Theos-Talk Archives (October 2004 Message tt00286)

Oct 162004

Dear Rosalie:

Very informative and interesting. Could you compare them with what
Theosophy offers:

Here is a sample:

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MIND - MANAS - MAHAT - THE SOUL

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


Mind and Consciousness


"Our consciousness is one and not many, nor different from other
consciousnesses...consciousness itself...the one consciousness of each
person is the Witness or Spectator [his Higher Self] of the actions and
experiences of every state we are in or pass through. It therefore follows
that the waking condition of the mind is not separate consciousness.

"The one consciousness pierces up and down through all the states or planes
of Being, and serves to uphold the memory--whether complete or
incomplete--of each state's experience.

"Thus in waking life, Sat experiences fully and knows. In dream state, Sat
again knows and sees what goes on there, while there may not be in the brain
a complete memory of the waking state just quitted. In Sushupti--beyond
dream and yet on indefinitely, Sat still knows all that is done or heard or
seen.

"The way to salvation must be entered. To take the first step raises the
possibility of success. Hence it is said, 'When the first attainment has
been won, Moksha (salvation) has been won.'

"The first step is giving up bad associations and getting a longing for
knowledge of God; the second is joining good company, listening to their
teachings and practicing them; the third is strengthening the first two
attainments, having faith and continuing in it...	G. NOTES 98-100


"...the plane of action is thought itself, that is to say--ideas. Action is
merely the sequence of the concretion of thought." FRIENDLY P. p. 246


"Man, made of thought, occupant only of many bodies from time to time, is
eternally thinking. His chains are through thought, his release due to
nothing else. His mind is immediately tinted or altered by whatever object
it is directed to. By this means the soul is enmeshed in the same thought
or series of thoughts as is the mind. If the object be anything that is
distinct from the Supreme Self then the mind is at once turned into that,
becomes that, is tinted like that. This is one of the natural capacities of
the mind. It is naturally clear and uncolored...It is movable and quick,
having a disposition to bound from one point to another. Several words
would describe it. Chameleon-like it changes color, sponge-like it absorbs
that to which it is applied, sieve-like it at once loses its former color
and shape the moment a different object is taken up...it becomes that to
which it is devoted." GITA NOTES p. 141-2


"No act is performed without a thought at its root either at the time of
performance or as leading to it. These thoughts are lodged in that part of
the man which we have called Manas-the mind, and there remain as subtle but
powerful links with magnetic threads that enmesh the solar system, and
through which various effects are brought out...the whole system to which
this globe belongs is alive, conscious on every plane, though only in man
showing self-consciousness...the slightest impression...is not lost but only
latent...in proportion to the intensity of his thought will be the intensity
and depth of the picture..."	OCEAN 91-2


"The same power to perceive is possessed by all alike. The differences in
beings consists in the range of perception which has been acquired through
evolution, and this applies to all lives below Man, to Man himself, and to
all beings higher than Man. In THE VOICE OF THE SILENCE it is said that
"Mind is like a mirror; it gathers dust while it reflects," and in other
writings it is spoken of as "the mirror of the Soul." We cannot fail to see
that we act in accordance with the ideas of life that we hold' that what we
call "our mind" is a number of ideas held by us as a basis for thought and
actions; that we change our ideas from time to time, as we find occasion
for such change; but that at all times we act from the basis of the ideas
presently held...We are prone to accept and hold only such ideas as are in
accord with out personal desires...The real "worship" is devotion to an
ideal. Here "the Self of All" is the ideal, and the action indicated is to
think and act for, and as, the One Self in all things, without self-interest
in the results. We are not attached to results by our acts, but by our
thoughts; freedom comes from a renunciation of self-interest in the fruit
of actions."	GITA NOTES p. 161-2


"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."	GITA NOTES 166-7



Mind -- General


"Mind is the intelligent part of the Cosmos...[it contains] the plan of the
Cosmos...brought over from a prior period of manifestation, which added to
its ever-increasing perfectness, and no limit can be set to its evolutionary
possibilities in perfectness...the plan has been laid down in the universal
mind; the original force comes from spirit; the basis is matter--which is
in fact invisible--Life sustains all the forms requiring life, and Akasa is
the connecting link [Fohat] between matter on one side and spirit-mind on
the other.	OCEAN, pp. 14-16.


Manas (Sk) Lit., "the mind," the mental faculty which makes of man an
intelligent and moral being, and distinguishes him from the mere animal; a
synonym of Mahat. Esoterically, however, it means, when unqualified, the
Higher Ego, or the sentient reincarnating Principle in man. When qualified
it is called by Theosophists Buddhi-Manas or the Spiritual Soul in
contradistinction to its human reflection--Kama-Manas.
GLOS. 292


"...it is also necessary to admit the existence of soul, and the comparative
unimportance of the body in which it dwells. For, Patanjali holds that
Nature exists for the soul's sake [PAT p.26]...he lays down that the real
experiencer and knower is the soul and not the mind, it follows that the
Mind, designated either as "internal organ," or "thinking principle," while
higher and more subtle than the body, is yet only an instrument used by the
Soul in gaining experience...He shows that the mind is, as he terms it,
"modified" by any object or subject brought before it, or to which it is
directed..." PAT. INTRO. xiii


Mahat (Sk.) Lit., "The great one." The first principle of Universal
Intelligence and Consciousness. In the Puranic philosophy the first
product of root-nature or Pradhana (the same as Mulaprakriti); the
producer of Manas the thinking principle, and of Ahankara, egotism or
the feeling of "I am I" (in the lower Manas). GLOS. 210


Divine Mind is, and must be, before differentiation takes place. It is
called the divine ideation, which is eternal in its Potentiality and
periodical in its Potency, when it becomes Mahat, Anima Mundi or Universal
Soul...each of these conceptions has its most metaphysical, most material,
and also intermediate aspects. TRANS. 4


Buddhi is the Immortal Ego. Buddhi cannot be described. It is feeling, the
accumulated experiences--all our experience is in feeling. Manas is the
Higher Mind, that part of the Buddhi which is in action; the creative power
of Buddhi. There is a continuous line of experience as Perceivers--all
beings are Perceivers. They are limited by the power of their self-created
instruments. In all perceptions is the quality of the instrument through
which that perception comes.   
ANSWERS TO QUEST. p. 6


Buddhi (Sk.) Universal Soul or Mind. Mahabuddhi is a name of Mahat (see
"Alaya"); also the spiritual Soul in man (the 6th principle), the vehicle
of Atma, exoterically the 7th. GLOS. 67


Maha-Buddhi (Sk) Mahat. The Intelligent Soul of the World. GL. 1 Cosmic
Buddhi, the emanation of the Spiritual Soul Alaya, is the vehicle Mahat only
when that Buddhi corresponds to Prakriti. Then it is called Maha-Buddhi.
This Buddhi differentiates through 7 planes, whereas the Buddhi in man is
the vehicle of Atman, which vehicle is of the essence of the highest plane
of Akasa and therefore does not differentiate. The difference between Manas
and Buddhi in man is the same as the difference between the Manasaputra and
the Ah-hi in Kosmos. GLOS 199


"Yama-Yami:	represented of a green color and clothed with red, and as
dwelling in a palace of copper and iron.	GLOS. p. 376


"The mind might be likened to a telescope in use by Man, the Perceiver, in
order to be able to perceive the nature of the things about him. He can act
only in accord with what he perceives through the telescope. If the
telescope is not properly adjusted or out of focus, the perceptions will be
out of true, and wrong action will follow...[we have to learn] the proper
adjustment and focusing of the instrument upon which right perception and
action depend."
FRIENDLY PHILOS. p. 143	[ see OCEAN p. 53-4, KEY p. 129 ] 


"...there exists in Nature a triple evolutionary scheme, for the formation
of the three principal 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...

