Theos-Talk Archives (April 2004 Message tt00522)

March 16 2004

Re: LOVE and REALITY

Dear Friends and G:

Thanks for what you write.

As you will see from HPB's definitions in the SECRET DOCTRINE the
question of reality" depends on the position and the outlook (mentally)
of the seeker.

I assume that "HIM" and His" refers t Sri Krishna as the UNIVERSAL
ISHWAR -- the personification of the PERFECTED MAN.

Even so, our own "Ego" is still, and always will be, a part of the
UNIVERSAL ONE SELF.

[I am the EGO seated in the hearts of all beings.... I am the beginning,
the middle and the end of all existing things." -- Sri Krishna
(BHAGAVAD GITA)

The true and ultimate surrender of ones "ego" is, simply stated, and as
I understand it, the change in our own orientation from "separateness"
to a confirmed and unshakable UNITY with the divine in all things. We
then become, and are, a true, honest and ever-active intelligent agent
of Karma

But have a ook a the quotes below on REALITY

Best wishes,


Dallas



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



REALITY


“The first and Fundamental dogma of Occultism is Universal Unity (or
Homogeneity) under three aspects.

This led to a possible conception of Deity, which as an absolute unity
must remain forever incomprehensible to finite intellects.

"If thou wouldest believe in the Power which acts within the root of a
plant, or imagine the root concealed under the soil, thou hast to think
of its stalk or trunk and of its leaves and flowers. Thou canst not
imagine that Power independently of these objects. Life can be known
only by the Tree of Life. . . ." (Precepts for Yoga).

The idea of Absolute Unity would be broken entirely in our conception,
had we not something concrete before our eyes to contain that Unity. And
the deity being absolute, must be omnipresent, hence not an atom but
contains IT within itself.

The roots, the trunk and its many branches are three distinct objects,
yet they are one tree.

Say the Kabalists: "The Deity is one, because It is infinite. It is
triple, because it is ever manifesting." This manifestation is triple in
its aspects, for it requires, as Aristotle has it, three principles for
every natural body to become objective: privation, form, and matter.*

Privation meant in the mind of the great philosopher that which the
Occultists call the prototypes impressed in the Astral Light - the
lowest plane and world of Anima Mundi.

The union of these three principles depends upon a fourth - the LIFE
which radiates from the summits of the Unreachable, to become an
universally diffused Essence on the manifested planes of Existence.

And this QUATERNARY (Father, Mother, Son, as a UNITY, and a quaternary,
as a living manifestation) has been the means of leading to the very
archaic Idea of Immaculate Conception, now finally crystallized into a
dogma of the Christian Church, which carnalized this metaphysical idea
beyond any common sense. For one has but to read the Kabala and study
its numerical methods of interpretation to find the origin of that
dogma.

It is purely astronomical, mathematical, and pre-eminently metaphysical:
the Male element in Nature (personified by the male deities and Logoi -
Viraj, or Brahma; Horus, or Osiris, etc., etc.) is born through, not
from, an immaculate source, personified by the "Mother"; because that
Male having a Mother cannot have a "Father" - the abstract Deity being
sexless, and not even a Being but Be-ness, or Life itself. Let us render
this in the mathematical language of the author of "The Source of
Measures." Speaking of the "Measure of a Man" and his numerical
(Kabalistic) value, he writes that in Genesis, ch. iv., v. 1, "It is
called the 'Man even Jehovah'

* A Vedantin of the Visishtadwaita philosophy would say that, though the
only independent Reality, Parabrahmam is inseparable from his trinity.
That He is three, "Parabrahmam, Chit, and Achit," the last two being
dependent realities unable to exist separately; or, to make it clearer,
Parabrahmam is the SUBSTANCE - changeless, eternal, and incognizable -
and Chit (Atma), and Achit (Anatma) are its qualities, as form and
colour are the qualities of any object. The two are the garment, or
body, or rather attribute (Sarira) of Parabrahmam. But an Occultist
would find much to say against this claim, and so would the Adwaitee
Vedantin. ....

