Theos-Talk Archives (April 2005 Message tt00222)

April 5 2005

Dear Anju:

THEOSOPHY teaches:


DEATH – and WHAT HAPPENS AFTER DEATH ?


Theosophy teaches that the Spiritual Ego the “Real Thinker” in each of us is
an immortal being. It is Buddhi-Manas conjoined.

It is the Reincarnating Ego, and survives every “death” of its past
“personalities” and the physical bodies that it used.

With the Spiritual Ego is associated the sense of “I-ness.” Also the
character, the virtues, the ability to reason logically and the desire to
seek for “causes.” It desires to know why it is here, and where it is to
go, and how does it make good choices.

The temporary bodies and personalities that it uses life after life are the
result of the way in which it chose to lead its life in the past. This past
includes not only the “past lives,” but also whatever we have of learning
and experience and choosing in this life right up to the preset moment.

Theosophy teaches [ see KEY TO THEOSOPHY (HPB) and the 
OCEAN OF THEOSOPHY (W. Q. Judge -- as both books teach this 
doctrine in detail -- available, on-line, through http://.www.blavatsky.net
) 
that when the body dies, its material becomes dispersed and reabsorbed 
in the earth, air and water around it.

The Personal man (consisting of selfish concepts, acts, and words) makes a
temporary form (called the Kama-Rupa, or form of desire) with the
“astral-body” -- an electro-magnetic force field of sorts. And it lives for
a short while -- a few hours to a few months or even years (depending on the
nature of our just lived lives) in that condition, and then, this temporary
form dissipates. This has been called the “Second Death.” During this
period a separation of the “good” from the “bad” impulses recorded in memory
is made. The “bad” is left behind in the Kama-Rupa and the “good” is taken
by the Reincarnating Ego into the introspective state of Devachan

Both Kama-Loka and Devachan are personal states and as the subject there is
our past life, we (as the Real Spiritual Ego) are unaware of what may be
happening to our near and dear ones after the event of our death. So we
may not be aware of their condition. Our focus is made sharply on how we
have lived our last life up to the time of our physical death.

Passing now to Devachan, it is a “subjective” state and not an “objective
plane or place. There the Immortal Ego meditates on the memories of all it
had done that was lawful and good during the last life and incorporates this
into its character.

As every least good impulse is reviewed and assimilated this takes a long
time (an average of about 1500 years for us humans at the present time).
This gives us an average cycle of reincarnation of abut 15 centuries.
Obviously the exact length of time varies with each Individual. It is said
that it can be (in the case of children) very brief -- a few weeks, months
or years -- to a very long period of between 5 to 10,000 years in the case
of those who are very spiritual, and who do much good to others during their
last life.

During this period the ideation of the Devachanee continues to spread like a
beneficent influence throughout the worlds, and adds generally to the
“good.” Some of this benevolence is said (like the feelings of a mother
for their children) may act (if Karma permits) as a kind of shield that
helps those of the family. But this is not done consciously. 

We must remember that the Wise, and the Good do this all the time, and if
we would
do good to others, it is not limited to words and deeds, but also to our
thinking; and we also can do general good in terms of influence the whole
time we are alive, as well as after death.

The good we diffuse is non specific and cannot be channeled or aimed at
specific individuals alive or dead, says Theosophy. So the “help” which the
Wise constantly radiate is like the SUN. It showers good on all. So do all
humans, whether alive or dead. A Prophet, a Reformer, or a Great Teacher
comes under Karma to a specific place and time and works with the
individuals there who need and recognize Them. Nothing in nature is done
haphazard or by chance. Karma always operates in all things. It is the law
of balance and compensation.  

Great Teachers [Mahatmas and Rishis] come when a nation or a race
needs them and some crisis has developed. As in the case of H. P.
Blavatsky, if we study her works we will see how, over the past 125 years,
the “Manas and the Buddhi” of our race has received a change in its
orientation. We are now considering the moral as well as the ecological
effects of our civilization and in its industries and ways of doing business
and of government. We can either help or hinder this movement by our
decisions.

