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Re: RE: Theos-World Part I = Adepts - Masters - Mahatmas -- HOW THEY WORK

Feb 09, 2002 10:02 AM
by adelasie

Dear Dallas,

Thanks very much for the your comments. As always, you help to 
clarify things. 

> DTB	I would suggest tracing the source of compassion.
> Is it not based on the essential SPIRITUAL UNITY of all? Is it
> due to the spontaneous attitude of a recognition of the
> imperishable spirit present in each brother unit?
> Is it not therefore also generosity, protection, and a
> large-hearted concern at all time for every being?

Indeed it is, and a continuing testament to the eternal link between 
humanity as we see and experience it and the vast inner world of 
hierarchical entities, since all people recognize compassion, 
generosity, and altruism as excellent qualities, whether they know 
why or not. 
> In terms of our limited physical perception the atom is so small
> it seems unimportant. Theosophy says it is an eternal dynamic
> unit, and, within its sphere, are the potentials of the entire
> universe -- so "size" has nothing to do with it.
> These are the "monads" or the "life-atoms" also called the
> "skandhas," they are the building blocks of Nature, and on their
> eternal pilgrimage there are the continual accretions of
> experience we call "intelligence" (acquired through the
> experience over aeons of time under "natural impulse") and when
> the human or thought and mind-reflective state of the pilgrimage
> is entered, then the general CONSCIOUSNESS." becomes
> Self-consciousness (or an awareness of the inner SELF -- the
> SPIRIT or ATMA.) The next step in the ladder is to proceed from
> self-consciousness to UNIVERSAL self-consciousness. And for
> that, all the wisdom of the Universe and our earth, have to be
> detected, examined and experienced, and the accurate memory of
> all that detail and the necessary correlations has to be stored
> for ready use, in the mind-chambers of the akasa (an aspect of
> Buddhi) within the ever expanding MONAD.

Quite a large task, and yet our best approach is to do whatever is at 

hand the best we are able, maintaining an open mind and readiness to 
by of use to our fellows. The appropriate lessons will be provided, 
of that we need have no doubt.
> But you know this well. It also occurs to me that when we reach
> a certain stature of wisdom -- which we might think of now, as
> the growth of LOWER MANAS and the control of Kama, we are faced
> with the questions asked at the end of the VOICE OF THE
> SILENCE -- are we going to remain "unselfish" till the "endless
> end" and continue to help others?
> Or are we going to retire into a condition of selfish bliss --
> and avoid the pains and sorrows of continued embodiment and of
> repeated incarnation ? Shall we, as "bodhisattvas," in that
> distant future, become "Nirvanees" and "Pratyekha Buddhas" (of
> selfishness) or shall we elect to become Nirmanakayas and
> Mahatmas (when incarnated) so that we may actively help evolution and
> mankind in particular. [These words are defined in the T. Glossary ]
> In the 1st Vol. of The SECRET DOCTRINE mention is made of the
> hosts of Dhyanis of various kinds and levels, whose duty under
> Karma and at that time, was to inform those "Monads" that were
> ready to become the "humanity" of this Earth -- ourselves in that
> earlier Round and Race,
> I correlate that with what is said in SECRET DOCTRINE, Vol. II,
> pp. 79 (bottom) about "returning Nirvanees" and "rebels." It
> seems to me that there was some delay -- a lack of compassion? --
> which caused a potion of those "spiritually advanced souls, or Egos"
> to choose "rest" instead of continuing to be of active assistance to
> others, weaker and more ignorant than themselves.
> In The SECRET DOCTRINE, on p. 94 vol. II, at the very top,
> mention is made of "Nirmanakayas from other Manvantaras" -- seems like
> the same general idea. Then at the bottom of Vol. II, p.109 - 110 we
> again have a veiled reference to this. See if you get the same
> feeling about it that I do.

