Theos-Talk Archives (February 2005 Message tt00139)

Feb 6th 2005


IMMORTALITY

1. Immortal -- are We?

2. Buddhism and Theosophy (and immortality)

3. Manas and Immortality (Nous and Mind -- Immortality)

4. Immortality is to be Won.

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There are endless references to "immortality" in HPB's writings, enough to
form a small book in itself, the passages below give some idea how central
this notion is.

IMMORTALITY (in the Key)


"ENQUIRER. I was told that the Theosophical Society was originally founded
to crush Spiritualism and belief in the survival of the individuality in
man?

THEOSOPHIST. You are misinformed. Our beliefs are all founded on that
immortal individuality. But then, like so many others, you confuse
personality with individuality. " (Key to Theosophy, page 32)


"Matter, deprived of its soul and spirit, or its divine essence, cannot
speak to the human heart. But the identity of the soul and spirit, of real,
immortal man, as Theosophy teaches us, once proven and deep-rooted in our
hearts, would lead us far on the road of real charity and brotherly
goodwill." (Key.. page 43)


"Let once man's immortal spirit take possession of the temple of his body,
drive out the money-changers and every unclean thing, and his own divine
humanity will redeem him, for when he is thus at one with himself he will
know the 'builder of the Temple.'" (Key.. page 53)


BUDDHISM AND THEOSOPHY (and Immortality)


As to whether HPB's affiliation with Buddhism meant she did not believe we
are immortal can be found in her response to the question below:


"ENQUIRER. But we are distinctly told that most of the Buddhists do not
believe in the Soul's immortality?

THEOSOPHIST. No more do we, if you mean by Soul the personal Ego, or
life-Soul -- Nephesh. But every learned Buddhist believes in the individual
or divine Ego. Those who do not, err in their judgment. They are as mistaken
on this point, as those Christians who mistake the theological
interpolations of the later editors of the Gospels about damnation and
hell-fire, for verbatim utterances of Jesus. Neither Buddha nor "Christ"
ever wrote anything themselves, but both spoke in allegories and used "dark
sayings," as all true Initiates did, and will do for a long time yet to
come. Both Scriptures treat of all such metaphysical questions very
cautiously, and both, Buddhist and Christian records, sin by that excess of
exotericism; the dead letter meaning far overshooting the mark in both
cases." (Key.. page 77)



MANAS AND INDIVIDUALITY (Immortals)


What is this "individual or divine Ego" which HPB refers to as being
immortal? HPB invites us to see that there is more to the human
constitution than the personal Ego (the personality) and the SELF. There is
an intermediary aspect to consider, referred to quite often simply as the
INDIVIDUALITY. This is intimately connected to the fifth principle, MANAS,
(a term HPB uses in its esoteric not exoteric sense).


"There is but one real man, enduring through the cycle of life and immortal
in essence, if not in form, and this is Manas, the Mind-man or embodied
Consciousness." (Key... page 100)


In the Theosophical Glossary, HPB distinguishes two meanings applied to the
term MANAS. The first being the normal Sanskrit definition "the mind",
"mental faculty" etc. However she then goes on to define it as:

"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" (Theosophical Glossary)



PLATO'S "NOUS" and Immortality


Discussing the similarity between Plato's teachings and Theosophy HPB
writes:


"The Nous [Atma-Buddhi] is the spirit (whether in Kosmos or in man), and the
logos [Manas], whether Universe or astral body, the emanation of the former,
the physical body being merely the animal. Our external powers perceive
phenomena; our Nous alone is able to recognise their noumena. It is the
logos alone, or the noumenon, that survives, because it is immortal in its
very nature and essence, and the logos in man is the Eternal Ego, that which
reincarnates and lasts for ever." (Key.. page 93)



MANAS AND IMMORALITY


Returning to the KEY, HPB gives some outline of the role and function of
Manas in relation to immortality.


