Theos-Talk Archives (July 2001 Message tt00080)

Thanks, Mark, for the diagrams. Really an admirable piece of work... Albeit, 
rather complicated in my more or less direct, multidimensional view of 
fundamental reality (which I cannot draw except as symbolical cross sectional 
field diagrams). As an artist myself (as well as a self taught "cosmic 
engineer," so to speak) -- I'm appreciative of the thought and work that has 
gone into these attempts at graphical dialogues to explain theosophical 
principles... 

Although, I question their basis in fundamental truth, since I note that the 
underlying premise may be flawed. This is not to say that you haven't hit 
the nail on the head in some of your pictorials (especially in 008 of the 
psychographs).:-)

For the sake of further exploring the nature of reality, here are some 
thoughts. 

For example, you offer as a "Fact" that, as some Buddhists insist, "The 
ultimate nature of all is 'emptiness.'" This could be a false assumption, 
since, as HPB has stated, and as verified in the book of Dzyan (if one 
carefully analyses the basic formulas of cyclic action, i.e., "The three, the 
one, the four, the one, the five, the twice seven, the sum total," and the 
idea of analogy and correspondence expressed as, "As above, so below") -- the 
ultimate nature of the ALL (whether absolute or relative, unmanifest or 
manifest) must be "BOTH emptiness AND fullness." 

Emptiness is in the static zero point itself, and fullness is in the 
surrounding spinergy that must always accompany it -- so as to maintain the 
basis of "eternal motion" that must underlay all subsequent energies, forces 
and material forms in the manifest universe -- not to mention the causes and 
effects of individual and collective karma. 

This apparent duality within a trinity is a fundamental given (underlying the 
laws of karma) that cannot be abrogated by any misinterpreted exoteric 
statement attributed to the Buddha (by his lesser aware disciples) -- who 
never denied the eternality of the Cosmos -- and even said, "Nothing comes 
from nothing." 

As for the "emptiness of the All," I imagine the Buddha was referring to the 
noumena, or the underlying Absolute origin of the manifest phenomenal 
universe -- which, relative to the fullness of its many forms or attributes 
of its conditioned existence, is empty of such forms or attributes in its 
pre-manifest unconditioned noumenal state. However, I'm certain he didn't 
mean that the ALL is "empty" of the infinite fundamental motional energy 
(along with its contained informational qualities) necessary to support and 
empower all its periodic states of conditioned existence, including 
individualized consciousness and the appearance of individual selves as 
reflections of the one Self inherent in the primal laya-point (that is spread 
out everywhere in infinite zero-point centers of the universe when manifest). 

The zero-point centers constituting the individual human self awareness are, 
therefore, limited in number -- since they are only a small part of the 
infinite center points of all the other entities or forms in the universe -- 
from galaxies to quarks (and sub quarks, ad infinitum). Of course, these 
human "selves" apparently disappear when the universe is in pralaya -- 
although their informational energetic (karmic) counterparts (or skandas) 
still remain potent in the infinite holographic interference patterns of 
infinite spins (within the primal spinergy, or totality of energy that always 
is, was and ever will be)... Ready to be re-expressed as individual self 
conscious, free willed (although checked by their karma) human beings in the 
next Manvantara -- along with all other myriad's of entities or "beings" 
that, although without individual "self consciousness", have a particular 
degree of expressed universal consciousness, depending on their level of 
progress through the four kingdoms of lower nature (and three kingdoms of the 
higher) along the infinite scales of universal evolution. (See my previous 
post describing the cyclic basis of the seven fold divisions of nature and 
the coadunate, coenergetic, cyclic and holographic field basis of the 
fundamental laws of karma.)

This EMPTY zero (laya) point (and its inherently FULL spinergy) is the REAL 
"rootless root" of all manifest monadic (unified) trinities AND their (triple 
cycle formed) internal (and external) duality's (positive-negative, 
light-dark, empty-full, zero-infinity, one-many, etc.). 

It follows, that he fundamental nature of the cyclic holographic "spinergy" 
surrounding all laya or zero-points is also the inherent cause ot are ALWAYS 
"coadunate but not consubstantial" throughout the manifest universe) -- as 
well as being the basis of all analogies and correspondences related to 
fundamental cyclic law. Thus, the one note strikes its harmonic twin right 
from the beginning. Thereby, "The harmony of the spheres," as spoken of in 
the occult literature, is the first universal "given" we can hang our hats on.

