Theos-Talk Archives (July 2001 Message tt00311)

Friday, July 27, 2001

Dear Friends:

May I add some comments below in your text ?

Dal

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

-----Original Message-----
From: Moderator [mailto:nous@btinternet.com]
Sent: Thursday, July 12, 2001 1:35 PM
To: sd@blavatsky.net
Subject: [bn-sd] RE: Stanza I, sloka 9 continued (page 52)

Friends,

Below is the last passage from Stanza One, sloka 9. This also
bring us to
the end of Stanza One.

Some natural questions arise:

* What more could be said about ANUPADAKA? What does it really
mean?



DTB	PARENTLESS. In a way all beings without exception are MONADS
(ATMA-BUDDHI, eternally intertwined as the CADUCEUS shows -- with
the MANAS as a central PERCEPTANT, which notes and records (in
the Akasa) the interplay between the 2 poles of SPIRIT - ATMA And
MATTER - Buddhi. [ Mulaprakriti or Mahabuddhi is PRIMORDIAL ROOT
MATTER ]

There is only one indescribable because totally out of relation
with formal limits: the ABSOLUTENESS.

It is to be REMEMBERED as a PRESENCE.

As it has no form, nor is it bound by our concepts of time, or
motion-limits, the embodied mind cannot comprehend it except as a
logical necessity.

It can only be thought of as THAT (SAT or TATWAM) that PRECEDES
EVERYTHING. UNDERLIES EVERYTHING. And is the ULTIMATE AND FINAL
RESOLUTION OF EVERYTHING -- yet the experience acquired by any
(AND EVERY) individual aspect of IT (MONAD ?) is NEVER LOST.
see H.P.Blavatsky Articles III pp 265-6 ]

The MONAD is like the Egg of Brahma. It "floats" on the waves of
eternal and limitless Space. It is manifested ABSOLUTENESS which
has to differentiate NOT BY "RADIATION" BUT BY SPONTANEOUS
EMANATION. in order that it "MAY KNOW ITSELF."

Even this is an inconclusive expression. But do we not see in
our mental activity and search, of our selves and our
environment, a small replica of this one, wonderful, causal
effort?

We speak of the ATMA as a changeless PRINCIPLE and Theosophy
ascribes to IT 6 vehicles: Mr. Judge explains this in his
article THE SEVENFOLD DIVISION ( W. Q. Judge Articles -- U.L.T.
Edn., Vol. I p. 289; PATH, Vol. 5, p. 14 (April 1890) See
also The SECRET DOCTRINE I, pp. 334, 460, II, 241, MAHATMA
LETTERS pp 72-6, 94

Hence every Monad is said to be mirrored in every other. Hence
UNIVERSAL KARMA is the cause and the propellant of all events and
the CAUSE of evolution. But that is insufficient, since the ONE
CAUSE is logically the consolidation and concentration of ALL
INDIVIDUAL MONADIC CAUSES. [ S D I p. 618-9, 623, 626-634. All
statements about the Monad that are made there are significant. ]


* What might we understand about "the hierarchy of the Anupadaka"
with its
apex being the Universal Spirit-Soul and its lower rung the
Manushi-Buddha?

DTB	These are gradations of increment in the acquirement of
Wisdom. If we look at TRANSACTIONS OF THE BLAVATSKY LODGE
U.L.T. Edn. pp 23-4) we will find some of the definitions
amplified for us. [ BLAVATSKY: Collected Works (TPH) Vol. 10 ]


* "Every Soul-endowed man is an Anupadaka in a latent state."
How should we
understand this and how do we change that which is latent into
something
'active'?

DTB	Science using its speculative and theoretical powers
believes that our MATERIAL UNIVERSE emanated from some
undetermined POINT, and exploded outward, and the process
continues. Recent evaluations show that this "expansion" it is
actually INCREASING in momentum.

The time factor they ascribe to the process as "BEGINNING' is
around 16 billion years in our past.

If you look at the table of Cyclic time that H P B gives us in S
D II pp 68-70 you will see that the measured time done by the
ADEPTS covers vaster periods and these are explained.