As an additional fact offered by Theosophy we might consider:

The Spiritual Ego (The Real Thinker within) is an immortal being.  

It has always existed. The reason why it lives and uses many personalities
in a
long line of reincarnations stretching back for thousands and millions of
years, is that it decided very long ago that it would sacrifice (make
sacred) its happiness, bliss and well-being for the sake of the many
life-atoms that make up all its many “personalities” and the successionof
“bodies, names, forms…” that it has used.

It is like a divine star, like the Sun of our solar system, and is located
in the CORE of our being, just like the Sun is located at the center of our
system and gives life and warmth to the planets and all that lives on them.
The SUN always gives continually, and hopes, as beings come and go on the
planets that some will research, using their minds, and through that search,
become wise enough to understand its purpose, and by reflex analogy, seek
for the “Sun” that shines, hidden in their own individual center. It is
like a living symbol of life.

But the Sun we see, is not the TRUE SUN which lives in the CENTER of the
physical, visible sun. If we could see it unshielded, we could not live in
these bodies, so the Real Sun covers itself with a veil, like a vase of
golden light. The ancient Hindus had a verse expressing this called the
“Gayatri.”

The responsibility of improving our own Personal natures is essentially
ours. No gift, or prayer or petition can improve another. Each has to
decide to change for themselves.

What does Theosophy do? It offers an integrated view of the Universe, of
our solar system, of our Earth and of ourselves. This is called UNIVERSAL
BROTHERHOOD.

It holds the position that every life-atom, whether it is enclosed in
mineral, plant, animal or a human form has a spiritual center and there it
is at unity with the SPIRITUAL WHOLE and the ONE UNIVERSAL SELF. For an
immense period of years these immortals (called also Monads) experience all
the phenomena of evolution, and continually they grow in intelligence, and
eventually become humans (Minds) with the responsibility of making free
choices.

The “forms” of various kinds on the evolutionary spiral ladder, demonstrate
the development of consciousness and intelligence from a general state into
a progressively more focused and powerful INDIVIDUAL. Self-consciousness is
attained in the human form, and then it goes further as it develops for
itself, by study, experiment and search, UNIVERSAL SELF-CONSCIOUSNESS.

Eventually in the human stage MIND is developed and with that the FREEDOM to
Choose. This is because with Mind, the power to observe the workings of
nature (visible and invisible) develops. It equivalent in our analogy to
the “golden Vase of light” that the true Sun creates so as to protect and
nurture living creatures everywhere. It stands between the physical (form,
matter) and the SPIRITUAL FIRE of TRUTH.

The energies that create a form, are natural indeed, but they lack the
“fire” of SELF-CONSCIOUSNESS. The Mind has three broad stages: 1 as a
pupil, 2. as a thinker, 3. as a Seer of all Wisdom. Mankind is in the
position of being between stages 1 and 2. It recognizes the 3rd position of
the Wise. In seeking to become Wise it studies Nature.

Nature already contains all. Nature runs always by law. Nature is
impersonal, just, kind, life-supportive, and sensitive to the needs of every
one of its smallest components, as to those of its greatest.

Mankind being of the stage of opening elf-consciousness is impelled to
discover what his environment holds for him and what his powers are.

Theosophy is like a blue-print which opens some of the areas of research for
individual tracing and verification. Thus the question you ask leads to a
review of the doctrines of Theosophy and to a practical evaluation of them
in our own minds before we employ them for experimentation.

There is of course far more to this, and no doubt there will be more
questions and contributions on this important subject.

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


Here are some questions and answers that might also help:



Death viewed with help from the "Three Fundamentals"



QUESTIONS (and answers) 


1.	UNITY OF ALL. -- Deity, “God,” 


1.	What is ALL ? Universe ? Space ? Void ? God ?

2.	What does unity imply ? Everything is included, no
exceptions.
Every material form contains a spark of divinity and
a portion 
of Universal Life-essence

3.	Is the "ALL" in or out of "manifestation ?" It is forever
PRESENT
as a “background.” 

4.	Is non-manifestation "Reality" ? No, it is only ½ of
“Reality.”

5.	Why and how does "manifestation start ?" Karmic cycles
regulate this. It is
the eternal struggle between Knowledge and
ignorance. It is specially
active in the kingdom called human on every
man-bearing planet. 

