Theos-Talk Archives (July 2001 Message tt00055)

Friday, July 06, 2001


Dear Peter: (Moderator)

In response to yours sent to us on Wednesday, July 04, 2001
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To: sd@blavatsky.net
Subject: [bn-sd] Stanza I, sloka 9 continued
(page The SECRET DOCTRINE I p.48)


Friends,

Comments and questions welcome on quote from S D I p. 48

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Esoteric philosophy teaches that everything lives and is
conscious, but not
that all life and consciousness are similar to those of human or
even animal
beings. Life we look upon as "the one form of existence,"
manifesting in
what is called matter; or, as in man, what, incorrectly
separating them, we
name Spirit, Soul and Matter. Matter is the vehicle for the
manifestation of
soul on this plane of existence, and soul is the vehicle on a
higher plane
for the manifestation of spirit, and these three are a trinity
synthesized
by Life, which pervades them all. The idea of universal life is
one of those
ancient conceptions which are returning to the human mind in this
century,
as a consequence of its liberation from anthropomorphic theology.
Science,
it is true, contents itself with tracing or postulating the signs
of
universal life, and has not yet been bold enough even to whisper
"Anima
Mundi!" The idea of "crystalline life," now familiar to science,
would have
been scouted half a century ago. Botanists are now searching for
the nerves
of plants; not that they suppose that plants can feel or think as
animals
do, but because they believe that some structure, bearing the
same relation
functionally to plant life that nerves bear to animal life, is
necessary to
explain vegetable growth and nutrition. It hardly seems possible
that
science can disguise from itself much longer, by the mere use of
terms such
as "force" and "energy," the fact that things that have life are
living
things, whether they be atoms or planets. (SD I 48)
====================


DTB offers:


ARE INTELLIGENCE and CONSCIOUSNESS REAL ?

The fact of universal "Intelligence" and of "Consciousness" has
often been queried because the words are usually seen to be
restricted to "human" intelligence and consciousness, although
some schools of Buddhism are said to reject the concepts.

The idea that all beings, including the atoms, have those two
qualities; and in addition, are in themselves IMMORTAL PILGRIMS
is out of most concepts. Those are not subjects taught in our
schools and universities. Yet Science bases its conclusions on
the fact that atoms are indestructible and in perpetual regular
and LAWFUL motion.

Indestructibility is translated in Theosophy: IMMORTALITY. [The
process of "Reincarnation" posits an immortal spiritual entity
(Here, a unit of life, a Monad in evolution, is meant and, which
is in effect a triad: ATMA-BUDDHI-MANAS (as an indissoluble
unit).]

Perpetual Motion implies UNIVERSAL LAW AND LAWS. [Here the
immutable and unerring Law of Universal KARMA is posited -- the
CAUSE for any and all evolution.]

Included in this concept is the SPACE required for action,
vortical motion, time, cycles, attraction and repulsion.


CHOICE, FREE-WILL, CAUSE -- and KARMA

Every choice, every movement involves all of these. But the
impulse, the CAUSE behind any change has to be carefully analyzed
as to WHY it originated, and WHO did the starting. Thus is the
prime element of Karma introduced at the most basic level. This
single fact is one that Theosophy stresses. We propel our own
progress. We are CHOOSERS. We, as humans have FREE-WILL. How
are we to use it?


THE METAPHYSICAL AND THE PHYSICAL "ATOM."

Derived from these, is the concept that the Atom is a life-unit
of INTELLIGENT CONSCIOUSNESS. If so, then, it is a basis for all
differentiation and progress. It is the un-dying atom that is
primary to us, which forms the vehicle and basis for the "spark"
of the ONE SPIRIT that is our HIGHER SELF -- the INDIVIDUAL
ATMAN.


THE ATOM AND ETHICS -- KARMA

It is therefore posited that: Each "atom-unit" will, in the
distant future, acquire an independent Mind - thus giving it
individuality, and, together with other Monads, will be the basis
for a fresh host of humanity. This is why the Theosophical
philosophy urges us to pay close attention to the choices that
anyone makes in life. This is the basis for brotherhood. It
provides a logical basis for the "Why?" of ethics and morals.
This is a logical mental picture of a dynamic and purposive
Universe. In effect it states that we inevitably receive as
effects the exact results of the causes we generate each moment
of our conscious lives -- whether these be deeds, thoughts or
emotions.


