Theos-Talk Archives (March 2005 Message tt00001)

Mar 1 2005

RE: Self

Friends:  

This (see below) generates many questions for "my-self." 

Presumably "I am" now -- and have been before -- and also will probably
continue to be "my-self" for a while ? 

In 'law' there is held to be a responsible continuity -- correct ?

Is this true in Karma and the Universe? 

What caused Descartes to say:

"I think, therefore I am." -- Descartes. 

If "you" think of "yourself," you are already thinking of a "self" that has
passed into memory. You are looking backward at what "you (memory) did."
Or, am I wrong?

However the SELF (undefinable?) ploughs on -- living and experiencing all
the time. 

Our body, brain, senses, memories, etc... are only a part of the SELF -- Can
we call them the transitory "self?" May be even the "Lower self?" 

What causes its existence? What causes its motion?

What is its purpose?

Is there indeed a ["Higher" SELF] that transcends the personal concept of
"self?" 

How is that to be defined? And if and when defined, how is such knowledge
to be used?

I need help in solving this.

What are the most basic principles involved? 

Thanks, 

Dallas

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

P S Here are some more observations on this:



In man (humanity) does the mind and thinking ever stop? If so, what is it
in us that is able to make such an observation?  

Is it another aspect (perhaps 'higher?' of the SELF ?) 

We may think it is inconsequent or something else, but to the one who uses
and has a mind, it is important (I think) in many ways.  

As I understand it: It is quite different from our "feelings," which, (to
me) when used as an expression, means we have a vague idea of something -- a
tendency -- but, we are not really sure of it, because we have not made
ourselves so, by the use of our own power of mental analysis and
determination.

It may be, as we deem it, only "Lower Manas," but it is still the potential
link between the personality (our feelings) and the INDIVIDUAL ( our
Knowledge), and cannot be ignored or erased, can it ?

But we can present alternatives and let them freely elect to follow their
own choices. Is not this the theosophical method? 


Consider the vow of Kwan Yin:


"Never will I seek nor receive private individual salvation.

Never will I enter into final peace alone.

But forever and everywhere will I live and strive for the redemption of
every creature throughout the world."


Let us also, perhaps consider the following:


Our laboratories cannot devise any kind of analytical method to detect or
rationalize MORAL, VIRTUOUS and COMPASSIONATE thinking, choosing, living
and behaviour. They don't know the difference between vice and virtue - so
how can they presume to say anything valid, or of practical daily use to us
?  

This is precisely what THEOSOPHY teaches us -- (and I think I could add:) if
we are careful to study and try to understand the teachings on the subject,
implied and embodied in The VOICE OF THE SILENCE .

Some aspects of ancient Hindu learning on psychology have been found and
translated -- but they are designed to throw readers off the real inner
spiritual track into psychism and its curious dead ends. They do not give
any hint about the ideal, or the universal and impersonal operations of the
spiritual side of life and Nature as a whole.  

A study of PATANJALI's sutras shows us the difference, I think. 

They (modern psychologists) do not show, for instance, that a knowledge that
we are all IMMORTALS living together under a uniform benevolent and fair law
-- KARMA - makes for a cooperative and conjoined progress - towards a GOAL
we all share : PERFECTION.  

They only focus on the physical and selfish powers that some acquire in
order to dominate others - and this may last, as a condition, for a single
life
-- until death mercifully terminates the torture.  

I have looked at this long and deeply, and have tried to carry out thought,
power of logic, and imagination to the ultimate end -- which, for you and
me, and others -- is WHAT ?  

Is it: Immortality of the imperishable INDIVIDUALITY, or, the effacement of
a personality that has failed to make its connection with its own HIGHER
SELF
effective and a matter of daily reference? 

Why are we all in the same general indecisive and continually questioning
condition and either helping or hindering each other ? How do we attain
poise and security, or stability ?  

What would be the steady uniform and universal principles involved ? 

As I see it: The primary thought to keep in front of us, is the sacrifice
made by the SPIRITUAL DIVINE SELF (Atma-Buddhi-Manas) in incarnating into
our physical environment. 

It does this, not for itself, but to assist the "monads of lesser
development" to raise themselves individually as well as collectively, to
the nature and stature of the Universally Resident, Inner "God." [To give
you an idea of the importance of this read in the SECRET DOCTRINE I
207-210, II 1567, TRANSACTIONS OF THE BLAVATSKY LODGE. pp. 63-68).
That there may be in each of us a "Resident, Inner "God" may appear
questionable, as such a concept is difficult to trace among the
philosophies, religious tents and doctrines of the past. 

Every night (says "Transactions") our Lower Manas in its aspirations has
the opportunity of rising to consult with the Higher Manas (Buddhi-Manas
and the HIGHER SELF -- the "ray" of the universal One spirit: ATMA in each
of us).  

It brings the memory of this back to waking consciousness, if, in our waking
consciousness, we devote a regular time to study and learning about our own
virtuous, spiritual potentials and capacities. For it is in our period of
waking consciousness that we have to focus those virtues that are spiritual
realities -- and as Kwan-Yin suggests, make them "a living power in our
lives." 

THEOSOPHY provides the rationale and the logic to make this quite plain to
the honest and sincere waking and working lower mind -- that's the reason
we study and try to grasp that which is within every man's reach. (If he
will search for it, test it, and see if the application is impersonal and
benevolent -- so he can adopt it for his own use.) 

There are centers and meridians in the physical body. Ancient Indian
and Chinese medicine knows these are effective and uses them pretty well for
health reasons. Mesmer and Paracelsus taught and practised this knowledge
in the West in historical times, but today, few medical men know or
understand the MORAL IMPLICATIONS of such information. [As a result we are
warned in THEOSOPHY of the evils of hypnotism.] 

But consider that the HEAD is the primary resting place in our physical
environment of the CONTACT POINT of the INNER and REAL MAN with his physical
vehicle. 

The body to put it briefly, exists to support the head -- and particularly
the BRAIN -- in which are certain centers made of specialized and sensitive
"monads," (or "life-atoms and skandhas") -- peculiarly related to the
spiritual thought and the moral and virtuous choices and behaviour of all
humans. 

Such higher centers have on this physical plane corresponding centers of
sensitivity. Their nature is not entirely clear to the physiologist. But
they are known to regulate and affect health, both psychic and physical.
Most have no clue as to the spiritual nature of man, and its purpose in
incarnating into a body time after time. So this area of doctrine is not
relevant or is viewed with suspicion.

What we all can learn (as I see it) in THEOSOPHY (and from "within" -- from
our own HIGHER SELF) is the SPIRITUAL, universal and impersonal, benevolent
and compassionate approach. That is (to me) important and supersedes any
other.

Best wishes,

DTB


===================================
 
-----Original Message-----
From: Mark Kusek [mailto:mark@withoutwalls.com] 
Sent: Monday, February 28, 2005 
To: 
Subject: Re: Self

From: "Gerald Schueler" <gschueler@earthlink.net>

Self-consciousness is simply being conscious of our own imputation of a
self as if it were real when it is not. 

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

This statement is a gem.

Thank you.

-- M
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