6.	What are the ideal components of manifestation ? Sri
Krishna in he 
BHAGAVAD GITA speaks of the 3 “Gunas”

SATTVA: or Spirit, purity, total wisdom –
source of all virtues
RAJAS:	or Mind action, work, duty, responsibility,
thinking and choosing
TAMAS:	or Matter, isolation, selfishness, inertia
-- source of all vices 

all beings (atoms, men, galaxies) are contained – as in a
balance – in these


7.	Who or what is benefited by manifestation ? The man of
independent thought.



QUESTIONS (and answers) 


2.	LAW pervades all things.


1.	Does Law imply motion ? Always – the whole Universe is in
constant motion

2.	What beings fall under the sway of Law ? All beings, no
exceptions

3.	What is a "being ?" A conjoined triad made up of Spirit,
Mind and Matter.

4. What does Law produce when it operates ? Effects and
situations we call living.

5.	Does Law always operate ? Yes. Invariably it balances good
and evil.

6.	Who observes Law in operation ? The Mind conjoined with
Spirit (Buddhi-	Manas) 

7.	If there is motion, then something has to be stable in 
order to observe it. What is that Observer ? It is
the ATMA the Higher Self.

8.	How is a "Law" started ? There is no discernable
“beginning” It is an eternal situation

9.	Where does energy come from ? Jiv-Atma an aspect of
UNIVERSAL ATMAN

10.	What laws operate to aggregate a form ? Affinity,
attraction, and repulsion

11.	Why does intelligence (or consciousness) require a form ?
So that, through
experience it may attain human intelligence, and
passing beyond even that, attain to Universal wisdom and
knowledge

	
3. EVOLUTION is continuous.  

All beings are CONSCIOUS and aware. Intelligence always
grows with experience. Wisdom is the product of
experience. Manifestation provides the stage
for experience.  


	
QUESTIONS (and answers) 


1.	If there are consecutive periods of sleep and activity, 
Who or What is aware of those ? Buddhi-Manas the
Reincarnating Ego

2.	What is Intelligence ? In Man, Nature, any being. It
is the capacity to analyse and also to synthesize. The Unit mind eventually
becomes one with the Universal Mind (Mahat) but it never loses its identity.
It is never annihilated.

3.	What is a Being, or an entity ? A Mind, either actual or in
potential.

4.	Is there "independence ?" Yes. It is the sense of
Individuality: “ I-am.”

5,	What is Knowledge ? Does it differ from Wisdom ? Knowledge
is limited, but as its range and memory are increased it approaches to
WISDOM. Wisdom includes a perfect knowledge of Law (Karma), and therefore,
of “right action.”

6. If manifestation is only a "stage," then what happens at a
time of non-manifestation ? It is vast time period of “sleep,” during
which review of all experience occurs and is built into the permanent
character (Buddhi-Manas) of all beings. 


7.	Is death comparable or analogous to non-manifestation? Yes
by analogy.

8.	Does anything survive Death. What "dies" ? The physical
body (or form) is dissipated. The immortal Soul (Buddhi-Manas and Atma)
persist 

9.	How is a Body produced and what is it made of ? The karmic
residue (unfinished business) of past lives forms the basis for a new body
on the reincarnation of the Soul-Ego.

10.	What happens at death to the personal intelligence ? It
survives for a short time in “Kama-Loka” and then dissipates.

11.	What happens to the individual intelligence of the atomic
and molecular components of the body As units they survive and are attracted
for a while to other forms. The water of the oceans is attracted to form
rain clouds, these, as rain, nourish streams lakes and rivers and support
agriculture and all life. Eventually the water molecule finds its way back
to its source: the ocean. And law requires that the cycle repeats
endlessly to support life. 