CAUSE FOR MANIFESTATION -- UNIVERSAL LAW AND ACTION

It is plainly stated that they (the atoms in their aggregation,
acting under universal Law) are the basis for all organized
manifestation, of individual existence, and the basis for
progress, in The SECRET DOCTRINE This is why H P B in The
SECRET DOCTRINE states that each Monad mirrors every other monad.
The infinite sensitivity of Nature is thus made evident to our
understanding. The causes we set in motion through choice
produce immediately an embryonic effect.

But let us look at the question of CONSCIOUSNESS, completely
detached from that source of Theosophical doctrine (The SECRET
DOCTRINE) as an IDEA, and see if it has worth.


UNIVERSAL and PERSONAL EGOS BOTH PRESENT in MAN

If one is prepared to admit that the "Principles" of 1. ATMA --
the SPIRIT in Man and in Nature; and, 2. BUDDHI or the record
of Universal, as well as of individual experience -- extending
over an infinitude of years -- since the primal beginning of the
Universes, then, an awareness (such as we find exists in every
human) of introspection, of perceiving one's self as a "unit
being," may be called: SELF-CONSCIOUSNESS.

The term for the spiritual pole is INDIVIDUALITY, and has for
qualities the "Higher, impersonal, universal and altruistic,
virtuous Buddhic nature." In composition, it is the three higher
principles: Atma-Buddhi-Manas taken as a unit (a Monad in
evolution).

The other pole is considered to be the "material pole," It is
called the PERSONALITY -- that of "matter" -- with which is
associated the "Lower, selfish and vicious Kamic nature" of the
human being. Thus, man is shown to also be a polar being on this
earth. He is said to have two Egos. The Higher, and the Lower.
In composition the Personality is the combination of 4 lower
principles: Kama (desire), vitality (prana), and the astral and
physical bodies.

[A NOTE on the "Astral Body" and its functions: The "astral
body" is the electro-magnetic lattice work of "force-fields" on
which the physical molecules, cells and other structures of the
living human body arrange themselves. For, each one of those,
has an intelligence of its own, and knows where it is needed to
fill a gap, and assist the body corporate. The concept of
cooperation is an important one to grasp, in view of the fact
that the physical body is said by science to alter and to be
replaced with new materials, to the extent of about 98% each
year. In a recurring cycle of 7 years, the physical body is
totally renewed. The astral body being more permanent retains
the contours by which are transmitted the continuing shape and
form we are familiar with. Obviously, then, the "brain" is NOT
the organ of memory, but something far more durable is.]

This Polarity is that which is naturally formed between
BUDDHI-MANAS or the true EGO, and the Kamic-passionate and
selfish nature (the false, or personal ego) which includes the
"Lower-Mind, the desires and passions, and the astral and the
physical forms. This is the source for the analogy of a
tug-of-war between altruism and selfishness, Individuality and
Personality which is constantly being waged internally, and
especially when some crucial choice is to be made.


MONAD -- WHAT IS IT? WHAT DOES IT DO?

>From the point of view of simplicity in expression H P B adopted
the word MONAD to define the conjoined principles of ATMA and
BUDDHI indicating that the first one was the UNIVERSAL SPIRIT (of
which every being has a portion) and, the second was PRIMORDIAL
MATTER (Mulaprakriti - "root-matter"). These two acting together
endow the "spark" of SPIRIT with the rudiments of a form -- or
some kind of limitation -- at a very pure, refined level to serve
as a link with the evolution of that individual Monad in the
folds of the universal evolutionary program.

The principle is the same whether we deal with the vast Universe,
or with Man, the miniature Universe. We could view the Monad as
an egg, an ovoid with two foci: one being SPIRIT (Perfection)
and the other MATTER (or matter under tuition, working towards
perfectibility).

This appears to be a paradox. Therefore the great investigators
and scientists of the Past, those great logicians, the Great
Thinkers of the Past (and the PRESENT), Masters of Wisdom (S D I
272-3) -- the Buddhas and the Dhyan Chohans of the Imperishable,
Undying Race ( S D II 275fn, 281-2) are alive and well,
symbolized by the "opened Eye of the Dangma" during the condition
of general NON-MANIFESTATION in which all principles and elements
are merged.


