Theos-Talk Archives (April 2000 Message tt00086)

Hi Dallas,

This is an excellent encapsulation of the whole scope of theosophy.  Thank 
you for putting it together so succinctly. 

Now, I'm thinking, if we can somehow lay alongside it a direct one-to-one 
correlation with modern and postmodern science -- so as to practically 
"prove" the truths of the theosophical principles in "the language of this 
age" -- we will have written the "NEW Secret Doctrine" that HPB expected from 
her most intuitive and aware students.  

Don't know yet just how this can be done, but it seems to be worth thinking 
about in light of the new thread recently opened up in both bn-basic and 
Theos-world related to "fundamental theosophical principles and their 
relationship to [modern and postmodern] science" -- as well as this parallel 
thread related to "Monads in Evolution."

I do believe that such a comparison, correlation, and confirmation of 
theosophy with the current physical, psychological, cognitive, and 
consciousness sciences -- as they now seems to be advancing and gradually appr
oaching a coming together in mutual interdisciplinary understanding -- could 
lead to a vast public acceptance of theosophy in general, and give much 
greater universal credence to its moral and ethical imperatives.

It certainly should be worth the collaboration of everyone on these lists 
with specific correlative knowledge related to theosophy and with respect to 
each particular discipline of "modern" and "post modern" science -- as they 
are now being evolved and expressed in our everyday technologies... Which, 
collectively, give us simulated realities, along with a near telepathic 
ability to almost instantaneously, and both singly and collectively, 
communicate with each other on a worldwide level.  It seems to me we should 
give thanks, then, to modern science, as presaged in the SD and clarified by 
Einstein for our scientific understanding, along with its spin-off of high 
technologies from computers, to satellites, to cell phones, to the Internet, 
etc., that have now become the handmaidens of theosophy, so to speak, and 
have given us a new language of mass media for this age that almost everyone 
can have immediate access to.  (I wonder If HPB and the Masters hadn't 
planned all this from the beginning. More kudos for them, if they did.:-) 

I can even envision these online theosophy-science dialogues possibly 
becoming the basis of a hard cover book (with many authors, a few editors) on 
which we can all collaborate, and that can eventually become the basis of the 
consolidation of all "proven" sciences, religions and philosophies into one 
grand universal "wisdom religion" serving as the unequivocal basis of future 
thought for all humankind, both individually and collectively.  We might even 
get academic scientists of a theosophical mind, to join in these dialogues -- 
since It's already apparent on the scientific forums that they have hit a 
brick wall with their present methods of objective scientific study of 
consciousness, and are beginning to seriously discuss vipassana meditation 
techniques, for example, as a valid way to utilize first person subjective 
evidence, that can be used in parallel with objective proof, toward 
understanding the nature of consciousness and its scientific correlation with 
both mind and brain-body. Wow!  That's certainly some giant step for both 
theosophy and material science.  Could we be on the right track in attempting 
to help join these two, formerly far apart, worlds of thought and ideas?

What do you think? 

Best wishes,

Leon Maurer



In a message dated 04/19/00 1:14:23 AM, dalval@nwc.net writes:

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>April 18 2000
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>WHAT EVOLVES ?
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>   Who are the Monads ?
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>The theory of nature and of life which Theosophy offers is not
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>one that was at first speculatively laid down and then proved by
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>adjusting facts or conclusions to fit it.
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>But, rather, it is an explanation of existence, cosmic and
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>individual, derived from knowledge reached by those who have
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>acquired the power to see behind the curtain that hides the
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>operations of Nature from the ordinary mind.
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>Such Beings are called Sages, using the term in its highest
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>sense. They have been called Mahatmas and Adepts. In ancient
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>times they were known as the Rishis and Maharishis -- Great
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>Teachers .
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>There are many grades among the students of this Wisdom-Religion,
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>so,  it stands to reason that those belonging to the lower
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>degrees are able to give out only so much of the knowledge as is
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>the measure of the grade they have reached, and, to some extent,
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>we all depend for further information upon students who are
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>higher yet.  It is these higher students for whom the claim is
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>asserted that their knowledge is not mere inference.  (see SD I
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>272-3)
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>The power to see and absolutely know such laws is surrounded by
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>natural inherent regulations which must be complied with as
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>conditions precedent; and it is, therefore, not possible to
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>respond to the demand of the worldly man for an immediate
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>statement of this wisdom, insomuch as he could not comprehend it
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>until those conditions are fulfilled.
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>As this knowledge deals with laws and states of matter, and of
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>consciousness undreamed of by the "practical" Western world, it
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>can only be grasped, piece by piece, as the student pushes
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>forward the demolition of his preconceived notions, that are due
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>either to inadequate or to erroneous theories.
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>It is claimed by these higher students that, in the Occident
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>especially, a false method of reasoning has for many centuries
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>prevailed, resulting in a universal habit of mind which causes
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>men to look upon many effects as causes, and to regard that which
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>is real as the unreal, putting meanwhile the unreal in the place
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>of the real.
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>As an example, we can mention the phenomena of mesmerism and
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>clairvoyance, which until lately, have been denied or looked on
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>with suspicion by Western Science. Yet, there have always been
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>numerous persons who know for themselves, by incontrovertible
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>introspective experience and evidence, the truth of these
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>phenomena, and, in some instances, understand their cause and
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>laws of operating.
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>The following are a few fundamental propositions of Theosophy:
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>The SPIRIT in man is the only real and permanent part of his
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>being; the rest of his nature being  compounded  of 7 aspects
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>called "principles. These include wisdom, the Mind, the Emotions,
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>vitality, a model body (called the Astral Body) and finally the
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>physical form we all know.
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>Since change and decay is incident to all composite things,
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>everything in man but his Spirit is impermanent. This Unit has
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>been named the "Monad" in THE SECRET DOCTRINE.  In terms of the
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>"Principles" of man it is:  Atma-Buddhi (Spirit--Discernment --
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>or Wisdom).  with it as a link to the 'personality' is the Mind.
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>Further, the universe being is actually ONE thing and not
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>diverse, and everything within it being connected with the whole,
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>and with every other thing therein, of which upon the upper plane
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>(below referred to ) there is a perfect knowledge, the whole
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>Universe is made up of an infinity of Monad each at its own stage
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>of evolution.  These are immortal, eternal Units of Life.  The
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>evolutionary process in our Universe includes every one of these.
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>Cooperation is the rule of Law,  and this makes up the "field" of
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>circumstance and experience that we call the Law of Kama.
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>No act or thought occurs without each portion of the great whole
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>perceiving and noting it. Hence all are inseparably bound
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>together by the tie of Brotherhood.  The "Monads" all around us
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>are immediately impressed with our feelings, actions, thoughts
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>and words.  Being so "impressed" they become the conveyors of our
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>personal "Karma."
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>This first fundamental proposition of Theosophy postulates that
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>the universe is not an aggregation of diverse unities but that it
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>is ONE LIVING WHOLE/
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>This whole is what is denominated "Deity" by Western
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>Philosophers, and "Parabrahm" by the Hindu Vedantins.
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>It may be called the Unmanifested, or, The ABSOLUTE.  And, it
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>contains within itself the potency of every form of
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>manifestation, together with the laws governing those
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>manifestations.
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>(see SD I pp. 14-17)
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>Further, it is taught that there is no creation of worlds in the
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>theological sense; but that their appearance is due strictly to
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>evolution. (SD I 154 onwards)
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>When the time comes for the Unmanifested to manifest as an
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>objective Universe, which it does periodically, it emanates a
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>Power or "The First Cause"-- so called,  because it itself is the
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>rootless root of that Cause, and called in the East the
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>"Causeless Cause."
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>The first Cause we may call "God," Brahma, Ormazd, or Osiris, or
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>by any name we please. The projection into time of the influence
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>or so-called "breath of Brahma" causes all the worlds and the
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>beings upon them to gradually appear.
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>They remain in manifestation just as long as that influence
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>continues to proceed forth in evolution.
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>After long aeons the outbreathing, evolutionary influence
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>slackens, and the universe begins to go into obscuration, or
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>pralaya, until, the "breath" being fully indrawn, no objects
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>remain, because nothing is but "Brahma." Care must be taken by
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>the student to make a distinction between Brahm  (the impersonal
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>Parabrahm) and Brahma the manifested Logos.
