Theos-Talk Archives (October 2004 Message tt00299)

Dear Zakk:

You ask to comment on:

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There is a quote below, which is a statement made by HPB. 

The statement I am referring to is :

"I am conscious day and night, and have much to do and to endure in both
these existences from which you, being half-conscious, are happily saved." 

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As I see it: HPB was an adept and as such her Mind was able to remain fully
conscious all the time and act as she directed it. Hence her statement as
your quote:


Consider these few points:


Read carefully BHAGAVAD GITA NOTES chapter 14 pp 197-201 they may help
establish the connections. (see below)

Mind is the bridge between SPIRIT and MATTER.

So all through the philosophy there are the essential BRIDGES.

The 3 Gunas (qualities -- Sattva (Spirit) - purity; Rajas (Kama) -
activity; and Tamas (forms and substances) - inertia) equilibrate each
other but they are all surveyed by the SUPREME SPIRIT.  

If our Minds are directed to seeing this connection we realize that there
are no barriers or limits to its potentiality - It is our MIND that enables
us to think from the utmost metaphysical concept -- say: right from the
ABSOLUTENESS down to the most limited of substances, the molecular physical
-- we may see that this ability and line of perception is true, straight and
undeviating. 

Yet, we are NOT the MIND. We are the director of the mind. It, (the mind)
is a tool for us -- the REAL "WE."  

And that is why it is said in THEOSOPHY that the ABSOLUTE surrounds us all,
and may be allegorized as "SPACE."  

Each of has as final basis and essential "self-hood" a "ray" of the
Universal DIVINE ABSOLUTE (indescribable, invulnerable and ever-present).
It is this DIVINE HIGHER SELF which, in every one of us, is the true inner
"teacher" the master and trainer of our Minds.

It is the MIND that sees and knows and is the ultimate PERCEIVER See also
the SECRET DOCTRINE I pp 207 - 210 on the GREAT SACRIFICE. Think of that
GREAT SACRIFICE as living in each of us. IT is us, and we are IT.

The 7 "planes, or stages, or principles" [ S D I 157-8; II 596 ] are
essential for the transfer of experience and consciousness everywhere in
Nature (the Universe and our world). The Lower {or personal nature
(Kama-Manas)} has to aspire to transform itself into its Higher Self --
called by some "the Father," the Buddhi-Manas" or, the Wise-mind. 

It develops by self effort and testing all experience its own independence;
and, simultaneously it exercises responsibility -- that is the root of the
ONE law operating everywhere -- harmony and balance -- Karma. We are it and
It is we.

The Moral side of the Universe has to be carefully and fully studied (vice
and virtue) have to be analysed fully and to their sources and goals.  

A hint lies in the statement that a "vice" is an exaggerated "virtue." So
it is harmony and balance that the Mind alone can learn, and then establish
as an operating base for its further living in what seems to be a Kamic
(chaotic and non-regulated emotion-dominated world), where vice and
exaggeration play such a profound part and serve to delude us all. 

The whole of evolution has a single object: it is to develop in every Monad
the MIND as continuous and inseparable consciousness that is harmless to all
and beneficent and life-giving to all it contacts. In a word it is
BROTHERHOOD. In that it makes itself a true representative of the ONE. 

To that extent it becomes a bridge to other Monads all aspiring to the same
condition and possibility of eternal work for the ONE SPIRIT. 

Best wishes,

Dallas

---------------------------------	QUOTE
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CHAPTER XIV   
 
THIS chapter, like all the chapters in the Gita, speaks of but one Supreme
devotion, to which all other forms of human devotion must eventually give
way, as the pilgrim strives for perfection.

“The great Brahmâ,” here refers to prakriti, matter or nature, for matter or
nature is the cause of all action throughout the universe, as it is the
basis by which action may take place. There can be no action unless there is
something to be acted upon, hence, spirit and substance are held to be
without beginning, that is, co-eternal and co-existent.

As there are great periods of non-manifestation as well as of manifestation,
so for Spirit or Consciousness, and Substance or matter, there must be
periods of latency and periods of activity which are synchronous with each
other.
Prakriti or substance is “the womb” in which the Self or Spirit places “the
seed” of thought or idea; from this, action and evolution begin. 

The following classification and discussion of the three qualities
illustrates the vital difference between the ancient, true psychology of the
East, and what is termed Western psychology. Both abound in classifications;
those of the East are much more numerous than those of the West and cover a
far wider field; Western psychology in its classifications refers solely to
mental states. 

The psychology of the Gita and the ancient sages classifies the moral
states, treating the mental states as mere effects produced by moral
conditions. Herein lies the secret of the hold the Gita has had all down the
ages, and continues to have increasingly. It lays bare unsuspected bases of
error; it discloses the most subtle forms of self-delusion ; it marks out
the true course so painstakingly that the dullest mind cannot fail to grasp
a clear perception of the path to true knowledge.
“ The three great qualities called sattva, rajas, and tamas—light, or truth;
passion or desire; and indifference or darkness—are born from nature, and
bind the imperishable soul to the body. The binding is by the attachment of
the self or soul to the qualities perceived in nature. The sattva quality
binds to rebirth through attachment to knowledge and that which is pleasant;
the fruit of righteous acts appertains to sattva.