CONSCIOUSNESS IN AND OUT OF MANIFESTATION

In Pralaya, in that transcendent condition of UNITY, the
limitations of "matter" disappear for the time being. During
this period of non-activity, there are no distinctions except
those "impressions" that had resulted from, the SPIRITUAL
PROGRESS MADE by each BEING in its period of living during the
period of activity termed a manvantara. (H.P.B. Articles
(U.L.T. ) Vol. III, p. 265)

The fact of the continuation of a spiritual impression that
transcends the time limits of a Pralaya -- can only be understood
as the continuance of Individual KARMA. It is the cyclic
re-emergence of all forms from the formless, that implacable
KARMA precipitates as all the complexities of a fresh Manvantara.
It is the natural outflowing of the causes set up by each "form"
in its passage, up to the time of the general retirement and
"rest" called a Pralaya. The SECRET DOCTRINE describes this
re-formation in detail in the 1st Vol. of the book.


GOAL OF EXISTENCE AND EARTH LIFE

But the goal for the Personality ( the Lower Manas) that you and
I (usually think we are) and which we in fact, use everyday, is
said to become Individually SELF-CONSCIOUS, just as the universal
ATMA-BUDDHI (of which it is said, you and I are a part) is
already, from the very beginning, whether in this Manvantara, or
in some one far more remote -- in an incredibly distant past.
ATMA-BUDDHI is the MONAD in evolution. At least The SECRET
DOCTRINE gives it that definition. To this Monad, Manas (the
mind) has to be added as the agent or intermediary between them.
In the Bhagavad Gita this is Arjuna, the mind of the purified
Personality.

In other words the Personality transforms (purifies) itself, by a
voluntary adoption of all the rules and laws of the Universe. It
is always independent, but that independence is self-curbed and
self-controlled because it knows and perceives that its calmness
and purposiveness aids the Universe in the incredible complexity
needed to regulate every aspect of life and progress (visible and
invisible).

Every least living thing as well as the greatest, are always
accounted for in terms of choice, decision and effect, each
flowing into the other perpetually. There are no victims, nor
are there any victors in this already existing scheme, unless one
wishes to consider the final attainment by all beings of the
highest position: that of becoming UNIVERSALLY SELF-CONSCIOUS.
This will be found described in the footnotes of last 3 pages of
the VOICE OF THE SILENCE, on the "Vestures of Perfection. [ In
The THEOSOPHICAL GLOSSARY, p. 338 - 344, under TRIKAYA and
TRISHARNA will be found additional information on this. ]

A useful analogy is: -- If we were to consider that the ONE
SPIRITUAL MONAD out of evolution (in non-manifestation), is like
a globule of mercury in a shallow dish. In Evolution
(Manifestation) it becomes the innumerable globules that can be
shaken out of the central mass (this is only an analogy). And
then, still pure and untouched by matter, they can flow back to
the center and coalesce without trouble. Separated, they are in
touch with each other in mind and sympathy, but looked at
materially, each is isolated physically from the gross and
material point of view. Such separation is the isolation of
selfishness. Continuing with this analogy:

If however they are coated with "matter" -- the impurity of
desire and form -- and a little ashes and dust and a little oil
is sprinkled over them, they will refuse to remerge. This is
because the surface impurities set up a barrier that
individualizes, isolates, and then personalizes them. They are
coated with the impurities of gross matter.

In this analogy, Evolution and Earth life afford the purificatory
FIRE which enables the pure mercury present in each of the coated
globules, to be sublimated and precipitated in the coolness of
the neck of the alembic, whereupon all differentiation ceases,
and the gross residue of differentiation remains trapped in "fire
of passion and desire" in the alembic. The purified mercury
reunited (at the end of a Manvantara) slips into the rest and
sleep of Pralaya "for a period of seven eternities" and then
reawakes to resume its Journey at the next dawning.

But Nature has a use for this residue, and continues to strive to
transmute and to purify it with the help of other "globules of
mercury" which take up that task again. This process is repeated
again and again (of course it is not physical substances we are
dealing with, but psychic, astral and mental ones), until in its
turn, it becomes purified by the repeated process of contact with
the intelligence that mercury represents.


