Theos-Talk Archives (April 2002 Message tt00155)

Wednesday, April 10, 2002

Dear John, and Friends:


In the BHAGAVAD GITA, Krishna the Sage teacher describes the
Universe, our Earth and ourselves in terms of the 3 "Gunas" or
qualities.

All that is said in the BHAGAVAD GITA is a dissertation on the
work we can do with ourselves as we battle through the snares of
delusion (maya) and seek the Light of Truth complete.

He declares that the entire universe in manifestation is a
compound of these three "qualities."

1. Sattva or Spirit, truth and purity, this is wisdom and is
always universal, impersonal, and available to all who seek it.
It is an idea of a single goal for all: Sublime Perfection.

2. Rajas or Action, desire, passion, motives, and thinking --
all change, all movement whether regulated and carefully
controlled, or, unregulated and whimsical.

3. Tamas or Matter, inertia, ignorance selfishness -- all the
many forms

[See chapters 14, 17, 18 ]

What is also made clear, is that there are endless permutations
and combinations of these three basics -- accounting for the many
types and kinds of "personalities" and "Individualities." We can
see their presence and activity in us if we meditate, and are
introspective, by the process called "self-examination."

In point of fact, in us, it is the Higher Manas which is appealed
to by the highest aspect of the Lower Manas (that which is
virtuous and seeks for the truth of things). Being invoked, the
Higher Manas places, as on a screen, a picture of the things the
lower Manas has done, reviews them impersonally in terms of their
value, and lets the Lower Manas decide what course of action he
will decide to pursue. Some call this the admonitions of the
Voice of conscience, and others call it the workings of the
Intuition.

It is amply clear that in us, the Higher, the SPIRITUAL aspect
always acts as an advisor, and the progress of self-evolution by
which our embodied mind purified itself is always under its free
control. The motives for action which shape our future are
always our own.

He (Krishna) calls this the "lower" aspect of himself (as the
Universe in manifestation.") And he declares that there is the
Paramatma, the Supreme Spirit, and that this is separate and not
involved in the evolutionary process. He states that He is this
Paramatma -- the Universal Sage and Teacher [see S D I 207-8
for an explanation].

He uses the curious expression " I am in them, but they are not
in Me." This would seem to imply that the Spiritual
consciousness of the REAL MAN -- the Eternal Pilgrim -- is
unaffected by conditions, situations, trials, tribulations of
suffering or of pleasure.

In the S D I pp 174-5 footnote we are given an explanation of
the part played by the Monad. It says there that the lower
consciousness (also the condition of the Monads of lesser
experience which have aggregated around the SPIRITUAL MONAD) have
to cling to that DIVINE MONAD as to a "plank of salvation." A
curious phrase -- a seeming indifference.

One may wonder at this. It is a paradox, since this divine Monad
is karmically sent down into this world of limitations, of maya
and of trials. For what reason? Let us consider this Monad as a
divine Man, as one who has passed through all the experiences and
learning situations that this, and many earlier periods of
manvantaric evolution, have provided. It, the UNIVERSAL
INDIVIDUAL -- the KNOWER -- and one might say: He knows
everything.

In the S D I pp 207 -210 we are given an important view of such
a Being -- who sacrifices his position of supreme wisdom and
power, so as to remain as a "sign-post" at the doorway to the
ABSOLUTE --as a symbol of encouragement. This is the source of
the idea of doing sacred actions (sacrifice) and of UNIVERSAL
BROTHERHOOD. One might surmise that in the MAHATMA LETTERS this
is the Personage to which the Mahatmas refer as the "Chohan."

In the 10th chapter he speaks of Arjuna as his pupil and the best
of Men -- and it is hinted that we, the human minds, are all
"Arjunas." Each of us has a "Krishna" a divine tutor within.
Now if this is true, then how ought we to live our lives?

In this way we find out that with knowledge and wisdom comes
responsibility. Since we are the Eternal pilgrims, and cannot
escape this condition, we have ample time in this or some future
incarnation, to learn and verify, and then employ this
information as a basis for living.

Best wishes,


Dallas


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


-----Original Message-----
From: John
Sent: Tuesday, April 09, 2002 3:42 PM
To: study@blavatsky.net
Subject: [bn-study] (((Mark, Louis)))

Greetings!
I don't wish to argue, nor cause contention, but feel I
must at least clarify my post on Universal Brotherhood, and
the responses.

CUT