The statement on p. 94, "It may be a parable and an allegory within 
an allegory. Its solution is left to the intuition of the student, if 

he only reads that which follows with his spiritual eye," and the 
reference above to "another mystery," suggests to me that this 
subject is a very esoteric one. All is arranged according to law. It 
may be that the entities in question, "compelled ty Karmic law to 
drink the cup of gall to its last bitter drop," (p.94) had some debt 
to pay, and this mystery is linked to that. Most important here is 
the "mystery of evolution, which proceeds on triple lines--spiritual, 

psychic and physical." (p. 109). So much of theosophy, linked as it 
must be to mystery, since we are not prepared yet to comprhend the 
totality, depends upon intuition and ethical development in the 
student. I find it difficult to attribute such qualities as a lack of 

compassion to such high entities, and yet this may be in some way 
> If Evolution is universal and the MONAD (as the eternal Pilgrim)
> is central to that concept, then that immutable Monad draws ever
> to itself the materials which, as a composite or aggregate --
> like the skandhas -- agree to form a series of sensitive and
> interactive bodies within its sphere of individualized Force.
> And as all materials (?) are made of the same MONADIC ESSENCE
> (ATMA-BUDDHI) then the sense of progressive, but always close
> relationship, persists in our relations with others who are on
> the same "level" as we are.

This close relationship can be understood as belonging to all 
mankind, since we are evolving together and none can take the next 
step until all are ready. It is the key, it seems to me, to so may of 

our problems. If we only readjust our thinking to include this 
essential oneness, we realize that the problems of our brother human 
beings are our problems, that none is better or worse than any other, 

and that all that appears to separate us, or make us superior or 
inferior to each other is just illusion.
> ====================================
> LODGE pp, 66 on to p. 78 (U L T Edition) [ BLAVATSKY:
> Collected Works (TPH) Vol. 10, pp 252 onward] to see how this
> relationship is a nightly matter when the waking consciousness is
> asleep. It is said in summary there that the evolving Lower Manas (in
> its higher aspects) "confabulates" with the HIGHER SELF. This makes me
> thing that there are 2 Egos in Man. One is the pupil and the other is
> the "tutor" But the TUTOR is only able to give advice when asked. As
> the "pupil" advances in intelligence, the questions it asks, become
> deeper and more probing as the student in each of us realizes that we
> are linked with every sentient part of the Universe, from its very
> "beginning." Our limited consciousness, now expanding towards the
> horizon of infinite wisdom, strives to master the keys to its own
> nature, and the causes of the vicissitudes it meets in living.
> Immortality, Karma and Reincarnation along with the Goal of Supreme
> Perfection are the concepts we are now considering.

The idea of two egos, the higher and the lower (without of course the 

value judgement sometimes applies to these words), or Ego and ego, 
are always in contact, one within the other. It is when we develop 
the ethical side of our nature, and begin to internalize and manifest 

consciously the ideals of humanity, which exist in folk wisdom around 

the world, that we become able to develop real communication with the 

Knower within our own nature, who stands ready to guide us aright. 
> ===============================

Your coments on my question (left at the end of this message) are 
very helpful and I thank you. It is a subject that I have to think 
about for awhile, but you have given me some keys and I see the 
question in a new light now. Principally, if Krishna personifies 
Atma, then my original question is answered.