AT THIS POINT WE MIGHT ASK SOME QUESTIONS

What is the purpose of life? Are we, or are we not IMMORTALS as
ATMA-BUDDHI? Do we incarnate for our own selfish pleasure? Or
do we incarnate to assist in the process of purification, which
other, less learned Monads can adopt and emulate, to work towards
the goal of perfection on their own? The whole question facing
us is : is, are we selfish or unselfish? Is SPIRITUALITY selfish
or not? Are we going to make the effort to share our knowledge
and wisdom unselfishly with others? Will we make the effort, and
with no hope or desire for a reward or for recognition?


AUTHORITY OF OLD SCHOOLS OF PHILOSOPHY

Many old schools of thought in the past have offered
interpretations for us today, made by the followers of a
particular teacher, of what they think that Teacher said, or may
have actually been taught. The books and traditions handed down
to us, either give exact and carefully preserved teachings, and
can provide examples of success, or they cannot. We have to
determine if we can benefit from their aspect and presentation.

As students of Theosophy and of comparative religions and
philosophies, should we not be interested in listening to ALL
SCHOOLS, and all "authorities," in order to see if they are
LOGICAL, and provide adequate and useful information? All truly
great men, whether "on the scene," or in the past, have done
their duty as best they know, and seek, in their daily lives to
be an example for others. So what we now choose to do with those
opportunities counts ultimately. Neither Gautama Buddha nor
Pythagoras wrote. Their followers did. Yet the bright image of
embodied truth remains shining to this day. Krishna did not
write, but the sages Sanjaya and Vyasa heard and recorded the
Bhagavad Gita. Jesus did not write, he spoke, and his scribes
tried to record his words accurately for their future guidance in
daily life. Are the followers and disciples of these inspiring
teachers honoring them today by their devoted and practical lives
based on those Teachings?

The "proof of value" of any doctrine is in the ideas it contains,
and not in any claims made for it or for an individual. Should
we not be more interested in the Buddha's DHAMMAPADA (His actual
words) than in what Ananda, Tsong-ka-pa, Nagarjuna, Aryasangha,
etc... wrote or said? As interpreted to us by his successors --
they may be true or false. The ideas behind any writer or
speaker's words tell us all. We base our use of those IDEAS upon
what we know of the truth that is INTERIOR to us -- the "Heart
Doctrine." Our HIGHER SELF alone is the judge of that, and it
relies on the universal and the impersonal facts of nature.


THE INTERNAL JUDGE AND WITNESS OF OURSELVES

Each of us has the same "spark" of the ATMAN within [the HIGHER
SELF] When the Buddha was asked "what are you?" He answered " I
am AWAKE." Are we "awake?" Is our ATMA (the Higher Self) able
to act in and through our Personality? Or have we made it
difficult for it to "cut through the thick dark clouds of matter
?" To be a mere "follower," is to surrender a portion of one's
ability to choose, to what is conceived to be, by the followers
of the "Eye Doctrine," a certain discipline or rote of
excellence. To belong to their "club" we are expected to declare
our adherence to their science, or their sectarian principles,
and particularly to their statements about it. It is all
exterior, and "judgments" are made by exterior evidence. But
actually it is always what we DO that ultimately counts. Our
actions are the final desideratum.

None of the great Teachers of Humanity have ever asked their
disciples to try to rate their fellows by their words, acts or
appearance. The real progress made by any one, is always
interior, and subject to the scrutiny and evaluation of the INNER
MAN-- the Higher Self. The Buddha said for instance, that we (if
we acquired wisdom),we were "to seek out him who knows still less
than thou.... And Let him hear the Law." No imposition and
coercion were implied. Wisdom is no man's property, and no true
prophet has ever clamed uniqueness. In fact, one thing
characteristic of true philosophers and reformers is that they
have always pointed to their "illustrious predecessors." -- and
they have evoked man's "common sense."

The ethico-moral outlook (our goals), ought to be for us an
important matter. By that, the REASON why any one does anything
is most important, if we are paying attention to the dynamic
balance of nature -- to the extent that we perceive it, and we
desire to truly assist all others who need help.

We have to presume for ourself, of course, as well as for an
interlocutor the same capacity of comprehension, (given adequate
information) of (and on) any subject, science, philosophy,
religion etc... that may be placed in evidence. Truth is not a
matter of quick acceptance or a "sudden illumination," unless a
prior, and very long apprenticeship (sometimes extending over
lives) has given the person a facility to perceive and to
respond. Given time all can be grasped. If time, space and
growth (motion of some kind) are denied, then the exercise is
futile. Languages words, phrases, and "authorities" are so much
impedimenta, unless they assist to a grasp of the final
relationships that are a part of immutable law and truth. As to
authorities, each one is the final one for themselves. Why
should we trust anyone, no matter how much praise may be given,
unless we are able to debate face to face, or failing that, be
able to read and think over such conclusions as may be offered.

