Theos-Talk Archives (December 2002 Message tt00414)

To:	AA-B-Study


Subject:	RE: re maya, karma, skandhas, esoteric tradition, re Gerald
re . . .

Dec 11 2002

Dear friends, and M:

I found a consideration of the Monads (Jivas or Atma-Buddhic
nits -- the "Souls of the Atoms" --
S D I 619) a method of simplifying the matter of evolution.

Metaphysically the KOSMIC UNIVERSE in repose is in Pralaya, and only
the ABSOLUTENESS
prevails as it always was,, is and will be. It is symbolized by
undifferentiated and unqualifyable SPACE

The great Law of CYCLES within the ABSOLUTENESS (the succession of
Pralaya by Manvantara,
and back again) operates to periodically bring on the stresses and
conditions of differentiation and
evolution everywhere. This KARMA. [For a description of the
CAUSELESS CAUSE consider the entry under KAMADEVA -- Theos. Glos p.
171 ]

In succession, at the re-manifestation (reincarnation) of the whole
Universe (as also with a solar system or a human being) there are the
three preliminary stages marked by the designation "Logoi - WORDS."
These Logoi are: Unmanifest, Manifesting and Manifested. [ Ideal
Plan or IDEA, Life-Action., Forms deserving further experience ]

Out of the most tenuous of supersensuous spiritual substance [
Suddha Sattva -- see Theos. Glos. p. 311 ] the evolutionary
re-creation in the universe of "matter" proceeds according to Laws and
Rules established aeons ago. The is Kosmic KARMA in action and is a
part of the ABSOLUTENESS. The immortal SKANDHAS (Monads) propel and
demand this event. [ see H P B Articles , Vol. III, p. 265 (U L
) ]

The supersensuous spiritual substance [ Suddha Sattva ] is said to
extend uniformly throughout
SPACE. The "Monadic Essence :" [ S D I 519-20, 176, 619, 455, 632 ]

While technically each Monad is unaffected by time, space or motion,
yet the aggregation of Monads establishes an entity a unity of
collective effort. This acquires intelligence as it progresses over
aeons through the stages of many evolutionary periods until finally it
reaches as an entity the "HUMAN STAGE.

This "entity" represents the junction of two evolutionary streams Thee
spiritual and the Material. simultaneously with those there is the
INTELLECTUAL or that which in the Cosmos is called the UNIVERSAL MIND
( Mahat) and "Manas in the human being.

In the HUMAN STAGE self-consciousness (Manas) is acquired as a "gift"
from those Elder Brothers (THE MASTERS OF WISDOM) who have preceded
it, and graduated earlier from this experience.

As we are now, we have interiorly the highest Wisdom (BUDDHI) in a
potential or latent state. Buddhi linked to MANAS gives us the
spiritual position -- where universal ideas, and metaphysics are
active and accessible. It is linked however to the evolution of the
"material essence:" and this provides the entity with the highest
degree of instinct ( including desires of a good and a bad quality) as
a faculty. [ "Degrees of Monad experience and development" can be
seen in : S D I 140, 176, 178-9, 289, 619-20

The "gift" of the mind links the instinct (Kama) with Buddhi ( wisdom)
and serves as a balance principle.

On one hand, we can envision the perfect organization of the pure
spiritual aspect, and on the other, we have a chaos of ill-formed
intentions, urges, passions, desires, loves, hates and other
sentiments.

The gift of the "Mind" provides each evolving human -- a MONAD --
with its entourage of "monads of lesser experience" with freedom and
independence.

The challenge (our challenge) is to decide if we will assist Nature
and the Spirit in Nature to do its work, or shall we decide to oppose
it and enhance the chaos of a purely senseless material growth.

And this is as I see the problem. Shall we become GODS of
Spirituality, or shall we become DEMONS of chaos and uncertainty ?

Best wishes,

Dallas

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





-----Original Message-----
From: M
Sent: Wednesday, December 11, 2002 4:57 AM
To:
Subject: re maya, karma, skandhas, esoteric tradition,.

Gerald wrote: <<Mauri, I will put the whole thing into a
nutshell: Manas takes the skandhas and superimposes a self
onto them that does not really exist. It does this with a tree,
with a car, and with everything; with both objects and
persons.>>

Apparently, (then?), one might reason (or "speculate," as in
"my case . . . ^:-) . . .") that there's a "self sense" arising from
a skandha-karmic medium, and that the "self sense" is
somehow causally related to a "ray" (as per HPB's "ray". . .)
from an atma-buddhi that in turn relates to a ray from a
para-something, and so on, (in "exoteric terms" . . .) . . .

So I'm guessing that "sense of self" might be generally seen to
have a dualistic aspect: 1. "I." 2. "not-I." Which duality, (in
turn . . .), might be seen as mayavic (or Mayavic---where the
cap M might be helpful as an indicator of a form of illusion
that transcends mainstream concepts about illusiveness in the
sense that both "I" and "not-I" are Mayavic---though
mainstream notions about illusiveness seem generally equated
with the kind of mainstream working reality in which both "I"
and "not-I" are non-mayavic/realistic . . . )

And so one might (at some point?) begin to suspect that there
might be some kind of far more intimate relationship between
"I" and "not-I" than one's mainstream influences, in terms of
"apparent reality," might suggest---although, at the same time,
in as much as one's sense of "I/not-I" is dualistic, such
suspicions/thoughts would, of course, still be mayavic . . .

CUT