2. The Intellectual, represented by the Manasa-Dhyanis (the Solar Devas, or
the Agnishwatta Pitris) the "givers of intelligence and consciousness" to
man... (182) It is the Manasa-Dhyanis who fill the gap, and they represent
the evolutionary power of Intelligence and Mind, the link between "Spirit"
and "Matter"--in this Round." SD I 181-2




Higher Aspect of the Lower Manas


"Man is a perfected animal, but before he could have reached perfection even
on the animal plane, there must have dawned on him the light of a higher
plane. Only the perfected animal can cross the threshold of the next
higher, of the human plane, and as he does so there shines upon him the ray
from the supra-human plane. Therefore, as the dawn of humanity illumines
the animal plane, and as a guiding star lures the Monad to higher
consciousness, so the dawn of divinity illuminates the (28) human plane,
luring the monad to the supra-human plane of consciousness.... Man...is
however, "the vehicle of a fully developed Monad, self-conscious and
deliberately following its own line of progress... WQJ ART I 27-8	
(see ISIS I 305, SD I 571-2, HPB ART III 440-1, HPB ART II 271)


"..."Mind" is manas, or rather its lower reflection, which whenever it
disconnects itself, for the time being, with kama, becomes the guide of the
highest mental faculties, and is the organ of the free-will in physical
man...."               
HPB ARTICLES, Vol. II, p. 13


That which is known as you is the result of one continuous existence of an
entity. Your present body and your soul (or the personality) are the
results of a series of existences. Your Karma is a result of co-existence.
The individuality, or spirit, is the cause of the soul and personality, or
what is called "you." You are the manifestation of an entity and are the
result of many appearances of that entity upon this stage of action in
various personalities. WQJ ART., II, p. 452 


"Happy is the man physically pure, for if his external soul (astral body,
the image of the body) is pure, it will strengthen the second (the lower
Manas), or the soul which is termed by him the higher mortal soul, which,
though liable to err from its own motives, will always side with reason
against the animal proclivities of the body. In other words, the ray of our
Higher Ego, the lower Manas, has its higher light, the reason or rational
powers of the Nous, to help it in the struggle with Kamic desires. The
lusts of man arise in consequence of his perishable material body, so do
other diseases, says Plato..."	HPB ARTICLES I 27-8
[ see VOICE p. 12 fn ]


"Man is a perfected animal, but before he could have reached perfection even
on the animal plane, there must have dawned on him the light of a higher
plane. Only the perfected animal can cross the threshold of the next
higher, of the human plane, and as he does so there shines upon him the ray
from the supra-human plane. Therefore, as the dawn of humanity illumines
the animal plane, and as a guiding star lures the Monad to higher
consciousness, so the dawn of divinity illuminates the (28) human plane,
luring the monad to the supra-human plane of consciousness.... Man...is
however, "the vehicle of a fully developed Monad, self-conscious and
deliberately following its own line of progress..."	WQJ ART I
27-8
(see ISIS I 305, SD I 571-2, HPB ART III 440-1, HPB ART II 271)



Personality -- Lower Manas


Personality In Occultism--which divides man into 7 principles, con-
sidering him under three aspects of the divine, the thinking or the
rational, and the animal man--the lower quaternary or the purely
astro-physical being; while by Individuality is meant the Higher Triad,
considered as a Unity. Thus the Personality embraces all the
characteristics and memories of one physical life, which the Individuality
is the imperishable Ego which re-incarnates and clothes itself in one
personality after another. GLOS. 252


"The astral through Kama (desire) is ever drawing Manas down into the sphere
of material passions and desires. But if the better man or Manas tries to
escape the fatal attraction and turns its aspirations to Atma-Spirit--the
Buddhi (Ruach) conquers and carries Manas with it to the realm of eternal
Spirit."	S D I p. 244-5


"The life principle acts from the time of fetal existence until death. The
lower principles are fed continuously during that time from the astral
plane; that which constitutes the individual monad reincarnates at the time
of birth, but whether or not the highest principles may assimilate with the
germ during a lifetime, and to which extent they will either assimilate or
be lost, will depend on the will and the exertions of the individual."
THEOS. ART. & NOTES p. 118-9


That which is known as you is the result of one continuous existence of an
entity. Your present body and your soul (or the personality) are the
results of a series of existences. Your Karma is a result of co-existence.
The individuality, or spirit, is the cause of the soul and personality, or
what is called "you." You are the manifestation of an entity and are the
result of many appearances of that entity upon this stage of action in
various personalities. WQJ ART., II, p. 452 


Q'lippoth (Heb.) ...Olam Klippoth...contains the matter of which stars,
planets, and even men are made...chaotic turbulent matter, which is used in
its finer state by spirits to robe themselves in...the "vesture" or form
(rupa) of the incarnating Egos...the Manasaputras or Sons of Wisdom, use for
the consolidation of their forms, in order to descend into lower spheres,
the dregs of Swabhavat, or that plastic matter which is throughout
Space...primordial ilus....Typhon...Satan...Samael on inversus--the Demon is
the lining of God. GLOS. 268-9


".experience is gained, places upon itself, one after the other, various
sheaths, each having its peculiar property and function. The mere physical
brain is thus seen to be only the material organ first used by the
percipient in receiving or conveying ideas and perceptions; and so with all
the other organs, they are only eats for centralizing the power of the real
man in order to experience the modifications of nature at that particular
spot.

Who is the sufferer from this despondency?

It is the false personality...as distinguished from Krishna--the higher
self--which is oppressed by the immediate resistance offered by all the
lower part of our nature...	G. NOTES 26
	

"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...to find the divine in everything, we will
soon learn not to judge by appearances...do our duty without hope of reward
and without trimming ourselves with a desired result in view...	G. NOTES
109


"...Plato accepted the clue and followed it, if to these five, namely
Agathon (Deity or Atma), Psuche (Soul in its collective sense), Nous (Spirit
or Mind), Phren (physical mind), and Thumos (Kama-rupa or passions) we add
the eidolon of the mysteries, the shadowy form or the human double, and the
physical body...(= 7) ] KEY, 96

"...the path which is not manifest is with difficulty attained by corporeal
beings." The difficulty here stated is that caused by the personality,
which causes us to see the Supreme as different as separate from ourselves.
The tendency of human beings is to think and act as persons in their
relations with other human beings and with manifested nature in general, and
although they may ardently desire to act "for and as the Self," they find
themselves constantly falling under the sway of the purely personal feeling
of separateness.	G. NOTES 181-2


Kama (Sk) Evil desire, lust, volition; the cleaving to existence. Kama is
generally identified with Mara, the tempter. GLOS. 170


Kamadeva (Sk) ...the first conscious, all embracing desire for universal
good, love, and for all that lives and feels, needs help and kindness, the
first feeling of infinite tender compassion and mercy that arose in the
consciousness of the creative ONE FORCE, as soon as it came into life and
being as a ray from the ABSOLUTE..."Desire first arose in IT, which was the
primal germ of mind, and which Sages, searching with their intellect, have
discovered in their heart to be the bond which connects Entity with
non-Entity," or Manas with pure Atma-Buddhi. (see SD II 176 )


There is no idea of sexual love in the conception. Kama (deva) is pre-
eminently the divine desire of creating happiness and love ... is
represented as the Supreme Deity and Creator ... is the child of Dharma,
the god of Law and Justice, of Sraddha, faith. ... springs from the heart of
Brahma...born from water, i.e., from primordial chaos, or the "Deep"...one
of his many names, Ira-ja, "the water-born;" and Aja, "unborn;" and Atma
bhu or "Self-existent...the sign of Makara (Capricornus) on his banner,
he is also called "Makara Ketu." The allegory about Siva, the "Great
Yogin," reducing Kama to ashes by the fire from his central (or third)
Eye...is very suggestive, as it is said that he thereby reduced Kama to his
primeval substance. GLOS. 170-1


Sukshopadhi (Sk) ...the principle (in Taraka Raj-Yoga) containing both
the higher and the lower Manas and Kama. It corresponds to the Manomaya
Kosha of the Vedantic classification and to the Svapna state (esoterically:
dual Manas -- GLOS. 205) GLOS. 312 (See also, S.D. I 157) 


"Astral Soul," another name for the lower Manas, or Kama-Manas so-called,
the reflection of the Higher Ego." GLOS 37


"...Anoia, (folly, or the irrational animal Soul)..."	KEY 91


"...the instinctual soul...derived from and through and ever influenced by
the moon [astral light]..."	KEY
96

"The Soul of man (i.e., the personality) per se, is neither immortal,
eternal, nor divine."	KEY
106


"From the fact that the soul (Higher Manas) is conjoined in the body with
the organ of thought (Lower Manas), and thus with the whole of Nature, lack
of discrimination follows, produces misconceptions of duties and
responsibilities." PAT 24-5



INDIVIDUALITY -- HIGHER MANAS + BUDDHI + ATMA


"It may be conceived that the "Ego" in man is a monad that has gathered to
itself innumerable experiences through aeons of time, slowly unfolding its
latent potencies through plane after plane of matter. It is hence called
the "eternal pilgrim."

The Manasic, or mind principle, is cosmic and universal. It is the creator
of all forms, and the basis of all law in nature. Not so with
consciousness. Consciousness is a condition of the monad as the result of
embodiment in matter and the dwelling in a physical form.
Self-consciousness, which from the animal plane looking upward is the
beginning of perfection, from the divine plane looking downward is the
perfection of selfishness and the curse of separateness. It is the "world
of illusion: that man has created for himself. "Maya is the perceptive
faculty of every Ego which considers itself a Unit, separate from and
independent of the One Infinite and Eternal Sat or 'be-ness'" The "eternal
pilgrim" must therefore mount higher, and flee from the plane of
self-consciousness it has struggled so hard to reach.

