Theos-Talk Archives (January 2005 Message tt00204)

Jan 9 2005

Re; Is man a free agent?

Dear Friends:


Try this view in answer to your question.  

I find that THEOSOPHY states the following: 

Man, as an immortal Spirit/Soul/Mind being is responsible for any causes he
generates either in past lives, in the present, or any future ones. 

This bond for correct moral and honest performance binds him to his past and
its consequences. The moral world of compensation is as rigid and demanding
as any law of science, physics, chemistry, engineering or mathematics. But
being immortal he is always free to generate fresh causes. Their quality is
determined when the choice is made an act. Acts can be (1) mental –
thoughts, (2) emotions and feelings, and finally (3) physical actions. 

We are plagued by religious dogmas which all tend to make moral
responsibility unclear.  

Most priesthoods do not proclaim that Man is an immortal, and that wisdom is
within his ultimate achievement – though this may take many incarnations. 

He is not taught that God’s LAW is synonymous for the just, fair and exact
LAW of KARMA that rules everything in Nature without any exceptions. And
that it cannot be tuned away from its course and execution.  

Man is usually portrayed as an imbecilic, grovelling creature, whimpering
before a whimsical God -- that responds, if He chooses, to praise -- and is
expected to then connive at (or condone) evil doings. How are the victims to
be compensated? That is not considered.  

So prayers, penances and supplications are empty promises that ought to
affront the concept of an intelligent and fully cognisant, all-seeing and
all-embodying GOD – which is NATURE, our WORLD, our UNIVERSE, and finally
OURSELVES and all other beings. Are we expected to be continually fooling
ourselves and never learn the true nature of things? 

Would anyone in their right mind raise their hands or lend their mental
intelligence to devise some method of self-harm? So long as we separate
ourselves from Nature, we will continue to make this horrible error. 

Does anyone think a just GOD would lend time to a supplicant who desires
that his deliberate sins be mitigated or abolished without his raising his
hand to assist all those he has harmed and given pain and suffering to?
Such selfishness is incredible.

But if we consider that the ultimate goal of evolution is the individual
exercise of complete wisdom and honesty – these kingly attributes can only
be entrusted to those who are entirely harmless and benevolent. 

Being an immortal, and having the power of free-choice he can alter his
attitude when receiving the effects from his past. His reactions to this
will determine his future. In this manner he is eternally creative.

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

An overriding proof of man's freewill lies in his duality.  Notice how the
Occult philosophy brings this duality to the front whenever discussing
freewill:
 
"with every effort of will toward purification and unity with that
“Self-god,” one of the lower rays breaks and the spiritual entity of man is
drawn higher and ever higher to the ray that supersedes the first, until,
from ray to ray, the inner man is drawn into the one and highest beam of the
Parent-SUN." S D, Vol., I, 638-9

comment was invited on this quote---
 
"The philosophy of 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 and cannot be touched on
now.  

To show the feeling in higher Intelligences, to analyse and give  a 
natural reason for it, would necessitate, moreover, and endless 
philosophical explanation for which there is no room here." 
S D, II 484


Actually the next sentence sums up the problem or at least "shows the
feeling in higher Intelligences" like this:
 

"'...Better to reign in hell than serve in heaven'... Better be man, the
crown of terrestrial production and king over its opus operatum, than be
lost among the will-less spiritual Hosts in Heaven."
 
The "will-less spiritual Hosts in Heaven" are precisely those "unbalanced"
or single-track creatures frozen-in-place because of their lack of duality.
 
As Manasa [Mind-men] we descended into a lower plane for freedom and
responsibility, and the resultant ability to CHOOSE toward the sunlight or
the dungeon, toward increasing spheres of universality, or diminishing
spheres of selfishness.

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

To show the feeling in "lower intelligences" one might reflect on the
master's statement quoted in the Ocean of Theosophy:
 
"Nature consciously prefers that matter should be indestructible in organic
rather than inorganic forms, and works slowly but incessantly towards the
realization of this object---the evolution of conscious life out of inert
material. Ocean, p. 134
 

“…the spiritual or inner man is one thing, and his terrestrial physical
casket another. That physical nature, the great combination of physical
correlations of forces, ever creeping onward towards perfection, has to
avail herself of the material at hand; she models and remodels as she
proceeds, and finishing her crowning work in man, presents him alone as a
fit tabernacle for the overshadowing of the divine Spirit.” 
S D I, p.185
 
 
=================================================


A curious discovery is made as one delves into the question of the Will,
volition and choice. Is it free or not.

The deeper one penetrates the more one finds that there are many degrees of
bondage and freedom. In fact the ultimate “freedom” or “bondage” is
indeterminable – just as the “beginning (or ending) of time,” or, the
“extent (or limits) of space” are not to be discovered.

Man as a member of the group of evolving Thinkers (Humanity) is of two
views. One is immortal and universal, because the triune Monad is
deathless; and the other, due to his residence in matter for a life-time is
personal, selfish and isolationist.