The triad or triangle becomes Tetraktis, the Sacred Pythagorean number,
the perfect Square, and a 6-faced cube on Earth. The Macroprosopus (the
Great Face) is now Microprosopus (the lesser face); or, as the Kabalists
have it, the "Ancient of Days," descending on Adam Kadmon whom he uses
as his vehicle to manifest through, gets transformed into
Tetragrammaton. It is now in the "Lap of Maya," the Great Illusion, and
between itself and the Reality has the Astral Light, the great Deceiver
of man's limited senses, unless Knowledge through Paramarthasatya comes
to the rescue. “ S D I 58 - 60
-----

“Divine thought cannot be defined, or its meaning explained, except by
the numberless manifestations of Cosmic Substance in which the former is
sensed spiritually by those who can do so.

To say this, after having defined it as the Unknown Deity, abstract,
impersonal, sexless, which must be placed at the root of every Cosmogony
and its subsequent evolution, is equivalent to saying nothing at all. It
is like attempting a transcendental equation of conditions for the true
values of a set, having in hand for deducing them only a number of
unknown quantities.

Its place is found in the old primitive Symbolic charts, in which, as
shown in the text, it is represented by a boundless darkness, on the
ground of which appears the first central point in white ― thus
symbolising coeval and co-eternal SPIRIT-MATTER making its appearance in
the phenomenal world, before its first differentiation. When "the one
becomes two," it may then be
--------------------------FOOTNOTE------------------------------

* For instance, when he terms the "First Cause" ― the UNKNOWABLE ― a
"power manifesting through phenomena," and "an infinite eternal Energy"
(?) it is clear that he has grasped solely the physical aspect of the
mystery of Being ― the Energies of Cosmic Substance only. The
co-eternal aspect of the ONE REALITY ― Cosmic Ideation ― (as to its
noumenon, it seems non-existent in the mind of the great thinker) is
absolutely omitted from consideration. Without doubt, this one-sided
mode of dealing with the problem is due largely to the pernicious
Western practice of subordinating consciousness, or regarding it as a
"by-product" of molecular motion.
------------------------------------------------------------------------
---------------------------------------
328

referred to as Spirit and matter. To "Spirit" is referable every
manifestation of consciousness, reflective or direct, and of unconscious
purposiveness (to adopt a modern expression used in Western philosophy,
so-called) as evidenced in the Vital Principle, and Nature's submission
to the majestic sequence of immutable law.

"Matter" must be regarded as objectivity in its purest abstraction ―
the self-existing basis whose septenary manvantaric differentiations
constitute the objective reality underlying the phenomena of each phase
of conscious existence.

During the period of Universal Pralaya, Cosmic Ideation is nonexistent;
and the variously differentiated states of Cosmic Substance are resolved
back again into the primary state of abstract potential objectivity.

Manvantaric impulse commences with the re-awakening of Cosmic Ideation
(the "Universal Mind") concurrently with, and parallel to the primary
emergence of Cosmic Substance ― the latter being the manvantaric
vehicle of the former ― from its undifferentiated pralayic state.

Then, absolute wisdom mirrors itself in its Ideation; which, by a
transcendental process, superior to and incomprehensible by human
Consciousness, results in Cosmic Energy (Fohat). Thrilling through the
bosom of inert Substance, Fohat impels it to activity, and guides its
primary differentiations on all the Seven planes of Cosmic
Consciousness.

There are thus Seven Protyles (as they are now called), while Aryan
antiquity called them the Seven Prakriti, or Natures, serving,
severally, as the relatively homogeneous basis, which in the course of
the increasing heterogeneity (in the evolution of the Universe)
differentiate into the marvellous complexity presented by phenomena on
the planes of perception.

The term "relatively" is used designedly, because the very existence of
such a process, resulting in the primary segregations of
undifferentiated Cosmic Substance into its septenary bases of evolution,
compels us to regard the protyle* of each plane as only a mediate phase
assumed by Substance in its passage from abstract, into full
objectivity.

Cosmic Ideation is said to be non-existent during Pralayic periods, for
the simple reason that there is no one, and nothing, to perceive its
effects. There can be no manifestation of Consciousness,
semi-consciousness, or even "unconscious purposiveness," except through
the

--------------------------------Footnote----------------------

* The term Protyle is due to Mr. Crookes, the eminent chemist, who has
given that name to pre-Matter, if one may so call primordial and purely
homogeneous substances, suspected, if not actually yet found, by Science
in the ultimate composition of the atom. But the incipient segregation
of primordial matter into atoms and molecules takes its rise subsequent
to the evolution of the Seven Protyles. It is the last of these ―
having recently detected the possibility of its existence on our plane
― that Mr. Crookes is in search of.
-----------------------------------------------------------

vehicle of matter; that is to say, on this our plane, wherein human
consciousness in its normal state cannot soar beyond what is known as
transcendental metaphysics, it is only through some molecular
aggregation or fabric that Spirit wells up in a stream of individual or
sub-conscious subjectivity.