The complex structure that we call "Man" is made up of a congeries of
almost innumerable "Lives."...the "Eternal Pilgrim," the Alter-Ego in man,
is a monad progressing through the ages...The human monad or Ego is...akin
to all below it and heir to all above it, linked by indissoluble bonds to
(31) spirit and matter ...the Manasic, or mind element, with its cosmic and
infinite potentialities, is not merely the developed "instinct"
of the animal. Mind is the latent or active potentiality of Cosmic
Ideation, the essence of every form, the basis of every law, the potency of
every principle in the universe....man senses and apprehends nature just as
nature unfolds in him. When, therefore, the Monad has passed through the
form of the animal ego, involved and unfolded the human form, the higher
triad of principles awakens from the sleep of ages and over-shadowed by the
"Manasa-putra" and built into its essence and substance.	WQJ ARTICLES
I 29-31


Individuality One of the names given in Theosophy and Occultism to the
Human Higher EGO. We make a distinction between the immortal and divine
Ego, and the mortal human Ego which perishes. The latter, or "personality"
(personal Ego) survives the dead body only for a time in the Kama Loka; the
Individuality prevails forever. GLOS. 154-5


'.individualized for the space of a cosmic life-cycle, during which
space of time it gets its experience in almost numberless reincarnations or
rebirths, after which it returns to its Parent-Source.

The Occultist would call the "Higher Ego" the immortal Entity, whose
shadow and reflection is the human Manas, the mind, limited by its physical
senses. The two may be well compared to the Master-artist and the
pupil-musician...In the course of natural evolution our "brain-mind" will be
replaced by a finer organism, and helped by the 6th and the 7th senses.
Even now there are pioneer minds who have developed these senses.." HPB
-- T A & N p. 208


Augoeides (Gr.) ... "Luminous Self," or our Higher Ego. But Occultism
makes of it something distinct from this. It is a mystery. The Augoides is
the human divine radiation of the EGO which, when incarnated, is but its
shadow--pure as it is yet. This is explained in the Amshaspends and is
their Ferouer. GLOS. 43-4


(Q.: Can there be Consciousness without Mind?)  

A.: Not on this plane of matter. But why not on some other and
higher plane?...On that higher plane ... Mahat--the great Manvantaric
Principle of Intelligence--acts as a Brain, through which the Universal and
Eternal Mind radiates the Ah-hi, representing the resultant Consciousness or
ideation. TRANS. 28


"...the higher Mind in Man, or his Ego (Manas) is, when linked indivisibly
with Buddhi, a spirit..." GLOS 306-7


"...Occultism calls this the seventh principle [Atma], the synthesis of the
six, and gives it for vehicle the Spiritual Soul, Buddhi...in conjunction
these two are One, impersonal and without any attributes (on this plane)..."
KEY, 120


"The SPIRITUAL divine EGO is the Spiritual Soul, or Buddhi in close union
with Manas, the mind-principle, without which it is no EGO at all, but only
the Atmic Vehicle." KEY 176


"Buddhi becomes conscious by the accretions it gets from Manas after every
new incarnation..."	SD I 244


"Plato defines Soul (Buddhi) as "the motion that is able to move itself."
"Soul"..."is the most ancient of all things, and the commencement of
motion," thus calling Atma-Buddhi "Soul,"... which we do not."	KEY
114


"It is by development that the soul becomes spirit, both being at the lower
and the higher rungs of one and the same ladder whose basis is the UNIVERSAL
SOUL or spirit." HPB II 306


"...there is no impossibility in supposing [ that the Ego is a "god on a
higher plane"] so surrounded by the clouds of matter as to become latent or
hidden until the time when the form suitable for this plane is
evolved...that Ego, who is the Spectator of all things...[the Self] ..."
FORUM ANSWERS 108


"...Pythagoras...described the Soul as a self-moving Unit (monad) composed
of 3 elements, the Nous (Spirit), the phren (mind), and the thumos (life,
breath or the Nephesh of the Kabalists), which 3 correspond to our
"Atma-Buddhi," (higher Spiritual-Soul), to Manas (the EGO), and to Kama Rupa
in conjunction with the lower reflection of Manas."	KEY 94


"...[the Agnishwatta Pitris] were destined to incarnate as the Egos of the
forthcoming crop of Mankind. The human Ego is neither Atman nor Buddhi, but
the higher Manas: the intellectual fruition and the efflorescence of the
intellectual self-conscious Egotism--in the higher spiritual sense. The
ancient works refer to it as Karana Sarira on the plane of the Sutratma,
which is the golden thread on which, like beads, the various personalities
of this higher Ego are strung...these beings were returning Nirvanees, from
preceding Maha-Manvantaras--ages of incalculable duration..."	S D II 79


"The Ego does not enter the body at any time...the connection of the Ego
with the body--by means of the principle Manas--is made in general, at seven
years of age, and from then on the Ego is involved or entangled in body.
But before such material entanglement it was first caught and involved in
the passions and desires...kama--which is always the efficient or producing
cause for the embodiment of the Ego. This kama is known to form a part of
the skandhas or aggregates, of which the material body is one."
FORUM ANSWERS p. 47


"...man...Spiritual Fire is its instructor (Guru)...This fire is the higher
Self, the Spiritual Ego, or that which is eternally reincarnating under the
influence of its lower personal Selves, changing with every re-birth, full
or Tanha or desire to live. It is a strange law of Nature, that on this
plane, the higher (Spiritual) Nature should be, so to say, in bondage to the
lower. Unless the Ego takes refuge in the Atman, the ALL-SPIRIT, and merges
entirely into the essence thereof, the personal Ego may goad it to the
bitter end...That which propels towards, and forces evolution, i.e., compels
the growth and development of Man towards perfection, is (a) the MONAD, or
that which acts in it unconsciously through a force inherent in itself; and
(b) the lower astral body or the personal SELF...unless the higher Self or
EGO gravitates towards its Sun--the Monad--the lower Ego, or personal Self,
will have the upper hand in every case. For it is this Ego, with its fierce
Selfishness and animal desire to live a Senseless life (Tanha), which is
"the maker of the tabernacle" as Buddha calls it...the Atman alone warms the
inner man; i.e., it enlightens it with the ray of divine life and alone is
able to impart to the inner man, or the reincarnating Ego, its immortality."
SD II 109-110



" Spirit...in Theosophical teachings "Spirit" is applied solely to that
which belongs directly to Universal Consciousness, and which is its
homogeneous and unadulterated emanation. Thus, the higher Mind in Man or
his Ego (Manas) is, when linked indissolubly with Buddhi, a spirit; while
the term "Soul", human or even animal (the lower Manas acting in animals as
instinct), is applied only to Kama-Manas, and qualified as the living soul.
This is nephesh, in Hebrew, the "breath of life." SPIRIT is formless and
immaterial, being, when individualized, of the highest spiritual substance
--Suddhasatwa, the divine essence, of which the body of the manifesting
highest Dhyanis are formed... Spirit, in short, is no entity in the sense of
having form; for, as Buddhist philosophy has it, where there is a form,
there is a cause for pain and suffering. But each individual spirit-- this
individuality lasting only throughout the manvantaric life-cycle-- may be
described as a centre of consciousness, a self-sentient and self-conscious
centre; a state, not a conditioned individual. This is why there is such a
wealth of words in Sanskrit to express the different States of Being,
Beings, and Entities, each appellation showing the philosophical difference,
the plane to which such unit belongs, and the degree of its spirituality or
materiality..."	GLOS. 306


Monad (Gr) The Unity, the one; but in Occultism it often means the
unified triad, Atma-Buddhi-Manas, or the duad, Atma-Buddhi, that immortal
part of man which reincarnates in the lower kingdoms, and gradually
progresses through them to Man and then to the final goal--Nirvana."
GLOS. 216


"Manas is immortal, because after every new incarnation it adds to
Atma-Buddhi something of itself, and thus assimilating itself to the Monad,
shares its immortality. Buddhi becomes conscious by the accretions it gets
from Manas after every new incarnation and the death of man."	SD I
243-4


"The supreme energy resides in the Buddhi, latent--when wedded to Atman
alone, active and irresistible when galvanized by the essence of "Manas,"
and when none of the dross of the latter commingles with that pure essence
to weigh it down by its finite nature. Manas, pure and simple, is of a
lower degree, and of earth earthy..."	M L p. 341-2


"...the thinking Soul or mind..."	KEY 74


"...the Soul, Psuche..."	KEY 91


"...man and Soul have to conquer their immortality by ascending towards the
unity."	KEY 102


"...the Soul of man (or his higher "principles, and attributes")...(as
defined by Pythagoras, Plato, and Timmaeus of Locris)...[ are derived ] from
the Universal World Soul...AEther (Pater Zeus)..."	KEY 104
 

"...the reasoning soul comes from within the Universal Soul..."	KEY
105

 
"From the fact that the soul (Higher Manas) is conjoined in the body with
the organ of thought (Lower Manas), and thus with the whole of Nature, lack
of discrimination follows, produces misconceptions of duties and
responsibilities." PAT 24-5


