Theos-Talk Archives (July 2001 Message tt00071)

Monday, July 09, 2001


Dear Peter, Moderator


You asked :

Would anyone like to speculate on what is the double or even
triple meaning of Alaya as taught by Esoteric
"Buddhists"? [ S D I pp. 49 - 50 ]

Any other comments or questions welcomed.

=====================

But what is the belief of the inner esoteric Schools? the reader
may ask.
What are the doctrines taught on this subject by the Esoteric
"Buddhists"?

With them "Alaya" has a double and even a triple meaning.

============================

ALAYA The THEOSOPHICAL GLOSSARY p. 14, ... Universal
Soul (Mahayana School) ... Identical with akasa in its mystic
sense [ 7th aspect, highest, of the "astral light ] and with
Mulaprakriti {Root or Primordial Matter -- Maha-Buddhi ] in its
essence as it is the basis and root of all things."

[It is the material aspect of the UNIVERSAL MONAD and of all
lesser Monads of whatever level of progress.]

[ See The VOICE OF THE SILENCE (HPB) p. 26,54,63,73;
TRANSACTIONS p. 28, 54-5; KEY TO THEOSOPHY (HPB) p. 74; ISIS
UNVEILED Vol. I p. 289 ]

========================================


In the Yogacharya system of the contemplative Mahayana school,

ALAYA is both the Universal Soul (Anima Mundi) and

[ALAYA as] the Self of a progressed adept. "He who is strong in
the Yoga can introduce at will his Alaya by means of meditation
into the true Nature of Existence."

The "Alaya has an absolute eternal existence," says Aryasanga --
the rival of Nagarjuna.*

In one sense it is Pradhana; which is explained in Vishnu Purana
as: "that which is the unevolved cause,
is emphatically called by the most eminent sages Pradhana,
original base, which is subtile Prakriti, viz., that which is
eternal, and which at once is (or comprehends) what is and what
is not, or is mere process." "Prakriti," Prakriti is not the
"incognizable Brahma." **

=====================================

PRADHANA The THEOSOPHICAL GLOSSARY p. 259; 201, ...
undifferentiated substance ... Akasa ... Mulaprakriti ... Root
of Matter ... Primeval matter ....
[ see also The SECRET DOCTRINE I 50-1, 55, 62, 452fn, 545,
582, S D II p. 58, 255-6, 370fn, 582, Trans 15;

======================================


It is a mistake of those who know nothing of the Universality of
the Occult doctrines from the very
cradle of the human races, and especially so of those scholars
who reject the very idea of a "primordial revelation," to teach
that the Anima Mundi, the One Life or "Universal Soul," was made
known only by Anaxagoras, or during his age.

This philosopher brought the teaching forward simply to oppose
the too materialistic conceptions on Cosmogony of Democritus,
based on his exoteric theory of blindly driven atoms.

Anaxagoras of Clazomene was not its inventor but only its
propagator, as also was Plato. That which he called Mundane
Intelligence, the nous ([[nous]]), the principle that according
to his views is absolutely separated and free from matter and
acts on design, *** was called Motion, the ONE LIFE, or Jivatma,
ages before the year 500 B.C. in India.

============================

JIVATMA The THEOSOPHICAL GLOSSARY P. 166; ... The ONE universal
life ... the divine Spirit in Man; [see S D I 50, 1323, 140,
MAHATMA LETTERS pp. 46, 344, 346; H P B Articles I 462; Vol.
III 234-5;

===============================

Only the Aryan philosophers never endowed the principle, which
with them is infinite, with the finite "attribute" of "thinking."

[Footnote(s)] -------------------------------------------------

* Aryasanga was a pre-Christian Adept and founder of a Buddhist
esoteric school, though Csoma di Koros places him, for some
reasons of his own, in the seventh century A.D. There was another
Aryasanga, who lived during the first centuries of our era and
the Hungarian scholar most probably confuses the two.