Rajas is of the nature of desire, producing thirst and propensity; it binds
the soul through action and its consequences. Being separative and
compelling in quality, its fruit is gathered in pain.

Tamas is of the nature of indifference or darkness; as the chapter states,
it is the deluder of all creatures; it imprisoneth the Ego in a body through
heedless folly, sleep and idleness; ignorance, delusion and folly exist
where tamas prevails.

Every human being is attached to physical existence through the qualities;
it must not be supposed, however, that one of these qualities is present in
one individual and absent in others, for all three qualities belong to
nature and living being. The differences in human beings are found in the
degrees of attraction which each one has for one or other of the qualities.
As the chapter recites, “when tamas and rajas are overcome, then sattva
prevaileth;” “when sattva and tamas are hidden, then rajas prevaileth ;”
“when sattva and rajas diminish, then tamas is chiefly acting.”

Once the student understands the nature of these three qualities or
attractions found in physical existence, he is prepared to examine his own
disposition in regard to them. Has he clearness of perception? Is he of a
quiet and peaceful nature?
Is he attached to knowledge and that which is pleasant? If so, the quality
of Sattva is there to some degree, even if only for the time being. 

To the individual, Sattva is that which seems good to him, even though his
prevailing quality be Rajas or Tamas; so the bee seeks and appreciates the
sweetness in the flower, but is ignorant of the flower’s nature or purpose.
While every form in the three kingdoms of nature has its own peculiar
quality, whether consciously or unconsciously expressed, yet the perceptions
of these qualities depend upon the nature of the perceiver, his
understanding and knowledge. Good and evil are relative; 

Nature may not be classified as part good and part bad. The goodness, the
passion and desire, the
ignorance, indifference and folly are in ourselves. The path to Sattvic
perception and perfection begins with the feeling of responsibility for
thought, word and deed, and ends in unselfishness.

“The characteristics of Rajas are love of gain, activity in action—meaning
the holding of external action as the end in view; the initiating of works;
restlessness and inordinate desire, producing thirst and propensity for
possessions of any and every kind; loudness of speech; obtrusiveness in
manner and action, and self- assertion in many ways.

Tamas shows itself in “indifference or darkness,” as the chapter notes.Here
it would seem that “indifference” and “darkness” are synonymous terms; for
that which we call indifference arises from ignorance of the true nature of
things, events, and beings; it might be called the selfishness of ignorance.


There are, of course, many degrees of Tamas, as many in fact as there are
minds, for Tamas is indicated wherever there is ignorance, folly, idleness,
and delusion in any degree.

Thus one may express Sattvic-Rajasic or Sattvic-Tamasic qualities;
Rajasic-Tamasic or Rajasic-Sattvic; Tamasic-Sattvic or Tamasic Rajasic, in
variable and varying degrees at different times according as one is carried
away by personal feeling.
Even Sattva may be of that kind which expresses a harmless selfishness; the
love of knowledge, of goodness and pleasantness for one’s own sake, (or the
doing of righteous acts for the reward which follows them; while these bring
a fair and pleasant existence, the results obtained from them are temporary,
and at the same time bind one to physical existence.

The highest path, and that which leads to emancipation, ["liberation" ?] is
“separation from the three qualities 

Of course, there is in reality no separation possible in the ordinary sense
of the— “separation” here means non-identification. It is Ahankara,
self-identifying attachment with the ever-changing forms, conditions and
relations of physical existence that makes the real “separation” and binds
men to re-birth in a world, which they make one of infinitely more suffering
than of joy. “He, O son of Pandu, who doth not hate these
qualities—illumination, action and delusion—when they appear, nor longeth
for them when they disappear; who, like one who is of no party, sitteth as
one unconcerned about the three qualities and undisturbed by them, who being
persuaded that the three qualities exist, is not moved by them; who is of
equal mind in pain and pleasure, with those who like or dislike the same
whether praised or blamed; equally minded in honor or disgrace; the same
toward friendly or unfriendly side, engaging only in necessary actions, such
an one hath surmounted the qualities.” 

BHAGAVAD GITA NOTES, CHAPTER 14	W Q JUDGE
 

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-----Original Message-----
From: Zakk 
Sent: Monday, October 18, 2004 2:20 PM
To: 
Subject: Re: re Zakk's "if there is interest in this area".

writes:

There is a quote below, which is a 
statement made by HPB. The statement I
am referring to is :

"I am conscious day and night, and have much to do and to endure in both
these existences from which you, being half-conscious, are happily saved." 

CUT