Theos-Talk Archives (September 2005 Message tt00207)

9/16/2005 4:45 PM

 

Dear Etzion 

 

I came across the following that may interest you if you have not already seen it.

 

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INDIVIDUALITY and PERSONALITY

 

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YEHEEDAH (Heb.). Lit., “Individuality ”; esoterically, the highest individuality or Âtmâ-Buddhi-Manas, when united in one. 

This doctrine is in the Chaldean Book of Numbers, which teaches a septenarydivision of human “principles”, so-called, as does the Kabalah in the Zohar, according to the Book of Solomon (iii.,Io4a so as translated in I. Myer’s Qabbalah). 

At the time of the conception, the Holy “sends a d’yook-nah, or the phantom of a shadow image” like the face of a man. it is designed and sculptured in the divine tzelem, i.e., the shadow image of the Elohim. “ Elohim created man in his (their) tzelem ” or image, says Genesis (i. 27). 

It is the tzelem that awaits the child and receives it at the moment of itsconception, and this tzelem is our linga sharira. 

“ The Rua’h forms with the Nephesh the actual personality of the man ”, and also his individuality, or, as expressed by the Kabbalist, the combination of the two is called, if he (man) deserves it, Yeheedah. This combination is that which the Theosophist calls the dual Manas,the Higher and the Lower Ego, united to Âtmâ-Buddhi and become one. For as explained in the Zohar (i., 205b, 206a, Brody Ed.): 

 

“Neshamah, soul (Buddhi), comprises three degrees, and therefore she has three names, like the mystery above: that is, Nephesh, Rua’h,Neshamah “, or the Lower Manas, the Higher Ego, and Buddhi, the Divine Soul. 

“It is also to be noted that the Neshamah has three divisions;” says Myer’s Qabbalah, “the highest is the Ye-hee-dah”—or Âtmâ-Buddhi-Manas, the latter once more as a unit; “the middle principle is Hay-yak “—or Buddhi and the dual Manas; ”and the last and third, the Neshamah, properly speaking ”—or Soul in general. 

“They manifest themselves in Ma’hshabah, thought, Tzelem, phantom of the image, Zurath, prototypes (mâyâvic forms, or rûpas), and the D'yooknah, shadow of the phantom image. The D’mooth, likeness or similitude (physical body), is a lower manifestation” (p. 392). 

Here then, we find the faithful echo of Esoteric science in the Zohar and other Kabbalistic works, a perfect Esoteric septenary division. 

 

Every Theosophist who has studied the doctrine sketched out first in Mr. Sinnett’s Occult World and Esoteric Buddhism, and later in the Theosophist, Lucifer, and other writings, will recognise them in the Zohar. Compare for instance what is taught in Theosophical works about the pre- and post-mortem states of the three higher and the four lower human principles, with the following from the Zohar:

“ Because all these three are one knot like the above, in the mystery of Nephesh, Rua’h, Neshamah, they are all one, and bound in one. Nephesh (Kâma-Manas) has no light from her own substance; and it is for this reason that she is associated with the mystery of guff, the body, to procure enjoyment and food and everything which it needs.

Rua’h (the Spirit) is that which rides on that Nephesh (the lower soul) and rules over her and lights (supplies) her with everything she needs[with the light of reason], and the Nephesh is the throne [of that] Ru’ah. Neshamah (Divine Soul) goes over to that Rua’h, and she rules over that Rua’h and lights to him with that Light of Life, andthat Rua’h depends on the Neshamah and receives light from her, which illuminates him. . . When the ‘upper’ Neshamah ascends (after the death of the body), she goes to . . . the Ancient of the Ancient, the Hidden of all the Hidden, to receive Eternity. 

