Theos-Talk Archives (April 2003 Message tt00006)

Thursday, April 03, 2003

Dear M.

>From studying Theosophy one might say:

Good and evil are contrasts, like black and white, or colors, their
difference is noticeable by one who is DETACHED from them and the
effects they may project. Yet ultimately in time they can be resolved
into a unity by harmony and mutual cooperation.

In a way, by analogy, there is the SPIRITUAL SOUL ( ATMA-BUDDHI) in
each of us which is "detached" from the EFFECTS OF KARMA. It has
already been through this "fire" of Karmic effects and has learned the
value of harmony. It understands, teaches when asked, yet stands
apart from us who are trying to get out of the vibration of pain and
sorrow and attain the homogeneity of peace and tranquility. The VOICE
OF THE SILENCE covers this very well in the 2nd section: the Two
Paths.

Yet from another point of view, it the SPIRITUAL SOUL -- ATMA -- is
the center of the INDIVIDUALITY that identifies man as a separate
being (even though, as such, it is enclosed within the Universal
Spirit/Matter complex -- the UNIVERSAL MONAD in manifestation.

And, to our "lower mind" it appears to be responsible (blamable?) for
our existence. But it does not (because it cannot) participate in the
decisions and choices of the "embodied Mind" (Kama-Manas).

Hence, it is not involved in the Karma that the "embodied Mind"
(Personality) creates -- whether good or bad.

Like a "divine Tutor" this HIGHER SELF has pledged itself to supervise
and oversee the doings of its "son" the pupil -- the "Lower Mind --
Kama-Manas, until such time as this "Lower Manas" manages to extricate
itself from the ignorance (because it by itself Kama cannot THINK) and
impulsiveness of Kama (desire and passion) and become impersonally a
"Force for Good alone." [see S D II 167, TRANSACTIONS OF THE
BLAVATSKY LODGE pp 66 - 77]

How does it do this? Through the third aspect of the Monad in
Evolution the Higher Mind or Buddhi-Manas.

Karma belongs to the Personality ( the Lower -- embodied -- Manas).

Convoluted as this explanation may seem, this is the way in which an
application of the 7 Principles to Karma and Evolution toward Sublime
Perfection ( WISDOM UNIVERSAL) works.

Manas stands midway between ignorance ( Kama) and WISDOM ( BUDDHI).

In a way, ATMA alone is the ONE PRINCIPLE, and those that we call the
"principles in manifestation" are its 6 vehicles -- the glyph of the 2
interlaced triangles is used to indicate this.

You will also find that every great existing religion when probed to
its origins declares the validity of the great VIRTUES -- just as you
narrate those in Buddhism. This shows that all religions originally
have been derived from the same common source: THE ETERNAL WISDOM
RELIGION -- Theosophy.

See if this makes sense.

Best wishes,

Dallas

-----------------------

"Passion and desire together with the astral model-body are common to
men and animals, as also to the vegetable kingdom, though in the last
but faintly developed...the brute in us is made of the passions and
the astral body. The development of the germs of Mind made man
because it constituted the great differentiation. The God within
begins with Manas or mind, and it is the struggle between this God and
the brute below which Theosophy speaks of and warns about.

The lower principle is called "bad" because by comparison with the
higher it is so, but still it is the basis of action. We cannot rise
unless self first asserts itself in the desire to do better.

In this aspect it is called rajas or the active bad quality, as
distinguished from tamas, or the quality of darkness and indifference.

Rising is not possible unless rajas is present to give the impulse,
and by use of this principle of passion all the higher qualities are
brought to at last so refine and elevate our desires that they may be
continually placed upon truth and spirit,

By this Theosophy does not teach that the passions are to be pandered
to or satiated, for a more pernicious doctrine was never taught, but
the injunction is to make use of the activity given by the fourth
principle so as to ever rise and not to fall under the dominion of the
dark quality that ends with annihilation, after having begun in
selfishness and
indifference."	0cean 49-50


"...that which is desire, instinctive impulse in the lower, becomes
thought in the Higher. The former finds expression in acts, the
latter in words. Esoterically, thought is more responsible and
punishable than act. But exoterically it is the reverse. Therefore,
in ordinary human law, an assault is more severely punished than the
thought or intention, i.e., the threat, whereas Karmically it is the
contrary."	Trans. 142
(see also Key 116, HPB Art II 91)


"Individual spirit or Purusha is said to be the cause of experiencing
pain and pleasure [through the connection with nature found in the
instrument]; for spirit, when invested with matter or prakriti
experienceth the qualities that proceed from prakriti; its connection
with these qualities [and self-identification with them] is the cause
of its rebirth in good and evil wombs." Gita p. 96



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


-----Original Message-----
From: M
Sent: Wednesday, April 02, 2003 11:04 AM
To:
Subject: On Good and Evil

Dear All,

Here is a quote from SD II

"Good and Evil are twins, the progeny of Space and Time, under the
sway of
Maya. Separate them, by cutting off one from the other, and they will
both
die. Neither exists per se, since each has to be generated and created
out
of the other, in order to come into being; both must be known and
appreciated before becoming objects of perception, hence, in mortal
mind,
they must be divided."	SD II pg 96


What do you think about the way to differentiate whetter good and evil
are
divided in a mortal mind or not? In Noble Eightfold Path of Buddhism
there
is the study of Right Understanding, Right Thought, Right Speech,
Right
Action, Right Livelihood, Right Effort, Right Mindfulness, Rigth
Meditation.
Also "Ligth On the Path" by Mabel Collins has many aspects. Seems
hard to
achieve but here is another quote that may help:

"Perfection, to be fully such, must be born out of imperfection, the
incorruptible must grow out of corruptible, having the latter as its
vehicle
and basis and contrast." (SD II pg 95)

Best regards

M