Best wishes as always,
> > 
> DTB SPIRIT and the ABSOLUTE are universal. But personal or
> individual awareness of this fact is always a matter of
> experience and thought on impersonal and non-selfish lines.
> Apparently the group consciousness of many monads of lesser
> experience enables one among them to advance to the threshold of
> conscious self awareness (which we call human intelligence) and
> thence to the stage of Universal Wisdom which we think of as
> "adeptship" -- of becoming consciously ONE WITH THE SPIRIT OF THE
> UNIVERSE -- the process is self determined and self-controlled
> discipline along moral grounds, and the best expression of that, is,
> as you say constantly: compassion, and, I would say: brotherhood in
> all possible respects and degrees.
> Krishna is the "personification," as an avatar, of MAHA-VISHNU
> the "ETERNAL PRESERVER" who encompasses those two other aspects
> of the "Trimurti," the continually moving, evolutionary "cycles"
> in which Brahma personates the "creator" (of forms), and Siva is
> that power of recreation that, first, acts to disperse the
> elements of form, and is thus called, the "destroyer" (of forms).
> Krishna is the HIGHER SELF (ATMA) of all humans, and of Arjuna,
> his pupil (which is our HIGHER MANAS (or Buddhi-Manas) .
> Krishna is not "personal" nor is he a "personal "God." He is
> simply embodied wisdom. Also in a practical way he exemplifies
> the perfection of action. Detachment, while performing all
> necessary actions. He renounces "interest in the fruits
> (results) of all actions." He repeatedly asks Arjuna to also do
> this, if he want to become a performer of wise actions, and raise
> himself to becoming the perfect devotee.
> The principles of the Bhagavad Gita are the same today, as when
> 5,000
> years ago, Krishna, the primeval teacher, took advantage of the
> opening of a closing cycle that allowed Him to return to the
> stage of
> the Earth. As an incarnation of the Universal Self, as an
> example of
> the perfection that all men can attain, and for the help and the
> instruction of his many chelas, which Arjuna represented.
> Krishna
> reincarnated voluntarily as a prince who used the disguise of a
> shepherd--a divine shudra.
> Krishna is the ancient name of the undying, universal Spirit.
> This
> Spirit radiates "a portion of" Itself in countless millions of
> "rays,"
> each having a potency identical with that One Source, and each
> "ray"
> has, in turn, accepted the burden of being again enveloped by
> matter
> so that it may assist in the evolution of self-consciousness in
> each
> unit of that "substance." It supports and guides evolution
> individually and collectively. It is that which preserves and
> continually circulates the creative life-force (jiva) that unites all
> beings. "It" (or as Krishna, "HE") lives in the hearts of all, and
> therefore is our own true center. He resides in our own heart. He is
> not "outside," nor is He a remote, an abstract "Deity," or "a jealous
> God" that is to be feared and propitiated by empty words and
> ceremonies in some man-made temple. He is our very own Higher Self,
> the "Secret Self," which is the universal SELF, and has been called,
> more intimately, "the Self of all creatures."
> Arjuna (or Nara), also a prince, represents each of us as a Soul, a
> Thinker. He also represents symbolically, the whole of humanity.
> Krishna (or Narayana) is the Divine, the Perfected Man. He is the
> spiritual guide, He is the Example of actual Success in attaining the
> Highest level of Universal Perfection. Therefore he is the Inspirer
> of all devotee-pupils. He is the original teacher of the Vedanta. He
> is that great Spirit, which is seated as "the Ego in the hearts of all
> beings." Krishna is called a poorna avatar, or an embodiment of the
> consciousness of the Universe, the One Spiritual Being--Mahavishnu
> (that One who is the supporter and container of All, the embodied
> Wisdom, and the primeval Sage). [ See SD I 207-210. ]
> Arjuna, prince of India, represents in ourselves the "man-mind," or
> the embodied mind: It is, therefore, the highest aspect of the Lower
> Manas. This mind works with and through the brain. Through that
> instrument and its astral counterpart it mixes and mingles with every
> aspect of the "Personality." Under the influence of the One
> Consciousness which unites it to the highest at the further end, the
> embodied mind, Kama-Manas is endowed with self-consciousness,
> Ahankara, or "awareness of his separate being." It is the basis for
> selfishness. He can say: "I am I." He can hold a dialog within,
> between the two aspects of his own mind: the "Lower Manas" (Arjuna)
> discussing "right action" with Krishna (the "Higher Self)".
> Arjuna, like us all, is three-fold: body, soul, and
> Spirit--each
> aspect being conscious on its own plane, as well as be-ing aware
> of
> the other two on theirs. He is aware that each rep-resents an
> aspect
> or is a mixture of the 3 universal qualities: Sattva (Truth,
> Spirit,
> Goodness), Rajas (energy, activity, forcefulness), and Tamas
> (inertia,
> sloth, laziness). In total: seven. In this way, "man" is called a
> "miniature Universe," and concentrates in himself every power to be
> found in It. It is the development of the control of these powers and
> qualities that forms the subject of true occultism, or wisdomism--the
> "Song of Living" the Gita.
> What is the Importance of the Bhagavad Gita ?
> Its wisdom is seen in our minds as a logic that arouses our
> intuition, our own responsive heart-wisdom. It therefore uses
> ideas
> and sounds which reach the heart of listener, evoking practical
> idealism and altruism. As an allegory, it illustrates
> cooperative
> life.
> In the rhythms of the verses used will be found an echo of those