"we have Manas (or the Soul in general) in its two aspects: when attaching
itself to Anoia (our Kama rupa, or the "Animal Soul" in "Esoteric
Buddhism,") it runs towards entire annihilation, as far as the personal Ego
is concerned; when allying itself to the Nous (Atma-Buddhi) it merges into
the immortal, imperishable Ego, and then its spiritual consciousness of the
personal that was, becomes immortal." (Key.. page 93)

The distinction between personal Ego(Kama-Manas), the Individuality (Higher
Manas) and SELF (Monad, Atma-Buddhi) is a helpful one for understanding the
last part of the passage above. As far as I understand it, what HPB is
suggesting in the KEY (and the same is repeated a number of ways in the
"Mahatma Letters") is that while the personality is clearly not immortal and
lasts but the length of one lifetime, any spiritual aspirations or elements
of the personal consciousness that reflect in some way the more universal
principles (e.g.: Altruism, Oneness & so on) are immortalized. Those
elements
of the personal consciousness that tend towards selfishness, separatism, the
'instinctual' nature, perish. Referring to the former...


"...the personal consciousness can hardly last longer than the personality
itself, can it? And such consciousness, as I already told you, survives only
throughout Devachan, after which it is reabsorbed, first, in the individual,
and then in the universal consciousness." (Key... page 107)


So it is not Manas, or rather higher Manas, that is absorbed back into
Buddhi
at the end of each incarnation. It is the "spiritual consciousness of the
personal that was" that is absorbed into the Individuality, or rather
Atma-Buddhi-Manas.


PERSONALITY -- ITS FATE


As for the selfish ("personal") tendencies:


"ENQUIRER. You have just spoken of psuche running towards its entire
annihilation if it attaches itself to Anoia. What did Plato, and what do you
mean by this?

THEOSOPHIST. The entire annihilation of the personal consciousness, as an
exceptional and rare case, I think. The general and almost invariable rule
is the merging of the personal into the individual or immortal consciousness
of the Ego, a transformation or a divine transfiguration, and the entire
annihilation only of the lower quaternary." (Key.. page 94)



WINNING ONE'S IMMORTALITY


HPB seems to suggest that while the immortality of the MONAD (i.e.:
ATMA-BUDDHI) is a given, the immortality of this INDIVIDUALITY is something
that has to be won.


"We say that we only allow the presence of the radiation of Spirit (or Atma)
in the astral capsule, and so far only as that spiritual radiancy is
concerned. We say that man and Soul have to conquer their immortality by
ascending towards the unity with which, if successful, they will be finally
linked and into which they are finally, so to speak, absorbed."
(Key, page 101)


IMMORALITY AND BUDDHISM


Rather than this being anti-Buddhist, HPB states this is also the teaching
of esoteric Buddhism.


"The whole esotericism of the Buddhistic philosophy is based on this
mysterious teaching, understood by so few persons, and so totally
misrepresented by many of the most learned modern scholars. Even
metaphysicians are too inclined to confound the effect with the cause. An
Ego who has won his immortal life as spirit will remain the same inner self
throughout all his rebirths on earth; but this does not imply necessarily
that he must either remain the Mr. Smith or Mr. Brown he was on earth, or
lose his individuality. Therefore, the astral soul and the terrestrial body
of man may, in the dark hereafter, be absorbed into the cosmical ocean of
sublimated elements, and cease to feel his last personal Ego (if it did not
deserve to soar higher), and the divine Ego still remain the same unchanged
entity, though this terrestrial experience of his emanation may be totally
obliterated at the instant of separation from the unworthy vehicle."
(Key... page 104)



WHAT IS IT THAT EARNS ITS IMMORALITY?


However there is an interesting passage, easy to miss, that points to a real
mystery, as I see it:


"Both the human Spirit (or the individuality), the re-incarnating Spiritual
Ego, and Buddhi, the Spiritual soul, are pre-existent. But, while the former
exists as a distinct entity, an individualization, the soul exists as
pre-existing breath, an unscient portion of an intelligent whole. Both were
originally formed from the Eternal Ocean of light; but as the
Fire-Philosophers, the mediaeval Theosophists, expressed it, there is a
visible as well as invisible spirit in fire." (Key... page 106)


If immortality is something that has to be conquered how is it that the
Individuality is "pre-existent"? A clue to this may be found in the
following question-answer found in the Secret Doctrine. It touches on the
nature of mind, Manas, and shows that from the esoteric standpoint it is
considered as more than just a faculty.



