Theos-Talk Archives (May 2005 Message tt00597)

May 23 2005


Re:	Chapter III, pages 21 - 23

Dear Estela and friends: 

May I offer?

Re: 7-fold Constitution of man and his faculties

DIVINE, SPIRITUAL, WILL -- can it be detected ?


In ancient Hindu (and Buddhist) philosophy the human entity was always
considered to be a spiritual Being living in a limited physical body. The
limitations were logically produced by earlier choices freely made. This
invoked three considerations: The conscious entity was immortal; the
ultimate fragments of matter are intelligent and also immortal, cooperation
and law rule the UNIVERSE. 


The UNIVERSE is another word for NATURE and for GOD. 

Everything, Theosophy teaches, is, in the Universe, 7-fold:  

Man is included in this gradation.

The 7 gradations are explained in both The SECRET DOCTRINE  
( I 157, II 596 ) and in the KEY TO THEOSOPHY (HPB), pp. 91-2,
135-6, 175-6. It takes a bit of study to secure an understanding
of them, as our early education rarely gives us these gradations
as material for our thinking and consideration.

I think it would be a good idea to look these up and
assure yourself of the reason for their existence. They have
already been detailed a number of times These can be accessed
in the actual books or, "on-line" at BLAVATSKY NET.

Briefly:

SPACE	--	Always present: timeless, universal, is the always awake.
It is: THE ONE CONSCIOUSNESS -- the ABSOLUTE (it cannot be defined by
any finite mind) [ S D I 27 ] It IS and serves as the SOURCE of
EVERYTHING: Time, Space, Motion, Law (Karma) and Cause are all 
Emanations from it, but it cannot be penetrated or described. IT IS.


NOTE ALSO: 

IT IS positively NOT a limited, formed or form-bound "PERSONAL GOD." One
might hazard a guess that it is the CAUSELESS CAUSE and ENDLESS EFFECT,
etc.,.. (The whole of manifestation and non-manifestation, in endless
vibratory ripples of being / not-being.)  

Therefore, logically, it is the basis for a number of paradoxes: UNITY,
and DIVERSITY, ACTIVITY and REST, PURPOSE and WISDOM emanate or radiate
from IT.

But that is about as far as a logical matter-encrusted Mind can guess. Of
it, it has been said: " Man can approach the LIGHT, but can never touch the
FLAME."

Under universal KARMA, Manifestation begins again. [Karma is the summation,
in this case, of the "unfinished business" of all manifested beings when the
last Pralaya (Night-time) set in and all "went to sleep." Now, they all
wake up together at the point where they had dropped off to "Pralaya-sleep."

These emanate (wake-up) from the non-activity on all planes (except the
highest spiritual one) of Pralayic sleep: This "wake-up" is universally a
change of awareness, condition and state, from SLEEP and unconsciousness,
to: "awake" and the instantaneous and complete restoration of
individualized consciousness on the many planes of substance, of a vast host
of sleeping Units. 

Science visualizes this as the "BIG BANG." Theosophy states that it is a
universal and simultaneous process. [ Example: If one switches on a light
in a dark room, all is simultaneously illuminated. ]


At first, in order of "descent" we have:  

The 3 foci of the SPIRITUAL WORLD [ S D I 200 ] : --

1. Atma -- Buddhi -- Manas, or Universal Purity -- SATTVA ; 

2. Universal Law (Karma) and harmonious activity -- RAJAS, and

3. Matter and Forms (tend to inertia, selfishness) - TAMAS  

. The three together are proof of an Universal Intelligence that animates
all forms. In the BHAGAVAD GITA, Sri Krishna refers to Himself as the
"Resident" [the EGO] seated in the "heart" of "all beings." "I established
this whole Universe with a portion of Myself, and remain separate."   

5. All 'forms' found in manifestation drawn together and animated by karmic
attractions formed in previous relationships, in earlier manifestations or
incarnations. Krishna says: -- "The manifested Universe is composed of the 3
Gunas (qualities - wisdom, activity and inertia) -- they are in Me, but I
am not in them."