> universal and eternal laws which frame the harmony of the Universe.
> They affect our whole being and help to make us powerful for good to
> others. Hence it is chanted--or, sung. Hence, it is also called:
> "The Song of the Lord." Hence, unselfishness, sacrifice and
> compassion are the natural expression of those key qualities, welded
> into a unit by the "iron" will which lead to man's perfection of
> understanding and wisdom.
> What is the Human Situation ?
> Wisdom is a statement of nature's condition. It resides in the
> innate, spiritual Self, and speaks to the human situation. We,
> as
> Mind-Ego, using the embodied mind, reflect from within into our
> physical brain-consciousness a portion of the light of Eternal
> Wisdom.
> We as brain-minds (Lower Manasic beings) have to choose to
> achieve a
> greater purity in daily life, so that we may better understand
> and
> reflect It, and more faithfully fit ourselves to offer It to
> others
> who are seeking for It.
> This requires from us, as personality, what has been called "the
> sacrifice of knowledge." We have to discipline ourselves to become
> students of the environment. Our Karma, works through Nature, and it
> places before us situations which we chose earlier. "Arjuna" is each
> one of us. We are not isolated. We are part of a great and glorious
> army of disciples. Each is able to sacrifice his apparent isolation,
> his selfish nature to do those needful and compassionate works where
> he is at present, on behalf of the Great Law.
> What are the Metaphysical Implications ?
> The Sun (Spiritual Source of life for us and our solar system),
> whose
> true glory it is impossible to "see" with our physical eye,
> represents
> the mysterious "Central Spiritual Sun," or Krishna in his
> primeval and
> Universal condition. The True Sun is hidden by a "vase of golden
> light." It is remembered daily by all true Brahmins when they repeat
> the Gayatri verse. (WQJ Art. I 583.)
> In Sanskrit "Krishna," means the "dark one;" or, occultly: he
> who
> stands as shield between the manifested and the Real. He is the
> Pythagorean Petroma, the Interpreter of the True, and he absorbs, in
> his compassion, the brilliance of the 'Central Spiritual Sun,' thus
> shielding all creatures from the destructive light of truth complete,
> while preserving the many planes of living and experience in the field
> of the Universe, in which all beings evolve. This field, as a whole,
> is Intelligence. The "One Consciousness" that gives each being its
> sense of identity at the level where it lives. It also serves to
> unite the opposing poles of "Spirit" and "matter" at all points, and
> is the conduit of rapport between every living creature and the rest.
> In man this uniting agent is the Mind, linked to the emotional,
> feeling nature. [SD II 79-80]
> Krishna, the Higher Self is Pushan He is the one who holds the
> "vase of golden light" He is that power within that shields our
> embodied minds and personality from the "Sun" of the One Spirit until
> such time as we become one with Him and are able to become a conscious
> portion of that protective "shadow," and thus protect and shade
> others. This is one of the interpretations suggested by the Gayatri
> verse, used every morning by all true disciples, to recall to the
> awakening memory the source, oneness and purpose of living. It is
> also symbolic of the eternal and indestructible form which the devotee
> is ever constructing for his use, transmuting it out of living matter
> which he attracts to himself as a basis, while studying, testing and
> applying these doctrines.
> Krishna and Vishnu (the force of preservation, of continuity--of
> reincarnation and karma) are one. Vishnu is that aspect of the triple
> World of Spiritual Energy in manifestation called symbolically:
> Brahma-Vishnu-Siva, or the conjoined and eternal powers of creation,
> preservation and regeneration. These rebecome active after every
> grand cycle of Pralaya (general rest and dispersal of forms--not
> annihilation), comes to its close and the manifested Universe awakens
> to a new "Day" to resume its interrupted development. It is the
> Eternal "Vishnu" who places and enlivens the seeds of past karma for
> all beings that were alive and "awake" at the close of the last
> Manvantara. This "seed" finds itself placed by Nature symbolically in
> the "womb" of Brahma, the "creator enveloped in his protective Egg." 
> It is he who returns them to active awareness and through "Natural
> Impulse" rejoins each individual "spirit" in time and space to its
> skandhas, those material vestures that provide it with the appropriate
> vehicle so that it may resume its interrupted work and pilgrimage in
> the planes of materiality..
> When a great cycle closes, he, as Siva dances the entire
> assemblage
> of manifested worlds into pralaya or "rest." The polarity of
> all and
> energies and forces of all the beings involved in evolution are
> carefully preserved and then wrapped in slumber, so that each may
> reappear when the Maha-Yogi (great Initiator) regenerates them,
> dancing them back into the vortices of life in the new "day," so that
> each may resume its evolution. A fresh Manvanatara begins.
> The rhythms of time cycles, and the ever on-going purposiveness
> of
> Life, sweeps all living beings forward without any exceptions.
> This
> fact is the source of the teaching: "nothing ever dies." It is
> only
> rested, transformed and reborn so as to continue its appointed
> work.
> Every being in the Universe is in very truth an "Eternal
> Pilgrim."
> Every morning our awakening symbolizes in a small way this great
> event. Hence, the first thoughts of morning should be
> significant
> ones.
> I hope this may prove to be useful,
> Best wishes,
> Dallas

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