And as Matter existing apart from perception is a mere abstraction,
both of these aspects of the ABSOLUTE ― Cosmic Substance and Cosmic
Ideation ― are mutually inter-dependent.

In strict accuracy ― to avoid confusion and misconception ― the term
"Matter" ought to be applied to the aggregate of objects of possible
perception, and "Substance" to noumena; for inasmuch as the phenomena of
our plane are the creation of the perceiving Ego ― the modifications of
its own subjectivity ― all the "states of matter representing the
aggregate of perceived objects" can have but a relative and purely
phenomenal existence for the children of our plane.

As the modern Idealists would say, the co-operation of Subject and
Object results in the Sense-object or phenomenon. But this does not
necessarily lead to the conclusion that it is the same on all other
planes; that the co-operation of the two on the planes of their
septenary differentiation results in a septenary aggregate of phenomena
which are likewise non-existent per se, though concrete realities for
the Entities of whose experience they form a part, in the same manner as
the rocks and rivers around us are real from the stand-point of a
physicist, though unreal illusions of sense from that of the
metaphysician.

It would be an error to say, or even conceive such a thing. From the
stand-point of the highest metaphysics, the whole Universe, gods
included, is an illusion; but the illusion of him who is in himself an
illusion differs on every plane of consciousness; and we have no more
right to dogmatise about the possible nature of the perceptive faculties
of an Ego on, say, the sixth plane, than we have to identify our
perceptions with, or make them a standard for, those of an ant, in its
mode of consciousness.

The pure object apart from consciousness* is unknown to us, while living
on the plane of our three-dimensional World; as we know only the mental
states it excites in the perceiving Ego. And, so long as the contrast of
Subject and Object endures ― to wit, as long as we enjoy our five
senses and no more, and do not know how to divorce our all-perceiving
Ego (the Higher Self) from the thraldom of these senses ― so long will
it be impossible for the personal Ego to break through the barrier which
separates it from a
------------------------------------FOOTNOTE----------------------------
-------

* Cosmic Ideation focussed in a principle or upadhi (basis) results as
the consciousness of the individual Ego. Its manifestation varies with
the degree of upadhi, e.g., through that known as Manas it wells up as
Mind-Consciousness; through the more finely differentiated fabric (sixth
state of matter) of the Buddhi resting on the experience of Manas as its
basis ― as a stream of spiritual INTUITION.
---------------------------------------------------------------

knowledge of things in themselves (or Substance).

That Ego, progressing in an arc of ascending subjectivity, must exhaust
the experience of every plane. But not till the Unit is merged in the
ALL, whether on this or any other plane, and Subject and Object alike
vanish in the absolute negation of the Nirvanic State (negation, again,
only from our plane), is scaled that peak of Omniscience ― the
Knowledge of things-in-themselves; and the solution of the yet more
awful riddle approached, before which even the highest Dhyan Chohan must
bow in silence and ignorance ― the unspeakable mystery of that which is
called by the Vedantins, the PARABRAHMAM.
Therefore, such being the case, all those who sought to give a name to
the incognizable Principle have simply degraded it. Even to speak of
Cosmic Ideation ― save in its phenomenal aspect ― is like trying to
bottle up primordial Chaos, or to put a printed label on ETERNITY.

What, then, is the "primordial Substance," that mysterious object of
which Alchemy was ever talking, and which became the subject of
philosophical speculation in every age? What can it be finally, even in
its phenomenal pre-differentiation? Even that is ALL in manifested
Nature and ― nothing to our senses. It is mentioned under various names
in every Cosmogony, referred to in every philosophy, and shown to be, to
this day, the ever grasp-eluding PROTEUS in Nature.

We touch and do not feel it; we look at it without seeing it; we breathe
it and do not perceive it; we hear and smell it without the smallest
cognition that it is there; for it is in every molecule of that which in
our illusion and ignorance we regard as Matter in any of its states, or
conceive as a feeling, a thought, an emotion.