The Rua’h does not go to Gan Eden [ because he is [up with] Nephesh the Rua’h goes up to Eden, but not so high as the soul, and Nephesh [ animal principle, lower soul] remains in the grave below [ Kâmaloka]

(Zohar, ii., 142a, Cremona Ed., ii., fol. 63b col. 252). It would be difficult not to recognise in the above our Âtmâ (or the “upper” Neshamah), Buddhi (Neshamah),. Manas (Rua’h), and Kâma-Manas (Nephesh) or the lower animal soul; the first of which goes after the death of man to join its integral whole, the second and the third proceeding to Devachan, and the last, or the Kâmarûpa, “remaining in its grave”, called other wise the Kâmaloka or Hades.” T. Glos 277-8

 

PRINCIPLES. The Elements or original essences, the basic differentiations upon and of which all things are built up. We use the term to denote the seven individual and fundamental aspects of the One Universal Reality in Kosmos and in man. Hence also the seven aspects in the manifestationin the human being—divine, spiritual, psychic, astral, physiological and simply physical.” T Glos 262-3

 

INDIVIDUALITY. One of the names given in Theosophy and Occultism to the Human Higher EGO. We make a distinction between the immortal and divine Ego, and the mortal human Ego which perishes. The latter, or “personality” (personal Ego) survives the dead body only for a time in theKama Loka; the Individuality prevails forever.” T Glos 154-5

 

PERSONALITY. In Occultism—which divides man into seven principles, considering him under the three aspects of the divine, the thinkingor the rational, and the animal man—the lower quaternary or the purely astrophysical being; while by Individuality is meant the Higher Triad,considered as a Unity. Thus the Personality embraces all the characteristics and memories of one physical life, while the Individuality is the imperishable Ego which re-incarnates and clothes itself in one personality after another.” T. Glos. 252

 

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DTB:

 

As I understand the teachings and propositions of Theosophy we have in eachof us 

 

2 Egos: the Higher and the Lower.  

 

It relates to the duality of Manas which is explained by HPB in KEY p. 173-76, and in SD II 167 – also see for relevance SD II 79-80 87 94 186233 241 246 294 342 109-110 273-5 ; and SD I 267 210 416-7 574 105 130 (the 2 ONES) 295fn, also HPB articles in THEOSOPHIST Vol. 5, pp. 246 (to be found in the ULT Edn. Of HPB Articles III p. 265 and in

 

Blavatsky Collected Works Vol 6, pp 248-9 ISIS UNVEILED AND THE VISHISTADWAITA, she writes:

 

[“A sceptic in my early life, I had sought and obtained through theMasters the full assurance of the existence of a principle (not Personal God)--"a boundless and fathomless ocean" of which my "soul" was a drop. 

Like the Adwaitis, I made no difference between my Seventh Principle and the Universal Spirit, or Parabrahm; nor did, or do I believe in an individual, segregated spirit in me, as a something apart from the whole. And see, for proof, my remark about the "omnipotence of man's immortal spirit"--which would be a logical absurdity upon any theory of egoistic separation. 

My mistake was that throughout the whole work I indifferently employed the words Parabrahm and God to express the same idea: a venial sin surely, whenone knows that the English language is so poor that even at this moment I am using the Sanskrit word to express one idea and the English one for the other! 

Whether it be orthodox Adwaita or not, 

I maintain as an occultist, on the authority of the Secret Doctrine, that though merged entirely into Parabrahm, man's spirit while not individual perse, yet preserves its distinct individuality in Paranirvana, owing to the accumulation in it of the aggregates, or skandhas that have survived after each death, from the highest faculties of the Manas.

The most spiritual--i.e., the highest and divinest aspirations of every personality follow Buddhi and the Seventh Principle into Devachan (Swarga) after the death of each personality along the line of rebirths, and become part and parcel of the Monad. 

The personality fades out, disappearing before the occurrence of the evolution of the new personality (rebirth) out of Devachan: but the individualityof the spirit-soul [dear, dear, what can be made out of this English!] is preserved to the end of the great cycle (Maha-Manwantara) when each Ego enters Paranirvana, or is merged in Parabrahm.

To our talpatic, or mole-like, comprehension the human spirit is then lost in the One Spirit, as the drop of water thrown into the sea can no longer be traced out and recovered. But de facto it is not so in the world of immaterial thought. 

This latter stands in relation to the human dynamic thought, as, say, the visual power through the strongest conceivable microscope would to the sightof a half-blind man: and yet even this is a most insufficient simile--the difference is "inexpressible in terms of foot-pounds." 

