Theos-Talk Archives (April 2000 Message tt00092)

Yes,excellent idea,but if possible,please use simple terms as
possible for neophytes like me!!!:)





W. Dallas TenBroeck wrote:
> 
> Dear Leon:
> 
> Thanks -- I had hoped that you would add to that "encapsulation"
> by adding in a review of the advances in science which tend to
> show how much has been adapted or learned from the insights that
> the SD provided.  Can you do this for all of us perhaps ?  Better
> still a review of the really valuable discoveries in the last 25
> years ?
> 
> Don't you think we are all writing commentaries on what we are
> learning form the SD and other writings of HPB ?  I think so, but
> then we need also to learn how to do this briefly  -- I am too
> long-winded for instance.
> 
> Your ideas are so good and I will mull over them and see what I
> can add  -- this is just a brief acknowledgment.
> 
> Dal
> 
> Dallas
> 
> -----Original Message-----
> From: owner-theos-talk@theosophy.com
> [mailto:owner-theos-talk@theosophy.com]On Behalf Of
> LeonMaurer@aol.com
> Sent: Friday, April 21, 2000 9:53 PM
> To: theos-talk@theosophy.com; basic@blavatsky.net
> Subject: Re: Theos-World MONADS IN EVOLUTION
> 
> 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 m
> editation
> 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:
> 
> >
> >
> >April 18 2000
> >
> >
> >
> >
> >
> >WHAT EVOLVES ?
> >
> >
> >
> >   Who are the Monads ?
> >
> >
> >
> >
> >
> >
> >
> >The theory of nature and of life which Theosophy offers is not
> >
> >one that was at first speculatively laid down and then proved by
> >
> >adjusting facts or conclusions to fit it.
> >
> >
> >
> >But, rather, it is an explanation of existence, cosmic and
> >
> >individual, derived from knowledge reached by those who have
> >
> >acquired the power to see behind the curtain that hides the
> >
> >operations of Nature from the ordinary mind.
> >
> >
> >
> >Such Beings are called Sages, using the term in its highest
> >
> >sense. They have been called Mahatmas and Adepts. In ancient
> >
> >times they were known as the Rishis and Maharishis -- Great
> >
> >Teachers .
> >
> >
> >
> >There are many grades among the students of this
> Wisdom-Religion,
> >
> >so,  it stands to reason that those belonging to the lower
> >
> >degrees are able to give out only so much of the knowledge as is
> >
> >the measure of the grade they have reached, and, to some extent,
> >
> >we all depend for further information upon students who are
> >
> >higher yet.  It is these higher students for whom the claim is
> >
> >asserted that their knowledge is not mere inference.  (see SD I
> >
> >272-3)
> >
> >
> >
> >The power to see and absolutely know such laws is surrounded by
> >
> >natural inherent regulations which must be complied with as
> >
> >conditions precedent; and it is, therefore, not possible to
> >
> >respond to the demand of the worldly man for an immediate
> >
> >statement of this wisdom, insomuch as he could not comprehend it
> >
> >until those conditions are fulfilled.
> >
> >
> >
> >As this knowledge deals with laws and states of matter, and of
> >
> >consciousness undreamed of by the "practical" Western world, it
> >
> >can only be grasped, piece by piece, as the student pushes
> >
> >forward the demolition of his preconceived notions, that are due
> >
> >either to inadequate or to erroneous theories.
> >
> >
> >
> >It is claimed by these higher students that, in the Occident
> >
> >especially, a false method of reasoning has for many centuries
> >
> >prevailed, resulting in a universal habit of mind which causes
> >
> >men to look upon many effects as causes, and to regard that
> which
> >
> >is real as the unreal, putting meanwhile the unreal in the place
> >
> >of the real.
> >
> >
> >
> >As an example, we can mention the phenomena of mesmerism and
> >
> >clairvoyance, which until lately, have been denied or looked on
> >
> >with suspicion by Western Science. Yet, there have always been
> >
> >numerous persons who know for themselves, by incontrovertible
> >
> >introspective experience and evidence, the truth of these
> >
> >phenomena, and, in some instances, understand their cause and
> >
> >laws of operating.
> >
> >
> >
> >The following are a few fundamental propositions of Theosophy:
> >
> >
> >
> >The SPIRIT in man is the only real and permanent part of his
> >
> >being; the rest of his nature being  compounded  of 7 aspects
> >
> >called "principles. These include wisdom, the Mind, the
> Emotions,
> >
> >vitality, a model body (called the Astral Body) and finally the
> >
> >physical form we all know.
> >
> >
> >
> >Since change and decay is incident to all composite things,
> >
> >everything in man but his Spirit is impermanent. This Unit has
> >
> >been named the "Monad" in THE SECRET DOCTRINE.  In terms of the
> >
> >"Principles" of man it is:  Atma-Buddhi (Spirit--Discernment --
> >
> >or Wisdom).  with it as a link to the 'personality' is the Mind.