. . . In short, it is the "upadhi," or vehicle, of every possible
phenomenon, whether physical, mental, or psychic. In the opening
sentences of Genesis, as in the Chaldean Cosmogony; in the Puranas of
India, and in the Book of the Dead of Egypt, it opens everywhere the
cycle of manifestation. It is termed "Chaos," and the face of the
waters, incubated by the Spirit proceeding from the Unknown, under
whatever name. (See "Chaos, Theos, Kosmos.")

The authors of the sacred Scriptures in India go deeper into the origin
of things evolved than Thales or Job, for they say:

"From INTELLIGENCE (called MAHAT in the Puranas) associated with
IGNORANCE (Iswar, as a personal deity) attended by its projective power,
in which the quality of dulness (tamas, insensibility) predominates,
proceeds Ether ― from ether, air; from air, heat; from heat, water; and
from water, earth "with everything on it." "From THIS, from this same
SELF, was the Ether produced," says the Veda. (Taittiriya Upanishad II.
1).
S D I 328 - 330

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


“All that which is, emanates from the ABSOLUTE, which, from this
qualification alone, stands as the one and only reality-hence,
everything extraneous to this Absolute, the generative and causative
Element, must be an illusion, most undeniably.

But this is only so from the purely metaphysical view.

A man who regards himself as mentally sane, and is so regarded by his
neighbours, calls the visions of an insane brother-whose hallucinations
make the victim either happy or supremely wretched, as the case may
be-illusions and fancies likewise. But, where is that madman for whom
the hideous shadows in his deranged mind, his illusions, are not, for
the time being, as actual and as real as the things which his physician
or keeper may see? Everything is relative in this Universe, everything
is an illusion. But
---------------------------------------Footnote-------------------------
-----

* The God in man and often the incarnation of a God, a highly Spiritual
Dhyan Chohan in him, besides the presence of his own seventh Principle.

† Now, what "god" is meant here? Not God "the Father," the
anthropomorphic fiction; for that god is the Elohim collectively, and
has no being apart from the Host. Besides, such a god is finite and
imperfect. It is the high Initiates and Adepts who are meant here by
those men "few in number." And it is precisely those men who believe in
"gods" and know no "God," but one Universal unrelated and unconditioned
Deity.
------------------------------------------------------------------

the experience of any plane is an actuality for the percipient being,
whose consciousness is on that plane; though the said experience,
regarded from the purely metaphysical standpoint, may be conceived to
have no objective reality. But it is not against metaphysicians, but
against physicists and materialists that Esoteric teachings have to
fight, and for these Vital Force, Light, Sound, Electricity, even to the
objectively pulling force of magnetism, have no objective being, and are
said to exist merely as "modes of motion," "sensations and affections of
matter." S D I 295-6


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



“(2.) The fundamental Law in that system, the central point from which
all emerged, around and toward which all gravitates, and upon which is
hung the philosophy of the rest, is the One homogeneous divine
SUBSTANCE-PRINCIPLE, the one radical cause.

. . . "Some few, whose lamps shone brighter, have been
led
>From cause to cause to nature's secret head,
And found that one first Principle must be. . . ."

It is called "Substance-Principle," for it becomes "substance" on the
plane of the manifested Universe, an illusion, while it remains a
"principle" in the beginningless and endless abstract, visible and
invisible SPACE. It is the omnipresent Reality: impersonal, because it
contains all and everything. Its impersonality is the fundamental
conception of the System. It is latent in every atom in the Universe,
and is the Universe itself. (See in chapters on Symbolism, "Primordial
Substance, and Divine Thought.")

(3.) The Universe is the periodical manifestation of this unknown
Absolute Essence. To call it "essence," however, is to sin against the
very spirit of the philosophy. For though the noun may be derived in
this case from the verb esse, "to be," yet IT cannot be identified with
a being of any kind, that can be conceived by human intellect. IT is
best described as neither Spirit nor matter, but both. "Parabrahmam and
Mulaprakriti" are One, in reality, yet two in the Universal conception
of the manifested, even in the conception of the One Logos, its first
manifestation, to which, as the able lecturer in the "Notes on the
Bhagavadgita" shows, IT appears from the objective standpoint of the
One Logos as Mulaprakriti and not as Parabrahmam; as its veil and not
the one REALITY hidden behind, which is unconditioned and absolute.


(4.) The Universe is called, with everything in it, MAYA, because all is
temporary therein, from the ephemeral life of a fire-fly to that of the
Sun.