Why is this so?

It is because in Man three lines of evolution are to be found. In the S D we
find:

”…there exists in Nature a triple evolutionary scheme, for the formation of
the three periodical Upadhis; or rather three separate schemes of evolution,
which in our system are inextricably interwoven and interblended at every
point.

These are the Monadic (or spiritual), the intellectual, and the physical
evolutions. 
These three are the finite aspects or the reflections on the field of Cosmic
Illusion of ATMA, the seventh, the ONE REALITY. 
1. The Monadic is, as the name implies, concerned with the growth and
development into still higher phases of activity of the Monad in conjunction
with:—
2. The Intellectual, represented by the Manasa-Dhyanis (the Solar Devas, or
the Agnishwatta Pitris) the "givers of intelligence and consciousness" [see
S D II 167] to man and:—
3. The Physical, represented by the Chhayas [“astral bodies”] [see S D II
109-10] of the lunar Pitris, round which Nature has concreted the present
physical body. This body serves as the vehicle for the "growth" (to use a
misleading word) and the transformations through Manas and—owing to the
accumulation of experiences—of the finite into the INFINITE, of the
transient into the Eternal and Absolute. 

Each of these three systems has its own laws, and is ruled and guided by
different sets of the highest Dhyanis or "Logoi." Each is represented in the
constitution of man, the Microcosm of the great Macrocosm; and it is the
union of these three streams in him which makes him the complex being he now
is. 
"Nature," the physical evolutionary Power, could never evolve intelligence
unaided—she can only create "senseless forms," … The "Lunar Monads" cannot
progress, for they have not yet had sufficient touch with the forms created
by "Nature" to allow of their accumulating experiences through its means. It
is the Manasa-Dhyanis who fill up the gap, and they represent the
evolutionary power of Intelligence and Mind, the link between "Spirit" and
"Matter"—in this Round. 
Also it must be borne in mind that the Monads which enter upon the
evolutionary cycle upon Globe A, in the first Round, are in very different
stages of development. Hence the matter becomes somewhat complicated. . .
Let us recapitulate. 
The most developed Monads (the lunar) reach the human germ-stage in the
first Round; become terrestrial, though very ethereal human beings towards
the end of the Third Round, remaining on it (the globe) through the
"obscuration" period as the seed for future mankind in the Fourth Round, and
thus become the pioneers of Humanity at the beginning of this, the Fourth
Round. 
Others reach the Human stage only during later Rounds, i.e., in the second,
third, or first half of the Fourth Round. And finally the most retarded of
all, i.e., those still occupying animal forms after the middle turning-point
of the Fourth Round—will not become men at all during this Manwantara. They
will reach to the verge of humanity only at the close of the seventh Round
to be, in their turn, ushered into a new chain after pralaya—by older
pioneers, the progenitors of humanity, or the Seed-Humanity (Sishta), viz.,
the men who will be at the head of all at the end of these Rounds. “ S D
I 181-2

The personality and personal ego are made up of the skandhas (which are
nothing other than the powerful karmic effects of our past deeds,
intentions, feelings and thoughts, attached by our earlier choices to
“monads of lesser experience than ours” --- this makes our personality of
today, a consequence of our past.  

That which is a 'result', an 'effect' of the past, can hardly be thought of
as being completely free, or having free will in the broadest sense of that
term. And yet the One Consciousness of the triple Monad, because of its
nature as part of the ATMAN UNIVERSAL, is indeed free within these cyclic
evolutionary conditions. Why? Because the time has come for the Karmically
“bound” to emerge from its chrysalis and gain its own immortality.
Kama-Manas has to transform itself, voluntarily into Buddhi-Manas because it
sees and learns that the laws of uniformity, universality, and companionship
rule every life-supportive aspect of the Universe. 

>From a theosophical point of view, it thus appears the Reincarnating ego
(lower Manas / Kama-Manas) is not entirely free to do as it chooses. Like
everything else, it is subject to the Law of Karma. So too, the Higher Ego
(Atma-Buddhi-Manas) for that period of time while it voluntarily resides
along with the terrestrial ego (Kama-Manas) as its “tutor,” appears to be
bound by the conditions and choices of the latter. [see S D II 167]

Can it choose 'not to incarnate,' for example? Can it choose not to take
part in the evolutionary process and go off and do something entirely
different? No longer, as it has voluntarily taken up a spiritual
responsibility and the duty of cooperative assistance to a “lesser brother.”


We might consider attributing certain powers to the 'higher Manas' and say,
for example, that the Mahatmas [Those Great Souls] - in whom Manas has fully
flowered - are free because they have attained in the process of their
self-development many powers of a spiritual nature. But those are locked
away, and held inoperative by them. For example, they have a greater choice
than the average human being over which vehicle of consciousness they use at
any one time, but this choice is bound by the Karma of the special time,
cycle and the environment they are in.