That such Parabrahmic and Paranirvanic "spirits," or units, have and must preserve their divine (not human) individualities, is shown in the fact that, however long the "night of Brahma" or even the Universal Pralaya (not thelocal Pralaya affecting some one group of worlds) yet, when it ends, the same individual Divine Monad resumes its majestic path of evolution, though on a higher, hundredfold perfected and more pure chain of earths than before, and brings with it all the essence of compound spiritualities from its previous countless rebirths. 

Spiral evolution, it must be remembered, is dual, and the path of spirituality turns, corkscrew-like, within and around physical, semi-physical, and supra-physical evolution. But I am being tempted into details which had bestbe left for the full consideration which their importance merits to my forthcoming work, the Secret Doctrine. 

       
H. P. BLAVATSKY Theosophist, January, 1886

H P B Articles III (U L T Edition) III 265-6 ]

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There are probably many more statements that relate to this subject.

 

There are three “higher principles”  

 

(1). Atma -- a “ray” of the UNIVERSAL ONE SPIRIT focused in each of us – the source of CONSCIOUSNESS.  

 

(2). Wisdom acquired over billions of years of experience – called“buddhi” – a bridge between SPIRIT and the embodied personality – the mask we were in each “life.” [Note: these two are said to be the “divine duad,” or Spirit- & -divine-Matter” eternally conjoined. And,  

 

(3). Mind – a “principle” which is linked closely to Buddhi and which is the active experiencer, the thinker, feeler, willer,imaginer and rememberer. 

 

A link between these three (sometimes called the “Triple-Monad,” and the personality is formed by a “ray” of Manas thrown as a “bridge” to the highest aspect of the “personality” of each life to the Kamic principle – whose characteristics are chiefly desire, passion and wants – all directed tothe selfish and sole benefit of the pleasures of the “personality” of this or of any life.

 

The “Personality,” then consists of Kama – desire &passions, 2. Of the vitality or Life-principle called sometimes personal electricity or personal magnetism (prana); 3. The model body or electro-magnetic framework on which all the cells, molecules and atoms of the physical (the 4th principle) body arrange themselves.

 

Mind (Manas) being the link is said to be 3-fold – for details see KEY pp. 173-176. Also called “Soul.” There is the “Spiritual Soul” when Manas is linked to Buddhi – as during meditation on high ethical themes and when one actively does good to others. Then there is the “Human Soul” – or Manas perse – as when one does work with mathematics, or engineering, or studies to increase one’s knowledge. Finally, 3. There is the “Animal Soul” – which is the Mind allied to Kama and used to assist the desires to frame methods of attaining selfish goals.

 

To give a quick over-view: Every “form of matter” from the‘life-atom’ on up to the greatest UNIVERSE we can conceiveof (in time and space) runs under the LAW OF KARMA – the WHOLE as well as all the parts. THE ONE SPIRIT pervades all without any exceptions.[ There is no remote hell or limbo into which a refuse of dust, or “rejected’ souls, etc… can be swept away and ‘forgotten’ or ‘isolated.’ Such an isolation would be illogical. ]

 

The ONE SPIRIT in its periodical “manifestations” under KARMA which is a part of it, sends 

Out or rather ‘condenses’ in primordial matter, MONADS or what we would term ATMA-BUDDHI(s).

These are as permanent, immortal and eternal as is the manifested Universe.Our SELF, Ego, and all the “matter” of which our 6 “vehicles” are formed consists of such MONADS, each at its own level and stage of development. Each cooperating in a natural way (under Karma) with the others.

 

What is being developed or evolved ? Is it not the “perception of self” – of various degrees of consciousness which show up as innate qualities and properties in each MONAD?  

 

If this is taken as a probable, then the whole UNIVERSE may be considered as a vast SCHOOL in which every level and kind of experience is to be found.And, progress and individual advancement is chosen by those immortal MONADS. At first they emerge from the general “chaos” of the “Monadic essence.” Then there is a gradual individualization and a passing through the various stages of progressive intelligent development through all the divisions of Nature – akasic, astral, elemental, metals, vegetables, animals until the man-stage and kingdom is reached. In other words each MONAD as it advances in experience becomes responsible for increasing numbers of other MONADS who ally themselves to it and are its “attendants” for a longer or shorter period of time. If we extend in thought this process we can understand why it is said thatwe are in truth Universal beings (as MONADS) because we embrace the farthermost boundaries of infinitude – the UNIVERSE.  