12.	Is there a relation between "Soul," and "Mind?" They are
identical, synonyms. 

13.	What evidence is there of reincarnation ? “Near Death
Experiences” and “Reincarnation accounts” exist as a large
collection of reports showing that individual life survives death

14.	Are the "life-atoms" that are aggregated to form a body
intelligent ? Yes, in a limited way.

15.	Do the life-atoms benefit from the incarnation of a "mind ?"
The Mind, returning to rebirth, does this because of its innate desire to
help and benefit the life progress of these “younger brothers” who
eventually will also become “Men” with their own independent minds. 

16.	What is the nature of a "Monad" ? ATMA and BUDDHI
conjoined. In manifestation this duality become a triad: ATMA – BUDDHI –
MANAS or [ Spirit, Wisdom, Mind ] Wisdom is acquired experience of both
the individual and the Universe.

	

OBSERVATIONS


1.	We are an intelligence, a "person."

2.	We live and use a body. The body changes and repairs
itself.

3.	We do not participate actively in every function of the
body.

4.	The body has its own intricate and cooperative functions
which serve to keep it alive, and repair it when injured.

5.	The body communicates with us through feelings, such as:
hunger, tired, lonely, ill, contented, etc...

6.	The Intelligence in the body is aware of our superior
decision and controlling power. It seeks to maintain its optimum integrity.
It "calls for help" when it reaches the limit to which it can sustain itself
in comfort.

7.	The Intelligence that makes for a Man is different and
superior in power to the body's intelligence.

8.	Together they form a cooperative. 

9.	What distinguishes the intelligence of the "Man" from that
of the body he lives in and uses ?

10.	What is "will," "determination," volition, desire ?
Independence and freedom as an immortal unit of life (a Monad). 

11.	What are "feelings," desires, passions, needs, wants ?
What is "dispassion," desirelessness ? Feelings are not thoughts. They
express needs (essentials) and wants (selfishness). Dispassion implies
universality and impersonality in making our choices – it is fairness,
charity, mercy, and a deep care for others rights.

13.	What is the nature and the accurate meaning of: "thought,"
reasoning, ratiocination, concentration, meditation, cerebration, logic ?
These are all faculties of the Mind. Study the “Yoga Sutras of Patanjali.”
The “will” of the Reincarnating soul (Buddhi-Manas) maintains virtue asa
primary potency and force 

14.	What is correct understanding (or "cognition"),
misconception, fancy, sleep, memory ?
Patanjali explains these temporary conditions of the mind, he make clear the
fact that the Mind or the Perceiver guides and controls these at will.

15.	What is perception, inference, testimony ? Fact finding
observations.

16.	What is "erroneous notion" ? Fancy, ignorance,
disinterest, selfishness, 

17.	Where is memory preserved ? In the “Astral Light” which
surrounds and inter-penetrates all physical matter. We each employ our
portion for our memories, and in addition, there is the universal and
permanent record in what is called the “akasa.” It becomes an agent of
Karma (personal and general).

18.	What is the distinction between passion / dispassion?
Universality and selfishness

19.	How do we assure ourselves of the accuracy of any memory ?
Always refer to the most impersonal basis for choosing. Always admit a
possible failure of our memory when no other evidence is available.

20.	Are the desires, feelings and passions different and
separable from thought, and a sense of "I"-ness ?
Yes. A feeing is a personal opinion. A thought, to be
true, has to be universal and impersonal.

21.	What in our panorama of faculties uses argument,
deliberation ?

22.	What in us knows the difference between Egoism and Egotism.
BUDDHI-	MANAS.  

23.	What does a desire for ease, happiness, pleasure, lack of
worry, calm, contentment, amusement, distraction imply ? What in us has
these feelings ? It is the lower personal self which in its desire for
contentment and isolation is willing to sacrifice others rights and needs.
It is the root of all evils.