==========================

ARYASANGHA T. Glossary, p. 32-3 a direct disciple of Gautama
Buddha; teachings were absolutely esoteric ... [had nothing to
do with the teachings of a tantrik teacher of the same name of
5-6th Cent. A D]
[Csoma de Koros never became acquainted with the Gelugpas but got
all his information from the Red-caps" of the borderland ] the
Mahayana religious works were all written far before Aryasangha's
time...
[see The SECRET DOCTRINE I xix, 48-9fn, 69fn II 637 -- Bio
BLAVATSKY: Collected Works (TPH) Vol. 14, p. 509; Voice, pp.
49fn, 56fn, 59fn, 70, 73; Caves & Jungles, p. 108-9 Mod
Panarion p. 255; T. Gloss., p. 381

=================================


** "The indiscreet cause which is uniform, and both cause and
effect, and which those who are acquainted with first principles
call Pradhana and Prakriti, is the incognizable Brahma who was
before all" (Vayu Purana); i.e., Brahma does not put forth
evolution itself or create, but only exhibits various aspects of
itself, one of which is Prakriti, an aspect of Pradhana.

=======================================

[see Gita NOTES, p. 132-3 as to cause of differentiation of
SPIRIT / MATTER

================================

PURUSHA The THEOSOPHICAL GLOSSARY p. 265. Heavenly Man ...
Spirit ... Narayana .... Spiritual Self [ see B. Gita p.
96fn; Adidaivata, B. Gita p.58,; Visvakarma The THEOSOPHICAL
GLOSSARY . p. 366, S D II 605 ]

PRAKRITI The THEOSOPHICAL GLOSSARY p. 260 ... NATURE in
GENERAL (Matter) as opposed to Prakriti (SPIRIT)

====================================

*** Finite Self-consciousness, I mean. For how can the absolute
attain it otherwise than as simply an aspect, the HIGHEST OF
WHICH KNOWN TO US IS HUMAN CONSCIOUSNESS?

====================


DTB

I have taken the liberty above of underlining some key phrases
and words. The grasp of how H P B has used them is important if
we are to learn Theosophical metaphysics. They relate both to
the KOSMOS and the Eternal DIVINE PRINCIPLE ATMA in every
Spiritual Man.

But then the BEGINNING is not to be found as there, are endless
cyclic revolutions and endless Manvantara / Pralaya (Days /
Nights; activity / rest ). I think we ought (difficult as it
may be) to visualize the ABSOLUTENESS (as abstract SPACE ). Is
it not the "plenum?" And far more than a mere physical plenum.
Every level and degree of being is included, and yet the
limitations of any and all beings are still transcended in IDEA.
Hence it is unqualifyable and indescribable (in our terms).

Alaya would also include KARMA as an abstract and absolute
PRESENCE. In one way, we may say that:
ABSOLUTE ABSTRACT KARMA alone accounts for cycles and periodicity
of any kind. And also of the fact that this MANVANTARA (however
long) is the reincarnation of earlier ones.

Continuing: each MONAD ( ATMA-BUDDHI-MANAS) is also a
continuum --- an unbroken strand of CONSCIOUSNESS, and an
Intelligence that really has no beginning or end.-- and of which
we see only that trans-section we call BEINGS (of all sizes,
dimensions, experience, etc...) In other words we have:


1. SPIRIT as PERFECTION and a WISDOM CONCERNING ALL
MANIFESTATION as well as NON-MANIFESTATION. If thought,
planning, memory and wisdom are included this evokes the Kosmic
ALAYA. -- the Universal SOUL.


2. KARMA is the eternal causeless cause. And it is related to
the UNIVERSAL MIND (Mahat, Alaya, Akasa). And AKASA, serves as
the eternal and universal record of all the vast Past. But is it
not the UNIVERSAL MIND ( Vishnu as the ETERNAL AND UNIVERSAL
PRESERVER, [not a "god"] which impersonally impels each BRAHMA to
manifest? )

The assemblage of the great MAHA-RISHIS, DHYAN CHOHANS and
BUDDHAS are again impelled to begin their voluntary task of
RE-CREATION. [ S D Vol. I gives details ]

Then from the "Turba" (chaotic matter -- monadic essence (S D I
619) -- the turbulent matter in Space, the Karmic sea of the
SKANDHAS of the Past, there is reassembling along the paths of
attraction and repulsion. It is these strong and subtle currents
centred around each Monad, which separates and draws them (the
skandhas) to their INDIVIDUALITIES; (those Monads) with which
they were previously connected.

In time, this translates into what we call (in general)
"manifestation," and "Individuality," "Personal knowledge," and
those great plans and acts that organize all Kosmos.

A fresh Manvantara dawns,. Great beings who are supervisors of
the POWERS OF NATURE ( Prakriti) observe, help and guide the
early stages, as a Manvantara works its way through increments of
experience so that every Monad has an opportunity to gain
SELF-CONSCIOUSNESS and the crisis of free-will. There is to me,
a close analogy, between this and our incarnations, and even to
our daily awakenings, every morning.