Picture the fundamental symbolism of such fields, as side by side twin 
spheres touching at their primal zero point of origin, and surrounded by a 
single outer sphere tangent to them both -- representing the first manifest 
expression of cosmic Spiritual body, Astral body and Physical body 
(substitute any trinity), or the primal "Monad." 

The initial ray of expressed universal spinergy travels around the surface of 
these three spheres, starting from the absolute zero or laya point center of 
the outer sphere, and follows a beginningless and endless three cycle spiral 
path around the outer and each inner sphere, and ultimately, continues on 
through their own inner reflected dual spheres -- ad infinitum... And, as 
each of these spherical fields spin on their main polar axis, the ray covers 
their surfaces with endless spiraling lines of force, like balls of yarn, 
each replicating itself like twin bubbles within bubbles within bubbles -- 
continuing in octaval transformations, until such time as the initial impulse 
runs down due to karmic friction and eventually exhausts itself at the end of 
the Manvantara. 

(The tai Chi, or "primal beginning" symbol of the Taoists, is another 
expression of this initiating monadic field.) See symbolic diagrams 
representing the completed "twice seven" primal field involution at the first 
stage of cosmic evolution (analogous to all other subsequent stages of 
cosmogenesis, as well as anthropogenesis) at:
http://members.aol.com/uniwldarts/uniworld.artisans.guild/chakrafield.html
Also, see the symbolic cross sectional diagram of the spinning primal monadic 
field as it generates the image depicted by the Tai Chi symbol of "primal 
beginning", at:
http://members.aol.com/uniwldarts/uniworld.artisans.guild/manfields.html#ancho

r1400318

In my view, it is dangerous, from a theosophical standpoint, to try to 
picture the true psychological structure of the human nature without recourse 
to the actual form of the Universal Field structure with relation to the 
"chakras" or zero point energy plexuses, both physical and non physical 
(astral, pranic, mental, spiritual, etc.). (Although it certainly is valid, 
from a materialistic or "scientifically" descriptive point of view, to 
picture both natural and psychological "processes" as metaphorical or 
symbolical "flow diagrams.") 

However, since the actual field structure of the monad (and all its analogous 
and corresponding differentiation's) is of a multidimensional, 
inter-dimensionally enfolded, or coadunate nature beyond the capability of 
our spatially limited three dimensional imagination to conceive -- it is 
impossible to picture it adequately in two (or three) dimensional diagrams -- 
except symbolically as a three (or four) dimensional cross section. And even 
those diagrams are misleading... Since, there are at least ten dimensions 
(three above, four between and three below) that include the fundamental 
seven fold (field) nature of all individual beings in the universe, as well 
as the triune nature of the All encompassing and all containing primal 
Monadic fields. 

All this has to be taken into account when considering the "picturing" of the 
fundamental psychological nature of Humans -- which is dependent on the 
interrelationships of these fields with one another (from an intellectual, as 
well as an emotional, information transfer, willful intent, and both a 
conditioned and unconditioned response standpoint -- including their 
"correlation of forces" [from a holographic coenergetic field standpoint])... 

We must also envision these fields as having a direct relationship to their 
zero points as the source of Will (as well their function as the "one 
pointed" center of "self awareness" and "perceptive awareness" on every level 
of consciousness) -- governing and empowering individual choice, desire, 
intent, self realization, alternate states of consciousness, etc. Of course, 
all this is subject to and governed by the karmic tendencies (skandas) of 
each individual, that effects their individual psychological makeup 
accordingly. 

Note that the words "multi dimensions," as used here (referring to conditions 
of manifest space, or states of consciousness) does not refer to the "three 
metric dimensions" of directional measurement that defines our physical 
space-time continuum, nor does it refer to Time as the "fourth dimension" (as 
used by science in their contrived linguistic or linear mathematics of 
relativity and quantum physics). 

In theosophical science, time is not a dimension at all but simply "a measure 
of change," and does not exist, except as "infinite duration," prior to 
universal manifestation. And, then, after manifestation, is simply dependent 
on the cyclic changes inherent in the linear expression of the nonlinear 
fundamental spinergy as it proceeds to involve and enfold multidimensionally. 


