Theos-Talk Archives (January 2005 Message tt00214)

Dear Dallas
I am puzzled when I read that Karma causes activity. If we go back to the very first manifestation of BE_NESS there would have been no karma, only desire. No?
Cass

"W.Dallas TenBroeck" <dalval14@earthlink.net> wrote:

Dec 9 2004

Dar K:

Have a look at these please

----------------------------------
The: ABSOLUTE

Claims:

1 It is the eternal and unalterable BACKGROUND to everything
whether in manifestation or in Pralaya.

2 It has no relation to anything in Manifestation or with the
contrasts of SPIRIT / MATTER nor even with the powers called intelligence
and cognition. 

3 From our point of view (in manifestation) we could call it
"stasis." Yet it is the: “Infinite and Eternal Cause--dimly formulated in
… the rootless root of "all that was, is, or ever shall be." 

4 In the S D Vol. II, p. 103, is the phrase: "the morbid
inactivity of pure spirit." [Of course the ABSOLUTE is not related to this
"form and condition" but includes it. – Prof.] 

5 Apparently (logically) there will be three aspects inherent in
the ABSOLUTE, of which in manifestation, we discover the: 

“Three Gunas” [qualities] of manifested Nature: 

SATTVA (purity), 
RAJAS (activity) and 
TAMAS (inertia or stasis). [ see GITA, Chapters 12, 14, 17 ]

6 These are (as I think of them): 

(1) SPACE [Emptiness and Presence]; 

(2) LAW [pre-cosmic ideation and order], and 

(3) ENERGY [Shakti – force and power – the result of choices
made earlier – 
individual “Karma”].


2
========= MANIFESTATION OCCURS ==========


3 

In manifestation the first differentiation (in the ABSOLUTE, or: Emptiness,
or Be-ness, or SPACE, or “darkness”) is classified as a progression, asTIME
and CYCLES take over:

We find there is speculation on three degrees of change:

1 Unmanifested Logos ("word," plan, organization,)

2 Manifesting Logos (a planning stage – ideas and
ideals)

3 Manifested Logos ( organizing of physical substances
)

4 Logically, we would say: it is KARMA [LAW] that causes
Manifestation under the impulse of "unfinished business" -- relating to an
earlier period of manifestation when organized life made choice possible.

5 The “Causeless Cause” is said to be the ever-moving potential of
all life.

6 "The Initial Existence… is a CONSCIOUS SPIRITUAL QUALITY. 

In the manifested WORLDS (solar systems) it is, in its OBJECTIVE
SUBJECTIVITY, like the film from a Divine Breath to the gaze of the
entranced seer… 

"It is Substance to OUR spiritual sight. It cannot be called so by men in
their WAKING STATE… 

"It exists everywhere and forms the first UPADHI (foundation) on which our
World (solar system) is built. …” 

There is not one finger's breath (ANGULA) of void Space in the whole
Boundless (Universe).........
S D I 289.

7 The change from NOTHING to SOMETHING is like the light of Dawn
–gentle and progressive, but simultaneous and all pervading. There is no
suddenness, or jump start like a “Big-Bang.” The illimitable and
indescribable UNIVERSE makes its awakening a matter of simultaneity, and the
transition is a fixed unvarying quality, a gradual, a gentle control,
continuous and firmly unrelaxed. Nature never works impetuously.


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


QUOTES TO CONSIDER (Prof’s selection) 

1

[BE-NESS] "...there is one absolute Reality which antecedes all
manifested, conditioned, being. This Infinite and Eternal Cause--dimly
formulated in the "Unconscious" and "Unknowable"...is the rootless root of
"all that was, is, or ever shall be." It is of course devoid of all
attributes and is essentially without any relation to manifested, finite
Being. It is "Be-ness" rather than Being (in Sanskrit, SAT), and is beyond
all thought or speculation...Thus, then, the first fundamental axiom of the
Secret Doctrine is this metaphysical ONE ABSOLUTE--BE-NESS--symbolized by
finite intelligence as the theological trinity."
The Secret Doctrine I p. 14


"[SPACE] ...the Arhat secret doctrine on cosmogony, admits but of one
absolute, indestructible, eternal, and uncreated UNCONSCIOUSNESS...of an
"element"...absolutely independent of everything else in the universe; a
something ever present or ubiquitous, a Presence which ever was, is, and
will be, whether there is a God, gods, or none; whether there is a universe
or no universe; existing during the eternal cycles of the Maha Yugs, during
the Pralayas as during the periods of Manvantara: and this is SPACE, the
field for the operation of the eternal Forces and natural Law, the
basis...upon which take place the eternal intercorrelations of
Akasa-Prakriti, guided by the unconscious regular pulsations of Sakti...the
eternal energy of an eternal unconscious Law, say the Buddhists. Space
then...the "Emptiness" is the nature of the Buddhist Absolute."
HPB Articles, III 335


"Space exists where there is nothing else, and must so exist whether the
Universe is one absolute vacuum or a full Plenum...Space is what the
ancients called the One invisible and unknown (now unknowable) Deity."
Trans. 12


"The absoluteness of the all-containing One essence, has to manifest itself
equally in rest and activity." Trans 11


"...the Absolute, which is to us, at our present stage of mental
development, merely a logical speculation, though dating back to thousands
and thousands of years." Trans. 21


"The Absolute cannot be said to have a consciousness...such as we have here.
It has neither consciousness, nor desire, nor wish, nor thought, because it
is absolute thought, absolute desire, absolute consciousness, absolute
"all." Trans. 17


"How can the Absolute be said to feel ? The Absolute can have no condition
nor attribute." Trans. 25


"DARKNESS,"...in this instance, is that of which no attributes can be
postulated; it is the Unknown Principle filling Cosmic Space...[darkness]
is used in the sense of the Unmanifested and the Unknown as the opposite
pole to manifestation, and that which falls under the possibility of
speculation...