Compared to the eternal immutability of the ONE, and the changelessness
of that Principle, the Universe, with its evanescent ever-changing
forms, must be necessarily, in the mind of a philosopher, no better than
a will-o'-the-wisp. Yet, the Universe is real enough to the conscious
beings in it, which are as unreal as it is itself.


(5.) Everything in the Universe, throughout all its kingdoms, is
CONSCIOUS: i.e., endowed with a consciousness of its own kind and on its
own plane of perception.

We men must remember that because we do not perceive any signs-which we
can recognise-of consciousness, say, in stones, we have no right to say
that no consciousness exists there. There is no such thing as either
"dead" or "blind" matter, as there is no "Blind" or "Unconscious" Law.

These find no place among the conceptions of Occult philosophy. The
latter never stops at surface appearances, and for it the noumenal
essences have more reality than their objective counterparts; it
resembles therein the mediaeval Nominalists, for whom it was the
Universals that were the realities and the particulars which existed
only in name and human fancy.


(6.) The Universe is worked and guided from within outwards. As above so
it is below, as in heaven so on earth; and man-the microcosm and
miniature copy of the macrocosm-is the living witness to this Universal
Law, and to the mode of its action. We see that every external motion,
act, gesture, whether voluntary or mechanical, organic or mental, is
produced and preceded by internal feeling or emotion, will or volition,
and thought or mind. As no outward motion or change, when normal, in
man's external body can take place unless provoked by an inward impulse,
given through one of the three functions named, so with the external or
manifested Universe.

The whole Kosmos is guided, controlled, and animated by almost endless
series of Hierarchies of sentient Beings, each having a mission to
perform, and who-whether we give to them one name or another, and call
them Dhyan-Chohans or Angels-are "messengers" in the sense only that
they are the agents of Karmic and Cosmic Laws. They vary infinitely in
their respective degrees of consciousness and intelligence; and to call
them all pure Spirits without any of the earthly alloy "which time is
wont to prey upon" is only to indulge in poetical fancy. For each of
these Beings either was, or prepares to become, a man, if not in the
present, then in a past or a coming cycle (Manvantara).

They are perfected, when not incipient, men; and differ morally from the
terrestrial human beings on their higher (less material) spheres, only
in that they are devoid of the feeling of personality and of the human
emotional nature-two purely earthly characteristics. The former, or the
"perfected," have become free from those feelings, because (a) they have
no longer fleshly bodies-an ever-numbing weight on the Soul; and (b) the
pure spiritual element being left untrammelled and more free, they are
less influenced by maya than man can ever be, unless he is an adept who
keeps his two personalities-the spiritual and the physical-entirely
separated.

The incipient monads, having never had terrestrial bodies yet, can have
no sense of personality or EGO-ism.

That which is meant by "PERSONALITY," being a limitation and a relation,
or, as defined by Coleridge, "individuality existing in itself but with
a nature as a ground," the term cannot of course be applied to non-human
entities; but, as a fact insisted upon by generations of Seers, none of
these Beings, high or low, have either individuality or personality as
separate Entities, i.e., they have no individuality in the sense in
which a man says, "I am myself and no one else;" in other words, they
are conscious of no such distinct separateness as men and things have on
earth.

INDIVIDUALITY is the characteristic of their respective hierarchies, not
of their units; and these characteristics vary only with the degree of
the plane to which those hierarchies belong: the nearer to the region of
Homogeneity and the One Divine, the purer and the less accentuated that
individuality in the Hierarchy. They are finite, in all respects, with
the exception of their higher principles-the immortal sparks reflecting
the universal divine flame-individualized and separated only on the
spheres of Illusion by a differentiation as illusive as the rest.

They are "Living Ones," because they are the streams projected on the
Kosmic screen of illusion from the ABSOLUTE LIFE; beings in whom life
cannot become extinct, before the fire of ignorance is extinct in those
who sense these "Lives." Having sprung into being under the quickening
influence of the uncreated beam, the reflection of the great Central Sun
that
radiates on the shores of the river of Life, it is the inner principle
in them which belongs to the waters of immortality, while its
differentiated clothing is as perishable as man's body. ....