Thus, from our conscious viewpoint on the spiritual plane, the "ultimate 
division of time" as discussed by Patanjali, is the time it takes for the 
initial (or primal) emanative ray to complete it's first complete three cycle 
unity of the first manifest Monad, or higher consciousness or universal Self 
-- starting from zero (condition) and zero time (infinite duration). This 
first triple cycle (triune sphere) completion of the primal form is the 
"Word" of God, spoken of in the bible -- which, along with the zero (laya) 
point (emptiness) and its accompanying abstract motion or spinergy 
(fullness), has five syllables (one silent, four expressed). 

I hope this overview might help in clarifying your attempts to picture human 
psychological makeup in limited, two dimensional diagrams, that cannot come 
anywhere close to picturing the enfolded, multidimensional coadunate but not 
consubstantial levels of our holistically multifaceted, and yet, individual, 
karma governed, human nature. 

For a fuller understanding, from both a scientific as well as an occult point 
of view, of how all the above relates directly to the actual mechanisms of 
visual perception (analogous to all levels or states of consciousness) see:
http://tellworld.com/Astro.Biological.Coenergetics/ 

In any event, I feel that most of your "maps and diagrams" are well 
expressive, both aesthetically and intellectually of the unity in diversity, 
as well as the symmetry and asymmetry of the universal condition of life in 
general. 

LHM 

In a message dated 07/01/01 9:06:42 PM, mark@withoutwalls.com writes:

>As a gift to the list, I posted some of my recent maps and
>diagrams to my website. I think a look at them might give you all a
>little better understanding of where I've been coming from in the recent
>discussions about m/Monads. They are works in
>progress, but I think they hold up reasonably well. It'd be neat to get
>some feedback from the learned and to bounce the ideas around.
>
>Go to:
>
>www.withoutwalls.com/maps_diagrams
>
>There are three image directories there.
>
>The most meaty is "psychographs."
>
>It contains a series of 8 sequential images that seek to illustrate an 
attempt
>at a Jungian-Theosophy synthesis. They build gradually upon each other
>as the exploration goes from the conscious personal ego into the layers of 
>the unconscious before flipping to an attempt at theosophical equivalents.
>It's stuff I've been thinking about for a while. I even tried a pass at
>"emptiness," although I can hear you laughing already for my feeble attempt 
>at concretizing something that can't be. The image "008.gif" expresses it 
>pretty well, though, depending upon how you look at it!
>The ninth image in the set is a copy of the full concrete illustration sans
>text. Hopefully it can be used as a prompt for your own intuitions. You
>might even start with that one first if you're feeling adventurous.
>
>At any rate, at least you'll be able to see my terms and definitions. It'll
>explain a lot of my stance on some of the recent discussions. But they
>are straw men at best. Feel free to shoot holes in them, find leaks or
>otherwise laugh at my hobby. I'll be interested in your responses. 
>There are lots more where these came from.
>
>The second series is "ego."
>
>It is a 2 image set, illustrating the "psychic doughnut" idea of mine
>from another view point. If you guys think it's tough talking about this
>junk, try drawing it! I feel a little like Richard Dreyfuss carving up the 
mashed
>potatoes! Visual representations aren't much better than words sometimes. I
>always got a lot out of the illustrations in Theosophy books and have found a
>wealth of material from all over the place, East and West, past and present
>that adds to and enriches it. As an artist, this is one of my passions and I
>have quite a collection from my interest.
>
>The final series is "schema."
>
>This is an earlier attempt to synthesize. Variations on the theme.
>
>Give 'em a look and let me know what you guys think. It might further
>the dialogue. All are welcome.
>
>Regards,
>
>-- M
>
>PS. If anyone is interested, there is a wonderful article in the new issue of
>"Arts of Asia" magazine (Vol 31, #3) on 'Neo-Tantric 20th Century Painting."
>Check it out if you can. I find it very interesting in light of my recent
>forays into depicting the undepictable!
>
>Theosophy has had a profound impact on the arts, including
>some very seminal modernists like Kandinsky, Klee, Albers and Mondrian.
>I've recently also had my search rewarded by finding lots of material on
>the theosophist artists Agnes Pelton, Charmion Van Weigand and the
>abstractionist 'Transcendental Painting Group' that included notable Canadian
>theosophists like Lawren Harris.
>
>If anybody wants to discuss "art and theosophy," please count me in.
>
>peace.