"What is human mind in its higher aspect, whence comes it, if it is not a
portion of the essence -- and, in some rare cases of incarnation, the very
essence -- of a higher Being: one from a higher and divine plane."
(Secret Doctrine, vol 2, 81)


This of course requires an understanding of those 'spiritual intelligences'
referred to as the Dhyan Chohans and Dhyani Buddhas. Perhaps one can say
that the latter are those who have "reached but rejected Nirvana" in
previous cycles, manvantara and They have remained active within the
atmosphere of the World -- perhaps as Nirmanakayas, (SD II 79-80, 93-4,
VOICE, p. 77-8 fn) and therefore they are placed in our conception at a far
higher spiritual stage in the current cycle. There are a number of
references in the Secret Doctrine that the Individual Monad lasts even
through Nirvana and Pralaya. Reference to this can also be found in THE KEY
TO THEOSOPHY:


"When the spirit, in Buddhistic parlance, enters Nirvana, it loses objective
existence, but retains subjective being. To objective minds this is becoming
absolute "nothing"; to subjective, NO-THING, nothing to be displayed to
sense. Thus, their Nirvana means the certitude of individual immortality in
Spirit, not in Soul, which, though "the most ancient of all things," is
still -- along with all the other Gods -- a finite emanation, in forms and
individuality, if not in substance." (Key.. page 116)



ATMA AND ANATMA


A while ago we looked at the notion of "anatman" and "anatta" which loosely
translated meant "no-self". It was suggested that as Atman was in everything
it was impossible to believe that there was no Atman (Self) in each person.
Yet as Atman is a radiation of Universal Spirit and can be neither yours no
mine, it was suggested the translation would be better understood if it
meant "no separate self".


INDIVIDUALITY


But is it possible that we confuse the notion of 'separate' self with
Individuality? Here is a quote from the Secret Doctrine that gives one
aspect of the nature of INDIVIDUALITY:

"This hierarchy of spiritual Beings, through which the Universal Mind comes
into action, is like an army -- a "Host," truly -- by means of which the
fighting power of a nation manifests itself, and which is composed of army
corps, divisions, brigades, regiments, and so forth, each with its separate
individuality or life, and its limited freedom of action and limited
responsibilities; each contained in a larger individuality, to which its own
interests are subservient, and each containing lesser individualities in
itself." SD 1, p. 38

In theosophy, Individuality is not something that exists on its own
independent of the rest of Life as the above Hierarchy of Beings suggests.
The notion that we are separate, or have a 'separate self' seems to arise
out of our limited perceptions and 'ignorance' (Avidya). 'Individuality' is
always an essential and integral aspect of something 'larger,' more
embracing, which in turn is an essential aspect of something larger (or more
'spiritual') still, and so on. We appear mentally .limited by our present
environment and physical sheath.

For example, Higher Manas (Buddhi-Manas) is regarded as the true
Individuality in 'man' i.e., it is the Reincarnating Ego. Yet in the Secret
Doctrine there is that very suggestive passage wherein it is asked:

"What is human mind in its higher aspect, whence comes it, if it is not a
portion of the essence... of a higher Being; one from a higher and divine
plane?"
(SD vol 2, p. 81)

When we reflect on the above along with the reference to the Hierarchy of
Beings it may offer us a clue to understanding what is referred to in the
"Three Fundamental Proposition of the S D " -- namely, the acquirement of
INDIVIDUALITY, i.e., "independent (conscious) existence" by the Pilgrim
Soul occurs, first by natural impulse (which prepares the "instrument" (or
the lower vehicles - principles), and then after it being received as a
"gift" from the great Gnanees (Dhyanis), it is refined and given its
continuity by self-induced and self-devised efforts (checked by its Karma).
For with reference to that Hierarchy we read:

"Each class of Creators endows man with what it has to give: the one builds
his external form; the other gives him its essence, which later on becomes
the Human Higher Self owing to the personal exertion of the individual.." 
(SD 2, p. 95)

The building of "the external form" refers to the lower principles in our
sevenfold constitution, and this seems to be that part of the creative
impulse which is referred to as "natural". This comes first because a
'vehicle' is required for the indwelling Spirit...

