Theos-World Response to Dallas
Apr 15, 1999 06:23 AM
by Gerald Schueler
>>As I have noticed several times, once that we broaden our
definitions there is a greater coincidence noticed.>>
Agreed. I have noticed this also.
<<However in the KEY TO THEOSOPHY you will find that HPB narrows and
defines the actual functions of the Theosophical principles and assigns
reasons for those. Also in FIVE YEARS OF THEOSOPHY will be found an
article of hers on the SEVEN PRINCIPLES which antecedes the publishing
of the KEY. In that the 7 principles are discussed from the point of
view of the Hindu schools and their basis is amply explained.>>
Dallas, the whole 7 principles doctrine is what is called
reductionism. It is ok up to a point, but misleading because
no one of these principles really work alone, and they
actually function together as a network in very complex
ways. When I said that imagination is in buddhi, for
example, I automatically assume that atma is included
because buddhi can't do anything at all without atma.
>>While Jung and others of our modern psychologists approach to the
theosophical teachings in more than one way, they have failed to take
full advantage (in my esteem ) of the information that is age-old and
amply demonstrated.>>
Jung only included material that he observed in his work and
left most other stuff as speculation. However, his archetypes would
certainly equate with atma. Today we have Ken Wilber
and others who are, in fact, using much of the esoteric
doctrines from the East.
>>As far as I can see, the faculty of imagination (and Patanjali
also says this ) is seated in Manas and not in Buddhi. To
Imagination, Buddhi would passive. >>
Atma-buddhi is our spiritual monad or "ray" from the divine
monad. It contains imagination when this is defined as
our ability to produce images (and sounds). It also contains
the intuition or ability to become consciously aware of
things that physically would be impossible (noetic). But
our consciousness normally works through manas, and
here our buddhic images become cluttered with thoughts.
When we raise consciousness from manas
(mental plane) to buddhi (causal plane) we can directly
experience images without thoughts (which are but images
clothed in words or language). When chelas begin to
meditate, such as Patanjali teaches, they begin from
manas, which is to say from where they already are.
They begin with imagination focused in manas, or images
clothed in words and languages. The goal is to
gradually eliminate the clothing and observe images
and/or sounds directly (thus raising consciousness
from manas to buddhi). This is all pretty esoteric
stuff and hard for me to put into words, but I hope that
you can see where I am coming from here. We do
have imagination in manas, but its source, our ability
to form images and sounds, is in atma-buddhi and
when imagination is in manas, it is always associated
with thoughts, words, language, etc. This has the
advantage of being more detailed, but the disadvantage
of being muddled or sullied by our personality.
>> In terms of INSPIRATION or of INTUITION it offers universal and
sublime ideas for the attention of the embodied mind--which if employed
would result in IDEAL ACTIONS AND RESULTS. That embodied mind
(Kama-manas) then has the option of using or rejecting them -- so Karma
results from that action.<<
OK. But what do you mean by "ideal actions?" Are these
"good" deeds? Or are these deeds that produce no karma?
It seems that you mean good deeds that produce good
karma (i.e., golden chains). This should be a natural
byproduct of our development, not a specific goal (which
would be spiritual selfishness).
Most of Patanjali, as I understand it, has to do with
purifying kama-manas and then raising consciousness
to buddhi-manas and then to atma-buddhi. He discusses
two degrees of samadhi: the lower is with residuals
and the higher is without. The lower is atma-buddhi
and the higher is pure atma or possibly para-atma.
Unfortunately, he also goes on at great length
discussing siddhas or powers that can be gained
from samyama. These should not be taken literally
but are true in a psychological sense.
I prefer Buddhist yoga to Patanjali, but this is my own
personal preference. However, I have used the AUM
or OM mantra sucessfully. When you do this, the sound
can take consciousness into atma-buddhi, its source,
and the trip is easier each time it is done.
Jerry S
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