 

In the man-form each individual Monad undergoes the experience of the “LIGHTING UP OF MANAS.” By this process it becomes “self-conscious.” Simultaneously, as I understand it, a well-advanced MONAD – one which has reached full SELF-CONSCIOUSNESS earlier, takes over the chore of assisting and guiding (by suggestion and not by any compulsion) the self-devised development of the “newly” aware and self-conscious Monad. It takes up residence along with the MONAD that is developing through its own decisions – assisting when referredto (as the Intuition or the Voice of Conscience). The “Lighting Upof Manas” is an event that occurs in the Manvantaric cycle for a certain class of MONADS as they “graduate” from the “animal consciousness class” into the “human-consciousness class.” Such a change is said to have occurred a little over 18 million years ago. WE are all in this particular class, living interacting and working together. It is merely a change in the type of consciousness and level of responsibility. The monad is confronted with a vast brotherhood of self-conscious Egos who are its personal family: parents, elders, siblings, children, compatriots, etc… And it is only natural that we meet again from life to life in analogous relationships.

 

Reincarnation becomes the process under karma whereby the learning process of this immortal MONADIC pupil is perpetuated and held to its individual line.

 

The ultimate “Goad” we can think of, for ourselves as an EGO-MONAD, is to become an Adept – a Mahatma. The one thing we have as a barrier is the PERSONAL vitality and ego-centered Kamic principle which gives us our present waking-life sense of personality when we incarnate into a physical body.  

 

It is selfish and focused on its likes and dislikes and one of the things it does not like at all is the idea that it is subordinate in all ways to the inner Monitor (or Tutor) the HIGHER SELF – or that ADVANCED MONADIC EGO that is an aspect of the ONE UNIVERSAL SELF that interpenetrates even our sense of selfishness and desire for secrecy and isolation.  

 

The personal and selfish self is the “Lower Manas” and one of its characteristics is its desire to see if it can break the Laws of theUniverse and the World without having to pay the price of suffering. And there is developed a false sense of independence. At the back of its consciousness is a firm and ineradicable knowledge that the Laws of Nature –-KARMA—are immutable – the same for everyone and no one can escape the scope of their action.

 

I am saying this briefly as there are many arguments pro and con to be usedto review the accuracy of such a concept. But, I would draw your attention to the KEY TO THEOSOPHY by HPB or THE OCEAN OF THEOSOPHY by Judge – as both teach the same thing using slightly different words.

 

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That UNITY OF THE ONE SPIRIT forms a great symphony a harmony during those periods when there is manifestation – the “music of the spheres.” The influence of the small and the great intermingle and each is important to all the others.  

 

If we are inter-responsible then the law of karma resolves itself into the reasonable treatment of others giving to others that which we expect to receive from them – the “Golden Rule.”

 

I hope this may help. If more questions are raised let us know – Iam sure that there are others who have ideas on this subject or can add tothis.

 

DTB

 

 

AS WE ARE IMMORTALS THE QUESTION OF TIME HAS ONLY RELEVANCE TO

OUR PRESENT LIVES.

 

What do we mean by "immortals"? Conscious immortality is conditional. See, for example, ML XXc.

Barker Edn, p. 134…

 

 

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“There is but one real man, enduring through the cycle of life and immortalin essence, if not in form, and this is Manas the Mind-man, or embodied Consciousness.” Key, p. 100

 

 

“An Ego who has own his immortal lie asspirit will remain the same inner self throughout all his rebirths on earth…the divine Ego still remain the unchanged entity.” Key, p. 105

 

 

 

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>From Key, pp 172 

ENQUIRER. You will do well, as it may avoid further confusion; no two theosophical writers, it seems to me, have hitherto agreed to call the same "Principle" by the same name. 