> >
> >
> >
> >Further, the universe being is actually ONE thing and not
> >
> >diverse, and everything within it being connected with the
> whole,
> >
> >and with every other thing therein, of which upon the upper
> plane
> >
> >(below referred to ) there is a perfect knowledge, the whole
> >
> >Universe is made up of an infinity of Monad each at its own
> stage
> >
> >of evolution.  These are immortal, eternal Units of Life.  The
> >
> >evolutionary process in our Universe includes every one of
> these.
> >
> >Cooperation is the rule of Law,  and this makes up the "field"
> of
> >
> >circumstance and experience that we call the Law of Kama.
> >
> >
> >
> >No act or thought occurs without each portion of the great whole
> >
> >perceiving and noting it. Hence all are inseparably bound
> >
> >together by the tie of Brotherhood.  The "Monads" all around us
> >
> >are immediately impressed with our feelings, actions, thoughts
> >
> >and words.  Being so "impressed" they become the conveyors of
> our
> >
> >personal "Karma."
> >
> >
> >
> >This first fundamental proposition of Theosophy postulates that
> >
> >the universe is not an aggregation of diverse unities but that
> it
> >
> >is ONE LIVING WHOLE/
> >
> >
> >
> >This whole is what is denominated "Deity" by Western
> >
> >Philosophers, and "Parabrahm" by the Hindu Vedantins.
> >
> >
> >
> >It may be called the Unmanifested, or, The ABSOLUTE.  And, it
> >
> >contains within itself the potency of every form of
> >
> >manifestation, together with the laws governing those
> >
> >manifestations.
> >
> >(see SD I pp. 14-17)
> >
> >
> >
> >Further, it is taught that there is no creation of worlds in the
> >
> >theological sense; but that their appearance is due strictly to
> >
> >evolution. (SD I 154 onwards)
> >
> >
> >
> >When the time comes for the Unmanifested to manifest as an
> >
> >objective Universe, which it does periodically, it emanates a
> >
> >Power or "The First Cause"-- so called,  because it itself is
> the
> >
> >rootless root of that Cause, and called in the East the
> >
> >"Causeless Cause."
> >
> >
> >
> >The first Cause we may call "God," Brahma, Ormazd, or Osiris, or
> >
> >by any name we please. The projection into time of the influence
> >
> >or so-called "breath of Brahma" causes all the worlds and the
> >
> >beings upon them to gradually appear.
> >
> >
> >
> >They remain in manifestation just as long as that influence
> >
> >continues to proceed forth in evolution.
> >
> >
> >
> >After long aeons the outbreathing, evolutionary influence
> >
> >slackens, and the universe begins to go into obscuration, or
> >
> >pralaya, until, the "breath" being fully indrawn, no objects
> >
> >remain, because nothing is but "Brahma." Care must be taken by
> >
> >the student to make a distinction between Brahm  (the impersonal
> >
> >Parabrahm) and Brahma the manifested Logos.
> >
> >
> >
> >This breathing-forth is known as a Manvantara, or the
> >
> >
> >
> >Manifestation of the world, and the completion of the
> >
> >inbreathing, brings with it Pralaya, or destruction. It is not
> >
> >actually "destruction" but it is the re-centering of all the
> >
> >living forces of the whole Universe into a condition of
> >
> >"sleep" -- a vast period of "rest," during which there is
> >
> >assimilation of all the many experiences of the last great
> period
> >
> >of LIFE.  Then, when the great Law of Karma begins to act again,
> >
> >all these are put forth in a regulated sequence into
> >
> >Manvantara -- manifestation -- again.  There is a close analogy
> >
> >between this process and the law of reincarnation for us,
> whereby
> >
> >we live in successive bodies, learning all the time.
> >
> >
> >
> >It is from these actual events in Nature that the doctrines of
> >
> >"creation" and the "last judgment" have sprung. Such Manvantaras
> >
> >and Pralayas have eternally occurred, and will continue to take
> >
> >place periodically and forever.
> >
> >
> >
> >For the purpose of a Manvantara, two so-called eternal
> principles
> >
> >are postulated, that is, Purusha and Prakriti (or Spirit and
> >
> >Matter), because both are ever present and conjoined in each
> >
> >manifestation. Each "Monad" is Spirit/Matter as a Unit of Life.
> >
> >It is also CONSCIOUSNESS and PERCEPTION.  As an example we say
> "I
> >
> >am I" -- this is us, as Consciousness speaking.