But, by paralyzing his lower personality, and arriving thereby at the
full knowledge of the non-separateness of his higher SELF from the One
absolute SELF, man can, even during his terrestrial life, become as "One
of Us." Thus it is, by eating of the fruit of knowledge which dispels
ignorance, that man becomes like one of the Elohim or the Dhyanis; and
once on their plane the Spirit of Solidarity and perfect Harmony, which
reigns in every Hierarchy, must extend over him and protect him in every
particular”
S D I 273-6


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



“In the same way the "Monads" or Egos of the men of the seventh Round
of our Earth, after our own Globes A, B, C, D, et seq., parting with
their life-energy, will have informed and thereby called to life other
laya-centres destined to live and act on a still higher plane of
being-in the same way will the Terrene "Ancestors" create those who will
become their superiors.

It now becomes plain that there exists in Nature a triple evolutionary
scheme, for the formation of the three periodical Upadhis; or rather
three separate schemes of evolution, which in our system are
inextricably interwoven and interblended at every point. These are the
Monadic (or spiritual), the intellectual, and the physical evolutions.
These three are the finite aspects or the reflections on the field of
Cosmic Illusion of ATMA, the seventh, the ONE REALITY.

1. The Monadic is, as the name implies, concerned with the growth and
development into still higher phases of activity of the Monad in
conjunction with:-

2. The Intellectual, represented by the Manasa-Dhyanis (the Solar Devas,
or the Agnishwatta Pitris) the "givers of intelligence and
consciousness" * to man and:-

3. The Physical, represented by the Chhayas of the lunar Pitris, round
which Nature has concreted the present physical body. This body serves
as the vehicle for the "growth" (to use a misleading word) and the
transformations through Manas and-owing to the accumulation of
experiences-of the finite into the INFINITE, of the transient into the
Eternal and Absolute.

Each of these three systems has its own laws, and is ruled and guided by
different sets of the highest Dhyanis or "Logoi." Each is represented in
the constitution of man, the Microcosm of the great Macrocosm; and it is
the union of these three streams in him which makes him the complex
being he now is.

"Nature," the physical evolutionary Power, could never evolve
intelligence unaided-she can only create "senseless forms," as will be
seen in our "ANTHROPOGENESIS." The "Lunar Monads" cannot progress, for
they have not yet had sufficient touch with the forms created by
"Nature" to allow of their accumulating experiences through its means.

It is the Manasa-Dhyanis who fill up the gap, and they represent the
evolutionary power of Intelligence and Mind, the link between "Spirit"
and "Matter"-in this Round.

Also it must be borne in mind that the Monads which enter upon the
evolutionary cycle upon Globe A, in the first Round, are in very
different stages of development. Hence the matter becomes somewhat
complicated. . . . Let us recapitulate.

The most developed Monads (the lunar) reach the human germ-stage in the
first Round; become terrestrial, though very ethereal human beings
towards the end of the Third Round, remaining on it (the globe) through
the "obscuration" period as the seed for future mankind in the Fourth
Round, and thus become the pioneers of Humanity at the beginning of
this, the Fourth Round. Others reach the Human stage only during later
Rounds, i.e., in the second, third, or first half of the Fourth Round.
And finally the most retarded of all, i.e., those still occupying animal
forms after the middle turning-point of the Fourth Round-will not become
men at all during this Manwantara. They will reach to the verge of
humanity only at the close of the seventh Round to be, in their turn,
ushered into a new chain after pralaya-by older pioneers, the
progenitors of humanity, or the Seed-Humanity (Sishta), viz., the men
who will be at the head of all at the end of these Rounds. “
S D I 181-2


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



“The Sixth principle in Man (Buddhi, the Divine Soul) though a mere
breath, in our conceptions, is still something material when compared
with divine "Spirit" (Atma) of which it is the carrier or vehicle.

Fohat, in his capacity of DIVINE LOVE (Eros), the electric Power of
affinity and sympathy, is shown allegorically as trying to bring the
pure Spirit, the Ray inseparable from the ONE absolute, into union with
the Soul, the two constituting in Man the MONAD, and in Nature the first
link between the ever unconditioned and the manifested. ….. The "First
is the Second," because the "First" cannot really be numbered or
regarded as the First, as that is the realm of noumena in its primary
manifestation: the threshold to the World of Truth, or SAT, through
which the direct energy that radiates from the ONE REALITY - the
Nameless Deity - reaches us. Here again, the untranslateable term SAT
(Be-ness) is likely to lead into an erroneous conception, since that
which is manifested cannot be SAT, but is something phenomenal, not
everlasting, nor, in truth, even sempiternal. It is coeval and
coexistent with the One Life, "Secondless," but as a manifestation it is
still a Maya-like the rest. This "World of Truth" can be described only
in the words of the Commentary as "A bright star dropped from the heart
of Eternity; the beacon of hope on whose Seven Rays hang the Seven
Worlds of Being." Truly so; since those are the Seven Lights whose
reflections are the human immortal Monads - the Atma, or the irradiating
Spirit of every creature of the human family. First, this septenary
Light; then: -