3. MATTER as the "MONADIC ESSENCE" (S D I 619), as the "stuff "
that is to evolve through experience into self-consciousness;
and when perfected and "purified," it allows the inner "Krishna,
Narayana, the HIGHER SELF" to manifest through a purified
Personality, as the power of UNIVERSAL SELF-CONSCIOUSNESS.
Only the purified Personality can continue to exist under the
enormous power of the INTERIOR SPIRIT, and allow it to show
through. The PERSONALITY has transformed itself into an
impersonal INDIVIDUALITY and becomes ONE WITH THE UNIVERSAL
TRUTH. [ This aspect of progress is hinted at in G. Mitford's
remarkable article "THE ELIXIR OF LIFE," in the book: FIVE
YEARS OF Theosophy, p. 1...]

As I see it,

It is an expansion (or rather another way of speaking) of the 3
universal (and human) qualities. These are described in the B.
Gita as SATTVA (Spirit), RAJAS (activity), and TAMAS (inertias).
The path of perfection is then explained to be the disciplines
that every Personal Lower Manas traverses through the bruising
karmic pebbles and stones of Kama, until selfishness is totally
eliminated. This process is that which The VOICE OF THE SILENCE
describes. It shows how WISDOM alone gives power. And Power is
not made available until the Personality is entirely incapable of
abusing it.

Yet KRISHNA (the HIGHER SELF) ever stands SEPARATE from these 3
QUALITIES. MAHA-VISHNU the ETERNAL PRESERVER (not a "god") is
superior to the periodical "Creators ( BRAHMAS) and destroyers /
regenerators (SIVAS).

Of course in any manifestation, one aspect we would call "Vishnu"
( Krishna), always serves as the GREAT SACRIFICE ( The SECRET
DOCTRINE Vol. I, pp. 207-210 ) In a way it embodies the most
perfect aspect of PRIMORDIAL MATTER -- as a kind of SPIRITUAL
FORM -- something which embodied consciousness can understand and
respect. All the Great Adepts, all the Elder Brothers exemplify
this, and therefore it is said that "THEIR ALAYA" encompasses ALL
[ If we look at NOTES ON THE B. GITA - Judge, pp. 132-3, we find
Mr. Judge giving us the reasons how and why there is the eternal
MONAD: SPIRIT / MATTER, and all the other Monads.

But to my mind this matter of what we now discuss would be
difficult to present to a beginning reader. How then do we
approach him from the point where he is?

How do we point to the verities of Theosophy and to the "advances
and discoveries "that our Modern Science presents? How do we
disclose the fact that our Science is not telling the whole truth
and like the older Religions is claiming UNDESERVED AUTHORITY for
unproven theories and hypotheses?

When Krishna says to Arjuna: (B. Gita, Ch. 4 p. 31)

"This exhaustless doctrine of Yoga, I formerly taught unto
Vivaswat [ the (Central Spiritual ? SUN (for the KOSMOS) -- (and
by reflection, for us, the "Sun" of our Solar system), first
manifestation of divine wisdom at the beginning of evolution];
Vivaswat communicated it to Manu [generic title for the reigning
spirit of the sensuous universe; the present one being
Vaivaswatta Manu] and Manu made it known unto Ikshwaku [ the
founder of the Indian SOLAR DYNASTY]; and, being thus transmitted
from one unto another it was studied by the Raja-Rishees [Royal
Sages]; until at length in the course of time the mighty art was
lost..."

One wonders what this would mean if we translated this
declaration in terms of our own human principles?

Could we say:

Krishna is the SPIRIT or HIGHER SELF.

The Sun is like the BUDDHI.

Manu, is the HIGHER MANAS.

Ikshwaku could be -- the Higher aspect of Kama ( Kama-Manas)
which aspires to become one with the HIGHER MANAS by
self-control and the constant unremitting practice of VIRTUE.

And the Raja-Rishees, the various centres of perception and
action in the Personality which are spiritualized by this great
process of evolution. ?

This is of course my speculation.

I think H P B has hinted at this when she speaks of the two Egos
in Man. [ S D II 167, 109-110, 224-5 ]

At least we can think over these ideas and see if they are
helpful,

Best wishes

Dallas

====================