"...the work of the soul is to seek Wisdom, and the substance of earthly
wisdom is to know Universal Wisdom."	MODERN PANARION, 379


"Since Manas, in its lower aspect, is the seat of the terrestrial mind, it
can, therefore, give only that perception of the Universe which is based on
the evidence of that mind; it cannot give spiritual vision."	KEY 158


"...Manas-Taijasi, the Buddhi-lit human soul...if it can be said of Buddhi
that it is unconditionally immortal, the same cannot be said of Manas...no
post-mortem consciousness or Manas-Taijasi, can exist apart from Buddhi, the
divine soul, because the first (Manas) is, in its lower aspect, a
qualificative attribute of the terrestrial personality...In its turn, Buddhi
would remain only an impersonal spirit without this element which it borrows
from the human soul, which conditions and makes of it. in this illusive
Universe, as it were something separate from the universal soul for the
whole period of the cycle of incarnation. Say rather that Buddhi-Manas can
neither die nor lose its compound self-consciousness in Eternity, nor the
recollections of its previous incarnations..."	HPB ART II 198-9


"The Universe (visible and invisible--compounded of purity, action and
rest)...exists for the sake of the soul's experience and emancipation...For
the sake of the soul alone, the Universe exists..."	PAT 25-6


"the soul is the Perceiver; is assuredly vision itself pure and simple;
unmodified; and looks directly upon ideas." PAT 26


"Spirit is universal...It cannot know itself except as Soul. Spirit is the
"power to become;" Soul is "the becoming." Spirit is the power to see and
know; Soul is the seeing and knowing. Soul is the accumulation of
perceptions and experiences by means of which Spiritual Identity is
realized." (see GLOS 306)	Q & A 21


"...a soul which thirsts after a reunion with its spirit, which alone
confers upon it immortality, must purify itself through cyclic
transmigration..."	KEY 111


"What then is the universe for, and for what purpose is man the immortal
thinker here in evolution? It is all for the experience and emancipation of
the soul, for the purpose of raising the entire mass of manifested matter up
to the stature, nature, and dignity of conscious god-hood. The great aim is
the reach self-consciousness; not through a race or a tribe of some favored
nation, but by and through the perfecting, after transformation, of the
whole mass of matter as well as what we now call soul. Nothing is or is to
be left out. The aim for present man is his initiation into complete
knowledge, and for the other kingdoms below him that they may be raised up
gradually from stage to stage to be in time initiated also. This is
evolution carried to its highest power; it is a magnificent prospect; it
makes of man a god, and gives to every part of nature the possibility of
being some day the same; there is strength and nobility in it, for by this
no man is dwarfed and belittled, for no one is so originally sinful that he
cannot rise above all sin."	OCEAN, 60-1


"Starting upon the long journey immaculate; descending more and more into
sinful matter, and having connected himself with every atom in manifested
Space--the Pilgrim, having struggled through and suffered in every form of
life and being, is only at the bottom of the valley of matter, and half
through his cycle, when he has identified himself with collective Humanity.
This, he has made in his own image. In order to progress upwards and
homewards, the "God" has to now ascend the weary uphill path of the Golgotha
of Life. It is the martyrdom of self-conscious existence. Like Visvakarman
he has to sacrifice himself to himself in order to redeem all creatures, to
resurrect from the many into the One Life. Then he ascends into heaven
indeed; where, plunged into the incomprehensible absolute Being and Bliss
of Paranirvana, he reigns unconditionally, and whence he will re-descend
again at the next "coming," which one portion of humanity expects in its
dead-letter sense as the second advent, and the other as the last "Kalki
Avatar." SD I 268


"Theosophy considers humanity as an emanation from divinity on its return
path hereto. At an advanced point upon the path, Adeptship is reached by
those who have devoted several incarnations to its achievement...many
incarnations are necessary for it after the formation of a conscious purpose
and the beginning of the needful training..."	KEY 214-5



METAPHYSICAL PRINCIPLES


"The universe evolves from the unknown, into which no man or mind, however
high, can inquire, on seven planes or in seven ways or methods in all
worlds...The divisions of the sevenfold universe may be laid down roughly
as: The Absolute, Spirit, Mind, Matter, Will, Akasa or AEther, and Life.
In place of "the Absolute" we can use the word Space...which ever is, and in
which all manifestation must take place...Our knowledge begins with
differentiation, and all manifested objects, beings, or powers are only
differentiations of the Great Unknown...The first differentiation --speaking
metaphysically as to time--is Spirit, with which appear Matter and Mind.
Akasa is produced from Matter and Spirit, Will is the force of Spirit in
action and Life is the resultant of the action of Akasa, moved by Spirit,
upon Matter (the real Matter which is always invisible...Mulaprakriti).	
								
Mind is the intelligent part of the Cosmos, and...the plan is brought over
from a prior period of manifestation...because there never was any beginning
to the periodical manifestations of the Absolute, there will never be an
end, but forever the going forth and withdrawing into the Unknown will go
on...the plan is laid down in universal mind; the original force comes from
spirit; the basis is matter...Life sustains all the forms...and Akasa is
the connecting link between matter on one side and spirit-mind ion the
other.	OCEAN, pp. 14-16


"Occult philosophy reconciles the absurdity of postulating in the manifested
Universe an active Mind without an organ, with that worse absurdity, an
objective Universe evolved as everything else in it, by blind chance, by
giving to this Universe an organ of thought, a "brain." The latter,
although not objective to our senses, is none the less existing; it is to
be found in the Entity called KOSMOS (Adam Kadmon in the Kabalah). As in
the Microcosm, MAN, so in the Macrocosm, or the Universe. Every "organ" in
it is a sentient entity, and every particle of matter or substance, from the
physical molecule up to the spiritual atom, is a cell, a nerve center, which
communicates.

This is precisely what occult philosophy claims; our Ego is a ray of the
Universal Mind, individualized for the space of a cosmic life-cycle, during
which space of time it gets its experience in almost numberless
reincarnations or rebirths, after which it returns to its Parent-Source.

The Occultist would call the "Higher Ego" the immortal Entity, whose shadow
and reflection is the human Manas, the mind, limited by its physical senses.
The two may be well compared to the Master-artist and the
pupil-musician...In the course of natural evolution our "brain-mind" will be
replaced by a finer organism, and helped by the 6th and the 7th senses.
Even now there are pioneer minds who have developed these senses.
HPB -- Theosophical Articles & Notes, p. 208


"SPIRIT...There must be something eternally persisting, which is the witness
and perceiver of every passing change, itself unchangeable...there must be a
universal presiding spirit, the producer as well as the spectator, of all
this collection of animate and inanimate things.	G. NOTES 23


Mulaprakriti (Sk) The Parabrahmic root, the abstract deific feminine
principle--undifferentiated substance. Akasa. Lit. "the root of nature"
(Prakriti) or Matter	GLOS. 218


Parabrahm (Sk) "Beyond Brahma," literally. The Supreme Infinite Brahma,
"Absolute"--the attributeless, the secondless reality. The impersonal and
nameless universal Principle. GLOS. 248


[Parabrahm, Ain-Soph, and the Zeruana-Akerne of the Avesta alone represent
such an Eternity (beginningless and endless); all the other periods
are finite and astronomical, based on tropical years and other enormous
cycles. TRANS. 9 ]


"...it is impossible to define Parabrahm, yet once that we speak of that
first something which can be conceived, it has to be treated of as a
feminine principle. In all cosmogonies the first differentiation was
considered feminine. It is Mulaprakriti which conceals or veils
Parabrahm...it is the goddess...who come first. The first emanation becomes
the immaculate Mother from whom proceeds all the gods, or the
anthropomorphised creative forces...."
TRANS. 2 


Paramatma (Sk.) The Supreme Soul of the Universe. GLOS. 249


Pradhana (Sk.) Undifferentiated substance, called elsewhere and in 
other schools--Akasa; and Mulaprakriti or Root of Matter by the Vedantins.
In short, Primeval Matter. GLOS. 259



SOURCE OF THE SPIRIT IN MAN


"...The Host of Dhyanis, whose turn it was to incarnate as the Egos of the
immortal, but, on this plane, senseless monads--that some "obeyed" (the law
of evolution) immediately when the men of the 3rd Race became
physiologically and physically ready, i.e., when they had separated into
sexes. These were those early conscious Beings who, now adding conscious
knowledge and will to their inherent Divine purity, created by Kriyasakti
the semi-Divine man, who became the seed on earth for future adepts. Those,
on the other hand, who, jealous of their intellectual freedom (unfettered
as it then was by the bonds of matter), said:--"We can choose...we have
wisdom,"...and incarnated far later--these had their first Karmic punishment
prepared for them. They got bodies (physiologically) inferior to their
astral models, because their chhayas had belonged to progenitors of an
inferior degree in the 7 classes. As to those "Sons of Wisdom" who had
"deferred" their incarnation till the 4th Race, which was already tainted
(physiologically) with sin and impurity, they produced a terrible cause, the
Karmic result of which weighs on them to this day...the bodies they had to
inform had become defiled through their own procrastination...This was the
"Fall of the angels," because of their rebellion against Karmic Law. The
"fall of man" was no fall, for he was irresponsible..."	SD
II 228