24.	Can our feelings and desires influence the mind ? Yes, if
we allow them to do that. True honest and sincere living is the fruit of
careful attention to all we do and decide – employing the touchstone of
universality and impersonality beforehand to all our decisions. 

25.	How can the mind become dispassionate ? What is discernment
? Is memory invoked in being discerning ? Buddhi-Manas ought to be our
sure guide, and a careful listening to the Voice of Conscience 

26.	How is the mind held steady on a single chosen item which it
desires to consider ? Is this intentness ? Yes, and concentration. It
is developed by exercising it, there is no other way.
Buddhi-Mans the Perceiver within has to be allowed to do this. The Lower
self in its destructive selfishness has to be controlled firmly – it is the
source of all pain and sorrow and ultimately, if unrestrained, it destroys
itself and our mission in life of assistance to others.

27.	When performing such consideration, what happens to the
senses ? Are they active, controlled, restrained ? What in us does this ?
Buddhi-Mans, as the immortal -- the Perceiver within. 

28.	Does the mind change ? If so, what is that which uses the
mind as a tool ? What controls the Mind ? Can it be given a designation ?
Buddhi-Mans the OBSERVER and the Perceiver within. 

29. What is discrimination ? Does discrimination consider :
Yes, all these and more.

1.	the body and its surroundings,
2.	the feelings, emotions and desires,
3.	the memories,
4.	the mind and its development and powers,
5.	the nature of the discriminator ?
6.	Does the "self," talk to the SELF ?

30.	Is such a SELF to be apprehended as Universal Intelligence ?
Yes, it is a link to the Atma the HIGHER SELF within each of us. 

31.	In the Universe is it possible that the same faculties on a
larger scale exist, such as those discernable in a man ? Yes, as Man is a
miniature copy of the potentials of the Universe, each human being is a
potential Mahatma.

32.	Would man profit in living and understanding by studying the
World, Nature and the Universe around him ? Certainly. This ought to be
done all the time.

33.	Would that study be acquired by keen observation and
recording of the phenomena, events, cycles, changes, so observed ?
Yes, and more by seeking to understand the causes and cooperative nature of
all beings. The universe, the world and humanity, as well as all else form
a vast BROTHERHOOD. 

34.	Is there greater safety in the concurrence of many
observations ? Of course, providing they are accurate, honest and
unselfish. Honesty is a fundamental necessity.

35.	What are the obstacles to "correct perception " ?  
Are they: illness, laziness, prejudice, doubt and
suspicion, carelessness, involvement in desires a and passions, errors in
memory, instability, failure to develop control through will over the body
and senses ? Yes, and more as we progress and perceive UNITY in all. 

36.	How is the Mind to be made free of distraction ? Control
and keep it in control. It is a useful tool, but needs a firm and friendly
controlled guidance – until such time as it trains itself voluntarily. 

37.	How is steadiness to be developed ? Determination and
fixity of control on a chosen subject. 

38.	Would a steady mind permit the user to investigate any range
of event, any memory, any plane of perception ? Yes. But add to that the
need to accumulate in advance, as much evidence as is available of unknown
areas or subjects. “Get a map.”


31.	Does this develop "full comprehension" ? It can if
persisted in and if the objective chosen is to b of assistance to others –
universality and necessity are our best guides.

32.	Is "full comprehension" the ability to develop an "abstract
knowledge of the chosen object, its qualities, and the elements of its
composition and the reason for its existence ? That is one of	the
methods. Any area of ignorance is a sign of danger. Secure more information
if needed. 

33.	Does the mind use at will, argument, and non-argumentative
faculties ? How are they to be distinguished ? Experience and examination
of the motive one selects for any action.

34.	Is that which directs the mind, superior to it ? What is it
? Buddhi, is superior as it is able to access the akasic records and there
is the storehouse of an immense accumulation of experience. 
			
35.	Is the consideration of cause a part of the investigative
process ? How do we draw all factors together ? A search for cause is the
first step. Deep thought and meditation as an active process help draw
essentials together.