"it is only through a vehicle of matter that consciousness wells up as 'I am
I,' a physical basis being necessary to focus a ray of the Universal Mind at
a certain stage of complexity."	(SD 1, p. 15)


ATMA-BUDDHI-MANAS

Once MIND has been awakened in Man, the Monad is regarded as triple - 
ATMA-BUDDHI-MANAS. 

Up until this point we could say that everything, including each blade of
grass has the POTENTIALITY of 'self consciousness', but it is only at the
human stage evolution that it acquires it. From here on it is the Manasic
entity, the 'self-reflective' consciousness, that truly does the round of
rebirths and it is only through its own efforts does it lift itself, and
therefore some aspect of all humanity, up to conscious Union with
ATMA-BUDDHI. 

An essential part of this process requires that the Reincarnating Ego learns
through bitter experience what it is and especially what it is not. For
countless incarnations it identifies with and clings to 'form', ie desire,
the seeking after pleasure, the avoidance of pain. For countless
incarnations it 'perceives' itself as separate from others whilst inhabiting
the body-personality. 

Paradoxically, it has to 'separate' itself from this identification with
form - to know that the "I am" is not 'this body', 'these thoughts and
feelings' and so on, while at the same time realise that One-ness IS ("I am
That"). We might also say that one of the first tasks is to awaken from that
sense of separateness whilst becoming truly centred in that Individuality,
which is "a portion of the essence of a higher Being, one from a higher and
divine plane."

Perhaps this conscious dis-identification with form / separateness, and
striving towards an even 'deeper' INDIVIDUALITY is what is referred to
below:

"This sentence: "The thread between the silent watcher and his shadow (man)
becomes stronger" -- with every re-incarnation -- is another psychological
mystery, that will find its explanation in Book II. 


The WATCHER and its SHADOWS


For the present it will suffice to say that the "Watcher" and his "Shadows"
-- the latter numbering as many as there are re-incarnations for the monad
-- are one. The Watcher, or the divine prototype, is at the upper rung of
the ladder of being; the shadow, at the lower. 

Withal, the Monad of every living being, unless his moral turpitude breaks
the connection and runs loose and "astray into the lunar path" -- to use the
Occult expression -- is an individual Dhyan Chohan, distinct from others, a
kind of spiritual individuality of its own, during one special Manvantara. 

Its Primary, the Spirit (ATMAN) is one, of course, with Paramatma (the one
Universal Spirit), but the vehicle (Vahan) it is enshrined in, the Buddhi,
is part and parcel of that Dhyan-Chohanic Essence; and it is in this that
lies the mystery of that ubiquity, which was discussed a few pages back. "My
Father, that is in Heaven, and I - are one," -- says the Christian
Scripture; in this, at any rate, it is the faithful echo of the esoteric
tenet." (SD, vol 1, p. 265)

When we think of a Monad in terms of ATMA-BUDDHI and keep in mind that both
Atma and Buddhi are universal principles we may perhaps get a glimpse of the
potentiality and depth of what is referred to above as "spiritual
individuality". Whatever it might mean in its fullness it is clearly
something quite different to separateness. On the contrary it seems to have
everything to do with ONE-NESS.