Next, In the planes of denser material substance we find the 7-fold
characteristics of material Evolution:


1	ATMA -- SPIRIT : -- immortal, universal, pure, source of all
limits in substance and manifestations.


2	BUDDHI -- WISDOM Accumulated wisdom of experience over aeons.
source of Everything, Theosophy teaches that this, in the manifested
Universe, is 7-fold: (S D I 570-575; MAHATMA LETTERS pp. 341-343)

The gradations are explained in both The SECRET DOCTRINE ( I 157, II 596)
and in the KEY TO THEOSOPHY (HPB), pp. 91-2, 135-6, 175-6. It takes a
strong desire to learn to enforce the discipline of study, and thus to
secure an understanding of them, as our early education rarely gives us
these gradations as material for our thinking and consideration.

I think it would be a good idea to look these up, each of us for ourselves,
and secure independent assurance of the reason for their existence. They
have already been detailed a number of times These can be accessed in the
actual books and articles of the "original teachings of Theosophy" or,
"on-line" at BLAVATSKY NET.

Briefly:

Our "Present": timelessly, universally, is the always awakened
CONSCIOUSNESS -- the ABSOLUTE (it cannot be defined by any finite mind) [
S D I 27 ] It IS, and IT serves as the SOURCE of EVERYTHING.. Time,
Space, Motion Law and Cause are all emanations from it, but it cannot be
penetrated or described. IT IS the eternal and unchangeable, unmodifiable
BACKGROUND. It is a "logical necessity." It is in continual contrast to
everything that "changes." It is UNIVERSAL as each being (monad) in
manifestation has its own individual consciousness derived from it and that
individual consciousness linked to the ONE CONSCIOUSNESS affords the
individual its INDEPENDENCE. This gives each human mind the power to choose
independently at all times.

NOTE: IT IS positively NOT a limited, formed or form-bound "PERSONAL GOD."
On might hazard a guess that it is the CAUSELESS CAUSE, UNITY, ACTIVITY and
WISDOM emanate or radiate from IT.

But that is about as far as a logical matter-encrusted Mind can guess. Of
it, it has been said: " Man can enter the LIGHT, but can never touch the
FLAME."

Under universal KARMA, Manifestation begins again (wakes up). [Karma is the
summation, in this case of the unfinished business of all manifested beings
when the last Pralaya (Night-time) set in and all "went to sleep." It is
the law of eternity, that a cause once set into motion will continue until
the original force is exhausted.]

These emanate (wake-up) from the Pralayic sleep: [ This "wake-up" is
universally a change of state, from SLEEP and unconsciousness, to: "awake"
and the instantaneous and complete restoration of individualized
consciousness on the many planes of substance, of a vast host of sleeping
Units. 

Science visualizes this as the "BIG BANG." ] Actually it is the change
from "One pointedness" ( or no-contrast, and introspection ) to "Duality" or
the field of all contrasts, to external sensations, and all gradations of
contrast and experience.

At first, in order of "descent" we have: The 3 foci of the SPIRITUAL WORLD
[ S D I 200 ]


The Jain philosophy expresses it as the ATMA and the many kind of "Karmas"
-- all attached to their respective monads which act as the "samskaras." In
Theosophy it is expressed as the "Dual Monad" or ATMA-BUDDHI, as the basic
UNIT (monad) the form all the building blocks of Nature. It is a study in
contrasts -- the contrasts of "the pairs of opposites" as Sri Krishna calls
it in the BHAGAVAD GITA.

Vedic philosophy expressed the CAUSE ( better still, the "Causeless Cause")
in this way: (in translation):

"Desire first arose in IT which was the primal germ of Mind, and which
Sages seeking with their Intellect, discovered in their hearts to be the
bond between BEING and non-being." [ S D II 176 top ]   

It ought to be made clear that "desire" here, is the spiritual, highest kind
of desire: KAMADEVA (love and compassion for all beings) and not the
ordinary desires of embodied existence, usually focussed on one's personal
self..  

