Theos-Talk Archives (February 2004 Message tt00085)

Feb 17 2004


Re Passing from LOWER to HIGHER MANAS


>From what I have read in THEOSOPHY the recognition that man as a THINKER
is a divine and an immortal being is requisite. Is this difficult? All
truly great thinkers of the past, patrons, scientists, philosophers and
prophets, honest kings and commissionaires of brotherhoods which have
moral reform as their aim, -- all, have shown the same "Path" down the
steps of the centuries. Prejudice may not recognize this, but impartial
students do.

The idea is that the REAL MAN, the THINKER, is actually WITHIN the outer
brain-mind-man of merely physical flesh. It cannot be located as a
"physical" organ somewhere in the physical body, as its habitat is
actually another "plane." This "Plane" is the moral plane of individual
responsibility. How do we discover a "moral plane?"


Thus, in brief, the transition from the Lower Manas (concerned with the
selfish and isolated personality) to the Higher Manas (concerned with
the universality -- of responsibility, as a brother, a member in a vast
a universal fraternity of never-dying units) is apparent.


This makes of all human beings, as well as of all life-atoms, immortal
co-beings (Monads, Eternal Pilgrims) who co-exist from age to age,
always developing greater capacities of perception. Always caring first
for the well-being of other Monads in co-evolution. The immortal Monad
(the real SELF of all beings) is a "pilgrim" who seeks to expand its
intelligent use of knowledge, and to apply this knowledge in action,
making of it a gift to others. Thus -- to make of it a valid expression
of concern for the well-being of others as well as for the whole of
LIFE. And it seeks to demonstrate the importance of such a position of
thought and action based on immortality, impersonality, rectitude, and a
deep capacity for compassion and mercy that embraces all others.

Their (the Monad's) continual interaction is based on the power of
desire, passion, compassion and verity with which each responds to the
others -- this makes of the "Monads of lesser experience" the
"life-atoms," or "skandhas" or "aggregates," karmic bondsmen to those
Monads of greater experience. The principle is that those who are Sages
care for and instruct those who are becoming sages --- we -- humanity,
who have that potentially in ourselves. 

In this view, self-interest, is exchanged for the wider perception of
common, needs. One might call it a compassionate disinterest more
attentive to LIFE and LIVING than any relation heretofore expressed.

The "one" sacrifices for the many.  

But sacrifice (sacrifice means: sacred action) in such a case, does not
mean the obliteration of any "self." It may involve the destruction of
a "form," but the animating life-principle always survives and
reincarnates. This is a hard step to grasp at our present stage --
where "Personality" means so much to us.  

But, if we study the teachings of Gautama Siddartha, the Great Buddha,
we realize this is the summation of a "Perfection" such as we can all
appreciate -- compassion and brotherhood in action. [ see S D I 207
-210 ]

The "Jataka Tales" (stories concerning the Buddha's previous
incarnations) are illustrative of this self-sacrificial pursuit and
living, as an expression of devotion and an iron will to achieve the
"next step" on the Path of common evolution.

The chain works in terms of growing intelligence from "natural impulse"
to a "mental perception of one's self." Thereafter as independent
free-willed humans, personal mental identity (perception) it rises to a
consideration of co-immortality and the burden of universal BROTHERHOOD.


Personality is altered to impersonality, and the INDIVIDUALITY of the
vast host of Mahatmas and Buddhas who have "achieved" the ultimate level
of REAL LIFE in UNIVERSAL SPIRIT. [ Maha-atma = Great SOUL; and Buddha =
Embodiment of WISDOM. ]

This additional perception ,which, to us, widens to the infinitudes of
space, time, motion and growth and, towards the common and ultimate goal
of "PERFECTION," sharpens ones' understanding of Karma.  

This sharpening is an understanding of Karma. It makes us see the
natural responsibility of brothers in fact as well as in theory. We
have always depended on each-other -- without knowing this. Now we
know. Now we can understand the nature of this unbreakable bond.. All
our thoughts, desires, actions are reflected on and to others. We have
a developed and continued perception of the impact and the
responsibility we bear for these.

Reincarnation and karma are basic ideas and laws in such a universe of
continual growth and continuity.

The transition of thought from selfish to unselfish ought to now be
quite clear.

I hope this may help;

Best wishes,

Dallas

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

A Jataka Tale


The "Greatest"


In times past when Brahmadatta ruled in Benares, three animal
friends who lived in the forest fell into a discussion one hot afternoon
in the shade of a great banyan tree.

These friends were an unusual group as one was an elephant, the
second was a monkey and the last was a partridge. And they, being wise
animals, all spoke the common jungle tongue with each other.

The discussion this day had been started by the monkey as he
casually threw some seeds of the Banyan fruit hither and yon. It was an
attempt to find which among the three was the greatest and most valuable
to the friendship.

"I," said the elephant, "can uproot this tree with my strength,
and at the moment with my trunk extended I can eat without much effort
the leaves off its many branches."

"I," said the monkey am the greatest, "I climb the tree with
ease daily, and when I reach the top, I eat the freshest fruit-- right
off the top-most branches. And you cannot reach that high," he added to
the elephant.

The little quail was silent for a long while, and his friends
repeatedly urged him to speak.  

At first he refused, saying: "I am afraid to say anything
before such powerful friends as you. If I do, you will surely destroy
me and break up this friendship, if you judge I am no longer worthy."

The monkey and the elephant reassured him, saying that anything
he said would be treated by them with care and respect.

"Well," said the quail modestly, "many years ago, I ate on this
very spot the fruit of an old banyan tree. A seed fell, and when the
monsoon rains came, it rooted here. Now it is this tree whose shade and
fruit we enjoy."

The Life that animated the quail was that LIFE which later animated the
Buddha.



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

-----Original Message-----

From: Mauri [mailto:mhart@idirect.ca] 
Sent: Monday, February 16, 2004 11:10 AM
To: study@blavatsky.net
Subject: [bn-study] re "higher/lower" manas, Jerome/Dallas and ...

Jerome wrote: <<Mauri wrote,
"How do we pass from the boundaries of 
lower-manas to the un-boundaried
"higher-manas">>

Actually, Dallas wrote that.

<<The "just being" approach is just as 
susceptible to self-centerednes as
the "all for me, nothing for you" 
approach. >>

That's one reason why I used quotes.
Thanks for your perceptive comments, 
Jerome.

Best wishes,
Mauri