If we read the Mahatma Letters to A.P.Sinnett, we find over and over again
that the Mahatmas (Adepts) state They are not free to do what they choose.
They are often limited by the wisdom and greater vision of their own revered
superiors and, more importantly, by universal law as to what they can do to
help humanity at large, or individuals in particular. 


The Masters wrote:

"But you must know and remember one thing: we but follow and servilely copy
nature in her works." -- K H (Mahatma Letter No 12, chronological
edition; MAHATMA LETTERS 6, Barker Ed., p. )

"We cannot alter Karma, my "good friend"" -- M (M L 137, chron,
edition; MAHATMA LETTERS 97)

A candidate for Adeptship is to be seen as the “Lower Manas” can choose
"bliss deferred" and work to help humanity, or he can choose "bliss
immediate," as do the Pratyekha Buddhas. (see Voice, pp 76-79.)

Of course, we all do make choices of various kinds. We can choose between an
expensive car or a holiday in Paris. I guess that is a certain kind of
freedom, compared to some. Potentially we can choose between a life based
on the material values, or a life based on spiritual values. But to what
extent we are really FREE to choose even this is an interesting question
when there are repercussions following every choice. One can't help feeling
there is a greater WILL that inevitably bends our own to ITS purpose. And
if the lesser will irrevocably decides not to bend to the Greater its days
are numbered.

It seems to me, that which is born of time, i.e., anything in manifestation
(no matter how subtle), is not really free. There are always limits and
some of these limits may even seem grand, to us. That alone is free which
is timeless and formless, the unborn and uncreated, the limitless SELF.

HPB writes: “Occultism versus the Occult Arts” HPB Articles, Vol. II,p.
104    

“Know at once and remember always, that true Occultism or Theosophy is the
“Great Renunciation of SELF,” unconditionally and absolutely, in thought as
in action. It is ALTRUISM, and it throws him who practices it out of
calculation of the ranks of the living altogether. “Not for himself, but
for the world, he lives,” as soon as he has pledged himself to the work.
Much is forgiven during the first years of probation. But, no sooner is he
“accepted” than his personality must disappear, and he has to become a mere
beneficent force in Nature. There are two poles for him after that, two
paths, and no midward place of rest. He has either to ascend laboriously,
step by step, often through numerous incarnations and no Devachanic break,
the golden ladder leading to Mahatmaship (the Arhat or Bodhisattva
condition), or — he will let himself slide down the ladder at the first
false step, and roll down into Dugpaship. . . .” “Occultism versus the
Occult Arts”	H. P. B ARTS., VOL. II, P. 104


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


"...This desire for a sentient life shows itself in everything, from an atom
to a sun, and is a reflection of the Divine Thought propelled into objective
existence, into a law that the Universe should exist...."
[see S D II 176, 578]	SD I 44


"The ancient philosophy affirmed that in consequence of the manifestation of
that Will--termed by Plato the Divine Idea--that everything visible and
invisible sprung into existence.  

As that Intelligent Idea, which, by directing its sole will-power toward a
center of localized forces called objective forms into being, so can man,
the microcosm of the great Macrocosm, do the same in proportion to the
development of his will-power.  

The imaginary atoms...are like automatic workmen moved inwardly by the
influx of that Universal Will directed upon them, and which manifesting
itself as force, sets them into activity.  

The plan of the structure to be erected is in the brain of the Architect,
and reflects his will; abstract as yet, from the instant of conception it
becomes concrete through these atoms which follow faithfully every line,
point and figure traced in the imagination of the divine Geometer. "	ISIS
I 61-2


"...the Force which we call the divine Free-Will (is) represented by the
Dhyani Buddhas..." TRANSACTIONS, p. 129.


"The ancient philosophy affirmed that in consequence of the manifestation of
that Will--termed by Plato the Divine Idea--that everything visible and
invisible sprung into existence. As that Intelligent Idea, which, by
directing its sole will-power toward a center of localized forces called
objective forms into being, so can man, the microcosm of the great
Macrocosm, do the same in proportion to the development of his will-power.
The imaginary atoms...are like automatic workmen moved inwardly by the
influx of that Universal Will directed upon them, and which manifesting
itself as force, sets them into activity. The plan of the structure to be
erected is in the brain of the Architect, and reflects his will; abstract
as yet, from the instant of conception it becomes concrete through these
atoms which follow faithfully every line, point and figure traced in the
imagination of the divine Geometer. "	ISIS I 61-2

Best wishes, 


Dallas

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

-----Original Message-----
From: Heinz 
Sent: Saturday, January 08, 2005 2:55 AM
To: 
Subject: [bn-study] Re-phrasing/Is man a free agent?


A while ago I asked the question "Is man a free agent?" (Descartes) and the
answers I got where inconclusive.
I will therefore re-phrase this question as follows:
 
"Has man got a free will or does he just think he has got a free will to do
whatever he decides to do?"
 
A short argumentation for either "Yes" or "No" would be appreciated.

Thank you.

Sincerely Heinz.