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>This breathing-forth is known as a Manvantara, or the
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>Manifestation of the world, and the completion of the
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>inbreathing, brings with it Pralaya, or destruction. It is not
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>actually "destruction" but it is the re-centering of all the
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>living forces of the whole Universe into a condition of
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>"sleep" -- a vast period of "rest," during which there is
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>assimilation of all the many experiences of the last great period
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>of LIFE.  Then, when the great Law of Karma begins to act again,
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>all these are put forth in a regulated sequence into
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>Manvantara -- manifestation -- again.  There is a close analogy
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>between this process and the law of reincarnation for us, whereby
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>we live in successive bodies, learning all the time.
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>It is from these actual events in Nature that the doctrines of
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>"creation" and the "last judgment" have sprung. Such Manvantaras
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>and Pralayas have eternally occurred, and will continue to take
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>place periodically and forever.
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>For the purpose of a Manvantara, two so-called eternal principles
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>are postulated, that is, Purusha and Prakriti (or Spirit and
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>Matter), because both are ever present and conjoined in each
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>manifestation. Each "Monad" is Spirit/Matter as a Unit of Life.
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>It is also CONSCIOUSNESS and PERCEPTION.  As an example we say "I
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>am I" -- this is us, as Consciousness speaking.
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>This brings us to the doctrine of Universal Evolution as
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>expounded by the Sages, the Masters of the Wisdom-Religion.  The
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>Spirit, or Purusha, they say, proceeds to work through the
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>various forms of matter evolved at the same time, beginning in
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>the world of the spiritual from the highest and in the material
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>world from the lowest form. The lowest form is one unknown as yet
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>to modern science.  Therefore it is, that the mineral, vegetable
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>and animal, and finally, the human forms appear.  Each of such
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>forms imprisons a spark of the Divine, a portion of the
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>indivisible Purusha -- a Monad.
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>This is the source of the teaching and the First Object of the
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>Theosophical Movement:  UNIVERSAL BROTHERHOOD.  It is a fact and
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>a reality in Nature.  It needs to be put into practice, actually,
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>here where we all live together.
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>These innumerable Monads -- all sparks of the ONE -- struggle to
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>"return to the Father," or in other words, to secure
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>self-consciousness and at last come into the highest form, on
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>Earth, that of MAN, where alone self-consciousness is possible to
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>them.
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>The period, calculated in human time, during which this evolution
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>goes on embraces millions of ages. Each spark of divinity has,
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>therefore, millions of ages in which to accomplish its
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>mission-that of obtaining complete self-consciousness while in
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>the form of man. But by this is not meant that the mere act of
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>coming into human form of itself confers self-consciousness upon
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>this divine spark. That great work may be accomplished during the
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>Manvantara in which a Divine spark reaches the human form, or it
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>may not;  all depends upon the individual's own will and efforts.
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>Man's progress is always self-chosen.
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>The condition of the mind-being (the Human) is one of free-will.
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>It can only be the free-will that is embodied in a human being
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>that chooses for itself to accelerate or retard the process of
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>its own self-evolution.  Theosophy is thus a record made
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>available to us of the efforts and successes of the humanity that
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>has preceded us, and of which a large number assist us all by
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>information, and advice.
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>Each particular spirit thus goes through the Manvantara, enters
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>into manifestation for its own enrichment and for that of the
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>Whole. Interaction and cooperation as said above, are the rules
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>of all progress in nature.  It is the work of a vast group of
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>volunteers, who live and work together and for the benefit of
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>each-other.  Such a concept changes the whole out-look on life.
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>The great Sages mentioned before:  Mahatmas and Rishis are thus
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>gradually evolved during a Manvantara, and become, after its
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>expiration, planetary spirits, who guide the evolutions of the
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>future incarnations of our planet, or fulfil some other necessary
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>function in the grand evolutionary scheme of the Universe. The
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>planetary spirits of our globe are those who in previous
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>Manvantaras -- or "days of Brahma" -- made the efforts, and
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>became in the course of that long period Adepts, and then Great
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>Souls: Mahatmas.
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>Each Manvantara is for the same end and purpose, so that the
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>Mahatmas who have now attained those heights, or those who may
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>become such in the succeeding years of the present Manvantara,
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>will probably be the "Planetary Spirits" of the next Manvantara
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>for this or other planets. This system is thus seen to be based
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>upon the identity of Spiritual Being, and, under the name of
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>"Universal Brotherhood," it constitutes the fundamental idea of
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>the Theosophical Movement, whose object is the realization of
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>that Brotherhood among men.
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>The Adept Sages say that this Purusha/SPIRIT is the basis of all
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>manifested objects. Without it nothing could exist or cohere. It
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>interpenetrates everything everywhere. It is the reality of
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>which, or upon which, those things called real by us are mere
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>images.
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>As Purusha (Spirit) reaches to and embraces all beings, they are
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>all connected together; and in or on the plane where that Purusha
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>is, there is a perfect consciousness of every act, thought,
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>object, and circumstance, whether supposed to occur there, on
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>this plane, or any other. For below the spirit and above the
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>intellect is a plane of consciousness in which experiences are
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>noted, commonly called man's "spiritual nature;" this is
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>frequently said to be as susceptible of culture as is, also, his
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>body or his mind and intellect.
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>There is a great deal more that could be added to this and I will
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>be glad to do so if any would like to see it.
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>Best wishes,
>

>Dallas

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