 

THEOSOPHIST. The confusion is more apparent than real, however. I have heard some of our Theosophists express surprise at, and criticize several essays speaking of these "principles"; but, when examined, there was no worse mistake in them than that of using the word "Soul" to cover the three principles without specifying the distinctions. The first, as positively the clearest of our Theosophical writers, Mr. A. P. Sinnett, has some comprehensive and admirably-written passages on the "Higher Self." * real idea has also been misconceived by some, owing to his using the word "Soul" in a general sense. Yet here are a few passages which will show to you how clear and comprehensive is all that he writes on the subject:―

. . . "The human soul, once launched on the streams of evolution as a humanindividuality,╫ passes through alternate periods of physical and relatively spiritual existence. It passes from the one plane, or stratum, orcondition of nature to the other under the guidance of its Karmic affinities; living in incarnations the life which its Karma has pre-ordained; modifying its progress within the limitations of circumstances, and, ―developing fresh Karma by its use or abuse of opportunities, ―it returns to spiritual existence (Devachan) after each physical life, ―through the intervening region of Kamaloca ―for rest and refreshment and for the gradual absorption into its essence, as so much cosmic progress, of the life's experience gained "on earth" or during physical existence. This view of the matter will, moreover, have suggested many collateral inferences to anyone thinking over the subject; for instance, that the transferof consciousness from the Kamaloka to the Devachanic stage of this progression would necessarily be gradual*; that in truth, no hard-and-fast line separates the varieties of spiritual conditions, that even the spiritual and physical planes, as psychic faculties in living people show, are not so hopelessly walled off from one another as materialistic theories would suggest; that all states of nature are all around us simultaneously, and appeal todifferent perceptive faculties; and so on. . . . It is clear that during physical existence people who possess psychic faculties remain in connectionwith the planes of superphysical consciousness; and although most people may not be endowed with such faculties, we all, as the phenomena of sleep, even, and especially . . . those of somnambulism or mesmerism, show, are capable of entering into conditions of consciousness that the five physical senses have nothing to do with. We ―the souls within us― are not as it were altogether adrift in the ocean of matter. We clearly retain some surviving interest or rights in the shore from which, for a time, we have floated off. The process of incarnation, therefore, is not fully described when we speak of an alternate existence on the physical and spiritual planes, and thus picture the soul as a complete entity slipping entirely from the one state of existence to the other. The more correct definitions of the process would probably represent incarnation as taking place on this physical plane of nature by reason of an efflux emanating from the soul. The Spiritual realm would all the while be the proper habitat of the Soul, which would never entirely quit it; and

----------- footnote ----------------------

* The length of this "transfer" depends, however, on the degree of spirituality in the ex-personality of the disembodied Ego. For those whose lives were very spiritual this transfer, though gradual, is very rapid. The time becomes longer with the materialistically inclined. 

that non-materializable portion of the Soul which abides permanently on thespiritual plane may fitly, perhaps, be spoken of as the HIGHER SELF." 

This "Higher Self" is ATMA, and of course it is "non-materializable," as Mr. Sinnett says. Even more, it can never be "objective" under any circumstances, even to the highest spiritual perception. For Atman or the "Higher Self" is really Brahma, the ABSOLUTE, and indistinguishable from it. In hours of Samadhi, the higher spiritual consciousness of the Initiate is entirely absorbed in the ONE essence, which is Atman, and therefore, being one with the whole, there can be nothing objective for it. Now some of our Theosophists have got into the habit of using the words "Self" and "Ego" as synonymous, of associating the term "Self" with only man's higher individual or even personal "Self" or Ego, whereas this term ought never to be applied except to the One universal Self. Hence the confusion. Speaking of Manas, the "causal body," we may call it― when connecting it with the Buddhic radiance― the "HIGHER EGO," never the "Higher Self." For even Buddhi,the "Spiritual Soul," is not the SELF, but the vehicle only of SELF. All the other "Selves" ―such as the "Individual" self and "personal" self ―ought never to be spoken or written of without their qualifying and characteristic adjectives. 