One has to constantly say to ones' self: "I will NOT be
arrogant. Only, I have to always be INDEPENDENT." As part of a
vast assemblage of beings, and an insignificant atom of
developing knowledge, one should desire to know thoroughly before
accepting anything. Many are the experiences of others, and to
them, they are true -- their memory says so. The question one
would then ask after that : "Is it this, my memory, that of a
sage, or of a fool, and of one who is self-deluded?"

What else can anyone who claims to have learned from Theosophy
say and do?

In all humility one has to admit that there are vast regions of
knowledge and experience we have not yet been through, or met.
But being a questioner, first we need to develop the tools with
which to think, and base ourselves on basics and essentials which
are firm, universal, and will enable us to conduct any research
one elects to engage in.


THE MEANING OF CONSCIOUSNESS

Let us look at the word: "CONSCIOUS." The dictionary says it is
a compound word consisting of: CON = "along with" and SCIOUS --
this is derived from Latin: SCIRE = to know, to see (as a
science). So CONSCIOUSNESS is "to see along with accuracy". --
Or, "to understand scientifically."

Is there anything in this Universe that does not have this
potential? They may not exhibit it at present. But if it is
potential than by self-election and self-determination it can be
brought into use.

An atom has valance and other properties which distinguish it
from others. Randomness, (which recognizes the decision making
capacity of the smallest atom), and the laws of mass action do
not conflict but cooperate. Although we do not see in it (the
atom) our type of "intelligence" there are inherent laws there
which amount to rudimentary individuality and consciousness. But
anterior to even the atom is the CAUSE of its presence, and its
reason for existence. {and for us, the same concept pertains:
"Why are we here?"] If this can be made clear much of our
difficulties will vanish.

In other words, any word has meaning, [but specifically in this
case CONSCIOUSNESS -- whether "self" or general] providing there
is present at the time: 1. a primary BEING, 2. a secondary
Being, and 3. a panorama of action which both can look at,
understand and decide on by some means of intelligent
communication -- shall we call it using a general term:
conferencing and using the MIND PROCESS (whether the
intermediation of words is necessary or not) If there are
several beings and a plane or scene to be surveyed, it would seem
that bifocal vision of eyes and of minds is useful and purposive.
"Two minds are better than one."

Our "brain" is a good instance of this: Both eyes (if they
function normally together) report to the brain, and the ocular
lobes translate vision in both neural and electro-magnetic
impulses. These are first presumed to be translated into astral
impulses in the astral brain. These being further transmitted,
are presumed to impinge on a "screen" which the REAL MAN
(ATMA-BUDDHI-MANAS --the Monad) perceives.

This results in contemplation of several responses. Memory and
experience are consulted. A reference is made to Universal Laws,
if known to be applicable. At this point there may be
interference from the KAMA-MANAS -- the Lower Desires and the
Selfish self. This is where the Karma of our past may interfere
with clear and unbiased thought. One process or response being
selected, Karma attaches to it as it proceed downward into the
Brain to cause the basis for acts and words.

Next, we have to realize we are in the middle of a process
(Evolution: Universal and mundial) which are already under way.
We need to grasp the basis for that, and its methods of
operation. If we are in a dynamic situation what moves, and what
does not? What are the laws of an existing dynamism? Where can
they originate? How and who administers? What is our part? Do
we have one? Is it responsible? Does it demand comprehension?
Does it not imply self-consciousness of some kind ? Do we
cooperate or disrupt? How do we find criteria that are valid and
impersonal universal to use in any instance where action from us
is required?

If one claims that great Buddhist authorities and the "teachers"
in several "Schools" reject "consciousness," is it possible that
this word in English was seized on inaccurately? Is the SELF
described? I mean the ATMA-BUDDHI. What are its functions in
manifestation? What is Manas? How does it act? Who directs it?
What is the motivation -- ethico-moral -- base?

Best wishes, and I hope these ideas are of use,


Dallas

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