Next, In the planes of substance, we find the 7-fold characteristics of
Evolutionary experience: (see S D I 200-2)

1	ATMA -- SPIRIT	immortal, universal, pure, source of all
manifestations.

2	BUDDHI -- WISDOM Accumulated wisdom of experience over aeons.
source of Intuition and of the Voice of Conscience. It is also, Universal
Brotherhood idealism. Altruism, nobility, impartiality,
unselfishness, charity, concern for others, generosity, (also called the
HEART-DOCTRINE). IT recognizes its Immortality and seeks to employ its
knowledge to assist others. Storage place through Akasic records of all
memories. Is in constant contact with all other BUDDHIS everywhere. [see:
"Suddha Sattva" T. Glos, 311] It is also called Mulaprakriti
(root-matter), and Maha-Buddhi or universal experience accumulated through
eternity and therefore infallible WISDOM.

NOTE: (ATMA-BUDDHI when conjoined in manifestation, are called the MONAD,
the Eternal Pilgrim.) In periods of Pralaya (or non-manifestation they are
in a laya (resting) condition, awaiting the cycle of the re-birth of the
period of manifestation called Manvantara.)

3	MANAS -- MIND	Thinking principle, Free, independent, able to act
and choose, and to look into both the "spiritual" and the "Physical or
material." Seeks causes, motives, seeks to know and understand LAWS and
their operation. Reason, Intellectual, dispassionate, or passionate.
Stores Memory and also "forgets."

It (MANAS) is therefore divided into 3:

1. Spiritual-Mind (Buddhi-Manas) -- source of "virtue" and seeks
WISDOM (commonly called the (INDIVIDUALITY)

2. pure Mental action ( as in Mathematics or logical pursuit of
LAWS ) Intellectual, "cold" and passionless.

3. Desire-Mind or (passional / desire-mind) -- source of all
"vices." seeks to justify its selfish existence, even though short-lived.
Commonly called the "PERSONALITY" (or the "mask").


4	KAMA -- Passions and Desires -- the source of wild follies and
personal selfishness, isolationist and ignorant -- unable to think and
reason. It is the field in which "Tanha" the "thirst for life" is to be
seen; it seeks to bind Mind to it, and thus plan its follies regardless of
their final outcome. Known of as "Kama-Manas" or "Lower Manas." With our
"detached, and impartial" mental faculty, we can observe how our "embodied
mind" is wrapped in "desires, vices, passions, etc. " And it is again our
detached and altruistic mind that can see these are follies and selfishness
and if pursued, lead only to disappointment, disease and ultimately to the
death of the form.


5.	PRANA (Breath of life) -- a principle that is closely related to
the physical longevity of any personality. Prana may be said to be an
aspect of Atma as well as of Buddhi. It responds to the Karmic burden and
the "balance-sheet" of a life's activities of feelings, thoughts, words and
actions

6.	ASTRAL BODY (or LINGA-SARIRA) The electro-magnetic lattice, defined
by the force of the "Prana" of one life-time. It is the work of forces that
bind the physical atoms and molecules into
place to form the physical structures of our bodies, and, finally:


7.	PHYSICAL BODY -- as said above, it consists of living atoms, -- of
"monads" -- or, elemental beings on the astral plane who form the necessary
foci for the laying down of the opaque (yet constantly changing) physical
structure we all know of as "my body." Every particle of food, of water, of
air we use has a living vital counterpart and it is the affinity between us
and those which enables them to find a place in our bodies, or causes them
to be rejected and expelled.


The physical body is the starting point for all independent "material"
individual development Yes, the Buddha Gautama is the latest of a long line
of Buddhas. But there have been others before him, and he refers to that.
It has been called the Guruparampara chain. Its beginnings are lost in the
"night of time." It was instituted ever since "Man" became a thinker. And
that commencement cannot be traced to this Manvantara only, but is a
continuing of the process foe many earlier Manvantaras.