 

Thus in this most excellent essay on the "Higher Self," this term is applied to the sixth principle or Buddhi (of course in conjunction with Manas, aswithout such union there would be no thinking principle or element in the spiritual soul); and has in consequence given rise to just such misunderstandings. The statement that "a child does not acquire its sixth principle

―or become a morally responsible being capable of generating Karma― until seven years old," proves what is meant therein by the HIGHER SELF. Therefore, the able author is quite justified in explaining that after the "Higher Self" has passed into the human being and saturated the personality -- in some of the finer organizations only ―with its consciousness "people with psychic faculties may indeed perceive this Higher Self through their finer senses from time to time." But so are those, who limit the term "Higher Self" to the Universal Divine Principle, "justified" in misunderstanding him. For, when we read, without being prepared for this shifting of metaphysical terms,* that while "fully manifesting on the physical plane . . . the Higher Self still remains a conscious spiritual Ego on the corresponding plane of Nature"― we are apt to see in the "Higher Self" of this sentence, "Atma," and in the spiritual Ego, "Manas," or rather Buddhi-Manas, and forthwith to criticise the whole thing as incorrect. 

 

-----------------Footnote-----------------------------

"Shifting of Metaphysical terms" applies here only to the shifting of their translated equivalents from the Eastern expressions; for to this day there never existed any such terms in English, every Theosophist having to coin his own terms to render his thought. It is nigh time, then, to settle on some definite nomenclature. 

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To avoid henceforth such misapprehensions, I propose to translate literallyfrom the Occult Eastern terms their equivalents in English, and offer these for future use. 

 

Atma the inseparable ray of the Universal
THE HIGHER and ONE SELF. It is the Godabove, more
SELF is { than within, us. Happy the man who suc-
ceeds in saturating his inner Ego with it!

 

the Spiritual soul or Buddhi, in close union with
THE SPIRITUAL Manas, the mind-principle, without which it
divine EGO is { is no EGO at all, but only the Atmic Vehicle.              
 

Manas, the "Fifth" Principle, so called,
independently of Buddhi. The Mind-Prin-
ciple is onlythe Spiritual Ego when merged
THE INNER, or into one with Buddhi,― no materialist being
HIGHER “EGO” { supposed to have in him such an Ego, how-
is ever great his intellectual capacities. It is 
the permanentIndividuality or the "Re-
incarnating Ego." 
 
                      
the physical man in conjunction with his lower

THE LOWER, Self, i. e., animal instincts, passions, desires,
or PERSONAL { etc. It is called the "false personality," and
“ EGO" is consists of the lower Manas combined with
Kama-rupa, andoperating through the
Physical body and its phantom or "double." 

The remaining "Principle" "Prana," or "Life," is, strictly speaking, the radiating force or Energy of Atma― as the Universal Life and the ONE SELF, ―ITS lower or rather (in its effects) more physical, because manifesting, aspect. Prana or Life permeates the whole being of the objective Universe; and is called a "principle" only because it is an indispensable factor and the deus ex machina of the living man. 

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as I understand it:

 

As to chanting, since the inner MOTIVE is they key note, no amount of physical sound will in itself do anything for the spiritualizing of the personality. The spiritual effort is mind-conducted.  

 

To have a good heart – good intentions -- is fine, but that is only a psychic condition, not a spiritual one. The spiritual man DOES good acts. 

 

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Best wishes,

 

Dallas

 

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-----Original Message-----
From: Etzion 
Sent: Wednesday, September 14, 2005 9:12 PM
To: study@blavatsky.net
Subject: [bn-study] Re: Meditation chart.

 

Any name or sound which its repetition makes your heart realm sweet, is thetone for you to invite and establish the presence of Divine Love in your heart. It is your own personal search, and no one can do it for you. Keep onworking and experimenting, till you will find your unique way. What is good for me, is not necessarily good for you, so neither I nor anyone else cantell you. Take responsibility, find out. 

Best wishes, Etzion

 

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

 

----- Original Message ----- 

From: rodney williams <mailto:kwessluv@yahoo.co.uk>  

To: study@blavatsky.net 

Sent: Wednesday, September 14, 2005 11:34 PM

Subject: [bn-study] Re: Meditation chart.

 

hello,

can somebody help me with a Japa please?

i want a JAPA for Prayers please some body help me.

Charles Appiah Akwasi

box nt 297 new tafo kumasi ghana.







[Non-text portions of this message have been removed]