Theos-Talk Archives (June 2003 Message tt00316)

Sunday, June 29, 2003

Re: idea of 1 emanating from 0 -- Perfection / Imperfection


Dear Friends:

In the first volume of The SECRET DOCTRINE H P B gives us a
survey of the process of universal evolution, as well as that
which occurs on this earth.

As a principle she declares that metaphysically (as phrased in
Hindu sacred literature) the ONE ABSOLUTE SPIRIT desired to know
itself. Accordingly it provided the contrast of a "mirror" or,
matter.

Here is a way in which this paradox was tackled: This is
abstracted from "Notes on the BHAGAVAD GITA "


"Krishna is the Higher Self in each, and Arjuna, the mind, the
mirror of external impressions; so that the dialogue can be
profitably taken as a means to the realization of the Self, and
Its adjustment and control of the lower elements and forces.

The key-note of the ancient teaching is that the creative and
sustaining power of all things and beings is not to be sought for
externally; it can only be found at the very root of the nature
of each and every being.

As it is put in the Upanishads, "The Self-Being pierced the
openings outward, hence one looks outward, not within himself."

The wise, who seek the Eternal, look inward, for "that which
lives and thinks in Man is the Eternal Pilgrim" (S. D. I - 16,
268; S. D. II 103, 728).

It is necessary then for the student to dwell upon the idea that
he acts for and as the Self of All; that the power to see all,
and to know all, is potentially present with him, is in fact his
real Self.

He will at least then understand when Krishna says "Neither the
assemblage of the Gods nor the Adept Kings know my origin,
because I am the origin of all the Gods and of the Adepts"; "I am
the origin of all; all things proceed from me," that he is
speaking of the Self of All and of each, and that the origin of
that which is Eternal and unchanging is not to be discovered, for
it is both Being and Non-Being.

As Patanjali states it, "The Soul is the Perceiver; is vision
itself, pure and simple, and it looks directly on ideas". [Pat.
p. 26, v. 20; p. 61, 68, 72] This means that each human being has
the power to see and know all things, however restricted that
power may be at any given time; that the restriction lies in the
more or less narrow range of the ideas that he adheres to, and
which form the basis for his actions.

This self-limited range of perception, not only prevents the full
exercise of his powers as Self, but acts as a bar to the right
understanding of his observation and experience; so, even the man
of today may say, "I am the origin of all things; all things
proceed from me", for so far as he is concerned, his adopted
ideas and acquired nature form the basis for all causes set in
motion by him, and also constitute his field of observation and
experience of effects.

By the very power that resides in Self, Man creates good and
evil, the delusion of separateness, and all imperfections. Divine
perfections are universal; they can only be reached by acting for
and as the Self in all things. This state can be obtained by a
gradual elimination of all bases of action that make for
separateness.

Arjuna begins by stating to himself (Krishna), the
characteristics that to him designate the very highest place and
power. "Thou art Parabrahm" (beyond Brahmâ) "thou art the Eternal
Presence, the Divine Being; all-pervading; without beginning."
"Thou alone knowest thyself by thy Self." "Thou alone can fully
declare thy divine powers". "How shall I, constantly thinking
of thee, be able to know thee?" "In what particular forms shall I
meditate on thee ?"

The reply begins with: "I will make thee acquainted with the
chief of my divine manifestations, for the extent of my nature is
infinite. I am the Ego which is seated in the hearts of all
beings; I am the beginning, the middle and the end of all
existing things."

He then goes on to recite that among the gods, the Self is the
highest; among planetary bodies, the Sun expresses It; among the
spirits of the air, the chief of these is an expression of It; am
ong the sacred writings, It is the essence of these-the
all-compelling song or sound; and so on through a long list of
forms, powers and qualities understood by Arjuna.

He concludes by saying, "I am, 0 Arjuna, the seed of all existing
things, and there is not anything, whether animate or inanimate,
which is with-out me". "My divine manifestations are with-out
end, the many which I have mentioned are by way of example.
Whatever creature is permanent, of good fortune or mighty, also
know it to be sprung from a portion of my energy. But what, 0
Arjuna, hast thou to do with so much knowledge as this? I
established this whole universe with a portion of myself and
remain separate." G N 165-7


"Personality is always an illusion, a false picture hiding the
reality inside. No person is able to make his bodily environment
correspond exactly to the best that is within him, and others
therefore continually judge him by the outward show. If we try,
as Krishna directs, to find the divine in everything, we will
soon learn not to judge by appearances, and if we follow the
advice given in this chapter to do our duty without hope of
reward and without trimming ourselves with a desired result in
view, the end will be peace." G N p. 109

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

It seems to me that if all these factors are considered the
paradox is resolved.

Best wishes,

Dallas



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


-----Original Message-----
From: B
Sent: Sunday, June 29, 2003 7:43 AM
To:
Subject: Re: idea of 1 emanating from 0

G S wrote:
> I can sum my idea up as follows: A perfect Creator cannot
create an
> imperfect world.
>
> Although it is illogical to think otherwise, most of the world
does
> so anyway. Go figure...

Why is it illogical to think otherwise? This is a real question;
your
statement is emotionally appealing, but a logical proof escape.