(c) The "Divine World" - the countless Lights lit at the primeval Light
- the Buddhis, or formless divine Souls, of the last Arupa (formless)
world; the "Sum Total," in the mysterious language of the old Stanza. In
the Catechism, the Master is made to ask the pupil: -

"Lift thy head, oh Lanoo; dost thou see one, or countless lights above
thee, burning in the dark midnight sky?"

"I sense one Flame, oh Gurudeva, I see countless undetached sparks
shining in it."

"Thou sayest well. And now look around and into thyself. That light
which burns inside thee, dost thou feel it different in anywise from the
light that shines in thy Brother-men?"

"It is in no way different, though the prisoner is held in bondage by
Karma, and though its outer garments delude the ignorant into saying,
'Thy Soul and My Soul.' "

The radical unity of the ultimate essence of each constituent part of
compounds in Nature - from Star to mineral Atom, from the highest Dhyan
Chohan to the smallest infusoria, in the fullest acceptation of the
term, and whether applied to the spiritual, intellectual, or physical
worlds - this is the one fundamental law in Occult Science.”	S D I
119-20


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



“It is on the acceptance or rejection of the theory of the Unity of all
in Nature, in its ultimate Essence, that mainly rests the belief or
unbelief in the existence around us of other conscious beings besides
the Spirits of the Dead.

It is on the right comprehension of the primeval Evolution of
Spirit-Matter and its real essence that the student has to depend for
the further elucidation in his mind of the Occult Cosmogony, and for the
only sure clue which can guide his subsequent studies.

In sober truth, as just shown, every "Spirit" so-called is either a
disembodied or a future man.

As from the highest Archangel (Dhyan Chohan) down to the last conscious
"Builder" (the inferior class of Spiritual Entities), all such are men,
having lived aeons ago, in other Manvantaras, on this or other Spheres;
so the inferior, semi-intelligent and non-intelligent Elementals-are all
future men.

That fact alone-that a Spirit is endowed with intelligence-is a proof to
the Occultist that that Being must have been a man, and acquired his
knowledge and intelligence throughout the human cycle.

There is but one indivisible and absolute Omniscience and Intelligence
in the Universe, and this thrills throughout every atom and
infinitesimal point of the whole finite Kosmos which hath no bounds, and
which people call SPACE, considered independently of anything contained
in it. But the first differentiation of its reflection in the manifested
World is purely Spiritual, and the Beings generated in it are not
endowed with a consciousness that has any relation to the one we
conceive of. They can have no human consciousness or Intelligence before
they have acquired such, personally and individually.

This may be a mystery, yet it is a fact, in Esoteric philosophy, and a
very apparent one too.


The whole order of nature evinces a progressive march towards a higher
life. There is design in the action of the seemingly blindest forces.
The whole process of evolution with its endless adaptations is a proof
of this. The immutable laws that weed out the weak and feeble species,
to make room for the strong, and which ensure the "survival of the
fittest," though so cruel in their immediate action-all are working
toward the grand end. The very fact that adaptations do occur, that the
fittest do survive in the struggle for existence, shows that what is
called "unconscious Nature"* is in reality an aggregate of forces mani-
-------------------------------------FOOTNOTE---------------------------
------


* Nature taken in its abstract sense, cannot be "unconscious," as it is
the emanation from, and thus an aspect (on the manifested plane) of the
ABSOLUTE consciousness. Where is that daring man who would presume to
deny to vegetation and even to minerals a consciousness of their own.
All he can say is, that this consciousness is beyond his comprehension.
-----------------------------------------------

pulated by semi-intelligent beings (Elementals) guided by High Planetary
Spirits, (Dhyan Chohans), whose collective aggregate forms the
manifested verbum of the unmanifested LOGOS, and constitutes at one and
the same time the MIND of the Universe and its immutable LAW.