DIFFERENT "FORMS" OF MATTER IN EVOLUTION - 

					

Needs of Consciousness


Causal Body This "body," which is no body either objective or subjective,
but Buddhi, the Spiritual Soul, is so called because it is the direct cause
of the Sushupti condition, leading to the Turya state, the highest state of
Samadhi. It is called Karanopadhi, "the basis of the Cause," by the Taraka
Raja Yogis...corresponds to both the Vignanamaya and Anandamaya Kosha, the
latter coming next to Atma, and therefore being the vehicle of the universal
Spirit. Buddhi alone could not be called a "Causal Body," but becomes so in
conjunction with Manas, the incarnating Entity or EGO. GLOS. 74


Karana Sarira (Sk. ) The "Causal Body." It is dual in its meaning.
Exoterically, it is Avidya, ignorance, or that which is the cause of the
evolution of a human ego and its reincarnation; hence the lower Manas;
esoterically--the causal body or Karanopadhi stands in the Taraka Raja-yoga
as corresponding to Buddhi and the Higher "Manas," or Spiritual Soul.
GLOS. 173


Karanopadhi (Sk.) ...upadhi of Karana, the "Causal soul." In Taraka
Rajayoga, it corresponds with both Manas and Buddhi. (see S.D. I 157)
GLOS. 173 


Suddha Satwa (Sk) A substance not subject to the qualities of matter; a
luminiferous and (to us) invisible substance, of which the bodies of the
Gods and highest Dhyanis are formed. Philosophically, Suddha Satwa is a
conscious state of spiritual Ego-ship rather than any essence.	GLOS. 311


Sukshma Sarira (Sk) The dream-like, illusive body akin to Manasa-rupa or
"thought-body". It is the vesture of the gods, or the Dhyanis and the
Devas...Sukshma Sharira ... Sukshmopadhi... GLOS. 312


Sukshmopadhi (Sk) ...the principle (in Taraka Raj-Yoga) containing both
the higher and the lower Manas and Kama. It corresponds to the Manomaya
Kosha of the Vedantic classification and to the Svapna state (esoterically:
dual Manas -- GLOS. 205) GLOS. 312 (See also, S.D. I 157)  


Svabhavat (Sk.) ...the world-substance and stuff, or rather that which is
behind it--the spirit and essence of substance. The name comes from Subhava
and is composed of 3 words--su, good perfect, fair, handsome; sva, self; and
bhava, being, or state of being. From it all nature proceeds and into it
all returns at the end of the life-cycles. In Esotericism it is called
"Father-Mother." It is the plastic essence of matter. GLOS. 314


"That" ...Mulaprakriti...Svabhavat...that androgynous something ...which
is both differentiated and undifferentiated. In its first principle it is a
pure abstraction, which becomes differentiated only when it is transformed,
in the process of time, into Prakriti. If compared with the human
principles, it corresponds to Buddhi, while Atma would correspond to
Parabrahm, Manas to Mahat, and so on. TRANS. 4


Adi-Buddhi (Sk) Primeval Intelligence or Wisdom; the eternal Buddha
Universal Mind. Used of Divine Ideation, "Mahabuddhi" being synonymous with
MAHAT. GLOS. 6


Ahankara (Sk) The conception of "I", Self consciousness or Self-
identity; the "I", the egotistical and mayavic principle in man, due to
ignorance which separates our "I" from the Universal ONE-SELF, Personality,
Egoism. GLOS. 11  


Akasa (Sk.) The subtle, supersensuous spiritual essence which pervades
all space; The primordial substance erroneously identified with Ether. But
it is to Ether what Spirit is to Matter, or Atma to Kama- rupa. It is, in
fact, the Universal Space in which lies inherent the eternal Ideation of the
Universe in its ever-changing aspects of the planes of matter and
objectivity, and from which radiates the First Logos, or expressed
thought...Akasa has but one attribute, namely sound, for sound is but the
translated symbol of the Logos--"Speech"--in its mystic sense.
GLOS. 13  
 
 
Alaya (Sk.) The Universal Soul (See S.D, Vol. I, 47, et seq.) The name
belongs to the Tibetan system of the contemplative Mahayana School.
Identical with Akasa in its mystic sense, and with Mulaprakriti, in its
essence, as it is the basis or root of all things.
GLOS. p. 14
 

Atma or Atman) (Sk.) The Universal Spirit, the divine Monad, the 7th
Principle, so-called, in the septenary constitution of man. The Supreme
Soul. GLOS. 43 


			
Lighting up of Manas ( The Human Mind )
	


"...divine man dwelt in his animal--though externally human --form; and, if
there was instinct in him, no self-consciousness came to enlighten the
darkness of the latent 5th principle [Manas]. When moved by the law of
Evolution, the Lords of Wisdom infused into him the spark of consciousness,
the first feeling it awoke to life and activity was a sense of solidarity,
of one-ness with his spiritual creators. As the child's first feeling is
for its mother and nurse, so the first aspirations of the awakening
consciousness in primitive man were for those whose element he felt within
himself, and who yet were outside, and independent of him. DEVOTION arose
out of that feeling, and became the first and foremost motor in his nature;
for it is the only one which is natural in our heart, which is innate in us,
and which we find alike in human babe and the young of the animal. This
feeling of irrepressible, instinctive aspiration in primitive man ...(211)
It lives undeniably, and has settled in all its ineradicable strength and
power in the Asiatic Aryan heart from the 3rd Race direct through it first
"mind-born" sons,--the fruits of Kriyasakti. As time rolled on the holy
caste of Initiates produced but rarely, and from age to age, such perfect
creatures: beings apart, inwardly, though the same as those who produced
them, outwardly...the 3rd primitive race...was called into being, a ready
and perfect vehicle for the incarnating denizens of higher spheres, who took
forthwith their abodes in these forms born of Spiritual WILL and the natural
divine power in man. Its physical frame alone was of time and of life, as
it drew its intelligence direct from above. It was the living tree of
divine wisdom; and may therefore be likened to the Mundane Tree of the
Norse Legend, which cannot wither and die until the last battle of life
shall be fought, and while its roots are gnawed all the time by the dragon
Niddhogg; for even so, the first and holy son of Kriyasakti had his body
gnawed by the tooth of time, but the roots of his inner being remained for
ever undecaying and strong, because they grew and expanded in heaven not on
earth. He was the first of the FIRST, and he was the seed of all the
others. There were other "Sons of Kriyasakti" produced by a second
spiritual effort, but the first one has remained to this day the Seed of
divine Knowledge, the One and the Supreme among the terrestrial "Sons of
Wisdom." SD I 210-211


"No sooner had the mental eye of man been opened to understanding, than the
Third Race felt itself one with the ever-present as the ever to be unknown
and invisible ALL, the One Universal Deity...feeling in himself his inner
God, each felt he was a Man-God in his nature, though an animal in his
physical Self... (SD II 272) the evolution of Spirit into matter could never
have been achieved; nor would it have received its first impulse, had not
the bright Spirits sacrificed their own respective super-ethereal essences
to animate the man of clay, by endowing each of his inner principles with a
portion, or rather, a reflection of that essence." SD II 273




NIRMANAKAYA -- OUR TEACHERS: LIVING, INVISIBLE, SPIRITS OF THE
SAGES



"...those EGOS of great Adepts who have passed away, and are also known as
Nirmanakayas; ...for whom--since they are beyond illusion--there is no
Devachan, and who, having either voluntarily renounced it for the good of
mankind, or not yet reached Nirvana, remain invisible on earth ...they are
re-born over and over again ... Who they are, "on earth"--every student of
Occult science knows..."	SD II 615



PLANETARY SPIRITS - BUDDHA AS AN EXAMPLE 


"When our great Buddha--the patron of all the adepts, the reformer and the
codifier of the occult system, reached first Nirvana on earth, he became a
Planetary Spirit, i.e.,--his spirit could at one and the same time rove the
interstellar spaces in full consciousness, and continue at will on Earth in
his original and individual body. For the divine Self had so completely
disfranchised itself from matter that it could create at will an inner
substitute for itself, and leaving it in the human form for days, weeks,
sometimes years, affect in no wise by the change either the vital principle
or the physical mind of its body...that is the highest form of adeptship man
can hope for on our planet. But it is as rare as the Buddhas themselves,
(44) the last Khobilgan who reached it being Song-Ka-Pa of Kokonor (XIV
Century), the reformer of esoteric as well as of vulgar lamaism. Many are
those who "break through the egg shell," few who, once out are able to
exercise their Nirira namastaka fully, when out of the body. Conscious life
in Spirit is as difficult for some natures as swimming, is for some
bodies...The planetary Spirit of that kind (the Buddha like) can pass at
will into other bodies--of more or less etherealized matter, inhabiting
other regions of the Universe. There are many other grades and orders, but
there is no separate and eternally constituted order of Planetary Spirits."
MAHAT. LET. 43-4