The "Darkness" here meant can be opposed to neither Light nor
Differentiation, as both are the legitimate effects of the Manvantaric
evolution--the cycle of Activity. It is the "Darkness upon the face of the
Deep," in Genesis: Deep being here "the bright son of the Dark
Father"--Space." Trans. 35


"Ever-Darkness means...the ever-unknowable mystery, behind the veil--in fact
Parabrahm. Even the Logos can see only Mulaprakriti, it cannot see that
which is beyond the veil. It is that which is the "Ever-unknowable
Darkness."..."Ever- Darkness" is eternal, the Ray periodical. Having
flashed out from this central point and thrilled through the Germ, the Ray
is withdrawn again within this point and the Germ develops into the Second
Logos, the triangle within the Mundane Egg." Trans. 84

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

2 

"PARABRAHM (the One Reality, the Absolute) is the field of Absolute
Consciousness, i.e., that Essence which is out of all relation to
conditioned existence, and of which conscious existence is a conditioned
symbol. 

But once that we pass in thought from this (to us) Absolute Negation,
duality supervenes in the contrast of Spirit (or consciousness) and Matter,
subject and object.

Spirit (or Consciousness) and Matter are, however, to be
regarded, not as independent realities, but as the two facets or aspects of
the Absolute (Parabrahm), which constitute the basis of conditioned Being
whether subjective or objective...precosmic root-substance (Mulaprakriti
[Maha-Budhi] ) is that aspect of the Absolute which underlies all the
objective planes of Nature.

Just as pre-Cosmic Ideation is the root of all individual
consciousness, so pre-Cosmic Substance is the substratum of matter in the
various grades of its differentiation.

Hence is will be apparent that the contrast of these two aspects
of the Absolute is essential to the existence of the "Manifested Universe."
Secret Doctrine, I, p. 15

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

3 

"Summary... (1.) The ABSOLUTE; the Parabrahm of the Vedantins or
the one Reality, SAT, which is...both Absolute Being and Non-Being...The ONE
REALITY; its dual aspects in the conditioned Universe." S D I p. 16


"BE-NESS"...SAT. It is not existence, for existence can only apply to
phenomena, never to noumena...Existence...implies something having a
beginning and an end. [ ex-istence cannot]...be applied to that which ever
was, and of which it cannot be predicated that it ever issued from something
else." 
Trans 17


"Be-ness" is not being, for it is equally non-being. We cannot conceive of
it, for our intellects are finite and our language far more limited and
conditioned even than our minds. How...can we express that which we can
only conceive of by a series of negatives?" Trans. 17


["ever invisible robes" -- S D I 27]...invisible to finite
consciousness...Even for the Logos, Mulaprakriti (root matter) is a veil,
the Robes in which the Absolute is enveloped. Even the Logos cannot
perceive the Absolute, say the Vedantins." Trans. 5

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

4 

"...although the root of every atom individually and of every form
collectively, is that 7th principle [ATMA] or the one Reality, still, in its
manifested phenomenal and temporary appearance [maya], it is no better than
an evanescent illusion of our senses.

In its absoluteness, the One Principle under its two aspects (of Parabrahm
and Mulaprakriti) is sexless, unconditioned and eternal. Its periodical
(manvantaric) emanation--or primal radiation--is also One, androgynous and
phenomenally finite." S D I p. 18

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


5 

"[THAT]...is the Vedantic Mulaprakriti, and the Svabhavat of the Buddhists,
or 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 a 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. p. 4


"The CAUSES OF EXISTENCE...refers to the last Manvantara, or age of Brahmâ,
but the cause which makes the Wheel of Time and Space run into Eternity,
which is out of Space and Time, has nothing to do with the finite causes or
what we call the Nidananas...This one eternal causeless and therefore
"causeless cause" is immutable and has nothing to do with the causes on any
of the planes which are concerned with finite and conditioned being. The
cause can therefore by no means be a finite consciousness or desire. It is
an absurdity to postulate desire or necessity of the Absolute; the striking
of a clock does not suggest the desire of the clock to strike...the Absolute
containing both clock and Winder, once it is the Absolute; the only
difference is that the former is would up in Space and Time and the latter
out of Space and Time, that is to say, in Eternity...Parabrahm is not a
cause, neither is there any cause that can compel it to emanate or create.
Strictly speaking, Parabrahm is not even the Absolute, but Absoluteness.
Parabrahm is not a cause, but causality, or the propelling but not
volitional power, in every manifesting Cause. We may have some hazy idea
that there is such a thing as this eternal Causeless Cause or Causality.
But to define it is impossible..." Trans. 40-1


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

Best wishes,

Dallas

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

-----Original Message-----
From: 
Sent: Saturday, January 08, 2005 11:35 AM
To: 
Subject: Re Question for the New Year


If the absolute evolves. it is not absolute.
The absolute cannot evolve, or it´d be relative, and when there is
relativeness, we are not dealing with the absolute anymore.(qwack!)

Krishtar






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