Some further thoughts on this subject are beautifully expressed in the
following passage:

The PARENT STAR

"The star under which a human Entity is born, says the Occult teaching, will
remain for ever its star, throughout the whole cycle of its incarnations in
one Manvantara. But this is not his astrological star. The latter is
concerned and connected with the personality, the former with the
INDIVIDUALITY. The "Angel" of that Star, or the Dhyani-Buddha will be either
the guiding or simply the presiding "Angel," so to say, in every new rebirth
of the monad, which is part of his own essence, though his vehicle, man, may
remain for ever ignorant of this fact. The adepts have each their
Dhyani-Buddha, their elder "twin Soul," and they know it, calling it
"Father-Soul," and "Father-Fire." It is only at the last and supreme
initiation, however, that they learn it when placed face to face with the
bright "Image." How much has Bulwer Lytton known of this mystic fact when
describing, in one of his highest inspirational moods, Zanoni face to face
with his Augoeides?" (SD, vol 1, p. 573)


REINCARNATION - NIRVANA


To relate this to REINCARNATION in its broadest sense the passage below
gives a hint at what follows the supreme initiation. Speaking of absorption
in Nirvana:

"Nor is the individuality -- nor even the essence of the personality, if any
be left behind -- lost, because re-absorbed. For, however limitless -- from
a human standpoint -- the paranirvanic state, it has yet a limit in
Eternity. Once reached, the same monad will re-emerge therefrom, as a still
higher being, on a far higher plane, to recommence its cycle of perfected
activity. The human mind cannot in its present stage of development
transcend, scarcely reach this plane of thought. It totters here, on the
brink of incomprehensible Absoluteness and Eternity." (SD vol 1,p. 266)

In The VOICE OF THE SILENCE, at its conclusion (p. 77-8) we find the
following inspiring explanation concerning the "spiritual robes"

"This same popular reverence calls "Buddhas of Compassion" those
Bodhisattvas who, having reached the rank of an Arhat (i.e., having
completed the fourth or seventh Path), refuse to pass into the Nirvanic
state or "don the Dharmakaya robe and cross to the other shore," as it would
then become beyond their power to assist men even so little as Karma
permits. 

They prefer to remain invisibly (in Spirit, so to speak) in the world, and
contribute toward man's salvation by influencing them to follow the Good
Law, i.e., lead them on the Path of Righteousness. It is part of the
exoteric Northern Buddhism to honour all such great characters ; . on the
other hand, the esoteric teachings countenance no such thing. There is a
great difference between the two teachings. 

The exoteric layman hardly knows the real meaning of the word
Nirmanakaya-hence the confusion and inadequate explanations of the
Orientalists. For example Schlagintweit believes that Nirmanakaya-body,
means the physical form assumed by the Buddhas when they incarnate on
earth-"the least sublime of their earthly encumbrances" (vide Buddhism in
Tibet)-and he proceeds to give an entirely false view on the subject. The
real teaching is, however, this:

The three Buddhic bodies or forms are styled

1. Nirmanakaya.
2. Sambhogakaya.
3. Dharmakaya.

The first [Nirmanakaya] is that ethereal form which one would assume when
leaving his physical he would appear in his astral body-having in addition
all the knowledge of an Adept. The Bodhisattva develops it in himself as he
proceeds on the Path. Having reached the goal and refused its fruition, he
remains on Earth, as an Adept; and when he dies, instead of going into
Nirvana, he remains in that glorious body he has woven for himself,
invisible to uninitiated mankind, to watch over and protect it.

Sambhogakaya is the same, but with the additional lustre of "three
perfections," one of which is entire obliteration of all earthly concerns.

The Dharmakaya body is that of a complete Buddha, i.e., no body at all, but
an ideal breath: Consciousness merged in the Universal Consciousness, or
Soul devoid of every attribute. Once a Dharmakaya, an Adept or Buddha leaves
behind every possible relation with, or thought for this earth. 

Thus, to be enabled to help humanity, an Adept who has won the right to
Nirvana, "renounces the Dharmakaya body" in mystic parlance; keeps, of the
Sambhogakaya, only the great and complete knowledge, and remains in his
Nirmanakaya body. 

The Esoteric School teaches that Gautama Buddha with several of his Arhats
is such a Nirmanakaya, higher than whom, on account of the great
renunciation and sacrifice to mankind there is none known." Voice, p.
77-8fn

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Dallas