MODIFICATIONS OF THE MIND


All objects, and all states of what western philosophers call Mind, are
modifications, for in order to be seen or known by us, there must be some
change, either partial or total, from a precedent state. The perceiver of
these changes in the inner man-Arjuna-Krishna.	G NOTES 23


Concentration, or Yoga, is the hindering of the modifications of the
thinking principle. (Fn.: ...the [lower] mind--here called "the thinking
principle"--is subject to constant modifications by reason of its being
diffused over a multiplicity of subjects. So "concentration" is equivalent
to the correction of a tendency to diffuseness, and to..."one-pointedness,"
or the power to apply the [lower] mind at any moment, to the consideration
of a single point of thought, to the exclusion of everything else...The
[lower] mind...is not the supreme or highest power; it is only a function,
an instrument with which the soul [higher manas] works...The brain... must
not be confounded with the mind, for the brain is in its turn but an
instrument for the mind... The [lower] mind has a plane of its own,
distinct from the soul [higher mind] and the brain, and what is to be
learned is, to use the will...a distinct power from the mind and brain...)
PATANJALI, 1-2


the lower manas] also--viewing the object through its organ, the [lower]
mind--is, as it were, altered into that form...	PATANJALI, 3


The modifications of the [lower] mind are of five kinds, and they are either
painful or not painful; they are, Correct Cognition, Misconception, Fancy,
Sleep, and Memory.	PATANJALI, 4


The hindering of the modifications of the [lower] mind already referred to,
is to be effected by means of Exercise and Dispassion.	PAT. 5


". the substratum or support for the whole Cosmos, is the presiding
spirit.There must therefore be something eternally persisting, which it the
witness and perceiver of every passing change, itself unchangeable..the
inner man-Arjuna-Krishna. .there must be a universal presiding spirit, the
producer as well as the spectator of all this collection of animate and
inanimate things.. But resolving to.emanate the universe, IT formed a
picture of what should be, and this at once was a modification willingly
brought about in the hitherto wholly unmodified spirit; whereupon the
Divine Idea was gradually expanded, coming forth into objectivity, while the
essence of the presiding spirit remained unmodified, and became the
perceiver of its own expanded idea. Its modifications are visible (and
invisible) nature. Its essence then differentiates itself continually in
various directions becoming the immortal part of each man--Krishna who talks
to Arjuna. Coming like a spark from the central fire, it partakes of that
nature, and assumes to itself--as a cover, so to speak--the human body [and
all other beings in nature] and thus being in essence unmodified, it has the
capacity to perceive all the changes going on around the body.

This Self must be recognized as being within, pondered over, and as
much as possible understood, if we are to gain any true knowledge.	G.
NOTES 23-24



FREE-WILL


"Every atom is endowed with and moved by intelligence, and is conscious in
its own degree, on its own plane of development. This is a glimpse of the
One Life... selfishness is the curse of separateness..."	WQJ ART I 29


"Every man has a god within, a direct ray from the Absolute, the celestial
ray from the One..."
TRANS 53


"Free-will can only exist in a man who has both mind and consciousness,
which act and make him perceive things both within and without himself."


"Consciousness is a condition of the monad as a result of embodiment in
matter and the dwelling in a physical form."	WQJ
ART I 29


"..."Mind" is manas, or rather its lower reflection, which whenever it
disconnects itself, for the time being, with kama, becomes the guide of the
highest mental faculties, and is the organ of the free-will in physical
man...."	HPB
ARTICLES, Vol. II, p. 13


"Spiritual mind (the upper portion or aspect of the impersonal Manas) takes
no cognizance of the senses in physical man."
[ see KEY 106, 136, 138 ]	SD I 96


"It is through Fohat that the ideas of the Universal Mind are impressed upon
matter...appellation "Cosmic Electricity" ...properties...including
intelligence."	SD I 85


"And whoever...wants to see the real Mahatma, must use his intellectual
sight. He must so elevate his Manas that its perception will be clear and
all mists created by Maya must be dispelled...The real Mahatma is then not
his physical body but that Higher Manas which is inseparably linked to the
Atma and its vehicle [Buddhi]."	HPB ART I p. 294


"...man is a free agent during his stay on earth. He cannot escape his
ruling Destiny, but he has the choice of two paths that lead him in that
direction, and he can reach the goal of misery--if such is decreed to him,
either in the snowy white robes of the Martyr, or in the soiled garments of
a volunteer in the iniquitous course; for, there are external and internal
conditions which affect the determination of our will upon our actions, and
it is in our power to follow either of the two...this destiny is guided
either by the heavenly voice of the invisible prototype outside of us, or by
our more intimate astral, or inner man, who is but too often the evil genius
of the embodied entity called man. Both these lead on the outward man, but
one of them must prevail; and from the very beginning of the invisible
affray the stern and implacable law of compensation steps in and takes its
course, faithfully following the fluctuations...this self-made destiny..."
SD I 639


"...Consciousness is not developed; Consciousness always is. It is
intelligence which is developed in different ways, in different degrees of
substance, on different planes of being. The intelligence gained is an
understanding of externalities in their relation to Consciousness itself
...This acquired intelligence is the basis of the Archetypal World, in which
types are formulated...it is Consciousness first, last and all the time at
the root of all manifestation. Always the Perceiver is behind every form.
What is learned in regard to externalities or any instrument is the amount
of intelligence gained...as that intelligence increases it becomes the basis
on which better instruments are formed."	Q & A 203-4



PURPOSE - THE GOAL


"...the Universe, which manifests periodically, for the purposes of the
collective progress of the countless lives."	SD I
268


"The soul emerges from the unknown, begins to work in and with matter, is
reborn again and again, makes karma, develops the six vehicles for itself,
meets retribution for sin and punishment for mistake, grows stronger by
suffering, succeeds in bursting through the gloom, is enlightened by the
true illumination, grasps power, retains charity, expands with love for
humanity, and thenceforth helps all others who remain in darkness until all
may be raised up to the place with the "Father in Heaven" who is the Higher
Self." "The Mahatmas as Ideals & Facts" WQJ ART II 39


"The course of Being is an ever-becoming. Ever-becoming is endless,
therefore beginningless. This solar system and its planets of course had a
beginning and will have an ending, but every manifestation is but a further
becoming of that which had been. Periods of Manifestation and
Non-Manifestation succeed each other in Infinite Space, to which neither
beginning nor ending can be applied...The ancient way of stating any
beginning is, "the Desire first arose in It;" it referring to Spirit, which
is the cause and sustainer of all that was, is, or shall be. There is a
beginning to the first glimmerings of external consciousness, which ever
tends to widen its range of perception and manifestation until it
encompasses and becomes at one with All; Potential Spirit having become
Potent Intelligence. The ending of the process results in a new beginning
based upon the totality of intelligence attained. Whatever begins in time
ends in time. Time is due to perceptions in Consciousness; as the Secret
Doctrine says...beginnings and endings pertain to that "illusion," and not
to the beginningless and endless Spirit which is the Perceiver. As the Gita
says: "The Spirit in the body, is called Maheshwara, the great Lord, the
Spectator, the admonisher, the sustainer, the enjoyer, and also the
Paramatma the highest soul;" itself without beginning or ending, it makes
beginnings and endings in manifestations, which as manifestations are
beginningless and endless in their turn."
Q & A 102-3


"There is That which must ever remain unknown, because it is the Knower in
every body, It cannot be known because Its potentiality of knowing is
Infinite. There is that in ourselves which is our very Self and which is
unchanged and exhaustless through infinitudes of experiences; it is the
unknowable in us as well as in all Nature; from It all manifestation
proceeds. We learn what is the Self by seeing what is the non-Self...the
Self ever remains unchanged, while at the same time the receptacle of all
perceptions and experiences...we are not the experience, the knowledge or
the power--they are our possessions. The whole process of growth is one of
realization of the Oneness and eternity of the Self in us and in all
creatures and forms of manifestation."	Q & A 12-13


"The object of the student is to let the light of [the] spirit shine through
the lower coverings. This "spiritual culture" is only attainable as the
grosser interests, passions, and demands of the flesh are subordinated to
the interests, aspirations and needs of the higher nature; and this is a
matter of both system and established law.