* What might be the relationship between Universal Spirit
(Svabhavat in the
highest aspect) and Alaya?

DTB	I would suggest going to the THEOSOPHICAL GLOSSARY (HPB) and
looking up the information given there, then use the INDEX to The
SECRET DOCTRINE and research the additional references marked for
our attention.

ALAYA (The THEOSOPHICAL GLOSSARY p. 14 ] -- the WORLD (or
UNIVERSAL SOUL); or Mahat [The THEOSOPHICAL GLOSSARY p. 201]
is a division of

SVABHAVAT -- the "plastic substance (or essence of matter) ..
from which all nature proceeds ...Father-Mother [The
THEOSOPHICAL GLOSSARY p. 314.]


Best wishes,

Dallas

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


Along==== with sharing your own thoughts and questions, don't be
shy about
searching through other parts of the Secret Doctrine or the
Collected
Writings & so on to bring forward further clarification on the
above.

Any other comments or questions welcome.

best wishes,

Peter (Moderator)
======================================
Stanza 1, Sloka 9 continued....

9. BUT WHERE WAS THE DANGMA WHEN THE ALAYA OF THE UNIVERSE (Soul
as the
basis of all, Anima Mundi) WAS IN PARAMARTHA (a) (Absolute Being
and
Consciousness which are Absolute Non-Being and Unconsciousness)
AND THE
GREAT WHEEL WAS ANUPADAKA (b)?

b) The term Anupadaka, "parentless," or without progenitors, is a
mystical
designation having several meanings in the philosophy. By this
name
celestial beings, the Dhyan-Chohans or Dhyani-Buddhas, are
generally meant.
But as these correspond mystically to the human Buddhas and
Bodhisattwas,
known as the "Manushi (or human) Buddhas," the latter are also
designated
"Anupadaka," once that their whole personality is merged in their
compound
sixth and seventh principles -- or Atma-Buddhi, and that they
have become
the "diamond-souled" (Vajra-sattvas),* the full Mahatmas. The
"Concealed
Lord" (Sangbai Dag-po), "the one merged with the absolute," can
have no
parents since he is Self-existent, and one with the Universal
Spirit
(Svayambhu),** the Svabhavat in the highest aspect. The mystery
in the
hierarchy of the Anupadaka is great, its apex being the universal
Spirit-Soul, and the lower rung the Manushi-Buddha; and even
every
Soul-endowed man is an Anupadaka in a latent state. Hence, when
speaking of
the Universe in its formless, eternal, or absolute condition,
before it was
fashioned by the "Builders" -- the expression, "the Universe was
Anupadaka."
(See Part II., "Primordial Substance.")

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

* Vajra -- diamond-holder. In Tibetan Dorjesempa; sempa meaning
the soul,
its adamantine quality referring to its indestructibility in the
hereafter.
The explanation with regard to the "Anupadaka" given in the Kala
Chakra, the
first in the Gyu(t) division of the Kanjur, is half esoteric. It
has misled
the Orientalists into erroneous speculations with respect to the
Dhyani-Buddhas and their earthly correspondencies, the
Manushi-Buddhas. The
real tenet is hinted at in a subsequent Volume, (see "The Mystery
about
Buddha"), and will be more fully explained in its proper place.

** To quote Hegel again, who with Schelling practically accepted
the
Pantheistic conception of periodical Avatars (special
incarnations of the
World-Spirit in Man, as seen in the case of all the great
religious
reformers) . . . . "the essence of man is spirit . . . . only by
stripping
himself of his finiteness and surrendering himself to pure
self-consciousness does he attain the truth. Christ-man, as man
in whom the
Unity of God-man (identity of the individual with the Universal
consciousness as taught by the Vedantins and some Adwaitees)
appeared, has,
in his death and history generally, himself presented the eternal
history of
Spirit -- a history which every man has to accomplish in himself,
in order
to exist as Spirit." -- Philosophy of History. Sibree's English
translation,
p. 340.

(Secret Doctrine, vol i, page 52
=========================================
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