The NIRMANAKAYA and the MAHATMA are "bodies" used by Great SOULS to manifest
and support the WISDOM of Nature. It is acquired by Those who master all
their principles and center their consciousness in the 7th. ATMAN. As a
Nirmanakaya they are living consciously a we are told in all the 6
principles except the physical body. When a Nirmanakaya incarnates then the
7-bodied DHYANI (or Mahatma) is manifest.

If one lays these out on a square with 7 spaces going horizontally and
vertically (total 49) one can see how the various qualities associated with
those "principles" also form a part of every other main category of
principles. This is left to each student to do, since in each case the mix
is determined by the equation
of mind and desire in him/her.

Much more is to be said about this, but each student has to seek and verify
the accuracy of thee propositions for themselves.

But these are only the opening steps to a grasp of the whole intricate
cooperative -- the marvelous and harmonious operations that associate and
dissociate all forms in Nature - and, which ever tends to develop a full
awareness and consciousness of LAW - - KARMA -- 

Best wishes,

Dallas

=====================================
-----Original Message-----
From: Estela Carson [mailto:estela3@blavatsky.net] 
Sent: Sunday, May 22, 2005 1:06 PM
To: study@blavatsky.net
Subject: [bn-study] Chapter III, pages 21 - 23

In The Key to Theosophy (Chapter VI) this information [the distinction
between personality and individuality] is set out clearly in a table
describing each of the seven aspects, usually referred to as principles, and
giving their Sanskrit names. Further information is given in Chapters VII
and IX. In this chapter the relevant statements from all three chapters have
been gathered together, but students are recommended to refer to the
passages in the Key itself in order to build up their own picture of the
occult constitution of man. 

According to Esoteric Science, there are then in man seven principles or
aspects: 
1. The physical body: the vehicle of all the other principles or aspects
during life. Skt. rupa or Sthula-sharira (rupa: a visible form; sthula:
bulky, thick, gross; sharira: that which easily molders or is dissolved, the
outward aspect, suggesting impermanence.)

2. The subtle or ethereal counterpart of the physical body. It has been
variously termed the astral body or double, the phantom body, the model
body. The Secret Doctrine affirms "the birth of the astral, before the
physical body, the former being a model for the latter." (23). Skt.
Linga-sharira (linga: a characteristic mark, hence "model" or "pattern").

3. The vital principle or life-force that permeates and animates the
physical body. It is necessary only to the aspects numbered 1, 3, and 4 in
this table, and to the mental functions that operate through the physical
brain. Skt. prana (breath, spirit, vital air)

4. The vehicle of the grosser desires and passions. As no precise term
exists in English, the Sanskrit term Kama-rupa is generally translated as
the "desire body." This does not become a distinct body until after death.
It is said to be "The seat of animal desires and passions." This fourth
principle, being the middle one of the seven, is further described as "the
centre of the animal man, where lies the line of demarcation which separates
the mortal man from the immortal entity," (24) but see paragraph 5 below.
Skt. Kama-rupa (Kama: desire).

These four together form the lower quaternary or the fourfold personality,
the mortal man, conditioned by the previous life, but formed anew according
to karmic law for each incarnation. 

Clearly distinguished from the mortal quaternary is the immortal spiritual
entity, the individuality, termed "the upper imperishable triad." Its three
aspects are: 

5. The principle of mind which links the higher with the lower, the
individuality with the personality. It is taught that formed anew, manas,
the mind-principle, is "dual in its functions." During life, it may
"gravitate downward to kama-rupa," that is, it may become so identified with
the lower or passionate nature that it must finally disintegrate with it; or
it may "gravitate upward" towards the spiritual consciousness, the true Ego
(see below), and so win its immortality. Manas, the mental faculty, "makes
of man an intelligent and moral being, and distinguishes him from the mere
animal." (25) Skt. manas (the mind, from a root meaning to think).

_________

(23) Secret Doctrine, Chapter II, page 1 and Chapter III, page 5)
(24) Key to Theosophy, 91
(25) Theosophical Glossary, Manas ---