> >
> >
> >
> >This brings us to the doctrine of Universal Evolution as
> >
> >expounded by the Sages, the Masters of the Wisdom-Religion.  The
> >
> >Spirit, or Purusha, they say, proceeds to work through the
> >
> >various forms of matter evolved at the same time, beginning in
> >
> >the world of the spiritual from the highest and in the material
> >
> >world from the lowest form. The lowest form is one unknown as
> yet
> >
> >to modern science.  Therefore it is, that the mineral, vegetable
> >
> >and animal, and finally, the human forms appear.  Each of such
> >
> >forms imprisons a spark of the Divine, a portion of the
> >
> >indivisible Purusha -- a Monad.
> >
> >
> >
> >This is the source of the teaching and the First Object of the
> >
> >Theosophical Movement:  UNIVERSAL BROTHERHOOD.  It is a fact and
> >
> >a reality in Nature.  It needs to be put into practice,
> actually,
> >
> >here where we all live together.
> >
> >
> >
> >These innumerable Monads -- all sparks of the ONE -- struggle to
> >
> >"return to the Father," or in other words, to secure
> >
> >self-consciousness and at last come into the highest form, on
> >
> >Earth, that of MAN, where alone self-consciousness is possible
> to
> >
> >them.
> >
> >
> >
> >The period, calculated in human time, during which this
> evolution
> >
> >goes on embraces millions of ages. Each spark of divinity has,
> >
> >therefore, millions of ages in which to accomplish its
> >
> >mission-that of obtaining complete self-consciousness while in
> >
> >the form of man. But by this is not meant that the mere act of
> >
> >coming into human form of itself confers self-consciousness upon
> >
> >this divine spark. That great work may be accomplished during
> the
> >
> >Manvantara in which a Divine spark reaches the human form, or it
> >
> >may not;  all depends upon the individual's own will and
> efforts.
> >
> >Man's progress is always self-chosen.
> >
> >
> >
> >The condition of the mind-being (the Human) is one of free-will.
> >
> >It can only be the free-will that is embodied in a human being
> >
> >that chooses for itself to accelerate or retard the process of
> >
> >its own self-evolution.  Theosophy is thus a record made
> >
> >available to us of the efforts and successes of the humanity
> that
> >
> >has preceded us, and of which a large number assist us all by
> >
> >information, and advice.
> >
> >
> >
> >Each particular spirit thus goes through the Manvantara, enters
> >
> >into manifestation for its own enrichment and for that of the
> >
> >Whole. Interaction and cooperation as said above, are the rules
> >
> >of all progress in nature.  It is the work of a vast group of
> >
> >volunteers, who live and work together and for the benefit of
> >
> >each-other.  Such a concept changes the whole out-look on life.
> >
> >
> >
> >The great Sages mentioned before:  Mahatmas and Rishis are thus
> >
> >gradually evolved during a Manvantara, and become, after its
> >
> >expiration, planetary spirits, who guide the evolutions of the
> >
> >future incarnations of our planet, or fulfil some other
> necessary
> >
> >function in the grand evolutionary scheme of the Universe. The
> >
> >planetary spirits of our globe are those who in previous
> >
> >Manvantaras -- or "days of Brahma" -- made the efforts, and
> >
> >became in the course of that long period Adepts, and then Great
> >
> >Souls: Mahatmas.
> >
> >
> >
> >Each Manvantara is for the same end and purpose, so that the
> >
> >Mahatmas who have now attained those heights, or those who may
> >
> >become such in the succeeding years of the present Manvantara,
> >
> >will probably be the "Planetary Spirits" of the next Manvantara
> >
> >for this or other planets. This system is thus seen to be based
> >
> >upon the identity of Spiritual Being, and, under the name of
> >
> >"Universal Brotherhood," it constitutes the fundamental idea of
> >
> >the Theosophical Movement, whose object is the realization of
> >
> >that Brotherhood among men.
> >
> >
> >
> >The Adept Sages say that this Purusha/SPIRIT is the basis of all
> >
> >manifested objects. Without it nothing could exist or cohere. It
> >
> >interpenetrates everything everywhere. It is the reality of
> >
> >which, or upon which, those things called real by us are mere
> >
> >images.
> >
> >
> >
> >As Purusha (Spirit) reaches to and embraces all beings, they are
> >
> >all connected together; and in or on the plane where that
> Purusha
> >
> >is, there is a perfect consciousness of every act, thought,
> >
> >object, and circumstance, whether supposed to occur there, on
> >
> >this plane, or any other. For below the spirit and above the
> >
> >intellect is a plane of consciousness in which experiences are
> >
> >noted, commonly called man's "spiritual nature;" this is
> >
> >frequently said to be as susceptible of culture as is, also, his
> >
> >body or his mind and intellect.
> >
> >
> >
> >There is a great deal more that could be added to this and I
> will
> >
> >be glad to do so if any would like to see it.
> >
> 
> >Best wishes,
> >
> 
> >Dallas
> 
> -- THEOSOPHY WORLD -- Theosophical Talk --
> theos-talk@theosophy.com
> 
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> 
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