This spirit can only become the ruler when the firm intellectual
acknowledgment or admission is first made that IT alone is. ...it being not
only the person concerned, but also the whole, all selfishness must be
eliminated from the lower nature before its divine state can be reached. So
long as the smallest personal or selfish desire--even for spiritual
attainment for our own sake--remains, so long is the desired end put off..
When systematically trained in accordance with the aforesaid system and law,
men attain to clear insight into the immaterial, spiritual world, and their
interior faculties apprehend truth as immediately and readily as physical
faculties grasp the things of sense, or mental faculties those of reason..."
EPITOME 14


"The process of spiritual development...

1.	securing of supremacy, to the highest, the spirit-
ual, element of man's nature.

2. [by]	1.	the entire eradication of selfish-

ness...the cultivation of broad generous

sympathy in, and effort for the good of

others.

2.	the absolute cultivation of the inner, spir-

itual man by meditation, by reaching to and

communion with the Divine [within]...inces-
santly striving for an ideal end.

3.	the control of fleshly appetites and
desires, 	
all lower, material interests being delib-

erately subordinated to the behests of the

spirit.

4.	the careful performance of every duty
belong-	
ing to one's station in life, without desire

for reward, leaving results for Divine law.

3.	conditioned upon a specific course of training,

physical, intellectual and spiritual, by which the
internal faculties are first aroused and then dev-
eloped.

4.	an extension of this process is reached in Adept-

ship, Mahatmaship, or the states of Rishis, Sages

and Dhyan Chohans, which are all exalted sages,

attained by laborious self-discipline and hardship

protracted through possibly many incarnations...
EPITOME 25-6


"The course of Being is an ever-becoming."	Q & A 102


"...that law in Nature which implants in man as well as in every beast, a
passionate, inherent, and instinctive desire for freedom and self-guidance
pertains to psychology..." S D II 484


"...from the Sun to the vital heat of the meanest organic being--the world
of Form and Existence is an immense chain, whose links are all connected."
S D I 604


Q.:	What is the Soul?

A.:	It is the Consciousness in the life-powers. It is the Light
within the heart.	BRIHAD
ARANYAKA UPANISHAD p. 11
	

"The Soul of man is the Eternal. It is made of consciousness, it is made of
feeling, it is made of life, it is made of vision, it is made of hearing;
it is made of the earth, it is made of the waters, it is made of the air, it
is made of the ether, it is made of the radiance and what is beyond the
radiance; it is made of desire and what is beyond desire, it is made of
wrath and what is beyond wrath, it is made of the law and what is beyond
law; it is made of the All. The soul is of this world and of the other
world."	BRIHAD ARANYAKA UPANISHAD p 24


"That man possesses an immortal soul is the common belief of humanity; to
this Theosophy adds that he is a soul; and further that all nature is
sentient, that the vast array of objects and men are not atoms fortuitously
thrown together and thus without law evolving law, but down to the smallest
atom, all is soul and spirit ever evolving under the rule of law which is
inherent in the whole...the course of evolution is the drama of the soul and
that nature exists for no other purpose than the soul's experience."
OCEAN 2

"We have thus to carry on the cultivation of the soul...he is to rely upon
the One Consciousness which, as differentiated in a man is his Higher Self.
By means of this higher self he is to strengthen the lower, or that which he
is accustomed to call "myself." ...

"Our consciousness is one and not many, nor different from other
consciousnesses. it is not waking consciousness or sleeping consciousness,
or any other but consciousness itself... [this] is Being... Satchitananda.
	
"But the one consciousness of each person is the Witness or Spectator of the
actions and experiences of every state we are in or pass through...The one
consciousness pierces up and down through all the states or planes of Being,
and serves to uphold the memory...of each state's experience."	GITA
NOTES pp 98-99


"Mind is higher than the powers, the real is higher than mind; than this
real, the great Self is higher; and than the Great [Self], the Unmanifest
is higher." KATHA UPANISHAD p 52



CONTROLLING THE MIND


"...Raja Yogis try to control the mind itself by following the rules laid
down by the greatest of adepts...[which] compel the student...to acquire a
right knowledge of what is and what is not real, but also to practice all
virtues...[it] is spiritual
...spiritual knowledge grows up within and illuminates with its rays all
subjects and objects."  	
GITA NOTES p. viii-ix


In PATH, January 1892, Vol. 6, p. 319, "Julius" in the Tea Table Talk
reports on a conversation with Mr. Judge on the subject of this article by
HPB.

Mr. Judge says in part:  

"It is not sufficiently understood that every one of those energic emissions
or processes which we call "a thought" does mold the subtile matter of the
ether into etheric form. Such forms...are held together by the formative
power, or plastic potency of the soul substance, just so long as the thought
energy inheres in them. The more intense the thought--or the greater the
thought tension...the longer does that etheric form cohere as such...

"The energic pictures thus formed by the mental action of men are sensed by
the inner man or each. Sometimes, even, the vibration thus sensed gets
impressed upon the brain centers and enters the lower consciousness by
avenues of which we have now but a feeble idea. The pictures inhere in the
mental sphere of each of us, and the sphere is dense, turbid, contractive,
or show all the brightness of the higher vibration, according to the nature
of these thought forms, which not only act outwardly but which also react
upon their creators.

"The importance of regulating our thoughts, in view of the plastic potency
of the soul and its imaginative power, hence becomes apparent. As thought
is dynamic, these pictures, often themselves an agglomeration of lives, are
felt far and wide. It has frequently been said that a man could be shut
between prison walls and could yet work for Humanity, by the simple means of
right thinking.

"The reason why such an adaptation is the first step in occultism must now
be found.

"Occultism has been defined by H.P.Blavatsky to be "the study of the
workings of the Universal Mind." Our primary study of that Mind is at first
confined to its reflection in ourselves. We must endeavor to find some
trace of it within our own consciousness or in one of the modes of that
consciousness...But how can we find that? We are inclined to say it is too
difficult a task.

"It is difficult, but not too much so. The very effort involved in the
search is in itself helpful, for the greater emission of mental energy
creates powerful centers or pictures in our sphere. It is through their
constant reaction upon us, perhaps, that we at last discover a trace...  

"If we examine ourselves critically we see that there is, lying back of
ceaseless mental change, of all the continual going to and fro of Thought, a
power to observe, sum up, analyze, and dissect the whole process...which
calmly observes the whole panorama moving before it...It is Patanjali who
says of the soul that it is the Spectator, and when the question is asked,
where is the soul at the time of concentration--or when the mental energy is
at rest--he replies, "At the time of concentration the soul abides in the
state of a spectator without a spectacle."

"Before the student reaches this state of concentration, he makes a
preliminary step towards it when he discovers this center, place, mode, or
state of consciousness in which he surveys his whole mental field as
something not himself, and feels that self to be the perceptive power per
se. For he has then only to enter that mental plane as often as possible,
and to realize it as vividly as possible, and he has evolved a rudiment...of
the Universal Mind. That mind, that state of consciousness, observes the
mayavic panorama spread out before it as something apart from itself; the
person who realizes that state of consciousness is nearer to the Universal
Mind; he has entered one of its phases or states; it is not a state of
trance.

"The best method to pursue is that of analysis along the line of the seven
principles. So long as I look upon myself as a homogeneous whole, I
contract my mental sphere into one dense and slowly vibrating mass. It is
the picture of himself as uniform--as opposed to duality--which fetters the
soul of man. The image he has made of himself is the prison house of his
soul. When analysis comes into play he no longer says "I crave," "I win,"
"I desire," "I sin." No longer, intoxicated by the fumes of his own
passions, does he plunge into the ocean of sensuality. He says, as one
aspect of desire comes before him, "In this the Kamic principle is active;"
another his ascribes to undue stimulus of the linga-sarira; here he sees
the lower manas prevailing, and here the flash of intuitive perception. He
ascribes each act to its parent principle; each becomes to him a result of
one of these principles; they are no longer himself, but he is the judge of
them all, and analysis destroys the heady fumes of desire. For desire
ceases to attract us when we no longer identify it with ourself.

"...When the action of the seven principles is realized, we at the same time
realize ourself to be that which observes the said action, or the center of
which the principles are modes or functions; that center is consciousness
itself.

"If anyone desires to rid himself of a bad mental or physical habit, sincere
and constant trial of the method above described must cause the habit to
loosen its grip upon his mind. It is not a form of mind-cure, for that acts
by denial, while in this case there are analysis and the tracing of effects
to their true source, or, at least, somewhat further up stream. By means of
this cold analysis the personal mental image is broken up into a series of
thought forms true in themselves, each one an image of the Universal, each
instinct a life of its own. The prison house is rent asunder, and man, the
prisoner of himself, dazed, startled, but unbound, finds himself slowly
emerging into the large fields of Universal Thought."
by W Q J as reported by "Julius," PATH Vol. 6, p.
319-322.