36.	If we can consider probing the roots of existence, are we
then not superior to, longer lived than, any existence ? No because we
are seeking to understand our own immortality and purpose for existence.
These are not hidden from us. But the process of making the embodied
brain-mind porous to such levels and depths of search and fact, require that
it be entirely retrained and refined. The only path is a virtuous life
maintained and sustained at all costs. 

37.	Is "Wisdom" free of error ? If it is not "free of error,
is the perception or conclusion "Wisdom" ?
BUDDHI-MANAS being universal is indeed free of errors such as our
brain-minds make. 	

38.	What is superior: fact or hypotheses ? FACT. ( see S D I
272-3 on the “Ancient Source of THEOSOPHY “)

39.	Do we find that there are impediments to concentrated
thought such as : ignorance, egotism, desires, aversion, and a strong
desire to continue alive in this our present body ? Yes they come to us
from the past as skandhas (little lives on which we have imprinted our
errors). We now have to redress and correct those errors and restore the
skandhas to their pristine purity.  

40.	Is it the desire for continued life present in all living
things and is evident in the wise as well as the unwise ? Tanha or desire
for long-life is desired by those who fear death. The wise do not fear it.
They look on life as an opportunity to do good to all. And they are prepared
to live for as long as they are needed. 

49.	What does the individual capacity for thought and reason
depend on ? What enhances this capacity ?The will do good.

50.	How would one define "virtue," or "vice ?" Acting lawfully,
and breaking a law (vice or evil) when we choose selfishly. 

51.	Do we not seek to avoid anticipated pain and potential
sorrow ? Do not worries arise from such anticipations ? What is the
best plan to adopt to solve this problem ? Has it roots in doubt and
uncertainty ? How are these to be settled ? In the BHAGAVAD GITA Sri
Krishna suggests “resignation to circumstances,” but he does not stop there
– he recommends performing necessary actions – that is, actions in which one
gives up any personal concern.

52.	If the Real Man (Soul) is conjoined to the organ of
thought, and also, therefore with the whole of Nature that surrounds him,
does not an inability to discriminate arise ? No.

53.	What are our duties and responsibilities due to others?
Serve them as our brothers and sisters. Yes.

54.	Do misconceptions lead to wrongful acts ? Do not such
wrongs produce pain and suffering in the future ? They may, hence
removal of any and all ignorance is the task of THEOSOPHY .

55.	Can it be legitimately assumed that the Universe exists to
provide for the experiences of the Soul? Yes.

56.	Would it be right to infer that the Soul is the Perceiver,
and that it can by concentration and will look directly upon any idea or
conception that it presents to itself ? Is this the exercise of the
imagination ? Yes.

57.	Could this result in discrimination ? Yes, providing we
follow only excellent and impersonal advice. 

58.	Can we consider ourselves bound to our present condition of
mind, of body, of family, of location, of work ? Who is responsible, then,
for our present situation ? Can we resolve to change our present situation
? How do we proceed? We are the only one responsible. 

59.	Discrimination, concentration, will, provide control to the
power of thinking. Self-restraint of the senses and desires seems to be
necessary. Contemplation, and meditation (as in deep and concentrated
thought) are tools to be used. Yes – already covered above. 

60.	Honesty, veracity, truth are essential to any of these
processes. Of course invariably. We are truth seekers and TRUTH APPLIERS.



Best wishes,

Dallas

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








Dallas

-----Original Message-----
From: anju 
Sent: Wednesday, April 06, 2005 
To: 
Subject life and death

I  have been going through all the mails  and want to know do we really
after death remember all the past does the soul remembers his life on earth
his incomplete work  and even after death does he come to his home can he
relate to his relatives can he see all the going on due to his death can he
help can we call him to help  and after leaving this earth after how long
does he take birth immediately or after some time if he has taken birth how
can we communicate with him  if we call him can the soul come to us and how
do we know  and how to contact him can he help us i want to know the answers
i want to communicate  can anybody guide me.
 
anju