Three distinct representations of the Universe in its three distinct
aspects are impressed upon our thought by the esoteric philosophy: the
PRE-EXISTING (evolved from) the EVER-EXISTING; and the PHENOMENAL-the
world of illusion, the reflection, and shadow thereof. During the great
mystery and drama of life known as the Manvantara, real Kosmos is like
the object placed behind the white screen upon which are thrown the
Chinese shadows, called forth by the magic lantern.

The actual figures and things remain invisible, while the wires of
evolution are pulled by the unseen hands; and men and things are thus
but the reflections, on the white field, of the realities behind the
snares of Mahamaya, or the great Illusion.

This was taught in every philosophy, in every religion, ante as well as
post diluvian, in India and Chaldea, by the Chinese as by the Grecian
Sages. In the former countries these three Universes were allegorized,
in exoteric teachings, by the three trinities emanating from the Central
eternal germ and forming with it a Supreme Unity: the initial, the
manifested, and the Creative Triad, or the three in One.

The last is but the symbol, in its concrete expression, of the first
ideal two. Hence Esoteric philosophy passes over the necessarianism of
this purely metaphysical conception, and calls the first one, only, the
Ever Existing. This is the view of every one of the six great schools of
Indian philosophy-the six principles of that unit body of WISDOM of
which the "gnosis," the hidden knowledge, is the seventh. “
S D I 276-8


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


“In the realm of the Esoteric sciences the unit divided ad infinitum,
instead of losing its unity, approaches with every division the planes
of the only eternal REALITY. The eye of the SEER can follow and behold
it in all its pregenetic glory.

This same idea of the reality of the subjective, and the unreality of
the objective universes, is found at the bottom of the Pythagorean and
Platonic teachings-limited to the Elect alone; for

---------------FOOTNOTE------------------------

* In the world of Form, having found its expression in the Pyramids,
Symbolism has in them both a triangle and a square, with their four
co-equal triangles or surfaces, the four basic points, and the fifth-the
apex. Porphyry, speaking of the Monad and the Duad, says that the former
only was considered substantial and real, "that most simple Being, the
cause of all unity and the measure of all things."
------------------------------------------------------------

But the Duad, although the origin of Evil, or Matter-thence unreal in
philosophy-is still Substance during Manvantara, and is often called the
third monad, in Occultism, and the connecting line as between two
Points, . . . or Numbers which proceeded from THAT, "which was before
all Numbers," as expressed by Rabbi Barahiel. And from this Duad
proceeded all the Scintillas of the three upper and the four lower
worlds or planes-which are in constant interaction and correspondence.
This is a teaching which the Kabala has in common with Eastern
Occultism. For in the occult philosophy there are the "ONE Cause" and
the "Primal Cause," which latter thus becomes, paradoxically, the
second, as clearly expressed by the author of the "Qabbalah, from the
philosophical writings of Ibn Gabirol,"-"in the treatment of the Primal
cause, two things must be considered, the Primal Cause per se, and the
relation and connection of the Primal Cause with the visible and unseen
universe."
S D I 617-8


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

-----Original Message-----
From: Gopi
Sent: Tuesday, April 13, 2004 6:26 AM
To:
Subject: Re: [bn-study] RE: Love


Dear Dallas,

For me that is the beautiful mystery of the Maya and quantum concept!
The infinite dimensional HIM comes down as 3-dimensional 'Reality'. The
infinite dimensional Truth is eventually linearized as Time. This is
possible only when the notion of I, You and Them became crystallized. It
was a lot of Work on His part to create this mystery. He also put the
knowledge of this separation in the Man, however the reluctance of the
Man to separate from Him created this negative aspect of Man which turns
out to be the forgetfulness of the Truth.

As we gain this realization ever so slowly through Theosophy and
Scriptures we find that it is possible to Realize only through
Surrender.
We however are caught up in our own ego and the one better 'Co-
Creatorship'. This prevents us from the Surrender which is Bhakthi.
Bhakthi is the ultimate process of being in Him and realize completely I
Am Him. In such a case there are no 'many gods'. That is merely a
beautiful game (play).

All in All it is not sad in any way. It is beautiful. Progress in this
direction can be through real understanding of Gita and true practice of
it.

A word on Quantum --- This is the all existence experienced through
probability. As soon as the choice of probability is taken the so called
Reality appears and Karmic cycle continues as the result oriented work.