Theos-Talk Archives (August 2005 Message tt00168)

In a message dated 05/21/05 7:59:54 PM, ecarpent@co.la.ca.us writes:

>If one starts out with a given such as zero and then creates an expression
>of or an extention of that zero employing, in language, pairs of opposites,
>and if one then balances that extention with it's opposite, say, intention,
>then one has a trinity of a central zero extended and intended but still
>really nothing. Nothing comes from nothing. One starts with nothing,
>analyses, reduces, hits a limit, turns and synthesizes, getting lost along
>the way. Such is life.

Ours, perhaps, but not necessarily that of the intuitive thinker who 
recognizes the difference between speculations based on properties of things that 
don't exist, since they are figments of the imagination (which should be kept to 
oneself so as not to mislead the casual reader :-) and "ideas" about the true 
nature of reality -- which, in themselves, do "exist" as either unmanifest 
noumena or manifest phenomena... But is a paradox of opposites that cannot be 
described with words except as "not this" and "not that". That's why HPB described 
"Space" (which includes "absolute" as well as "relative" space) as being 
"neither empty nor full, neither one nor many, neither motion nor stillness -- but 
both"... Just as we can say, it is "neither relative nor absolute, neither 
dimensional nor dimensionless -- but both." If we really want to stretch our 
imaginative (and unimaginative) dual mind to the limit, we could also say that 
"the absolute is relative, and the relative is absolute." We might think on that 
while we compare Plato with Aristotle.

>The Nought at the Cosmic Monadic Level or State of Consciousness is also
>referred to as a circle or a chakra. I infer that at the Cosmic Monadic
>level it is in a state of rest, abstract absolute motion of pure abstract
>absolute space without acceleration or deceleration, not still, but how
>could one tell, it would seem the same as absolute stillness, no? 

To the finite mind, yes. But, to the infinite consciousness, higher Self, or 
"opened eye of the Dangma", or to the direct perception of ideas (or 
intuition) of the Buddhi nature (of which we have access to in pure states of 
meditative concentration) -- it should be perfectly obvious that such absolute 
stillness (at the "zero-point" center) and such absolute motion (the "spin" around 
that center) must always exist in essence, either as noumena or phenomena -- as 
inferred subjectively by the objective reality of the manifest universe -- that 
spherically emanates from the Absolute and that we directly experience and 
participate in on all it's levels, planes, fields. phases, or dimensions of 
manifest consciousness and matter (using the language of this age). HPB said 
that there can never be any cessation of motion no matter what the condition or 
state of the Kosmos (including the "Cosmos" and the Absolute -- which must 
always remain separate, as Krishna said in the Bhagavad Gita)... Since, without 
motion, how would the Cosmos (or the Chohanic "builders") remember the 
information and experience it gathered, on which is based both its structure and its 
karma that governs and supports its future evolution -- before it returned to 
the Absolute (pralaya state) after its previous cycle of manvantaric existence? 

Karma, in order to express itself, also depends upon the inherent and 
immutable cyclic "motion" of primal space itself, whether manifest or unmanifest, 
absolute or relative. It follows then, that pure spin (of infinite energy) can 
be "intuited" as being forever "existent" in a state of both "emptiness" (of 
form or phenomena) and fullness (of abstract energy or noumena) with or without 
any polarities or spatial dimensions. Tough paradox to unravel and 
understand, I agree... But, apparently, Adepts have done it to their own satisfaction -- 
using their "third eye," so to speak... As we might, also, with sufficient 
focus of our concentration and full use of our intuitional, higher (buddhic) 
mind. 

> HPB writes
> that Total Unconditioned Consciousness is Unconsciousness, and she
>writes that existence itself does not exist. Maybe abstract absolute 
motion
>is absolute stillness just like Parabrahm is not being nor non-being but
>both. All this tends to lift one beyond language and all possible thought.
>There is this Love beyond all possible thought. The causeless cause?

Where did HPB write any of that? One may love "life" or love the 
"experience" of it, but if one is truly at one with the Higher Self (the causeless cause 
itself, whether awake or asleep, conscious or unconscious) and is Self chosen 
as a true bodhisattva, representing this Self -- the sentimental, and 
ambiguously vague English word "Love" is a poor substitute for the words, 
(dispassionate) "compassion", or (concerned) "brotherhood", or (forgiving) "altruism" 
that a non-"Christianized" theosophist might use. 

If one could truly understand the three Fundamental Principles, their 
interrelations, and scientifically sound interconnectedness, as well as their 
relationship to the three gunas -- namely, tamas, rajas and sattva, or inertia, 
action and harmony -- one would "see" (realize), intuitively, and without 
conceptual thought, that absolute abstract motion must be (in order to be at rest) in 
perfect balance with absolute abstract stillness (or non-motion). This is how 
the manifest spin of the energies of the phenomenal universe relate to the 
absolute stillness or absolute inertia of the non dimensional eternal 
zero-point-instant center of existence which is "everywhere," and which is linked 
eternally to the multidimensional forces of manifest spin representing the 7 fold 
nature of the universe -- whose outer circumference is "nowhere." Since the 
Absolute, as the abstract infinite source of all the infinite zero points that 
make up this finite Universe (possibly one of many), subtracting infinity from 
infinity still leaves infinity. Therefore the Absolute is also undilutable and 
undiminishable and, therefore, remains forever outside this finite Universe 
(of infinite parts) and unable to be conceived by our finite minds. But it can 
be intuited with our higher mind (Buddhi Manas) which is in touch with the 
infinitely more expansive higher mind (Buddhi Mahat) of the universe. 

>Just brainstorming. Don't really know. Playing.

Nothing wrong with that... But, valuable only if it leads to a better 
understanding of the true relationships between our inner and outer reality, and how 
we might center our Self between the two so as to ultimately be in better 
control of our own common destiny. This can only come about by recognizing our 
common origin and our unity with all that is -- so as to bring us into harmony 
with the whole of "Life"... This, being in essence, ourselves, in our highest 
aspects, how can we not be entirely conscious of our divine inner Nature, and 
consequently be responsible for our own actions as well as have compassion for 
all that lives?

LHM


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