Theos-Talk Archives (February 2005 Message tt00135)

Feb 5 2005

Dear Gopi:

You observe:

1	"As a matter of fact, we understand only consciousness as threefold.
This
is differentiation and one to observe the differentiated!

When we are asked to see the consciousness of undifferentiated, I have no
clue of what is being said. I also have difficulty with what Shankara
says in the so called Adwitha (undifferentiated). I wonder why they say
anything at all. When we say it is already differentiated, isn't it?"  

2	"According to Gita, cause and effect are only the results of our
perception that 'I' (the form) is doing. But if we can start seeing that
the form is trying to take credit for the actions and thus burdened by
the result, we might see that we are not actors at all. 

We can start being the 'Witness'. That is the beginning of Meditation. In a
nutshell, that is called 'Karma Sanyasa Yoga'. That true understanding is
Gnyana Yoga, and not reading all of the books and gaining the so called
knowledge. Eventually, all of the analysis and knowledge needs to be
dropped. Of course we need to learn all of this information so that we
have something to drop! Isn't that an interesting paradox?"

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

As I understand it and because I have to use 'English' words, to express
ideas that have their own universal language, I would say the paradox you
sense is very true.  

You will recall that Arjuna asks Sri Krishna towards the end of Chapter 2,
verse 54: " What, O Kehava, is the description of the wise and devoted man
who is fixed in contemplation and confirmed in spiritual knowledge? "  

Up to this moment, Arjuna does not perceive that Sri Krishna, the Adi-Purush
and the Avatara, is before him, as an example of what he asks, and has
always been his friend. 

Correlate this with the statement Sri Krishna makes in chapter 10, verse 20:
"I am the Ego, seated in the heart of all beings; I am the beginning, the
middle and the end of all existing things." And later, He says, verse 37,
in describing and enumerating his 'vibhutis' : "...of the Pandava, I am
Arjuna, the conqueror of wealth."  

Still later, in Chapter 11, verse 48, He declares: "Neither by studying the
Vedas, nor by alms-giving, nor by sacrificial rites, nor by deeds, nor by
the severest mortification of the flesh can I be seen in this form [the
Divine, Universal, and All-inclusive Form] by any other than thee, O best of
the Kurus." 

Arjuna here, represents the Manas that aspires to Buddhi -- or spiritual
Knowledge that is innate, and already inside of him. It is a part of us and
of everyone, and everything else, but on the physical plane it does not
show itself plainly. It has to be understood by our Mind (manas).  

In simple words "Sri Krishna" as the ATMA, is within each of us, and, as
you say, we need to become aware of this by meditation and insight.  

Now, ask yourself a question: Why has this quite evident fact given to all
who read it in the BHAGAVAD GITA been "concealed?" Why has it not been
emphasized and broadcast, and the "path to virtue" made plain and easier?

THEOSOPHY is now before us, and we have an opportunity of securing the
necessary information. So throwing away the books and thinking alone, is
right for some, and I think discrimination says: moderation -- but not
necessarily for all. [ "Voice," p. 28 says: "To live and reap experience,
the mind needs breadth and depth, and points to draw it towards the Diamond
Soul. [Adi-Purush] Seek not those points in Maya's realm; but soar beyond
illusions, search the eternal and the changeless SAT, mistrusting fancy's
false suggestions."  

THEOSOPHY teaches the immortal (or Real) Spiritual Man is threefold:

1	ATMA	[ an indwelling ray or spark of the Universal One
SPIRIT that (like Sri Krishna says, He pervades the universe) and serves as
an eternal "background" present everywhere at all times. It is the basis for
Universal Brotherhood. We are "brothers" to the atoms and to the suns and
galaxies. It is the "sun" of our life.]

2	BUDDHI [as the permanent MEMORY of all experiences and
as a vehicle - Kosha -- for ATMA therefore, it is called "mula-
prakriti" or the purest form of "matter." Its power is called by us
"intuition" because it is virtue and so it is always clear, pure,
just, impartial, and honest.

3	MANAS [ is the Witness, Perceiver, Observer, Chooser in the
body -- it has three divisions because it is the link (or bridge)
between the Spiritual and the physical man . It is the "chela" of
Sri Krishna. To perceive his "guru" he needs the gift of the
"Divine eye." [ All the many words and commentaries are
attempts made to assist our brother and sister chelas to find Sri
Krishna as the "Ego seated in the heart of all beings." 

1 MANAS: The Power to think, to rationalize, to use logic,
to be impersonal (sattvic)

2 Buddhi-Manas when Manas is virtuous and thinks or
meditates on divine and unselfish acts as a brother to all
beings. (rajasic).

3 Kama-Manas when Manas is ensnared by the desires of the
personal Lower-Self -- indifferent to others (tamasic).
In 
this mode it is selfish, and because of that it is
ignorant. When it realizes this it can make a change.

Best wishes, 

Dallas
 
-----Original Message-----
From: Gopi 
Sent: Saturday, February 05, 2005 8:40 AM
To: 
Cc: 
Subject: [bn-study] Re: SD Volume 2, stanza 3

As a matter of fact, we understand only consciousness as threefold. This
is differentiation and one to observe the differentiated!
When we are asked to see the consciousness of undifferentiated, I have no
clue of what is being said. I also have difficulty with what Shankara
says in the so called Adwitha (undifferentiated). I wonder why say
anything at all. When we say it is already differentiated, isn't it?

Gopi

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