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Nov 10, 2004 12:17 PM
by W.Dallas TenBroeck

Nov 10 2004

Dear Friend:

Thank you for the good comments.

Could you consider these?


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

"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 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 not lost but only proportion to the intensity of his thought will be the intensity
and depth of the picture..."	The OCEAN OF THEOSOPHY, pp. 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

"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

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

" 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.   

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

"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

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


"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....
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
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....
however, "the vehicle of a fully developed Monad, self-conscious and
deliberately following its own line of progress..."	WQJ ART I
(see ISIS I 305, SD I 571-2, HPB ART III 440-1, HPB ART II 271)


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 

".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

Who is the sufferer from this despondency?

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

"...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 )

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

"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


"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 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

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

(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

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

"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

"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] ..."

"...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
[see also S D II 167]

"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."

" 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

" 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


Hope this will help,

Best wishes,


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