WILL - SPIRIT 


"Will is a spiritual power...colorless...In ordinary life it is not man's
servant, but, being then guided solely by desire, it makes man a slave to
his desires..."Behind Will, stands Desire."... The system postulates that
Ishwara, the spirit in man, is untouched by any troubles, works, fruit of
works, or desires, and when a firm position is assumed with the end in view
of reaching union with spirit through concentration, He comes to the aid of
the lower self and raises it gradually to higher planes. In this process
the Will by degrees is given a stronger and stronger tendency to act upon a
different line from that indicated by passion and desire. Thus it is freed
from the domination of desire and at last subdues the mind itself. But
before the perfection of the practice is arrived at the will still acts
according to desire, only that desire is for higher things and away from
those of the material life." PAT. INTRO. xiv-xvi


"The spirit in the body is called Maheshwara, the Great Lord, the spectator,
the admonisher, the sustainer, the enjoyer, and also Paramatma, the highest
soul." [GITA 96] This sentence really tells the whole story; the Spirit
sees, rectifies, sustains and enjoys through Its instrument or vehicle; the
ideal of progress is a perfected vehicle which, will contact and reflect in
the highest sense all worlds and all beings." G. NOTES 192


"...discrimination of the body from the soul, meaning thought and action
based upon a knowledge of what is body and what is soul. [Krishna]...then
speaks of "this perishable body" as including not only the physical form,
but such elements as...: "Ahankara-egotism, Buddhi-intellect or judgment,
the unmanifest, invisible spirit; the 10 centres of action, the mind and
the 5 objects of sense; desire, aversion, pleasure and pain, persistency of
life, and firmness, the power of cohesion." [GITA 93-4]
...if we can grasp the idea of Ahankara-egotism, the perishable nature of
the other elements can be understood...the self-identifying attachment is
chiefly concerned with the present form and conditions, although we are
aware that other forms and conditions have existed in the past, to which we
were attached by like or dislike, and that still others will exist in the
future...
"we" remain through them all, unchanged and unchanging..."The soul is the
Perceiver; is assuredly vision itself pure and simple; unmodified; and
looks directly upon ideas."[PATANJALI 26]..."I am the knower in every mortal
body."..."Perceiving the same lord present in everything and everywhere, he
does not by the lower self (Ahankara) destroy his own soul, but goeth to the
supreme end."[GITA 97]..."	GITA NOTES 189-191


"...reincarnation...is assumed...The manifestation, in any incarnation, of
the effects of mental deposits made in previous lives, is declared to ensue
upon obtaining of just the kind of bodily and mental frame, constitution and
environment as will bring them out."	GITA NOTES p. x


"Theosophy views the Universe as an intelligent whole...Karma...is not a
being but a law, the universal law of harmony which unerringly restores all
disturbance to equilibrium." OCEAN 89-90


Glossary Gives Helpful Definitions


ATMA (or ATMAN) (Sk.)	The Universal Spirit, the divine Monad, the 7th
Principle, so-called, in the septenary constitution of man. The Supreme
Soul.	GLOS. 43


PARAMATMA (Sk.)	The Supreme Soul of the Universe. GLOS. 249


PARAMPADATMAVA (Sk.)	Beyond the condition of Spirit, "supremer" than
Spirit, bordering on the Absolute.	GLOS. 249


SPIRIT...In Theosophical teachings the term "Spirit" is applied solely to
that which belongs directly to Universal Consciousness, and which if its
homogeneous and unadulterated emanation. Thus the higher Mind in Man of his
Ego (Manas) is, when linked indissolubly with Buddhi, a spirit; while the
term "Soul," human or even animal I the lower Manas acting in animals as
instinct), is applied only to Kama-Manas, and qualified as the living
soul...Spirit is formless and immaterial, being, when individualizes, of the
highest spiritual substance--Suddhasatwa, the divine essence of which the
body of the manifesting highest Dhyanis are formed.. Spirit, in short, is no
entity in the sense of having form...But each individual spirit--this
individuality lasting only throughout the manvantaric life-cycle--may be
described as a centre of consciousness, a self-sentient and self-conscious
centre; a state, not a conditioned individual..."	GLOS. 306


"...spirit is potential matter, and matter simply crystallized
spirit, yet...the original and eternal condition of all is not spirit but
meta-spirit..."	KEY 33


SUDDHA SATWA (Sk.)	A substance not subject to the qualities of matter;
a luminiferous and (to us) invisible substance, of which the bodies of the
Gods and highest Dhyanis are formed. Philosophically, Suddha Sattwa is a
conscious state of spiritual Ego-ship rather than any essence."	GLOS 311


SOUL.	The phren, or nephesh of the Bible; the vital principle, or the
breath of life, which every animal down to the infusoria, shares with man."
GLOS. 306


MIND.	"Mind is the name given to the sum of the states of Consciousness
grouped under Thought, Will and Feeling."
SD I 38

MANAS (Sk.)	Lit., "the mind," the mental faculty which makes of man an
intelligent and moral being, and distinguishes him from the mere animal; a
synonym of Mahat. Esoterically, however, it means, when unqualified, the
Higher EGO, or the sentient reincarnating Principle in man. When qualified
it is called by Theosophists Buddhi-Manas or the Spiritual Soul in
contradistinction to its human reflection--Kama-Manas."	GLOS. 202


"Manas, the derivation or product in a reflected form of Ahankara* [Fn. *
MAHAT or the "Universal Mind" is the source of Manas...it is also called the
Kshetrajna "embodied Spirit," because it is,...the Manasa-putra, or "Sons of
the Universal Mind." who created, or rather produced, the thinking man,
"manu" by incarnating in the third Race mankind in our Round. It is Manas
therefore, which is the real incarnating and permanent Spiritual Ego, the
INDIVIDUALITY..."] the conception of I", or EGO-SHIP..."	KEY 136 


MANAS, KAMA (Sk.)	Lit., "the mind of desire."...the Kama Manas is but
one of the Indriya or organs (roots) of sense. [see HPB ART II 42]	GLOS
202-3


BUDDHI (Sk.)	Universal Soul or Mind. Mahabuddhi is a name of Mahat (see
"Alaya"); also the spiritual Soul in man (the 6th principle), the vehicle
of Atma, exoterically the seventh."	GLOS 67


ALAYA (Sk.)	The Universal Soul (see SD I 47...). The name belongs to
the Tibetan system of the contemplative Mahayana School. Identical with
Akasa in its mystic sense, and with Mulaprakriti, in its essence, as it is
the basis or root of all things."	GLOS 14


AKASA (Sk.)	The subtle, supersensuous spiritual essence which pervades
all space; the primordial substance erroneously identified with Ether. But
it is to Ether what Spirit is to Matter, or Atma to Kama-rupa. It is, in
fact, the Universal Space in which lies inherent the eternal Ideation of the
Universe in its ever-changing aspects on the planes of matter and
objectivity, and from which radiates the First Logos, or expressed
thought...one attribute, namely sound, for sound is but the translated
symbol of Logos--"Speech" in its mystic sense. [ power ..."to stir up the
Brahma"... Kundalini--occult electricity, the alkahest of the
alchemists...the universal solvent...anima mundi on the higher plane as the
astral light is on the lower. ]	GLOS 13


MULAPRAKRITI (Sk.)	The Parabrahmic root, ...feminine
principle--undifferentiated substance. Akasa. ... the "root of nature"
(Prakriti) or Matter."	GLOS 218


PARABHRAM (Sk.)	The Supreme Infinite Brahma, "Absolute"--the attributeless,
the secondless reality. The impersonal and nameless universal Principle.
GLOS 248


MANASA or Manaswin (Sk.)	"The efflux of the divine mind,"...the
divine sons of Brahma-Viraj...Arupa or incorporeal sons of the Prajapati
[progenitor] Viraj [Brahma...Mahat, the universal mind] ...The Pitris are
identical with the Kumara, the Vairaja, the manasa-Putra (mind sons), and
are finally identified with the human "Egos."	Glos.. 203


MANASA DHYANIS (Sk.)	The highest Pitris in the Puranas; the
Agnishwattas, or Solar Ancestors of Man, those who made of Man a rational
being, by incarnating in the senseless forms of semi-ethereal flesh of the
men of the third race." [See Vol. II of Secret Doctrine - pp. 171-2, 300,
525fn]	GLOS 203





Dallas
 
-----Original Message-----
From: Rosalie Tackett [mailto:theproject@b...] 
Sent: Friday, October 15, 2004 3:06 PM
To: study@b...
Subject: [bn-study] Re: Chapter 2 page 13 from Deity, Cosmos and Man


First refinement of definition of mind. I realize that memory must be
included as part of mind, so:

Mind: The collective memory, along with the conscious and unconscious
processes in beings, that store and access memory, and use it to direct
behavior on all levels of their multi-dimensional existences, and including
the principles that govern those processes.

Is this an improvement?

	

Rosalie Tackett