since the middle point of the Fourth Race of
the fourth Round [Atlantean Race, a little over 18 million years
ago] was passed.  Each entity must have won for itself the right
of becoming divine, through self-experience."  AS I 106


"...for every atom in the Universe has the potentiality of
self-consciousness in it, and is, like the Monads of Leibnitz, a
Universe in itself, and "for" itself."	SD I 107


"...Nature geometrizes universally. In all her manifestations.
There is an inherent law...by which Nature correlates her
geometrical forms...and in which there  is no place for accident
or chance.  It is a fundamental law in Occultism that there is no
rest or cessation of motion in Nature."	SD I 97


"...in order to obtain clear perception of it [the Great Mystery]
one has first of all to admit the postulate of a universally
diffused, omnipresent, eternal Deity in Nature;  secondly, to
have fathomed the mystery of electricity in its true essence;
and thirdly, to credit man with being the septenary symbol, on
the terrestrial plane, of the one Great UNIT (the Logos), which
is Itself the Seven vowelled sign, the Breath crystallized into
the word."	SD I 79


"Light is matter, and DARKNESS pure Spirit.  Darkness, in its
radical, metaphysical basis, is subjective and absolute light;
while the latter (light) in all its seeming effulgence and glory,
is merely a mass of shadows, as it can never be eternal, and is
simply an illusion, or Maya."  SD I 70


"Above, the Son is the whole Kosmos; below, he is MANKIND."  SD I
60


"The Boundless can have no relation to the bounded and the
conditioned.  In the occult teachings, the Unknown and the
Unknowable MOVER, or the Self-Existing, is the absolute divine
Essence.  And thus being ABSOLUTE Consciousness, and ABSOLUTE
Motion-to the limited senses of those who describe this
indescribable-it is unconsciousness and immoveableness.  Concrete
consciousness cannot be predicated of abstract Consciousness, any
more than the quality wet can be predicated of
water...Consciousness implies limitations and qualifications;
something to be conscious of, and someone to be conscious of it.
But ABSOLUTE CONSCIOUSNESS, contains the cognizer, the thing
cognized and the cognition, all three in itself and all three
ONE."	SD I 56


"The idea that things can cease to exist and still BE, is a
fundamental one in Eastern psychology."  SD I 54


"Paranishpana...is the "summum bonum," the Absolute, hence the
same as Paranirvana.  Besides being the final state it is that
condition of subjectivity which has no relation to anything but
the one Absolute Truth (Para-martha-satya) on its plane.  It is
that state which leads one to appreciate correctly the full
meaning of Non-Being, which, as explained, is ABSOLUTE BEING...
The condition of Paranishpanna, without Paramartha, the
Self-analysing consciousness (Svasamvedana), is no bliss, but
simply extinction (for Seven Eternities).
SD I 53


"Only the liberated Spirit is able to faintly realize the nature
of the source whence it sprang and wither it must eventually
return. . . As the highest Dhyan Chohan, however, can but bow it
ignorance before the awful mystery of Absolute Being...the Finite
cannot conceive the Infinite, nor can it apply its own standard
of mental experiences, how can it be said that the "Unconscious"
and the Absolute can have even an instinctive impulse or hope of
attaining clear self-consciousness?. . .the Occultist would say
that it applies perfectly to the awakened MAHAT, the Universal
Mind already projected into the phenomenal world as the first
aspect of the changeless ABSOLUTE, but never to the latter.
"Spirit and Mater, or Purusha and Prakriti are but the two
primeval aspects of the One and Secondless," we are taught."	SD I
51


"The Secret doctrine carries this idea into the region of
metaphysics and postulates a "One form of Existence" as the basis
and source of all things...The Puranic commentators explain it by
Karana-"Cause"-but the Esoteric philosophy, by the IDEAL SPIRIT
OF THAT CAUSE."	SD I 46


"What is time, for instance, but the panoramic succession of our
states of consciousness?"	SD I 44


"The Secret Doctrine teaches the progressive development of
everything, worlds as well as atoms;  and this stupendous
development has neither conceivable beginning nor imaginable end.
Our "Universe" is only one of an infinite number of Universes,
all of them "Sons of Necessity," because links in the great
Cosmic chain of Universes, each one standing in the relation of
an effect as regards its predecessor, and being a cause as
regards its successor."	SD I 43



"...the upward progress of the Ego is a series of progressive
awakenings."
 SD I 40



"Nothing is permanent except the one hidden ABSOLUTE EXISTENCE,
which contains in itself the noumena of all realities...all
things are relatively real, for the cognizer is also a
reflection, and the things cognized are therefore as real to him
as himself...Whatever plane our consciousness may be acting in,
both we and the things belonging to that plane are, for the time
being, our only realities."
	SD I 39-40


"Mind is a name given to the sum or the states of Consciousness
grouped under thought, Will, and Feeling...the "UNIVERSAL MIND"
remains as a permanent possibility of mental action, or of that
abstract absolute thought, of which mind is the concretion."	SD I
38


"Time is only an illusion produced by the succession of our
states of consciousness as we travel through eternal duration,
and it does not exist were no consciousness exists in which the
illusion can be produced, but "lies asleep."  The present is only
a mathematical line which divides that part of eternal duration
which we call the future from that part which we call the past.
Nothing on earth has real duration, for nothing remains without
change-or the same-for the billionth part of a second;  and the
sensation we have of the actuality of...the present, comes from
the blurring of that momentary glimpse, or succession of glimpses
of things that our senses give us, as those things pass from the
region of ideals, which we call the future, to the region of
memories that we name the past."	SD I 37






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